Alevism Is Not Shiism!

There is a fundamental misconception that is frequently encountered when discussing Alevism in Turkey and around the world: defining Alevism as a sub-branch of Shiism, a sect, or an Anatolian-specific version of it. While this approach is sometimes used with malicious intent to trap Alevism within a specific geopolitical axis, it most often stems, unfortunately, from ignorance. One does not need to look far to understand how widespread this misconception is and how deeply rooted it is even among well-intentioned people.

A Spark: The Nevşin Mengü Example and the Widespread Misconception

Journalist Nevşin Mengü is undoubtedly one of Turkey's most well-known and qualified media figures. Graduating from a prestigious institution like Bilkent University, her international experience, and the fact that she has lived in Iran have provided her with a certain background regarding regional dynamics. However, the fact that even a figure with these qualifications could post the following tweet reveals how complex and misunderstood the subject is:

"Alevis in Turkey. They are performing semah. Their ritual. They are considered under Twelver shi’ism. They usually vote for CHP. They usually are hardline seculars." (Alevis in Turkey. They are performing semah. Their ritual. They are considered under Twelver Shiism. They usually vote for CHP. They are usually hardline seculars.) 

(see https://x.com/nevsinmengu/status/1956422659966677344)

The purpose of this article is not to target Nevşin Mengü, but on the contrary, to show how "normalized" this error has become by using her example. For Mengü's assessment does not stem from a hostile attitude toward Alevis or from taking sides in the Sunni-Shia divide. This situation is a typical reflection of a historical and theological error that many educated, secular people who look at the subject from the outside fall into. This error stems from ignoring the fact that Alevism is a path of faith that has developed with its own unique and distinct dynamics.

What remains hidden behind the differences: Love for the Ahl al-Bayt

There is an invisible but strong bond that connects Alevism, Shiism, and even the Sunni Islamic understanding in Anatolia: the love for the Ahl al-Bayt (the Prophet's family) and the mourning of Karbala. This is more than a simple theological reference; it is a narrative of justice and oppression that has shaped the collective conscience of these lands.

• Love for Imam Ali and the Ahl al-Bayt: For all three traditions, the love and respect for Imam Ali and his family are profound. However, while this love is placed at the center of faith in Alevism, it is the foundation of the doctrine of Imamate in Shiism, and it has become a respected spiritual heritage in Anatolian Sunnism.

• Common Stance Against Karbala and Yazid: The most concrete evidence of this shared conscience is the common hatred felt toward the Umayyad rule and especially Yazid. Unlike other Muslim communities, it is almost impossible for Sunni families in Anatolia to name their children Muawiya or Yazid. These names are seen as symbols of tyranny and injustice. The only exception, the prevalence of the name Osman, is because he is viewed not as an Umayyad leader, but as one of the revered Four Caliphs.

Therefore, while a bridge is built between Alevism and Shiism through the love for Ali and the Ahl al-Bayt, seeing that the same bridge also exists between Alevism and Anatolian Sunnism is the first step to reading the picture correctly.

Do Not Let Similarities Mislead You: Fundamental Differences Between Alevism and Shiism

The main basis for those who confuse Alevism with Shiism is that both faiths are alternatives to the Sunni interpretation of Islam and hold a deep love and respect for Imam Ali and the Twelve Imams. However, these common reference points should not prevent one from seeing the massive differences between them.

• Place of Worship and Rituals: This is the most fundamental and visible difference. Shiism, like Sunnism, accepts the mosque (masjid) as a place of worship and performs its worship by praying (namaz). In Alevism, the place of worship is the Cemevi, and the most fundamental act of worship is the Semah, which is performed mostly by men and women together, accompanied by music (baglama) and deyiş (hymns).

• Fundamental Conditions of Faith: Shiism accepts the five pillars of Islam (Prayer, Fasting, Pilgrimage, Almsgiving, Testimony of Faith) as fundamental. In Alevism, these conditions do not exist in the same form and certainty. For example, instead of the Ramadan Fast, the Muharram Fast (Mourning of Grief) is observed. Pilgrimage to Mecca is not a fundamental obligation in Alevism; the understanding that "the greatest Kaaba is the human heart" is essential.

• Religious Authority and Leadership: In Shiism, there is a hierarchical class of clergy such as Ayatollahs, Mullahs, and Mujtahids who have been trained in madrasas. In Alevism, religious leadership is carried out by Dedes, Pirs, or Analar, who continue through lineage in a system called "Ocak" (Hearth), which is believed to be based on the lineage of the Prophet Muhammad. Leadership continues not through academic training, but through lineage and charisma. The Ocaks are also divided among themselves: the Mürşit (Guide) and Talip (Seeker) Ocaks. But I think the essence is understood. 

• Understanding of Sharia (Batini vs. Zahiri): Perhaps the most fundamental philosophical distinction lies here. Shiism (especially the Jafari branch) is a zahiri (exoteric) faith that has its own Sharia (fiqh) law and has clear rules and prohibitions. Alevism, on the other hand, focuses on the essence behind the visible face of the Quran and religion, that is, the batini (esoteric) meaning. For this reason, it is not strict Sharia rules that are at the forefront in Alevism, but moral and humanistic principles such as "be master of your hands, your loins, and your tongue."

• Although mainstream Jafari Shiism has a rich batini (esoteric) tradition known as "Irfan," it prioritizes zahiri rules, i.e., Sharia jurisprudence, in social and individual life. Formal rules of worship such as prayer, Ramadan fasting, and pilgrimage are essential. Alevism, on the contrary, places the batini meaning at the center of faith. It focuses more on the meaning in the essence, that is, the path of becoming a "perfect human" (insan-ı kâmil), rather than the literal interpretation of the Quran and worship. 

Mutual Attitudes: Alevis Are Also Condemned by Shiites

The most ironic aspect of this widespread misconception is that, historically and theologically, neither do Alevis see themselves as Shiites, nor do Shiites accept Alevis as "one of their own."

• Alevis' View of Shiism: Although Alevis historically see Shiites as being on a similar side against Umayyad and Abbasid oppression, they keep them separate from themselves. From an Alevi perspective, Shiism is seen as a faith that is too legalistic, sharia-oriented, dogmatic, and trapped in Persian/Arab culture. For Alevis, giving up the Cemevi and Semah to pray in a mosque is equivalent to denying their own faith.

• Shiism's View of Alevism: This point completely refutes the thesis that "Alevism is Shiism." Mainstream Shia authorities, especially the Iran-based official Twelver (Jafari) Shiism, view Alevism as outside of Islam or, at best, as a "heretical" (ghulat/galiyye - extremist) sect. The fact that Alevis do not pray, do not fast during Ramadan, do not go to the mosque, worship with men and women together (Semah), include musical instruments (baglama) in worship, and hold batini beliefs such as the "Haq-Muhammad-Ali" trinity are unacceptable innovations (bid'ah) according to orthodox Shia jurisprudence. Therefore, Alevis have been condemned and viewed as outside the circle of Islam throughout history not only by Sunni authorities but also by Shia authorities.

• Furthermore, the term "Alevism" itself is an umbrella term. Even though this naming was not used for hundreds of years, the faith groups we call "Alevi" today existed. They took different names in different regions. For example, while it is called "Raye Haq" (Path of Truth) in the Dersim region, in Iran, especially the hearths affiliated with Sultan Sahak are known as "Ehl-i Haq" (People of Truth). 

Conclusion: Defining Correctly Is the First Step to Reducing Hostility

The status of Alevism is complex. It is a faith path in its own right, born from within Islam but having taken on a unique (syncretic) structure by being nourished by Turkmen nomadic culture, Zoroastrianism, Manichaeism, Buddhism, and the ancient beliefs of Anatolia. In fact, I think the word "path" (yol) is the most accurate description for Alevism rather than any religious labeling. Phrases such as "conducting the ritual" (erkan yürütmek), "walking the path" (yolda yürümek), "straying from the path" (yoldan sapmak), and "being cast out" (düşkünlük) are important clues showing how central a place the "path" holds in Alevism. 

Insistently equating Alevism with Shiism is to ignore the unique identity of Alevis. Even more dangerously, this incorrect definition pushes Alevis into the middle of a conflict in Turkey and the world that they are not a party to. Because of this misconception, Alevis are targeted by the traditional anti-Shia rhetoric of the Sunni world on one hand, while facing accusations of "heresy" and "innovation" from the Shia world on the other.

Reducing hostilities and prejudices toward Alevism begins with a correct understanding of what they are. Accepting them as a value in their own right, with their unique beliefs, rituals, and philosophy, without melting them into the pot of either Sunnism or Shiism, is the most critical step that must be taken for social peace and respect for human rights.

Alevism is a faith path in its own right, born from the fountain of the Ahl al-Bayt and the Twelve Imams, but which has found its own unique bed by evolving over hundreds of years in the cultural and social geography of Anatolia. Equating it with Shiism is to ignore this unique evolution and identity.

This incorrect categorization pushes Alevis into the middle of a Sunni-Shia political conflict they are not a party to, exposing them to the anti-Shia rhetoric of the Sunni world on one hand, and accusations of "heresy" from the Shia world on the other. Understanding what Alevism is, and recognizing it within its own uniqueness without putting it in the brackets of either Sunnism or Shiism, is not only acknowledging a historical fact but also a fundamental requirement for respecting the identity of millions of people and establishing social peace.