Document Type : Research Paper

Author

• Reza Sehhat Manesh

Associated Professor, Department of History, University of Jiroft, Jiroft, Iran

Abstract

Introduction
The Safavid era can be divided into two distinct periods. The first extends from the inception of the Safavid dynasty to the 1639 Peace Treaty of Zuhab, while the second period spans from the Peace Treaty of Zuhab to the fall of Isfahan at the hands of Afghans. During the first period, Safavid kings exhibited warlike tendencies, and religious authorities were not allowed to interfere in political matters. However, in the second period, Safavid kings embraced Sharia principles more openly, elevating clerics to top positions in the religious structure. The present research aimed to explore the impact of Sharia tendencies on the Safavid military spirit and army. The study addressed the following question: How did Sharia tendencies and the close relations between Safavid kings and clerics influence military responsibilities and duties?
Results and Discussion
The formative years of the Safavid state began with the establishment of the Safavid dynasty in 907 A.H. and reached it apex with the demise of Shah Abbas I in 1038 A.H. Throughout this period, the kings were prominently characterized by militarism and bellicose tendencies. The Safavids came out victorious or, at the very least, undefeated in their wars with the Uzbeks and Ottomans—except Shah Ismail’s defeat in the Battle of Ghazdewan and the Battle of Chaldiran. Even the defeat in the Battle of Ghazdewan (918 A.H.) occurred in Shah Ismail’s absence. By sword, the Shah or king could consolidate his godlike power and the authority of the Safavid king as a religious leader—a position embraced by his subjects. Consequently, during the first period (from the beginning to the end of the reign of Shah Abbas I in 1038 A.H.), the Safavid kings proved their legitimacy as religious leaders by relying on battlefield prowess and warfare, establishing themselves as figures with purely religious legitimacy who would staunchly uphold the Sharia. During this period, the clerics yielded to the sultan’s authority and power without dissent.
Following the Peace Treaty of Zuhab with the Ottoman Empire in 1049 A.H. and the shift from confrontation to subjugation in dealings with the Uzbeks, the Safavid kings found themselves with ample free time as they withdrew from the battlefield, hence a limited space for engaging in warfare. The reigns of Shah Safi and Shah Abbas II, the two Safavid kings, mark a transition from militarism towards closer relations with clerics. A relationship existed between the decline of warfare and the increasing influence of clerical figures. The first notable change in the transition process was the withdrawal of the kings from participation in battles, ultimately resulting in the Peace Treaty of Zuhab. The king’s participation in wars had bolstered the Safavid authority, with religious leaders yielding to the conquering king. However, Shah Safi would not show any desire for war.
Shah Abbas II stood out as the last warrior king, renowned for his ambition and valor in taking extraordinary measures. He was the last king to personally lead the Iranian army and capture Kandahar. Notably, during his reign, following the peace treaty with the Ottomans and the decreased hostility from the Uzbeks, the number of wars significantly diminished compared to the early Safavid period. Consequently, even a king like Shah Abbas II could not fully demonstrate his royal and martial capabilities in a time characterized by relative peace.
Conclusion
During the first Safavid period, the active involvement of Shah Ismail, Shah Tahmasp, and Shah Abbas I in battles allowed them to assert their authority over military commanders, state officials, and clerics. However, this dynamic shifted following the Peace Treaty of Zuhab in 1049 A.H. and the subsequent withdrawal of kings from the battlefield. The diminished military preparedness along the eastern and western borders resulted in a void in the king’s responsibilities regarding military affairs, thus granting the kings more free time. As the kings withdrew from the battlefield, their relationships with military and state officials underwent transformation. The cessation of battlefield activities necessitated a redefinition of the king’s role and obligations, a process which took place during the long period of peace with the Ottomans. The last Safavid kings, namely Shah Suleiman and Sultan Hussein, openly embraced the Sharia by engaging in dialogue, consultations, and meetings with clerics and religious scholars. This approach resulted in the legitimization of the king and his court in the eyes of clerics and the broader religious community. However, this shift in focus left the kings unbalanced and significantly reduced their military efficacy and performance. Therefore, the king’s attention shifted away from military, political, and governmental duties, leading to neglect of the army, drastic reductions in troop numbers, and a decline in military training. This trajectory persisted for several decades and contributed to the eventual fall of the Safavid dynasty.

Keywords

• Warfare
• Clerics
• Legitimacy
• Safavids
• Kings

Main Subjects

• Political Sociology