Islam in North-Western Azerbaijan in the Early Medieval Ages

Nowa Polityka Wschodnia 2018, nr 2 (17) ISSN 2084-3291

DOI: 10.15804/npw20181703 s. 45–56 www.czasopisma.marszalek.com.pl/pl/10-15804/npw

A l i y e v S h i r i n b e y H a j i a l i O g h l u   PhD in history, associate professor

Islam in North-Western Azerbaijan in the Early Medieval Ages Abstract This article, which we would like to include in the scientific circulation, deals with the religious situation in the North-Western Azerbaijan in the early medieval ages and presents the stages of the spread of Islam in the conditions of the religious-ide- ological struggle in the region and its position.

Keywords: medieval ages, North-Western Azerbaijan, Sheki, Islam

Ислам в северо-западном Азербайджане в раннем средневековье Аннотация Эта статья, которую мы хотели бы включить в научный оборот, касается ре- лигиозной ситуации в Северо-Западном Азербайджане в раннем средневе- ковье и представляет собой этапы распространения ислама в условиях рели- гиозно-идеологической борьбы в региона и его положения.

Ключевые слова: средневековые века, Северо-Западный Азербайджан, Шеки, Ислам  46 A R T Y K U ŁY

The study of the first sources revealed that among the North-Western Azerbaijani tribes, Christianity spread relatively late, at the turn of the 5th and 6th centuries B.C, during the religious reforms carried out by the Al- banian tsar III Believer Vachagan (Kalankatuklu, 1993, pp. 7, 19, 22, 29, 50– 55, 72–75, 185, 224). According to the Georgian sources, Northern- Western Azerbaijani tribes, who had adopted monophysitism – which was the ruling religious trend in Albania – following a sharp fight between monophysites and diophisites remained to be monophysites to the mid-10th century (Картлиса, 1976, pp. 4, 6, 34, 53, 127). According to the Armenian and Albanian sources, however, it was true until the end of the 12th century (Hacıəli, 2007, pp. 196–197). Although in the 5th and 6th centuries the Christianity was widely practiced among the North-Western Azerbaijani tribes, such factors as the fight between monophysites and diophisites, the partial preservation of the remains of ancient idolaters and fire-worship- pers, and the rapid spread of Islam in Albania during the Caliphate and the penetration of the new religion into the region did not allow either side to strengthen their religion. It is known that at the beginning of the 8th century Islam was the dominant religion in Azerbaijan (Bünyadov, 1989, pp. 87–89). In the South Cau- casus, Tiflis was considered to be the “border city of Islam” (Сведения арабских писателей о Кавказе, Армении и Адербейджане: I..., 1901, p. 15). However, the process of Islamization among the Arran population, who were the “people of the book”, particularly the population of the mountainous Arrans, was relatively weak compared to other parts of Azerbaijan. There are different reasons for which the new religion failed to spread in North-West Azerbaijan in the Caliphate era. In the first stage of the occupation, in other words, during the rule of the Amavites (661–750), the peoples of the invaded countries were free in their beliefs. Those who remained in their previous religious faith and those who did not accept Is- lam had to pay farming tribute to tax payers (Azərbaycan tarixi, 1994, p. 249). However, there were some exceptions. For example, in the period under the Amavities, it was ordered that taxes should not be collected from priests. The reason for such an attitude toward the priests was that the Ar- abs protected churches in Arran, Armenia and other Christian countries, and recognized their right to inviolability and tax exemption (Bünyadov, 1989, p. 114).

A.S.H. Oghlu  Islam in North-Western Azerbaijan in the Early Medieval Ages 47 

On the other hand, the Arabs used the peoples they subjugated during their military campaigns as warriors. According to academician Z.M. Bu- nyadov, military units consisting of Christians (Zimmites) also played an important role in these military campaigns and were involved in opera- tions as detached units. When the local units of the Zimmites helped the Arabs to provide armed assistance, the Arabs freed them from paying taxes because military service replaced taxes (Bünyadov, 1989, pp. 83–84). The North-West Azerbaijani tribes, who were still in the knighthood, also took active part in Arab marches against the Khazars. The sources provide us with valuable information about military units of the ancient Gells participating in these marches. The Gells are considered to have been autochthon ethnoses of North-Western Azerbaijan. According to Balazuri, the king of the Gells – Filanshah was ordered to be involved only in the at- tacks of Muslims (Баладзори…, 1927, p. 19). According to Balazuri, Filan- shah, who was in the subordination to the Arabs, was not subjected to any tax for his kindness towards the Muslim army, military enthusiasm, hero- ism, and praiseworthy acts (Баладзори…, 1927, p. 19). Another important factor influencing the non-dissemination of Islam in North-Western Azerbaijan was of the fact that the Khazar Turks regu- larly attacked and occasionally took control of those lands. In the Arab- Khazar confrontation, which began in the mid-7th century and lasted until the end of the 8th century, the Arabs could not consolidate their rule in North-Western Azerbaijan. According to A.Y. Krimskiy, the Khazars had ruled in Arran for a hundred years (Bünyadov, 1989, p. 113). If we refer to concrete facts, then we will see that North-Western Azerbaijan lands were under the control of the Khazars (Bünyadov, 1989, p. 106) when Caliph II Yazid (720–724) pursued harsh policies against the Christian population (Bünyadov, 1989, pp. 116–117). In this sense, the Khazars have fallen into history as a serious force preventing the advancement of Islam, not only in North-Western Azerbaijan, but also in the North Caucasus. The sharp turning point in the adoption of the Islamic religion took place only after the Abbasids came to power in the Caliphate (750 AD). In the mountains and foothills of Albania, where Christianity was widespread (mainly west and northwest of the country), Islam did not gain as much popularity as in the plain areas and did not become the ruling reli-  48 A R T Y K U ŁY

gion. According to Ibn Khaldun, the Arabs sought to attack the plain, not the mountainous places (Bünyadov, 1989, p. 87). During the Caliphate, Islam was able to take an important position among the North-Western Azerbaijani tribes. The 12th century Arab author Al-Garnati (1080–1170) mentioned that in the 8th century Masma- la ibn Abdulmalik “made many peoples to adopt Islam” in the Caucasus, noting the Gells among the peoples who adopted Islam, and in particular Filan (Vəkixanlı, 1974, p. 160). However, Al-Garnati’s information is not confirmed by other sources (Arabic, Georgian and Armenian). In the second half of the 9th century, as a result of the political upheaval in Azerbaijan that followed the collapse of the Caliphate, the Sheki kingdom (886–1104) was formed in the North-Western Azerbaijan. In 886, the “devout Prince Hammam restored the decayed Albanian kingdom” (Kalankatuklu, 1993, pp. 18, 200, 234; Крымский, 1938, p. 337; Bünyadov, 1989, p. 181). The Sheki kingdom, which emerged as the successor of Al- bania and kept the title of “Albanian Czar”, existed in the years 886–1104 (Картли, 1982, pp. 5, 6, 7, 38, 47–48, 66, 127), for more than 230 years (Hacıəli, 2007, pp. 116–173). This state established by Hammam is presented in Arabic sources as Sheki and Albanian kingdom, in Armenian sources as Albania, and in Georgian sources as Hereti kingdom (Мусхелишвили, 1982, p. 38). The territory of the Sheki kingdom included the Kur River in the south, up to the Turdos khev – Shtoris khev – Samebis khev Rivers in the west, and the areas up to Gabala in the east (Леонти, 1979, pp. 10, 22– 24, 100–101, 125–126). In other words, the territory of the Sheki King- dom, stretching from the Kura River Gabala and Telavi in the north, after the political unification with the Kakheti princedom in 1014 was extended to the Araqvi River in the west (6, pages 128, 11, pp. 161, 8, pp. 138–139). Among the feudal states (Shirvanshahs, Sajids, Salaris, Ravvadis, Shaddadis) that emerged in Azerbaijan at that time, the Sheki Realm was distinguished owing to the fact that most of its population were Christian – monophysites (Багратиони, 1976, pp. 5, 6, 34, 53, 219). It was this factor that had a serious impact on the political, economic and religious-spiritual approximation of the Sheki Realm, which was encircled by Muslim states, including Georgia. Moreover, in contrast to the other feudal states that were waging the “sacred war against the giaours” (Минорски, 1963, p. 56),

A.S.H. Oghlu  Islam in North-Western Azerbaijan in the Early Medieval Ages 49  the Sheki Realm was the target of this policy along with the neighboring Christian states. The Arab author of the 10th century, Ibn Rusta, wrote that there was a tsar called Adzarnarse (Adarnerseh – A.Sh.) in the town of Khaizan who worshipped three religions. He prayed together with Muslims on Fri- day, with Jews on Saturday, and with Christians on Sunday (Сведения арабских писателей о Кавказе, Армении и Адербейджане: III…, 1903, p. 49). Masudi, who wrote about a tribe of Shekins (Shekinians – A.Sh.) near the Sanariya Realm, pointed out that there were many Muslims living there and who were engaged in trade and various crafts. Moreover, when Masudi wrote his book, that’s to say, in 944, the tsar of the Shekins was Adernerse ibn Hammam (Сведения арабских географов…, 1908, p. 57). N.A. Karaulova, who translated the Arabic source into Russian, correctly pointed out that Ibn Rusta and Mesudi were referring to the same ruler (Сведения арабских писателей о Кавказе, Армении и Адербейджане: III…, 1903, p. 49). Al-Muqaddasi wrote: “Sheki is a town in the plain. Most of the population is Christian. The Jame Mosque is located in the Bazar meydan (marketplace) of the Muslims” (Vəkixanlı, 1974, p. 131). As far as Tebla (Telavi) is concerned, the town, located on the north-western border of Albania, in the direct vicinity of the Gells (Hers), Al-Muqaddasi wrote: “Tebla – there are 500 Muslim houses here. Most of the population is Christian. It is a picturesque place” (Vəkixanlı, 1974, p. 132). In fact, the data provided by Arab authors of the 10th century, Ibn Rusta, Masudi and al- Muqaddasi about the religious beliefs of the North-West- ern Azerbaijan’s population, provides sufficient insights into the religious situation in the Sheki Realm emerged in the second half of the 9th century. As can be seen from the information, the majority of the population of Sheki Realm remained to be Christian. Nevertheless, Islam could have influenced North-Western Azerbaijan to attract the attention of these source authors. Islam was spreading not only in Arran, but also in North- West ern Azerbaijan, where Christianity was widespread, by people vol- untarily adopting a new religion. According to the historical data, we can note that the following stratum of the population adopted a new religion: – peasants who were not able to pay additional tax; – merchants and artisans who wanted to benefit from the privileges given to Muslims;  50 A R T Y K U ŁY

– local feudal lords and ruling class who tried to keep their power. Sources provide information about preserving the Christian religion as well as the adoption of Islam religion by Sheki tsars (Kalankatuklu, 1993, pp. 18, 105, 200), who were in the vassal dependence from powerful Azer- baijan dynasties, such as Sajids and Salaries (were exceptionally success- ful in spreading and strengthening the religion of Islam). We have already mentioned above that the Sheki king Adarnerseh bin Hammam (who was known to be in power between about 903 and 944) practiced three religions, including Islam. As regards his son Ishkhan (who ruled in the 50s of the 10th century), who replaced him on the throne, Ibn al-Hawqal wrote: “... Askhas (Iskhas – Ishkhan), the ruler of Sheki, called Abu Abdulmalik” (Сведения арабских географов…, 1908, p. 105). It appears from this data that Sheki tsar Ishkhan, like his father, also adopted Islam. In general, it is known that Sheki Tsar Ishkhan does not demonstrate a stable position towards Christian religious sects. In the “Matiane Kartli- sa”, a Georgian source, there is very brief, but very important information: “Before Ishkhanik’s stardom, all the peoples in Hereti were unbelievers. Ishkhanik was the head eristav Gurgen’s nephew, and his mother Dinar sent him (or them) to be converted to Orthodoxy” (Картлиса, 1976, pp. 4, 34, 53). From the information provided by the Armenian author Anani Moka- si, it is clear that in 958 (Azərbaycan tarixi…, 1998, p. 326), Iskhanik an- tikhalkidonsy (monophysitism) won again in Albania. (Мусхелишвили, 1982, pp. 82). After the reign of Tsar Iskhan, we witness the same picture related to Senekarim (who is known to have been in power in about 958–1003), who was on the throne. He also adopted the religion of Islam, as did his pre- decessors, along with Christianity. M. Kalankatuklu wrote: “Yovhannes (Johannes), the eldest son of Ishkhan, called Senekarim...” (Kalankatuklu, 1993, pp. 19, 203). Abkhaz-Kartli, which won in the battle for hegemony in Georgia fought from the beginning of the 11th century, taking advantage of the weakening of the Ravvadids dynasty in Azerbaijan, intensified pressure on the Kakheti princedom and Sheki Realm. Abkhaz-Kartli Tsar Baqrat III (975– –1014), aiming to expand his areas towards the east, invaded the Kakheti princedom and Sheki Realm twice and occupied them in the years 1008– 1014 (Картлиса, 1976, pp. 4, 40, 59). After the appearance of the Arabs in

A.S.H. Oghlu  Islam in North-Western Azerbaijan in the Early Medieval Ages 51  the Caucasus, Christianity in North-Western Azerbaijan regained its state- sponsored first religion status and continued until the Seljuks appeared in the region. The allied relations between the Sheki Realm and Kakheti princedom resulted in their unification into a single state in order to unite efforts in the struggle against the Abkhaz-Kartli tsardom. The representative of the Gir- duman (Mehranids) dynasty III Kvirike, who was in power in the Kakheti princedom (Картли, 1982, pp. 82–83), was brought to power in Sheki and Kakheti by the local feudal lords (Сумбат сын Давида, 1900, pp. 6, 128, 161) after being released from the captivity of Bagrat III. Still in the 30s of the 9th century, the Girdiman people, who had gained the khorepiscope throne in the Kakheti princedom, fought an organized and long struggle against the Arabs, and defeated many prominent leaders of the Caliphate (Картли, 1982, p. 49). From this point of view, the united Sheki-Kakheti tsars, are presented in the sources as “true Christians” (Картлис цховреба, 1955, p. 326), unlike the earlier Sheki tsars, who were loyal to Islam. At the same time, the unification of the Sheki- Hereti and the Kakheti princedom along with political and economic factors, led to the consoli- dation of Albanian and Georgian cultures. In the country, the Georgian diophisite churches dominated over the Albanian monophysite churches. For example, under a decree issued in 1020 by the Georgian Catholicos Melkizedek, seated in Mskhets the great Ziari village in Heret, two merchants from Gakh village (in some literature sources 12 merchants) and the Katekh Church together with their incomes were donated to the tem- ple of Mskhet (Известия грузинских…, 1897, pp. 16, 34–35). Despite all these efforts, the monophysitism in the region (particularly the Kish Tem- ple and feudal kin) continued to struggle against diophisites until the 13th century. It is no coincidence that the Armenian vardapert Aristakes Last- ivers, speaking about the mid-11th century, also gives information about the immoral monk from Albania (Повествование Вардапета Аристакэса Ластиверци…, 1968, pp. 122, 125). The next wave of the Islamic religion had enclosed the North-Western Azerbaijani tribes in the mid-11th century during the campaigns of the Seljuks in Azerbaijan. There are sources that provide us with information about the official conversion of Tsar Akhsartan I (1058–1084) and other ruling aristocratic classes to Islam just during this period. In his work “In-  52 A R T Y K U ŁY

formation about the Seljuk State”, Sadr-ad-din Ali al-Husseini wrote about the march of Sultan Alp Arslan on the Sheki land: “Sheki is the district reigned by Akhsitan (Tsar Akhsartan I –A.Sh.). (...) The sultan saw two castles among the thick woods, built of iron plates made of copper nails (...) There was enmity between the ruler of these two fortresses and the melik of Sheki. Therefore, the ruler of the fortresses came before the Sultan, adopted Islam, and handed over both fortresses.” Continuing, the author gives detailed information about how Tsar Akhsartan I came to the Sultan, obeyed to him and adopted Islam (Садр ад-Дин Али ал-Хусайни, 1980, pp. 54–55). The Georgian source “Matiane Kartlisa” provides relatively broad and comprehensive information on the campaign of the Seljuks: “Three years later (the beginning of 1068 – A.Sh.), the Sultan started his march unex- pectedly, passed the state of Ran and entered Hereti (...) At that time, the Kakheti tsar Akhsartan Gagik oglu had considerably weakened (or had a few properties). Everybody left their fortresses and ran to the Cauca- sus Mountains (...) Akhsartan went over to the sultan’s side. He was given many gifts; he left the religion (Christianity), was circumcised and prom- ised to pay tribute. And the Sultan gave him all the fortresses of the Abk- haz Tsar and all the fortresses which had been abandoned by his own forc- es” (Картлиса, 1976, p. 4, 55, 73). As seen from the information, Akhsartan I who was not able to defend his country during the march of Sultan Alp Arslan I had nothing to do but to obey the sultan and accept his supreme authority. In order to gain the Sultan’s trust, along with many gifts and paying tribute, Akhsartan I had officially adopted the religion of Islam. In general, during the Seljuk domination, serious efforts were made to spread the religion of Islam in the north-western lands of Azerbaijan. It was during this period that a well- known madrasah in the village of Sakhur was laid by the vizier of the Sultan Alp Arslan Nizam al-Mulk (Садр ад-Дин Али ал-Хусайни, 1980, p. 201), who on his personal property had built numerous madrasahs on his personal properties in different provinces (Абд ар-Рашид ал-Бакуви, 1971, p. 107). In general, before the Sheki Tsar I Akhsartan adopted Islam, there was also an interesting source of information about his attitude to the Moslems. Munajjimbashi (chief astrologer) mentions the giving of the keys of Tiflis

A.S.H. Oghlu  Islam in North-Western Azerbaijan in the Early Medieval Ages 53  fortress by a group of noblemen from Tiflis Muslim Emirate to Akhsartan ibn Qagic, the ruler of Sheki, who received them and sent them with good gifts in 1062 (Лютфуллах, ад-Дувал, 1957, p. 218), according to “Shirvan and Derbent history”, 1067 (Минорски, 1963, p. 60), Sri. ibn Kurk who rebelled against the Shirvanshah in 1067, later captured the Daskarat al- Hussein fortress and handed the fortress to Akhsartan ibn Qagic, the ruler of Sheki (Минорски, 1963, p. 60), how his brother, Qujdaham ibn Sallar, who was persecuted by Shirvanshah Fahruz, found refuge in Sheki and after he died his corpse was taken to Yazidiyya and buried there in 1072 (Минорски, 1963, pp. 60–62), and so on. It became apparent that after accepting Islam, Akhsartan I became more powerful. However, after the death of Sultan Alp Arslan in 1072, the tsar of Sheki Akhsartan I tried to get away from the Seljuks and to get rid of the domination of the Sultan. In the conditions, of the pressure from the Seljuks who had become the absolute rulers of the Middle East and the Caucasus as a result of the great victories over Byzantium, against the South Caucasus countries (Лютфуллах, ад-Дувал, 1957, pp. 5, 60, 221), the tsar of Sheki Akhsartan I came against the Seljuks and, in this struggle, united with Abkhaz-Kartli Tsar Georgi II (Картлиса, 1976, pp. 4, 60, 78). The tsar of Sheki Akhsartan I, who rejected the Seljuk domination in 1072–1082, was also expected to have abandoned from Islam (Картлис цховреба, 1955, p. 322). Thus, in 1082, Sultan Melik Shah (1072–1092) de- ployed his troops to the Sheki Realm, and the Seljuks encircled the Veji- ni Castle (Картлис цховреба, 1955, p. 321). Despite being isolated in the struggle against the Seljuks as a result of obedience of Absaz-Kartli Tsar George II to the Sultan (Картлис цховреба, 1955, p. 321) Akhsartan I showed resistance. It was impossible to get the fortress of Vejini the siege prolonged (Картлис цховреба, 1955, p. 322). Finally, Akhsartan I, who soon realized that the country would not be able to endure the Seljuks, and that he would soon be deprived of power, came to the sultan and de- clared his obedience. Instead of this, Akhsartan I was known by the Sultan as the Sheki Tsar (Картлис цховреба, 1955, p. 322). The Georgian source “The great tsar David’s life” states that, Akhsartan I who came to the king of Melikshah, retracted from Christianity and adopted the religion of the Seljuk (i.e., Islam) (Картлис цховреба, 1955, p. 322). In fact, this was the return of the Sheki Tsar Akhsartan I to the Islam.  54 A R T Y K U ŁY

Thus, from 1082 until the end of its existence (1104), the Sheki Realm remained in vassal dependence of the Seljuks. It appears from the source materials that the Sheki Tsar Akhsartan I despite the adoption of Islam, taking into account the current circumstances, still officially remained a Christian. It can also be seen in relation to his son Kvirikey IV (1082– –1102), who ascended his throne. The Georgian source presents Kvirikey IV as “a true Christian, a brave person worthy to be a king (Картлис цховреба, 1955, pp. 6, 129, 326). Thus, it is impossible to assume that Sheki Tsar Akhsartan I, who adopted Islam, but his family and his children remained to be Christians, did serious work for the propagation and dissemination of Islam in his own country. Although Akhsartan I officially rejected Christianity and became the first and last ruler to adopt the religion of Islam among the Sheki tsars, he did not differ from the previous Sheki tsars in relation to Islam. As a result of the temporal weakening of the Islamic-Turkish military political factor at the end of the 10th and 11th centuries (Hacıəli, 2007, pp. 240–241), the Abkhaz-Kartli tsar Builder David began to exacerbate the Seljuks beyond his own country and in 1104, occupied the Sheki Realm. Thus, as the successor of Albania, the Sheki Realm which had emerged on the territory of North-Western Azerbaijan and had existed for more than 230 years, collapsed. The north-western lands of Azerbaijan (Albania) were amalgamated to the lands of Abkhaz-Kartli Tsardom. It appears from the medieval Georgian sources that the dominant religion in Sheki eristavate which was created after the occupation, as in the Sheki Realm, remained to be the monophysite belief (Hacıəli, 2007, pp. 196–197).

ALIYEV SHIRINBEY HAJIALI OGHLU

PhD in history, associate professor

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