شاه اسماعیل یکم
|Shahanshah of Iran
Shah Ismail I.
|Consort||Daughter of Shirvanshah Khalilullah II|
|Mother||Halima Begum (also known as Martha)|
|Born||July 17, 1487
|Died||May 23, 1524
Ismail I, (July 17, 1487 – May 23, 1524), known in Persian as Shāh Ismāʿil, (Persian: شاه اسماعیل; full name: Abū l-Muzaffar bin Haydar as-Safavī), was Shah of Iran (1501) and the founder of the Safavid dynasty which survived until 1736. Isma'il started his campaign in Iranian Azerbaijan in 1500 as the leader of the Safaviyya, a Twelver Shia militant religious order, and unified all of Iran by 1509. Born in Ardabil in Northwestern Iran, he was the king (shah) of the Safavid dynasty from 1501 to 1524.
The dynasty founded by Ismail I would rule for over two centuries, being one of the greatest Persian empires after the Muslim conquest of Persia and at its height being amongst the most powerful empires of its time, ruling all of Iran, Azerbaijan, Armenia, most of Georgia, the North Caucasus, Iraq, Kuwait, and Afghanistan, as well as parts of modern day Syria, Turkey, Pakistan, Uzbekistan, and Turkmenistan at their height. it also reasserted the Iranian identity in Greater Iran, The legacy of the Safavid Empire was also the revival of Persia as an economic stronghold between East and West, the establishment of an efficient state and bureaucracy, their architectural innovations and their patronage for fine arts.
Ismail played a key role in the rise of Twelver Islam; he converted Iran from Sunni to Shi'a Islam, importing religious authorities from the Levant. In Alevism, Shah Ismail remains revered as a spiritual guide.
Ismail was also a prolific poet who, under the pen name Khatā'ī (which means "sinner" in Arabic) contributed greatly to the literary development of the Azerbaijani language. He also contributed to Persian literature, though few of his Persian writings are still in existence.
- 1 Origins
- 2 Life
- 3 Reign
- 4 Late reign and death
- 5 Ismail's poetry
- 6 Emergence of a clerical aristocracy
- 7 Appearance and skills
- 8 Legacy
- 9 Memory
- 10 Alevism
- 11 Issue
- 12 Ancestry
- 13 See also
- 14 References
- 15 Sources
Ismail was born to Martha and Shaykh Haydar on July 17, 1487 in Ardabil. His father, Haydar, was the sheikh of the Safaviyya Sufi order and a direct descendant of its Kurdish founder, Safi-ad-din Ardabili (1252–1334). Ismail was the last in line of hereditary Grand Masters of the Safaviyah Sufi 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. Despina Khatun was the daughter of Emperor John IV of Trebizond. (She had married Uzun Hassan in a deal to protect the Greek Empire of Trebizond from the Ottomans.) Ismail grew up bilingual, speaking Persian and Azerbaijani. Although Ismail I did not only have Kurdish ancestry, but also descent from various other ethnic groups, the majority of scholars agree that his empire was an Iranian one.
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. Due to the great spiritual charisma of Safi al-Din, the order was later known as the Safaviyya. Like his father and grandfather Ismail headed the Safaviyya sufi order. An invented 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.
In 1488, the father of Ismail was killed in a battle 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 7-year old Ismail to go into hiding in Gilan, where he received education under the guidance of renowned scholars.
When Ismail reached the age of 12, he came out of hiding and returned to Iranian Azerbaijan along with his followers. Ismail's advent to power was due to Turkoman tribes of Anatolia and Azerbaijan, who formed the most important part of the Qizilbash movement.
Invasion of Shirvan and Azerbaijan
In the summer of 1500, about 7000 Qizilbash forces, consisted of Ustaclu, Shamlu, Rumlu, Tekelu, Zhulkadir, Afshar, Qajar and Varsak tribes, responded to the invitation of Ismail in Erzincan. Qizilbash forces passed over the Kura River in November 1500, and marched towards the Shirvanshah's state. They defeated the forces under the Shirvanshah Farrukh Yassar near Cabanı (present-day Shamakhi Rayon, Azerbaijan), and conquered Baku.
Conquest of Iran and its surroundings
In July 1501, Ismail was enthroned as Shah of Azerbaijan, choosing Tabriz as his capital. He then 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. Furtheremore, he also appointed a former Iranian vizier of the Aq Qoyunlu, named Muhammad Zakariya Kujuji, as his vizier.
After defeating a Aq Qoyunlu army in 1502, Ismail took the title of "Shah of Iran". In 1503, Ismail 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 had played a crucial role in Ismail's campaigns, possessed too much power and were no longer very trust-able.
One year later, he made the ruler of Khuzestan, Lorestan, and Kurdistan become his vassals. During the same year, Ismail and Husayn Beg Shamlu seized Baghdad, thus putting an end to the Aq Qoyunlu. Ismail then began destroying Sunni sites in Baghdad including tombs of Abbasid Caliphs and tombs of the two Sunni figures Imam Abū Ḥanīfah and Abdul Qadir Gilani.
By 1510, he had conquered the whole of Iran and Azerbaijan, southern Dagestan (with it's important city of Derbent), Mesopotamia, Armenia, Khorasan, Eastern Anatolia, and had made Kartli and Kakheti of the Georgian kingdoms his vassal. During the same year, Husayn Beg Shamlu lost his office as commander-in-chief in favor to a man of humble origins, Muhammad Beg Ustajlu. Furthermore, Ismail had also appointed Najm-e Sani as the new vakil of the empire due to death of Mas'ud Gilani.
Some time later, Ismail I moved against the Uzbeks. In battle near the city of Merv, some 17,000 Qizilbash warriors ambushed and defeated a superior 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. 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.
War against the Ottomans
In 1514, Selim I, the Sultan of the Ottoman Empire, attacked Ismail's kingdom. 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, Muhammad 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. However, this proposal was rejected by the powerful Qizilbash officer Durmish Khan Shamlu, who rudely said that Muhammad Khan Ustajlu was only interested in the province which he governed. The proposal was also rejected by Ismail himself, who said; "I am not a caravan-thief, whatever is decreed by God, will occur."
However, Selim I eventually defeated Ismail at the battle of Chaldiran in 1514. Ismail's army was more mobile and their 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 I entered the Iranian capital of Tabriz in triumph on September 5, but did not linger. A mutiny among his troops fearing a counterattack and entrapment by the fresh Safavid forces called in from the interior, forced the triumphant Ottomans to withdraw prematurely. This allowed Ismail to recover quickly. Among the booties 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 shores of the Indian Ocean.
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.||”|
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.||”|
Late reign and death
After the Battle of Chaldiran, Ismail lost his supernatural air and the aura of invincibility, gradually falling into heavy drinking of alcohol. Ismail retired to his palace and withdrew from active participation in the affairs of the state, leaving these to his vizier, Mirza Shah Husayn, whom he became close friends with and drank together with. This made Mirza Shah Husayn gain influence over Ismail and expand his authority. However, Mirza Shah Husayn was later assassinated in 1523 by a group of Qizilbash officers, which made Ismail appoint 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 also 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 Herat to the Uzbeks.
Ismail is also known for his poetry using the pen-name Khatā'ī (Arabic: خطائی "Sinner"). 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 the young Tahmasp. 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.
He wrote in the Azerbaijani language (which is a Turkic language), 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. Approximately 50 verses of his Persian poetry have also survived.
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, a book of advice, and the unfinished Dahnāme, 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 Azeri language in verse that would thereby 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 propaganda, in the long run, was the conversion of Persia from Sunni to Shia Islam.
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.
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].
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 Murtadā '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.
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.
Appearance and skills
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.||”|
Ismail's greatest legacy was establishing an enduring empire which lasted over 200 years. Even after the fall of 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, where Shi'a Islam is still the official religion as it was during the Safavids.
In the name of Ismail I mentioned:
- Metro, District and Facility in Azerbaijan.
- The street in Ganja and Prospect in Baku.
- In 1993, in Baku was erected a monument to Ismail I.
- The sculpture was erected in Khachmaz (city) to Ismail I.
In Alevism, Shah Ismail is seen as a religious figure, and a moral spiritual leader. His teachings are in the Buyruk.
- Tahmasp I
- Prince 'Abul Ghazi Sultan Alqas Mirza (15 March 1515 – 9 April 1550) Governor of Shirvan 1538–1547. He rebelled against his brother Tahmasp, 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:
- Sultan Hassan Mirza died in his youth,
- Sultan Husain Mirza (died 1567)
- 'Abu'l Fat'h Sultan
- Ibrahim Mirza (1541–1577),
- Sultan Badi uz-Zaman Mirza (k.1577)
- Prince Soltan Hossein Mirza (born 11 December 1520)
- Princess Shahnavaz Begum, m. as his second wife, before 14 May 1513, Prince 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 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)
- Princess Farangis Khanum (born 1519)
- Princess Mahin Banu Khanum (1519 – 20 January 1562)
|Ancestors of Ismail I|
- Safavid dynasty family tree
- List of Turkic Languages poets
- Safavid conversion of Iran from Sunnism to Shiism
- Ismāʿīl I, in Encyclopædia Britannica, online ed., 2011
- Woodbridge Bingham, Hilary Conroy, Frank William Iklé, A History of Asia: Formations of Civilizations, From Antiquity to 1600, and Bacon, 1974, p. 116.
- Encyclopedia Iranica. R.M. Savory. Esmail Safawi
- Helen Chapin Metz. Iran, a Country study. 1989. University of Michigan, p. 313.
- Emory C. Bogle. Islam: Origin and Belief. University of Texas Press. 1989, p. 145.
- Stanford Jay Shaw. History of the Ottoman Empire. Cambridge University Press. 1977, p. 77.
- Andrew J. Newman, Safavid Iran: Rebirth of a Persian Empire, IB Tauris (March 30, 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.
- Ismāʿīl I at Encyclopædia Britannica
- G. Doerfer, "Azeri Turkish", Encyclopaedia Iranica, viii, Online Edition, p. 246.
- "ESMĀʿĪL I ṢAFAWĪ – Encyclopaedia Iranica". iranicaonline.org. Retrieved 2014-10-15.
- Richard Tapper, Frontier nomads of Iran: a political and social history of the Shahsevan, Cambridge University Press, 1997, ISBN 978-0-521-58336-7, p. 39;"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 ...".
- EBN BAZZAZ Encyclopedia Iranica
- Muḥammad Kamāl, Mulla Sadra's Transcendent Philosophy, Ashgate Publishing Inc, 2006, ISBN 0-7546-5271-8, p. 24;"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 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.]".
- 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.
- "Peoples of Iran" Encyclopædia Iranica. RN Frye.
- 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
- 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".
- Time in Early Modern Islam: Calendar, Ceremony, and Chronology Page 23 By Stephen P. Blake 
- Encyclopaedia Iranica. R. N. Frye. Peoples of Iran.
- Faruk Sümer, Safevi Devletinin Kuruluşu ve Gelişmesinde Anadolu Türklerinin Rolü, Türk Tarih Kurumu Yayınları, Ankara, 1992, p. 15. (Turkish)
- Nesib Nesibli, "Osmanlı-Safevî Savaşları, Mezhep Meselesi ve Azerbaucan", Türkler, Cilt 6, Yeni Türkiye Yayınları, Ankara, 2002, ISBN 975-6782-39-0, p. 895. (Turkish)
- The New Encyclopædia Britannica: Micropædia, Encyclopædia Britannica, 1991, ISBN 978-0-85229-529-8, p. 295.
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- Savory 2007, p. 36.
- Newman 2008, p. 16.
- Savory 2007, p. 50.
- Mazzaoui 2002.
- Savory 1998, pp. 628-636.
- Savory 2007, p. 37.
- History of the Ottoman Empire and modern Turkey
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- A Narrative of Italian Travels in Persia, in the Fifteenth and Sixteenth Centuries (1873), s. 61
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- Savory 2007, p. 47.
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- Encyclopedia Iranica. ٍIsmail Safavi[dead link]
- M.B. Dickson and S.C. Welch, The Houghton Shahnameh, 2 vols. (Cambridge, Mass., and London, 1981. See p. 34 of vol. I).
- R.M. Savory, "Safavids", Encyclopedia of Islam, 2nd edition
- 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.
- 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
- RM Savory, Safavids, Encyclopedia of Islam, 2nd ed page 185–6
- Отмечен день рождения Шаха Исмаила Хатаи
- The Royal Ark
|Wikimedia Commons has media related to Shah Ismail I.|
- Momen, Moojan (1985). An Introduction to Shi'i Islam: The History and Doctrines of Twelve. Yale University Press. ISBN 0-300-03531-4.
- Savory, Roger (1998). "ESMĀʿĪL I ṢAFAWĪ". Encyclopaedia Iranica, Vol. VIII, Fasc. 6. pp. 628–636.
- Mazzaoui, Michel M. (2002). "NAJM-E ṮĀNI". Encyclopaedia Iranica.
- Newman, Andrew J. (2008). Safavid Iran: Rebirth of a Persian Empire. I.B.Tauris. pp. 1–281. ISBN 9780857716613.
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