Ismail I

Ismail I (Persian: اسماعیل‎, romanized: Esmāʿīl, pronounced [esmɒːʔiːl]; July 17, 1487 – May 23, 1524), also known as Shah Ismail I (شاه اسماعیل), was the founder of the Safavid dynasty, ruling from 1501 to 23 May 1524 as Shah of Iran (Persia).

For the Sultan of Granada, see Ismail I of Granada.
Ismail I
اسماعیل یکم
Portrait of Ismail I
Shahanshah of Iran
ReignJuly 1501 – 23 May 1524
Coronation7 November 1502
SuccessorTahmasp I
Viziers
Born17 July 1487
Ardabil, Iran
Died23 May 1524(1524-05-23) (aged 36)
Near Tabriz, Iran
Burial
Sheikh Safi Shrine Ensemble, Ardabil, Iran
SpouseBehruza Khanum
Tajlu Khanum
IssueSee below
Full name
Abu'l-Moẓaffar Ismā'īl ibn Shaykh Ḥaydar ibn Shaykh Junayd
Regnal name
Shah Ismail I
HouseHouse of Safavi
FatherShaykh Haydar
MotherHalima Begum
ReligionTwelver Shia Islam

The rule of Ismail is one of the most vital in the history of Iran. 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, but had been controlled by a series of Arab caliphs, Turkic sultans, and Mongol khans. Although many Iranian dynasties rose to power amidst this whole period, it was only under the Buyids that a vast part of Iran proper returned to Iranian rule (945-1055).[1]

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, Azerbaijan Republic, Armenia, most of Georgia, the North Caucasus, Iraq, Kuwait and Afghanistan, as well as parts of modern-day Syria, Turkey, Pakistan, Uzbekistan and Turkmenistan.[2][3][4][5] It also reasserted the Iranian identity in large parts of Greater Iran.[6] The legacy of the Safavid Empire was also the revival of Iran as an economic stronghold between East and West, the establishment of an efficient state and bureaucracy, its architectural innovations and its patronage for fine arts.

One of his first actions, was the proclamation of the Twelver sect of Shia Islam to be the official religion of his newly formed state, which had major consequences for the ensuing history of Iran. Furthermore, this drastic act also gave him a political benefit of separating the growing Safavid state from its strong Sunni neighbors—the Ottoman Empire to the west and the Uzbek confederation to the east. However, it brought into the Iranian body politic the implied inevitability of consequent conflict between the shah, the design of a "secular" state, and the religious leaders, who saw all secular states as unlawful and whose absolute ambition was a theocratic state.

Ismail was also a prolific poet who, under the pen name Khaṭāʾī (which means "he who made a mistake" or "he who was wrong" in Persian), contributed greatly to the literary development of the Azerbaijani language.[7] He also contributed to Persian literature, though few of his Persian writings survive.[8]

Origins
See also: Safavid dynasty and Safavid dynasty family tree
The battle between the young Ismail and Shah Farrukh Yassar of Shirvan

Ismail was born to Martha and Shaykh Haydar on July 17, 1487, in Ardabil. His father, Haydar, was the sheikh of the Safavid tariqa (Sufi order) and a direct descendant of its Kurdish founder,[9][10][11] Safi-ad-din Ardabili (1252–1334). Ismail was the last in this line of hereditary Grand Masters of the order, prior to his ascent to a ruling dynasty.

Ismail was a great-great grandson of Emperor Alexios IV of Trebizond and King Alexander I of Georgia. His mother Martha, better known as Halima Begum, was the daughter of Uzun Hasan by his Pontic Greek wife Theodora Megale Komnene, better known as Despina Khatun.[12] Despina Khatun was the daughter of Emperor John IV of Trebizond. She had married Uzun Hassan in a deal to protect the Empire of Trebizond from the Ottoman Turks.[13]

Ismail grew up bilingual, speaking Persian and Azerbaijani.[14][15] His ancestry was mixed, from various ethnic groups such as Georgians, Greeks, Kurds and Turkomans;[16][17][18][19] the majority of scholars agree that his empire was an Iranian one.[2][3][4][5][20]

In 700/1301, Safi al-Din assumed the leadership of the Zahediyeh, a significant Sufi order in Gilan, from his spiritual master and father-in-law Zahed Gilani. The order was later known as the Safavid. One genealogy claimed that Sheikh Safi (the founder of the order and Ismael's ancestor) was a lineal descendant of Ali. Ismail also proclaimed himself the Mahdi and a reincarnation of Ali.[21]

Life
Ismail declares himself shah by entering Tabriz, painter Chingiz Mehbaliyev, in private collection.

In 1488, the father of Ismail was killed in a battle at Tabasaran against the forces of the Shirvanshah Farrukh Yassar and his overlord, the Aq Qoyunlu, a Turkic tribal federation which controlled most of Iran. In 1494, the Aq Qoyunlu captured Ardabil, killing Ali Mirza Safavi, the eldest son of Haydar, and forcing the seven year-old Ismail to go into hiding in Gilan, where under Sultan 'Ali Mirza Karkiya, he received education under the guidance of scholars.

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.[22]

Reign
The battle between Ismail I and Muhammad Shaybani

Conquest of Iran and its surroundings

In the summer of 1500, Ismail rallied about 7,000 Qizilbash troops at Erzincan, including members of the Ustajlu, Rumlu, Takkalu, Dhu'l-Qadar, Afshar, Qajar, and Varsaq.[23] Qizilbash forces passed over the Kura River in December 1500, and marched towards the Shirvanshah's state. They defeated the forces of the Shirvanshah Farrukh Yassar near Cabanı (present-day Shamakhi Rayon, Azerbaijan Republic)[24] or at Gulistan (present-day Gülüstan, Goranboy, Nagorno-Karabakh),[25][26] and subsequently went on to conquer Baku.[26][27] Thus, Shirvan and its dependencies (up to southern Dagestan in the north) were now Ismail's. The Shirvanshah line nevertheless continued to rule Shirvan under Safavid suzerainty for some more years, until 1538, when, during the reign of Ismail's son, Tahmasp I (r. 1524-1576), from then on it came to be ruled by a Safavid governor.[28] After the conquest, Ismail had Alexander I of Kakheti send his son Demetre to Shirvan to negotiate a peace agreement.[29]

The successful conquest had alarmed the ruler of the Aq Qoyunlu, Alvand, who subsequently proceeded north from Tabriz, and crossed the Aras River in order to challenge the Safavid forces, and a pitched battle was fought at Sarur in which Ismail's army came out victorious despite being outnumbered by four to one.[26] Shortly before his attack on Shirvan, Ismail had made the Georgian kings Constantine II and Alexander I of respectively the kingdoms of Kartli and Kakheti, attack the Ottoman possessions near Tabriz, on the promise that he would cancel the tribute that Constantine was forced to pay to the Ak Koyunlu once Tabriz was captured.[29] After eventually conquering Tabriz and Nakhchivan, Ismail broke the promise he had made to Constantine II, and made both the kingdoms of Kartli as well as Kakheti his vassals.[29]

In July 1501, Ismail was enthroned as Shah of Iran[30] choosing Tabriz as his capital. He appointed his former guardian and mentor Husayn Beg Shamlu as the vakil (vicegerent) of the empire and the commander-in-chief (amir al-umara) of the Qizilbash army.[31][32] His army was composed of tribal units, the majority of which were Turkmen from Anatolia and Syria with the remainder Kurds and Čaḡatāy.[33] He also appointed a former Iranian vizier of the Aq Qoyunlu, named Mohammad Zakariya Kujuji, as his vizier.[34] After proclaiming himself Shah, Ismail also proclaimed Twelver Shi'ism to be the official and compulsory religion of Iran. He enforced this new standard by the sword, dissolving Sunni Brotherhoods and executing anyone who refused to comply to the newly implemented Shi'ism [35]

After defeating an Aq Qoyunlu army in 1502, Ismail took the title of "Shah of Iran".[36] In the same year he gained possession of Erzincan and Erzurum,[37] while a year later, in 1503, he conquered Eraq-e Ajam and Fars; one year later he conquered Mazandaran, Gorgan, and Yazd. In 1507, he conquered Diyabakir. During the same year, Ismail appointed the Iranian Amir Najm al-Din Mas'ud Gilani as the new vakil. This was because Ismail had begun favoring the Iranians more than the Qizilbash, who, although they had played a crucial role in Ismail's campaigns, possessed too much power and were no longer considered trustworthy.[38][39]

One year later, Ismail forced the rulers of Khuzestan, Lorestan, and Kurdistan to become his vassals. The same year, Ismail and Husayn Beg Shamlu seized Baghdad, putting an end to the Aq Qoyunlu.[1][40] Ismail then began destroying Sunni sites in Baghdad, including tombs of Abbasid Caliphs and tombs of Imam Abū Ḥanīfah and Abdul Qadir Gilani.[41]

By 1510, he had conquered the whole of Iran (including Shirvan), southern Dagestan (with its important city of Derbent), Mesopotamia, Armenia, Khorasan, and Eastern Anatolia, and had made the Georgian kingdoms of Kartli and Kakheti his vassals.[42][43] In the same year, Husayn Beg Shamlu lost his office as commander-in-chief in favor of a man of humble origins, Mohammad Beg Ustajlu.[38] Ismail also appointed Najm-e Sani as the new vakil of the empire due to the death of Mas'ud Gilani.[39]

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.[44] 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.[45]

War against the Ottomans
Artwork of the Battle of Chaldiran

The active recruitment of support for the Safavid cause among the Turcoman tribes of Eastern Anatolia, among tribesmen who were Ottoman subjects, had inevitably placed the neighbouring Ottoman empire and the Safavid state on a collision course.[46] As the Encyclopaedia Iranica states, "As orthodox or Sunni Muslims, the Ottomans had reason to view with alarm the progress of Shīʿī ideas in the territories under their control, but there was also a grave political danger that the Ṣafawīya, if allowed to extend its influence still further, might bring about the transfer of large areas in Asia Minor from Ottoman to Persian allegiance".[46] By the early 1510s, Ismail's rapidly expansionist policies had made the Safavid border in Asia Minor shift even further west. In 1511, there was a widespread pro-Safavid rebellion in southern Anatolia by the Takkalu Qizilbash tribe, known as the Şahkulu Rebellion,[46] and an Ottoman army that was sent in order to put down the rebellion down was defeated.[46] A large-scale incursion into Eastern Anatolia by Safavid ghazis under Nūr-ʿAlī Ḵalīfa coincided with the accession of Sultan Selim I in 1512 to the Ottoman throne, and became the casus belli which led to Selim's decision to invade Safavid Iran two years later.[46] Selim and Ismail had been exchanging a series of belligerent letters prior to the attack. While the Safavid forces were at Chaldiran and planning on how to confront the Ottomans, Mohammad Khan Ustajlu, who served as the governor of Diyabakir, and Nur-Ali Khalifa, a commander who knew how the Ottomans fought, proposed that they should attack as quickly as possible.[47] This proposal was rejected by the powerful Qizilbash officer Durmish Khan Shamlu, who rudely said that Mohammad Khan Ustajlu was only interested in the province which he governed. The proposal was rejected by Ismail himself, who said; "I am not a caravan-thief; whatever is decreed by God, will occur."[47]

Personal items of Shah Ismail I captured by Selim I during battle of Chaldiran. Topkapi Museum. Istanbul

Selim I eventually defeated Ismail at the battle of Chaldiran in 1514.[48] Ismail's army was more mobile and his soldiers were better prepared, but the Ottomans prevailed due in large part to their efficient modern army, and possession of artillery, black powder and muskets. Ismail was wounded and almost captured in battle. Selim entered the Iranian capital of Tabriz in triumph on September 5,[49] but did not linger. A mutiny among his troops, fearing a counterattack and entrapment by fresh Safavid forces called in from the interior, forced the triumphant Ottomans to withdraw prematurely. This allowed Ismail to recover. Among the booty from Tabriz was Ismail's favorite wife, for whose release the Sultan demanded huge concessions, which were refused. Despite his defeat at the Battle of Chaldiran, Ismail quickly recovered most of his kingdom, from east of the Lake Van to the Persian Gulf. However, the Ottomans managed to annex for the first time Eastern Anatolia and parts of Mesopotamia, as well as briefly northwestern Iran.[50]

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.[51]

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.[52]

Late reign and death
Shah Ismail I's grave at Sheikh Safi al-Din Khānegāh and Shrine Ensemble

After the Battle of Chaldiran, Ismail lost his supernatural air and the aura of invincibility, gradually falling into heavy drinking of alcohol.[53] He retired to his palace, never again participated in a military campaign,[54] and withdrew from active participation in the affairs of the state. He left these to his vizier, Mirza Shah Husayn,[55] who became his close friend and drinking companion. This allowed Mirza Shah Husayn to gain influence over Ismail and expand his authority.[56] Mirza Shah Husayn was assassinated in 1523 by a group of Qizilbash officers, after which Ismail appointed Zakariya's son Jalal al-Din Mohammad Tabrizi as his new vizier. Ismail died on 23 May 1524 at the relatively early age of thirty-six. He was buried in Ardabil, and was succeeded by his son Tahmasp I.

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 Safavids later briefly lost Balkh and Kandahar to the Mughals, and nearly lost Herat to the Uzbeks.[57]

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.[58]

Ismail's poetry
Bust of Ismail I in Ganja, Republic of Azerbaijan

Ismail is also known for his poetry using the pen-name Khaṭā'ī (Arabic: خطائی‎ "Sinner").[59] He wrote in the Azerbaijani language, a Turkic language mutually intelligible with Turkish,[60] and in the Persian language. He is considered an important figure in the literary history of Azerbaijani language and has left approximately 1400 verses in this language, which he chose to use for political reasons.[60] Approximately 50 verses of his Persian poetry have also survived. 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.[61] 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.[62]

Most of the poems are concerned with love—particularly of the mystical Sufi kind—though there are also poems propagating Shi'i doctrine and Safavi politics. His other serious works include the Nasihatnāme in Azerbaijani language,[8][63] a book of advice, and the unfinished Dahnāme in Azerbaijani language,[8][63] a book which extols the virtues of love.

Along with the poet Imadaddin Nasimi, Khatā'ī is considered to be among the first proponents of using a simpler Azerbaijani language in verse that would appeal to a broader audience. His work is most popular in Azerbaijan, as well as among the Bektashis of Turkey. There is a large body of Alevi and Bektashi poetry that has been attributed to him. The major impact of his religious writings, in the long run, was the conversion of Persia from Sunni to Shia Islam.[64]

The following anecdote demonstrates the status of vernacular Turkish and Persian in the Ottoman Empire and in the incipient Safavid state. Khatā'ī sent a poem in Turkish to the Ottoman Sultan Selim I before going to war in 1514. In a reply the Ottoman Sultan answered in Persian to indicate his contempt.

Examples of his poems are:[65][66]

Poetry example 1

Today I have come to the world as a Master. Know truly that I am Haydar's son.
I am Fereydun, Khosrow, Jamshid, and Zahak. I am Zal'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 signet-ring on Sulayman's finger. Muhammad 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 is Fātima, my father is 'Ali; and eke I am the Pīr of the Twelve 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 the Ka'ba of 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 a Husaynid and 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[67]

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 ulama (the religious class) and the merchant community. The latter included merchants trading in the bazaars, the trade and artisan guilds (asnaf) and members of the quasi-religious organizations run by dervishes (futuvva). Because of the relative insecurity of property ownership in Persia, many private landowners secured their lands by donating them to the clergy as so-called vaqf. They would thus retain the official ownership and secure their land from being confiscated by royal commissioners or local governors, as long as a percentage of the revenues from the land went to the ulama. Increasingly, members of the religious class, particularly the mujtahids and the seyyeds, gained full ownership of these lands, and, according to contemporary historian Iskandar Munshi, Persia started to witness the emergence of a new and significant group of landowners.[68]

Appearance and skills
Shah Ismail I as depicted in a 1590s engraving by Theodor de Bry

Ismail was described by contemporaries as having a regal appearance, gentlemanly in quality and youthfulness. He also had a fair complexion and red hair.[69] His appearance compared to other olive-skinned Persians, his descent from the Safavid Shaykhs, and his religious ideals, contributed to people's expectation based on various legends circulating during this period of heightened religious awareness in Western Asia.[69]

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.[57]

Legacy

Ismail's greatest legacy was establishing an empire which lasted over 200 years. As Alexander Mikaberidze states, "The Safavid dynasty would rule for two more centuries [after Ismail's death] and establish the basis for the modern-nation state of Iran."[70] Even after the fall of the Safavids in 1736, their cultural and political influence endured through the era of Afsharid, Zand, Qajar, and Pahlavi dynasties into the modern Islamic Republic of Iran as well as the neighboring Azerbaijan Republic, where Shi'a Islam is still the dominant religion as it was during the Safavid era.

Literature

In the Safavid period, the famous Azeri folk romance Shah Ismail emerged.[71] 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

Statues

Music

Shah Ismayil is the name of an Azerbaijani mugham opera in 6 acts and 7 scenes composed by Muslim Magomayev,[74] in 1915-1919.[75]

Other

Shah Ismail Order (the highest Azerbaijani military award presented by the Commander-in-chief and President of Azerbaijan)

Issue
Statue of Ismail I in Ardabil, Iran
  • Sons:
    • Tahmasp I
    • Prince 'Abul Ghazi Sultan Alqas Mirza (15 March 1515 – 9 April 1550) Governor of 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. m. Khadija Sultan Khanum, having had issue, two sons,
      • Sultan Ahmad Mirza (died 1568)
      • Sultan Farrukh Mirza (died 1568)
    • Prince Sultan Rustam Mirza (born 13 September 1517)
    • Prince '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 issue, 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.
    • Prince 'Abu'l Fat'h Sultan Moez od-din Bahram Mirza (7 September 1518 – 16 September 1550) Governor of Khorasan 1529–1532, Gilan 1536–1537 and Hamadan 1546–1549. m. Zainab Sultan Khanum. She had issue, four sons and one daughter:
    • Prince Soltan Hossein Mirza (born 11 December 1520)
  • Daughters:
    • Princess Shahnavaz Begum, m. 14 May 1513, Prince Şehzade Murad Effendi, elder son of Şehzade Ahmet, Crown Prince of Ottoman Empire, son of Bayezid II.
    • Princess Gunish Khanum (26 February 1507 – 2 March 1533) m. (first) at Hamadan, 24 August 1518, Sultan Mozaffar Amir-i-Dibaj (k. at Tabriz, 23 September 1536), Governor of Rasht and Fooman 1516–1535, son of Amir Hisam od-din Amir-i-Dibaj.
    • Princess Pari Khan Khanum (not to be mistaken with Tahmasp's daughter Pari Khan Khanum) m. on 4 October 1521, Shirvanshah Khalil II Governor of Shirvan 1523–1536, son of Shirvanshah Ibrahim II.
    • Princess Khair un-nisa Khanish Khanum (died 12 March 1564) m. 1537, Seyyed Nur od-din Nimatu'llah Baqi Yazdi (d. 21 July 1564), son of Mir Nezam od-din 'Abdu'l Baqi Yazdi.
    • Princess Shah Zainab Khanum (born 1519 – died 1556) m. Muhammad Khan Sharaf Ughali Takalu.
    • Princess Farangis Khanum (born 1519) m. Abdullah Khan Ustajalu, Governor General of Shirvan.
    • Princess Mahin Banu Khanum (1519 – 20 January 1562)

Ancestry
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See also

References
  1. Savory 1998, pp. 628-636.
  2. Helen Chapin Metz. Iran, a Country study. 1989. University of Michigan, p. 313.
  3. Emory C. Bogle. Islam: Origin and Belief. University of Texas Press. 1989, p. 145.
  4. Stanford Jay Shaw. History of the Ottoman Empire. Cambridge University Press. 1977, p. 77.
  5. Andrew J. Newman, Safavid Iran: Rebirth of a Persian Empire, IB Tauris (March 30, 2006).
  6. 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.
  7. G. Doerfer, "Azeri Turkish", Encyclopaedia Iranica, viii, Online Edition, p. 246.
  8. "ESMĀʿĪL I ṢAFAWĪ – Encyclopaedia Iranica". iranicaonline.org. Retrieved 2014-10-15.
  9. Tapper, Richard (1997). Frontier Nomads of Iran: A Political and Social History of the Shahsevan. Cambridge University Press. p. 39. ISBN 978-0521583367. 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 ...
  10. Savory 1997, p. 8.
  11. Kamal, Muhammad (2006). Mulla Sadra's Transcendent Philosophy. Ashgate Publishing, Ltd. p. 24. 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 ...
  12. Peter Charanis. "Review of Emile Janssens' Trébizonde en Colchide", Speculum, Vol. 45, No. 3,, (Jul., 1970), p. 476
  13. Anthony Bryer, open citation, p. 136
  14. 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 pg 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.]".
  15. 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): 1006–53.
    • 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
  17. RM Savory. Ebn Bazzaz. Encyclopædia Iranica
  18. 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.
  19. Peter B. Golden: An Introduction to the History of the Turkic Peoples; In: Osman Karatay, Ankara 2002, p.321
  20. Alireza Shapur Shahbazi (2005), "The History of the Idea of Iran", in Vesta Curtis ed., Birth of the Persian Empire, IB 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".
  21. Blake, Stephen P (2013). Time in Early Modern Islam: Calendar, Ceremony, and Chronology in the Safavid, Mughal and Ottoman Empires. Cambridge University Press. p. 27. 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
  23. Savory 1998, pp. 628–636.
  24. Fisher et al. 1986, p. 211.
  25. Roy 2014, p. 44.
  26. Sicker 2000, p. 187.
  27. Nesib Nesibli, "Osmanlı-Safevî Savaşları, Mezhep Meselesi ve Azerbaucan", Türkler, Cilt 6, Yeni Türkiye Yayınları, Ankara, 2002, ISBN 975-6782-39-0, p. 895. (in Turkish)
  28. Fisher et al. 1986, pp. 212, 245.
  29. Rayfield 2013, p. 164.
  30. The New Encyclopædia Britannica: Micropædia, Encyclopædia Britannica, 1991, ISBN 978-0-85229-529-8, p. 295.
  31. Bosworth & Savory 1989, pp. 969-971.
  32. Savory 2007, p. 36.
  33. http://www.iranicaonline.org/articles/army-iii
  34. Newman 2008, p. 16.
  35. Cleveland, William L. "A History of the Modern Middle East" (Westview Press, 2013) pg 131
  36. Woodbridge Bingham, Hilary Conroy, Frank William Iklé, A History of Asia: Formations of Civilizations, From Antiquity to 1600, and Bacon, 1974, p. 116.
  37. Eastern Turkey: An Architectural & Archaeological Survey, Volume II p 289
  38. Savory 2007, p. 50.
  39. Mazzaoui 2002.
  40. Savory 2007, p. 37.
  41. History of the Ottoman Empire and modern Turkey
  42. "History of Iran:Safavid Empire 1502 - 1736". Retrieved 16 December 2014.
  43. "Edge of Empires: A History of Georgia". Retrieved 15 December 2014.
  44. Eraly, Abraham (17 September 2007). Emperors Of The Peacock Throne: The Saga of the Great Moghuls. Penguin Books Limited. p. 25. ISBN 978-93-5118-093-7.
  45. Soucek 1982, pp. 105-106.
  46. Shah Ismail I Retrieved July 2015
  47. Savory 2007, p. 41.
  48. Michael Axworthy, Iran: Empire of the Mind (Penguin, 2008) p.133
  49. The later Crusades, 1274–1580: from Lyons to Alcazar Door Norman Housley, page 120, 1992
  50. Ira M. Lapidus. "A History of Islamic Societies" Cambridge University Press. ISBN 1139991507 p 336
  51. Savory, R. (2007). Iran Under the Safavids. Cambridge University Press. p. 43. ISBN 9780521042512. Retrieved 2014-10-15.
  52. A Narrative of Italian Travels in Persia, in the Fifteenth and Sixteenth Centuries (1873), s. 61
  53. The Cambridge History of Islam, Part 1, By Peter Malcolm Holt, Ann K. S. Lambton, Bernard Lewis, p. 401.
  54. Mikaberidze 2015, p. 242.
  55. Momen (1985), p. 107.
  56. Savory 2007, p. 47.
  57. "ESMĀʿĪL I ṢAFAWĪ – Encyclopaedia Iranica". iranicaonline.org. Retrieved 2014-10-15.
  58. The Cambridge history of Iran by William Bayne Fisher p.384ff
  59. Encyclopædia Iranica. ٍIsmail Safavi Archived October 21, 2007, at the Wayback Machine
  60. V. Minorsky, "The Poetry of Shah Ismail I," Bulletin of the School of Oriental and African Studies, University of London 10/4 (1942): 1006–53.
  61. M.B. Dickson and S.C. Welch, The Houghton Shahnameh, 2 vols. (Cambridge, Mass., and London, 1981. See p. 34 of vol. I).
  62. R.M. Savory, "Safavids", Encyclopedia of Islam, 2nd edition
  63. H. Javadi and K. Burrill. Azerbaijan. Azeri Literature in Iran. — Encyclopædia Iranica, 1998. — Vol. III. — P. 251-255.
  64. "Archived copy". Archived from the original on 2007-10-21. Retrieved 2013-10-20.CS1 maint: archived copy as title (link)
  65. Newman 2008, p. 13.
  66. 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
  67. Alevi Literature, no specified origin
  68. RM Savory, Safavids, Encyclopedia of Islam, 2nd ed page 185–6
  69. Roemer 1986, p. 211.
  70. Mikaberidze, Alexander. Conflict and Conquest in the Islamic World: A Historical Encyclopedia. Vol. 1. ABC-CLIO, 31 jul. 2011 ISBN 978-1598843361 p 432
  71. Sakina Berengian. Azeri and Persian literary works in twentieth century Iranian Azerbaijan. — Berlin: Klaus Schwarz Verlag, 1988. — С. 20. — 238 с. — ISBN 9783922968696. 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.
  72. Отмечен день рождения Шаха Исмаила Хатаи Archived 2004-12-10 at the Wayback Machine
  73. "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.
  74. "Опера "Шах Исмаил"". citylife.az. Archived from the original on 2016-11-05.
  75. Э. Г. Абасова. Магомаев А. М. Музыкальная энциклопедия. — М.: Советская энциклопедия, Советский композитор. Под ред. Ю. В. Келдыша. 1973—1982.

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Ismail I
Safavid Dynasty
New creation Shah of Persia
1502–1524		 Succeeded by
Tahmasp I
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