TURKOMANS BETWEEN TWO EMPIRES: THE ... - Bilkent University

main factor governing their attitudes and behaviors was never their tribal connection.
Rather, being the closest personage to the Shaykh, they constituted a kind of spiritual
and administrative high cast, a sort of intermediary between the ‘Perfect Guide’
(Mürşid-i Kâmil) and the disciples. As Haneda puts, they formed the elite of the Safavid
order. 936 Accordingly, their function in the spiritual and administrative system of the
order preceded their tribal affiliation. It must be because of this fact that they are always
mentioned in sources with their titles such as lala, dede, and khalifa. One should notice
that their tribal affiliations are also mentioned occasionally showing that they maintained
their tribal connections. Nevertheless the overtly toned attribution to these sufis is
always their function, i.e. lala, dede, or khalifa, rather than their tribal affiliation. This
attitude of Safavid historians most probably reflects the fact that the tribal liaison of
them became inferior to their office or function. 937
The second group, on the other hand, took part in the movement with their tribal
identity, putting over-toned stress on lineage. The leaders of these tribes became the
Safavid āmirs and generals. It should be noted, however, that their role and function was
almost exclusively confined into the sphere of military affairs. Furthermore, there was
no transition between tribal units. Rather the tribes acted as a compact and autonomous
socio-political and military entity. The tribal troops were always commanded by their
own hereditary leaders. After the Erzincan congregation, the influence of tribal leaders
936 Haneda, Le Châh et les Qizilbāš, pp. 67-8.
937 Another indication of this fact might be that their tribal affiliations are usually confusing in the sources.
Husayn Beg Lala, for example, is reported to be from the Shamlu tribe in some sources, while some others
writing he was from Ustaclu tribe. The tribal affiliation of Abdal Beg Dede is also fluctuating in sources:
he is mentioned as Dulkadirlu in some chronicles and as Talish in some others. As for Hadim Beg
Khulafa, Talish and Rūmlu are proposed by several sources. (For a discussion of the tribal affiliation of
these great qizilbash sufis and amirs see Haneda, pp. 68-75.) The tribal affiliations of second group amirs,
on the other hand, are quite consistent in the sources. Muhammad Beg, for example, is always mentioned
as ‘Ustaclu’.
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