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Qizilbash

Qizilbash or Kizilbash (Azerbaijani: قیزیلباش; Ottoman Turkish: قزيل باش; Persian: قزلباش, romanizedQezelbāš; Turkish: Kızılbaş, lit.'red head' Turkish pronunciation: [kɯzɯɫbaʃ]) were a diverse array of mainly Turkoman[1] Shia militant groups that flourished in Azerbaijan,[2][3] Anatolia, the Armenian highlands, the Caucasus, and Kurdistan from the late 15th century onwards, and contributed to the foundation of the Safavid dynasty in early modern Iran.[4][5]

Etymology edit

 
Mannequin of a Safavid Qizilbash soldier, exhibited in the Sa'dabad Complex, Iran

The word Qizilbash derives from Turkish Kızılbaş, meaning "red head". The expression is derived from their distinctive twelve-gored crimson headwear (tāj or tark in Persian; sometimes specifically titled "Haydar's Crown" تاج حیدر / Tāj-e Ḥaydar),[Note 1] indicating their adherence to the Twelve Imams and to Shaykh Haydar, the spiritual leader (sheikh) of the Safavid order in accordance with the Imamate in Twelver doctrine.[6] The name was originally a pejorative label given to them by their Sunni Ottoman foes, but soon it was adopted as a mark of pride.[7][8]

Origins edit

The origin of the Qizilbash can be dated from the 15th century onward, when the spiritual grandmaster of the movement, Shaykh Haydar (the head of the Safaviyya Sufi order), organized his followers into militant troops. The Qizilbash were originally composed of seven Turkic, all Azerbaijani-speaking tribes: Rumlu, Shamlu, Ustajlu, Afshar, Qajar, Tekelu, and Zulkadar.[9][10]

Connections between the Qizilbash and other religious groups and secret societies, such as the Iranian Zoroastrian Mazdaki movement in the Sasanian Empire, or its more radical offspring, the Persian Khurramites, and Turkic shamanism, have been suggested.[11][12][13] Of these, the Khurramites were, like the Qizilbash, an early Shi'i ghulat group[4] and dressed in red, for which they were termed "the red ones" (Persian: سرخ‌جامگان, Arabic: محمرة muḥammirah) by medieval sources.[14] In this context, Turkish scholar Abdülbaki Gölpinarlı sees the Qizilbash as "spiritual descendants of the Khurramites".[4]

Organization edit

The Qizilbash were a coalition of many different tribes of predominantly (but not exclusively) Turkic-speaking background united in their adherence to Safavi Shia Islam. Apart from Turkomans, the Qizilbash also included Kurds, Lurs, Persians, and Talysh after Shah Abbas's military reform in the beginning of the 17th century.

As murids (sworn students) of the Safavi sheikhs (pirs), the Qizilbash owed implicit obedience to their leader in his capacity as their murshid-e kāmil "supreme spiritual director" and, after the establishment of the kingdom, as their padishah (great king). The establishment of the kingdom thus changed the purely religious pir – murid relationship into a political one. As a consequence, any act of disobedience of the Qizilbash Sufis against the order of the spiritual grandmaster (Persian: nāsufigari "conduct unbecoming of a Sufi") became "an act of treason against the king and a crime against the state", as was the case in 1614 when Padishah Abbas the Great put some followers to death.[15]

Beliefs edit

The Qizilbash adhered to heterodox Shi’i doctrines encouraged by the early Safavi sheikhs Haydar and his son Ismail I. They regarded their rulers as divine figures, and so were classified as ghulat "extremists" by orthodox Twelvers.[16]

When Tabriz was taken, there was not a single book on Twelverism among the Qizilbash leaders. The book of the well known Iraqi scholar al-Hilli (1250–1325) was procured in the town library to provide religious guidance to the state.[17] The imported Shi'i ulama did not participate in the formation of Safavid religious policies during the early formation of the state. However, ghulat doctrines were later forsaken and Arab Twelver ulama from Lebanon, Iraq, and Bahrain were imported in increasing numbers to bolster orthodox Twelver practice and belief.

Qizilbash aqidah in Anatolia edit

In Turkey, orthodox Twelvers following Ja'fari jurisprudence are called Ja'faris. Although the Qizilbash are also Twelvers, their practices do not adhere to Ja'fari jurisprudence.

  • The Qizilbash have a unique and complex conviction tracing back to the Kaysanites and Khurramites, who are considered ghulat (extremist) Shia. According to Turkish scholar Abdülbaki Gölpinarli, the Qizilbash of the 16th century – a religious and political movement in Iranian Azerbaijan that helped to establish the Safavid dynasty – were "spiritual descendants of the Khurramites".[18]
  • Among the individual revered by Alevis, two figures, firstly Abu Muslim who assisted the Abbasid Caliphate to beat Umayyad Caliphate, but who was later eliminated and murdered by Caliph al-Mansur, and secondly Babak Khorramdin, who incited a rebellion against the Abbasid Caliphate and consequently was killed by Caliph al-Mu'tasim, are highly respected. In addition, the Safavid leader Ismail I is highly regarded.
  • The Qizilbash aqidah, or creed, is based upon a syncretic fiqh (jurisprudence tradition) called batiniyya,[19] referring to an inner or hidden meaning in holy texts. It incorporates some Qarmatian thoughts, originally introduced by Abu’l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī,[20][21] and later developed by Maymun al-Qāddāh and his son ʿAbd Allāh ibn Maymun,[22] and Muʿtazila with a strong belief in The Twelve Imams.
  • Not all of the members believe that the fasting in Ramadan is obligatory although some Alevi Turks perform their fasting duties partially in Ramadan.
  • Some beliefs of shamanism still are common among the Qizilbash in villages.
  • The Qizilbash are not a part of Ja'fari jurisprudence, even though they can be considered as members of different tariqa of Shia Islam all looks like sub-classes of Twelver. Their conviction includes Batiniyya-Hurufism and "Sevener-Qarmatians-Isma'ilism" sentiments.[19][23]
  • They all may be considered as special groups not following the Ja'fari jurisprudence, like Alawites who are in the class of ghulat Twelver Shia Islam, but a special Batiniyya belief somewhat similar to Isma'ilism in their conviction.

Composition edit

 
Shah Ismail I, the Sheikh of the Safavi tariqa, founder of the Safavid dynasty of Iran, and the Commander-in-chief of the Qizilbash armies.

Among the Qizilbash, Turcoman tribes from Eastern Anatolia and Iranian Azerbaijan who had helped Ismail I defeat the Aq Qoyunlu tribe were by far the most important in both number and influence and the name Qizilbash is usually applied exclusively to them.[24] Some of these greater Turcoman tribes were subdivided into as many as eight or nine clans, including:

  • Ustādjlu (Its origins reach back to the Begdili)[25]
  • Rūmlu (Its name means the one who originates from the Roman land i.e. Anatolia.)
  • Shāmlu (The most powerful clan during the reign of Shah Ismail I. Its name means the one who originates from Sham i.e. the Levant.)
  • Dulkadir (Arabic: Dhu 'l-Kadar)
  • Afshār
  • Qājār
  • Takkalu

Other tribes – such as the Turkman, Bahārlu, Qaramānlu, Warsāk, and Bayāt – were occasionally listed among these "seven great uymaqs". Today, the remnants of the Qizilbash confederacy are found among the Afshar, the Qashqai, Turkmen, Shahsevan, and others.[26]

Some of these names consist of a place-name with the addition of the Turkish suffix -lu, such as Shāmlu or Bahārlu. Other names are those of old Oghuz tribes such as the Afshār, Dulghadir, or Bayāt, as mentioned by the medieval Karakhanid historian Mahmud al-Kashgari.

The non-Turkic Iranian tribes among the Qizilbash were called Tājīks by the Turcomans and included:[24][27]

The rivalry between the Turkic clans and the Persian nobles was a major problem in the Safavid kingdom. As V. Minorsky put it, friction between these two groups was inevitable, because the Turcomans "were no party to the national Persian tradition". Shah Ismail tried to solve the problem by appointing Persian wakils as commanders of Qizilbash tribes. The Turcomans considered this an insult and brought about the death of 3 of the 5 Persians appointed to this office – an act that later inspired the deprivation of the Turcomans by Shah Abbas I.[28]

History edit

 
In Jean Chardin's book.

Beginnings edit

 
Persian miniature created by Mo'en Mosavver, depicting Shah Ismail I at an audience receiving the Qizilbash after they defeated the Shirvanshah Farrukh Yasar. Album leaf from a copy of Bijan’s Tarikh-i Jahangusha-yi Khaqan Sahibqiran (A History of Shah Ismail I), produced in Isfahan, end of the 1680s

The rise of the Ottomans put a great strain on the Turkmen tribes living in the area, which eventually led them to join the Safavids, who transformed them into a militant organisation, called the Qizilbash (meaning "red heads" in Turkish), initially a pejorative label given to them by the Ottomans, but later adopted as a mark of pride.[7][8] The religion of the Qizilbash resembled much more the heterodox beliefs of northwestern Iran and eastern Anatolia, rather than the traditional Twelver Shia Islam. The beliefs of the Qizilbash consisted of non-Islamic aspects, varying from crypto-Zoroastrian beliefs to shamanistic practises, the latter which had been practised by their Central Asian ancestors.[8]

However, a common aspect that all these heterodox beliefs shared was a form of messianism, devoid of the restrictions of the Islam practiced in urban areas. Concepts of divine inspiration and reincarnation were common, with the Qizilbash viewing their Safavid leader (whom they called morshed-e kamel, "the Perfect Guide") as the reincarnation of Ali and a manifestation of the divine in human form.[29] There were a total of seven major Qizilbash "tribes", each named after an area they identified themselves with; the Rumlu presumably came from Rum (Anatolia); the Shamlu from Sham (Syria); the Takkalu from the Takkeh in southeastern Anatolia; the Ostajlu from Ostaj in the southern Caucasus. It is uncertain if the Afshar and Qajar were named after an area in Azerbaijan, or after their ancestors. All these tribes shared a common lifestyle, language, faith, and animosity towards the Ottomans.[30]

In the 15th century, Ardabil was the center of an organization designed to keep the Safavi leadership in close touch with its murids in Azerbaijan, Iraq, Eastern Anatolia, and elsewhere. The organization was controlled through the office of khalīfāt al-khulafā'ī who appointed representatives (khalīfa) in regions where Safavi propaganda was active. The khalīfa, in turn, had subordinates termed pira. The Safavi presence in eastern Anatolia posed a serious threat to the Ottoman Empire because they encouraged the Shi'i population of Asia Minor to revolt against the sultan.

In 1499, Ismail, the young leader of the Safavi order, left Lahijan for Ardabil to make a bid for power. By the summer of 1500, about 7,000 supporters from the local Turcoman tribes of Asia Minor (Anatolia), Syria, and the Caucasus – collectively called "Qizilbash" by their enemies – rallied to his support in Erzincan.[31] Leading his troops on a punitive campaign against the Shīrvanshāh (ruler of Shirvan), he sought revenge for the death of his father and his grandfather in Shīrvan. After defeating the Shīrvanshāh Farrukh Yassar and incorporating his kingdom, he moved south into Azarbaijan, where his 7,000 Qizilbash warriors defeated a force of 30,000 Aq Qoyunlu under Alwand Mirzā[32] and conquered Tabriz. This was the beginning of the Safavid state.

By 1510, Ismail and his Qizilbash had conquered the whole of Iran and the Republic of Azerbaijan,[33] southern Dagestan (with its important city of Derbent), Mesopotamia, Armenia, Khorasan, Eastern Anatolia, and had made the Georgian kingdoms of Kartli and Kakheti his vassals.[34][35] Many of these areas were priorly under the control of the Ak Koyunlu.

In 1510 Shah Ismail sent a large force of the Qizilbash to Transoxiania to fight the Uzbeks. The Qizilbash defeated the Uzbeks and secured Samarkand at the Battle of Marv. However, in 1512, an entire Qizilbash army was annihilated by the Uzbeks after Turcoman Qizilbash had mutinied against their Persian wakil and commander Najm-e Thani at the Battle of Ghazdewan.[36] This defeat put an end to Safavid expansion and influence in Transoxania and left the northeastern frontiers of the kingdom vulnerable to nomad invasions, until some decades later.

Battle of Chaldiran edit

Meanwhile, the Safavid dawah continued in Ottoman areas – with great success. Even more alarming for the Ottomans was the successful conversion of Turcoman tribes in Eastern Anatolia, and the recruitment of these well-experienced and feared fighters into the growing Safavid army. To stop Safavid propaganda, Sultan Bayezid II deported large numbers of the Shi'i population of Asia Minor to Morea. However, in 1507, Shah Ismail and the Qizilbash overran large areas of Kurdistan, defeating regional Ottoman forces. Two years later, the Qizilbash defeated the Uzbeks at Merv in Central Asia, killing their leader Muhammad Shaybani and destroying his dynasty. His head was sent to the Ottoman sultan as a warning.

 
A Safavid Qizilbash cavalryman.

In 1511, a pro-Safavid revolt known as the Şahkulu rebellion broke out in Teke. An imperial army that was sent to suppress it was defeated. Ismail sought to turn the chaos within the Ottoman Empire to his advantage and moved the border westwards in Asia Minor. The Qizilbash defeated a large Ottoman army under Koca Sinan Pasha. Shocked by this heavy defeat, Sultan Selim I, the new ruler, decided to invade with a force of 200,000 Ottomans. In addition, he ordered the persecution of Alevis[37][38] and massacred its adherents in the Ottoman Empire.[39]

On 20 August 1514 (1st Rajab 920 A.H.), the two armies met at Chaldiran in northwestern Iran. The Ottomans, who were equipped with both firearms and cannon, were reported to outnumber the Qizilbash as much as three to one. The Qizilbash were badly defeated;[40] casualties included many high-ranking Qizilbash amirs as well as three influential ulamā.

This defeat destroyed Shah Ismail's belief in his own invincibility and divine status. It also fundamentally altered the relationship between the murshid-e kāmil and his murids (followers).

The deprivation of the Turcomans edit

Ismail I tried to reduce the power of the Turcomans by appointing Iranians to the vakil office. However, the Turcomans did not like having an Iranian to the most powerful office of the Safavid Empire and kept murdering many Iranians who were appointed to that office.[41] After the death of Ismail, the Turkomans managed to seize power from the Iranians, they were however, defeated by Tahmasp I, the son of Ismail who got rid of the Turcomans.[42]

For almost ten years after the Battle of Chaldiran, rival Qizilbash factions fought for control of the kingdom. In 1524, 10-year-old Shah Tahmasp I, the governor of Herat, succeeded his father Ismail. He was the ward of the powerful Qizilbash amir Ali Beg Rūmlū (titled "Div Soltān") who was the de facto ruler of the Safavid kingdom.[43] However, Tahmasp managed to reassert his authority over the state and over the Qizilbash.

During the reign of Shah Tahmasp, the Qizilbash fought a series of wars on two fronts and – with the poor resources available to them – successfully defended their kingdom against the Uzbeks in the east, and against the arch-rivals of the Safavids – the Ottomans – in the west.[44] With the Peace of Amasya (1555), peace between Safavids and Ottomans remained for the rest of Tahmasp's reign.[45] During Tahmasp' reign, he carried out multiple invasions in the Caucasus which had been incorporated in the Safavid empire since Shah Ismail I and for many centuries afterward, and started with the trend of deporting and moving hundreds of thousands of Circassians, Georgians, and Armenians to Iran's heartlands. Initially only solely put in the royal harems, royal guards, and several other specific posts of the Empire, Tahmasp believed he could eventually reduce the power of the Qizilbash, by creating and fully integrating a new layer in Iranian society with these Caucasian elements and who would question the power and hegemony of the tribal Qizilbash. This included the formation of a military slave system,[46] similar to that of the neighboring Ottoman Empire – the Janissaries.[47] Tahmasp's successors, and most importantly Shah Abbas I (r. 1588–1629), would significantly expand this policy when during the reign of Abbas I alone some 200,000 Georgians, 300,000 Armenians and many tens of thousands of Circassians were relocated to Iran's heartlands.[48][49][50][51][52] By this creation of a so-called "third layer" or "third force" in Iranian society composed of ethnic Caucasians, and the complete systematic disorganisation of the Qizilbash by his personal orders, Abbas I eventually fully succeeded in replacing the power of the Qizilbash, with that of the Caucasian ghulams. These new Caucasian elements (the so-called ghilman / غِلْمَان / "servants"), almost always after conversion to Shi'ism depending on given function would be, unlike the Qizilbash, fully loyal only to the Shah. This system of mass usage of Caucasian subjects continued to exist until the fall of the Qajar dynasty.

The inter-tribal rivalry of the Turcomans, the attempt of Persian nobles to end the Turcoman dominance, and constant succession conflicts went on for another 10 years after Tahmasp's death. This heavily weakened the Safavid state and made the kingdom vulnerable to external enemies: the Ottomans attacked in the west, whereas the Uzbeks attacked the east.

 
Daud Khan Undiladze, Safavid ghulam, military commander, and the governor of Karabakh and Ganja between 1627 and 1633.

In 1588, Shah Abbas I came to power. He appointed the Governor of Herat and his former guardian and tutor, Alī Quli Khān Shāmlū (also known as Hājī Alī Qizilbāsh Mazandarānī) the chief of all the armed forces. Later on, events of the past, including the role of the Turcomans in the succession struggles after the death of his father, and the counterbalancing influence of traditional Ithnāʻashari Shia Sayeds, made him determined to end the dominance of the untrustworthy Turcoman chiefs in Persia which Tahmasp had already started decades before him. In order to weaken the Turcomans – the important militant elite of the Safavid kingdom – Shah Abbas further raised a standing army, personal guard, Queen-Mothers, Harems and full civil administration from the ranks of these ghilman who were usually ethnic Circassians, Georgians, and Armenians, both men and women, whom he and his predecessors had taken captive en masse during their wars in the Caucasus, and would systematically replace the Qizilbash from their functions with converted Circassians and Georgians. The new army and civil administration would be fully loyal to the king personally and not to the clan-chiefs anymore.[32]

The reorganisation of the army also ended the independent rule of Turcoman chiefs in the Safavid provinces, and instead centralized the administration of those provinces.

Ghulams were appointed to high positions within the royal household, and by the end of Shah Abbas' reign, one-fifth of the high-ranking amirs were ghulams.[24] By 1598 already an ethnic Georgian from Safavid-ruled Georgia, well known by his adopted Muslim name after conversion, Allahverdi Khan, had risen to the position of commander-in-chief of all Safavid armed forces.[53] and by that became one of the most powerful men in the empire. The offices of wakil and amir al-umarā fell in disuse and were replaced by the office of a Sipahsālār (Persian: سپهسالار, lit.'master of the army'), commander-in-chief of all armed forces – Turcoman and Non-Turcoman – and usually held by a Persian (Tādjik) noble.

The Turcoman Qizilbash nevertheless remained an important part of the Safavid executive apparatus, even though ethnic Caucasians came to largely replace them. For example, even in the 1690s, when ethnic Georgians formed the mainstay of the Safavid military, the Qizilbash still played a significant role in the army.[54] The Afshār and Qājār rulers of Persia who succeeded the Safavids, stemmed from a Qizilbash background. Many other Qizilbash – Turcoman and Non-Turcoman – were settled in far eastern cities such as Kabul and Kandahar during the conquests of Nader Shah, and remained there as consultants to the new Afghan crown after the Shah's death. Others joined the Mughal emperors of India and became one of the most influential groups of the Mughal court until the British conquest of India.[citation needed]

Legacy edit

Afghanistan edit

 
Afghan Qizilbash lady in Kabul

Qizilbash in Afghanistan primarily live in urban areas, such as Kabul, Kandahar or Herat. Some of them are descendants of the troops left behind by Nadir Shah.[55][56] Others however were brought to the country during the Durrani rule,[57] Zaman Shah Durrani had a cavalry of over 100.000 men, consisting mostly of Qizilbash[58] Afghanistan's Qizilbash held important posts in government offices in the past, and today engage in trade or are craftsmen. Since the creation of Afghanistan, they constitute an important and politically influential element of society. Estimates of their population vary from 30,000 to 200,000.[59][60]

Sir Mountstuart Elphinstone described the Qizilbash of Kabul in the beginning of the 19th century as "a colony of Turks," who spoke "Persian, and among themselves Turkish."[61] Described as learned, affluent, and influential, they appear to have abandoned their native Turkish language in favour of Persian, and became "in fact Persianized Turks".[62] Lady Florentia Sale (wife of Sir Robert Henry Sale) and Vincent Eyre – both companions of Sir Mountstuart Elphinstone – described the Qizilbash of Afghanistan also as "Persians, of Persian descent, or descendant of the Persians, wearing a red cap".[63][64]

The influence of the Qizilbash in the government created resentment among the ruling Pashtun clans, especially after the Qizilbash openly allied themselves with the British during the First Anglo-Afghan War (1839–1842). During Abdur Rahman Khan's massacre of the Shi'i minorities in Afghanistan, the Qizilbash were declared "enemies of the state" and were persecuted and hunted by the government and by the Sunni majority.[65]

The former national anthem (2006-2021) of Afghanistan mentioned Qizilbash as an ethnic group in the third line of third stanza.

Iran edit

Following Shah Abbas's gradual replacement of the Qizilbash in the Safavid military and administrative ranks, and the persecution they faced at the hands of his and Shah Safi's policies, the Qizilbash started to turn and rebel against the Safavids. This then lead to the empire adopting more classical Twelver beliefs and it cooperating with Shi'i scholars in combatting Qizilbash doctrines, eventually causing their decline in favour of a more orthodox interpretation of Twelver Shi'ism.[1][66]

Bulgaria, Greece and Romania edit

A strip of land from Babadag in Romania until Dimetoka in Greece is the land of Qizilbash nowadays. This strip includes a part of eastern Bulgaria, including cities as Dobruja and Silistre. [67] Most of the Qizilbash settled in Dobruja in large numbers, either voluntarily or by being deported there from Anatolia by the Ottoman authorities between the 15th and 17th centuries.[68] Qizilbash communities are also present in Ludogorie (Deliorman).[69][70]

The Qizilbash conceal their real identity, outwardly professing to be orthodox Sunnis to their Turkish or Bulgarian neighbours, or alternatively claim to be Bektashis, depending who is addressing them.[69] According to the 1992 census, there were 85,773 Shiites in Bulgaria.[68]

Syria/Lebanon edit

Between the late seventeenth century and 1822, the term "Qizilbash" was also used in Ottoman administrative documents to identify Twelver (Imami) Shiites in what is today Lebanon. The Ottomans were aware they had no link to the Anatolian or Iranian Qizilbash, employing the term only as a means to delegitimize them or justify punitive campaigns against them. In the early eighteenth century, a part of northern Lebanon is even described as the "Kızılbaş mukataa" tax district.[71]

Turkey edit

In Turkey, there is a community of so-called Alevis, which were formed out of Qizilbash groups in Anatolia in the 16th century.[72] Historically, however, it wouldn't be appropriate to use the term Alevi to describe these groups, seeing as it was originally used for descendants of Ali, the fourth Rashidun Caliph.[73] In the 19th century, the term was also used in Turkey to refer to the Qizilbash, who were seen as heretics by the Sunni majority. [73] Alevism in Turkey is present among the Turkish, Kurdish, as well as the Zaza population. Yet, despite speaking Kurdish and Zaza natively, many of the Alevi tribes still use Turkish as a liturgical language.[74] The Kurdish Alevis are known locally by the term Kızılbaş, associating them with the Qizilbash in the Safavid dynasty, although their exact origins are unclear and subject to debate.[74] Among Bektashis, Kızılbaş is used to refer to groups that are not initiated into the Bektashi order but have similar beliefs. These groups are looked down upon by initiated members of the tariqa.[75]

In the second half of the 19th century, a Western interest in the origins and political orientations of the Qizilbash sparked,[76] resulting in them becoming the target of Western missionaries, who believed that they held Christian views about Jesus. The Qizilbash weren't hostile towards these missionaries and, according to missionary reports, some were willing to listen to their message.[77] In turn, the Ottoman authorities responded by making more efforts to classify the Qizilbash as Muslims, though the Qizilbash did not always accept these efforts, such that they would openly decline them at times. Despite such adversarial interactions, a clear picture of how these groups perceived their relations with the Ottoman government or the Western missionaries has not yet been established.[76] Hans-Lukas Kieser talks about an "Alevi renaissance" which, according to him, took place in the Tanzimat period, as well as later, after the Young Turk Revolution.[78] There are some doubts, though, whether this term is appropriate, due to the scarcity of sources and the diversity of the various Qizilbash-groups.[76]

It has been reported that, among the Ottoman Turks, kızılbaş has become something of a derogatory term and can be applied to groups that aren't necessarily associated with the Kazilbash of Central Asia. The Bektaşi in Turkey are often referred to as Kızılbaşi.[79]

See also edit

Notes edit

  1. ^ Tāj, meaning crown in Persian, is also a term for hats used to delineate one's affiliation to a particular Sufi order.

Citations edit

  1. ^ a b Babayan, Kathryn (1993). The Waning of the Qizilbash: The Spiritual and the Temporal in Seventeenth Century Iran. Princeton University. pp. 1–6, 41–47. "The Qizilbash, composed mainly of Turkman tribesmen, were the military force introduced by the conquering Safavis to the Iranian domains in the sixteenth century."
  2. ^ Cornell, Vincent J. (2007). Voices of Islam (Praeger perspectives). Greenwood Publishing Group. p. 225 vol.1. ISBN 978-0275987329. OCLC 230345942.
  3. ^ Parker, Charles H. (2010). Global Interactions in the Early Modern Age, 1400–1800. Cambridge University Press. p. 53. ISBN 978-1139491419.
  4. ^ a b c Roger M. Savory: "Kizil-Bash". In Encyclopaedia of Islam, Vol. 5, pp. 243–245.
  5. ^ Savory, EI2, Vol. 5, p. 243: "Kizilbāsh (T. "Red-head"). [...] In general, it is used loosely to denote a wide variety of extremist Shi'i sects [see Ghulāt], which flourished in [V:243b] Anatolia and Kurdistān from the late 7th/13th century onwards, including such groups as the Alevis (see A. S. Tritton, Islam: belief and practices, London 1951, 83)."
  6. ^ Moojan Momen, "An Introduction to Shi'i Islam", Yale Univ. Press, 1985, ISBN 0-300-03499-7, pp. 101–107.
  7. ^ a b Savory & Karamustafa 1998, pp. 628–636.
  8. ^ a b c Amanat 2017, p. 43.
  9. ^ Grigoriev, Sergei (2000). "Об этнической принадлежности шиитов Афганистана" [On the ethnicity of the Shiites of Afghanistan]. Восток: история и культура (in Russian). Saint Petersburg: 32–46. Кызылбаши, первоначально состоявшие из представителей семи малоазиатских тюркоязычных племен румлу, шамлу, устаджлу, афшар, каджар, текелю и зулкадар, говоривших на азербайджанском языке, были с XV в. одной из главных военно-политических опор Сефевидского государства.
  10. ^ Floor, Willem; Javadi, Hasan (2013). "The Role of Azerbaijani Turkish in Safavid Iran". Iranian Studies. 46 (4): 569. doi:10.1080/00210862.2013.784516. ISSN 0021-0862. JSTOR 24482868. S2CID 161700244.
  11. ^ Martin van Bruinessen, ‘Between Dersim and Dâlahû: Reflections on Kurdish Alevism and the Ahl-i Haqq religion’ Published in: Shahrokh Raei (ed.), Islamic Alternatives: Non-Mainstream Religion in Persianate Societies [Göttinger Orientforschungen, III. Reihe: Iranica, N.F. 16]. Wiesbaden: Harrassowitz, 2017, pp. 65-93. (PDF)
  12. ^ Bruinessen, Martin van (2015). "Dersim and Dalahu: Some Reflections on Kurdish Alevism and the Ahl-i Haqq religion". In Öz, Mehmet; Yeşil, Fatih (eds.). Ötekilerin Pesinde - Ahmet Yasar Ocak'a Armagan /In pursuit of the Others: Festschrift in honor of Ahmet Yaşar Ocak. Istanbul: Timaş. pp. 613–30.
  13. ^ Harvard Religion and Public Life - "Alevism"
  14. ^ H. Anetshofer/H.T. Karateke, Traktat über die Derwischmützen (ri̇sāle-i̇ Tāciyye) des Müstaqīm-zāde Süleymān Sāʻdeddīn; Brill, 2001; ISBN 90-04-12048-3 (German original)
  15. ^ Roger M. Savory, "The office of khalifat al-khulafa under the Safawids", in JOAS, lxxxv, 1965, p. 501
  16. ^ Momen, 1985
  17. ^ Moojan Momen, "An Introduction to Shi'i Islam", Yale Univ. Press, 1985, ISBN 0-300-03499-7, p. 397
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    The Qizilbash, or "Red Heads," were Turkic warriors-turned-Persian who had arrived in Afghanistan in numbers after Nadir Shah's and other Persian debacles.

  56. ^ The Dictionary. — N. — Nadir Shah Afshar, page 305 – 306. // Historical Dictionary of Afghanistan. Fourth edition. Author: Ludwig W. Adamec. Lanham: Scarecrow Press, 2012, XCV+569 pages. ISBN 9780810878150

    Some of Nadir's Qizilbash soldiers settled in Afghanistan where their descendants had successful careers in the army (until the end of Dost Muhammad's rule), government, the trades, and crafts.

  57. ^ Noelle-Karimi, Christine (1995). The Interaction Between State and Tribe in Nineteenth-century Afghanistan: The Reign of Amir Dost Muhammad Khan (1826-1863). University of California, Berkeley.
  58. ^ Noelle, Christine (25 June 2012). State and Tribe in Nineteenth-Century Afghanistan: The Reign of Amir Dost Muhammad Khan (1826-1863). Routledge. ISBN 978-1-136-60317-4. According to Husaini, the "gholam Khana" furnished 15,000 out of Shah Zaman's total cavalry of 100,000 and consisted mostly of Qizilbash. Burnes reports that the Qizilbash retained a great degree of their autonomous organization and only pledged direct allegiance to their individual khans, who were in turn answerable to the king. This statement is borne out by the fact that the command of the entire bodyguard rested with the Qizilbash leader Mahmud Khan Bayat during 'Timur Shah's time. Up to Shah Zaman's reign the Khorasani contingents were listed according to tribal allegiance.
  59. ^ Countries and Their Cultures: Qizilbash:..Obtaining accurate population figures for the Qizilbash in Afghanistan and Pakistan is virtually impossible because they claim to be Sunni, Tajik, Farsiwan, or Pashtun, or they identify themselves according to their place of origin in India. Population estimates for Afghanistan range from 30,000 to 200,000, but some suggest the figure is closer to one million. The story is similar in Pakistan. Few influential Qizilbash live in Iran, their original home...
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    In 1996, approximately 40 percent of Afghans were Pashtun, 11.4 of whom are of the Durrani tribal group and 13.8 percent of the Ghilzai group. Tajiks make up the second-largest ethnic group with 25.3 percent of the population, followed by Hazaras, 18 percent; Uzbeks, 6.3 percent; Turkmen, 2.5 percent; Qizilbash, 1.0; 6.9 percent other. The usual caveat regarding statistics is particularly appropriate here.

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General sources edit

  • Yves Bomati and Houchang Nahavandi,Shah Abbas, Emperor of Persia,1587–1629, 2017, ed. Ketab Corporation, Los Angeles, ISBN 978-1595845672, English translation by Azizeh Azodi.
  • Amanat, Abbas (2017). Iran: A Modern History. Yale University Press. ISBN 978-0300112542.
  • Aslanian, Sebouh (2011). From the Indian Ocean to the Mediterranean: The Global Trade Networks of Armenian Merchants from New Julfa. California: University of California Press. ISBN 978-0520947573.
  • Blow, David (2009). Shah Abbas: The Ruthless King Who Became an Iranian Legend. I.B.Tauris. ISBN 978-0857716767.
  • Bournoutian, George (2002). A Concise History of the Armenian People: (from Ancient Times to the Present) (2 ed.). Mazda Publishers. p. 208. ISBN 978-1568591414.
  • Floor, Willem; Herzig, Edmund (2012). Iran and the World in the Safavid Age. I.B.Tauris. ISBN 978-1850439301.
  • Mikaberidze, Alexander (2015). Historical Dictionary of Georgia (2 ed.). Rowman & Littlefield. ISBN 978-1442241466.
  • Rothman, E. Nathalie (2015). Brokering Empire: Trans-Imperial Subjects between Venice and Istanbul. Cornell University Press. ISBN 978-0801463129.
  • Savory, Roger M.; Karamustafa, Ahmet T. (1998). "Esmāʿīl Ṣafawī". Encyclopædia Iranica, online edition, Vol. III, Fasc. 5. New York. pp. 514–522.{{cite encyclopedia}}: CS1 maint: location missing publisher (link)

Further reading edit

  • Aldous, Gregory (2021). "The Qizilbāsh and their Shah: The Preservation of Royal Prerogative during the Early Reign of Shah Ṭahmāsp". Journal of the Royal Asiatic Society. 31 (4): 743–758. doi:10.1017/S1356186321000250. S2CID 236547130.
  • Baltacıoğlu-Brammer, Ayşe (2019). "One Word, Many Implications: The Term 'Kızılbaş' in the Early Modern Ottoman Context". In Erginbaş, Vefa (ed.). Ottoman Sunnism: New Perspectives. Edinburgh University Press. pp. 47–70.
  • Baltacıoğlu-Brammer, Ayşe (2020). "Neither Victim Nor Accomplice: The Kızılbaş as Borderland Actors in the Early Modern Ottoman Realm". In Krstić, Tijana; Terzioğlu, Derin (eds.). Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750. Brill. pp. 423–450. ISBN 978-9004440296.
  • Bashir, Shahzad (2014). "The Origins and Rhetorical Evolution of the Term Qizilbāsh in Persianate Literature". Journal of the Economic and Social History of the Orient. 57 (3): 364–391. doi:10.1163/15685209-12341352.

qizilbash, surname, name, related, sufi, order, that, safavid, dynasty, safavid, order, related, sufi, order, turkey, alevism, suburb, nicosia, cyprus, under, facto, control, northern, cyprus, kizilbash, suburb, kizilbash, azerbaijani, قیزیلباش, ottoman, turki. For the surname see Qizilbash name For the related Sufi order that led to the Safavid dynasty see Safavid order For the related Sufi order in Turkey see Alevism For the suburb of Nicosia Cyprus but under de facto control of Northern Cyprus see Kizilbash suburb Qizilbash or Kizilbash Azerbaijani قیزیلباش Ottoman Turkish قزيل باش Persian قزلباش romanized Qezelbas Turkish Kizilbas lit red head Turkish pronunciation kɯzɯɫbaʃ were a diverse array of mainly Turkoman 1 Shia militant groups that flourished in Azerbaijan 2 3 Anatolia the Armenian highlands the Caucasus and Kurdistan from the late 15th century onwards and contributed to the foundation of the Safavid dynasty in early modern Iran 4 5 Contents 1 Etymology 2 Origins 3 Organization 4 Beliefs 4 1 Qizilbash aqidah in Anatolia 5 Composition 6 History 6 1 Beginnings 6 2 Battle of Chaldiran 6 3 The deprivation of the Turcomans 7 Legacy 7 1 Afghanistan 7 2 Iran 7 3 Bulgaria Greece and Romania 7 4 Syria Lebanon 7 5 Turkey 8 See also 9 Notes 10 Citations 11 General sources 12 Further readingEtymology edit nbsp Mannequin of a Safavid Qizilbash soldier exhibited in the Sa dabad Complex Iran The word Qizilbash derives from Turkish Kizilbas meaning red head The expression is derived from their distinctive twelve gored crimson headwear taj or tark in Persian sometimes specifically titled Haydar s Crown تاج حیدر Taj e Ḥaydar Note 1 indicating their adherence to the Twelve Imams and to Shaykh Haydar the spiritual leader sheikh of the Safavid order in accordance with the Imamate in Twelver doctrine 6 The name was originally a pejorative label given to them by their Sunni Ottoman foes but soon it was adopted as a mark of pride 7 8 Origins editThe origin of the Qizilbash can be dated from the 15th century onward when the spiritual grandmaster of the movement Shaykh Haydar the head of the Safaviyya Sufi order organized his followers into militant troops The Qizilbash were originally composed of seven Turkic all Azerbaijani speaking tribes Rumlu Shamlu Ustajlu Afshar Qajar Tekelu and Zulkadar 9 10 Connections between the Qizilbash and other religious groups and secret societies such as the Iranian Zoroastrian Mazdaki movement in the Sasanian Empire or its more radical offspring the Persian Khurramites and Turkic shamanism have been suggested 11 12 13 Of these the Khurramites were like the Qizilbash an early Shi i ghulat group 4 and dressed in red for which they were termed the red ones Persian سرخ جامگان Arabic محمرة muḥammirah by medieval sources 14 In this context Turkish scholar Abdulbaki Golpinarli sees the Qizilbash as spiritual descendants of the Khurramites 4 Organization editThe Qizilbash were a coalition of many different tribes of predominantly but not exclusively Turkic speaking background united in their adherence to Safavi Shia Islam Apart from Turkomans the Qizilbash also included Kurds Lurs Persians and Talysh after Shah Abbas s military reform in the beginning of the 17th century As murids sworn students of the Safavi sheikhs pirs the Qizilbash owed implicit obedience to their leader in his capacity as their murshid e kamil supreme spiritual director and after the establishment of the kingdom as their padishah great king The establishment of the kingdom thus changed the purely religious pir murid relationship into a political one As a consequence any act of disobedience of the Qizilbash Sufis against the order of the spiritual grandmaster Persian nasufigari conduct unbecoming of a Sufi became an act of treason against the king and a crime against the state as was the case in 1614 when Padishah Abbas the Great put some followers to death 15 Beliefs editThe Qizilbash adhered to heterodox Shi i doctrines encouraged by the early Safavi sheikhs Haydar and his son Ismail I They regarded their rulers as divine figures and so were classified as ghulat extremists by orthodox Twelvers 16 When Tabriz was taken there was not a single book on Twelverism among the Qizilbash leaders The book of the well known Iraqi scholar al Hilli 1250 1325 was procured in the town library to provide religious guidance to the state 17 The imported Shi i ulama did not participate in the formation of Safavid religious policies during the early formation of the state However ghulat doctrines were later forsaken and Arab Twelver ulama from Lebanon Iraq and Bahrain were imported in increasing numbers to bolster orthodox Twelver practice and belief Qizilbash aqidah in Anatolia edit Main articles Qalandariyya Imadaddin Nasimi Hurufism and Bektashism and folk religion Further information Mansur Al Hallaj Sevener Qarmatians Baba Ishak Babai revolt Hassan II of Alamut and Muhammad II of Alamut In Turkey orthodox Twelvers following Ja fari jurisprudence are called Ja faris Although the Qizilbash are also Twelvers their practices do not adhere to Ja fari jurisprudence The Qizilbash have a unique and complex conviction tracing back to the Kaysanites and Khurramites who are considered ghulat extremist Shia According to Turkish scholar Abdulbaki Golpinarli the Qizilbash of the 16th century a religious and political movement in Iranian Azerbaijan that helped to establish the Safavid dynasty were spiritual descendants of the Khurramites 18 Among the individual revered by Alevis two figures firstly Abu Muslim who assisted the Abbasid Caliphate to beat Umayyad Caliphate but who was later eliminated and murdered by Caliph al Mansur and secondly Babak Khorramdin who incited a rebellion against the Abbasid Caliphate and consequently was killed by Caliph al Mu tasim are highly respected In addition the Safavid leader Ismail I is highly regarded The Qizilbash aqidah or creed is based upon a syncretic fiqh jurisprudence tradition called batiniyya 19 referring to an inner or hidden meaning in holy texts It incorporates some Qarmatian thoughts originally introduced by Abu l Khattab Muhammad ibn Abu Zaynab al Asadi 20 21 and later developed by Maymun al Qaddah and his son ʿAbd Allah ibn Maymun 22 and Muʿtazila with a strong belief in The Twelve Imams Not all of the members believe that the fasting in Ramadan is obligatory although some Alevi Turks perform their fasting duties partially in Ramadan Some beliefs of shamanism still are common among the Qizilbash in villages The Qizilbash are not a part of Ja fari jurisprudence even though they can be considered as members of different tariqa of Shia Islam all looks like sub classes of Twelver Their conviction includes Batiniyya Hurufism and Sevener Qarmatians Isma ilism sentiments 19 23 They all may be considered as special groups not following the Ja fari jurisprudence like Alawites who are in the class of ghulat Twelver Shia Islam but a special Batiniyya belief somewhat similar to Isma ilism in their conviction Composition edit nbsp Shah Ismail I the Sheikh of the Safavi tariqa founder of the Safavid dynasty of Iran and the Commander in chief of the Qizilbash armies Among the Qizilbash Turcoman tribes from Eastern Anatolia and Iranian Azerbaijan who had helped Ismail I defeat the Aq Qoyunlu tribe were by far the most important in both number and influence and the name Qizilbash is usually applied exclusively to them 24 Some of these greater Turcoman tribes were subdivided into as many as eight or nine clans including Ustadjlu Its origins reach back to the Begdili 25 Rumlu Its name means the one who originates from the Roman land i e Anatolia Shamlu The most powerful clan during the reign of Shah Ismail I Its name means the one who originates from Sham i e the Levant Dulkadir Arabic Dhu l Kadar Afshar Qajar Takkalu Other tribes such as the Turkman Baharlu Qaramanlu Warsak and Bayat were occasionally listed among these seven great uymaqs Today the remnants of the Qizilbash confederacy are found among the Afshar the Qashqai Turkmen Shahsevan and others 26 Some of these names consist of a place name with the addition of the Turkish suffix lu such as Shamlu or Baharlu Other names are those of old Oghuz tribes such as the Afshar Dulghadir or Bayat as mentioned by the medieval Karakhanid historian Mahmud al Kashgari The non Turkic Iranian tribes among the Qizilbash were called Tajiks by the Turcomans and included 24 27 Talish The Lurs Siah Kuh Karadja Dagh certain Kurdish tribes certain Persian families and clans The rivalry between the Turkic clans and the Persian nobles was a major problem in the Safavid kingdom As V Minorsky put it friction between these two groups was inevitable because the Turcomans were no party to the national Persian tradition Shah Ismail tried to solve the problem by appointing Persian wakils as commanders of Qizilbash tribes The Turcomans considered this an insult and brought about the death of 3 of the 5 Persians appointed to this office an act that later inspired the deprivation of the Turcomans by Shah Abbas I 28 History edit nbsp In Jean Chardin s book Beginnings edit nbsp Persian miniature created by Mo en Mosavver depicting Shah Ismail I at an audience receiving the Qizilbash after they defeated the Shirvanshah Farrukh Yasar Album leaf from a copy of Bijan s Tarikh i Jahangusha yi Khaqan Sahibqiran A History of Shah Ismail I produced in Isfahan end of the 1680s The rise of the Ottomans put a great strain on the Turkmen tribes living in the area which eventually led them to join the Safavids who transformed them into a militant organisation called the Qizilbash meaning red heads in Turkish initially a pejorative label given to them by the Ottomans but later adopted as a mark of pride 7 8 The religion of the Qizilbash resembled much more the heterodox beliefs of northwestern Iran and eastern Anatolia rather than the traditional Twelver Shia Islam The beliefs of the Qizilbash consisted of non Islamic aspects varying from crypto Zoroastrian beliefs to shamanistic practises the latter which had been practised by their Central Asian ancestors 8 However a common aspect that all these heterodox beliefs shared was a form of messianism devoid of the restrictions of the Islam practiced in urban areas Concepts of divine inspiration and reincarnation were common with the Qizilbash viewing their Safavid leader whom they called morshed e kamel the Perfect Guide as the reincarnation of Ali and a manifestation of the divine in human form 29 There were a total of seven major Qizilbash tribes each named after an area they identified themselves with the Rumlu presumably came from Rum Anatolia the Shamlu from Sham Syria the Takkalu from the Takkeh in southeastern Anatolia the Ostajlu from Ostaj in the southern Caucasus It is uncertain if the Afshar and Qajar were named after an area in Azerbaijan or after their ancestors All these tribes shared a common lifestyle language faith and animosity towards the Ottomans 30 In the 15th century Ardabil was the center of an organization designed to keep the Safavi leadership in close touch with its murids in Azerbaijan Iraq Eastern Anatolia and elsewhere The organization was controlled through the office of khalifat al khulafa i who appointed representatives khalifa in regions where Safavi propaganda was active The khalifa in turn had subordinates termed pira The Safavi presence in eastern Anatolia posed a serious threat to the Ottoman Empire because they encouraged the Shi i population of Asia Minor to revolt against the sultan In 1499 Ismail the young leader of the Safavi order left Lahijan for Ardabil to make a bid for power By the summer of 1500 about 7 000 supporters from the local Turcoman tribes of Asia Minor Anatolia Syria and the Caucasus collectively called Qizilbash by their enemies rallied to his support in Erzincan 31 Leading his troops on a punitive campaign against the Shirvanshah ruler of Shirvan he sought revenge for the death of his father and his grandfather in Shirvan After defeating the Shirvanshah Farrukh Yassar and incorporating his kingdom he moved south into Azarbaijan where his 7 000 Qizilbash warriors defeated a force of 30 000 Aq Qoyunlu under Alwand Mirza 32 and conquered Tabriz This was the beginning of the Safavid state By 1510 Ismail and his Qizilbash had conquered the whole of Iran and the Republic of Azerbaijan 33 southern Dagestan with its important city of Derbent Mesopotamia Armenia Khorasan Eastern Anatolia and had made the Georgian kingdoms of Kartli and Kakheti his vassals 34 35 Many of these areas were priorly under the control of the Ak Koyunlu In 1510 Shah Ismail sent a large force of the Qizilbash to Transoxiania to fight the Uzbeks The Qizilbash defeated the Uzbeks and secured Samarkand at the Battle of Marv However in 1512 an entire Qizilbash army was annihilated by the Uzbeks after Turcoman Qizilbash had mutinied against their Persian wakil and commander Najm e Thani at the Battle of Ghazdewan 36 This defeat put an end to Safavid expansion and influence in Transoxania and left the northeastern frontiers of the kingdom vulnerable to nomad invasions until some decades later Battle of Chaldiran edit Main article Battle of Chaldiran Meanwhile the Safavid dawah continued in Ottoman areas with great success Even more alarming for the Ottomans was the successful conversion of Turcoman tribes in Eastern Anatolia and the recruitment of these well experienced and feared fighters into the growing Safavid army To stop Safavid propaganda Sultan Bayezid II deported large numbers of the Shi i population of Asia Minor to Morea However in 1507 Shah Ismail and the Qizilbash overran large areas of Kurdistan defeating regional Ottoman forces Two years later the Qizilbash defeated the Uzbeks at Merv in Central Asia killing their leader Muhammad Shaybani and destroying his dynasty His head was sent to the Ottoman sultan as a warning nbsp A Safavid Qizilbash cavalryman In 1511 a pro Safavid revolt known as the Sahkulu rebellion broke out in Teke An imperial army that was sent to suppress it was defeated Ismail sought to turn the chaos within the Ottoman Empire to his advantage and moved the border westwards in Asia Minor The Qizilbash defeated a large Ottoman army under Koca Sinan Pasha Shocked by this heavy defeat Sultan Selim I the new ruler decided to invade with a force of 200 000 Ottomans In addition he ordered the persecution of Alevis 37 38 and massacred its adherents in the Ottoman Empire 39 On 20 August 1514 1st Rajab 920 A H the two armies met at Chaldiran in northwestern Iran The Ottomans who were equipped with both firearms and cannon were reported to outnumber the Qizilbash as much as three to one The Qizilbash were badly defeated 40 casualties included many high ranking Qizilbash amirs as well as three influential ulama This defeat destroyed Shah Ismail s belief in his own invincibility and divine status It also fundamentally altered the relationship between the murshid e kamil and his murids followers The deprivation of the Turcomans edit Ismail I tried to reduce the power of the Turcomans by appointing Iranians to the vakil office However the Turcomans did not like having an Iranian to the most powerful office of the Safavid Empire and kept murdering many Iranians who were appointed to that office 41 After the death of Ismail the Turkomans managed to seize power from the Iranians they were however defeated by Tahmasp I the son of Ismail who got rid of the Turcomans 42 For almost ten years after the Battle of Chaldiran rival Qizilbash factions fought for control of the kingdom In 1524 10 year old Shah Tahmasp I the governor of Herat succeeded his father Ismail He was the ward of the powerful Qizilbash amir Ali Beg Rumlu titled Div Soltan who was the de facto ruler of the Safavid kingdom 43 However Tahmasp managed to reassert his authority over the state and over the Qizilbash During the reign of Shah Tahmasp the Qizilbash fought a series of wars on two fronts and with the poor resources available to them successfully defended their kingdom against the Uzbeks in the east and against the arch rivals of the Safavids the Ottomans in the west 44 With the Peace of Amasya 1555 peace between Safavids and Ottomans remained for the rest of Tahmasp s reign 45 During Tahmasp reign he carried out multiple invasions in the Caucasus which had been incorporated in the Safavid empire since Shah Ismail I and for many centuries afterward and started with the trend of deporting and moving hundreds of thousands of Circassians Georgians and Armenians to Iran s heartlands Initially only solely put in the royal harems royal guards and several other specific posts of the Empire Tahmasp believed he could eventually reduce the power of the Qizilbash by creating and fully integrating a new layer in Iranian society with these Caucasian elements and who would question the power and hegemony of the tribal Qizilbash This included the formation of a military slave system 46 similar to that of the neighboring Ottoman Empire the Janissaries 47 Tahmasp s successors and most importantly Shah Abbas I r 1588 1629 would significantly expand this policy when during the reign of Abbas I alone some 200 000 Georgians 300 000 Armenians and many tens of thousands of Circassians were relocated to Iran s heartlands 48 49 50 51 52 By this creation of a so called third layer or third force in Iranian society composed of ethnic Caucasians and the complete systematic disorganisation of the Qizilbash by his personal orders Abbas I eventually fully succeeded in replacing the power of the Qizilbash with that of the Caucasian ghulams These new Caucasian elements the so called ghilman غ ل م ان servants almost always after conversion to Shi ism depending on given function would be unlike the Qizilbash fully loyal only to the Shah This system of mass usage of Caucasian subjects continued to exist until the fall of the Qajar dynasty The inter tribal rivalry of the Turcomans the attempt of Persian nobles to end the Turcoman dominance and constant succession conflicts went on for another 10 years after Tahmasp s death This heavily weakened the Safavid state and made the kingdom vulnerable to external enemies the Ottomans attacked in the west whereas the Uzbeks attacked the east nbsp Daud Khan Undiladze Safavid ghulam military commander and the governor of Karabakh and Ganja between 1627 and 1633 In 1588 Shah Abbas I came to power He appointed the Governor of Herat and his former guardian and tutor Ali Quli Khan Shamlu also known as Haji Ali Qizilbash Mazandarani the chief of all the armed forces Later on events of the past including the role of the Turcomans in the succession struggles after the death of his father and the counterbalancing influence of traditional Ithnaʻashari Shia Sayeds made him determined to end the dominance of the untrustworthy Turcoman chiefs in Persia which Tahmasp had already started decades before him In order to weaken the Turcomans the important militant elite of the Safavid kingdom Shah Abbas further raised a standing army personal guard Queen Mothers Harems and full civil administration from the ranks of these ghilman who were usually ethnic Circassians Georgians and Armenians both men and women whom he and his predecessors had taken captive en masse during their wars in the Caucasus and would systematically replace the Qizilbash from their functions with converted Circassians and Georgians The new army and civil administration would be fully loyal to the king personally and not to the clan chiefs anymore 32 The reorganisation of the army also ended the independent rule of Turcoman chiefs in the Safavid provinces and instead centralized the administration of those provinces Ghulams were appointed to high positions within the royal household and by the end of Shah Abbas reign one fifth of the high ranking amirs were ghulams 24 By 1598 already an ethnic Georgian from Safavid ruled Georgia well known by his adopted Muslim name after conversion Allahverdi Khan had risen to the position of commander in chief of all Safavid armed forces 53 and by that became one of the most powerful men in the empire The offices of wakil and amir al umara fell in disuse and were replaced by the office of a Sipahsalar Persian سپهسالار lit master of the army commander in chief of all armed forces Turcoman and Non Turcoman and usually held by a Persian Tadjik noble The Turcoman Qizilbash nevertheless remained an important part of the Safavid executive apparatus even though ethnic Caucasians came to largely replace them For example even in the 1690s when ethnic Georgians formed the mainstay of the Safavid military the Qizilbash still played a significant role in the army 54 The Afshar and Qajar rulers of Persia who succeeded the Safavids stemmed from a Qizilbash background Many other Qizilbash Turcoman and Non Turcoman were settled in far eastern cities such as Kabul and Kandahar during the conquests of Nader Shah and remained there as consultants to the new Afghan crown after the Shah s death Others joined the Mughal emperors of India and became one of the most influential groups of the Mughal court until the British conquest of India citation needed Legacy editAfghanistan edit nbsp Afghan Qizilbash lady in Kabul Qizilbash in Afghanistan primarily live in urban areas such as Kabul Kandahar or Herat Some of them are descendants of the troops left behind by Nadir Shah 55 56 Others however were brought to the country during the Durrani rule 57 Zaman Shah Durrani had a cavalry of over 100 000 men consisting mostly of Qizilbash 58 Afghanistan s Qizilbash held important posts in government offices in the past and today engage in trade or are craftsmen Since the creation of Afghanistan they constitute an important and politically influential element of society Estimates of their population vary from 30 000 to 200 000 59 60 Sir Mountstuart Elphinstone described the Qizilbash of Kabul in the beginning of the 19th century as a colony of Turks who spoke Persian and among themselves Turkish 61 Described as learned affluent and influential they appear to have abandoned their native Turkish language in favour of Persian and became in fact Persianized Turks 62 Lady Florentia Sale wife of Sir Robert Henry Sale and Vincent Eyre both companions of Sir Mountstuart Elphinstone described the Qizilbash of Afghanistan also as Persians of Persian descent or descendant of the Persians wearing a red cap 63 64 The influence of the Qizilbash in the government created resentment among the ruling Pashtun clans especially after the Qizilbash openly allied themselves with the British during the First Anglo Afghan War 1839 1842 During Abdur Rahman Khan s massacre of the Shi i minorities in Afghanistan the Qizilbash were declared enemies of the state and were persecuted and hunted by the government and by the Sunni majority 65 The former national anthem 2006 2021 of Afghanistan mentioned Qizilbash as an ethnic group in the third line of third stanza Iran edit Following Shah Abbas s gradual replacement of the Qizilbash in the Safavid military and administrative ranks and the persecution they faced at the hands of his and Shah Safi s policies the Qizilbash started to turn and rebel against the Safavids This then lead to the empire adopting more classical Twelver beliefs and it cooperating with Shi i scholars in combatting Qizilbash doctrines eventually causing their decline in favour of a more orthodox interpretation of Twelver Shi ism 1 66 Bulgaria Greece and Romania edit A strip of land from Babadag in Romania until Dimetoka in Greece is the land of Qizilbash nowadays This strip includes a part of eastern Bulgaria including cities as Dobruja and Silistre 67 Most of the Qizilbash settled in Dobruja in large numbers either voluntarily or by being deported there from Anatolia by the Ottoman authorities between the 15th and 17th centuries 68 Qizilbash communities are also present in Ludogorie Deliorman 69 70 The Qizilbash conceal their real identity outwardly professing to be orthodox Sunnis to their Turkish or Bulgarian neighbours or alternatively claim to be Bektashis depending who is addressing them 69 According to the 1992 census there were 85 773 Shiites in Bulgaria 68 Syria Lebanon edit Between the late seventeenth century and 1822 the term Qizilbash was also used in Ottoman administrative documents to identify Twelver Imami Shiites in what is today Lebanon The Ottomans were aware they had no link to the Anatolian or Iranian Qizilbash employing the term only as a means to delegitimize them or justify punitive campaigns against them In the early eighteenth century a part of northern Lebanon is even described as the Kizilbas mukataa tax district 71 Turkey edit Further information Alevism In Turkey there is a community of so called Alevis which were formed out of Qizilbash groups in Anatolia in the 16th century 72 Historically however it wouldn t be appropriate to use the term Alevi to describe these groups seeing as it was originally used for descendants of Ali the fourth Rashidun Caliph 73 In the 19th century the term was also used in Turkey to refer to the Qizilbash who were seen as heretics by the Sunni majority 73 Alevism in Turkey is present among the Turkish Kurdish as well as the Zaza population Yet despite speaking Kurdish and Zaza natively many of the Alevi tribes still use Turkish as a liturgical language 74 The Kurdish Alevis are known locally by the term Kizilbas associating them with the Qizilbash in the Safavid dynasty although their exact origins are unclear and subject to debate 74 Among Bektashis Kizilbas is used to refer to groups that are not initiated into the Bektashi order but have similar beliefs These groups are looked down upon by initiated members of the tariqa 75 In the second half of the 19th century a Western interest in the origins and political orientations of the Qizilbash sparked 76 resulting in them becoming the target of Western missionaries who believed that they held Christian views about Jesus The Qizilbash weren t hostile towards these missionaries and according to missionary reports some were willing to listen to their message 77 In turn the Ottoman authorities responded by making more efforts to classify the Qizilbash as Muslims though the Qizilbash did not always accept these efforts such that they would openly decline them at times Despite such adversarial interactions a clear picture of how these groups perceived their relations with the Ottoman government or the Western missionaries has not yet been established 76 Hans Lukas Kieser talks about an Alevi renaissance which according to him took place in the Tanzimat period as well as later after the Young Turk Revolution 78 There are some doubts though whether this term is appropriate due to the scarcity of sources and the diversity of the various Qizilbash groups 76 It has been reported that among the Ottoman Turks kizilbas has become something of a derogatory term and can be applied to groups that aren t necessarily associated with the Kazilbash of Central Asia The Bektasi in Turkey are often referred to as Kizilbasi 79 See also editAleviler Bektashism and folk religion Javanshir Qizilbash Mirza Kalich Beg NosairisNotes edit Taj meaning crown in Persian is also a term for hats used to delineate one s affiliation to a particular Sufi order Citations edit a b Babayan Kathryn 1993 The Waning of the Qizilbash The Spiritual and the Temporal in Seventeenth Century Iran Princeton University pp 1 6 41 47 The Qizilbash composed mainly of Turkman tribesmen were the military force introduced by the conquering Safavis to the Iranian domains in the sixteenth century Cornell Vincent J 2007 Voices of Islam Praeger perspectives Greenwood Publishing Group p 225 vol 1 ISBN 978 0275987329 OCLC 230345942 Parker Charles H 2010 Global Interactions in the Early Modern Age 1400 1800 Cambridge University Press p 53 ISBN 978 1139491419 a b c Roger M Savory Kizil Bash In Encyclopaedia of Islam Vol 5 pp 243 245 Savory EI2 Vol 5 p 243 Kizilbash T Red head In general it is used loosely to denote a wide variety of extremist Shi i sects see Ghulat which flourished in V 243b Anatolia and Kurdistan from the late 7th 13th century onwards including such groups as the Alevis see A S Tritton Islam belief and practices London 1951 83 Moojan Momen An Introduction to Shi i Islam Yale Univ Press 1985 ISBN 0 300 03499 7 pp 101 107 a b Savory amp Karamustafa 1998 pp 628 636 a b c Amanat 2017 p 43 Grigoriev Sergei 2000 Ob etnicheskoj prinadlezhnosti shiitov Afganistana On the ethnicity of the Shiites of Afghanistan Vostok istoriya i kultura in Russian Saint Petersburg 32 46 Kyzylbashi pervonachalno sostoyavshie iz predstavitelej semi maloaziatskih tyurkoyazychnyh plemen rumlu shamlu ustadzhlu afshar kadzhar tekelyu i zulkadar govorivshih na azerbajdzhanskom yazyke byli s XV v odnoj iz glavnyh voenno politicheskih opor Sefevidskogo gosudarstva Floor Willem Javadi Hasan 2013 The Role of Azerbaijani Turkish in Safavid Iran Iranian Studies 46 4 569 doi 10 1080 00210862 2013 784516 ISSN 0021 0862 JSTOR 24482868 S2CID 161700244 Martin van Bruinessen Between Dersim and Dalahu Reflections on Kurdish Alevism and the Ahl i Haqq religion Published in Shahrokh Raei ed Islamic Alternatives Non Mainstream Religion in Persianate Societies Gottinger Orientforschungen III Reihe Iranica N F 16 Wiesbaden Harrassowitz 2017 pp 65 93 PDF Bruinessen Martin van 2015 Dersim and Dalahu Some Reflections on Kurdish Alevism and the Ahl i Haqq religion In Oz Mehmet Yesil Fatih eds Otekilerin Pesinde Ahmet Yasar Ocak a Armagan In pursuit of the Others Festschrift in honor of Ahmet Yasar Ocak Istanbul Timas pp 613 30 Harvard Religion and Public Life Alevism H Anetshofer H T Karateke Traktat uber die Derwischmutzen ri sale i Taciyye des Mustaqim zade Suleyman Saʻdeddin Brill 2001 ISBN 90 04 12048 3 German original Roger M Savory The office of khalifat al khulafa under the Safawids in JOAS lxxxv 1965 p 501 Momen 1985 Moojan Momen An Introduction to Shi i Islam Yale Univ Press 1985 ISBN 0 300 03499 7 p 397 Roger M Savory ref Abdulbaki Golpinarli Encyclopaedia of Islam Kizil Bash Online Edition 2005 a b Halm H Baṭeniya Encyclopedia Iranica Retrieved 4 August 2014 Abu l Ḵaṭṭab Asadi Retrieved 15 February 2015 Ḵaṭṭabiya Retrieved 15 February 2015 ʿAbdallah B Maymun Al Qaddaḥ Archived from the original on 16 May 2018 Retrieved 15 February 2015 Ozturk Yasar Nuri En el Hak Isyani The Anal Haq Rebellion Hallac i Mansur Daragacinda Mirac Mirac on Gallows Vol 1 and 2 Yeni Boyut 2011 a b c Minorsky Vladimir 1943 Tadhkirat al muluk London pp 16 18 188 BiGDELi Encyclopaedia Iranica www iranicaonline org Retrieved 25 May 2020 Tapper Richard 2011 Introduction Tribe and State in Iran and Afghanistan London Routledge p 11 ISBN 978 0 415 61056 8 Savory Roger M 1965 The consolidation of Safawid power in Persia Der Islam 41 1 71 94 doi 10 1515 islm 1965 41 1 71 S2CID 161679360 Savory Roger M 1964 The significance of the political murder of Mirza Salman Islamic Studies 3 Karachi 181 191 Amanat 2017 pp 43 44 Amanat 2017 pp 44 45 Faruk Sumer Safevi Devletinin Kurulusu ve Gelismesinde Anadolu Turklerinin Rolu Turk Tarih Kurumu Yayinlari Ankara 1992 p 15 in Turkish a b Roger M Savory Encyclopaedia of Islam Safawids Online Edition 2005 BBC Link History of Iran Safavid Empire 1502 1736 Retrieved 16 December 2014 Rayfield Donald 2013 Edge of Empires A History of Georgia Reaktion Books p 165 ISBN 978 1 78023 070 2 Roger M Savory The significance of the political murder of Mirza Salman in Studies on the history of Safawid Iran xv pp 186 187 Turkey s Alevis Outraged by Executioner Name for Bridge bloomberg com 31 May 2013 Retrieved 10 December 2014 Alevis protest plans to name third bridge after Ottoman Sultan todayszaman com Archived from the original on 14 December 2014 Retrieved 10 December 2014 H A R Gibb amp H Bowen Islamic society and the West i 2 Oxford 1957 p 189 M J McCaffrey Encyclopaedia Iranica Calderan v pp 656 8 Link Archived 29 September 2008 at the Wayback Machine Savory R 2007 Iran Under the Safavids Cambridge University Press p 43 ISBN 9780521042512 Retrieved 10 December 2014 The Poetry Of Shah Ismail I Valdimir Minorsky 1942 Roger M Savory in Encyclopaedia Iranica Div Soltan Online Edition 2005 Link Archived 29 September 2008 at the Wayback Machine Rothman 2015 p 236 M Kohbach in Encyclopaedia Iranica Peace of Amasya v p 928 Online Edition Link Archived 15 December 2007 at the Wayback Machine Streusand p 148 Barda and Barda Dari v Military slavery in Islamic Iran Retrieved 15 April 2014 Blow 2009 p 66 Aslanian 2011 p 1 Bournoutian 2002 p 208 Mikaberidze 2015 pp 291 536 Floor amp Herzig 2012 p 479 C Fleischer Encyclopaedia Iranica Allahverdi Khan v pp 891 892 Online Edition 2005 Link Archived 6 October 2007 at the Wayback Machine Matthee Rudi 2012 Persia in Crisis Safavid Decline and the Fall of Isfahan I B Tauris p 114 ISBN 978 1845117450 5 The Rise of Afghanistan page 124 Afghanistan A Military History from Alexander the Great to the War Against the Taliban Author Stephen Tanner First published in 2002 by Da Capo Press revised edition reprinted in 2009 Philadelphia Da Capo Press 2009 375 pages ISBN 9780306818264 The Qizilbash or Red Heads were Turkic warriors turned Persian who had arrived in Afghanistan in numbers after Nadir Shah s and other Persian debacles The Dictionary N Nadir Shah Afshar page 305 306 Historical Dictionary of Afghanistan Fourth edition Author Ludwig W Adamec Lanham Scarecrow Press 2012 XCV 569 pages ISBN 9780810878150 Some of Nadir s Qizilbash soldiers settled in Afghanistan where their descendants had successful careers in the army until the end of Dost Muhammad s rule government the trades and crafts Noelle Karimi Christine 1995 The Interaction Between State and Tribe in Nineteenth century Afghanistan The Reign of Amir Dost Muhammad Khan 1826 1863 University of California Berkeley Noelle Christine 25 June 2012 State and Tribe in Nineteenth Century Afghanistan The Reign of Amir Dost Muhammad Khan 1826 1863 Routledge ISBN 978 1 136 60317 4 According to Husaini the gholam Khana furnished 15 000 out of Shah Zaman s total cavalry of 100 000 and consisted mostly of Qizilbash Burnes reports that the Qizilbash retained a great degree of their autonomous organization and only pledged direct allegiance to their individual khans who were in turn answerable to the king This statement is borne out by the fact that the command of the entire bodyguard rested with the Qizilbash leader Mahmud Khan Bayat during Timur Shah s time Up to Shah Zaman s reign the Khorasani contingents were listed according to tribal allegiance Countries and Their Cultures Qizilbash Obtaining accurate population figures for the Qizilbash in Afghanistan and Pakistan is virtually impossible because they claim to be Sunni Tajik Farsiwan or Pashtun or they identify themselves according to their place of origin in India Population estimates for Afghanistan range from 30 000 to 200 000 but some suggest the figure is closer to one million The story is similar in Pakistan Few influential Qizilbash live in Iran their original home Social Structure Ethnic Groups page 104 Afghanistan A Country Study Editors Richard F Nyrop Donald M Seekins Baton Rouge Claitor s Law Books and Publishing Division 2001 226 pages ISBN 9781579807443In 1996 approximately 40 percent of Afghans were Pashtun 11 4 of whom are of the Durrani tribal group and 13 8 percent of the Ghilzai group Tajiks make up the second largest ethnic group with 25 3 percent of the population followed by Hazaras 18 percent Uzbeks 6 3 percent Turkmen 2 5 percent Qizilbash 1 0 6 9 percent other The usual caveat regarding statistics is particularly appropriate here Mountstuart Elphinstone An Account of the Kingdom of Caubul pp 320 321 Henry Yule Hobson Jobson London 1886 p 380 Lady Sale A Journal of the Disasters in Afghanistan 1841 42 London Murray 1843 p IX Vincent Eyre The Military Operations at Cabul London Murray MDCCCXLIII p XXXI U S Library of Congress Afghanistan The society and its environment index s v Qizilbash Link Arjomand Said Amir 1994 Introduction Religion and Statecraft in Pre Modern Iran Iranian Studies 27 1 4 5 8 doi 10 1080 00210869408701817 ISSN 0021 0862 JSTOR 4310883 Canbakal Hulya November 2009 The Ottoman State and Descendants of the Prophet in Anatolia and the Balkans c 1500 1700 Journal of the Economic and Social History of the Orient 52 3 542 578 doi 10 1163 156852009X458241 JSTOR 25651184 Retrieved 6 May 2023 a b Eminov A 2000 Turks and Tatars in Bulgaria and the Balkans Nationalities Papers 28 1 129 164 a b H T Norris 1993 Islam in the Balkans Religion and Society Between Europe and the Arab World p 98 Ilyas Uzum 1988 2016 KIZILBAS TDV Encyclopedia of Islam 44 2 vols in Turkish Istanbul Turkiye Diyanet Foundation Centre for Islamic Studies Stefan Winter The Kizilbas of Syria and Ottoman Shiism in Christine Woodhead ed The Ottoman World London Routledge 2012 171 183 Yildirim Riza 2019 The Safavid Qizilbash Ecumene and the Formation of the Qizilbash Alevi Community in the Ottoman Empire c 1500 c 1700 Iranian Studies 52 3 4 Cambridge University Press 449 483 doi 10 1080 00210862 2019 1646120 hdl 11693 53335 S2CID 204476564 Retrieved 5 May 2023 a b Melikoff Irene 2011 Sur les traces du soufisme turc Recherches sur l Islam populaire en Anatolie Piscataway NJ USA Gorgias Press p 35 doi 10 31826 9781463233389 004 Retrieved 17 May 2023 a b Kehl Bodrogi Otter Beaujean Kellner Heikele Barbara eds 1 January 1997 Syncretistic Religious Communities in the Near East Collected Papers of the International Symposium Alevism in Turkey and Comparable Syncretistic Religious Communities in the Near East in the Past and Present Berlin 14 17 April 1995 BRILL pp 1 20 doi 10 1163 9789004378988 ISBN 978 90 04 37898 8 Birge John Kingsley 1965 The Bektashi Order of Dervishes London Luzac amp Co p 64 a b c Dressler Markus 7 June 2013 Writing Religion The Making of Turkish Alevi Islam Oxford University Press pp 31 77 doi 10 1093 acprof oso 9780199969401 003 0002 Retrieved 17 May 2023 Karakaya Stump Ayfer 2010 Archaeology Anthropology and Heritage in the Balkans and Anatolia Gorgias Press pp 333 338 doi 10 31826 9781463225421 014 Retrieved 18 May 2023 Kieser Hans Lukas 2002 Altruism and Imperialism Western Cultural and Religious Missions in the Middle East New York Middle East Institute Columbia University p 136 ISBN 097212313X John Winter Crowfoot Survivals among the Kappadokian Kizilbash Bektash Journal of the Anthropological Institute of Great Britain and Ireland 30 1900 pp 305 20General sources editYves Bomati and Houchang Nahavandi Shah Abbas Emperor of Persia 1587 1629 2017 ed Ketab Corporation Los Angeles ISBN 978 1595845672 English translation by Azizeh Azodi Amanat Abbas 2017 Iran A Modern History Yale University Press ISBN 978 0300112542 Aslanian Sebouh 2011 From the Indian Ocean to the Mediterranean The Global Trade Networks of Armenian Merchants from New Julfa California University of California Press ISBN 978 0520947573 Blow David 2009 Shah Abbas The Ruthless King Who Became an Iranian Legend I B Tauris ISBN 978 0857716767 Bournoutian George 2002 A Concise History of the Armenian People from Ancient Times to the Present 2 ed Mazda Publishers p 208 ISBN 978 1568591414 Floor Willem Herzig Edmund 2012 Iran and the World in the Safavid Age I B Tauris ISBN 978 1850439301 Mikaberidze Alexander 2015 Historical Dictionary of Georgia 2 ed Rowman amp Littlefield ISBN 978 1442241466 Rothman E Nathalie 2015 Brokering Empire Trans Imperial Subjects between Venice and Istanbul Cornell University Press ISBN 978 0801463129 Savory Roger M Karamustafa Ahmet T 1998 Esmaʿil Ṣafawi Encyclopaedia Iranica online edition Vol III Fasc 5 New York pp 514 522 a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a CS1 maint location missing publisher link Further reading editAldous Gregory 2021 The Qizilbash and their Shah The Preservation of Royal Prerogative during the Early Reign of Shah Ṭahmasp Journal of the Royal Asiatic Society 31 4 743 758 doi 10 1017 S1356186321000250 S2CID 236547130 Baltacioglu Brammer Ayse 2019 One Word Many Implications The Term Kizilbas in the Early Modern Ottoman Context In Erginbas Vefa ed Ottoman Sunnism New Perspectives Edinburgh University Press pp 47 70 Baltacioglu Brammer Ayse 2020 Neither Victim Nor Accomplice The Kizilbas as Borderland Actors in the Early Modern Ottoman Realm In Krstic Tijana Terzioglu Derin eds Historicizing Sunni Islam in the Ottoman Empire c 1450 c 1750 Brill pp 423 450 ISBN 978 9004440296 Bashir Shahzad 2014 The Origins and Rhetorical Evolution of the Term Qizilbash in Persianate Literature Journal of the Economic and Social History of the Orient 57 3 364 391 doi 10 1163 15685209 12341352 Retrieved from https en wikipedia org w index php title Qizilbash amp oldid 1220311982, wikipedia, wiki, book, books, library,

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