Muğ/Mag Ezoterizminden (Gnostisizminden) Kızılbaş İrfanına
From Mug/Mag Esotericism (Gnosticism) to Qizilbash Gnosis

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

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