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37-680: Afshar means "obedient". According to Rashid-al-Din Hamadani , Afshar, the eponymous founder of the tribe, was a son of Yildiz Khan, the third son of Oghuz Khan . During the Seljuk conquests of the 11th century, they moved from Central Asia into the Middle East . They are noted in history for being one of the Qizilbash tribes that helped establish the Safavid dynasty of Iran, and for being

74-645: A branch of the Azerbaijanis and Turkmens or Turkomans (a common general term used for people of Oghuz Turkic origin). The earliest mention of the Afshar tribe can be found in the Dīwān Lughāt al-Turk by Mahmud Kashgari , who flourished in c.  1075 . Kashgari mentioned the Afshar tribe sixth in his list of 22 Oghuz Turkic sub-tribes, and pointed out that the sub-tribal names are those of their ancestors "who gave birth to them in older times". In

111-700: A courtier to the founder of the Ilkhanate, Hulagu Khan , and Rashid al-Din's father was an apothecary at the court. He converted to Islam around the age of thirty. Rashid was trained as a physician and started service under Hulagu's son, Abaqa Khan . He rose to become the Grand Vizier of the Ilkhanid court at Soltaniyeh , near Qazvin . He served as vizier and physician under the Ilkhans Ghazan and Öljaitü before falling to court intrigues during

148-639: A fund to pay for the annual transcription of two complete manuscripts of his works, one in Arabic and one in Persian. The printing process used at the workshop has been described by Rashid al-Din, and bears very strong resemblance to the processes used in the large printing ventures in China under Feng Dao (932–953): [W]hen any book was desired, a copy was made by a skillful calligrapher on tablets and carefully corrected by proof-readers whose names were inscribed on

185-557: A hemistich called zabān-e fahlavī (1976, I, p. 290), a quatrain with the appellation bayt-efahlavī , and another hemistich titled zabān-e pahlavī ("Fahlavi language"). In 1312, his colleague Sa'd-al-Din Mohammad Avaji fell from power and was replaced by Taj-al-Din Ali-Shah Jilani . Then, in 1314, Öljaitü died and power passed to his son, Abu Sa'id Bahadur Khan, who sided with Ali-Shah. In 1318, Rashid al-Din

222-505: A printing process imported from China. The work was at the time of completion, c.  1307 , of monumental size. Several sections have not survived or been discovered. Portions of the Jāmiʿ al-Tawārīkh survive in lavishly illustrated manuscripts, believed to have been produced during Rashid's lifetime and perhaps under his direct supervision at the Rab'-e Rashidi workshop. Volumes I and II of

259-726: A settled lifestyle. A resistance against Ottomans under spiritual leadership of the bard Dadaloğlu and local Afshar lord Kozanoğlu was proven futile. In 1570-71, within the Bozulus , three branches of Diyarbakir Afshars under Mehmed Kethüdâ numbered around 804, 367 and 109. Apart from these, there were many more Afshar branches under the administration of other kethüdas . In the 17th century, some of Bozulus Afshars migrated to Central Anatolia and settled mostly in Karaman Eyalet . Other ones, especially members of Damascus Turkmens remained in their old settlements. This branch, which

296-597: A vizier until 1316. After being charged with poisoning the Ilkhanid king Öljaitü , he was executed in 1318. Historian Morris Rossabi calls Rashid al-Din "arguably the most distinguished figure in Persia during Mongolian rule". He was a prolific author and established the Rab'-e Rashidi academic foundation in Tabriz . Rashid al-Din was born in 1247 into a Persian Jewish family from Hamadan province . His grandfather had been

333-697: Is a township, has 46 villages. The Municipality organization was established on July 30, 1914, upon the request of the Sivas Governor of the time being approved by the Ottoman Ministry of Internal Affairs. In 1927, it was separated from Sivas and connected to Kayseri. In 1946, it was separated from the Pınarbaşı district to which it was affiliated and became an independent district. There are 44 neighbourhoods in Sarız District: Sarız has

370-672: Is called boz ulus mândesi ('Bozulus remnant') on Ottoman documents, were later settled in Rakka Eyalet , however many of the tribesmen belonging to this community migrated to Western Anatolia. In 1716, the Köpeklü branch of Bozulus Afshars were seen in Mihaliç kaza . On the other hand, some other Afshars of Bozulus migrated to Iran during the reign of Shah Abbas . Several folk dances in Afshar-inhabited areas are known after

407-494: The Ilkhan difficult. Sar%C4%B1z Sarız , formerly known as Sáros ( Greek : Σάρος), is a municipality and district of Kayseri Province , Turkey . Its area is 1,173 km , and its population is 9,282 (2022). The mayor is Baki Bayrak ( MHP ). The history of the district goes back to ancient times, to 700 BC. Cilicia remained under the rule of Dulkadiroğulları Principality from Byzantine Empire and beylik, and

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444-651: The Jāmiʿ al-Tawārīkh have survived and are of great importance for the study of the Ilkhanate. Volume I "contains the history of the Turkish and Mongol tribes, including their tribal legends, genealogies, myths and the history of the Mongol conquests from the time of Genghis Khan to the end of the reign of Ghazan Khan", while volume II describes "the history of all the peoples with whom the Mongols had fought or with whom they had exchanged embassies". In his narration down to

481-586: The Renaissance . This was the product of the geographical extension of the Mongol Empire and is most clearly reflected in this work by Rashid al-Din. The text describes the different peoples with whom the Mongols came into contact and is one of the first attempts to transcend a single cultural perspective and to treat history on a universal scale. The Jāmiʿ attempted to provide a history of the whole world of that era, though many parts are lost. One of

518-621: The Çukurova , who were known to migrate between Syria in the winter and Anatolia in the summer, were forcibly settled by the Ottoman Darwish Pasha in the area of Göksun and Kayseri ; in the mid-twentieth century, villagers of Afshar descent could still be found in the vicinity of the latter two areas. The eastward movement of the Afshars from Anatolia is connected to the foundation of Iran's Safavid dynasty. The Afshars served Shah Ismail I ( r.  1501–1524 ), as part of

555-420: The 11th century, the first Afshar tribesmen entered Iran and Anatolia from Transoxania along with other Oghuz invaders. More members of the Afshar tribe may have arrived during the Mongol conquests during the second half of the 13th century. For a period afterwards, the Afshar tribe is untraceable in historic records as a distinct group, for they are subsumed under label of Turkoman . Furthermore, it seems that

592-582: The Mongol soldiery. A century later, during the reign of Timur 's son Miran Shah , Rashid al-Din's bones were exhumed from the Muslim cemetery and reburied in the Jewish cemetery. Rashid al-din was an Iranian patriot, ardent Sunni muslim, and admirer of the Iranian state traditions. He intensely criticized the sub-national Mongol (whom he referred to as Turks) amirs, whom made the centralized administration of

629-940: The Qizilbash tribes that were likely blends of each other and also transcended Turkomans. Stöber therefore explains that the 16th-century Afshars cannot wholly descend from the tribe attested in the 11th century. List of Afshar tribes are: Alplū, Arašlū, Bekešlū, Gündüzlü, Imirlü, Köse Aḥmedlū, Köselü, Pāpāglū, Qāsemlū, Qereḵlū, Karalu, Karamanlu, Salmanlu, Sindelli, Tur Ali Hacılu, Receplü, Balabanlu, Karabudaklı and Qirqlū. Afshars in Turkey mostly live in Sarız , Tomarza and Pınarbaşı districts of Kayseri province, as well as in several villages in Adana, Kahramanmaraş and Gaziantep provinces. While Afshars had remained nomadic and retained their Oghuz lifestyle, forced settlements caused them to adopt

666-838: The Turkic migrations, given the paucity of evidence. During the reign of Nader Shah, a group of Afshars assimilated with a couple of modern Turkmen tribes that currently live in the territory of present-day Turkmenistan , such as Gekleng, Murcheli, Esgi, and Ersary . It is known that they formed a backbone of the Murcheli tribe. The Afshars also played a major role in the formation of the Turkmen tribe of Alili. Rashid-al-Din Hamadani Rashīd al-Dīn Ṭabīb ( Persian : رشیدالدین طبیب ;‎ 1247–1318; also known as Rashīd al-Dīn Faḍlullāh Hamadānī , Persian: رشیدالدین فضل‌الله همدانی )

703-623: The ancestor of the tribe was a person named "Afshar", who in turn was genealogically linked to the hero Oghuz. The Afshar tribe were also said to be part of the right wing ( bozuq ) of the Oghuz army. In the 12th century, two governors (father and son) from the Afshar tribe held Khuzistan (southwestern Iran) for 40 years. The Karamanid dynasty , who held sway in the Middle Taurus (modern-day Turkey), may have been of Afshar descent. Afshar tribesmen are said to have belonged to nomadic groups in

740-500: The ancestors of the inhabitants came from Central Asia, the researchers found that 57% of the villagers had haplogroup L , 13% had haplogroup Q and 3% had haplogroup N. The high rate of haplogroup L observed in this study, which is most common in South Asia , was difficult for researchers to explain and could not be traced back to any specific geographic location, and authors said it would be difficult to associate this haplogroup with

777-611: The back of the tablets. The letters were then cut out by expert engravers, and all pages of the books consecutively numbered. When completed, the tablets were placed in sealed bags to be kept by reliable persons, and if anyone wanted a copy of the book, he paid the charges fixed by the government. The tablets were then taken out of the bags and imposed on leaves of paper to obtain the printed sheets as desired. In this way, alterations could not be made and documents could be faithfully transmitted. Under this system he had copies made, lent them to friends, and urged them to transcribe them and return

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814-448: The chronicle of Martin of Opava (d. 1278). Rashid al-Din also collected all of his compositions into a single volume, entitled Jami' al-Tasanif al-Rashidi ("The Collected Works of Rashid"), complete with maps and illustrations. He even had some of his shorter works, on medicine and government, translated into Chinese . Anyone who wished was given access to his works and encouraged to copy them. In order to facilitate this, he set aside

851-439: The different Turkoman elements were subject to diverse re-grouping processes, insofar that when new "tribes" came into existence, only some were able to maintain traditional Oghuz tribal names, such as "Afshar". Georg Stöber explains that in the political environment of the time the ranking of the different groups supported by (constructed) genealogies became increasingly important. Rashid al-Din Hamadani (died 1318) believed that

888-549: The name of the tribe. Afshar kaba ( Turkish : Avşar kabası ) is danced around the Barak Plain in Gaziantep . Afshar halay or ağırlama ( Avşar halayı or Avşar ağırlaması ) is known around Kırşehir , Yozgat , Keskin , as well as Kayseri , while Afshar zeybek ( Avşar zeybeği ) is found around Burdur , Antalya , Denizli , and Muğla . In an Afshar village near Ankara where, according to oral tradition,

925-462: The originals. He had Arabic translations made of those works he composed in Persian, and Persian translations of works composed in Arabic. When the translations had been prepared, he deposited them in the mosque library of the Rab'-e Rashidi . The authorship of the Jāmiʿ al-Tawārīkh has been questioned on several grounds. Abu al-Qasim Kashani (d. 1324), who wrote the most important extant contemporary source on Öljaitü, maintained that he himself

962-530: The region of Sivas , and the tribe was part of the Ak Koyunlu Turkoman tribal confederacy. In later years, many Afshars moved to the east, where, as part of the Qizilbash , they aided in establishing the Safavid dynasty of Iran. Other Afshars remained in Anatolia however, which at the time was Ottoman soil. There, on Ottoman soil, they formed separate groups. During the 19th century nomads in

999-518: The reign of Abu Sa'id Bahadur Khan , whose ministers had him killed at the age of seventy. His son, Ghiyath al-Din Muhammad , briefly served as vizier after him. The Jāmiʿ al-Tawārīkh "Compendium of Chronicles" was commissioned by Ghazan and initially was a history of the Mongols and their dynasty, but gradually expanded to include the entire history since Adam to Rashid al-Din's time. Rashid

1036-432: The reign of Möngke Khan (1251–1259), Ata-Malik Juvayni was Rashid al-Din's main source; however, he also utilized numerous now-lost Far Eastern and other sources. The Jāmiʿ al-Tawārīkh is perhaps the single most comprehensive Persian source on the Mongol period. For the period of Genghis Khan , his sources included the now lost Altan Debter "Golden Book". His treatment of the Ilkhanid period seems to be biased, as he

1073-674: The source of descent of Iran's Afsharid dynasty . Nader Shah , who became the monarch of Iran in 1736, was from the Qereklu clan ( Persian : قرخلو ) of Afshars. The founders of the Germiyanids , and the Khalkhal Khanate were also of Afshar descent. The founder of the Karamanids may have also been of Afshar descent. Today, Afshars mainly inhabit Iran, where they remain a largely nomadic group. They are variously grouped as

1110-629: The volumes of the Jāmiʿ al-Tawārīkh deals with an extensive History of the Franks (1305/1306), possibly based on information from Europeans working under the Ilkhanids such as Isol the Pisan or the Dominican friars , which is a generally consistent description with many details on Europe's political organization, the use of mappae mundi by Italian mariners and regnal chronologies derived from

1147-498: Was a high official, yet it is still seen as the most valuable written source for the dynasty. The third volume is either lost or was never completed; its topic was "historical geography". The most important historiographic legacy of the Jāmiʿ al-Tawārīkh may be its documentation of the cultural mixing and ensuing dynamism that led to the greatness of the subsequent Timurid , Safavid Iran , Qajar , and Ottoman Empires , many aspects of which were transmitted to Europe and influenced

Afshar people - Misplaced Pages Continue

1184-575: Was a statesman, historian, and physician in Ilkhanate Iran. Having converted to Islam from Judaism by the age of 30 in 1277, Rashid al-Din became the powerful vizier of Ilkhan Ghazan . He was commissioned by Ghazan to write the Jāmiʿ al-Tawārīkh , now considered the most important single source for the history of the Ilkhanate period and the Mongol Empire . He retained his position as

1221-534: Was a translation of a Mongol original. Scholars are in dispute about whether Rashid al-Din's Letters are a forgery or not. According to David Morgan in The Mongols , Alexander Morton has shown them to be a forgery, probably from the Timurid period. One scholar who has attempted to defend the letters' authenticity is Abolala Soudovar. There are some fahlavīyāt by him apparently in his native dialect:

1258-566: Was assisted by Bolad , a Mongol nobleman who was the emissary of the Great Khan to the Ilkhanid court. Bolad provided him with much background about the Mongols. The Compendium was completed between 1307 and 1316, during the reign of Öljaitü. The work was executed at the elaborate scriptorium Rab'-e Rashidi at Qazvin , where a large team of calligraphers and illustrators were employed to produce lavishly illustrated books. These books could also be copied, while preserving accuracy, using

1295-491: Was charged with having poisoned Öljaitü and was executed on July 13, at the age of seventy. His Jewish ancestry was referenced numerous times in the court. His head was carried around the city after the execution and people were chanting: "This is the head of the Jew who abused God's name, may God's curse be upon him." His property was confiscated and Rab'-e Rashidi , with its scriptorium and its precious copies, were turned over to

1332-646: Was included in Ottoman Empire in the period of Yavuz Sultan Selim in 1515. The settlement, which was shown as a part of the Hurman district of the Elbistan district in the 16th century Ottoman records, was connected to the Aziziye district, which was created in 1861. registered as a sub-district. During this period, the center of Sariz was called "Koyyeri". In the records of 1910, it is stated that Sarız, which

1369-481: Was the true author of the Jāmiʿ al-Tawārīkh , "for which Rashid al-Din had stolen not only the credit but also the very considerable financial rewards." According to Encyclopædia Iranica , "While there is little reason to doubt Rashid al-Din’s overall authorship of the Jāmiʿ al-Tawārīkh , the work has generally been considered a collective effort, partly carried out by research assistants." Kashani may have been one of those assistants. Some also contended that it

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