جستجوی مقالات مرتبط با کلیدواژه « قزلباشان » در نشریات گروه « تاریخ »

"Chegins" referred to a group of cannibal executioners in the court of the Safavid kings who attacked the victim like wild animals and ate him alive on the order of the king. The importance of the issue is that some researchers have considered these heinous acts to be caused by sectarian motives. The present research examines the validity and inaccuracy of these historical reports with a descriptive-analytical approach, using a library method based on historical study, and discusses the motivation of this action. The findings of the research indicate that the commission of this act was recorded at least several times during the period of the Safavid kings. Since the opinion of the Qazlbasans towards the Safavid Shah at the beginning of the Safavid period was so exaggerated that they considered him to be the embodiment of God, therefore, during the period of Shah Esmail I, the recorded cannibalism was considered to be a proof of the loyalty of the Qazlbasans to the master and the king. But during the period of Shah Abbas I, cannibalism was a political act and far from sectarian motives. It seems that the commission of such acts is the result of personal and political biased thoughts of some Safavid kings, as well as the motivations of this act were also analyzed as a foolish behavior combined with the ignorance of a group of Safavid supporters. Of course, new research approaches regarding the political-religious tendencies of Qazlbashan during the Safavid period can be obtained for the researcher by reflecting on the religious rituals of Qazlbashan and also the motivation of the Safavid kings in ordering this action.

Shah Ismail I 's early death caused the nascent Safavid government to face a serious challenge in leading and dominating the Ghezelbash and non-Ghezelbash tribes. Therefore, Shah Tahmasb I, the Safavid, faced the demands and sometimes ethnic and family dissatisfaction within Iran's political borders, which, if not they tended to diverge. However, the proximity to the sphere of power and influence in the political arena was one of these tribes' and groups' aspirations. Along with Shah Ismail and his successor Shah Tahmasb, they had wars and sacrifices or secretly raised their hopes. The present study, based on official sources and credible sources, explains the political marriages between different groups and groups and seeks to investigate why and how the influence of family ties in promoting the establishment of Safavid rule during the reign of Shah Tahmasb I. In this process, it becomes clear that at this time, the Safavid court and other ethnic groups used political marriage as an effective method in political relations, gaining economic interests, territorial development, and gaining political legitimacy and social acceptance. In this regard, the Shah Tahmasb I has also used this method in several cases to stabilize the power structure in interaction with local and regional elements that also had religious differences.

The establishment of the Safavid government was due to the association of the Ghezelbash Sufis with the Safavid dynasty and the continued reliance of this family on the support of the Ghezelbashan could have led to the superiority of the Ghali Sufi thought over the Shiite followers. The followers of the Safavid sect imagined a transcendental image of the Shah that was inconsistent with the theory of the general representation of the jurists in order to manage affairs in the time of the Absent Imam. This attitude evolved from the beginning of Safavid rule until the rise of Shah Abbas I, and eventually led to a change in the legitimacy of the Shah from the religious way to the religious law. The purpose of this article is to analyze how the religious policy of Shah Abbas changed and the main question is what were the reasons for the change of Sufi to Shiite religious attitude in the period of Shah Abbas? It is assumed that this change intensified during the reign of Shah Abbas, and the results of this study show that the change of Shah Abbas's religious policy was due to the strengthening of the ulema as representatives of Sharia. The approach of this article is to emphasize the change in the historical course of Shiism and Sufism, which eventually convert the interaction between them into conflict.

The formation of the Safavid government can be traced to the five basic elements of the Safavid, Sufi, Shi'ite, Anatolian, and Qizilbashan districts. Each of these elements played an important role in the reign of Shah Ismail I in Tabriz in 907 AH. The formation of the Safavid government in Iran consists of two phases of preparation and the period of the kings, from Sheikh Safi al-Din Ardebili to Sheikh Haidar of the period of preparation, and from King Ismail to the period of the kings, who were the most important political actors in both periods. The first period is consistent with the resource mobilization model and the kings period is also compatible with the political model theory. This study examines the developments in the formation of the Safavid state based on the theory of Charles Tile's collective action. The purpose of this study is fundamental and in terms of nature and method, it is descriptive and analytical. The method of data collection is library. The final conclusion of this study is based on an examination of developments in the formation of the Safavid government until the end of Shah Tahmasb I's reign. Research findings show that despite the power vacuum in Anatolia, the Safavid dynasty has succeeded in mobilizing the Ghezelbashan to form a government in Iran, and during the kings, the Ghezelbashan have competed with each other and other elements of power to achieve political and economic goals. They have argued that these developments are in line with

It is possible to generally evaluate of the role of the Qizilbashss in the final establishment of Saffavids Dynasty from 3 perspectives; the first phase includes the formation of their relation to the Saffavids practice. In the second phase, with the continuance and spread of their relations to the Saffavids Sheikhs, they based an organized relationship toward obtaining the goals of the Saffavids. And the last phase accounts for their practical activities to empower the Saffavids Sheikhs. Hence, before the establishment of the Saffavids government, they exerted convergent relationships together with any form of assistance and cooperation with the Saffavids and changed the mystical practice to a successful socio-political movement. With the formation of these relationships, the Turkmen groups, later known as Qizilbashss assisted and accompanied the Saffavids institutions in any manner, so after passing through different phases, they finally succeeded. After the establishment of the Saffavids government, there was the potential ground for their convergence to the government structure until the Chaldoran battle. But from the last days of Shah Esmaiel’s rule the grounds for their convergence and disconnection from the government were formed. In order to study this shift in approach, it is required that the up and downs within the Saffavids government be evaluated from an explanatory and analytic perspective. It is possible to study these changes on two general axes; on the first axis, mentioning the effective role that Qizilbashss played in establishing the Saffavids government, their progressive presence and influence in different layers of the government are analyzed. In fact, their prominent position in the government resulted in interfering and experiencing in various grounds. This led to the “admissive and expulsive reaction” of the government to abate their position. The second axis implies the temporal conditions and requirements which according to three variants – the political-official requirements, foreign policies and relations, religious issues – led to a change in their position in the government. It was because of these factors that the prominent position of the Qizilbashss were changed and weakened by the government, whether in a tangible and purposeful or in an intangible manner.

Shah Tahmasb repeated attacks to Caucasus and Georgia had long term and short term consequences for Safavid Government. In fact Shah Tahmasb followed his ancestors policy on Caucasus in his sight through those areas. After leisure of war against Uzbeks and longtime peace with Ottoman Sultan, he has special attention to Caucasus for financial basis enrichment and his soldiers martial spirit enhancement. Although Shah Tahmasb besides of above factors, considered to involve new forces into Safavid departmental and military structure by his conquests through Caucasus and Georgia in addition to mentioned factors. These new forces became as the most important elements of Safavid Government at late reign of Shah Tahmasb and Shah Abbas I era. At Shah Abbas I era, the process development which was developed by him named “Third Force” and their strengthening was the other important consequences of Shah Tahmasb conquests to Caucasus and Georgia. The present research is conducted with descriptive-analytic method. The author in this study considers to analyze the mentioned subject by Safavid era important resources studying and also new researches.

According to historical evidences, Shamloo tribe was the greatest and most numeroustribes of Qezelbash in Safavid era. This tribe had a significant role not only in thefoundation of Safvid government but also in maintenance of this dynasty by takingcharge of some positions such as administrative officials, military commanders, controlof provinces, being tutor of Safavid princess and, etc. However, at some junctures, mightof this tribe reduced as a result of tribal rivalries, and policies of Safavid s sovereigns.This study aims to examine the role of shamloo tribe in the foundation and maintenanceof Safavid government from the beginning of this dynasty to the end of Shah Tahmasbskingdom(1501-1576 A.D).The outcome of this research determine that shamloo tribe had an influential andprominent effect on foundation and maintenance of Safavid government. Meanwhile, forsome reasons, its power temporarily fell down but in general, this tribe not only couldpreserve its socio- political status during Shah Tahmasb's kingdom but also had impacton taking power by Shah Abbas and preceded in this period.

How and why dynasties are established and also what their structure and nature are like are among the most significantly discussed issues in historical thinking and reviews. As a rule explanation and explication of the process of dynasty establishment arenot a simple task variables. These variables are not easy to detect and observe. Thay need to be narrowly، deeply، specifically، and thoroughly studied. why the Sfavid dynasty was established and what its process of development was like are of course no exception this general rule. Different and sometimes opposing ideas have been proposed for and how the safavid dynasty was established. this arises not only from the fact that certain historical researchers have resorted to forage some reasons for the establishment of the safavid dynasty، but also from the fact that same other researcher have intentionally ignored certain facts. About the foundation of the safavid this study attempts to make a comparison and contract of the content of these views on the base of the content of these views. It also tries to evaluate and attest their claims on the basis of the objective facts dominant in the safavid dynasty.

After the death of Timur in 807 A>H> and after the division of his empire among the Timurid claimants, the city of Ferghanee belonged to Zahir Addin. Mohammad Baber, a son of Omar sheikh Ibn-e Abu Said Mohammad Ibn-e Miran shah Ibn-e Timur. And he conflicted with the enemy mightier than him, Mohammad Sheybani khan Uzbeg known as “Sheylak khan”, after he had accupied samargand, timur’s capital city in 406 A.H. he subsequently was to immigrate to india, where he founded the dynasty of Indian Gorkaniyan. With dispersing timurids’ might in khorasan and after sheybak khan began to proceed, the power balance in khorasan disperred and the new coming government of safavi, having been established in Tabriz by the efforts of shah ismail 1 and his ghezelbash sulis was in terrible dangers. Therefore, shah Ismail 1 and his Sufis who tried to expand their territories to the east of iran and generalize the religion of 12-imam tashayyo,tried to dominate over the religion and occupy the large Khorasan by means of every thing possible. In this, the war of Marw started in the year of 916 A.H> one of the most important events then was the defeat of Khorasan.
In this article the author is trying to show shah Ismail 1 and his Sufis’ endeavores in establishing security and arrangement in Khorasan, generalizing the 12-imam Tashayyo religion in heart. Then and presentiment. Main sources according to the first hand information.

Gizilbash rose as tribes at the beginning of Safavid rising in Azerbaijan then immediately dispersed in almost every region in Iran. They attained powerful social and economical positions, in fact they were Military bases of safavid government, but they also caused many problems for government. Gizilbash were mentally Shiite sofi became orthodoxy Shiite missionaries of twelvefolds, so Safavid kings made more economical benefits for them thus Gizilbash became one of the powerful social classes of Safavid era. Shah Abbas I, one of the greatest king of safavid dynasty hit the knockdown blow to their chiefs because of mistrust to this class; this policy was one of the reasons of safavid government decline and followed by the next Safavid kings. Although the mentional reason is represented one of the reasons of Safavids decline so far in many books and articles but this topic hasn’t dealt with seperatly yet. In this article we try to deal with peak and decline of Gizilbash class economically with existing references.

The history of ‘Alawite inclinations in Anatolia and the quality of the penetration of Shi‘ah thought into their belief system has been largely ignored by researchers throughout history. In fact, the roots of ‘Alawite beliefs can be traced back to ancient times from when Turkic tribes resided in Transoxiana to their migration to Anatolia. Gradually, this pattern of life resulted in an eclectic theology that has borrowed a thing or two from every geographical area they passed through and every religion they encountered. What is certain is that Shi‘i opinions influenced the ‘Alawite belief system mostly through the Hurufiyah Order and missionary work by Safavid sheikhs in Anatolia in the 15th and 16th centuries CE, changing the ‘Alawites of Ottoman Anatolia into the Ghizilbash of Safavid Iran.