Safavid Empire
safavid Empire
The Safavids were Iranian and Shiite dynasties that ruled Iran over
the course of 221 years from the years 880 to 1101 AH (1179-907 Lunar and AD 1722-1501). The founder of the dynasty of the Safavid king is Shah Isma'il I, who coronated the Tabernacle in 880 solar year, and the last king of Safavid, King Soltan Hussein, defeated in the 1101 solar year of the Afghans and the Safavid Dynasty.
The Safavid period is considered to be the most important historical period in Iran, because over nine hundred years after the collapse of the Sassanid Empire, a centralized Iranian kingdom managed to reign over the whole of Iran. After Islam, several Iranian kingdoms, such as the Safari, Samanids, Taherian, Ziyaran, Al-Boyah and Sarbedaran, came to power, but none of them managed to cover the whole of Iran and to integrate all the regions and geographical regions of Iran at that time. The period is one of the three stages of the golden age of Islam and the peak of Islamic civilization.
The Safavids put the Shiite faith in the official religion of Iran. The Safavid rule was a centralist and absolute power (in the hands of the king). After building the Safavid kingdom, Iran became more important and stable and integrated and became world-famous. During this period, relations between Iran and the European countries became widespread due to the hostility of the Ottoman Empire to the Safavids, as well as to the trade flows (especially the silk trade from Iran). During the Safavid period (especially the first half of it), there were many wars between Iran and the Ottoman Empire in the West and Uzbeks in the east of the country, due to the wars being ground and religious movements.
Background and foundation
Shiites in Iran were always in minority and pressure until after the Mongol invasions and the collapse of the ancient and influential Abbasid kingdom of Muslim caliphate, a new life took place. After the Mongol invasion, several rulers, such as Sarbedaran and Qarqouyunlu, came to work in Iran, and the influence of Shiites in Iran increased. On the other hand, most Sunni people were Shafi'i
Sheikh Safi al-Din Ardebili, the Great Safavid Neighbor, was the eighth generation of the descendants of the Zoroastrian Zoroastrian. It was a native of Iran and Kurdistan. Who lived in the land of Mugan plain.
The dynasty of the Safavid kingdom was created by Shah Isma'il I, relying on followers of the Alawite Sufism tradition. These followers, most of whom were Anatolian tribes and later called Qizilbashi, were involved in years of Ottoman rule over their beliefs over the years in favor of Aghqyunlu and Qaraqouinlu.
The construction and force of the Safavid dynasty resulted in about 200 years of cultural propaganda of the Safavid Sufis. If it is to be noted that Shah Isma'il at the time of the coronation in Tabriz was only 14 years old, the value of this cultural past becomes more evident. After the Mongol invasion and the collapse of the Abbasid caliphate in Baghdad, the main axis of a rituals of formalism disappeared from Islam, and the Shi'a movement became more and more alive. In this way, the disappearance of the official caliphate along with factors such as the disturbances caused by the Mongol invasion and the tendency towards the internalization of the people and the religious bondage of the Mongols led to the great prosperity of various groups, including various branches of Sufism.
The followers of Sheikh Safi al-Din were indeed representatives of a special group of Sufism based on the Shi'ite order of twelve Imams (although there are doubts about Sheikh Safi al-Din, Shi'a). The belief in Gizilbashan to this group of Sufism before the reign of Shah Abbas was the most important factor of the Safavid dynasty. Before the Chaldoran War, the Gizballas preferred a kind of God power for Shah Ismayl I who, with a defeat in the war, believed that their belief was weak.
Peak power
After internal conflicts over the selection of the Shah between Ghezelbashan, Morshed Goli Khan Stabalu commented on the views of the Qazlbash Emirate in Qazvin on the extent of their possible support for Abbas as a candidate for the crown. Most were keen on this idea, but they were afraid to make their own. When Murshid Gholikhan was discussing accepting the risk of waging a Qazvin squad for Abbas Mirza's appointment on the throne, the occupation of most of Khorasan by Uzbakan in Muharram (December 996 / December 1587) was decided. Murshid Gholikhan, who feared that if he succeeded Khorasan's people, he might lose Abbas's shoulder, slid slowly towards the West and supported the Turkmens of Semnan, Kashan and Hamedan, the Afsharites of Yazd, Abraq and Kerman and the Zulfikars of Persia Won. When he arrived in Qazvin, he also presented a demonstration of the popular support from Abbas to the remaining skeptics, and in 10 October 1588, Sultan Mohammad Shah transferred his monarch to his seventeen-year-old son, who was crowned King Shah Abbas I. Murshed Gholi Khan Sajjlou, who owed him the Crown, was sentenced to the Supreme Court attorney (vice chairman), who ruled him the most powerful person.
King Abbas came to the reign when western and northwestern Iran was captured by the Ottoman government, and also in the northeast of Iran, Khorasan was the slum of the Uzbeks. Within 12 years after the death of King Tahmasb and during the reign of Shah Isma'il II and Shah Mohammad Khodabandeh, the power of the Shah was reduced. Tribal tribal groups were re-emerging and the dichotomy between Turks and Tajiks (non-Turkic people) intensified. As a result of this multiplicity, each government official was thinking of his own interests and power and the country was chaotic. Shah Abbas was able to prioritize numerous problems during the reign of Safavid dynasty to the peak of power, glory and majesty.
In the east, the Safavids were defeated due to failure; Mashhad had fallen; Sistan was in peril; Kandahar, which had been at the hands of the Safavids since 1594/1953, fell to the Mongols in 1599/999. In 1006/1598, Uzbek leader, Abdullah Khan, died and weakened the inner conflict of this dynasty. Shah Abbas attacked Uzbakan in Muharram, August 10, 1598, and snatched Herat for ten years in the hands of the enemy. It was only in the 1014 / 1605-06 that he felt sufficiently powerless to oppose the Ottoman, but then he quickly and successfully did it. In the wake of a great victory in the Sufis near Tabriz, he continued his regular campaigns to expel the last Ottoman soldier from Iran under the Treaty of Amasya (962/1555), and in the mirage of the Ottomans in 1027/1618 Sign peace. Shah Abbas showed himself to be a full-fledged commander in the Battle of Sufi, well served by his forces that were lower in number and arms from the Ottomans, and sent his forces in critical moments.
Overthrow and collapse
The overthrow of the empire and the Safavid dynasty was largely based on the social, economic and political conditions at the end of this dynasty, especially during the reign of King Soltan Hussein, the last king of this empire. Several factors have contributed to the collapse of the Safavid kingdom, including:
1. The inability and gradual collapse of the military force and the moral decline of the military and the gradual reduction of the element of discipline and the succession of hostility and jealousy among the old and new leaders of the Revolutionary Guards that arose during the rule of this dynasty.
2. The disunity between the kingdom and religion and the disintegration of the basis of the concentration which was based on the unity of the Safavid sovereignty, without replacing it with another ideology.
Distorting the balance between the countries and the decline of the motives and interests of the servant classes due to the unjust nature of the development.
3. The power to find the government behind the curtain and the influence of the queens and princes in the political and administrative affairs of the country.
4) Corruption and misery of the courtiers, and at the head of them the king, and his ignorance of the situation in the country.
The bridegroom of the princes and their deprivation of political and social education.
5. The humiliation and humiliation of the people and the deep distance between the government and the people.
Historical evaluation.
Historical evaluation
The Safavid dynasty was able to redefine an independent, self-centered, strong and respected "nation-state" with a piece of Eden in the name of Aden's book, which borders with the Sassanid kingdom during the reign of Shah Abbas. The Safavid kingdom was the forerunner of the new Iranian government, and during this period they form a centralized national and Shiite rule that remains until today. The Safavid Kings to save Iran's independence after much warfare used the Eden Guide to try to save the private treasury in order to secure military spending. As a result, they expanded in various parts of Iran, and the rulership of the Ghankhanis and local tribes and dynasties disappeared, and replaced the central rule of the growing force. As the history of Iran has shown that a centralized government leads to the consolidation of the country and a decentralized and decentralized government of Iran's inability and turmoil.
The arrival of Iranians to its natural boundaries, and at some times, especially during the reign of Shah Abbas and rare during the Sassanid era, opened Iran to the glory of the past. For Europe, which was hardly at stake in the Ottoman state, it was considered to be very precious and worthwhile, so that the people who were far-fetched, regarded the Safavid government as a means of self-preservation and pleasure, and for this reason, with their encouraging messages, the kings Persuaded Iran to continue the struggle with Ottomans. After the retreat of Sultan Solomon Qanooni from Azerbaijan and the heavy losses of the Ottoman army from cold and snow and lack of supplies, Venice wrote to his king at the Ottoman court: "To the extent that common sense testifies, this is nothing else except the call of the great god because He wants to rid the world of Christianity from the end of the abyss (see Trojiziano, the ambassador of the Venezuelan government at the Ottoman court) [75], and another ambassador to the states of the Croatian in Istanbul, made the following statement: " Only between Iran and Iran is the distance between Iran and Iran, if Iran did not prevent the Ottomans from taking our hand easily. They found. "
Some believe that the construction of the Safavid government was a great loss for the Islamic world, so that by formalizing Shiism, and through the use of the ideas of the book, the religious integrity of the Islamic lands that had remained until that time had been eliminated, and that vast and geographically unique land Eliminated and compromised. Needless to say, from the 4th to the 6th centuries AD, the Fatimid Ismaili government in Egypt established the rule of Abbasid caliphate, and until the two governments were strong, they had no difficulty in fighting the Crusaders; It was not the first time that a Shiite official rule was established. Second, the Ottoman government and its successive expansion were carried out without necessary cultural and social support. In spite of a few centuries of dominance over Greece, the Balkans, and several other European countries, only a few of the people of those sectors became Muslims, and although it is true that the Ottomans were always afraid of the Eastern borders as a result of many conflicts with the Safavids, and inevitably a large part He used his military force in that part and reshaped the progress and concentration of force on the European frontiers, but the great Ottoman defeats in Europe after the Vienna siege in 1062. 1683 AD and simultaneously with the inability and destruction of the Safavid government. The main reason for the defeat of the Ottomans is not the emergence of two Shiite and Sunni rulers, but the superiority of European military instruments in the eighteenth century and the inability of Ottoman structures and foundations for the European countries.