Revisiting the Qizilbash-Alevi tradition in light of seventeenth-century Mecmua manuscripts
General Material Designation
[Thesis]
First Statement of Responsibility
Hatice Yildiz
Subsequent Statement of Responsibility
Jiwa, Munir
.PUBLICATION, DISTRIBUTION, ETC
Name of Publisher, Distributor, etc.
Graduate Theological Union
Date of Publication, Distribution, etc.
2017
PHYSICAL DESCRIPTION
Specific Material Designation and Extent of Item
180
NOTES PERTAINING TO PUBLICATION, DISTRIBUTION, ETC.
Text of Note
Place of publication: United States, Ann Arbor; ISBN=978-0-355-19921-5
DISSERTATION (THESIS) NOTE
Dissertation or thesis details and type of degree
Ph.D.
Body granting the degree
Graduate Theological Union
Text preceding or following the note
2017
SUMMARY OR ABSTRACT
Text of Note
In the late 15th century, some Sufi-linked groups in Anatolia supported the Safavid cause against the Ottomans. These groups were labeled as Qizilbash (literally, 'red head'), derived from their distinctive twelve-gored crimson headwear, and persecuted as political rebels and religious heretics by the Ottomans. In parallel with the gradual decline of the Safavid influence among Anatolian supporters, they transformed into an isolated socioreligious community in the l7th century. Qizilbash religiosity has often been described with either pejorative terms of Islamic theology such as glutlat (extremist Shi`i) and batini (esoteric), or of Western scholarship such as heterodoxy, syncretism, and folk/popular religion. The available scholarship studied the early phase of the Qizilbash tradition from the official perspectives of the Ottomans and Safavids. However, due to the lack of sufficient official records about the later development of the Anatolian Qizilbash tradition, transformation of the Qizilbash community to today's Alevis remains largely controversial.