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The Ghulat
Who are the Kizil Bach? Of Ghulat all, ie of these sects
from Shiism, they say "extremists", not in their political
demands or religious observances, but in their veneration
"extreme" Ali, son of the Prophet Muhammad and leading
religious figure for all Shia. But here, this veneration
bordering on suspicious worship for Muslims who call them
sometimes ali-elahi , that is to say, Ali dficateurs.
The reality is of course a bit more subtle. The Ghulat
especially believe in identification or common essence
between Ali, God and Muhammad (the latter can be
replaced by other religious figures as sects). In general,
these manifestations of divine figure are three in number,
which naturally leads to see a Christian influence. Very
often, the charismatic leader of the movement Ghulat itself
as the personification of God or Ali. This is the final step in
a sense symbolic identification of the Lover (Sufi) to the
Beloved (God). However, the authors themselves Shiites
believe that God's spirit ( ruh ), this breath that brings
divine knowledge is present not only in the prophets, but
also in their imams.
Battle Scene Between Safavids and Zu'lQadars in Saru Qaplan qui est Killed
The Savaviyya
Safi al Din Ishaq was born of a family probably Kurd and
Sunni, in 1252, and died in 1334. He was the founder of
the Sufi Safawiya and the ancestor of the Safavids.
His ancestors were already operating a brotherhood in
Ardabil in Azerbaydjan. It was a family of landowners who
had a function of spiritual guide, or Irshd , transmitted
hereditarily. This inheritance of functions is usual in chites
circles, though at that time they were not yet really alides.
Born in Ardabil, he studied in Shiraz and later tied to a
Sheikh of Guilan, Sheikh Zayid, for twenty-five years. He
succeeded to the group's head of his disciples who then
called safaviya .
Battle of Chaldiran
The Bektashi
The brotherhood of the Bektashi indeed appeared in the
thirteenth century. A Hadji Bektash, Turkish Sufi, whose
legend will enrich number of Kurdish and Alevi myths, fled
Khorasan before the Mongol invasion. It was probably a
disciple of Baba Ishaq. If at first Bektashism is barely
distinguishable from the heterodox climate in general, it will
switch further into heresy, perhaps under the influence of
Kizil Bach, to the point that the Bektashi will have to be
distinguished from the power. The Bektashi owe their
success in the Ottoman Empire by their links with the
Janissaries, they relied mostly in their ranks. The flexibility
of the Bektashi doctrines and substrate Christian themes
they conveyed in their ideology may explain this success,
the Janissaries are of Christian origin. They also had many
followers in the social elite and imperial policy.
The problem is that many Bektachiyya Ghulat infiltrated the
persecuted and that she left probably win more than its
founders would have liked by the Kizil Bach or Hurufis. The
Bektashi are closer to the Christians in the Balkans, while
the influence of Kizil Bach is predominant in tekkes Eastern
Anatolia.
Bibliography
Turcica XIV - The Hurufi impact on Bektashism , pp. 41-54,
XIV, Hamid Algar, 1982.
The Cambridge history of Iran, Safavid Pre-Religious
Topography , vol. 6 BS Amoretti, Cambridge, 1993.
Journal of near eastern studies XII-4 - Futuwwa Traditions
in the Ottoman Empire: Akhis, Bektaschi Dervishes and
Craftsmen , pp. 234-247, GG Arnakis, 1953.
Sun worship for the Ahl-e Hakk of Iran , pp. 139-146,
Turcica, XIV, Hossein Beikbaghban, 1982.
Journal of the Royal asiatic society - one year Notes
Apparently Unique Manus cript Safawi History of the
Dynasty of Persia , pp.395-418, Edward G. Browne, 1921
Aghas, Sheikhs and States , Martin van Bruinessen, London,
1992.
Turcica XIV - When Haji Bektash still bore the name of
Sultan Sahak , pp. 117-138, Martin van Bruinessen, 1982.
Mditerannens peoples - Nationalism and intra-Kurdish
ethnicity , pp.11-38, Martin van Bruinessen, 1968-1969
Turcica XXI-XXIII - Bektash Haji Sultan Sahak, Mina Shah
Sahib and various avatars of a running all , pp.55-70,
Martin van Bruinessen, 1991.
Turcica XIV - The Kurdish Alevis Boundaries
Perceptions , p. 109-116, Peter J. Bumke, 1982.
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