Sufism in the context of "Alevism"

Islam is by far the most practiced religion in Turkey. Most Turkish people are Sunni Muslims, and most of them belong to the Hanafi school of jurisprudence. Smaller numbers belonging to the Alevi, Ja'fari and Alawite minorities. The established presence of Islam in the region that now constitutes modern Turkey dates back to the later half of the 11th century, when the Seljuks started expanding into eastern Anatolia.

While official records indicate the population of Turkey to be 99.8% Muslim, most surveys estimate the percentage to be around 85 to 95%. The Hanafi school of fiqh (maddhab) of Sunni Islam makes up about 90% of the Muslim population, with the remaining Muslim sects consisting of Alevis (close to 10%), Ja'faris (representing 1%) and Alawites (with an estimated population of around 500,000 to 1 million, or about 1%). With a sizeable part of population being Cultural Muslims, there is also a minority of Sufi and non-denominational Muslims.

Jalāl al-Dīn Muḥammad Rūmī (Persian: جلال‌الدین محمّد رومی), or simply Rumi (30 September 1207 – 17 December 1273), was a Sufi mystic and poet whose followers went on to found the Mevlevi Order most famous for its whirling dervishes – a practice that he instigated. Rumi is a seminal figure in Sufism, or mystical Islam, whose thought and works loom large in both Persian literature and mystic poetry in general, with his translated works being enjoyed globally to this day.

Rumi's works are written in his mother tongue, Persian. He occasionally used the Arabic language and single Turkish and Greek words in his verse. His Masnavi (Mathnawi), composed in Konya, is considered one of the greatest poems of the Persian language. Rumi's influence has transcended national borders and ethnic divisions: Iranians, Afghans, Tajiks, Turks, Kurds, Greeks, Central Asian Muslims, as well as Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy for the past seven centuries. His poetry influenced not only Persian literature, but also the literary traditions of the Ottoman Turkish, Chagatai, Pashto, Kurdish, Urdu, and Bengali languages.

Sufi philosophy includes the schools of thought unique to Sufism, the mystical tradition within Islam, also termed as Tasawwuf or Faqr according to its adherents. Sufism and its philosophical tradition may be associated with both Sunni and Shia branches of Islam. It has been suggested that Sufi thought emerged from the Middle East in the eighth century CE, but adherents are now found around the world.

According to Sufi Muslims, it is a part of the Islamic teaching that deals with the purification of inner self and is the way which removes all the veils between the divine and humankind. It was around 1000 CE that early Sufi literature, in the form of manuals, treatises, discourses and poetry, became the source of Sufi thinking and meditations. Sufi philosophy, like all other major philosophical traditions, has several sub-branches, including cosmology and metaphysics, as well as several unique concepts.

Sulejman Pasha Bargjini (also known in Albanian: Sylejman Pashë Mulleti, Turkish: Berkinzâde Süleyman Paşa) was an Ottoman Albanian general, nobleman, Governor of the Ottoman Empire and founder of the present-day Albanian capital of Tirana. He was originally from Bargjin, but he settled in the village of Mullet (present-day Albania) and probably served as a Janissary, he was given the title Pasha. He had fought for the Ottomans against the Safavids in Persia. After that he had built a mosque (the Sylejman Pasha Mosque), a bakery and a hammam (Islamic sauna). He founded the settlement of Tirana, now the capital of Albania, in 1614 as an oriental-style town of those times. According to some local legends, he named the town he founded after Tehran, the capital of Persia (nowadays Iran). This, however, is a folk etymology without basis in fact, as Tirana was already mentioned in Venetian documents as early as 1418.

With Sulejman's foundations, Tirana soon became the center of Albanian art, culture and religion (especially with the Spread of Islam and the Bektashi Sufism), it became famous because of its strategic position at the heart of Albania. During the harshest decades of Albania’s Communist era, the regime didn’t just seek to destroy physical monuments—it targeted bloodlines. Sulejman Pasha Bargjini, once honored as a founding figure, became a symbol of everything the regime sought to uproot: nobility, religion, legacy. His name, once carved into Tirana’s identity, was blacklisted. His family was systematically erased from official records, stripped of titles, land, and dignity. They were branded with the stigma of a “feudal past,” and became targets of suspicion, silence, and surveillance. His resting place, the Suleyman Pasha Tomb, got destroyed by the Communist government.

Islamic schools and branches have different understandings of Islam. There are many different sects or denominations, schools of Islamic jurisprudence, and schools of Islamic theology, or ʿaqīdah (creed). Within Sunnī Islam, there may be differences, such as different orders (tariqa) within Sufism, different schools of theology (Atharī, Ashʿarī, Māturīdī) and jurisprudence (Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī). Groups in Islam may be numerous (Sunnīs make up 87-90% of all Muslims), or relatively small in size (Ibadis, Ismāʿīlīs, Zaydīs).

Differences between the groups may not be well known to Muslims outside of scholarly circles, or may have induced enough passion to have resulted in political and religious violence (Barelvism, Deobandism, Salafism, Wahhabism). There are informal movements driven by ideas (such as Islamic modernism and Islamism), as well as organized groups with governing bodies (such as Nation of Islam). Some of the Islamic sects and groups regard certain others as deviant or not being truly Muslim (for example, Sunnīs frequently discriminate against Ahmadiyya, Alawites, Quranists, and sometimes Shīʿas). Some Islamic sects and groups date back to the early history of Islam between the 7th and 9th centuries CE (Kharijites, Mu'tazila, Sunnīs, Shīʿas), whereas others have arisen much more recently (Islamic neo-traditionalism, liberalism and progressivism, Islamic modernism, Salafism and Wahhabism), or even in the 20th century (Nation of Islam). Still others were influential historically, but are no longer in existence (non-Ibadi Kharijites and Murji'ah).