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

Qizilbash or Kizilbash (Nastaliq: قزلباش - Qızılbāš; Ottoman Turkish for "Crimson/Red Heads"; sometimes also Qezelbash or Qazilbash)^[1] is the label given to a wide variety of Shī‘ī Islamic militant groups (ghulāt) that flourished in Anatolia and Azerbaijan from the late 13th century onwards, some of which contributed to the foundation of the Safavid dynasty of Iran.^[2] The expression "Red Heads" 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),^[3] indicating their adherence to the twelve Ithnā‘asharī Imāms and to Shaykh Haydar, the spiritual leader (sheikh) of the Ṣafaviyya movement.^[4]

Origins[link]

The origin of the Kizilbash - as they were called by their Sunni Ottoman foes, and who later adopted that name as a mark of pride - can be dated from the 15th century onward, when the spiritual grandmaster of the movement, Haydar (the head of the Ṣafawiyyah Sufi order), organized his followers into militant troops.

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Connections between the Kizilbash and other religious groups and secret societies, such as the Mazdaki movement in the Sassanid Empire, or its more radical offspring, the Persian Ḵhorrām-Dīnān (Khurrāmīyah) sect, have been suggested. Like the Kizilbash, the latter were an early Shī‘ī ghulat group^[2] and dressed in red, for which they were termed "the red-haired ones" (Arabic: محمره‎ muḥammirah) by medieval sources.^[5] In this context, Turkish scholar Abdülbaki Gölpinarli sees the Kizilbash as "spiritual descendants of the Khurramites".^[2]

It has also been speculated that the group had its origins among the mystical Ismaili Assassin sect;^[6] the assertion is generally disputed as no influence of Ismaili beliefs is apparent in Kizilbash practices.

Organization[link]

The Kizilbash were a coalition of many different peoples of predominantly (but not exclusively) Turkic-speaking Azerbaijani background, united in their adherence to the Safavid doctrine of Shiism.

As murids of the Safaviyya sheikhs (pirs), the Kizilbash 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 padshah ("king"), changing the purely religious pir - murid relationship into a political one. As a consequence, any act of disobedience of the Kizilbash Sufi against the order of the spiritual grandmaster became "an act of treason against the king and a crime against the state" (Persian: nā-sufīgarī, "improper conduct of a Sufi") - as was the case in 1614 when Shah Abbas I put to death some Kizilbash.^[7]

Beliefs[link]

The Kizilbash adhered to heterodox Shi'a doctrines encouraged by the early Safaviyya sheikhs Haydar and his son Isma'il. They regarded their rulers as divine figures, and so were classified as ghulat extremist by orthodox Ithnāʻashari Shias. Ismail I. presented himself to his Kizilbash followers not as a representative of the Hidden Imam, but as the Hidden Imam himself, claiming divinity.^[4] The Kizilbash would go into battle without armour as an expression of faith in divine protection, while proclaiming Ismā'il waliyyu'llāh to the Islamic Shahada.

When Tabriz was taken, there was not a single book on Twelver Shiaism among the Kizilbash leaders; the book of the well known Allama Al-Hilli was procured in the town library to provide religious guidance to the state.^[8] The Shia ulema did not participate in the formation of Safavid religious policies during the early formation of the state. However, later, the ghulat doctrines were forsaken, and Arab Twelver Shia ulema resident in Lebanon, Iraq, and Bahrain were brought in increasing numbers. Initially the Shia ulema did not voice dissent about the religious stance of the monarch, but during the following century they were able to impose a stricter version of Shia Islam on both the population and the state.

"Turk & Tājīk"[link]

Among the Kizilbash, Turcoman tribes from Eastern Anatolia and Azerbaijan who had helped Shah Ismail I defeat the Aq Qoyunlu tribe were by far the most important in both number and influence, and the name Kizilbash is usually applied exclusively to them.^[9] Some of these greater Turcoman tribes were subdivided into as many as eight or nine clans, and included:

• Ustādjlu
• Rumlu
• Shamlu (the most powerful clan during the reign of Shah Ismail I.)
• Dulkadir tribe (Arabic: Dhu 'l-Kadar)
• Afshar
• Qajar
• Takkalu

Other tribes - such as the Turkman, Bahārlu, Qaramānlu, Warsāk, and Bayāt - were occasionally listed among these "seven great uymaqs".

Some of these names consist of a place-name with 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 Uyghur historian Mahmoud Al-Kāshgharī. The origin of the name Ustādjlu, however, is unknown, and possibly indicates a non-Turkic origin of the tribe.

The non-Turkic Iranian tribes among the Kizilbash were called Tājiks by the Turcomans and included:^[9][10]

• Tālish
• Lur tribes (for example the Zand)
• Siāh-Kuh (Karādja-Dagh)
• certain Kurdish tribes
• certain Persian families and clans

The rivalry between the Turkic clans and 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 Kizilbash 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.^[11]

History[link]

The Beginnings[link]

In the 15th century, Ardabil was the center of an organization designed to keep the Safavid 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 Safavid propaganda was active. The khalīfa, in turn, had subordinates termed pira. Their presence in eastern Anatolia posed a serious threat to the Ottomans, because they encouraged the Shi'ite population of Asia Minor to revolt against the sultan.

In 1499, Ismail, the young leader of the Safavid order, left Lahijan for Ardabil to make his bid for power. By the summer of 1500, ca. 7,000 supporters from the local Turcoman tribes of Anatolia, Syria and Iraq - collectively called "Kizilbash" by their enemies - rallied to his support. 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, he moved south into Azarbaijan where his 7,000 Kizilbash warriors defeated a force of 30,000 Ak Koyunlu under Alwand Mirzā,^[12] and conquered Tabriz. This was the beginning of the Safavid state.

In the first decade of the 16th century, the Kizilbash expanded Safavid rule over the rest of Persia, as well as Baghdad and Iraq, formerly under Ak Koyunlu control.

In 1510 Shah Ismail sent a large force of the Kizilbash to Transoxania to support the Timurid ruler Babur in his war against the Uzbeks. The Kizilbash defeated the Uzbeks and secured Samarqand for Babur (Battle of Marv). However, in 1512, an entire Kizilbash army was annihilated by the Uzbeks after Turcoman Kizilbash had mutinied against their Persian wakil and commander, Amir Nadjm (Battle of Ghazdewan)^[13]. This defeat put an end to Safavid expansion and influence in Transoxania and left the northeastern frontiers of the kingdom vulnerable to nomad invasions.

The Battle of Chaldiran[link]

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

In 1511, an Alevi revolt known as Shahkulu Uprising broke out in Teke and was brutally suppressed by the Ottomans: 40,000 were massacred on the order of the sultan. Shah Ismail sought to turn the chaos within the Ottoman Empire to his advantage and invaded Anatolia. The Kizilbash defeated a large Ottoman army under Sinan Pasha. Shocked by this heavy defeat, Sultan Selim I (the new ruler of the Empire) decided to invade Persia with a force of 200,000 Ottomans and face the Kizilbash on their own soil. In addition, he ordered the persecution of Shiism and the massacre of all its adherents in the Ottoman Empire.^[14]

On the 20 August 1514 (1st Rajab 920 A.H.), the two armies met at Chaldiran in Azarbaijan. The Ottomans -equipped with both firearms and cannon- were reported to outnumber the Kizilbash as much as three to one. The Kizilbash were heavily defeated;^[15] casualties included many high-ranking Kizilbash amirs as well as three influential ulamā.

The 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.

The deprivation of the Turcomans[link]

For almost ten years after the Battle of Chaldiran, rival Kizilbash 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 Kizilbash amir Ali Beg Rūmlū (titled "Div Soltān") who was the de facto ruler of the Safavid kingdom.^[16] However, Tahmasp managed to reassert his authority over the state and over the Kizilbash.

During the reign of Shah Tahmasp, the Kizilbash 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 Ottomans in the west. With the Treaty of Amasya, peace between Safavids and Ottomans remained for the rest of Tahmasp's reign.^[17]

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 and conquered Azerbaijan, the Uzbeks conquered Khurasan, including Balkh and Herat.

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 counter balancing influence of traditional Ithnāʻashari Shia Sayeds, made him determined to end the dominance of the untrustworthy Turcoman chiefs in Persia. In order to weaken the Turcomans - the important militant elite of the Safavid kingdom - Shah Abbas raised a standing army from the ranks of the ghilman who were usually ethnic Armenians and Georgians. The new army would be loyal to the king personally and not to clan-chiefs anymore.^[12]

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.^[9] By 1598 an ethnic Armenian from Georgia had risen to the position of commander-in-chief of all Safawid armed forces.^[18] The offices of wakil and amir al-umarā fell in disuse and were replaced by the office of a Sipahsālār (Persian: سپهسالار‎, master of the army), commander-in-chief of all armed forces - Turcoman and Non-Turcoman - and usually held by a Persian (Tādjik) noble.

Nadir Shah and the fall of the Safavids[link]

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Legacy[link]

Afghanistan[link]

Mohammad Naib Sharif, leader of the Qizilbash group in Afghanistan during the First Anglo-Afghan War of 1839-42.

Kizilbash in Afghanistan live in urban areas, such as Kabul, Herat or Mazari Sharif, as well as in certain villages in Hazarajat. They are descendants of the troops left behind by Nadir Shah during his "Indian campaign" in 1738. Afghanistan's Kizilbash 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 60,000 to 200,000.^[19][20] They are Persian-speaking Shi'ite Muslims and are usually linked to the Fārsīwāns and Tājīks of the country.

Sir Mountstuart Elphinstone described the Kizilbash of Kabul in the beginning of the 19th century as "a colony of Turks," who spoke "Persian, and among themselves Turkish."^[21] 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".^[22] However, Lady Florentia Sale (wife of Sir Robert Henry Sale) and Vincent Eyre - both companions of Sir Mountstuart Elphinstone - described the Kizilbash of Afghanistan also as "Persians, of Persian descent".^[23][24]

The influence of the Kizilbash in the government created resentment among the ruling Pashtun clans, especially after the Kizilbash openly allied themselves with the British during the First Anglo-Afghan War (1839–1842). During Abdur Rahman Khan's massacre of the Shi'ite minorities in Afghanistan, the Kizilbash were declared "enemies of the state" and were persecuted and hunted by the government and by the Sunni majority.^[25]

Azerbaijan[link]

Qizilbash tribes played an important role in history of Azerbaijan. During Safavid rule, most of the territory of modern Azerbaijan and Iranian Azerbaijan became Shiite.

Iran[link]

The Kizilbash were still vital players in the success of the Safavid Empire - providing soldiers and assisting greatly in the flourishing economy, as well as in arts and literature. In addition, many Kizilbash became Ayatollahs or Mujtahids (important Shia scholars), teaching Iran's masses religious practices and belief. Qizilbash clans form a large population in Iran and this can be indicated from a surname, such as Shamlu, Afshar, bayat

Syria[link]

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Turkey[link]

see: Alevis

Some contemporary Alevi and Bektashi leaning religious or ethnic minorities in Anatolia are referred to, pejoratively, as Kizilbash.

See also[link]

• Sufism
• Safavids
• Shi'a Islam
• Secret societies
• Bektashi
• Alevism
• Javanshir Qizilbash
• Mirza Kalich Beg

References[link]

Haj Ghorban Soleimani (1920 - January 20, 2008) (Persian: حاج قربان سلیمانی‎) was a celebrated dotar player and vocalist of Turkish people descent. Dotar or Dutar is a form of Central Asian lute. He was also the pioneer of a new model of the ancient stringed Azeri instrument the gopuz.^[1]

Biography[link]

Soleimani was born in 1920 to turkish parents in Aliabad (علی‌آباد) village in the northern part of Qouchan in northeastern Iran. His father, Karbalaii Ramezan, an accomplished musician taught him the dotar from a young age. Following his father's death he continued learning the dotar and sought singing lessons from singers such as Avaz Bakhshi, Gholamhossein Bakhshi Jafarabadi and Mohammad Qeitaqi.^[1] By his early twenties he had mastered the traditional Iranian instrument, the dotar, and at the age of 21 he received the coveted 'Bakhshi' title, given to people of musical excellence in Khorasan province.^[2] Soleimani once spoke about the award; "In the Khorasan region 'Bakhshi' is the title given to a musician who is perfect. He must be able to compose, sing, play, make musical instruments and even know stories and narrate tales. One can hardly find any such artists these days."^[3] Soleimani sang in the three languages spoken in Khorasan province, namely Persian, Turkic.

Throughout his career he participated in many international concerts and venues, but was more popular in France than anywhere else where he believed his music was more appreciated. Soleimani often spoke out about his perceived distinct lack of following in his native country which disappointed him, once saying "Non-Iranian nations especially the French know me better than my fellow countrymen since they have a passion for art and music."^[3] He also performed notably at the Festival of Iranian Arts in Düsseldorf, Germany.

In 1990, Ghorban Soleimani was accoladed 'Best and Most Authentic Musician Award by the Festival of Revolutionary Songs and Music. In 1991, he received the honorary title “Real National Treasure" at a music festival held in Avignon, France.

Death[link]

He died in his village of birth Aliabad, of pneumonia on Sunday January 20, 2008 aged 87 according to the Tehran Times, although other sources have falsely reported that he was 85 at time of death.

His body was buried in the village the following day on January 21, and his funeral was attended by numerous famous artists and cultural officials in the region.^[1]

Ghorban is survived by 14 children, and his son, aged 50 (as of January 2008) Alireza had performed with his father on numerous occasions. Two of Soleimani's daughters have also become musicians.^[3]

See also[link]

• Music of Iran
• List of Iranian musicians

References[link]

This article is an orphan, as few or no other articles link to it. Please introduce links to this page from related articles; suggestions may be available. (February 2009)

Asad Qizilbash is a Pakistani Sarod player.^[1]

Biography[link]

Asad was born in 1963 to the famous violinist K.H. Qizilbash, who introduced many talented Pakistani musicians to the world, Nusrat Fateh Ali Khan among others.

After attending a concert performed by India’s most legendary Sarod player, Amjad Ali Khan, Asad decided to devote himself to the instrument. As a result Asad listened to many recordings by Amjad Ali Khan, practising the Sarod and putting his mind and soul into it. The discovery of his master’s live performance became the paradigm for his music. In 1992 Asad became the only recognised Sarod player in the country and five years later he received Ganda Band Shagerd of Ustad Amjad Ali Khan in New Delhi.

1973[link]

Asad Qizilbash started learning violin when he was around 8 years old. At 10 years age, he was asked to perform in a function patronized by UNICEF: "The Universal Children Day", Islamabad. It was his first public performance.

1975[link]

Asad Qizilbash became a performing member of the Children's Art Workshop" at the Pakistan National Council of Arts (PNCA). He was playing violin and the guitar. He remained member of this workshop till 1982, when he left for the Middle East. During those days he used to play daily at the workshop. At that same period, he signed a contract with the Pakistan Television PTV.

1981[link]

Asad Qizilbash was selected with some other musicians to represent Pakistan at the Attaturk Festival, in Ankara. He was playing violin and guitar. This was an invitation from the Radio-Television authorities of Turkey. The same year he met Ustad Amjad Ali Khan in Pakistan, for the first time.

1983 and 1984[link]

"KASBEY QAMAL", a television serie by PTV where Asad Qizilbash performed the Sarod and violin. "PANGNAT", a television series by the PTV where Asad Qizilbash was performing for the musical background

1990 and 1992[link]

Sarod concerts at the Tagore Institute in Bonn, Federal Republic of Germany.

1993-94-97-98[link]

Since his return to Pakistan in 1992, Asad Qizilbash is mainly playing the Sarod. His talent is largely recognized and he has performed already in four Rag Rang. These are very exclusive concerts reserved only for classical musicians of the highest level.

1993[link]

"RASELAY LOG" a television series by the PTV where Asad Qizilbash was performing sarod.

1994[link]

"SATNBY STUDIO", a special program run during the election campaign where Asad Qizilbash was participating in a music event with other musicians.

2000[link]

Asad Qizilbash performs live at the Marcus Mingus Jazz Club in Brussels, Belgium.

2003[link]

Asad performs for Peter Gabriel’s WOMAD in the UK.

2005[link]

Chinese Minister of Culture invites Asad to perform on the 7th Asia Art Festival in Foshan.

2006[link]

Asad Qizilbash performs live at the Tree & Leaf in Brussels and at the Dranouter Festival for the Pax Mundial project with Patrick Riguelle and Jan Hautekiet. Asad also plays on the track 'Bodyless Friend' by Sutrastore (written by Christophe Calis).

2007[link]

Asad Qizilbash signs a publishing, recording and production contract with womb Editions in Brussels.

Together with Andrew Goldberg (Producer, womb Editions) and Pely (Producer, Cut Productions), Asad recorded his first solo album, The Magic of the Sarod. From a total of 90 minutes of recorded music, Qizilbash performs live, four Ragas and one traditional Folk Tune ranging between early morning and midnight moods.

References[link]

Anoushey Ashraf (born in Karachi on 14 April 1983) is a Pakistani VJ and actress. As a VJ, she appeared on the music channel MTV Pakistan. She has also acted in a play for PTV directed by Saira Kazmi in a 13-episode serial – in which her role was that of a best friend of the lead, played by Marina Khan. She is now the face of brands such as Ponds, Warid Telecom, loreal, chinyere and MTV.

Biography[link]

Early life[link]

Anoushey Ashraf was born in Karachi, Pakistan to Pakistani parents. After completing her A Levels privately, she did her B.A., majoring in English Literature. She started her career in early 2002. She quickly climbed the ladder of success and is one of the most sought after faces for the younger generation of Pakistan today.

Personal life[link]

Anoushey Ashraf is currently working at the administration at Indus TV Network. She enjoys reading, swimming, travelling and is very fond of animals. Her elder sister Natasha Qizilbash, was also a model come actress who appeared in videos of some famous songs like zalim nazron se, goray rang ka zamana etc.

career life[link]

Anoushey Ashraf is a young dynamic style icon of Pakistan, who started off as VJ, has done fashion modeling and has started her own clothing venture. Anoushey Ashraf is a famous VJ and actress and now a famous fashion model and designer of Pakistan. She is considered to be a true style icon for the younger generation for music and entertainment. This young fashion model has marked her way in the industry in no time whether it be anchoring or modeling. She is among the first ones to gain popularity as VJ. Born in Karachi, this young dynamic lady started off her career as VJ on MTV Pakistan in 2002. She also acted in a PTV serial directed by Saira Kazmi. She has done a number of shows on TV and has become an inspiration for the younger lot of our country. She is a smart, energetic, and vigorous style icon. She has been working for the administration of Indus TV Network for quite some time now. This young model with a smiley face and a lively personality describes herself as “Friendly, loud, hyper, impatient and a very loving person”. She loves collecting watches, and is fond of reading, traveling and swimming. Anoushey is also a brand ambassador for POND’S, Warid Telecom and MTV Pakistan. She has modeled in a fabulous shoot for L’Oreal Paris recently along with a few other models. Anoushey has started a new clothing venture along with her sisters with the name Block Seven recently in Karachi. It is a western clothing brand and Anoushey Ashraf herself is the brand ambassador for her home venture. She has started off from Karachi and is planning to expand the business to Lahore and Islamabad in future. She is working hard for the promotion of her brand and is has recently conducted an exhibition in Karachi as well.

the trendsetter[link]

Ashraf has worked with ptv, indus tv, and is currently working with MTVpakistan, ARYmusik, style 360 and many more.she is also seen in uth oye clothing. Following her footsteps, vj syra and vj natasha from MTV, started acting. she is known for black kajal(kohl), perfect puff and beautiful tunics. she travelled all the way to india to meet team MTVindia. she has grown with the MTV pakistan itself . today she is a vj, youth icon, trendsetter and model.

References[link]

1. http://www.rewaj.com/article.php?cc=4&id=588

External links[link]

• Interview with Anoushey Ashraf
• Spotlight: Anoushey Ashraf
• http://www.dawn.com/weekly//images/archive/030202/images3.htm