From Mug/Mag Esotericism (Gnosticism) To Qizilbash Gnosis

Fuzuli Bayat

Article Details

From Mug/Mag Esotericism (Gnosticism) To Qizilbash Gnosis

Authors:

Fuzuli Bayat

Publisher:

Hitit University

Main Topics:

Türk İslam Devletleri Tarihi

Journal:

Hitit Sosyal Bilimler Dergisi Vol.18 Issue Türkistan'dan Anadolu'ya İrfan Geleneği: Abdal Ata Özel Sayısı, pp.90-112

Document Type:

Article

Publication Date:

3/2025

Document Language:

Turkish

Document ID (Org No.):

2001327229

pISSN:

2757-7449

Keywords:

Abstract:

 Mughan, one of the esoteric centers of the ancient world, was renowned for its teachings and gnostics, often referred to as MuğMugMagMagus. Located in the central Garabagh region of Azerbaijan and encompassing the Beylagan, Saatlı, and Sabirabad areas, as well as the expanse between Ardabil and the Caspian Sea, Mughan was forced to accept Islam during the early Middle Ages. The region experienced significant Nizari-Ismaili migrations and was influenced first by Mazdakism Khurramism, also called Reds due to their red attire, then by the Manichaean doctrine known as Majusism in Islamic sources, and later by Nizari-Ismaili esotericism. Over time, Mugh esotericism merged with the shamanic traditions of Turkmens in the region, particularly during the 14th and 15th centuries.Unfortunately, written records detailing the secrets and characteristics of Mugh esotericism have not survived. Instead, Qizilbash gnosis was transmitted orally and expressed poetically in the works of Mughan region poets, particularly Hatai, where it was presented within a framework of gnosis. This practical wisdom lived on in the poetry of Hatai and other Qizilbash poets, and to a lesser extent in Shiite writings. It is worth noting that no comprehensive written source explaining Qizilbash wisdom exists. To revive this teaching, a path of comparison and reconstruction was pursued. The development of Qizilbash wisdom was influenced by the attitudes of ulema toward the Qizilbash, especially after Shah Tahmasb and Shah Abbas I, in relation to the Safavid order.Mugh esotericism took on different forms: as Qizilbash gnosis in Azerbaijan and Eastern Anatolia, and as Magism in the West. These two gnostic approaches diverged significantly in ontology and epistemology. However, the scope of this study excludes Western Magism. To better understand Qizilbash creed and gnosis, the concept of pir-i mugan, inherited from Mugh esotericism and integrated into Sufi literature, has been emphasized. The term pir-i mugan served as a source of inspiration for the Qizilbash and Alevi-Bektashi artistic traditions, as well as for divan poets and Sufi works. Evidence indicates that this term, which permeates divan and tekke poetry, originates from Mugh esotericism and was transmitted through the Mugh caste to Islamic Sufi poets.The lodges established by the Qizilbash evolved into centers of spiritual teaching. The spread of the Baba Samit branch of the Bektashi order in the Arran and Shirvan regions of Azerbaijan further transformed these teachings into a new spiritual system. Historical, descriptive, and theoretical research methods were employed in this study to explore the similarities and differences between Qizilbash spirituality, Safavid teachings, and Mugh esotericism. Comparative data analysis revealed that while cause-and-effect similarities exist, variations in time, place, religious beliefs, and organizational structures influenced the development of Qizilbash gnosis.In conclusion, this research traces the historical, mystical, and gnostic path from the esoteric teachings of the ancient Mughs before Islam to the Qizilbash gnosis of the Turkmens. It examines the contributions of Turkish shamanistic beliefs, Ismaili, Shiite-Batini, and other marginal movements to the formation of Qizilbash spirituality.

 Mughan, one of the esoteric centers of the ancient world, was renowned for its teachings and gnostics, often referred to as MuğMugMagMagus. Located in the central Garabagh region of Azerbaijan and encompassing the Beylagan, Saatlı, and Sabirabad areas, as well as the expanse between Ardabil and the Caspian Sea, Mughan was forced to accept Islam during the early Middle Ages. The region experienced significant Nizari-Ismaili migrations and was influenced first by Mazdakism Khurramism, also called Reds due to their red attire, then by the Manichaean doctrine known as Majusism in Islamic sources, and later by Nizari-Ismaili esotericism. Over time, Mugh esotericism merged with the shamanic traditions of Turkmens in the region, particularly during the 14th and 15th centuries.Unfortunately, written records detailing the secrets and characteristics of Mugh esotericism have not survived. Instead, Qizilbash gnosis was transmitted orally and expressed poetically in the works of Mughan region poets, particularly Hatai, where it was presented within a framework of gnosis. This practical wisdom lived on in the poetry of Hatai and other Qizilbash poets, and to a lesser extent in Shiite writings. It is worth noting that no comprehensive written source explaining Qizilbash wisdom exists. To revive this teaching, a path of comparison and reconstruction was pursued. The development of Qizilbash wisdom was influenced by the attitudes of ulema toward the Qizilbash, especially after Shah Tahmasb and Shah Abbas I, in relation to the Safavid order.Mugh esotericism took on different forms: as Qizilbash gnosis in Azerbaijan and Eastern Anatolia, and as Magism in the West. These two gnostic approaches diverged significantly in ontology and epistemology. However, the scope of this study excludes Western Magism. To better understand Qizilbash creed and gnosis, the concept of pir-i mugan, inherited from Mugh esotericism and integrated into Sufi literature, has been emphasized. The term pir-i mugan served as a source of inspiration for the Qizilbash and Alevi-Bektashi artistic traditions, as well as for divan poets and Sufi works. Evidence indicates that this term, which permeates divan and tekke poetry, originates from Mugh esotericism and was transmitted through the Mugh caste to Islamic Sufi poets.The lodges established by the Qizilbash evolved into centers of spiritual teaching. The spread of the Baba Samit branch of the Bektashi order in the Arran and Shirvan regions of Azerbaijan further transformed these teachings into a new spiritual system. Historical, descriptive, and theoretical research methods were employed in this study to explore the similarities and differences between Qizilbash spirituality, Safavid teachings, and Mugh esotericism. Comparative data analysis revealed that while cause-and-effect similarities exist, variations in time, place, religious beliefs, and organizational structures influenced the development of Qizilbash gnosis.In conclusion, this research traces the historical, mystical, and gnostic path from the esoteric teachings of the ancient Mughs before Islam to the Qizilbash gnosis of the Turkmens. It examines the contributions of Turkish shamanistic beliefs, Ismaili, Shiite-Batini, and other marginal movements to the formation of Qizilbash spirituality.

 Mughan, one of the esoteric centers of the ancient world, was renowned for its teachings and gnostics, often referred to as MuğMugMagMagus. Located in the central Garabagh region of Azerbaijan and encompassing the Beylagan, Saatlı, and Sabirabad areas, as well as the expanse between Ardabil and the Caspian Sea, Mughan was forced to accept Islam during the early Middle Ages. The region experienced significant Nizari-Ismaili migrations and was influenced first by Mazdakism Khurramism, also called Reds due to their red attire, then by the Manichaean doctrine known as Majusism in Islamic sources, and later by Nizari-Ismaili esotericism. Over time, Mugh esotericism merged with the shamanic traditions of Turkmens in the region, particularly during the 14th and 15th centuries.Unfortunately, written records detailing the secrets and characteristics of Mugh esotericism have not survived. Instead, Qizilbash gnosis was transmitted orally and expressed poetically in the works of Mughan region poets, particularly Hatai, where it was presented within a framework of gnosis. This practical wisdom lived on in the poetry of Hatai and other Qizilbash poets, and to a lesser extent in Shiite writings. It is worth noting that no comprehensive written source explaining Qizilbash wisdom exists. To revive this teaching, a path of comparison and reconstruction was pursued. The development of Qizilbash wisdom was influenced by the attitudes of ulema toward the Qizilbash, especially after Shah Tahmasb and Shah Abbas I, in relation to the Safavid order.Mugh esotericism took on different forms: as Qizilbash gnosis in Azerbaijan and Eastern Anatolia, and as Magism in the West. These two gnostic approaches diverged significantly in ontology and epistemology. However, the scope of this study excludes Western Magism. To better understand Qizilbash creed and gnosis, the concept of pir-i mugan, inherited from Mugh esotericism and integrated into Sufi literature, has been emphasized. The term pir-i mugan served as a source of inspiration for the Qizilbash and Alevi-Bektashi artistic traditions, as well as for divan poets and Sufi works. Evidence indicates that this term, which permeates divan and tekke poetry, originates from Mugh esotericism and was transmitted through the Mugh caste to Islamic Sufi poets.The lodges established by the Qizilbash evolved into centers of spiritual teaching. The spread of the Baba Samit branch of the Bektashi order in the Arran and Shirvan regions of Azerbaijan further transformed these teachings into a new spiritual system. Historical, descriptive, and theoretical research methods were employed in this study to explore the similarities and differences between Qizilbash spirituality, Safavid teachings, and Mugh esotericism. Comparative data analysis revealed that while cause-and-effect similarities exist, variations in time, place, religious beliefs, and organizational structures influenced the development of Qizilbash gnosis.In conclusion, this research traces the historical, mystical, and gnostic path from the esoteric teachings of the ancient Mughs before Islam to the Qizilbash gnosis of the Turkmens. It examines the contributions of Turkish shamanistic beliefs, Ismaili, Shiite-Batini, and other marginal movements to the formation of Qizilbash spirituality.

 Kadim dünyanın ezoterik merkezlerinden biri olan Muğan, MuğMugMagMagus adıyla bilinen özel statülü kâhinleri ve gnostik öğretileriyle tanınırdı. Azerbaycanda merkezi Garabağ bölgesinde yerleşen ve Beylegan, Saatlı, Sabirabad bölgelerini kapsayan, Erdebil ile Hazar Denizi arasında geniş bir alana yayılan Muğan ülkesi, Orta Çağın başlarında İslâmiyeti kabul etmek zorunda kalmış; Orta Çağın ortalarında ise yoğun Nizari-İsmaili göçleri almıştır. Bu süreçte, Mazdekilik ve onun bir türevi olan Hürremilik kızıl giysilerinden ötürü Kızıllar olarak da bilinir, Mani öğretisi İslam kaynaklarında Mecusilik ve daha sonra Nizari-İsmaili batıniliği ile yoğrulmuştur. Muğ ezoterizmi, bölgede yaşayan Türkmenlerin Orta Asyadan getirdiği şaman inançlarıyla sentezlenerek 14. ve 15. yüzyıllarda Kızılbaş irfanının temelini oluşturmuştur. Ancak, Muğ ezoterizminin özelliklerini ve sırlarını içeren yazılı kaynaklar günümüze ulaşmadığı için Kızılbaşlık öğretisi sözlü geleneklerle aktarılmış, Muğan bölgesi şairlerinin şiirlerinde poetik olarak ifade edilmiş ve Hatainin eserlerinde gnosis çerçevesinde sunulmuştur. Kızılbaş irfanı daha çok pratik bir yaşam biçimi olarak yaşanmış ve Hatainin yanı sıra dönemin diğer Kızılbaş şairlerinin şiirlerinde, bazı Nevruz geleneklerinde ve sınırlı da olsa erken dönem Şii eserlerinde korunmuştur. Bu bağlamda, Kızılbaş irfanını açıklayan doğrudan bir kaynağın bulunmadığı özellikle belirtilmelidir. Bu öğretiyi yeniden canlandırmak amacıyla kıyaslama ve ihya yöntemlerine başvurulmuştur. Kızılbaşlık akidesini şekillendiren irfan çıkarımları, Safevi tarikatı ile kıyaslanmış; Şah Tahmasb ve özellikle I. Şah Abbas dönemi ulemasının Kızılbaşlara yönelik tutumlarına dayanarak yapılmıştır. Muğ ezoterizmi, Azerbaycan ve Doğu Anadoluda Kızılbaş irfanı olarak, Batıda ise Magizm ve magimaji olarak yeniden yapılanmış; ontoloji ve epistemoloji açısından birbirine benzemeyen iki farklı gnostik yaklaşımın doğmasına sebep olmuştur. Ancak, Batı Magizmi ve bu öğreti araştırmanın kapsamı dışında bırakılmıştır. Kızılbaş akidesi ve irfanının daha iyi anlaşılabilmesi için Muğ ezoterizminden tasavvuf edebiyatına geçen pir-i muğan terimi üzerinde durulmuştur. Bu kavramın Kızılbaş ve Alevi-Bektaşi sanat dünyasının, divan şairlerinin ve mutasavvıfların şiirlerine ilham kaynağı olduğu vurgulanmış; pir-i muğan teriminin yoğun biçimde divan ve tekke şiirine girdiği ve aslında Muğ ezoterizmine işaret ettiği somut verilerle açıklanmıştır. Kızılbaşlar tarafından kurulan tekkeler irfan yuvalarına dönüşmüş ve Bektaşi tarikatının Baba Samit kolunun Azerbaycanın Arran bölgesinde ve daha sonra Şirvanda yayılmasıyla yeni bir öğretim merkezi haline gelmiştir. Bu makalede kullanılan tarihî, betimsel ve kuramsal araştırma yöntemleri, Kızılbaş irfanının Safevi öğretisinden ve her ikisinin selefi olan Muğlardan miras aldığı gnostik öğretilerin benzer ve farklı yönlerini sunmada etkili olmuştur. Ayrıca veri toplama ve kıyaslama yöntemleri, neden-sonuç bağlamındaki temel benzerliklerin yanı sıra, zaman, mekân, inanç ve örgütlenmeye göre farklılıkların varlığını tespit etmede önemli bir rol oynamıştır. Bu çalışmada, İslamiyet öncesi Muğların işleyip hazırladığı ezoterik öğretilerden Türkmen Kızılbaş irfanına kadar uzanan tarihî, mistik ve gnostik yol izlenmiş; Kızılbaşlığın oluşumunda eski Türk inançları, şamanizm, İsmaili, Şii-batınî ve diğer marjinal akımların rolü araştırılmıştır.

Article Details

From Mug/Mag Esotericism (Gnosticism) To Qizilbash Gnosis

Authors:

Fuzuli Bayat

Publisher:

Hitit University

Main Topics:

Türk İslam Devletleri Tarihi

Journal:

Hitit Sosyal Bilimler Dergisi Vol.18 Issue Türkistan'dan Anadolu'ya İrfan Geleneği: Abdal Ata Özel Sayısı, pp.90-112

Document Type:

Article

Publication Date:

3/2025

Document Language:

Turkish

Document ID (Org No.):

2001327229

pISSN:

2757-7449

Mugh esotericism

Qizilbash gnosis

Mag rebellion

Mugh tradition

Pir-i MughanMuğ ezoterizmi

Kızılbaş irfanı

Mag isyanı

Muğ geleneği

Pir-i muğan

Issues

Article Details

Authors: Fuzuli Bayat

Publisher: Hitit University

Main Topics: Türk İslam Devletleri Tarihi

Journal: Hitit Sosyal Bilimler Dergisi Vol.18 Issue Türkistan'dan Anadolu'ya İrfan Geleneği: Abdal Ata Özel Sayısı, pp.90-112

Document Type: Article

Publication Date: 3/2025

Document Language: Turkish

Document ID (Org No.): 2001327229

pISSN: 2757-7449

Issues

Authors:

Fuzuli Bayat

Publisher:

Hitit University

Main Topics:

Türk İslam Devletleri Tarihi

Journal:

Hitit Sosyal Bilimler Dergisi Vol.18 Issue Türkistan'dan Anadolu'ya İrfan Geleneği: Abdal Ata Özel Sayısı, pp.90-112

Document Type:

Article

Publication Date:

3/2025

Document Language:

Turkish

Document ID (Org No.):

2001327229

pISSN:

2757-7449