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IJARAS
International Journal of Academic Research in Applied Science
4(1): 9-15, 2015
ijaras.isair.org
The role of religion in the formation of the Safavid state
Hasan Rajabi, Kiomars Parandin
Department of Literature and Humanities Tehran Azad University
Email: [email protected]
Abstract
In the Safavid state, religion and related forces play a major role in the government of the
Shah Esmail I in 1586, Established, theocracy, on the basis of religion in society. Safavid
rulers could, depending on the temporal power of religion to expedite the process of
formation, the role of religion in the formation of the state, continuity and the collapse of the
Safavid state, completely visible. The long-term influence of religion in Safavid era, and
adjustments and changes that occurred during the rule of the Safavid dynasty shows that the
most effective, religion and religious institutions. Clergymen of Shiites inside and outside of
Iran, officials assume that they were the rulers and Clergymen impression towards the
construction of buildings, mosques, churches, religious ceremonies, and support or suppress
the followers of other religious denominations, the problem was that, on the one hand
strengthens the Safavid state, and on the other hand, was the collapse
Keywords
Safavid state, Religious Government, Safavid state, Shiism Clergymen
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Int. J. Acad. Res. Appl. Sci., 4(1): 9-15, 2015
Introduction
The Safavid state formation in the early tenth century AH (the beginning of the sixteenth
century), is one of the major events in Iran. provided, and cultural creativity, art, architecture,
sustainability and possible manifestations and grow, and exquisite examples of these things
(especially in the field of arts and Architecture) arise. Safavid religious activities of religious
power,
how
to
form
the
power?
Perhaps one of the most important questions of history, this is why Shah Esmail, who, based
on their past Shafi'i Sunni sect, with court counselors advise people to force Shiite receptive
to the sword, and took his face in front of other religions ?, the Shah Esmail Safavi wanted to
choose the religion of a particular view to the Iranians and save it from collapse? Why
uprisings Clergymen Safavid Shiism is not in the center, but in the Sunni areas occurred? The
answer to all these questions, the balance of powers in the world, found at the end of the
fifteenth century AD. The evolution of the fifteenth century, the conquest of Constantinople,
capital of the Byzantine, the Soltan Mohammad of Ottoman, and open a new page in history.
After this great victory, the Ottoman Empire, the last stronghold crusader army gone, and
after drawing breath easier, more was reinforced. The Ottoman Empire, and the world knew
his pioneering East, the Caucasus and the Middle East, this time he wanted to be the rule. As
you know, most people called geographic Iran, Sunni Hanafi and Shafi'i schools before the
Safavid rule, and the adherents of Shia Islam in Qom, Kashan, Sabzevar, Ardestan, Rey and
Saveh and several cities and small villages lived. Shiites in that era, the region was secretly
and covertly promoted and taught. [1] Shah Esmail Safavi thirteen, fourteen years had been
that, with the dervishes 1958, the capital of Iran is Tabriz, Iran and its Shiite rulers declared
the official religion of the Persians. Tabrizi consultants and Sunni young king, he said that
people do not accept this religion, and he will take over. Shah Esmail of visionary consultants
answer, replied that "I'm not afraid of anything and anybody, you need to spend all of the tail
blade." Ghezelbash Corps personnel, with swords castrated himself back in the mood struck,
and John hesitant about this strange religion, were easily available to the public. Blind
approach and the Sufi nobles and upper limit Ghezelbash the Shiite-led to a religious
perspective, a very simple and friendly populace, and agreed to be interpreted, as "an enemy
of the Sunni", "insults the first three Caliphs of Islam", and "extra praise of Ali (AS) and his
family, "traditionally .person of Shah Esmail Safavi was undeniable and inevitable, so the
Islamic values as well as its rules and provisions of Shiism was unaware that drinking wine in
Shia Islam permits. The Safavid king, many innocent people were taken from the tail blade,
passed on by excessive use of alcohol. According to the historical legacy of the era, including
the Alam Aray Safavi, Alam Aray Abbasi, Lob Atavarikh, Habib Aseyar, Ahsan Altavarikh,
Alam Aray Shah Esmail, Alam Aray Amini, Shia of lord Twelver Shah Esmail Safavi in
advance Ghezelbash, most residents are Sunni Muslim country with unparalleled cruelty
inflicted. credit Iskenderbek in the Alam Aray Abbasi, in Shiraz Center Clergymen who were
Sunni, Shiite and denial to acceptance Clergymen as it did three Caliphs t, "then ordered to
kill them." [2] Shia of lord Twelver jurists and scholars which, for centuries, the dream state
of their own religion, eye bleeding Ghezelbash Esmail and worn, and his feud with other
Islamic sects, and killing the followers of those religions or denied, or justified. His
involvement in accepting the legitimacy of the Safavid state, to be resolved in this way,
rewrite history and Surrounding, the founder of the Safavid Shah Esmail, the Safavids were
new records. Since the patriarchal culture of his native family did not have the status line of
the family his father fake, that he was born of the Mother of Christ, and the family found him
to Imam Musa Kazem that link! Some of the Safavid state, which is the first and only state in
the Muslim world, "the lieutenant of the Hidden Imam" read. Shia of lord Twelver Leave
your own descent Esmail, the Sassanid kings brings! Surrounding his descent, wrote a letter
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Int. J. Acad. Res. Appl. Sci., 4(1): 9-15, 2015
in this regard, so if an incorrect link him to the Imam Musa al-Kazim, and because the
Prophet is obvious, at least to be a lasting bond with the Sassanid kings. [3] Undoubtedly
Qezelbashan the sword, most of them came from Anatolia to Iran, a broad coalition of tribes
and tribes, the young king of the Safavid empire brought together, and the formation of the
national government, to create. It is also no doubt that, two hundred and thirty-year reign of
the Safavids, the state structures and the Court's durability established, all subsequent
governments have relied on it. However, linking the establishment of the national
government, with bloody behavior Esmail, the imposition of Shia Islam is not only incorrect,
but no evidence is available, the national government has helped formalize the Shiite
durability, or no recourse to religion could, endanger the unity of the country. The separation
of the bureaucratic structures of religious extremism is such that, to encourage bureaucrats,
Safavid kings extensive relations with Europe "unclean" began. Safavid Shah Suleiman since
learned that, due to the inability to pay tribute Christians converted to Islam, and gave tribute
to them, and bring them back to free his religion. The Christian missions, Iran expanded.
Many Bureaucrats Iran, and to help the missionaries and priests who from that time, lived
freely in Iran, the West European languages, history, and science, and philosophical
perspectives informed Christian. Expansion priests, and rabbis and follow them increasingly
in cities, including the capital of the only Shiite state, on the basis that the developers of
intermediate and final itinerary Safavi, the early years of radical forgot , and in the writings of
religious tolerance in Iran began to admire! Shiite place in the structure of theology and
jurisprudence reached its peak, philosophy and wisdom was rejected, and the popularity of
the void. In the Safavid Shiism Clergymen and scholars for the first time, they are able to
influence the government. Observance and implement government demands Safavid Shiism
and institutionalized in a subsequent speech Clergymen, Muslim intellectuals in his country,
blow hard into the building. [4] At the time and space for learning and development activities
Clergymen in Iran, was also provided. The Arab conquest never Clergymen Hitherward
Shiite influence in the affairs of government and the court is not necessary, and at times they
were asked for their views. Clergymen Shi always marginal groups in society, constituted.
For example, Mohammad ibn Yaqoob Koleyni, great Shia scholar and author of the famous
"Four Books", and Abu Jafar Toosi al scholars indurate, were kept away from politics.
Turkish governments since the fall of Sunni, Shiite rise time is acceptable, and the Mongol
conquest also scholars and jurisprudents Shiite, little interest in the affairs of government, and
the lack of political power. Peacock is one of the great scholars such as Ibn Tavoos, his
brother Sheikh Razi Oddin, Allameh Helli the Oljāytū khaghan Mongol Muslim, and his son
lived in Iraq and even, to a post office or did not travel to Iran. Despite the formalization of
Shia of lord Twelver, the lack of a Shia scholar and schools of Kerki in Iran during the Shah
Tahmasob was the first Arab cleric Jabal Lebanon, fluffy researcher in Iran, and her first
Sheikh al- Shiite Iran , and then also the Sheikh Bahayi, who had come up from Jabal
Lebanon to Iran. Shia Safavids justify recourse to sovereignty, however, began the era of
Shah Esmail and Shah Tahmasob reached a peak, and the color gradually lost, and at the end
of the Safavid dynasty, the Lordship of superstition, and to make use of state affairs
degradation Hometown found. Not only philosophical training Shiite scholar, Mohammad
Baqer Mir Damad, Mirza Abolghasem Mir Fendereski, and Sadrodin Shirazi the famos Molla
Sadra, and sadrolmotallehin the prevailing thought on the Safavid court, dismissed the idea of
a safe, but even the researcher Sabzevar, no field. Bloody-minded, superstitious religion field
athlete dry, and predictive manner, Mollah Mohsen Feiz, and Mollah Mohammad Taqi, and
his son, Mollah Mohammad Bagher Majlesi. [5] The Safavid state for human spread of
mosques in their area of focus, in the motion and count the revolutions go, decorate them, and
be made unusable. Formed and launched on the sides and the rooms are in the Safavid period,
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Int. J. Acad. Res. Appl. Sci., 4(1): 9-15, 2015
and for this reason, Neil was formed. Other people come together in mosques, and did not
protest against government policies. Quite compatible, eulogy, fast reading, Requiem, and
above all, Ashura and dagger gifts are a woman, the Ottoman government to have on
Heritage society. In short, the Safavid state at the end of his reign, was trying to use the tools
of religion Shiite Iran and Sunni Turkish government against another, known as the Ottoman
maintain balance. She, too, since the Shia were divided ... so, ... as the name of the Shia
Alavi, has its roots in the distant past, and has continued with special power .., by the name of
Safavid Shiism has raised era but, unfortunately, is still alive. According to the deceased
doctor Ali Shariati: Shia Safavids had risen from the mosque, and the mosque next to Ali
Qapu was settled. Red Shiism gone, and instead it was ... Black Shia religion and its place in
religion mourn his testimony. [6].
Generally, the following is proposed:
• Because of the Safavid Sufi order, a religious sect, the rulers of the time, no doubt, in the
sense of having done their part Ndashtnd2-religious and a convent, this way. One of them, in
the form of government Bvd3-strength and stability of Sufi followers , as well as expertise
and policy-Nan4 leaders that the Safavid rulers, until the government in its wide advertising,
never their intention to establish a political regime, were not fully visible, and even battles
and conflicts with other groups Jihad against the infidels and food policy was discussed. An
important factor in helping to form a government.
Safavids in several stages, gave importance to the role of religion in
government:
1. The origin of religion Safavid Sufi mysticism had 2- main phenomenon that, in the land of
Islam from the beliefs of Islam before the end of the first century AD .3- in Islam, Sufism has
been made. 4. The spread of Sufism in the next century, causing various orders that, in the
sixth to ninth centuries, religious sects formed .5- formed sects, with Maturing the political
movement, in the course of history was effective. 6. Sufi sect led by Sheikh Safioddin
Ardebili, entered a new phase .7- religious Sufi mystic, King of Joneid and King of Heydar,
was
a
political
color.
8. With the establishment of the Safavid, Safavid Sufi monastery completely out of state, and
a state religion was called duodenal Shia
First, the creation of religion, or the government of ancient times
1. The origin of religion Safavid Sufi mysticism Bvd2- the main, from the land of Islam, the
faith of Islam before the end of the first century AD .3- in Islam, Sufism has been made. 4.
The spread of Sufism in the next century, causing various orders that, in the sixth to ninth
centuries, religious sects formed .5- formed sects, with Maturing the political movement, in
the course of history was effective. 6. Sufi sect, led by Safioddin Ardebili, entered a new
phase .7- religious Sufi mystic, King of Joneid and King of Heydar, was a political color.
8. With the establishment of the Safavid, Safavid Sufi monastery completely out of state, and
a state religion, the Shia were duodenal
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Int. J. Acad. Res. Appl. Sci., 4(1): 9-15, 2015
Secondly, consolidation and sustainability of religion as the state religion
1. The period of religious politics of Shah Abbas I, in this era officially begins .2-, Shiism is
said to stabilize .3- Esmail during this period, some changes and adjustments to create a
theocracy, strong, and stable is.
Third stage: the flowering period, and peak power of religion, the Safavid
state
1. The period in which religion and religious Clergymen, the authority which, Esmail I was a
heretic, enjoy. During the reign of Tahmasob I, continues and experience of the era of Shah
Abbas I, also included in the .2- peak power and influence of religion and religious groups in
government, Shah Tahmasobs first 3-in-time not only the high officials of Sadat, and
Clergymen is selected, but the Shah Tahmasob, tries a causal relationship, create a family of
4-policy Shah Tahmasob, the opposition leaders expelled from the country, according to
Shiite scholars and invite Clergymen, and Jabal Shiite clerics. 5. The influence of religion
and religious forces in the government of the Shah to the extent that all aspects of the
religious forces took Country 6. religious forces has caused an increase in power, they count
their representative Tahmasob, and he the title, which implies a very important role in the
spread of Shiism.
Step Four: downhill and the decline of religion and religious power.
1. After Tahmasob I, II tried Esmail, the struggles and religious activities, and from a social
viewpoint, the government will create a balanced .2- try Esmail second, to reduce the amount
of Shiism, short hand, some scholars, government agencies, and also prevent Shiite
extremism, Sunnis due to that, he bowed to their orthodoxy. 3-reform of Esmail II to stop
Caliphs cursing, and avoidance of humorous poems, and rumors about Caliphs Tendency the
Sunni's, Ishmael to hit coinage, in order to slander his age and bring devotion to the family of
Ali is . 4. Religious Politics Sultan Muhammad, had no particular principles. 5. At the time of
Shah Abbas I, more Moderate state religion, has found .6- Abbas I, generally less religious
prejudice. 7. peaceful conduct of his religion, especially the image of the king's court, gave
the foreign policy. 8. A. First, the government attempted infiltration of extremist Clergymen
and scholars, reduce the administrative and bureaucratic 9. [7] - overall time of Shah Abbas,
secular and religious forces, the government did little place, political and religious institutions
at the time of the .10-reducing power of religious forces, and Sufis in the time of King
Solomon continues, as at the time of religion and the religious, the less value, and even jobs
like Gary Nasaqchi groomed, the they can be delegated.
Step Five: The power of religious forces, on the basis of change and renewal on
1. The peak power of religious forces, Shah Sultan Hussein. 2. At this time, the
administrative offices and the Court, was run entirely by Clergymen and religious .3- at this
time, religion was quite a benefit .4- Clergymen and religious prejudice because, Mollah
Mohammad Baqer Majlesi, a new policy religious Affairs was created that eventually led to
the condemnation of the Sufis, and expel them from the Muslim community. 5. Religious
fanaticism Mohammad Baqer Majlesi, and divisions between government forces were not the
only cause, but it was one of the fall of the Safavids. 6-specific policies that Shah Sultan
Hussein, to capture the effects of Clergymen and priest did lead to destruction and exile of
many people, it was because of their beliefs. 7. However, religious intolerance, and fighting
and killing Sunni Sufism in the late Safavid state is known of the factors fall
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Int. J. Acad. Res. Appl. Sci., 4(1): 9-15, 2015
The influence of religion in the Safavid government relations with foreign countries
1. duodenal adopted Shiism, from the Safavid rulers, leading to long hostility, the Safavid
state was Sunni. 2. Formation of a Shiite regime in Iran, the Ottoman sultans wish, in the
form of a great empire, and Barakat. 3. In addition to the Safavid state, a Sunni state dispute
with the West, the East has always been involved with the Uzbak Sunni. 4. The Safavid
religious policy, to prevent penetration of the Ottoman state in the world, and therefore this
policy, the Ottoman government was shaken because the Europeans who had been terrorizing
the influence of the Ottomans, by engaging in the eastern borders of the Ottoman Empire
(conflicts with the Safavids) and concentrating troops in the area, they were relieved, and thus
reduce
the
rate
of
progression
of
Islam
in
Europe.
5. The difference between the Shia Safavid, Ottoman Sunni government, leading to a
favorable relationship between the Iranians and Europeans were enemies of the Ottoman
Empire
The relationship between religious groups, religious minorities and religious elements
abroad
In general, the Safavid state religious policy, the continuation of the fight against those who,
with no compromise their religious ideas. 2. The Safavid religious struggle, not only in
foreign and Iranian Sunnis, but the non-Muslim Iranians (minorities) have been infringed.
The type and extent of the violation, the rulers of the time period and therefore specific policy
change.4. Safavid religious minorities in general, apart from a minority of Indians, including,
Zoroastrians, Jews, Christians, that in all three groups Safavid periods, with the exception of
the era of Shah Abbas I, who have special religious policy would have followed. Were to
harass and torment. 5. religious minorities, in addition to paying the ransom, they are
considered to be additional taxes. 6 jobs such false bottom and winery, only for religious
reasons was given to minorities.7. The height of bigotry and hard on minorities, the rule of
Shah Sultan Hussein, the prejudices of some spiritual leaders like Mohammed Baqer Majlesi,
pressure and harassment of minorities, Jews, Zoroastrians and Christians entered a new
phase. [7]
Conclusion
This paper attempts to analyze the role of religion approach, the establishment of the Safavid
state, considered to be poor. The main reason is that, in the context of error that is mentioned
in the understanding of this issue appears. Historical sources are trying to, the role of religion
in the formation of the Safavid state, pale show, but here we see signs of serious conflict and
confrontation with religion. challenge its centrality, far and near to the Imamate, and the role
of Shiism. In this way, both sides of the story, as well as their plans and strategies for their
excellence in this field. Political structure was trying to focus more on the side, and the search
for legitimacy, based on advantages such as sovereignty, and reign Hence the expression
Property extraordinary move, the king was trying to fit into society, to from the public on the
one hand and the other hand to provide elite rulers. In other words, they were trying to correct
vision and mentality of the people and the elite to accept the terms of strengthening the
Scholars, and the principles of Shia political thought possible. From this perspective, the
success of serious business and could issue of supreme authority on behalf of the Imam and
his Tapes collector, credible and established, and to somehow legitimize the Safavid
government, faced with the challenge. Although denying and historical conditions,
acceptance and continuation of Safavid rule adopted, From the perspective of pragmatism
and knew it would be useful to Shiism.
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Int. J. Acad. Res. Appl. Sci., 4(1): 9-15, 2015
References
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(1992)
2-Siori, Roger, Safavid era Iran, translated by Kambiz Azizi, Tehran 1993
3. Vladimir Minorsky, the Safavid government agencies, translator Masood Rajab Nia, Amir
Kabir (1989).
4-Ramloo, Hasan, best Histories Efforts of Abdolhosein Navayi., Babak (1996)
[5]. Hoseini Qomi, Brief Histories, Efforts of Ehsan Eshraghi, Tehran (1984)
[6]. Falsafi, Nasrollah, the life of Shah Abbas I, Elmi Press, (1985)
[7]. Shaebani, Reza, Social Iran history, art Iran, second edition (1990).
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