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Haji Bektash Veli (Persian: Ḥājī Bektāsh Walī; Turkish: Hacı Bektaş Veli) was a Muslim mystic and teacher of the thirteenth century whose name became the spiritual foundation of the Bektashi Sufi order and who remains a central saint for Alevi communities in Anatolia and the Balkans. Later tradition identifies him as a sayyid, Sayyid Muhammad ibn Sayyid Ibrahim Ata, originating from Nishapur in Greater Khorasan, in present-day northeastern Iran. The years of his birth and death are not established by contemporary documents. A chronology widely used in Turkey places him between 1209 and 1271, making him a contemporary of Jalal al-Din Rumi and of the later Seljuk Sultanate of Rum; other reference works have suggested a later floruit, around the mid-thirteenth to early fourteenth century. He belongs historically to the broader movement of Khorasani and Central Asian dervishes who entered Anatolia amid the collapse of the Khwarazmian state, the Mongol invasions, and the religious ferment of medieval Rum.

The principal narrative of his life is the Vilayetname (Velayetname-i Hacı Bektaş), a hagiography compiled in the fifteenth century, long after the events it describes. It relates that he studied in Khorasan, completed the hajj—hence the title Haji—and was dispatched to Anatolia in a spiritual lineage associated with the Central Asian master Ahmad Yasawi. Historians generally accept that a dervish of this name settled at the village of Sulucakarahöyük in Cappadocia, now the town of Hacıbektaş in Nevşehir Province, and that he attracted Turkmen followers there, but they treat miracle stories, meetings with other famous saints, and precise chains of initiation as legendary. Teachings later ascribed to him, including material in the Arabic-Turkish work known as the Makalat, emphasize the inward meaning of the sharia, devotion to the Prophet Muhammad's family (the Ahl al-Bayt), the ethical dignity of the human being, and a comparatively inclusive stance toward women and toward non-Muslims. How much of this program is thirteenth-century and how much is later Bektashi and Alevi elaboration cannot be determined with certainty.

The Bektashi order as an institution crystallized after his death. Its classical organization is associated especially with Balım Sultan in the late fifteenth and early sixteenth centuries, who is often called the second pir of the path. Under the Ottomans the Bektashis became the spiritual patrons of the Janissary corps, a relationship that gave the order influence and, after the destruction of the Janissaries in 1826, brought official suppression of its tekkes in the empire. Bektashi communities nonetheless persisted, notably in the Albanian lands, where the order became a major religious presence, and among Alevi populations in Anatolia who continued to honor Haji Bektash as a preeminent teacher and saint. A female figure of the early legend, Kadıncık Ana, is remembered as the woman who received him at Sulucakarahöyük and who occupies a place in the spiritual genealogy of the path; reliable historical evidence that Haji Bektash himself married or had children has not been established.

His tomb lies within the Haji Bektash Veli Complex at Hacıbektaş, a large dergâh that became one of Anatolia's principal pilgrimage centers. In the Turkish Republic the complex was converted into a museum, yet it remains the focus of annual commemorations, customarily held in mid-August, attracting Alevis, Bektashis, and others. Modern Turkish public culture has often presented him as a philosopher of humanism and tolerance, circulating maxims under his name that reflect Republican and popular ethics as much as medieval Sufism. He held no Christian episcopal, patriarchal, or papal office and was never the object of Catholic canonization. His historical importance rests on the way later centuries of Anatolian and Balkan Islam—especially in Bektashi and Alevi form—organized doctrine, ritual, poetry, and communal identity around his memory, making a Khorasani dervish of the Seljuk age into one of the most influential saints of the Ottoman and post-Ottoman world.

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