Tag Archives: Ottoman

A Special Military Alliance with China is Egypt’s Only Chance for Survival – II

The rise of China as a world superpower has hitherto been a long path marked with several successes and advances, but also significant drawbacks and failures. The Arab Spring can be seen from many viewpoints and interpreted as per its impact on diverse states, but it was indisputably a severe impediment to China’s attempt to penetrate in Africa and offer the numerous African nations a trustworthy perspective and a valuable support in terms of nation building and sustainable development. It goes without saying that, if the Chinese establishment truly intends to bring forth a groundbreaking change at the worldwide level, Beijing must carefully take the lesson of those circumstances before 13 years and overwhelmingly modify China’s understanding of perplex situations and approach to long standing problems, notably the European colonialism in Africa and elsewhere.

In the first part of this series of articles, I expanded on a) the centuries-old Western hatred of Egypt, b) the existing historical threats against the Valley of the Nile, c) the gradual process of decomposition that the criminal Western gangsters applied to Libya and the Sudan over the past 12 years, and d) the direct relationship between the otherwise worthless Renaissance Dam (also known as GERD), which has been built in the Occupied Benishangul land (currently province) of Abyssinia (Fake Ethiopia), and the Abyssinian ‘Prophecy’ against Egypt and Sudan. This is the link:

In the present article, I will complete the presentation of the Egyptian approach to the need of the Egyptian-Chinese Military Alliance and I will expand on the Chinese perspective towards the topic.

Contents

I. The War in Gaza and the Destabilization of the Red Sea Region

II. The Rise of China as a World Super-power

III. The Irrevocable Prerequisites of China’s Worldwide Predominance

I. The War in Gaza and the Destabilization of the Red Sea Region

The War in Gaza, which started with the attack of the 7th October 2023, has nothing to do with the supposed liberation of Palestine (and even less with the formation of a Palestinian state); even more importantly, it is absolutely unrelated to the Islamic world. Hamas has been acknowledged as a functional outfit of the Israeli, English and American secret services, which envisioned, fabricated, established, promoted and imposed it on all the Palestinians, duly fooling them with associated nationalist and Islamist literature as well as numerous silly lies that only the already besotted populations could possibly take seriously. The fact that the secret services of Israel, England and America had their own stooges in the shameful outfit, tried to pull it closer to the interests of one or another country, and kept struggling for prevalence in and control of Hamas is of secondary importance. What matters is that Hamas was never a truly Palestinian let alone Muslim organization in spite of the public prayers of their leaders. They thought they were genuine, independent and unrestrained but in reality they were always closely manageable and totally maneuverable.

The War in Gaza has the meaning that its true instigators want to give it. This is essential to understand. The conflict is neither local nor regional; it is a worldwide conflict or, if you prefer, a World War. It has local repercussions in the sense that Gazan Palestinians -due to their leaders’ foolishness- lost their homes forever. It does have a regional impact indeed; this concerns mainly Egypt, Lebanon, Syria and to lesser extent other countries (Jordan, Iraq, Saudi Arabia, Turkey, Iran).

Although Lebanon and Syria have repeatedly been the targets of Israeli attacks (as far as Haleb/Aleppo), I mention Egypt first because the potential danger is greater and imminent. If the entire Gazan population is further pushed to the border, the government of Egypt will find themselves in an almost impossible position. With a chaotic situation in Libya, with Sudan plunged in civil war (in which one of the fighting factions depends exclusively on external factors and forces that are inimical to Egypt and friendly to the criminal, dictatorial and racist Amhara regime of Abyssinia/Fake Ethiopia), and with the Renaissance dam (GERD) filled, Egypt faces a havoc in the only part of the country’s national borders that was truly safe: that shared with Israel and Gaza. What is even worse is that there is an enormous distance between the governmental policy of the newly re-elected President Abdel Fattah el-Sisi and the popular feelings against Israel. Updates and readings:

https://english.ahram.org.eg/News/514365.aspx

https://english.ahram.org.eg/News/514418.aspx

Maintaining peaceful relations with Israel is necessary for the Egyptian president in order to come up with eventual solutions for the urgent needs of the evicted Gazan populations, to appear as a mediator should a circumstance arise, and to ensure that the Gazans will not be pushed by the Israeli soldiers up to Egyptian borders. All the same, this position is extremely delicate because Egypt cannot possibly accept to accommodate the populations of Gaza that the Israeli government subtly tries to force out once for all; indeed, the quasi-totality of the Egyptian population would not possibly accept such a development, which would automatically turn out to be tenure-terminator for any leader of the country. On the other side, any further deterioration of the poor conditions of life to which two millions of destitute Gazans have been exposed may deeply anger the average Egyptians up to the point of launching protests, which would further weaken the lukewarm support that the Egyptian president has.

As it was clearly understood from the first weeks, Israel’s military intervention in Gaza and the ensuing destructions and systematic killings of civil populations must be assessed as a long-term military operation that may last many months if not years. If at any moment, Gazan populations are pushed toward the Egyptian border, the war may become inevitable. Even worse, if thousands of uncontainable Gazans pour into the Sinai Peninsula, the Egyptian government will be viewed by its citizens as truly impotent. Then, the newly elected president may be challenged by the protests (even more so because the economic outlook is rather gloomy) or removed by a military coup. For more than a decade, it has been clear that serious forces within the Western world (all those who have promoted Turkey’s Islamization over the past two decades) have a deep-seated hatred of Egypt. If France and a part of the US establishment supported the present Egyptian establishment, England and other states created and promoted a steadily anti-Egyptian sentiment.

But it is not only a matter of a turmoil limited in the Sinai Peninsula’s northernmost extremities. With the military activities launched by the Houthi government of Yemen against Israel, the Gazan conflict took another dimension that is seriously dangerous for the national security and safety of Egypt. As the Red Sea is Egypt’s eastern flank, it was always viewed as the safest region of the country; any condition of instability created in those governorates (Red Sea, Suez, and South Sinai) will severely endanger Cairo in many aspects. If maritime companies cancel the Red Sea – Suez Canal passageway, the Egyptian economy will take a disastrous hit. Map:

https://en.wikipedia.org/wiki/Subdivisions_of_Egypt#Governorates

Under current circumstances, Egypt definitely needs a major ally beyond the well-conceived and auspiciously undertaken adhesion of Cairo to the BRICS+. The 2023 decision to enlarge the intergovernmental organization (from 5 to 10 member states) with the participation of Egypt, Ethiopia, Iran, Saudi Arabia, and UAE is highly important, particularly for Egypt’s economy. About:

https://www.sis.gov.eg/Story/190924?lang=en-us

https://www.sis.gov.eg/Story/190905/Egypt’s-membership-in-BRICS-activated%2C-welcomed-by-Russia?lang=en-us

https://www.africanews.com/2024/01/02/brics-expansion-five-countries-join-ranks/

https://www.newarab.com/news/egypts-brics-membership-officially-activated#:~:text=The%20BRICS%2C%20an%20economic%20platform,group’s%20summit%20in%20South%20Africa.

However, the aforementioned wise decision of the Egyptian government has to be completed and consolidated with the selection of a main strategic partner and ally at the military and technological level. With Russia being focused on Ukraine, the Balkans, the Caucasus region, and other parts of Europe, Africa and Asia, China appears to be Egypt’s long-term close partner and ally of choice.

II. The Rise of China as a World Super-power

As a major imperial state, China has a historical tradition and a cultural heritage that very few other nations can claim today. China survived longer than other ancient empires like Egypt, Assyria, Babylonia, (pre-Islamic) Iran and Rome.

Instead of being an empire identified with one religion, like the Christian Eastern Roman Empire and the Islamic Abbasid Caliphate, China managed to compose a unified state dogma where Confucianism, Taoism and Buddhism coexisted in peace and, at the same time, to plainly incorporate religions that came from the West, namely Mesopotamia: Manichaeism (either in its Sogdian form or in its Uyghur doctrine, fully blended with Buddhism), Nestorian Christianity, and Islam.

As a fully continental empire, China was one of the world’s five most civilized realms and foremost empires in the middle of the 16th century, along with the Mughal Empire (Hindustan), the Safavid Empire of Iran, the Ottoman Empire, and the then nascent Muscovite-Russian Empire.

The five continental empires represented humanity and civilization, whereas the five maritime colonial empires (Spain, Portugal, France, Holland and England) diffused barbarism, monstrosity and hatred, killing scores of indigenous populations, ruining great, highly civilized empires (Aztecs, Incas), spreading terror, inhumanity, diseases and falsehood, while also imposing tyrannically (and after deliberate genocides) the fake religion of the Western European heretical Christians (Catholics & Protestants).

In the span of 350 years (1570-1920), due to their sheer complex of inferiority, vicious plots, incessant cheating, wicked rancor, malignant lies, and systematized fallacy, the five maritime colonial empires (Spain, Portugal, France, Holland and England), managed to

– fully invade and colonize one of the five continental empires, namely the Mughal Empire (which was far richer than Louis XIV’s France);

– totally dismember another continental empire, namely the Ottoman Empire, on the territory of which absurdly stand nowadays no less than 30 states;   

– significantly reduce, temporarily occupy, and interfere in the local governance of another continental empire, namely the Qajar Empire of Iran (which succeeded the Safavid and the Afshar dynasties, but was subsequently replaced -following English intervention- with an ignorant and idiotic soldier who was later labeled ‘Pahlavi’ by his colonial master-‘adviser’);

– systematically undertake two Opium Wars (1839-1842 and 1856-1860) -in order to heinously corrupt the Chinese people- and then invade, occupy and dismantle the Qing Empire of China, first by attempting to divide the country into zones of foreign occupation and later by pitching the Japanese against the Chinese; and

– methodically turn Russia repeatedly against its natural allies, namely the above mentioned four empires and the equally continental empires of Austria-Hungary and Germany.

We have to consider the years 1945 and 1991 as the peaks of the maritime empires’ prevalence, because the United States substituted for the earlier Western colonial empires. As a matter of fact, in 1945, the very costly victory of a continental state (USSR) over another continental state (Nazi Germany) and the slow recovery of China, which was still plunged in Civil War, allowed the US to appear as the sole world superpower. Later, although the Soviet Union managed to soon become the second superpower, its dissolution in 1991, at a moment the People’s Republic of China had not yet risen to prominence, gave again the impression that the US was the world’s only superpower.  

Now, 33 years after 1991, everything looks impressively different, because of the spectacular economic, military, technological and geostrategic ascent of China; all the same, the overwhelmingly transformed international environment is also due to Russia’s astounding comeback in terms of military modernization, administrative rehabilitation, socioeconomic reorganization, scientific breakthrough, technological advance and worldwide impact. Furthermore, the dramatic change has to also be attributed to India’s striking rise to the level of major economic, military, scientific and technological power, and to the remarkable progress that several middle level powers (Brazil, Mexico, Indonesia, Pakistan, Iran, Nigeria, South Africa, Kazakhstan, Turkey, Egypt, etc.) have made in the meantime, thus becoming notable regional powers and centers of gravitation that the Western colonial countries cannot anymore fully impact, influence or intimidate.

III. The Irrevocable Prerequisites of China’s Worldwide Predominance

All this may really augur very well for China, but unfortunately, it is not enough. And the real issue for China is not to outperform its own performance in terms of military and technological breakthrough or economic-commercial penetration. What matters -in the transformation of a traditional continental empire to a worldwide superpower- is the elimination of the existing drawbacks and obstacles. China may nowadays look far stronger and more important than France, a traditional maritime colonial empire, but things are not that simple when we examine both countries’ impact and influence on Africa.

Chairwoman of Russia’s Federation Council Valentina Matviyenko speaking with the President of Algeria Abdelmajid Tebboune (March 2023) said that “France must repent for colonial crimes”.

France controlled major lands of civilization for hundreds of years and imposed its own scientific method, academic system, moral-intellectual values, educational context, and socio-cultural environment. Fully colonizing the Algerian society, Paris

– imposed the study of 18th c. philosophers by Algerian schoolchildren;

– deleted Algeria’s Islamic and pre-Islamic historical and cultural heritage from Modern Algeria’s education, intellectual life, political discourse, academic research, cultural milieu, and artistic explorations;

– prevented a proper nation building process from being undertaken by Algerians;

– turned the average Algerian into either an entirely subaltern French or a fully reactionary Muslim predestined to doom in his vain effort to ‘Islamize’ his country and -even worse- not even to imagine that there is no return to national originality without an exhaustive de-Westernization;

– made of the average Algerian’s religion (Islam) a mere ideological caricature; and

– appended all the concepts and all the notions that an Algerian may develop or devise to French (and therefore Western) standards, measures and criteria, thus irrevocably preventing generations upon generations of Algerians to ever achieve cultural ingenuity, intellectual originality, and national authenticity.

That’s why one can easily observe that, even at the moment of the closest Soviet-Algerian or Russo-Algerian (after 1991) relationship, the ideal place for an Algerian to be was always Paris – and never Moscow!

What is even worse is that the French did the same in each and every of their colonies, whereas the English acted accordingly. And when the Americans arrived to take over, they followed the same pattern, offering scores of scholarships to the youth of the earlier colonized nations so that they get re-colonized after the American fashion (or version). This is how Morocco, to offer an example, was methodically managed and gradually turned against France. The Americans called it decolonization, but in reality the shameless process was a full re-colonization; they did not care about the local nations and the troubles caused to them by the European colonization process that had lasted perhaps 100 or 200 years before the American arrival. However, one has to take into consideration the fact that this was possible for the Americans to achieve because America was already a byproduct of the Western world.  

12th c. manuscript of A’azzu Ma Yuṭlab by Ibn Tumart

But Russia is not part of the Western world and the same is valid for China. So, to be on the safe side, when a Russian or Chinese diplomat or statesman speaks, discusses or negotiates with an Algerian statesman, politician, military officer administrator, businessman, he must always bear in mind that in front of him does not stand a descendant of Ibn Tumart or a proponent of the Almohad doctrine, but a wretched person confused about his identity and choices, ignorant of his national past, and fooled by the -systematically administered to him and his compatriots- colonial Euro-centric fallacy. About:

https://en.wikipedia.org/wiki/Ibn_Tumart

https://en.wikipedia.org/wiki/A%CA%BFazzu_M%C4%81_Yu%E1%B9%ADlab

https://en.wikipedia.org/wiki/Almohad_doctrine

As the above example constitutes only one case of troublesome encounter, Chinese must realize that, on the best occasion, they will meet similar cases everywhere. This means that, by imagining that Chinese financial aid, state loans, technology transfer, military advice, political partnership, foreign investment, infrastructure works, and sustainable development plans will suffice to make of an African country a strong and permanent ally of China in the Black Continent, Chinese diplomats, advisers and statesmen only fool themselves and lose their money. And this is not only due to the existent -among African governments- overwhelming corruption.

The Chinese must therefore realize that first, last and above all, they need to set the foundations of their presence in Africa- something that until now they have never done. This must be massive and, luckily, China can certainly afford it. It would perhaps be even better to undertake parallel efforts, namely through the Chinese embassies, consulates and universities and, also, via BRICS-based partnerships.

First, China must study in-depth all the African nations as per their own declarations of identity; if the Chinese authorities are contented with the superficial study of the colonial caricatures that the Modern African states are, it is better for Beijing to forget the dreams of worldwide predominance once forever. The Oromos of Abyssinia (Fake Ethiopia), the Bejas (Blemmyes) of Eastern Sudan, the Copts of Egypt, the Berbers of the African Atlas, the Mehris and the Soqotris of Yemen, the Luo, the Somalis, the Kikuyu, the Bantu Muslims of Kenya, and all the other nations and the ethnic-linguistic-religious groups of Africa must be meticulously studied in China.

The reason for this enormous academic-political endeavor is simple: Western colonial countries have done so for ca. 200 years. And without their enormous study, knowledge and documentation, the Western colonial administrations would have never asserted the firm control that they had and still have over Africa. It would perhaps be quite useful for Chinese scholars to first investigate the extent and the depth of Africanist or African Studies in Western Europe and North America. Russia has developed this academic discipline but not up to the level Italy has. The African colonial past of Rome (in Libya, Eritrea, Somalia and Abyssinia/Fake Ethiopia) did indeed play a certain role in this regard. Actually, the European colonialism was never an exclusively military affair; it was rather a combined enterprise based on universities, libraries, museums, companies, armies, secret services, and governments. It is essential for the Chinese to always keep this in mind. About: https://academic.oup.com/afraf/article-abstract/69/275/163/57603?redirectedFrom=PDF&login=false

At the same time, Chinese scholars must examine the indigenous scholarship-led attempt to establish Afrology or Africology at the antipodes of the Western colonial discipline. Africans involved in the development and implementation of concepts such as Afrocentricity and African Renaissance must be taken seriously by the Chinese, first as a topic of study and then as a potential partner in numerous hitherto undefined pro-African and pro-Chinese, anti-Western projects. It is really a joke for Chinese statesmen to think that, with only few hundreds of billions of dollars and due to governmental cooperation in bilateral trade, infrastructure projects, and political relations, Beijing will establish a deeply-rooted presence in the Black Continent.

In this manner and without a deep study of the entire continent (as I already said), China is going to lose most of the money spent for this scope. Few corrupt partners (ministers, generals, thugs-in chief, etc.) will pocket part of the Chinese money, but later some of their colleagues or subordinates will probably report this development to their French, English or American masters, and then China’s fraudulent trustees may get a bullet in their head or simply removed from power; their monies will be confiscated, and the country will be lost for China – pretty much like Libya was stripped from Beijing in 2011.

Second, China must deeply study African History without taking into consideration the existent borders. The down-to-Earth reality is simple: colonial borders are good only for the colonial powers, but never for the colonized nations. So, China cannot accept them – at least before duly studying how and why all these fake lines were drawn by the French and the English in order to work only to their benefit. By this, I don’t mean that one should break all the existing African countries to pieces. No! In some cases, one can produce one very sizeable, new African country out of two or three states – but the decision must be well-founded and based on the study of the local reality, and of the colonial perverse rule and evildoing. I will now offer an example.

Very old map of north africa with Focus on Egypt, other countries on this map are Libya, Sudan, Nigeria, Algeria. Main countries which were occupied by Britain in the early 20th century.

Egypt, Sudan and Libya could have easily made one enormous state; combined the three countries have a total area of ca. 4.7 million km2 (larger than India and smaller than Australia). This means that, if united, they would make the 6th largest state in the world. However, the following fact highlights the systematic English evildoing that took place and the perverse, calamitous nature of colonialism: despite the fact that the English colonized both lands, controlled the local societies, and built the infrastructure that they needed, including a vast network of railways, the colonial governors took good care never to connect Egypt and Sudan by train. Although the railway network in both lands totaled, back in 1950s, thousands of kilometers and the existing routes from Alexandria to Aswan and from Wadi Halfa to Khartoum covered 1100 km and 900 km respectively, no railway was ever constructed between Aswan with Wadi Halfa (ca. 320 km)!

This fact is critical for the Chinese and for anyone else to know, because it unveils the secret targets of the colonial powers, namely to rule Africa first locally and later remotely – through use of idiotic indigenous stooges-traitors, who were first selected to study in English or French universities and then there formed as to how to rule their lands as per the plans of their colonial masters and not in a way to reflect the true interests of their nations. That is why, after Sudan’s independence (1956), no Sudanese and no Egyptian statesman had ever the idea of linking the two countries by two railways – one crossing the Valley of the Nile (from Alexandria to Khartoum) and another running alongside the Red Sea Coast (from Suez to Suakin).

So, to conclude about this example, I would say that it is very good for the Chinese leaders to intend to launch many infrastructure projects in Africa, but it would be far better for them to also come to know which plans and designs were never proposed (let alone built) by the colonial powers, although they could have been undertaken, and for which reasons; this would reveal to the Chinese authorities who is going to certainly plot against China’s penetration in Africa, where, when and for which reason.

Third, China should deeply study African Antiquity and Oriental Antiquity in order to uncover the fallacious nature of the Western narrative, denounce it at worldwide level, and refute it solemnly, thus liberating world nations from the pro-Western, racist dogma, which generated tyrannies and genocides across the Earth. Chinese universities must lead the world academia in critical disciplines like Egyptology, Assyriology, Hittitology, Iranology, Turkology and many other crucial sectors of Orientalism, which reveal the truth about the History of Mankind that the Western academia wanted to conceal, distort and replace with the absurdity of Greco-Roman civilization, Hellenism, and Eurocentrism.

While being energetically involved in this majestic project, with the participation of dozens of thousands of African and Asiatic students, China should deploy a great effort in interconnecting universities in Africa and Asia. This will help irrevocably disconnect African and Asiatic universities from the vicious centers of falsehood, namely the Western European and North American universities, which plunged the world in distortion, racism, anomaly, darkness and wars.

Fourth, China must prepare a young generation of China-educated, Chinese-speaking African leaders, who will spend 4-7 years in China, before returning home to work in the field of their specialization and thus to demolish the remaining chains of colonialism, misconceptions, misperceptions, biases, and white man’s schemes and deceptions. These young Africans will form their countries’ new middle classes and they will be instrumental in irreversibly cutting the relations of their nations with the criminal colonial states of England, France, US, Holland, Canada, Belgium, New Zealand, and Australia. English and French must be irrevocably deleted from Africa’s collective memory.

This enormous project will also entail the establishment of annexes of dozens of Chinese universities throughout Africa; in every single African state, several Chinese universities, numerous high schools, and various institutes will have to open and operate. The penetration of Chinese as the first foreign language must therefore be considered as key to China’s presence in Africa. For this reason, it has to be fully supported at all levels, notably the Internet, blogging, social media, etc. Chinese press establishments must open Asia in general and China in particular to all Africans, while incessantly slandering the Western world in every dimension.

Fifth, China must develop an enormous program of cultural exchanges, involving visits of African artists to China and vice versa, African schoolchildren holidays in China and vice versa, traveling bilateral exhibitions (a China-Tanzania exhibition in Egypt or an Algeria-China exhibition in Kenya, and so on), ‘Africa and the Silk-, Spice- and Perfume-routes’ Annual Seminar, and a vast program of sister city or a twin town relationship.

Sixth, China must build an unmatched military presence in Africa. It is better to first establish bilateral military relations with several countries of the Black Continent and then launch the next stage of expansion of the Shanghai Cooperation Organization. In order to better involve its allies, Beijing could introduce the concept of trilateral military alliance and presence; to offer an example in this regard, within the context of an Egyptian-Chinese military alliance, China could involve India and thus set up a Chinese-Indian-Egyptian brigade after the example of the Franco-German Brigade. On other occasions, a Chinese-Russian-Algerian brigade would reduce the chance of war in the African Atlas that the secret services of England and America work hard to instigate, and a Chinese-Russian-Niger and/or a Chinese-Russian-Mali brigade would eliminate the threat of Islamic fundamentalism throughout Sahara, therefore fully canceling the evil Anglo-Saxon plans.

China’s military presence in Africa can function as vector of peace throughout the Black Continent; it must start with a strong bilateral military agreement with Egypt. What the scope of a Chinese-Egyptian military alliance can be and how fruitful it will turn out to be I will present in the next article of the series, which will be the last.

————————————

Download the article in PDF:

Spirituality, Religion & Theology: the fallacy of the Safavid conversion of Iran to ‘Shia Islam’

Pre-publication of chapter XXVIII of my forthcoming book “Turkey is Iran and Iran is Turkey – 2500 Years of indivisible Turanian – Iranian Civilization distorted and estranged by Anglo-French Orientalists”; chapters XXVII to XXXII form Part Eleven (How and why the Ottomans, the Safavids and the Mughals failed) of the book, which is made of 12 parts and 33 chapters. Chapter XXVII has already been pre-published.

Until now, 17 chapters have been uploaded as partly pre-publication of the present book; this chapter is therefore the 18th (out of 33) to be uploaded. At the end of the text, the entire Table of Contents is made available. Pre-published chapters are marked in blue color, and the present chapter is highlighted in green color. 

In addition, a list of all the already pre-published chapters (with the related links) is made available at the very end, after the Table of Contents.

The book is written for the general readership with the intention to briefly highlight numerous distortions made by the racist, colonial academics of Western Europe and North America only with the help of absurd conceptualization and preposterous contextualization.

———————– 

Keyumars: the central figure of Islamic mysticism, as he encompasses the souls of all prophets and kings. The miniature presents a vision of the “The Court of Keyumars” and it was painted by the illustrious Safavid court artist Sultan Muhammad around 1522. Who is Keyumars? Mentioned as Gayo Maretan in the Avesta and as Gayomard in Parsi (: late Zoroastrian) texts of Islamic times, he was superbly mythologized by Ferdowsi in his Shahnameh as the First Man, the First King, and the Founder of the Pishdadian dynasty of Righteous Rulers. Keyumars epitomizes life within a mortal world, thus setting in motion the concept of eternal presence and heralding the ultimate victory of the Messiah as the New (or Last) Keyumars.

Currently, the most common encyclopedic definitions of the two terms present these two distinct activities as overlapping or describe spirituality as a part of religion; this is however wrong, if it is considered as valid for all the religions of the world. Many historical religions started as a form of systematization of spirituality and of spiritual rules and they ended up as totally materialistic, rationalistic, and juristic systems of theology. The representatives of these systems have nothing to do with spirituality; they hate the spiritual universe about which they talk too much but only to confuse and besot the rest, and in the Name of God, they commit the world’s cruelest crimes in order to defend their otherwise nonexistent right to survive.

Irrespective of posterior alterations, deteriorations and degenerations, the original fact has always been spirituality; contrarily to religion, spirituality does not need a society to be activated, performed, and experienced. Spirituality is the cornerstone and the epitome of humanity. The human being was created as a unity of soul and body, and if one of the parts of the human identity is disconnected from the other, the being is not human anymore. In the human being, the soul represents the being’s connection to the spiritual world and the body consists in the being’s bond with the material world. What material vivacity is for the body is spiritual life for the soul.

Separation of the soul from the body is called death; disconnection of the soul from the body is also a form of death, and this was hinted at by numerous leading spiritual masters, like for instance Jesus (e.g. “let the dead bury their own dead”; Matthew 8:22). Since God is the Supreme Spiritual Being and the Creator of the spiritual and the material universes, the soul of the man connects, or does not connect, to God. And this is exactly what spirituality is about: spiritual life.

In other words, whereas human society is useless, worthless and unnecessary for the human being to exist and to live, spirituality encompasses all actions, practices, exercises, efforts and techniques pertaining to the interaction between a human being’s soul and body (: heart and mind) and to the activation of a human being’s connection with the spiritual universe – and with the countless spiritual beings and hierarchies that are set in motion and operate therein. Because spirituality, namely spiritual life, is of the foremost importance in the human being’s passage from the material world, many spiritual masters, mystics and spiritually active men departed from their society or lived a secluded life; this was due to the fact that human society can be either unnecessary or even harmful to a person’s spirituality. This common phenomenon is attested in numerous civilizations, and in some of them, it takes the form of asceticism or monasticism.

The early religions in Mesopotamia (Sumer, Elam, Akkad, Assyria, and Babylon), Anatolia (Hatti, Hurrians, Hittites, and Luwians), Egypt, Cush (Sudan), Canaan, and Iran were systems that offered their apprentice priests the possibility to

a) learn and practice all levels of soul-body (spiritual/material) interaction in a human being,

b) comprehend the nature, the norms, and the dimensions of the spiritual and material universes, the stages of their creation, and the phases of their final dissolution (every Cosmogony involves a Cosmology, a Soteriology, and an Eschatology), and

c) learn and perform all types of synergy with spiritual beings and hierarchies as per the needs and the targets set.

To be properly understood, the aforementioned has to be taken into consideration in the light of the following four critical points: 

i. the ‘language’ used for the spiritual initiation, formation, education and activation of the apprentice priests by the hierophants and the high priests was the archetypal Oriental Myth, i.e. the inherently created and permanently manifested, within the human being, system of spiritual perception and comprehension, communication and interaction with all other intelligences, spiritual beings, humans, animals, plants and other beings of the material universe. In and by itself, the original Oriental Myth is the complete field of symbolic semiotics that encompasses all forms of Being and Becoming, their opposites, and the correlation between Being and Non-being. In other words, it is part of the Creation, and not a human invention or perception.

ii. the spiritual exercises, practices, advance and completion of the apprentice priests took place irrespective of the spiritual/material duality of Moral Order, i.e. the Good and Evil; this does not mean that this duality is irrelevant. On the contrary, the spiritual duality was reflected on the material universe, and there were entire priesthoods that preached and practiced a counterfeit, evil spirituality at the very antipodes of the moral priesthoods, which followed the Moral Order, i.e. the Law of God.

iii. the aforementioned duality of Moral Order has a lot to do with the Fall of Man or rather the successive stages of the Fall, which are known as the Flood, the Tower of Babel, etc. within the Ancient Hebrew (Biblical) religious context, and accordingly in other, earlier or later, civilizations. These stages of gradual moral degradation caused a) the progressive disconnection of the soul from the body in most of the humans,

b) the subsequent dissociation of the human being from the spiritual universe,

c) the subordination of the immoral, counterfeit priesthoods to the fallen spiritual beings,

d) the deterioration of the conditions of material life on Earth,

e) the preservation of the spiritual potency among several sacerdotal circles during the 3rd and the 2nd millennium BCE, and

f) the abysmal confrontation between the moral and the immoral priesthoods as part of the clash between Good and Evil in both, the spiritual and the material, universes.

One of the repercussions of this confrontation was the compilation of counterfeit religions geared to engulf humans not only to spiritual disconnection, but also to spiritual impotence and black magic; the very concept of an ‘intermediate’ (being, priest, idol, thought or anything) between the human being and God is the epitome of black magic, as it helps transfer spiritual and material (intellectual) power from an impotent, unconscious and spiritually disconnected human being to another person that gets criminally powered at both, the spiritual and the material, levels, therefore resulting in impermissible and lawless exploitation.

Keyumars instructs his officers to combat Ahriman: this is how the preaching of all the prophets in encapsulated in one symbolic representation. Spirituality does not need volumes of otherwise useless treatises to set the norms and convey the truth about Life.

iv. at the very early days of the History of Mankind, spirituality constituted the epicenter of religion, and so it was in every teaching and practice of a great spiritual master. All true founders of religions were basically leading spiritual masters, who did not launch ‘religions’ properly speaking, but taught their disciples and preached at large the authentic spirituality (the interaction between the human being’s soul and body, and the human being’s connection with the spiritual universe) and the inherent (since the Creation) Moral Order that all humans must follow.

In fact, religion came later either in the simple form of systematization of spirituality and of spiritual rules within the context of human society where the Moral Order should prevail or in the perplex form of counterfeit religions with black magic rituals of many types, i.e. ‘cult’.

Now, if one wants to understand what spiritual potency means, one can find plenty of examples in every literature, tradition, culture and civilization. Within the context of Christianity, one can refer to the well–known excerpt from the Gospel of Matthew (17:20) in which Jesus says to his disciples the following:

“Because you have such little faith”, he told them. “I tell you, if you have faith even as small as a mustard seed, you could say to this mountain, ‘Go from here to over there’, and it would do it, and nothing would be impossible for you”.

Among numerous other deeds, which are nowadays erroneously (and due to the aforementioned, successive falls of Mankind) considered as ‘miraculous’, spiritual potency of a human involves the following: levitation, walking on water, telekinesis, teleportation across distances, healing, total control of electromagnetic fields, bodily luminescence, control over all natural forces, movement across various points in time, transfiguration, power over fallen (or evil, demonic) spirits and hierarchies, resurrection of the dead, and heavenly travels, like those of

a) the Biblical Enoch (Islamic Idris),

b) the Biblical Elijah (Islamic Ilyas),

c) Jesus (Islamic Isa),

d) Mani, the prophet and founder of Manichaeism,

e) Kartir, the leading theologian and high priest of the Mazdaean religion during the early Sassanid times,

f) the legendary Arda Viraf of the Parsis (as described in the Arda Wiraz namag), and

g) Prophet Muhammad, i.e. the well-known Isra’ and Mi’raj (الإسراء والمعراج) nocturnal travel; about:

https://en.wikipedia.org/wiki/Elijah#Ascension_into_the_heavens

https://en.wikipedia.org/wiki/Ascension_of_Jesus

https://iranicaonline.org/articles/kartir (iii. Kartīr’s Inscriptions, Kartīr’s career and promotions; THE JOURNEY)

https://iranicaonline.org/articles/arda-wiraz-wiraz

https://en.wikipedia.org/wiki/Isra_and_Mi%27raj

As the fall of human societies and the decline of the human condition intensified, spirituality was reduced tremendously and the spiritual potency of most of the priesthoods became nil, with the exception of those whose spiritual power was not theirs anymore, but that of the demons inhabiting the souls of the priests who were acting as mere servants of negative hierarchies.

The fall of Mankind is symbolized within the context of Islamic mysticism by Kay Kavus, the second king of the Kayanian dynasty; in this miniature, Kay Kavus (son of the sublime Kay Kawad (or Kay Qubad), father of the misfortunate Siyavash (or Siyavush), and grandfather of Kay Khusraw, the resolute, selfless soldier and end times’ vanquisher) is being captured by the divs, i.e. the evil spirits that work for Ahriman.

As spiritual power among humans decreased considerably and was limited among few circles of priests and mystics or in isolated cases of ascetics, the condition of human life was restricted to the material level, and then an enormous materialistic, rationalistic, and juristic literature surfaced only to verbally and nominally guide the believers to the ‘correct path’, which was of course not correct and not a path, but a catastrophic swamp and a wrong impasse. Then, the ‘faithful’ were truly left without ‘faith’, because this term originally denoted only the spiritual potency acquired by an individual (as it is clearly shown in the aforementioned example).

In fact, the spiritual connotation of the word ‘faith’ means performance of acts, which in today’s fallen world are considered ‘miraculous’, but in reality they are not. ‘Faith’ does not mean mere acceptance of a narrative; this is a devious, degenerated and corrupt meaning of this word. This materialistic, rationalistic, and juristic literature, which appeared in later periods, among decadent nations, reduced the original Oriental Myth to a meaningless narrative about past times; this contributed to the alteration of the earlier form of religion, rendering some narratives ‘incredible’ or ‘inexplicable’, due to the proliferation of the idiotic rationalism of the fallen humans. Then, the worthless believers accepted the ‘unbelievable’ stories blindly, further worsening their condition of grave faithlessness (without of course realizing the calamitous situation in which they found themselves).

This worthless verbosity of materialistic, rationalistic, and juristic character is called nowadays “theology”. This means simply that what the average Assyrian, Egyptian, Babylonian, Phoenician and Hebrew of the 10th c. BCE knew as ‘Flood’ had nothing in common with the de-mythicized and therefore meaningless idea that the average Babylonian, Egyptian, Aramaean, Jew, Greek and Roman of the 1st c. BCE believed about that critical event. The same concerns the followers of later religions today, but not the disciples and the believers of later mystics and spiritual masters who had managed to attain the lost spirituality.

The term “theology” does not therefore apply properly to the earlier sacred texts of the 3rd and the 2nd millennium BCE; whatever their contents may have been (mythical, apocalyptic, moral, literary, etc.), the earlier sacred texts of all religions were in fact ‘texts of spiritual awakeness’ – except for sacerdotal texts compiled by immoral, counterfeit and polytheistic priesthoods.

The preservation of socioeconomic power by the theological gangs and all those, who distorted the early systems of spirituality and defiled the spiritual teachings of later mystics and spiritual masters, was their main concern. For these preposterous theologians, morality among believers did not constitute the true promise of an individual’s spiritual rehabilitation and ultimate salvation, but a means to implement their own anti-spiritual, anti-godly, material(istic) takeover of the society.

Theology therefore signifies the death of spirituality, the falsification of religion, and the degeneration of the sacred texts in the minds of the believers; for this purpose, the average believer’s mindset is aptly distorted, the earlier faith is disoriented, and the people are made unable to ever perceive and understand correctly all things spiritual. Consequently, theologically hijacked religions are tantamount to systems of mental, intellectual, educational, academic, cultural, artistic and socio-economic prison and tyranny. They apparently ended up in the putrefaction of the human being.

There is an exception to the aforementioned; it occurs when there is no established religion but conflicting theological systems, and then the various theologians act like profane philosophers trying to pull their followers to this or that theme and belief that they want to highlight and propagate. This confusing situation may trigger eventually fanaticism, but at times, the worst has been averted due to a shrewd theologian, who prevented others from presenting even worse concepts.  

This is the situation that Jesus faced opposite the Pharisees and Muhammad encountered, when confronting either the Jews and the idolatrous Arabs of Hejaz or the Constantinopolitan Christian clergymen, who forced Emperor Heraclius not to accept the invitation to Islam that the prophet extended to him. In reality, spirituality was defamed as black magic within Christianity by those who turned Jesus’ teaching into a black magic shamelessly performed in his name.

All spiritual mystics had to either permanently hide themselves or to develop and diffuse various forms of lesser theological distortion, which were then labeled as ‘heresies’ by the theological gangsters. The situation turned worse when mystics and theologians developed and launched systems of Christian spirituality limited only to the initiated members of secret religious orders (which was another form of hiding). For the average people, this meant that only as a monk or the member of a secret religious order, they could perhaps reconstitute the bond between their soul and their body in themselves.  

Kay Khosrow inspects his army before the eschatological battle with Afrasiab; from a manuscript of Ferdowsi’s Shahnameh painted in Shiraz in 1561-1562.

Exactly the same occurred within the context of Islam, which was preached as the utmost spirituality by Muhammad and preserved as such by Ali, Hasan, Husayn and their descendants, before several mystics and transcendental masters maintained the Islamic spiritual tradition in several mystical orders. In fact, many Islamic spiritual societies attempted to reconstruct the continuity of Mankind’s historical spirituality by duly interpreting ancient sacred texts and properly decoding mystical traditions kept in various forms of popular culture across the lands occupied by the Islamic Caliphate. This explains to great extent why many aspects and elements of earlier religions and systems of spirituality have emphatically survived within the Islamic world, notably Zervanism, Mazdakism, Mazdeism, Gayomardism, Gnosticisms, etc.  

The characteristic difference that separates Christianity from Islam in terms of spirituality and the incomparably higher number of mystical orders that flourished within the Islamic world can be explained by the determinant fact that Islam as religious system is almost totally devoid of ‘cult’. This absence of the historically known and typically religious cult from Islam, as Prophet Muhammad entrusted his faith to his disciples and followers, impregnated an irrevocable mark that stood as major obstacle to all efforts of degrading this system of spirituality to a profanity.

Ferdowsi’s Shahnameh, epic eschatology, Islamic mysticism, traditional painting, and popular spirituality: the departure of the mother and the grandmother of Kay Khosrow for Iran (by Hossein Qollar-Aqasi): the most adverse moment in Kay Khosrow’s transcendental life.

Of course, the earliest form of theological distortion of Islam was undertaken by immoral and evil theologians who were hired by the Umayyad and the Abbasid caliphs in order to justify their criminal acts and anti-Islamic practices. In Chapter XXI (The fabrication of the fake divide ‘Sunni Islam vs. Shia Islam’), I offer many examples in this regard. However, in the process of theological systematization of Islam (known as madhhab), there appeared systems of theological jurisprudence, which looked quite normal in the beginning, but later turned Islam into a system of rationalistic verbalism, juristic nominalism, and materialistic dogmatism. In their verbosity, the original spirituality was lost forever.

At a later stage, pathetic, ignorant and evil theologians considered every Muslim’s connection with the spiritual universe and God (which is Islam’s sole purpose) as their own personal interest and business, and they consequently reduced Prophet Muhammad’s preaching to a silly list of dos and don’ts (as if spirituality and religion are a schoolboy’s lesson). To best express their monstrous identity, they hijacked the madhhab (theological schools of jurisprudence) in order to instrumentalize them as tools of pseudo-religious oppression; first, they undertook vast campaigns against the Islamic sciences in order to plunge the believers into ignorance, and then, they fanaticized their idiotic, uneducated and illiterate followers at a time of conflict (notably the Crusades), turning them against various Islamic mystical orders or independent mystics.

These evil theologians, on whom today’s fake Islam is based, caused an incredible bloodshed throughout the Islamic world; however, it is essential to distinguish between

a) the early bloodshed that took place in the 7th and 8th c. due to orders of caliphs, who cared about how to secure their illegal grab of power from the early Islamic mystics and descendants of Prophet Muhammad (notably Ja’far al-Sadiq, sixth imam of all Muslims; 702-765), and 

b) the later, longer and more atrocious bloodshed that covered the period between the 9th and the 15th c. and which was caused by evil theologians, who wanted to control the Muslims by plunging them into ignorance, barbarism, ignominy, and fallacious interpretation of the sacred texts on the basis of their own pseudo-Islamic theological system. 

What these theologians, and more particularly the disreputable Ahmed ibn Hanbal and the cursed Ahmad ibn Taimiyyah, did was a literal Christianization of Islam; they viciously interpolated their juristic doctrines between the Man (in this case, the Muslim) and God (Allah). These theological doctrines consist in an impermissible intermediate that breaks the connection of man with the spiritual universe and God. And to do this, these Satanic theologians butchered numerous mystics whom they failed to understand in the first place. Great examples in this regard are Mansour Hallaj (858-922; lashed terribly and then decapitated) and Imadaddin Nasimi (1369-1417), who was accused as Hurufi, without however being so, and skinned alive.

https://en.wikipedia.org/wiki/Al-Hallaj

https://en.wikipedia.org/wiki/Imadaddin_Nasimi

Drawing therefore on earlier experience, the Safavid Order decided to take the correct measures so as to prevent the massacre of their members at the hands of ignorant pseudo-Muslims fanaticized by Satanic theologians (who may have been indiscriminately ‘qadis’, ‘sheikhs’ and ‘imams’) and shamelessly bribed or favored by Ottoman sultans. Having been launched by, and named after, Safi-ad-Din Ardabili (1252–1334) at the end of the 13th c., the Safavid Order was a band of mystics, an assembly of enlightened Muslims, and a confederation of the true faithful, who performed the royal art, carrying out acts of devotion and spiritual salvation, while engaging in diverse techniques of spirituality. They were the friends of Christians, Parsis, Yazidis, Jews, Ahl-e Haq, Tengrists, Hindus, and Buddhists.

After having operated for two centuries, at the times of the Order’s Grandmaster Shaykh Haydar (1459-1488), the Safavid Order launched another secret society, namely the Qizilbash (Kızılbaş /(قزلباش, i.e. the “red headed” (because of their red headgear); the Qizilbash functioned as the army of the Safavid Order and they duly prevented all pseudo-Muslim theologians and their cursed followers from asserting their evil power across lands that the Qizilbash controlled, thus fully defending the members of the (hereditary) Safavid Order. 

Safi ad-din Ardabili surrounded by his disciples, as illustrated in a 16th-century Safavid manuscript of the Safvat as-safa

Soon after their early successes, at the end of the 15th c., the mystical order and their army branch, knowing very well that the degenerate Islamic theologians would destroy the entire Islamic world, decided to set up their own state, which would be an empire ruled by the Safavid Order and predestined to save the Islamic world from total decay, slavery and decomposition. This type of state would not be and actually was not a religious or theological state; quite contrarily, it was a secular empire ruled by the mystical order. Automatically, every pseudo-Muslim theologian and every pseudo-Islamic state, which was nominally ruled by a sultan, emir, khan or king, but essentially it was governed by the bogus-religious authorities and the evil theologians, was found at the very antipodes of Safavid Iran.

It is crucial at this point to state that when the theologians put the monarch under control in a pseudo-Muslim state, this consists in the repetition of a phenomenon known only too well within the Christian world: Papo-Caesarism. No Christian and no Muslim state can adopt the Papo-Caesarist model. Spirituality imposes imperial rule, and this means Caesaropapism. This was solemnly introduced by Justinian I throughout the Roman Empire; it is for this reason that immediately after the death of prophet Muhammad, the followers of Ali asserted that only the prophet’s cousin and son-in law could possibly be the ruler of the Caliphate. Despite Ali’s astounding spiritual qualifications, his rule would follow the Caesaropapist pattern.

As a matter of fact, there cannot be religious evaluation of spiritual matters; this reality, which was never accepted by religious authorities and theologians alike (because it would herald their deserved dissolution and ultimate disappearance), is viciously concealed behind the Western confusion between spirituality (spiritalitas or numen / maneviyat/ معنویت/ الروحانية/靈性/ духовность) and religion (religio/din/ دین/宗教/ религия). Suffice it to check the most common definitions of spirituality and religion that are available online; there one gets a clear idea of the materialistic distortion of both terms’ meaning. 

https://en.wikipedia.org/wiki/Spirituality

https://en.wikipedia.org/wiki/Religion

Miniature created by Mo’en Mosavver: Shah Ismail I holds an audience and welcomes the Qizilbash after they defeated the Shirvanshah Farrukh Yasar; album leaf from a copy of Bijan’s Tarikh-i Jahangusha-yi Khaqan Sahibqiran (A History of Shah Ismail I), produced in Isfahan, end of the 1680s

Drawing of a typical Qizilbash soldier

Then, what is fallaciously termed as “Safavid conversion of Iran to Shia Islam” describes in reality the mere rise of the Safavid Order in large parts of Western Asia and the effort to eliminate the monstrous, pseudo-Muslim theologians who want to rule on the basis of their false Sharia, and of their pernicious interpretations of the sacred texts. Not one Safavid Emperor called himself a “Shia” and not one Ottoman Sultan used this term for the Safavid rulers, with whom the Ottomans fought so many times, although they were all Turanians. About:

https://www.doaks.org/resources/middle-east-garden-traditions/introduction/safavid

https://iranicaonline.org/articles/safavids

https://asiasociety.org/education/irans-safavid-dynasty

http://www.iranchamber.com/history/safavids/safavids.php

Click to access jaas072001.pdf

https://courses.lumenlearning.com/atd-tcc-worldciv2/chapter/safavid-empire/

https://www.tandfonline.com/eprint/AXGWQG8WUIK2YIQ4YNSV/full?target=10.1080%2F00210862.2019.1647096

https://www.cambridge.org/core/books/new-cambridge-history-of-islam/iran-under-safavid-rule/6ECC100CDA42D7F34EEEDAA231572E24

https://journals.openedition.org/abstractairanica/4628

https://iranicaonline.org/articles/safavids-ii

https://www.researchgate.net/publication/291722345_The_Khalifeh_al-kholafa_of_the_Safavid_Sufi_order

https://ghorbany.com/inspiration/persian-empires-chapter-5

http://www.fsmitha.com/h3/h17isl.html

Click to access safavid.pdf

http://www.artarena.force9.co.uk/safavid.html

https://www.persee.fr/doc/anatm_1297-8094_1997_num_7_1_946

https://www.soas.ac.uk/lmei-cis/events/idea-of-iran/27oct2018-the-idea-of-iran-the-safavid-era.html

https://en.wikipedia.org/wiki/Tariqa

https://en.wikipedia.org/wiki/Sufism

https://tr.wikipedia.org/wiki/Kızılbaş

https://az.wikipedia.org/wiki/Qızılbaş

https://fa.wikipedia.org/wiki/قزلباش

https://ru.wikipedia.org/wiki/Кызылбаши

https://ru.wikipedia.org/wiki/Кызылбаши_(Пенджаб)

https://ru.wikipedia.org/wiki/Сефи_ад-Дин

https://ru.wikipedia.org/wiki/Сефевиды

https://en.wikipedia.org/wiki/Safavid_order

https://en.wikipedia.org/wiki/Safavid_conversion_of_Iran_to_Shia_Islam

https://en.wikipedia.org/wiki/Safavid_Iran

https://en.wikipedia.org/wiki/Safavid_dynasty

https://en.wikipedia.org/wiki/Qizilbash

Rıza Yıldırım, The Safavid-Qizilbash Ecumene and the Formation of the Qizilbash-Alevi Community in the Ottoman Empire, c. 1500–c. 1700

——————————————————–  

FORTHCOMING

Turkey is Iran and Iran is Turkey

2500 Years of indivisible Turanian – Iranian Civilization distorted and estranged by Anglo-French Orientalists

By Prof. Muhammet Şemsettin Gözübüyükoğlu

(Muhammad Shamsaddin Megalommatis)

TABLE OF CONTENTS

PREFACE

CONTENTS

PART ONE. INTRODUCTION

CHAPTER I: A World held Captive by the Colonial Gangsters: France, England, the US, and the Delusional History Taught in their Deceitful Universities

A. Examples of fake national names

a) Mongolia (or Mughal) and Deccan – Not India!

b) Tataria – Not Russia!

c) Romania (with the accent on the penultimate syllable) – Not Greece!

d) Kemet or Masr – Not Egypt!

e) Khazaria – not Israel!

f) Abyssinia – not Ethiopia!

B. Earlier Exchange of Messages in Turkish

C. The Preamble to My Response

CHAPTER II: Geopolitics does not exist.

CHAPTER III: Politics does not exist.

CHAPTER IV: Turkey and Iran beyond politics and geopolitics: Orientalism, conceptualization, contextualization, concealment

A. Orientalism

B. Conceptualization

C. Contextualization

D. Concealment

PART TWO. EXAMPLE OF ACADEMICALLY CONCEALED, KEY HISTORICAL TEXT

CHAPTER V: Plutarch and the diffusion of Ancient Egyptian and Iranian Religions and Cultures in Ancient Greece

PART THREE. TURKEY AND IRAN BEYOND POLITICS AND GEOPOLITICS: REJECTION OF THE ORIENTALIST, TURKOLOGIST AND IRANOLOGIST FALLACIES ABOUT ACHAEMENID HISTORY

CHAPTER VI:  The fallacy that Turkic nations were not present in the wider Mesopotamia – Anatolia region in pre-Islamic times

CHAPTER VII: The fallacious representation of Achaemenid Iran by Western Orientalists

CHAPTER VIII: The premeditated disconnection of Atropatene / Adhurbadagan from the History of Azerbaijan

CHAPTER IX: Iranian and Turanian nations in Achaemenid Iran

PART SIX. FALLACIES ABOUT THE EARLY EXPANSION OF ISLAM: THE FAKE ARABIZATION OF ISLAM

CHAPTER XVIII: Western Orientalist falsifications of Islamic History: Identification of Islam with only Hejaz at the times of the Prophet

PART ELEVEN. HOW AND WHY THE OTTOMANS, THE SAFAVIDS AND THE MUGHALS FAILED  

CHAPTER XXIX: Selim I, Ismail I, and Babur

CHAPTER XXX: The Battle of Chaldiran (1514), and how it predestined the Fall of the Islamic World

CHAPTER XXXI: Ottomans, Safavids and Mughals: victims of their sectarianism, tribalism, theology, and wrong evaluation of the colonial West

CHAPTER XXXII: Ottomans, Iranians and Mughals from Nader Shah to Kemal Ataturk

PART TWELVE. CONCLUSION

CHAPTER XXXIII: Turkey and Iran beyond politics and geopolitics: whereto?

—————————————————  

List of the already pre-published chapters of the book

Lines separate chapters that belong to different parts of the book.

CHAPTER X: Iranian and Turanian Religions in Pre-Islamic Iran 

https://www.academia.edu/105664696/Iranian_and_Turanian_Religions_in_Pre_Islamic_Iran

—————————- 

CHAPTER XI: Alexander the Great as Iranian King of Kings, the fallacy of Hellenism, and the nonexistent Hellenistic Period

https://www.academia.edu/105386978/Alexander_the_Great_as_Iranian_King_of_Kings_the_fallacy_of_Hellenism_and_the_nonexistent_Hellenistic_Period

CHAPTER XII: Parthian Turan: an Anti-Persian dynasty

https://www.academia.edu/52541355/Parthian_Turan_an_Anti_Persian_dynasty

CHAPTER XIII: Parthian Turan and the Philhellenism of the Arsacids

https://www.academia.edu/105539884/Parthian_Turan_and_the_Philhellenism_of_the_Arsacids

———————————   

CHAPTER XIV: Arsacid & Sassanid Iran, and the wars against the Mithraic – Christian Roman Empire

https://www.academia.edu/105053815/Arsacid_and_Sassanid_Iran_and_the_wars_against_the_Mithraic_Christian_Roman_Empire

CHAPTER XV: Sassanid Iran – Turan, Kartir, Roman Empire, Christianity, Mani and Manichaeism

https://www.academia.edu/105117675/Sassanid_Iran_Turan_Kartir_Roman_Empire_Christianity_Mani_and_Manichaeism

CHAPTER XVI: Iran – Turan, Manichaeism & Islam during the Migration Period and the Early Caliphates

https://www.academia.edu/96142922/Iran_Turan_Manichaeism_and_Islam_during_the_Migration_Period_and_the_Early_Caliphates

———————————-

CHAPTER XVII: Iran–Turan and the Western, Orientalist distortions about the successful, early expansion of Islam during the 7th-8th c. CE

https://www.academia.edu/105292787/Iran_Turan_and_the_Western_Orientalist_distortions_about_the_successful_early_expansion_of_Islam_during_the_7th_8th_c_CE

CHAPTER XIX: The fake, Orientalist Arabization of Islam

https://www.academia.edu/105713891/The_fake_Orientalist_Arabization_of_Islam

CHAPTER XX: The systematic dissociation of Islam from the Ancient Oriental History

https://www.academia.edu/105565861/The_systematic_dissociation_of_Islam_from_the_Ancient_Oriental_History

—————————————   

CHAPTER XXI: The fabrication of the fake divide ‘Sunni Islam vs. Shia Islam’

https://www.academia.edu/55139916/The_Fabrication_of_the_Fake_Divide_Sunni_Islam_vs_Shia_Islam_

——————————————  

CHAPTER XXII: The fake Persianization of the Abbasid Caliphate

https://www.academia.edu/61193026/The_Fake_Persianization_of_the_Abbasid_Caliphate

——————————————– 

CHAPTER XXIII: From Ferdowsi to the Seljuk Turks, Nizam al Mulk, Nizami Ganjavi, Jalal ad-Din Rumi and Haji Bektash

https://www.academia.edu/96519269/From_Ferdowsi_to_the_Seljuk_Turks_Nizam_al_Mulk_Nizami_Ganjavi_Jalal_ad_Din_Rumi_and_Haji_Bektash

————————————————  

CHAPTER XXIV: From Genghis Khan, Nasir al-Din al Tusi and Hulagu to Timur

https://www.academia.edu/104034939/From_Genghis_Khan_Nasir_al_Din_al_Tusi_and_Hulagu_to_Timur_Tamerlane_

CHAPTER XXV: Timur (Tamerlane) as a Turanian Muslim descendant of the Great Hero Manuchehr, his exploits and triumphs, and the slow rise of the Turanian Safavid Order

https://www.academia.edu/105230290/Timur_Tamerlane_as_a_Turanian_Muslim_descendant_of_the_Great_Hero_Manuchehr_his_exploits_and_triumphs_and_the_slow_rise_of_the_Turanian_Safavid_Order

CHAPTER XXVI: The Timurid Era as the Peak of the Islamic Civilization: Shah Rukh, and Ulugh Beg, the Astronomer Emperor

https://www.academia.edu/105267173/The_Timurid_Era_as_the_Peak_of_the_Islamic_Civilization_Shah_Rukh_and_Ulugh_Beg_the_Astronomer_Emperor

—————————————– 

CHAPTER XXVII: Ethnically Turanian Safavids & Culturally Iranian Ottomans: two identical empires that mirrored one another

https://www.academia.edu/105744200/Ethnically_Turanian_Safavids_and_Culturally_Iranian_Ottomans_two_identical_empires_that_mirrored_one_another

———————————————————————-

Download the chapter (text only) in PDF:

Download the chapter (with pictures and legends) in PDF:

Ethnically Turanian Safavids & Culturally Iranian Ottomans: two identical empires that mirrored one another

Pre-publication of chapter XXVII of my forthcoming book “Turkey is Iran and Iran is Turkey – 2500 Years of indivisible Turanian – Iranian Civilization distorted and estranged by Anglo-French Orientalists”; chapters XXVII, XXVIII, XXIX, XXX, XXXI and XXXII form Part Eleven (How and why the Ottomans, the Safavids and the Mughals failed) of the book, which is made of 12 parts and 33 chapters.  

Until now, 16 chapters have been uploaded as partly pre-publication of the book; the present chapter is therefore the 17th (out of 33). At the end of the present pre-publication, the entire Table of Contents is made available. Pre-published chapters are marked in blue color, and the present chapter is highlighted in gray color. 

In addition, a list of all the already pre-published chapters (with the related links) is made available at the very end, after the Table of Contents.

The book is written for the general readership with the intention to briefly highlight numerous distortions made by the racist, colonial academics of Western Europe and North America only with the help of absurd conceptualization and preposterous contextualization.

———————– 

Topkapı Palace, Ottoman Constantinople

Ali Qapu Palace, Safavid Isfahan

Western historiography enters a stage of exorbitant falsification when attempting to reconstitute the History of the Safavid dynasty of Iran (1501-1736). What stands at the forefront of the Western forgery and distortion of the History of Iran during the said period is the theory that the Safavid dynasty was ‘Shia’, and also that they ‘converted’ the Turanian population of 16th c. Iran to ‘Shia Islam’. Of course, such fictional conversion never took place, and the Safavid rulers would reject the fake division of Islam into two denominations, since they always proclaimed their Islamic authenticity and integrity, fully refuting the concept of a ‘divided Islam’.

However, this fake division is instrumental for the colonial distortion of History, because on this fallacy hinges the entire Western involvement in the Orient and the conflicts that the criminal and evil states of England, France and America generated across Afro-Eurasia. In order to fully and irreversibly embed the vicious divisive scheme of a supposedly bi-polar Islamic world revolving around two rival empires, namely the ‘Sunni’ Ottomans and the ‘Shia’ Safavids, the Western Orientalists, agents, explorers, diplomats, and statesmen invented the fallacy of the so-called “Safavid conversion of Iran to Shia Islam”.

Of course, at the time (: early 16th c.), the Western colonial powers did not have the chance to impose their false version of History on the Ottomans and the Safavids; they even had not developed Oriental studies properly speaking in their already established pernicious universities. At the time, History was in the making. The only thing that the colonial empires could do, and which they viciously did, was to frame the divisive plot and to pull their diplomatic strings in order to trigger as many Ottoman – Safavid wars as they could. The distortive interpretation and the evil misrepresentation of these facts would come later – in due course of time.

And the malignant fallacy ‘happened’ truly when it ‘should’ have; when the collapsing Ottoman and Iranian empires were eroded through colonial infiltration and evil subversion, then the colonial gangsters and the 19th c. Orientalists started carrying out the projection of the already preconceived forgery onto the Western powers’ local stooges, who by means of shameful bribery and high treason (termed as ‘scholarships for studies in Western Europe’) started diffusing pathetic nonsense and bogus-academic lies in their respective countries only to fit the needs of their masters, namely the colonial powers. At the last stage, the monstrous and murderous forgery of France and England was presented as “History” worldwide only because their colonial empires subjugated almost the entire world and imposed the racist Anglo-French intellectual-academic contamination.

So, the historical forgery that the Western academic murderers have been teaching for over two centuries in their bogus-universities as “Oriental History” is merely the coverage of their inhuman deeds, which plunged Afro-Eurasia into ceaseless local and regional wars, countless rebellions, and two world wars. But the original concept behind the inhuman diplomacy of England and France was already there at the beginning of the 16th c., when they started fallaciously calling Iran, namely a totally Turanian country, “Persia”; this was preposterous. Soon afterwards, they started also naming the Ottoman Empire “Turkey”, which is another expression of their evilness and forgery, because the Ottoman Empire was in reality the most anti-Turkic state in World History. 

No less than eight (8) times the Ottoman Empire and Safavid Iran came to war during the period of 235 years of Safavid rule over Iran. Actually, the wars started in 1514 and ended 1736 with the fall of the Safavids; of course, the historical fact of 8 wars does not mean in this case only 8 years consumed in wars! Most of these wars lasted many years. And actually, the Ottoman-Iranian wars did not end with the demise of the Safavid dynasty. Wars were resumed at the times of the Turanian Afsharid dynasty of Iran (1736-1796) and also during the period of the Turanian Qajar dynasty of Iran (1789-1925). So, from 1514 until 1823, in only 309 years, the Ottoman Empire and the Iranian Empire made eleven (11) wars one upon the other. In total, during 309 years, the two empires were engaged in wars against one another for no less than 81 years. About:

https://en.wikipedia.org/wiki/Ottoman%E2%80%93Persian_Wars

https://en.wikipedia.org/wiki/Afsharid_dynasty

https://en.wikipedia.org/wiki/Qajar_dynasty

https://en.wikipedia.org/wiki/History_of_the_Russo-Turkish_wars

https://en.wikipedia.org/wiki/Russo-Persian_Wars

If one takes also into consideration the fact that both empires made many other wars with numerous neighboring empires (such as the Mughal Empire, the lately risen Russian Empire, and the Holy Roman Empire of the German Nation) and several colonial kingdoms (Spain, Portugal, France, England, etc.), one concludes easily why the two empires gradually collapsed. Furthermore, taking into account first, the diplomatically instigated and deliberately machinated twelve (12) wars between the Ottomans and the Russian Empire, which took place during a period of 350 years (1568-1918) and lasted for no less than 57 years, and second, the five (5) wars between the Iranians and the Russians, which occurred over the span of 177 years (1651-1828) and kept going for 19 years, one can plainly assess the evilness of the divisive intrigues that the Western European colonial diplomats instigated across Afro-Eurasia, and the unprecedented bloodshed that they caused.

Gate of Felicity (Bâbüssaâde), Topkapı Palace, Ottoman Constantinople

Chehel Sotoun Palace, Safavid Isfahan

Imperial Hall with the throne of the sultan, Topkapı Palace, Ottoman Constantinople

Central Hall, Chehel Sotoun Palace, Safavid Isfahan

Open recess (iwan) of the Yerevan Kiosk, Topkapı Palace, Ottoman Constantinople

Chehel Sotoun Palace, Safavid Isfahan

Scene from the Surname-ı Vehbi, located in the Topkapı palace, Ottoman Constantinople

Battle of Chaldiran (1514); Grand painting at the Chehel Sotoun Palace (despite the fact that the battle ended with Ottoman victory), Safavid Isfahan

The Third Courtyard of the Topkapı Palace in the Ottoman Constantinople, as depicted in a miniature of the Hünername, 1584

Chehel Sotoun Palace frescoes; Safavid Isfahan

Tiled room inside Harem, Topkapı palace, Ottoman Constantinople

Muqarnas of Chehel Sotoun Palace, Safavid Isfahan

Imperial Gate (Bâb-ı Hümâyûn) Topkapi Palace, Ottoman Constantinople

Paintings in the main hall of the Chehel Sotoun Palace, Safavid Isfahan

All the wars, which were machinated and instigated by the colonial English and French diplomacies, needed a sophisticated coverage, e.g. some fake reasons, which would ‘explain’ or ‘justify’ to anyone why these wars happened (or ‘had’ to happen). To be convincingly fake, these reasons were based on a total distortion of the identity of both empires, the Ottoman and the Safavid; these distorted identities, which ‘explained’ the Ottoman – Safavid wars to the average public opinion in Europe at the time, became later the vertebral column of the fallacious Western Orientalism and its entirely fake branches, namely Turkology and Iranology.

To describe the extent and the depth of the Western Orientalist fallacy, suffice it that I herewith state the following: a major topic for Turkologists to study should become the Safavid Empire of Iran as a Turanian state, because it was ethnically a Turanian Empire whereby the outright majority of the population used to speak diverse Turkic languages as their native tongues.

Similarly, a major topic for Iranologists to study should become the Ottoman Empire, because an overwhelmingly Iranian culture permeated the state to such extent that, when Mehmet II entered Constantinople on 29th May 1453 and proceeded to the Palace of the Eastern Roman Emperors, the first words that he uttered were neither in Ottoman Turkish nor in Medieval Greek nor in Arabic, but in the classical, literary language of all Turanians, i.e. in Farsi. 

The spider is curtain-bearer in the palace of Chosroes;

the owl sounds the relief in the castle of Afrasiyab.

These verses written c. 180 years before the conquest of Constantinople (1453) by the great Iranian poet Saadi (known as Saadi Shirazi, 1210-1291) reveal

– the absolutely identical nature of the Turanians and the Iranians,

– the common cultural background of all Iranian and Turanian nations, 

– key elements of the Iranian-Turanian apocalyptic and soteriological eschatology,

– the last moments of the ailing Iranian rule (Chosroes: the last major Sassanid emperor Khusraw Parvez; 570-628), and

– the Turanian revival of Iran (Afrasiyab).

(Tarih-i Ebu’l Fatih, Istanbul, 1330, p. 57)

https://en.wikipedia.org/wiki/Saadi_Shirazi

Mehmed II, by uttering these verses, clearly indicated that he viewed his victory in terms of Iranian-Turanian culture and eschatology, before all the other eventual or hypothetical parameters involved in the topic (Palaeologi-Ottoman imperial family rivalry; Christian-Muslim religious conflict; Eastern Roman-Turkic ethnic quarrel; economic interests).

In fact, there should have never existed Turkology and Iranology within the context of Western Orientalism, if this unit of academic disciplines were to serve the true purpose of exploration and search for the historical truth. The reason is simple: Turan and Iran have always been an indivisible historical – cultural entity.

However, the false portrait of the Ottoman and the Safavid empires, which had been systematically produced by the 16th c. colonial powers, involved two dimensions of distortion of the reality, namely religious and ethnic. Then, 19th and 20th c. French and English academics and explorers misinterpreted the 16th c. Ottoman – Safavid wars that their countries’ duplicitous diplomats had instigated as of both, religious and ethnic, reasons; and in both cases, these scholars lied, pretty much like today’s Orientalists lie when presenting, teaching and propagating the following forgery: “Sunni Turkish Ottomans vs. Shia Persian Safavids”.    

In fact, at the beginning of the 16th c., with the exception of Eastern Iranians (namely the Tajik / Dari speaking populations), there was not one Persian ethnic alive; Iran had already been almost entirely Turanized at the ethnic-linguistic level. Farsi was a highly respected and widely used language of Literature, History, Spirituality, Art, Architecture and Culture that all the educated people felt obliged to learn in young age at the various madrasas of the cities, the towns and the villages of Iran. But in reality, Farsi was at the time a dead language like Latin in 16th c. Germany.

Only later and mainly during the 20th c., following the aggressive and extensive English involvement and the shameful colonial rule of Iran, which was carried out by local puppets, a ‘new’, systematized ‘modern education’ was imposed on all Iranians, the true, traditional Iranian History (based on Ferdowsi, Nezami Ganjavi and many other illustrious epic poets) was forcefully and calamitously replaced by the fake, materialistic, atheistic and evil Iranian ‘History’ of the Orientalists, and Farsi became obligatorily the meaningless ‘national’ language. These tasks have been completed by the pathetically ignorant, uneducated and charlatanesque soldiers, who were later called “Pahlavi dynasty shahs”.

The Universal Empire of Iran disappeared, and a fake, nationalistic, ‘Persian’ pseudo-kingdom was established only to implement the ensuing culturally anti-Iranian and ethnically anti-Turanian, nationalist tyranny. It was a villainous Freemasonic plot and eschatological conspiracy against Iran, involving many ulcerous English, French, American and other enemies of Imperial Iran, who postured as ‘friends’ of ‘Persia’ or ‘admirers’ of the ‘Persian civilization’. They only wanted to fool the Iranians and to insult Iran diachronically, after the absurd and abominable example given by ancient rascals like Herodotus and Aeschylus.

While the rocambolesque and even wacky Pahlavi pseudo-dynasty was in power, the criminal English colonials prepared their substitute, namely several pseudo-theologians, who composed pathetic theoretical systems, triggered absurd religious fanaticism, and engulfed the entire Iranian nation in colonial dilemmas and utmost confusion of political nature. Farsi, as the language of the systematized Western education, was indeed revivified particularly among the incessantly increasing urban populations, who started forgetting their native tongues, notably Azeri, Turkmen and other.

During the time of the Pahlavi bogus-Iranian ‘shahs’ (1925-1979), a ‘white’, nationalist terror was imposed on the misfortunate nation; the use of other languages was strictly prohibited. However, this linguistic revival is a fake, and it looks like an awakening of the mummy. The people, who speak Farsi as a native language in today’s Iran, are of Turanian ethnic origin in their outright majority; even worse, their culture is entirely Turanian–Iranian, and their most celebrated rulers and beloved emperors are all Turanians, like Shah Isma’il I, the founder of the Safavid dynasty.

This does not mean that there are not several genuine Iranian languages spoken today in Iran by native speakers; of course, there are many: they speak Baluch, Lori, Bakhtiari, Gorani, Faili, Kalhori, Gilani, Laki, Talysh, etc. But these ethno-linguistic groups represent rather small minorities in Iran. These populations are certainly of Iranian ethnic origin, but they share the common Iranian-Turanian culture with all the populations of Turanian ethnic origin in Iran and in many other countries.

The present situation in Iran looks strange and absurd to all the local victims of the diffusion of Western propaganda of educational-academic-intellectual character; in fact, the systematic propagation of the erroneous Western notion of ‘nation’ or ‘ethnic group’ triggered only troubles and conflicts. This noxious development relates to the inhuman intellectual perversion that is called ‘Enlightenment’ in the Western world. This consists in intellectual darkness and educational paranoia that caused numerous wars over the past 250 years.

For millennia, various ethnic groups -Iranian and Turanian- speaking different languages, shared always their common culture and tradition without feeling or caring about the unsubstantiated and otherwise nonexistent, fake borders and the evil division lines that the 18th c. Western European concept of ‘nation’ produced worldwide. This historical reality of Turanian-Iranian indivisibility was irrevocable within the universal Iranian Empire, which was the supreme blessing of God and the best present that the divine world had bestowed upon Mankind.

Whatever fallacy the Western Orientalists may eventually invent and include in their often nonsensical bibliography falls apart in the light of all historical sources and texts. If the modern Western academia and intellectuals cannot understand the true reality, this is due to their degenerate minds, the advanced rottenness of their decomposed educational and social structures, and the nauseating putrefaction of their moral core.

Then, the fabrication of the fake divide “Turks vs. Persians” helped the criminal colonial powers spread divisions among the Turanians of Western, Central, Southern and Northern Asia, and the Caucasus region. The parallel creation of the fake divide “Sunni Muslims vs. Shia Muslims” was instrumental in plunging the entire Islamic world in permanent strife. Then, the combined fallacy “Sunni Turkish Ottomans vs. Shia Persian Safavids” is an explosive mixture geared to prolong and perpetuate the catastrophic division of all the populations living between the Bosporus and the Indus River Delta.

However, if they destroy the evil deeds of the local puppets of the Anglo-Saxon colonial governments, these populations could triumphantly unite in a secular super-state of ca. 450 million people and thus become the new superpower and Western Asia’s real locomotive of nations. Alternatively, if the existing colonial divisions are allowed to further exist, they can trigger new fratricidal wars among the Turks, who are culturally Iranian, and the Iranians, who are ethnically Turks.

For all the aforementioned national divisions and historical distortions to be duly presented and propagated worldwide by the Western historical forgers in a complete manner, a key point had to be invented: the supposed Safavid conversion of Iran to ‘Shia Islam’. This Orientalist fallacy hinges of the misrepresentation of the mystical Safavid Order, which founded an entire empire for themselves: the Turanian Empire of Safavid Iran.

However, the falsification of the identity and the deeds of the Safavid Order would never be successfully undertaken worldwide, if the entire Western world was not already totally confused about two totally different issues, which were systematically presented to the average people of all the Western countries as supposedly ‘one’ by their religious, academic and intellectual authorities alike: spirituality and religion.

Nevertheless, spirituality and religion are totally distinct activities of the spiritual and the material hypostases of the human being.   

Sultanahmet Square in Ottoman Constantinople: the Eastern Roman hippodrome and Obelisk of Theodosius, which was transported from Luxor

Naqsh-e Jahan Square in Safavid Isfahan

Procession of the guilds in the hippodrome as per a miniature of the Surname-i Vehbi (1582)

Naqsh-e Jahan, the imperial square in Safavid Isfahan

Blue mosque (Sultan Ahmet Camii): built between 1609 and 1617

Blue mosque, part of the interior decoration

Blue mosque, the mihrab (center) and the minbar (right)

Shah Mosque (Masjid-e Shah): built between 1611 and 1629

The winter hypostyle

The dome

——————————————————–  

FORTHCOMING

Turkey is Iran and Iran is Turkey

2500 Years of indivisible Turanian – Iranian Civilization distorted and estranged by Anglo-French Orientalists

By Prof. Muhammet Şemsettin Gözübüyükoğlu

(Muhammad Shamsaddin Megalommatis)

TABLE OF CONTENTS

PREFACE

CONTENTS

PART ONE. INTRODUCTION

CHAPTER I: A World held Captive by the Colonial Gangsters: France, England, the US, and the Delusional History Taught in their Deceitful Universities

A. Examples of fake national names

a) Mongolia (or Mughal) and Deccan – Not India!

b) Tataria – Not Russia!

c) Romania (with the accent on the penultimate syllable) – Not Greece!

d) Kemet or Masr – Not Egypt!

e) Khazaria – not Israel!

f) Abyssinia – not Ethiopia!

B. Earlier Exchange of Messages in Turkish

C. The Preamble to My Response

CHAPTER II: Geopolitics does not exist.

CHAPTER III: Politics does not exist.

CHAPTER IV: Turkey and Iran beyond politics and geopolitics: Orientalism, conceptualization, contextualization, concealment

A. Orientalism

B. Conceptualization

C. Contextualization

D. Concealment

PART TWO. EXAMPLE OF ACADEMICALLY CONCEALED, KEY HISTORICAL TEXT

CHAPTER V: Plutarch and the diffusion of Ancient Egyptian and Iranian Religions and Cultures in Ancient Greece

PART THREE. TURKEY AND IRAN BEYOND POLITICS AND GEOPOLITICS: REJECTION OF THE ORIENTALIST, TURKOLOGIST AND IRANOLOGIST FALLACIES ABOUT ACHAEMENID HISTORY

CHAPTER VI:  The fallacy that Turkic nations were not present in the wider Mesopotamia – Anatolia region in pre-Islamic times

CHAPTER VII: The fallacious representation of Achaemenid Iran by Western Orientalists

CHAPTER VIII: The premeditated disconnection of Atropatene / Adhurbadagan from the History of Azerbaijan

CHAPTER IX: Iranian and Turanian nations in Achaemenid Iran

PART SIX. FALLACIES ABOUT THE EARLY EXPANSION OF ISLAM: THE FAKE ARABIZATION OF ISLAM

CHAPTER XVIII: Western Orientalist falsifications of Islamic History: Identification of Islam with only Hejaz at the times of the Prophet

PART ELEVEN. HOW AND WHY THE OTTOMANS, THE SAFAVIDS AND THE MUGHALS FAILED  

CHAPTER XXVIII: Spirituality, Religion & Theology: the fallacy of the Safavid conversion of Iran to ‘Shia Islam’

CHAPTER XXIX: Selim I, Ismail I, and Babur

CHAPTER XXX: The Battle of Chaldiran (1514), and how it predestined the Fall of the Islamic World

CHAPTER XXXI: Ottomans, Safavids and Mughals: victims of their sectarianism, tribalism, theology, and wrong evaluation of the colonial West

CHAPTER XXXII: Ottomans, Iranians and Mughals from Nader Shah to Kemal Ataturk

PART TWELVE. CONCLUSION

CHAPTER XXXIII: Turkey and Iran beyond politics and geopolitics: whereto?

—————————————————  

List of the already pre-published chapters of the book

Lines separate chapters that belong to different parts of the book.

CHAPTER X: Iranian and Turanian Religions in Pre-Islamic Iran 

https://www.academia.edu/105664696/Iranian_and_Turanian_Religions_in_Pre_Islamic_Iran

—————————- 

CHAPTER XI: Alexander the Great as Iranian King of Kings, the fallacy of Hellenism, and the nonexistent Hellenistic Period

https://www.academia.edu/105386978/Alexander_the_Great_as_Iranian_King_of_Kings_the_fallacy_of_Hellenism_and_the_nonexistent_Hellenistic_Period

CHAPTER XII: Parthian Turan: an Anti-Persian dynasty

https://www.academia.edu/52541355/Parthian_Turan_an_Anti_Persian_dynasty

CHAPTER XIII: Parthian Turan and the Philhellenism of the Arsacids

https://www.academia.edu/105539884/Parthian_Turan_and_the_Philhellenism_of_the_Arsacids

———————————   

CHAPTER XIV: Arsacid & Sassanid Iran, and the wars against the Mithraic – Christian Roman Empire

https://www.academia.edu/105053815/Arsacid_and_Sassanid_Iran_and_the_wars_against_the_Mithraic_Christian_Roman_Empire

CHAPTER XV: Sassanid Iran – Turan, Kartir, Roman Empire, Christianity, Mani and Manichaeism

https://www.academia.edu/105117675/Sassanid_Iran_Turan_Kartir_Roman_Empire_Christianity_Mani_and_Manichaeism

CHAPTER XVI: Iran – Turan, Manichaeism & Islam during the Migration Period and the Early Caliphates

https://www.academia.edu/96142922/Iran_Turan_Manichaeism_and_Islam_during_the_Migration_Period_and_the_Early_Caliphates

———————————-

CHAPTER XVII: Iran–Turan and the Western, Orientalist distortions about the successful, early expansion of Islam during the 7th-8th c. CE

https://www.academia.edu/105292787/Iran_Turan_and_the_Western_Orientalist_distortions_about_the_successful_early_expansion_of_Islam_during_the_7th_8th_c_CE

CHAPTER XIX: The fake, Orientalist Arabization of Islam

https://www.academia.edu/105713891/The_fake_Orientalist_Arabization_of_Islam

CHAPTER XX: The systematic dissociation of Islam from the Ancient Oriental History

https://www.academia.edu/105565861/The_systematic_dissociation_of_Islam_from_the_Ancient_Oriental_History

—————————————   

CHAPTER XXI: The fabrication of the fake divide ‘Sunni Islam vs. Shia Islam’

https://www.academia.edu/55139916/The_Fabrication_of_the_Fake_Divide_Sunni_Islam_vs_Shia_Islam_

——————————————  

CHAPTER XXII: The fake Persianization of the Abbasid Caliphate

https://www.academia.edu/61193026/The_Fake_Persianization_of_the_Abbasid_Caliphate

——————————————– 

CHAPTER XXIII: From Ferdowsi to the Seljuk Turks, Nizam al Mulk, Nizami Ganjavi, Jalal ad-Din Rumi and Haji Bektash

https://www.academia.edu/96519269/From_Ferdowsi_to_the_Seljuk_Turks_Nizam_al_Mulk_Nizami_Ganjavi_Jalal_ad_Din_Rumi_and_Haji_Bektash

————————————————  

CHAPTER XXIV: From Genghis Khan, Nasir al-Din al Tusi and Hulagu to Timur

https://www.academia.edu/104034939/From_Genghis_Khan_Nasir_al_Din_al_Tusi_and_Hulagu_to_Timur_Tamerlane_

CHAPTER XXV: Timur (Tamerlane) as a Turanian Muslim descendant of the Great Hero Manuchehr, his exploits and triumphs, and the slow rise of the Turanian Safavid Order

https://www.academia.edu/105230290/Timur_Tamerlane_as_a_Turanian_Muslim_descendant_of_the_Great_Hero_Manuchehr_his_exploits_and_triumphs_and_the_slow_rise_of_the_Turanian_Safavid_Order

CHAPTER XXVI: The Timurid Era as the Peak of the Islamic Civilization: Shah Rukh, and Ulugh Beg, the Astronomer Emperor

https://www.academia.edu/105267173/The_Timurid_Era_as_the_Peak_of_the_Islamic_Civilization_Shah_Rukh_and_Ulugh_Beg_the_Astronomer_Emperor

—————————————————————-

Download the chapter (text only) in PDF:

Download the chapter (pictures & legends) in PDF:

From Ferdowsi to the Seljuk Turks, Nizam al Mulk, Nizami Ganjavi, Jalal ad-Din Rumi & Haji Bektash

By Prof. Muhammet Şemsettin Gözübüyükoğlu (Muhammad Shamsaddin Megalommatis)

Pre-publication of chapter XXIII of my forthcoming book “Turkey is Iran and Iran is Turkey – 2500 Years of indivisible Turanian – Iranian Civilization distorted and estranged by Anglo-French Orientalists”; chapter XXIII constitutes the Part Nine (Fallacies about the Golden Era of the Islamic Civilization). The book is made of 12 parts and 33 chapters.

—————————————————-  

Known rather through his cognomen (‘Paradisiacal’) and his kunya (teknonym: Abu’l Qassem, i.e. ‘father of Qassem’), Ferdowsi was born (ca. 940) in Tus (Khorasan, NE Iran) around the time Muhammad ibn al-Askari, son of Hasan al-Askari and 12th Imam, went into his Major Occultation (941). The apocalyptic eschatological fascination of those days is explicitly shown in Ferdowsi’s own name, because the quest for the Paradise is the epitome of every reliable Messianism (: Soteriology) and Eschatology.

Ferdowsi is a worldwide unique case of highly venerated poet whose work is absolutely immense and whose known details of life are incredibly minimal; although he was historically referred to as the leading epic poet, erudite sage, and unsurpassed master of Farsi (and there have been several historical biographies of him), we don’t know even his real name. Judging from his son’s name, Ferdowsi (940-1020) was a Muslim, but there stop all the important biographical details that we know. In fact, Ferdowsi’s life is enveloped in mystery and legend similarly with the contents of his monumental and sublime epic; we know however that he had a great Turanian sponsor: the formidable Conqueror and Emperor Mahmud Ghaznavi (971-1030; the founder of the Ghaznavid dynasty), who invaded the Indus Valley, Punjab and the Ganges Valley, unifying territories that stretched between the Caspian Sea and today’s Bangladesh.

Ferdowsi mausoleum, Tus – Iran

Ferdowsi’s unsurpassed masterpiece, the Shahnameh (: the Book of the Kings) is the world’s largest epic totaling more than 100000 (one hundred thousand) verses. In terms of Iranian Literature, it was not the first epic composed under this title. Thanks to his historical biographies, we know that Ferdowsi started the composition of the enormous opus in 977, initially viewing it as the completion of a similar effort earlier undertaken by another Iranian poet, Abu Mansur Daqiqi, who did not have the chance to advance his Shahnameh much before being assassinated. However, Ferdowsi’s epic differs greatly from all the other Shahnameh epic poems or prose compositions in many ways; although similar narratives have been attested in other Iranian and Islamic epics, Ferdowsi places his heroes in an atemporal field of semiotics whereby they function as symbols of spiritual ideas, moral principles, and eternal values.

Was Ferdowsi a ‘Sunni’ or a ‘Shia’? The question sounds irrelevant; although it is evident that he was a Muslim and a strong monotheist (which also applies to several forms of pre-Islamic Iranian religions), Ferdowsi does not contain the slightest portion of reference to the Early Islamic History into his legendary opus.

Is pre-Islamic Iranian-Turanian History reflected in Ferdowsi’s epic? In a way, yes! But it is an ahistorical reference to a series of dynasties that modern Iranologists, philologists, specialists in Comparative Literature, historians and historians of religions, experts in Mysticism Studies and Symbolism try in vain to accommodate within the scholarly known frame of the Achaemenid, Arsacid and Sassanid dynasties. This is however quite impossible a task to carry out; and Ferdowsi is the only reason for this. Although there is not a single indication that Ferdowsi divided his masterpiece into ‘periods’, the entire Shahnameh is divided, on the basis of typical literary analysis, into three sections: mythical age, heroic age, and historical age.

As per this – absolutely wrong – categorization, all the aforementioned pre-Islamic Iranian dynasties belong to the third section (historical age). But more than two thirds of the enormous epic’s verses are dedicated to the narration of episodes of the so-called ‘heroic age’. An analysis of Shahnameh goes beyond the scope of the present book, but with the above brief description I wanted to point out that Ferdowsi mainly focused on pre-Achaemenid eras and that his intention was to illuminate the spiritual ideas and the human valor that predestined historical Iran-Turan to be what we know through regular historical documentation that it was. Despite the numerous distortive presentations and worthless analyses, if one stays close to Ferdowsi’s verses, one concludes easily that, as per the illustrious poet and mystic, Iran-Turan constitutes an indivisible world.

Was Ferdowsi a Persian or a Turanian? This question in and by itself reveals total ignorance of Iranian and Turanian History, Culture and Civilization. The undisputed and definitely unequaled mastership of Farsi to which the majestic composition of Shahnameh bears witness does not make of Ferdowsi a Persian. Across the ages, many Turanians excelled in Persian poetry. Ferdowsi’s origin from Khorasan (a region traditionally inhabited by Turanians and Persians alike) and his close relationship with the great Turanian Emperor Mahmud Ghaznavi show that it is quite plausible that Ferdowsi was a Turanian. Mahmud Ghaznavi vanquished the Samanid state (995-999) pretty much like the Seljuk Turks had destroyed the Buyids half a century later. Consequently, we can conclude that Ferdowsi ostensibly sided with Turanian institutions and rulers against Persian states and kings.

There are also some other indicators that must be taken into consideration, as regards Ferdowsi’s identity: although his legendary narratives reflect the foremost values of the Achaemenid Civilization and represent the Zoroastrian conceptualization of the Universe, the contents of Shahnameh do not stringently correspond to the world of Parsis, namely those among the Sassanid times’ Persians who managed to escape the Islamic onslaught and survived in Iran and in India, preserving a posterior form of Mazdeism (and Zoroastrianism) that we presently call ‘Parsism’. Several PhD-level dissertations can be elaborated to properly demonstrate that on many critical issues Ferdowsi’s viewpoint on the pre-Islamic Iran and the Parsis’ traditions pertaining to the Sassanid (and earlier) past differ greatly.

In Shahnameh, one cannot find the slightest support for the Parsi faith, let alone of the Parsis’ anti-Islamic feelings. There is not a single sign that Ferdowsi saw his grand opus as an Iranian ‘comeback’ (let alone ‘revenge’), as an instigation of pre-Islamic Iranian ‘patriotism’ among Iranian Muslims or as anti-Islamic fascination and mobilization. On the contrary, throughout Shahnameh, there are incessant references to Turanian gallantry and passion, bravery and confusion, unity and division, crime and punishment, discipline and order, mysticism and divination, honesty and treachery, clarity and confusion.  

The Iranian – Turanian epic presents a magnificent equilibrium among all tendencies and characters, trends and exploits, attempts and regrets. Shahnameh attains a spherical perfection, contains no pointless element, locates all elements in their correct place whereby everything meets its reverse reflection and all spirits are accompanied by their opposites. All this is put in perfect Farsi, in lines of 22 syllables, in rhyming couplets (masnaviyat), and in metre 1.1.11.

Where does Ferdowsi stand among his time’s mystics, orders, kings and warriors, erudite scholars and theological jurists?

Was he close to late Sassanid Zervanism? Certainly not as much as Tabari, a fully accredited Islamic exegete and theologian, founder of a major madhhab, and the Islamic world’s supreme historian! Tabari dedicated the introductory chapter of his voluminous History to a theoretical analysis of the Time (: Zervan or Zurvan, a late Mithraic figure that was the central god of a late branch of Mithraists). But Ferdowsi started his epic with Keyumars (Gayomard of the late Zoroastrian texts), the first man and first king (Pishdad dynasty); this approach makes of royalty the first human virtue.

Was Ferdowsi close to the late Sassanid followers of Gayomard? Not quite! His focus on the recapitulation of themes related to heroic combats gives us the impression that Ferdowsi envisioned a dynamic universe in which Cosmogony and Eschatology consisted in an indivisible entity of spiritual and material order based on a permanent movement back and forth between Being and Becoming.

From all the major groups of early Muslims and from all the followers of then extant Iranian religions, the Khurramites, the Parsis, the Manichaeans, the Mazdakists, the so-called Twelver Shia, the Isma’ilis, between the Mazdeists and all the rest, Ferdowsi seems to be equidistant.

The same attitude appears in the Shahnameh; between the Turanian Afrasiab and the Iranians Siyavash and Kay Khosrow, Ferdowsi pursues a narrative that does not favor any of the combatants, while presenting brave deeds and mythical facts as the straight result of the great legendary heroes’ spiritual choices and divine providence.

In fact, Ferdowsi is to be found at cosmic distance from all his contemporaneous mystics, poets, erudite polymaths, historians, scholars and theologians. Next to him, all the rest appear infinitesimal. That’s why we can safely claim that within the wider context of Islamic Civilization across Eurasia only Ferdowsi’s Shahnameh proved to be as influential a book as the Quran. The great epic impacted all the Islamic nations, ethno-linguistic groups, mystical orders, intellectuals, poets, authors, and artists so irrevocably that, from the beginning of the 11th c. onwards, it would perhaps be more accurate, instead of speaking of Iranians and Turanians, to start referring to them as Ferdowsians. About:   

https://en.wikipedia.org/wiki/Ferdowsi

https://en.wikipedia.org/wiki/Shahnameh

https://en.wikipedia.org/wiki/Persian_metres

https://en.wikipedia.org/wiki/Mahmud_of_Ghazni

https://en.wikipedia.org/wiki/Ghaznavids

http://materiaislamica.com/index.php/The_Great_Ghaznavid_Dynasty_(c._962%E2%80%94c._1186)

https://en.wikipedia.org/wiki/Keyumars

https://iranicaonline.org/articles/gayomard

https://karakalpak-karakalpakstan.blogspot.com/2015/05/the-zoroastrian-creation-story-mizdakhan.html

https://en.wikipedia.org/wiki/Pishdadian_dynasty

https://en.wikipedia.org/wiki/Kayanian_dynasty

https://en.wikipedia.org/wiki/Afrasiab

https://en.wikipedia.org/wiki/Siy%C3%A2vash

https://en.wikipedia.org/wiki/Kay_Khosrow

Kay Qobad (Kay Kawad) on his throne; a leading figure of the Kayanid dynasty that was transcendentally constructed by Ferdowsi

In fact, one cannot speak about the Seljuk Turks, before briefly presenting Ferdowsi’s Cosmogony within the Islamic world. This is so because the Seljuk dynasty, along with the Ghaznavids, proved to be the first and the most enthusiastic adepts and supporters of the heroic worldview narrated by Ferdowsi, of the spiritual ideas revealed in Shahnameh, and of the moral values respected by the great heroes of the legendary, atemporal and apocalyptic Pishdadian and Kayanian dynasties. In fact, only this phenomenon, i.e. the Ghaznavids’ and the Seljuk Turks’ wholehearted acceptance and overwhelming promotion of the Universe as reassessed by Ferdowsi, makes of the grand master of Farsi Literature the national poet of all Turanians.

Quite contrarily to the historical facts, the criminal Western Orientalists depict a terribly tarnished and viciously distorted image of this reality; as per their false and nonsensical interpretations, the Seljuk Turks accepted Islam through Persian culture. This is as idiotic as an eventual, irrelevant assumption according to which a (fully hypothetical) educational jury was supposedly awaiting at the northeastern Iranian borders for the Seljuk Turks to come, and then upon their arrival, they told them: “pass your Ferdowsi exam, and come-in”! So pathetic and ludicrous is the Western Orientalist approach to the topic! Things did not happen that way, and this reality shows that it is absolutely absurd and utterly calamitous for any Turkic and Iranian nation to accept the presence of Anglo-American institutions in their territories or to allow their nationals to study in Western universities or even to visit West European, North American, and Oceanian countries.

The heroic, legendary, cosmological and eschatological order revealed by Ferdowsi in his Shahnameh was the basic oral culture of all Turanians and Iranians, Persians included, for millennia. Simply, this cultural background was not (and could not be) the religious dogma of Zoroastrianism (and of its subsequent forms, i.e. Arsacid Zendism and Sassanid Mazdeism) as attested in the holy texts of that religion and in the imperial inscriptions of the faithful Kings of Kings.

The fallacy of Modern Western Humanities, as developed in the racist, colonial, criminal pseudo-universities of Western Europe and North America, is due to the paranoid (but intentionally implemented) method of compartmentalizing the historical truth and the exploration thereof; this occurs in total contradiction to the universal, comprehensive and holistic approach and method (of viewing and examining the historical truth) that prevailed among all the great historical civilizations (whereby there was no compartmentalization). This vicious method leads colonial historiographers to the distortive division of topics into separate ‘academic fields’: history, archaeology, philology (‘literature’), linguistics, history of religions, ethnography and social anthropology, philosophy, history of arts, history of sciences, architecture, and so on. Consequently, this makes researchers separate their various study topics between “written cultures” and “oral cultures”; but by so doing, they totally misperceive and misrepresent entire historical periods.

As a matter of fact, Ferdowsi did not ‘invent’ (or ‘envision’ or ‘conceive’ or ‘devise’ or ‘create’) his narratives; he only managed to compose them in an incomparably genuine and superior poetic manner. All the terms, names and ideas of Shahnameh’s stories antedate Ferdowsi for about 1500 years – to say the least; this is something that all Orientalists accept. But they fail to see that these terms, names, ideas and stories constituted the oral culture of all the Iranians and the Turanians long before the heliocentric fallacy of Mithras was first propagated among them in the first half of the first pre-Christian millennium. Ferdowsi wrote down this millennia-long Turanian and Iranian oral anti-Mithraic cultural tradition in a literarily majestic manner. And by doing so, he did not ‘give’ the Seljuk Turks their culture (which was already theirs and their ancestors’), but the wings that they needed to conquer the world and implement their millennia long values and virtues as reinstated in the Quran and reinterpreted in the Shahnameh.

Of course, there is a reason the colonial historiography appears to have some success in plunging readers into deceitful schemes, distortive narratives, and nonexistent popups; if you are naïve enough to believe that the Seljuk Turks came from the North Pole or the Moon, then you will certainly accept the fallacy of the so-called Seljuk acculturation in Iran, and you will start believing the nonsense of the Turanian nations’ ‘persianization’. But the Seljuk Turks were neither in the North Pole nor in the Moon! In fact, they had been -for several centuries- just on the other side of the Islamic Caliphate’s northeastern border. And for cultures, for nations, for faiths, and for civilizations, there are no borders; even more importantly, borders do not apply to oral cultures.

Even more absurdly, “border historiography” cannot exist across the Silk Road; by ‘stopping’ their premeditated and therefore fallacious description of historical facts at the borders of the various modern states, the criminal Western pseudo-historians intentionally implement their evil political axiom ‘divide et impera’ throughout Humanities. This is the way most of the people worldwide have been deceived in this regard.

For several centuries, the ancestors of the Seljuk Turks lived within the wider Yabyu (English: Yabghu) territory within the land of the Oguz/Oghuz (Oğuz) nomads’ state. Its location stretched across vast territories of the modern states of Russia, Kazakhstan, Turkmenistan and (to smaller extent) Uzbekistan. Yabyu spanned east of the Khazar Khaganate (or Khanate), between the Caspian Sea and Aral Lake, and north of the border of the Islamic Caliphate. The forefather of the Seljuk Turks was a formidable Oghuz combatant named Seljuk, who served also in the Khazar army, before clashing with other Oghuz warriors, migrating to southeast (around the year 980), and settling in Transoxiana (Arabic: Mawarannahr / ماوراءالنهر‎), next to Syr Darya (Iaxartes) river. At that original stage, the ‘Seljuk Turks’ (i.e. the family of Seljuk) were less than 1000 people in total.

Seljuk made an alliance with the Samanids (a mainly Persian kingdom) and fought against the Kara-Khanids, a Turanian Khaganate, mainly known as the House of Afrasiab (آل افراسیاب / which means that they were named (as early as the 9th c.; so before Ferdowsi) after the most important Turanian hero of Ferdowsi’s Shahnameh. The development was not good for the Seljuk family, and Seljuk’s grandsons Tughril and Chaghri had to further migrate (ca. 1040) to the South (Khorasan). The son of Mahmud Ghaznavi, Mas’ud I of Ghazni, tried to prevent them from advancing, and the battle of Dandanaqan (near Merv in today’s Turkmenistan) opened the way for the Seljuk rise. Tughril’s and Chaghri’s victory (1040) was tantamount to Seljuk prevalence in Khorasan. Ten years later (1050), Tughril invaded Isfahan and established the Great Seljuk Empire.

However, only to prove the inalienable, indissoluble, and indelible nature of the Turanian–Iranian civilization and identity, the early Seljuk success across the Iranian plateau would have no historical continuity and impact without the astounding contribution of a Persian original: Abu Ali Hasan ibn Ali Tusi, who is rather known through his incredible title ‘Nizam al Mulk’ (:”Systems of Royal Governance”). Nizam al Mulk (1018-1092) was born two years before Ferdowsi died, but his inclination and genius covered a totally different field than that of the greatest epic poet of World History. Originating from Khorasan, Abu Ali Hasan ibn Ali Tusi left his position at Ghazni, the capital of the Turanian Ghaznavid Empire and entered the service of the Seljuk Turks (1043); there he was entrusted, among other tasks, with the education of Muhammad bin Dawud Chaghri (mainly known as Alp Arslan), i.e. the son of Chaghri and nephew of Tughril, the founding sultans of the Seljuk empire.

The assassination of Nizam al Mulk

Consequently, the rise of the Seljuk Empire is entirely due to the wise advice, the outstanding guidance, and the governance systematization introduced by Nizam al Mulk, a Persian; of course, all this would prove to be useless without the Seljuk bravery and thunderous attacks. One can call the Seljuk Empire a ‘Turanian’ (or ‘Turkic’ state); but it was equally ‘Iranian’ – notwithstanding the historical forgeries of the Orientalist gangsters of the Anglo-American universities.

Nizam al Mulk is perhaps the person, who studied best the infinite intrigues that occurred on daily basis among all the rulers who enjoyed some portion of power due to the already discussed phenomenon of the Abbasid Caliphate’s fragmentation. Highly respected and incessantly consulted by Tughril, Chaghri and their children, Nizam al Mulk methodically guided them in the splendid attempt to terminate the Abbasid Caliphate’s fragmentation. First, they consolidated their control across the northern part of the Iranian plateau until 1046-7. In 1048, they attacked an Eastern Roman – Georgian army near today’s Pasinler (or Hasankale), east of Erzurum, in the less publicized but historic battle of Kapetron. After ensuring a great capital for themselves at Isfahan (1050), in the Iranian plateau’s southern part, Tughril invaded Baghdad (1055), terminated the Buyid dynasty, and (according to modern Turkish Islamist bibliography) ‘liberated’ the Abbasid Caliph; this is however not accurate because it was not possible anymore to restore the original power of the Abbasid Caliphate. The Abbasids remained a weak and impotent dynasty for another 200 years.

Nizam al Mulk set up a series of academies named after him, ‘Nizamiyah’; his major opus Siyasatnameh (‘the Book of the Governance’) was the basic manual that was taught, discussed, and in-depth understood there, after the completion of an entire basic circle of studies. The numerous Nizamiyah academies that the indefatigable Nizam al Mulk founded in various parts of the expanding Seljuk territory were not similar either to the earlier appeared jurisprudential madhhabs or to the regular madrasas (theological schools).

The graduates of every Nizamiyah acquired first a spherical, encyclopedic knowledge, and at a second stage, an excellent command of the diverse methods of a successful administration of the state (one could vaguely compare them to various modern ‘national schools of administration’). Nizamiyah graduates could man the Seljuk administration and deliver spectacular results, due to the innovative and resourceful mindset that they were taught to build and thanks to their persistence on avoiding bureaucracy. Despite his indisputable imperial and administrative genius, Nizam al Mulk was also a combatant, and – contrarily to the worthless and corrupt, modern bureaucrats – he often accompanied his shahs in their campaigns.   

Nizam al Mulk was ostensibly against the group of Isma’ilis and their system of secretive and elitist governance. In his book, he expanded on them; this however does not make of him a ‘Sunni’, as modern forgers pretend. He and his Seljuk emperors were Muslims, who did not accept either secretive governance or the particularities of various eschatological, messianic groups like the Isma’ilis (today mistakenly named ‘Sevener Shia’) or the apocalyptic adepts of the Ahl al Bayt (today erroneously called ‘Twelver Shia’), who expected the imminent reappearance of the 12th imam. This is an extra proof that throughout History there is no such sectarian division and false identification as “Turkish Sunni” and “Iranian Shia”; this is a colonial lie and a shameful Orientalist forgery.

All the same, because of the colonially imposed (during the 19th and 20th centuries) sectarianism, which prevails among today’s deceived and disoriented Muslims, Nizam al Mulk is totally unknown among African Muslims and Saudi-impacted Muslims in Southeast Asia, because he is idiotically viewed as “Iranian and therefore Shia”. This externally imposed pseudo-historical dogma is enough to reveal the criminal nature of the colonial countries France and England, of their successor state (USA), and of the various associated structures, like Canada and Australia. 

The rise of the Seljuk Empire was the result of great bravery, heroic fascination, and superb imperial administration that greatly contributed to arts, letters, sciences and spirituality; but it was practically speaking the affair of one family. Few victories were enough to catapult the Seljuk Turks to world predominance between China and Rome. This was due to their wisdom, universal culture, and ability to compose out of many diverse elements; they therefore became a pole of major attraction. Within the general context of Modern Turkology, most of the researchers are specializing in the Ottoman Empire (eventually because of the abundance of historical sources) and have a certain predilection and admiration for the Ottomans, who also functioned as one family – only to the detriment of the Empire that they acquired and that they inherited. But this scholarly attitude is very subjective, highly sentimental, and therefore wrong.

In reality, the Ottomans were superior to the Seljuk Turks only quantitatively. They controlled larger territory and they lasted longer; that’s true. But if one examines the data qualitatively and evaluates comparatively, one easily concludes that the Seljuk were remarkably superior to the Ottomans. However, their undeniably inherent weakness, which consisted in numerous internal conflicts and in incessant, yet unnecessary, family divisions, antagonisms and rivalries, predestined them to fast decay. In fact, the Seljuk Golden Era lasted ca. 100 years: from the dissolution of the Buyid dynasty (1055) to the death of Ahmad Sanjar (1157). After that term, the Seljuk Empire split to several sultanates. The most remarkable among them was certainly the Sultanate of Rum, but that was an Anatolian state, not a major empire across Eurasia. All the same, the History of Mysticism and Spirituality in Seljuk Anatolia eclipsed the Imperial History of that branch of the Seljuk family.

Even Alp Arslan (1063-1072) and Malik-Shah I (1072-1092), who represent the top of Seljuk power, had to engage in battles to eliminate contenders to their throne, and the contenders were none else than their formidable uncles, Kutalmish and Qavurt respectively. Thanks to Nizam al Mulk, Alp Arslan organized a mixed form of feudal empire, at the same time sedentary and nomadic, and for this, he was praised by many Persians like Saadi Shirazi, whereas with the rising sectarianism of the 13th c. he was terribly scolded by Turanians like Shams al-din ibn Kızoğlu (Sıbt İbnu’l-Cevzi). Thanks to Nizam al Mulk’s concepts and Alp Arslan’s rule and practices, a great process of Turanian sedentism across Iran, India, Caucasus, Anatolia and Syro-Mesopotamia was initiated only to strengthen the local populations and transform the Central Asiatic and Siberian nomadism. More importantly, this ingenious idea and brilliant execution introduced -across a vast region- a new social system of mutual social interdependence among sedentary and nomadic populations, thus fortifying the states that would rule these populations. Many populations that still preserve their nomadic nature and traditions across the vast lands from the Mediterranean to the Indus River and from the Persian Gulf to the Tian Shan Mountains and the Siberian permafrost reached the regions where they currently live in the period between the arrival of the Seljuk Turks and the rise of Mughal Empire.

Contrarily to Orientalist deceitful schemes and deliberate misinterpretations, Malik-Shah I did not clash with the dangerous Isma’ili enclave of Hassan al Sabah (1050-1124) in Alamut and in various surrounding locations in the Alborz Mountains because of a hypothetical ‘Sunni’–’Shia’ dispute or an ethnic Persian–Turanian conflict. Simply, as a student of Nizam al-Mulk, he fully accepted and implemented his tutor’s and adviser’s recommendations as regards the nature of the imperial administration and state.

First of all, the small and perfidious Isma’ili state constituted real dynamite in the foundations of the Seljuk Empire; second, the treacherous nature of the Assassins consisted in permanent threat for all the local populations that wanted to live in peace across the Seljuk territory, and not in ceaseless strives. Above all, Malik-Shah I rejected the concept of elitist rule and the existence of spiritual orders with material aspirations. Unfortunately, his successors proved to be quite incompetent and totally unable to face the challenges that they encountered. Because of them and due to their internal discord, the Seljuk Empire was not prepared to oppose the Crusades that started at that moment. For a period of 26 years (1092-1118), four monarchs ruled the vast state that was gradually being decomposed; their incompetence triggered the secession of various lands that formed independent sultanates under the control of various members of Seljuk’s family.

Ahmad Sanjar (1118-1153) was the luckiest of the sons of Malik-Shah I, because he managed to defeat successive invasions from the Kara-Khanids (Afrasiab) of Central Asia, the Ghurids of Khorasan, and the Ghaznavids of the Indus River Valley; however, he faced a crushing defeat at the hands of the Siberian Turanians of Kara Khitan (at the Battle of Qatwan; 1141) and a disastrous uprising among his fellow Seljuk tribesmen (1153). After Ahmad Sanjar’s death, the Turanians of Khwarazm (Chorasmia) conquered the northeastern part of the Seljuk Empire, whereas the vast territory was finally divided among the Seljuk sultans of Hamadan and Baghdad, the Seljuk sultans of Kerman, the Seljuk emirs in Syria, and the Seljuk sultans of Rum (i.e. Romania-Ρωμανία: the Eastern Roman Empire). The endless internal strives of the Seljuk dynasty are no 1 reason of the Crusaders’ success in the Orient. In 1157, Muhammad II ibn Mahmud (1128–1159), Sultan of Seljuk Empire from 1153 to 1159, failed to conquer Baghdad, despite the siege that he laid to the city; this shows that the Great Seljuk state was already weak and that tensions often existed between Baghdad’s impotent caliphs and the various monarchs who ruled in his name.

The Seljuqian-e Rum (1077-1308 / سلجوقیان روم‎) lasted longer and became the forerunners of the Iranian-Turanian oral culture and the standard bearers of Ferdowsi’s Shahnameh in the most important regions of the Eastern Roman Empire. If you only have a look at the list of the Seljuqian-e Rum monarchs for a moment, you come to realize that their spiritual world and their imperial identity originated from the all-encompassing Turanian-Iranian Universe of Shahnameh: among the 18 sultans, who ruled during a period of 231 years, there were three (3) named Kayqubad, two (2) named Kaykaus, and three (3) named Kaykhusraw. This means that almost half of this dynasty’s rulers named themselves after the most illustrious legendary Iranian kings of the Kayanian dynasty, which represents the focal point of Ferdowsi’s sublime Iranian-Turanian epic poetry.

Throughout Human History, we have known a great number of historical kings, who posthumously entered the world of the legend; but the Seljuqian-e Rum were the only to incarnate the legend and to make out of the realm of the spiritual intuition and the transcendental vision an undeniably historical reality. This fact irrevocably marked the central position that they occupy within the indivisible Iranian-Turanian world. About:

https://en.wikipedia.org/wiki/Yabghu

https://en.wikipedia.org/wiki/Oghuz_Yabgu_State

https://en.wikipedia.org/wiki/Oghuz_Turks

https://en.wikipedia.org/wiki/Seljuk_(warlord)

https://en.wikipedia.org/wiki/Seljuq_dynasty

https://en.wikipedia.org/wiki/Seljuk_Empire

https://en.wikipedia.org/wiki/Tughril

https://en.wikipedia.org/wiki/Chaghri_Beg

https://en.wikipedia.org/wiki/Battle_of_Kapetron

https://en.wikipedia.org/wiki/Battle_of_Dandanaqan

https://en.wikipedia.org/wiki/Nizam_al-Mulk

https://en.wikipedia.org/wiki/Siyasatnama

https://en.wikipedia.org/wiki/Nezamiyeh

https://en.wikipedia.org/wiki/Alp_Arslan

https://en.wikipedia.org/wiki/Malik-Shah_I

https://en.wikipedia.org/wiki/Hassan-i_Sabbah

https://en.wikipedia.org/wiki/Kerman_Seljuk_Sultanate

https://en.wikipedia.org/wiki/Artuqids

https://en.wikipedia.org/wiki/Sultanate_of_Rum

https://en.wikipedia.org/wiki/Kayanian_dynasty

https://en.wikipedia.org/wiki/Khwarazmian_dynasty

https://en.wikipedia.org/wiki/Khwarazm

https://en.wikipedia.org/wiki/Ghurid_dynasty

https://en.wikipedia.org/wiki/Qara_Khitai

https://en.wikipedia.org/wiki/Khitan_people

https://en.wikipedia.org/wiki/Muhammad_II_ibn_Mahmud

https://en.wikipedia.org/wiki/Siege_of_Baghdad_(1157)

The prevalence of the Seljuqian-e Rum in Anatolia transformed this land into the high land of Islamic Civilization, Spirituality and Mysticism. Pretty much like the Islamic world’s gravitational center shifted from Arabia to Mesopotamia with the foundation of Baghdad and the establishment of the Bayt al Hikmah in the middle of 8th c., the Islamic world’s center of imperial power, mysticism and spirituality was relocated from Iran and Caucasus to Anatolia in the late 12th and early 13th c. For many centuries, Anatolia had lost its worldwide radiation; after the end of the Eastern Roman Isaurian dynasty (717-802), the defeat of the Iconoclasts (842), and the downfall of the Paulicians (dispersed in 872 and massively relocated in 970), Anatolia was in ramshackle. The overwhelming rejection of the evil Constantinopolitan theology by the quasi-totality of the Anatolian population irrevocably predestined their future and facilitated the forthcoming Islamization. The spiritual successors to the Iconoclasts and the Paulicians were to be the Mevlevis, the Bektashis, and above all the Qizilbash. The indigenous, traditional Anatolian mysticism predetermined the historical evolution.

The beginning of the Seljuk prevalence in Anatolia is entirely due to Kilij Arslan I (1092-1107; Kılıç Arslan / قِلِج اَرسلان), the first Seljuk to have Konya-Iconium as capital. He managed to defeat three Crusader armies and to secure a sizeable portion of Anatolia for his expanding state. He was a great warrior and an illustrious mystic. However, many scholars want to deliberately forget the fact that the two names of this sultan became the emblem of the Iranian Safavid Empire 400 years later! If this sounds somewhat strange, the English translation of the two names will be enough to clarify the case: “Kılıç Arslan” means “the sword holding lion”. See the emblem:

https://en.wikipedia.org/wiki/Emblem_of_Iran#Early_Modern_Iran_(16th_to_20th_centuries) The topic’s ramifications can be attested as far as Hungary and the Hunyadi family: http://www.nemzetijelkepek.hu/onkormanyzat-kardos_en.shtml

However, the main part of the preparatory work for the rise of Seljuk Anatolia was done by Rukn al-Din Mesud I (1116-1156; Rükneddin Mesud /ركن الدین مسعود‎) who was able to defeat two Crusader armies (led by the German Conrad III and the French Louis VII) in 1147 and 1148 and to welcome the adhesion of significant portion of the local Eastern Roman population to Islam. Even illustrious members of the Comneni / Komnenos imperial family, like John Komnenos Tzelepes (grandson of the Eastern Roman Emperor Alexios I Komnenos) who married Rukn al-Din Mesud I’s daughter, became Muslim around the middle of the 12th c.

Rukn al-Din Mesud I’s son and successor, Izz ad-Dīn Qilij Arslān bin Masʿūd (rather known as Kilij Arslan II (1156-1192; Kılıç Arslan / عز الدین قلج ارسلان بن مسعود) represents a very successful consolidation stage of the Seljuqian-e Rum; his critical victory at Myriokephalon (SW Turkey: between Isparta and Konya) in 1176 sealed the end of Eastern Roman presence in Anatolia. Kilij Arslan II, who claimed to be a far relative of Heinrich der Löwe (German prince of the Welf family and Teutonic Knight), expanded at the detriment of the Turkmen Danishmends and the Eastern Roman, but, despite his alliance with Saladin, proved to be unable to possibly stop Frederick Barbarossa’s Third Crusade; however, the numbers speak for themselves: for 76 years, the Seljuqian-e Rum were under only two kings – which is tantamount to great stability.  

To the court of the Seljuqian-e Rum started flocking numerous Muslim mystics, spiritual masters, erudite polymaths, theologians, interdisciplinary scholars, great architects and artists, philosophers, leading medical doctors, poets, and other prominent intellectuals of those times. Konya had gradually become a major pole of attraction for the world’s leading wise men. In fact, Seljuk Anatolia eclipsed all other parts of the world in terms of spirituality, mysticism, letters, arts and sciences. This is not strange; despite the great confusion caused by colonial Orientalists and Western Medievalists, who elaborate a distortive and highly politicized representation of this historical period by focusing on the Crusades and the bloodshed caused by Papal Pseudo-Christianity, the 13th c. proved to be above all the peak of the Golden Era of Islamic Civilization.

Those were the times when Nizami Ganjavi (1141-1209; today celebrated as the national poet of Azerbaijan), based in South Caucasus, composed his illustrious epics Khusraw and Shirin (1177-1180), Eskandar-Nameh (: the Book of Alexander the Great; 1196-1202), and his apocalyptic eschatological masterpiece Haft Peykar (: the Seven Beauties; 1197), in which he detailed the troubles of seven major lands of civilization that will rise at the End of Time, when a formidable punishment will be adjusted to the evil perpetrator of crimes against those nations. The sublime epic is monstrously misinterpreted by materialistic Western pseudo-academics as “erotic poetry”, because those corrupt and worthless forgers cannot understand what apocalyptic symbolism is all about. The seven nations / lands of civilization are personified by

– Furak (or Nurak; India),

– Yaghma Naz (China, described as the land under the “Khaqan of the Turks”),

– Naz Pari (Turanian Central Asia, named ‘Khwarazm’/Chorasmia),

– Nasrin Nush (Russia, which is in reality Tatarstan, i.e. the Land of the descendants of the Rouran Touranian Khaganate),

– Azarbin (or Azareyon; Africa – called Maghreb, but viewed generally as the ‘West’)

– Humay (the Eastern Roman Empire’s lands), and

– Diroste (Iran, described as the House of Kay Ka’us, an illustrious Shah of Fardowsi’s heroic Kayanian dynasty whose deeds cover the largest part of Shahnameh).

Miniature from a manuscript of Nizami Ganjavi’s Haft Peykar: Bahram Gur in the Turquoise Pavilion with Azarbin, the personnification of Maghreb

Quite indicative of the Rum Sultanate’s court’s proclivity to mysticism, Turanian heroic tradition, and attachment to Ferdowsi’s epic genius is the fact that, only 14 years after Nizami Ganjavi wrote the incomparably revelatory Haft Peykar and only 2 years after he died, the new Seljuk sultan of Rum, Kaykhusraw I’s son, was named Kaykaus I (1211-1220). It was a time of extensive intermarriages with the Eastern Roman imperial family of the Comneni / Komnenoi. Kaykhusraw I (1192-1196 and 1205-1211) was fluent in Roman (‘Medieval Greek’) language and had evidently double Turko-(Eastern) Roman culture.

Kaykaus I’s mother was an Eastern Roman princess, daughter of Manuel Komnenos Maurozomes (Μανουήλ Κομνηνός Μαυροζώμης), who was an Eastern Roman nobleman. Ala ad-Din Kayqubad bin Kaykavus (1220–1237; Alâeddin Keykûbad / علاء الدين كيقباد بن كيكاوس) was the most illustrious sultan of the entire Seljuqian-e Rum dynasty. At the times of his son and successor Kaykhusraw II (1237-1246) starts the fall of the Anatolian Seljuk imperial power, basically due to the religious rebellion of Baba Ishak (1240-1243) and the Mongol victory at the battle of Köse Dağ (1243) where Baiju Noyan (appointed by Ögedei Khan) prevailed. As a matter of fact, this battle is the Seljuk equivalent of the Ottoman defeat in Ankara (1402) by Timur (Tamerlane). 

In 1204, one of the most influential dignitaries of the Anatolian Seljuk court invited Muḥyiddin ibn Arabi (1165-1240; full name: Abu Abd Allah Muḥammad ibn Alī ibn Muḥammad ibn Arabī), the Islamic world’s foremost mystic and spiritual master, to Anatolia; Muḥyiddin ibn Arabi’s Futuhat al Makkiyah (: ‘the Mekkan Initiations’) is the greatest text of spiritual revelations (effectuated as result of successive initiations experienced under the guidance of supreme spiritual beings – not after the human fashion) that was ever written in the History of the Mankind. The incredible size (560 chapters or 37 volumes totaling ca. 10000 pages of modern books) of this unique masterpiece of spirituality matters very little when compared to the enthralling contents, which go up to the level of mystical communication with a) the souls of beings that were alive and inhabited the Earth during several generations prior to ours, and b) supreme hierarchies of spiritual beings, intelligences, spirits of elements, and numerous ethereal potentates.

h ttps://ibnarabisociety.org/futuhat-al-makkiyya-printed-editions-claude-addas/

Born in Andalusia’s coastal city of Murcia to parents of Arab and Berber origin, Muḥyiddin ibn Arabi studied in Seville, met and discussed extensively with Ibn Rushd (Averroes), worked as secretary in the city governorate, and undertook incessant travels across North Africa, Syria, Arabia, Mesopotamia and Anatolia. His travels’ most determinant stages took place in Mecca (where he wrote his celebrated masterpiece), in Mosul, in Damascus, and in Eastern Anatolia where he met the students of the great mystic Abdal Qadir Gilani (1078-1166), who was one of the leading mystics of an earlier generation and also the founder of the Qadiriyah mystic order.

Opening pages Konya manuscript Futuhat, handwritten by Ibn Arabi

It is interesting to notice the details of the theological and jurisprudential affiliation of that great mystic, who was born in Gilan (i.e. Caspian Sea’s southwestern coast) and lived most of his life in Baghdad and in various other locations of Mesopotamia. He was a descendant of Hasan ibn Ali, the second imam and grandson of Prophet Muhammad, but did not belong to Ja’far al-Sadiq’s madhhab; however, if one sees the world through today’s colonially imposed, sectarian and distortive lenses, Abdal Qadir Gilani should have been a Ja’fari. In fact, the great mystic and ascetic was a Hanbali and follower of the jurisprudential school that is nowadays said to be (whereas originally it was not) the most ‘anti-Shia’ or ‘anti- Ja’fari’.

The Qadiriya order had many followers in Anatolia and later in the Balkans, although its diffusion from Mesopotamia to China, to Somalia and to Western Sahara regions was spectacular. The sectarian viewpoint in this regard is posterior and it started with the catastrophic distortion of Ibn Hanbal’s doctrine by the vicious theologian Ahmed ibn Taimiyya whose pseudo-Islamic theology represents a sort of Christianization of Islam. The propagation of his fake Islamic ideas triggered obscurantism, ignorance, and utter hatred for the sciences and the arts among the Muslims; as a consequence, extreme fanaticism prevailed among the gradually decayed, spiritually debased, and increasingly ignorant Muslims of later periods (late 14th – early 16th c.), and then the Safavid reaction (as of 1501) to this situation only added oil to the fire.

Ala ad-Din Kayqubad (Kayqubad I) held in great esteem and sponsored numerous mystics, erudite scholars, poets, architects, artists and spiritual masters. His court was also frequented by very exceptional figures like Abd al-Latif al-Baghdadi (1162-1231), a great spiritual master, alchemist, physician and polymath, who explored antiquities at both, the spiritual and the material, levels, thus being an early, Muslim Egyptologist.

Following Kayqubad I’s invitation, the great mystic, theologian and jurisprudential scholar (of the Hanafi madhhab) Baha’ al-Din Muhammad Walad (1151-1231), a Persian originating from Balkh/Bactra (Khorasan), arrived and settled in Konya with his entire family in 1228; this event would have an everlasting impact down to our days. The entire Seljuk royal family was fond of the newly arrived scholar and mystic, who had earlier faced negative treatment from Ala ad-Din Muhammad II of Khwarazm (Chorasmia) in whose state Baha’ al-Din Muhammad Walad used to live. Khwarazm was a Turanian state with constant problems with the Seljuk sultanates, and the main reason Baha’ al-Din Muhammad Walad had problems with his shah was the fact that in Khwarazm’s court the most influential mystic and theologian was Fakhr al-Din al-Razi, the scholar who invented the concept of Multiverse (: the parallel existence of many Universes) and with whom Baha’ al-Din Muhammad Walad had terribly clashed. It was therefore only normal that, to flee the Mongol invasions and to get rid of Ala ad-Din Muhammad II’s enmity and disgrace, Baha’ al-Din Muhammad Walad found a subterfuge in Seljuk Anatolia. The everlasting impact is due to the prodigious poetry composed and the mystical exploits performed by his son, Jalal ad-Din Mohammad Rumi, who is also known as Mawlana or Mevlana.

Jalal ad-Din Rumi (1207-1273; جلال‌الدین محمد رومی‎) surpassed by far his father’s fame, literary mastership, mystical experience, intellectual acumen, spiritual ingenuity, and posthumous fame, being one of the Islamic world’s foremost mystics, poets, and holy men. Bringing spiritual activities at the epicenter of material life, Rumi turned dance into active meditation, and thus made of Anatolia the worldwide epicenter of all later Islamic mysticisms. He is considered as the founder of the Mevlevi Spiritual Order (the ‘tariqa’ of the ‘whirling dervishes’), although it is very clear that his son and his disciples founded the Order after Rumi’s death. In younger age, he was fascinated with the literary masterpieces of the mystic Sana’i Ghaznavi (1080-1141); remarkable influence on Jalal ad-Din Rumi was also exerted by his father, by the famous Persian Khorasani mystic and poet Farid ud-Din (1145-1221; known as Attar of Neyshapur), and by Muḥyiddin ibn Arabi. But the close companionship he had with Shams-e Tabrizi (1185-1248), a supreme spiritual hierophant and mystic, was the most determinant factor of his spiritual advance, mystical comprehension, sublime poetry, and whirling dance conceptualization as meditation technique.

Did Jalal ad-Din Rumi actually meet Muḥyiddin ibn Arabi?

This question has been raised by many modern scholars, although on the basis of several historical sources there is clear evidence that they first met during Rumi’s first arrival to Damascus, and later again during Rumi’s formative years there. Furthermore, there is ample evidence that several disciples of ibn Arabi (notably Sadr al-Din al-Qunawi) were companions of Rumi and that Shams-e Tabrizi knew personally ibn Arabi very well. In addition, several literary patterns and terms testify to a spiritual, intellectual and philosophical connection, despite the fact that the essence, the contents, and the forms of both masters of Islamic spirituality and mysticism differed greatly, pretty much like their respective quests, explorations, devotions, spiritual exercises, and transcendental experiences did.

Mausoleum of Jelaleddin Rumi Mevlana, Konya – Turkey

Rumi was a human, who discovered the divine world through love and through strict imitation/repetition of Prophet Muhammad’s manner of life; Muḥyiddin ibn Arabi was a man contacted by spiritual hierarchies, entrusted with the revelation of spiritual occurrences, and endowed with unique qualities to describe in human words unfathomable situations comprehended only through spiritual initiation. An enlightened man like ibn Arabi could never be strictly bound to only one religion.  

Closer to Muḥyiddin ibn Arabi was indeed Haji Bektash (1209-1271; Hacı Bektaş-ı Veli / حاجی بکتاش ولی‎); born in Neyshapur (Khorasan), he was a descendant of Musa Kazim, the 7th imam and son of Ja’far al-Sadiq. He fled westwards because of the Mongol invasions and he arrived in Seljuk Anatolia in the late 1220s or early 1230s. He belonged to the Ja’fari jurisprudential tradition (madhhab), which is quite normal as he retraced his ancestry to the 6th imam’s son. Given his Arab ancestry, it is ridiculous to entertain discussions about his ethnicity (Persian or Turkic) as Western nonsensical Orientalists do; Haji Bektash was certainly acculturated among all Iranians and Turanians between Central Asia and Anatolia. However, this issue can allow us to better assess the locally prevailing ethnic and cultural environment; if a person of Arab descent, like Haji Bektash, living in Khorasan, preferred to bear a Turkish name, i.e. Bektaş, this means that we cannot afford anymore to consider that vast NE Iranian region as exclusively Persian (as fallacious colonial Orientalists do), but as predominantly Turanian. In his young age, Haji Bektash was apparently fascinated with the mystical poetry of the Turanian spiritual master, mystic, and Hanafi theologian Ahmed Yesevî (1093-1166; قوجا احمەت ياساۋٸ), the founder of Yasawiyah (Yeseviye) order. 

The oldest painting of the Muslim mystic Haji Bektash Veli

Modern forgers and Western impostors try to associate Haji Bektash with the Qalandariyah Order (which is wrong) and with Baba Eliyas al-Khorasani, another Khorasani mystic who had settled in Anatolia and instigated the Babai revolt that was led by Baba Ishak in 1239. That’s totally false, because Haji Bektash, despite his Batiniyya approach to Islam’s holy scriptures (as per which all holy scriptures have ‘external’ and ‘internal’-mystical meaning), reprimanded the Isma’ili enclave in Iran, denounced Baba Ishak’s plot for the establishment of a Crypto-Christian state in Amasya (Anatolia), and condemned Baba Ishak’s infamous pretensions that he was a ‘prophet’. As a matter of fact, Haji Bektash was greatly esteemed by everyone in the Anatolian Seljuk court where they appreciated his contribution to the combat against the rebellion and to the refutation of anti-Islamic concepts among Turanian nomadic settlers in Anatolia. All the same, the early Bektashi Order accepted in their lodges (khanqah) many earlier adepts and followers of Baba Ishak, who had repented and regretted, and numerous participants in the failed rebellion. The Bektashi Order played later a determinant role in the formation of the Ottoman Sultanate and Caliphate and in the relations between the Ottomans and the Safavids.

The Seljuk Turks managed to assimilate among them a great number of Anatolian, Eastern Roman populations. This topic is critical in understanding later historical developments in the region. Whereas the Achaemenid Iranians failed to plainly assimilate Anatolia during their rule (546-330 BCE) and finally only later (during the Seleucid and Roman times) we clearly attest an undeniable Iranian cultural impact on the various Anatolian kingdoms, the Rum Sultanate proved to be far more efficient in rapidly shaping a diverse yet inclusive Anatolian Muslim identity which revolves around the Iranian-Turanian epic traditions and legends and an Islamic interpretation of the Eastern Roman Christianity. About:

https://en.wikipedia.org/wiki/Kilij_Arslan_I

https://tr.wikipedia.org/wiki/I._

https://en.wikipedia.org/wiki/Mesud_I

https://en.wikipedia.org/wiki/John_Tzelepes_Komnenos

https://tr.wikipedia.org/wiki/II._K%C4%B1l%C4%B1%C3%A7_Arslan

https://en.wikipedia.org/wiki/Kilij_Arslan_II

https://en.wikipedia.org/wiki/Battle_of_Myriokephalon

https://en.wikipedia.org/wiki/Kaykhusraw_I

https://en.wikipedia.org/wiki/Kaykaus_I

https://en.wikipedia.org/wiki/Kayqubad_I

https://en.wikipedia.org/wiki/Kaykhusraw_II

https://en.wikipedia.org/wiki/Battle_of_K%C3%B6se_Da%C4%9F

https://en.wikipedia.org/wiki/Nizami_Ganjavi

https://en.wikipedia.org/wiki/Babai_revolt

https://en.wikipedia.org/wiki/Ibn_Arabi

h ttps://ibnarabisociety.org/influence-of-ibn-arabi-on-the-ottoman-era-mustafa-tahrali/

https://en.wikipedia.org/wiki/Abdul_Qadir_Gilani

https://en.wikipedia.org/wiki/Qadiriyya

https://en.wikipedia.org/wiki/Abd_al-Latif_al-Baghdadi

https://iranicaonline.org/articles/baha-al-din-mohammad-walad-b

https://en.wikipedia.org/wiki/Rumi

https://en.wikipedia.org/wiki/Khwarazmian_dynasty

https://en.wikipedia.org/wiki/Muhammad_II_of_Khwarazm

https://en.wikipedia.org/wiki/Fakhr_al-Din_al-Razi

https://en.wikipedia.org/wiki/Attar_of_Nishapur

https://www.academia.edu/2654506/_Did_the_Two_Oceans_Meet_Historical_Connections_and_Disconnections_between_Ibn_Arabi_and_Rumi_

https://en.wikipedia.org/wiki/Mevlevi_Order

https://en.wikipedia.org/wiki/Sufi_whirling

https://en.wikipedia.org/wiki/Shams_Tabrizi

https://en.wikipedia.org/wiki/Haji_Bektash_Veli

https://en.wikipedia.org/wiki/Bektashi_Order

https://en.wikipedia.org/wiki/Ahmad_Yasawi

https://en.wikipedia.org/wiki/Baba_Ishak

—————————————————-

Download the chapter in PDF: