page_title: Schools of Islamic theology
section_title: The Qizilbash ʿaqīdah
hierarchical_section_title: Schools of Islamic theology / Shia schools of theology / Ithnā'ashariyyah / Ghulāt-Imamis / Kızılbaşlık / The Qizilbash ʿaqīdah
caption_attribution_description: Grafik aus dem Klebeband Nr. 1 der Fürstlich Waldeckschen Hofbibliothek Arolsen Illustration aus: Georg Greblinger: Wahre Abbildungen der Türckischen Kayser vnd Persischen Fürsten / so wol auch anderer Helden und Heldinnen von dem Osman / biß auf den andern Mahomet. Johann Ammon, Frankfurt 1648 Motiv: "Schachus Ismael Persa" (Schah Ismail I.)
context_page_description: Schools of Islamic theology are various Islamic schools and branches in different schools of thought regarding aqidah. According to Muhammad Abu Zahra, Qadariyah, Jahmis, Murji'ah, Muʿtazila, Batiniyya, Ash'ari, Maturidi, Athari are the ancient schools of aqidah.
  The main split between Sunni and Shia Islam was initially more political than theological, but over time theological differences have developed. Still, differences in aqidah occur as divisions orthogonal to the main divisions in Islam along political or fiqh lines, such that a Muʿtazili might, for example, belong to Ja'fari, Zaidi or even Hanafi school of jurisprudence.
context_section_description: Qizilbash and Bektashi tariqah shared common religious beliefs and practices becoming intermingled as Alevis in spite of many local variations. Isolated from both the Sunni Ottomans and the Twelver Shi`a Safavids, Qizilbash and Bektashi developed traditions, practices, and doctrines by the early 17th century which marked them as a closed autonomous religious community. As a result of the immense pressures to conform to Sunni Islam, all members of Alevism developed a tradition of opposition (ibāḥa) to all forms of external religion.
  The doctrine of Qizilbashism is well explained in the following poem written by the Shaykh of Safaviyya tariqah Shāh Ismāʿil Khatai:
  من داها نسنه بيلمه زه م  / Men daha nesne bilmezem, (I don't know any other object)
  آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)
  اؤزوم غوربتده سالمازام / Özüm gurbette salmazam, (I can't let out my own essence to places far from my homeland)
  آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir.  (Allah is unique Muhammad-Ali)
  اونلار بيردير، بير اولوبدور / Onlar birdir, bir oluştur, (They are unique, a single one, i.e. Haqq-Muhammad-Ali)
  يئردن گؤيه نور اولوبدور / Yerden göğe nûr oluştur, (It's a nūr from Earth to Sky)
  دؤرد گوشه ده سيرر اولوبدور، / Dört guşede sır oluştur, (It's a mysterious occult secret in every corner of the square)
  آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)
  ختايى بو يولدا سردير / Khatai bu yolda sırdır, (Khatai in this tariqah is a mysterious occult secret)
  سرين وئره نلر ده اردير / Sırın verenler de erdir, (Those reveal their own secret are private as well)
  آيدا سيردير، گونده نوردور / Ayda sırdır, günde nûrdur, (Secret on Moon, nūr on day)
  
  آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)
  The lines of poetry above may easily be judged as an act of  "Shirk" (polytheism) by the Sunni Ulama, but they have a bāṭenī taʾwīl (inner explanation) in Qizilbashism.
caption: Shah Ismail I, the Sheikh of the Safavi tariqa, founder of the Safavid Dynasty of Iran, and the Commander-in-chief of the Kızılbaş armies had contributed a lot for the development and implementation of The Qizilbash ʿAqīdah amongst the Turkmen people.
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