Ismail I
Ismail I اسماعیل | ||
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Viziers | ||
Born | 17 July 1487 Halima Begum | |
Religion | Twelver Shia Islam |
Ismail I (Persian: اسماعیل یکم, romanized: Ismāʿīl; 14 July 1487 – 23 May 1524) was the founder and first shah of Safavid Iran, ruling from 1501 until his death in 1524. His reign is often considered the beginning of modern Iranian history,[2] as well as one of the gunpowder empires.[3] The rule of Ismail I is one of the most vital in the history of Iran.[4] Before his accession in 1501, Iran, since its conquest by the Arabs eight-and-a-half centuries earlier, had not existed as a unified country under native Iranian rule. Although many Iranian dynasties rose to power amidst this whole period, it was only under the Buyids that a vast part of Iran properly returned to Iranian rule (945–1055).[5]
The dynasty founded by Ismail I would rule for over two centuries, being one of the greatest Iranian empires and at its height being amongst the most powerful empires of its time, ruling all of present-day Iran, the
One of his first actions was the proclamation of the
Ismail I was also a prolific poet who under the
Origins
Ismail I was born to Martha and
His mother Martha, better known as
Roger Savory suggests that Ismail's family was of Iranian origin, likely from Iranian Kurdistan, and later moved to Azerbaijan where they assimilated into the Turkic Azeri population.[19] Ismail was bilingual in Persian and a Southern Turkic dialect, a precursor (i.e. "proto" version) of modern Azeri Turkic.[20][21] His ancestry was mixed, from various ethnic groups such as Georgians, Greeks, Kurds and Turkomans;[22][23][24][25][26] the majority of scholars agree that his empire was an Iranian one.[6][7][8][9][27]
In 700/1301,
Early years
In 1488, the father of Ismail was killed in a battle at
When Ismail reached the age of 12, he came out of hiding and returned to what is now Iranian Azerbaijan along with his followers. Ismail's rise to power was made possible by the Turkoman tribes of Anatolia and Azerbaijan, who formed the most important part of the Qizilbash movement.[29]
Reign
Conquest of Iran and its surroundings
In the summer of 1500, Ismail rallied about 7,000 Qizilbash troops at
The successful conquest had alarmed the ruler of the
In July 1501, following his occupation of
Qāsim Beg Ḥayātī Tabrīzī (fl. 961/1554), a poet and bureaucrat of early Safavid era, states that he had heard from several witnesses that Shah Ismail's enthronement took place in Tabriz immediately after the battle of Sharur on 1 Jumada al-Thani 907 / 22 December 1501, making Ḥayātī's book entitled Tārīkh (1554) the only known narrative source to give the exact date of Shah Ismail's ascent to the throne.[42]
After defeating an Aq Qoyunlu army in 1502, Ismail took the title of "Shah of Iran".
One year later, Ismail forced the rulers of
By 1510, he had conquered the whole of Iran (including
Ismail I moved against the Uzbeks. In the battle near the city of Merv, some 17,000 Qizilbash warriors ambushed and defeated an Uzbek force numbering 28,000. The Uzbek ruler, Muhammad Shaybani, was caught and killed trying to escape the battle, and the shah had his skull made into a jewelled drinking goblet.[51] In 1512, Najm-e Sani was killed during a clash with the Uzbeks, which made Ismail appoint Abd al-Baqi Yazdi as the new vakil of the empire.[52]
War against the Ottomans
The active recruitment of support for the Safavid cause among the Turcoman tribes of
Selim I eventually defeated Ismail at the
The Venetian ambassador Caterino Zeno describes the events as follows:
The monarch [Selim], seeing the slaughter, began to retreat, and to turn about, and was about to fly, when Sinan, coming to the rescue at the time of need, caused the artillery to be brought up and fired on both the janissaries [sic] and the Persians. The Persian horses hearing the thunder of those infernal machines, scattered and divided themselves over the plain, not obeying their riders bit or spur anymore, from the terror they were in ... It is certainly said, that if it had not been for the artillery, which terrified in the manner related the Persian horses which had never before heard such a din, all his forces would have been routed and put to edge of the sword.[58]
He also adds that:
If the Turks had been beaten in the battle of Chaldiran, the power of Ismail would have become greater than that of Tamerlane, as by the fame alone of such a victory he would have made himself absolute lord of the East.[59]
Late reign and death
Shah Ismail's death ensued after a few years of a very saddening and depressing period of his life. After the
The consequences of the defeat at Chaldiran were also psychological for Ismail: His relationships with his Qizilbash followers were fundamentally altered. The tribal rivalries between the Qizilbash, which temporarily ceased before the defeat at Chaldiran, resurfaced in intense form immediately after the death of Ismail, and led to ten years of civil war (930–40/1524–33) until Shah Tahmasp regained control of the affairs of the state. The
During Ismail's reign, mainly in the late 1510s, the first steps for the Habsburg–Persian alliance were set as well, with Charles V and Ludwig II of Hungary being in contact with a view to combining against the common Ottoman Turkish enemy.[65]
Royal ideology
From an early age, Ismail was acquainted with the Iranian cultural legacy. When he reached Lahijan in 1494, he gifted Mirza Ali Karkiya a copy of the medieval Persian epic
Before his defeat at Chaldiran in 1514, Ismail not only identified himself as the reincarnation of Alid figures such as Ali and Husayn, but also as the personification of the divine light of investiture (farr) that had radiated in the ancient Iranian shahs Darius, Khosrow I Anushirvan (r. 531–579), Shapur I (r. 240–270), since the era of the Achaemenids and Sasanians. This was a typical Safavid combination of Islamic and pre-Islamic Iranian motifs.[69] The Safavids also included and promoted Turkic and Mongol aspects from the Central Asian steppe, such as giving high-ranking positions to Turkic leaders, and utilizing Turkic tribal clans for their aspirations in war. They likewise included Turco-Mongolian titles such as khan and bahadur to their growing collection of titles. The cultural aspects of the Safavids soon became even more numerous, as Ismail and his successors included and promoted Kurds, Arabs, Georgians, Circassians, and Armenians into their imperial program.[70] Moreover, the conquests of Genghis Khan and Timur had merged Mongolian and Chagatai aspects into the Persian bureaucratic culture, terminology, seals, and symbols.[71]
Ismail's poetry
Ismail is also known for his poetry using the
Vladimir Minorsky characterized Ismail's divan as written in a "Southern Turkish (Turcoman) dialect directly associated with the so-called ʻʻĀzarbāyjān Turkishʼʼ, and noted that his Turkish "already shows traces of decomposition due to the influence of the Iranian milieu".[77] Minorsky also added that Chaghatai words are found (as well as other words and forms of unknown origin) in Ismail I's poems.[77][a] Stephen Dale describes the language used by Ismail in his well-known propagandistic verse directed at the Turkoman tribesmen in Azerbaijan and eastern Anatolia as the same precursor of Azeri Turkish (i.e. proto-Azeri) that he was able to converse in.[76]
Ismail is considered an important figure in the literary history of Azerbaijani language.[79] According to Encyclopædia Iranica, "Ismail was a skillful poet who used prevalent themes and images in lyric and didactic-religious poetry with ease and some degree of originality". He was also deeply influenced by the Persian literary tradition of Iran, particularly by the Shahnameh of Ferdowsi, which probably explains the fact that he named all of his sons after Shahnameh-characters. Dickson and Welch suggest that Ismail's "Shāhnāmaye Shāhī" was intended as a present to his young son Tahmasp.[80] After defeating Muhammad Shaybani's Uzbeks, Ismail asked Hatefi, a famous poet from Jam (Khorasan), to write a Shahnameh-like epic about his victories and his newly established dynasty. Although the epic was left unfinished, it was an example of mathnawis in the heroic style of the Shahnameh written later on for the Safavid kings.[81]
Most of the poems are concerned with love—particularly of the
Along with the poet
Examples of his poems are:[84][85]
Poetry example 1
Today I have come to the world as a Master. Know truly that I am Haydar's son.
I amZal's son (Rostam) and Alexander.
The mystery of I am the truth is hidden in this my heart. I am the Absolute Truth and what I say is Truth.
I belong to the religion of the "Adherent of the Ali" and on the Shah's path I am a guide to every one who says: "I am a Muslim." My sign is the "Crown of Happiness".
I am the is made of light, Ali of Mystery.
I am a pearl in the sea of Absolute Reality.
I am Khatai, the Shah's slave full of shortcomings.
At thy gate I am the smallest and the last [servant].
Poetry example 2
My name is Shāh Ismā'īl. I am God's mystery. I am the leader of all these ghāzīs.
My mother isTwelve Imāms.
I have recovered my father's blood from Yazīd. Be sure that I am of Haydarian essence.
I am the living Khidr and Jesus, son of Mary. I am the Alexander of (my) contemporaries.
Look you, Yazīd, polytheist and the adept of the Accursed one, I am free from theKa'baof hypocrites.
In me is Prophethood (and) the mystery of Holiness. I follow the path of Muhammad Mustafā.
I have conquered the world at the point of (my) sword. I am the Qanbar of Murtaza 'Ali.
My sire is Safī, my father Haydar. Truly I am the Ja'far of the audacious.
I am aHusaynidand have curses for Yazīd. I am Khatā'ī, a servant of the Shāh's.
Poetry example 3
"The light of all is Muhammed."
due to your desire my heart burned, will i see you ever?
i hope in the holy divan of truth, you will remember me
they call you generous, valiant oh' impeccable leader
the light of all is Muhammed, valiant thou' Ali valiant
i could not find anyone in this lone world who is like you
let me see your moon-faced effigy, so i will not stay in desire
all your servants who call your name will not be devoided in the hereafter
the light of all is Muhammed, valiant thou' Ali valiant
forgive this sinner, i lead my face to your holy dergah
my soul stayed in blasphemy, thou' will not insist on my sin
i soughed shelter and came to this revealed refuge
the light of all is Muhammed, valiant thou' Ali valiant
Hata-i says: "thou' Ali, my body is filled up with sins"
the light of all is Muhammed, valiant thou' Ali valiant[86]
Poetry from other composers about Ismail, I.
From Pir Sultan Abdal:
He makes a march against Urum
The Imam of Ali's descent is coming
I bow down and kissed his Hand
The Imam of Ali's descent is coming
He fills the cups step by step
In his stable only noble Arab horses
His ancestry, he is the son of the Shah
The Imam of Ali's descent is coming
The fields are marked step by step
His rival makes his heart aching
Red-green is the young warrior dressed
The Imam of Ali's descent is coming
He lets him seen often on the field
No one knows the secret of the saviour
Shah of the world goodman Haydar's grandson
The Imam of Ali's descent is coming
Pir Sultan Abdal, I am, if i could see this
Submit my self, if I could wipe my face at him
From ere he is the leader of the 12 Imams
The Imam of Ali's descent is coming
Emergence of a clerical aristocracy
An important feature of the Safavid society was the alliance that emerged between the
Appearance and skills
Ismail was described by contemporaries as having a regal appearance,
An Italian traveller describes Ismail as follows:
This
Sophi is fair, handsome, and very pleasing; not very tall, but of a light and well-framed figure; rather stout than slight, with broad shoulders. His hair is reddish; he only wears moustachios, and uses his left hand instead of his right. He is as brave as a game cock, and stronger than any of his lords; in the archery contests, out of the ten apples that are knocked down, he knocks down seven.[64]
Legacy
Ismail's greatest legacy was establishing an empire which lasted over 200 years. As
In popular culture
Literature
In the Safavid period, the famous Azeri folk romance Shah Ismail emerged.[90] According to Azerbaijani literary critic Hamid Arasly, this story is related to Ismail I. But it is also possible that it is dedicated to Ismail II.
Places and structures
- A district (Baku, Azerbaijan
- A street in Ganja, Azerbaijan
Statues
- A statue in Azerbaijan regionof Iran)
- A statue in Baku, Azerbaijan[92]
- A sculpture in Khachmaz, Azerbaijan
- A bust in Ganja, Azerbaijan
Music
Shah Ismayil is the name of an Azerbaijani mugham opera in 6 acts and 7 scenes composed by Muslim Magomayev,[93] in 1915–19.[94]
Other
Issue
Sons
- Tahmasp I - with Tajlu Khanum.
- Astrabad 1532/33–1538, Shirvan 1538–1547 and Derbent 1546–1547. He rebelled against his brother Tahmasp with Ottoman help. Captured and imprisoned at the Fortress of Qahqahan. He had a consort, Khadija Sultan Khanum, and two sons,
- Ahmad Mirza (died 1568)
- Farukh Mirza (died 1568)
- Rustam Mirza (born 13 September 1517)
- 'Abul Naser Sultan Sam Mirza (28 August 1518 – December 1567) Governor-General of Khorasan 1521–1529 and 1532–1534, and of Ardabil 1549–1571. He rebelled against his brother Tahmasp, captured and imprisoned at the Fortress of Qahqahan. He had two sons and one daughter. His daughter married Prince Jesse of Kakheti (died 1583) Governor of Shaki, the third son of Georgian king Levan of Kakheti.
- 'Abu'l Fat'h Sultan Moez od-din Bahram Mirza (7 September 1518 – 16 September 1550) – with Tajlu Khanum. Governor of Khorasan 1529–1532, Gilan 1536–1537 and Hamadan 1546–1549. He married Zainab Sultan Khanum and had three sons:
- Sultan Husain Mirza (died 1567)
- Ibrahim Mirza (1541–1577),
- Badi uz-Zaman Mirza (k.1577)
- Hussein Mirza (born 11 December 1520)
Daughters
- Shirvanshah Khalilullah II;[96]
- Mahinbanu Khanum - with Tajlu Khanum [95] (1519 – 20 January 1562, buried in Qom),[96] unmarried;[97]
- Khanish Khanum[95] (1507–563, buried in Imam Husayn Shrine, Karbala), married to Shah Nur-al Din Nimatullah Baqi,[96] and had a son named Mirmiran and a daughter;[98]
- Khair al-Nisa Khanum (died at Masuleh, 13 March 1532, and buried in Sheikh Safi al-Din tomb, Ardabil), married on 5 September 1517 to Amira Dubbaj, ruler of Gilan and Fuman;[96]
- Shah Zainab Khanum;[96][95]
- Nakira Khanum;[96]
- Farangis Khanum;[96][95]
Ancestry
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See also
- Safavid dynasty family tree
- List of Turkic-languages poets
- Safavid conversion of Iran from Sunnism to Shiism
- Seven Great Poets
Notes
- ^ Within this context, James J. Reid suggests that Chaghatai became the lingua franca amongst the multilingual and polyglot Qizilbash in Iran.[78]
References
- ISBN 978-0226820422.
- ^ from the original on 25 May 2022. Retrieved 23 June 2022.
- ^ Streusand, Douglas E., Islamic Gunpowder Empires: Ottomans, Safavids, and Mughals (Boulder, Col : Westview Press, 2011) ("Streusand"), p. 135.
- ^ ISBN 978-90-04-16121-4.
- ^ a b c Savory 1998, pp. 628–636.
- ^ a b Helen Chapin Metz. Iran, a Country study. 1989. University of Michigan, p. 313.
- ^ a b Emory C. Bogle. Islam: Origin and Belief. University of Texas Press. 1989, p. 145.
- ^ a b Stanford Jay Shaw. History of the Ottoman Empire. Cambridge University Press. 1977, p. 77.
- ^ a b Andrew J. Newman, Safavid Iran: Rebirth of a Persian Empire, I.B. Tauris (2006).
- ^ Why is there such confusion about the origins of this important dynasty, which reasserted Iranian identity and established an independent Iranian state after eight and a half centuries of rule by foreign dynasties? RM Savory, Iran under the Safavids (Cambridge University Press, Cambridge, 1980), p. 3.
- ^ LCCN 2008020716. Archivedfrom the original on 16 May 2016. Retrieved 21 June 2022.
- Encyclopaedia Iranica, viii, Online Edition. p. 246.
- ^ a b "Esmā ʿĪl I Ṣafawī – Encyclopaedia Iranica". iranicaonline.org. Retrieved 2014-10-15.
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The Safavid Shahs who ruled Iran between 1501 and 1722 descended from Sheikh Safi ad-Din of Ardabil (1252–1334). Sheikh Safi and his immediate successors were renowned as holy ascetics Sufis. Their own origins were obscure; probably of Kurdish or Iranian extraction ...
- ^ Savory 1997, p. 8.
- ISBN 978-0754652717.
The Safawid was originally a Sufi order whose founder, Shaykh Safi al-Din, a Sunni Sufi master descended from a Kurdish family ...
- ^ Peter Charanis. "Review of Emile Janssens' Trébizonde en Colchide", Speculum, Vol. 45, No. 3,, (Jul., 1970), p. 476
- ^ Anthony Bryer, open citation, p. 136
- ^ Roger M. Savory. "Safavids" in Peter Burke, Irfan Habib, Halil Inalci:»History of Humanity-Scientific and Cultural Development: From the Sixteenth to the Eighteenth Century", Taylor & Francis. 1999. Excerpt from p. 259:"Доказательства, имеющиеся в настоящее время, приводят к уверенности, что семья Сефевидов имеет местное иранское происхождение, а не тюркское, как это иногда утверждают. Скорее всего, семья возникла в Персидском Курдистане, а затем перебралась в Азербайджан, где ассимилировалась с говорящими по-тюркски азерийцами, и в конечном итоге поселились в маленьком городе Ардебиль где-то в одиннадцатом веке [Evidence available at the present time leads to the conviction that the Safavid family came from indigenous Iranian stock, and not from Turkish ancestry as it is sometimes claimed. It is probable that the family originated in Persian Kurdistan, and later moved to Azerbaijan, where it became assimilated to Turkic-speaking Azeris and eventually settled in the small town of Ardabil sometime during the eleventh century.]".
- ^ Dale, Stephen Frederic (2020). "Turks, Turks and türk Turks: Anatolia, Iran and India in Comparative Perspective". In Peacock, A.C.S.; McClary, Richard Piran (eds.). Turkish History and Culture in India: Identity, Art and Transregional Connections. Brill. pp. 73–74.
- ^ Kia, Mana (2014). "Imagining Iran before Nationalism: Geocultural Meanings of Land in Azar's Atashkadeh". In Aghaie, Kamran Scot; Marashi, Afshin (eds.). Rethinking Iranian Nationalism and Modernity. University of Texas Press. pp. 110–111 (note 81).
- ^
- Roemer, H.R. (1986). "The Safavid Period" in Jackson, Peter; Lockhart, Laurence. The Cambridge History of Iran, Vol. 6: The Timurid and Safavid Periods. Cambridge University Press. pp. 214, 229
- Blow, David (2009). Shah Abbas: The Ruthless King Who Became an Iranian Legend. I.B. Tauris. p. 3
- Savory, Roger M.; Karamustafa, Ahmet T. (1998) ESMĀʿĪL I ṢAFAWĪ. Encyclopaedia Iranica Vol. VIII, Fasc. 6, pp. 628–636
- Ghereghlou, Kioumars (2016). ḤAYDAR ṢAFAVI. Encyclopaedia Iranica
- ^ RM Savory. Ebn Bazzaz. Encyclopædia Iranica
- ^ Roger M. Savory. "Safavids" in Peter Burke, Irfan Habib, Halil İnalcık: History of Humanity – Scientific and Cultural Development: From the Sixteenth to the Eighteenth Century, Taylor & Francis. 1999, p. 259.
- ^ Peter B. Golden: An Introduction to the History of the Turkic Peoples; In: Osman Karatay, Ankara 2002, p. 321
- ^ Вопрос о языке, на котором говорил шах Исмаил, не идентичен вопросу о его «расе» или «национальности». Его происхождение было смешанным: одна из его бабушек была греческая принцесса Комнина. Хинц приходит к выводу, что кровь в его жилах была главным образом, не тюркской. Уже его сын шах Тахмасп начал избавляться от своих туркменских преторианцев. [The question of the language used by Shah Ismail is not identical with that of his race or of his "nationality". His ancestry was mixed: one of his grandmothers was a Greek Comnena princess. Hinz, Aufstieg, 74, comes to the conclusion that the blood in his veins was chiefly non-Turkish. Already, his son Shah Tahmasp began to get rid of his Turcoman praetorians.] – V. Minorsky, "The Poetry of Shah Ismail I," Bulletin of the School of Oriental and African Studies, University of London 10/4 (1942): 1006–1053.
- ^ Alireza Shapur Shahbazi (2005), "The History of the Idea of Iran", in Vesta Curtis ed., Birth of the Persian Empire, I.B. Tauris, London, p. 108: "Similarly the collapse of Sassanian Eranshahr in AD 650 did not end Iranians' national idea. The name "Iran" disappeared from official records of the Saffarids, Samanids, Buyids, Saljuqs and their successor. But one unofficially used the name Iran, Eranshahr, and similar national designations, particularly Mamalek-e Iran or "Iranian lands", which exactly translated the old Avestan term Ariyanam Daihunam. On the other hand, when the Safavids (not Reza Shah, as is popularly assumed) revived a national state officially known as Iran, bureaucratic usage in the Ottoman Empire and even Iran itself could still refer to it by other descriptive and traditional appellations".
- ISBN 978-1-107-03023-7.
- ^
- Roemer, H.R. (1986). "The Safavid Period" in Jackson, Peter; Lockhart, Laurence. The Cambridge History of Iran, Vol. 6: The Timurid and Safavid Periods. Cambridge University Press. pp. 189–350
- Savory, Roger M.; Karamustafa, Ahmet T. (1998) ESMĀʿĪL I ṢAFAWĪ. Encyclopaedia Iranica Vol. VIII, Fasc. 6, pp. 628–636
- Ghereghlou, Kioumars (2016). ḤAYDAR ṢAFAVI. Encyclopaedia Iranica
- Matthee, Rudi (2008). SAFAVID DYNASTY. Encyclopaedia Iranica
- ^ Fisher et al. 1986, p. 211.
- ^ Roy 2014, p. 44.
- ^ a b c Sicker 2000, p. 187.
- ISBN 975-6782-39-0, p. 895. (in Turkish)
- ^ Fisher et al. 1986, pp. 212, 245.
- ^ a b c Rayfield 2013, p. 164.
- ^ Dale, Stephen Frederic (2020). "Turks, Turks and türk Turks: Anatolia, Iran and India in Comparative Perspective". In Peacock, A.C.S.; McClary, Richard Piran (eds.). Turkish History and Culture in India: Identity, Art and Transregional Connections. Brill. p. 74.
It was, first of all, an Iranian state. Ismāʽīl took the Iranian term Pādshāh-i Irān, following his occupation of Tabriz in 1501, using a title that recognized Iran, a name revived by the Ilkhanid Mongols and used by the Aqqoyunlu.
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- ^ a b Savory 2007, p. 41.
- ^ Michael Axworthy, Iran: Empire of the Mind (Penguin, 2008) p. 133
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- ^ A Narrative of Italian Travels in Persia, in the Fifteenth and Sixteenth Centuries (1873), s. 61
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- ^ Mikaberidze 2015, p. 242.
- ^ Momen (1985), p. 107.
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- ^ Amanat 2017, p. 62.
- ^ Mitchell 2009, p. 32.
- ^ Mitchell 2009, p. 4.
- ^ Mitchell 2009, p. 199.
- ^ Encyclopædia Iranica. ٍIsmail Safavi Archived October 21, 2007, at the Wayback Machine
- S2CID 159929872.
- S2CID 161700244.
- ISBN 978-0857716767.
- ^ a b Dale, Stephen Frederic (2020). "Turks, Turks and türk Turks: Anatolia, Iran and India in Comparative Perspective". In Peacock, A.C.S.; McClary, Richard Piran (eds.). Turkish History and Culture in India: Identity, Art and Transregional Connections. Brill. pp. 73–74.
- ^ S2CID 159929872.
- ^ Karakaya-Stump, Ayfer (2020). Kizilbash-Alevis in Ottoman Anatolia Sufism, Politics and Community. Edinburgh University Press. p. 252 (note 53).
- ISSN 1873-9830.
- ^ M.B. Dickson and S.C. Welch, The Houghton Shahnameh, 2 vols. (Cambridge, Mass., and London, 1981. See p. 34 of vol. I).
- Encyclopedia of Islam, 2nd ed.
- ^ H. Javadi and K. Burrill. Azerbaijan. Azeri Literature in Iran. Encyclopædia Iranica, 1998. Vol. III. pp. 251–255.
- ^ "Iranica.com - ESMAÚ¿ÈL I S®AFAWÈ". Archived from the original on 2007-10-21. Retrieved 2013-10-20.
- ^ Newman 2008, p. 13.
- ^ Vladimir Minorsky: The Poetry of Shāh Ismā'īl I, Bulletin of the School of Oriental and African Studies, University of London, Vol. 10, No. 4. (1942), s. 1042a–1043a
- AleviLiterature, no specified origin
- ^ RM Savory, "Safavids", Encyclopedia of Islam, 2nd ed. pp. 185–186
- ^ a b Roemer 1986, p. 211.
- ISBN 978-1598843361p. 432
- ISBN 978-3922968696. It was also during the Safavid period that the famous Azeri folk romances – Shah Esmail, Asli-Karam, Ashiq Gharib, Koroghli, which are all considered bridges between local dialects and the classical language – were created and in time penetrated into Ottoman, Uzbek, and Persian literatures. The fact that some of these lyrical and epic romances are in prose may be regarded as another distinctive feature of Azeri compared to Ottoman and Chaghatay literatures.
- ^ Отмечен день рождения Шаха Исмаила Хатаи Archived 2004-12-10 at the Wayback Machine
- ^ "Ilham Aliyev visited newly-built park where statue of Shah Ismail Khatai was moved". Official web-site of President of Azerbaijan. Retrieved 2020-03-06.
- ^ "Опера "Шах Исмаил"". citylife.az. Archived from the original on 2016-11-05.
- ^ Э.Г. Абасова. Магомаев А. М. Музыкальная энциклопедия. – М.: Советская энциклопедия, Советский композитор. Под ред. Ю. В. Келдыша. 1973–1982.
- ^ a b c d e Iran Society (Calcutta, India) (1960). Indo-iranica (in Slovenian). Iran Society. Retrieved 2021-11-25.
- ^ a b c d e f g Youssef-Jamālī, Moḥammad Karim (2013-07-05). "Life and personality of S̲hāh Ismāʻīl I (1487–1524)". ERA Home: 353–60. Retrieved 2021-11-25.
- ISBN 978-88-6086-010-1.
- ^ "The Jahangirnama : memoirs of Jahangir, Emperor of India : Jahangir, Emperor of Hindustan, 1569–1627". Internet Archive. 1999. p. 88. Retrieved 2021-11-25.
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