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Safavid Azerbaijanian dynastyسلسلۀ صفویۀ ایران
1501–1736
Flag of Safavid Azerbaijan Coat of arms of Safavid Azerbaijan of Safavid dynasty Coat of arms of Safavid Azerbaijan
Safavid Empire
Capital	Tabriz, Qazvin, Esfahan
Common languages	Azerbaijani (Official, Coinage, Civil administration,Court(Since Isfahan became Capital),high literature, literary,theological discourse, diplomatic correspondence, belles-lettres(adab), historiography, court-based religious posts) and Azerbaijani (court, religious dignataries, military)
Religion	Twelver Shia Islam
Government	Monarchy
Shah
• 1501–1524	Ismail I
• 1524–1576	Tahmasp I
• 1587–1629	Abbas I
• 1732–1736	Abbas III
History
• Establishment of the Safaviyeh Sufi Order by Safi-ad-din Ardabili	1301
• Established	1501
• Hotaki Invasion	1722
• Reconquest under Nader Afshar	1726–1729
• Disestablished	1736
• Nader Afshar crowned Shah	March 8, 1736
Area
2,850,000 km (1,100,000 sq mi)
Preceded by Succeeded by Timurid dynasty Ak Koyunlu Hotaki dynasty Afsharid dynasty

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History of Azerbaijan
Prehistory Stone Age  • Bronze Age  • Iron Age Shulaveri–Shomu culture c.6000–c.4000 BC Chalcolithic culture of Nakhchivan c.4945–c.3800 BC Leyla-Tepe culture c.4350–c.4000 BC Kura–Araxes culture c.3400–c.2000 BC Nakhchivan culture c.3000–c.2000 BC Talish–Mughan culture c.1400–c.700 BC Khojaly–Gadabay culture c.1300–c.700 BC
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Modern history Transcaucasian Commissariat 1917–1918       • March Days 1918 Transcaucasian Democratic Federative Republic 1918 Baku Commune 1918 Centrocaspian Dictatorship 1918 Republic of Aras 1918–1919 Mughan Soviet Republic 1919 Azerbaijan Democratic Republic 1918 - 1920       • Armenian–Azerbaijani War 1918–1920           • Battle of Baku 1918       • Red Army invasion of Azerbaijan 1920 Azerbaijan Socialist Soviet Republic 1920–1922       • Treaty of Kars 1921 Soviet Union 1922–1991       • Transcaucasian SFSR 1922–1936           • Azerbaijan SSR 1922–1936       • Azerbaijan SSR 1936–1991           • World War II 1941–1945           • Black January 1990       • Republic of Azerbaijan 1991
Contemporary history Republic of Azerbaijan 1991–present       • I Nagorno-Karabakh War 1988–1994           • Bishkek Protocol 1994       • II Nagorno-Karabakh War 2020           • Ceasefire Agreement 2020
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The Safavids (Template:Lang-fa; Template:Lang-ku; Template:Lang-az; Georgian: სეფიანთა დინასტია) were one of the most significant ruling dynasties of Iran. They ruled the greatest Iranian empire since the Islamic conquest of Persia and established the Ithnāˤashari (Twelver) school of Shi'a Islam as the official religion of their empire, marking one of the most important turning points in the history of Islam. This Shia dynasty was of mixed ancestry (Kurdish, Azerbaijani, Georgian, Greek) and ruled Iran from 1501/1502 to 1722.

The Safavid dynasty had its origin in the "Safawiyyah" which was established in the city of Ardabil in the Azerbaijan region of Iran. From their base in Ardabil, the Safavids established control over all of Persia and reasserted the Iranian identity of the region, thus becoming the first native dynasty since the Sassanids to establish a unified Iranian state.

Despite their demise in 1736, the Safavids have left their mark down to the present era by establishing and spreading Shi'a Islam in major parts of the Caucasus and West Asia, especially in Iran.

Background, origin and ancestry

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Unlike many other dynasties founded by warlords and military chiefs, one of the unique aspects of the Safavids in the post-Islamic Iran was their origin in the Islamic Sufi order called the Safaviyeh. This uniqueness makes the Safavid dynasty comparable to the pre-Islamic Sassanid dynasty, which made Zoroastrianism into an official religion, and whose founders were from a priestly class. It should be noted that the Safaviyeh was not originally Shia but it was from the Shafii Sunni Islam. The transformation of the Safavids from a Sunni Sufi order into a politico-military grouping espousing a heterodox version of Shiʿism began with Ṣafi-al-Din’s grandson, Khwaja ʿAli (d. 833/1429).

The Safavid dynasty was Azerbaijani speaking by the time of their ascent but their father-line has been classified as Kurdish, Azerbaijani and Arabic by various scholars. Nevertheless, what is certain is that the Safavids were a mixed ancestry of ethnic Georgian, Azerbaijani, Kurdish, and Greek lines. The Safavid Kings themselves claimed to be Seyyeds, family descendants of the prophet Muhammad, although many scholars have cast doubt on this claim. There seems now to be a consensus among scholars that the Safavid family hailed from Persian Kurdistan, and later moved to Azerbaijan, finally settling in the 5th/11th century at Ardabil.

Azerbaijani Component

According to Professor Richard Frye, a prominent Harvard scholar of Iranian Studies:

The Turkish speakers of Azerbaijan (q.v.) are mainly descended from the earlier Iranian speakers, several pockets of whom still exist in the region. A massive migration of Oghuz Turks in the 11th and 12th centuries not only Turkified Azerbaijan but also Anatolia. Azeri Turks were the founders of Safavid dynasty.

R. N. Frye. Peoples of Iran

Some other scholars have also claimed Azerbaijani origin

Kurdish father-line and component

According to the Safavid historian Roger Savory:

From the evidence available at the present time, it is certain that the Safavid family was of indigineous Iranian stock, and not of Turkish ancestry as it is sometimes claimed. It is probable that the family originated in Persian Kurdistan, and later moved to Azerbaijan, where they adopted the Azari form of Turkish spoken there, and eventually settled in the small town of Ardabil sometimes during the eleventh century.

According to Vladimir Minorsky:

After 907/1502 Adharbayjan became the chielf bulwark and rallying ground of the Safawids, themselves natives of Ardabil and originally speaking the local Iranian dialect

The oldest extant book on the genealogy of the Safavid family and the only one that is pre-1501 is titled "Safwat as-Safa" and was written by Ibn Bazzaz, a disciple of Sheikh Sadr-al-Din Ardabili, the son of the Sheikh Safi ad-din Ardabili. According Ibn Bazzaz, the Sheikh was a descendant of a Kurdish noble man named Firuz Shah Zarin Kolah the Kurd of Sanjan. The male lineage of the Safavid family given by the oldest manuscript of the Safwat as-Safa is:"(Shaykh) Safi al-Din Abul-Fatah Ishaaq the son of Al-Shaykh Amin al-din Jebrail the son of al-Saaleh Qutb al-Din Abu Bakr the son of Salaah al-Din Rashid the son of Muhammad al-Hafiz al-Kalaam Allah the son of ‘avaad the son of Birooz al-Kurdi al-Sanjani (Piruz Shah Zarin Kolah the Kurd of Sanjan)". The Safavids, in order to further legitimize their power in the Shi'ite Muslim world, claimed descent from the prophet Muhammad and revised Ibn Bazzaz's work , obscuring the Kurdish origins of the Safavid family

There seems to exist a consensus among Safavid scholars that Safavids originated in Iranian Kurdistan and moved to Iranian Azerbaijan, settling in Ardabil in the 11th century. Accordingly, these scholars have considered the Safavids to be of Kurdish descent based on the origins of Sheykh Safi al-Din and that the Safavids were originally an Iranic speaking clan . Shaykh Safi al-Din was a Shafii Muslim, which is the sect that is followed by Sunni Kurds today.

Georgian-Circassian Component

Many of the later Safavid kings including Shah Safi, Shah Sulayman were born of Georgian and Circassian mothers. According to John Fryer, the queen mother in the 17th century was always a Georgian although the difference between Georgian and Circassian is not always clear.

From the era of Shah Abbas I, Georgians and other Caucasian speakers played an increasing important role in the Safavid administration and army.

Safavid Sufi Order

Safavid history begins with the establishment of the Safaviyeh Sufi Order by its eponymous founder Safī al-Dīn Abul Fath Is'haq Ardabilī (1252–1334). In 700/1301, Safi al-Din assumed the leadership of the Zahediyeh, a significant Sufi order in Gilan, from his spiritual master Sheikh Zahed Gilani who was also his father-in-law. Due to the great spiritual charisma of Sheikh Safi al-Din, the order was later known as the Safaviyeh. The Safavid order soon gained great influence in the city of Ardabil and Hamdullah Mustaufi remarks that most of the people of Ardabil are followers of Shaykh Safi al-Din.

Extant religious poetry from him, written in Old Tati - a now extinct Northwestern Iranian language - and accompanied by a paraphrase in Persian which helps their understanding, has survived to this day and has linguistic importance.

After Safī al-Dīn, the leadership of the Safaviyeh passed onto Sheikh Sadr ud-Dīn Mūsā († 794/1391-92). The order at this time was transformed into a religious movement which conducted religious propaganda throughout Persia, Syria and Asia Minor, and most likely had maintained its Sunni Shaf’ite origin at that time. The leadership of the order passed on from Sadr ud-Dīn Mūsā to his son Khwādja Ali († 1429) and in turn to his son Ibrāhīm († 1429-47).

When Sheikh Junāyd, the son of Ibrāhīm, assumed the leadership of Safaviyeh in 1447, the history of the Safavid movement was radically changed. According to R.M. Savory, "'Sheikh Junayd was not content with spiritual authority and he sought material power'". At that time, the most powerful dynasty in Persia was that of the Qara Qoyunlu, the "Black Sheeps", whose ruler Jahān Shāh ordered Junāyd to leave Ardabil or else he would bring destruction and ruin upon the city. Junāyd sought refuge the rival of Qara Qoyunlu Jahan Shah, the Aq Qoyunlu Khan Uzun Hassan, and cemented his relationship by marrying Uzun Hassan's sister Khadija Begum. Junāyd was killed during an incursion into the territories of the Shīrvanshāhs and was succeeded by his his son Sheikh Haydar. Sheikh Haydar married Martha, Uzun Hassan's daughter, who gave birth to Ismāil, the founder of the Safavid dynasty. Martha's mother Theodora - better known as Despina Khatun - was a Pontic Greek princess, the daughter of the Grand Komnenos John IV of Trebizond. She had been married to Uzun Hassan in exchange for protection of the Grand Komnenos from the Ottomans.

After Uzun Hassan's death, his son Yāqub felt threatened by the growing Safavid religious influence. Yāqub allied himself with the Shīrvanshāh and killed Shaykh Haydar in 1488. By this time, the bulk of the Safaviyeh followers were Turkish-speaking clans from Asia Minor and Azerbaijan, and were collectively known as Qizilbāsh ("Red Heads") because of their distinct red headgear. The Qizilbāsh were warriors, spiritual followers of Sheikh Haydar, and a source of the Safavid military and political power. After the death of Haydar, the spiritual followers of the Safaviyeh gathered around his son Sultan Ali Safawi, who was also pursued and subsequently killed by Yāqub. According to official Safavid history, before passing away, Ali had designated his young brother Ismāil as the spiritual leader of the Safavid Order.

Founding of the dynasty by Shāh Ismāil I

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Political scene in Persia prior to Ismāil's rule

After the decline of the Timurid Empire (1370–1506), there were many local states prior to the Iranian state established by Ismāil. The most important local rulers about 1500 were:

• Huṣayn Bāyqarā, the Timurid ruler of Herāt
• Alwand Mīrzā, the Aq Qoyunlu Khan of Tabrīz
• Murad Beg, Aq Qoyunlu ruler of Irāq al-Ajam
• Farrokh Yaṣar, the Shah of Širvan
• Badi Alzamān Mīrzā, local ruler of Balkh
• Huṣayn Kīā Chalavī, the local ruler of Semnān
• Murād Beg Bayandar, local ruler of Yazd

Ismāil was able to unite all these lands under the Iranian Empire he created.

Rise of Shāh Ismāil I

The Safavid dynasty was founded about 1501 by Shāh Ismāil I. Shah Ismail's background is disputed: the language he used is not identical with that of his "race" or "nationality" and he was bilingual from birth. Some scholars argue that Ismāil was of mixed Azeri, Kurdish, and Pontic Greek descent, although others argue that he was non-Azeri and was a direct descendant of Sheikh Safi al-Din. As such, he was the last in the line of hereditary Grand Masters of the Safaviyeh order, prior to its ascent to a ruling dynasty. Ismāil was known as a brave and charismatic youth, zealous with regards to his Shi’a faith, and believed himself to be of divine descent—practically worshipped by his Qizilbāsh followers. In 1500 Ismāil invaded neighboring Shirvan to avenge the death of his father, Sheik Haydar, who had been murdered in 1488 by the ruling Shirvanshah, Farrukh Yassar. Afterwards, Ismail went on a conquest campaign, capturing Tabriz in July 1501, where he enthroned himself the Shāh of Shi'a Muslims ,, Shahanshah of all of Iran and minted coins in his name, proclaiming Shi’ism the official religion of his domain.

Although Ismail I initially gained mastery over Azerbaijan alone, the Safavids ultimately won the struggle for power in all of Persia which had been going on for nearly a century between various dynasties and political forces. A year after his victory in Tabriz, Ismāil claimed most of Persia as part of his territory, and within 10 years established a complete control over all of it. Even Ottoman sultans addressed him as: the king of Persian lands and the heir to Jamshid and Kaykhusraw. Hamadan fell under his power in 1503, Shiraz and Kerman in 1504, Najaf and Karbala in 1507, Van in 1508, Baghdad in 1509, and Herat, as well as other parts of Khorasan, in 1510. By 1511, the Uzbeks in the north-east, led by their Khan Muhammad Shaybāni, were driven far to the north, across the Oxus River where they continued to attack the Safavids. Ismail's decisive victory over the Uzbeks, who had occupied most of Khorasan, ensured Iran’s eastern borders, and the Uzbeks never since expanded beyond the Hindukush. Although the Uzbeks continued to make occasional raids to Khorasan, the Safavid empire was able to keep them at bay throughout its reign.

Clashes with the Ottomans

More problematic for the Safavids was the powerful Ottoman Empire. The Ottomans, a Sunni dynasty, considered the active recruitment of Turkmen tribes of Anatolia for the Safavid cause as a major threat. To counter the rising Safavid power, in 1502, Sultan Bayezid II forcefully deported many Shi'as from Anatolia to other parts of the Ottoman realm. In 1514, Bayezid's son, Sultan Selim I marched through Anatolia and reached the plain of Chaldiran near the city of Khoy, and a decisive war was fought there (Battle of Chaldiran). Most sources agree that the Ottoman army was at least double the size of that of Ismāil, however, what gave the Ottomans the advantage was the artillery which the Safavid army lacked. According to R. M. Savory, "Salim's plan was to winter at Tabriz and complete the conquest of Persia the following spring. However, a mutiny among his officers who refused to spend the winter at Tabriz forced him to withdraw across territory laid waste by the Safavid forces, eight days later".Although Ismāil was defeated and his capital was captured, the Safavid empire survived. The war between the two powers continued under Ismāil's son, Shāh Tahmāsp I (q.v.), and the Ottoman Sultan Suleiman I, until Shāh Abbās (q.v.) retook the area lost to the Ottomans by 1602.

The consequences of the defeat at Chaldiran were also psychological for Ismāil: the defeat destroyed Ismāil's belief in his invincibility, based on his claimed divine status. His relationships with his Qizilbāsh followers were also fundamentally altered. The tribal rivalries between the Qizilbāsh, which temporarily ceased before the defeat at Chaldiran, resurfaced in intense form immediately after the death of Ismāil, and led to ten years of civil war (930-40/1524-33) until Shāh Tahmāsp regained control of the affairs of the state.

Early Safavid power in Iran was based on the military power of the Qizilbāsh. Ismāil exploited the first element to seize power in Iran. But eschewing politics after his defeat in Chaldiran, he left the affairs of the government to the office of the Wakīl (q.v.). Ismāil's successors, and most ostensibly Shāh Abbās I successfully diminished the Qizilbāsh's influence on the affairs of the state.

Shāh Tahmāsp

File:Azerbaijan e Bozorg2.jpg

Shāh Tahmāsp, the young governor of Herat, succeeded his father Ismāil in 1524, when he was ten years and three months old. He was the ward of the powerful Qizilbash amir Ali Beg Rūmlū (titled "Div Soltān") who saw himself as the de facto ruler of the state. For around ten years, rival Qizilbāsh factions fought amongst themselves for the control of the empire until Shāh Tahmāsp came of age and reasserted his authority. He reigned for 52 years, the longest reign in Safavid history. The Uzbeks, during the reign of Tahmāsp, attacked the eastern provinces of the kingdom five times and the Ottomans under Soleymān I invaded Persia four times. Persia lost territory in Iraq, and Tahmāsp was forced to move his capital from Tabriz to Qazvin. Tahmasp made the Peace of Amasya with the Ottomans in 1555, ending the war during his life.

After the death of Tahmāsp in 984/1576, the struggle for a dominant position in the state was complicated by rival groups and factions. Dominant political factions vied for power and support three different candidates. The mentally unstable Ismāil, the son of Tahmāsp and the purblind Muhammad Khudābanda were some of the candidates but did not get the support of all the Qizilbāsh chiefs. The Turkmen Ustājlū tribe, one of the most powerful tribes among the Qizilbāsh, threw its support behind Haydar, who was of a Georgian mother, but the majority of the Qizilbāsh chiefs saw this as a threat to their own, Turkmen-dominated power. Instead, they first placed Ismāil II. on the throne (1576–1577) and after him Muhammad Shāh Khudābanda (1578–1588).

Shah Abbas

The greatest of the Safavid monarchs, Shah Abbas I (1587–1629) came to power in 1587 aged 16 following the forced abdication of his father, Shah Muhammad Khudābanda, having survived Qizilbashi court intrigues and murders. He recognized the ineffectualness of his army which was consistently being defeated by the Ottomans who had captured Georgia and Armenia and by Uzbeks who had captured Mashhad and Sistan in the east. First he sued for peace in 1590 with the Ottomans giving away territory in the north-west. Then two Englishmen, Robert Sherley and his brother Anthony, helped Abbas I to reorganize the Shah's soldiers into an officer-paid and well-trained standing army similar to a European model (which the Ottomans had already adopted). He wholeheartedly adopted the use of gunpowder (See Military history of Azerbaijan). The army divisions were: Ghulams غلام (crown servants usually conscripted from Georgians and Circassians , Tofangchis تفگنچى (musketeers), and Topchis (Tupchis) توپچى (artillery-men).

Abbas moved the capital to Isfahan, deeper into central Iran. Abbas I built a new city next to the ancient Persian one. From this time the state began to take on a more Persian character. The Safavids ultimately succeeded in establishing a new Persian national monarchy.

Abbas I first fought the Uzbeks, recapturing Herat and Mashhad in 1598. Then he turned against the Ottomans recapturing Baghdad, eastern Iraq and the Caucasian provinces by 1622. He also used his new force to dislodge the Portuguese from Bahrain (1602) and, with British help, from Hormuz (1622), in the Persian Gulf (a vital link in Portuguese trade with India). He expanded commercial links with the English East India Company and the Dutch East India Company. Thus Abbas I was able to break the dependence on the Qizilbash for military might and therefore was able to centralize control.

The Ottoman Turks and Safavids fought over the fertile plains of Iraq for more than 150 years. The capture of Baghdad by Ismail I in 1509 was only followed by its loss to the Ottoman Sultan Suleiman I in 1534. After subsequent campaigns, the Safavids recaptured Baghdad in 1623 yet lost it again to Murad IV in 1638. Henceforth a treaty, signed in Qasr-e Shirin, was established delineating a border between Iran and Turkey in 1639, a border which still stands in northwest Iran/southeast Turkey. The 150 year tug-of-war accentuated the Sunni and Shi'a rift in Iraq.

In 1609-1610, a war broke out between Kurdish tribes and the Safavid Empire. After a long and bloody siege led by the Safavid grand vizier Hatem Beg, which lasted from November 1609 to the summer of 1610, the Kurdish stronghold of Dimdim was captured. Shah Abbas ordered a general massacre in Beradost and Mukriyan(Mahabad) (Reported by Eskandar Beg Monshi, Safavid Historian (1557–1642) in the Book "Alam Ara Abbasi") and resettled the Turkic Afshar tribe in the region while deporting many Kurdish tribes to Khorasan. Nowadays, there is a community of nearly 1.7 million people who are descendants of the tribes deported from Kurdistan to Khurasan (Northeastern Iran) by the Safavids.

Due to his obsessive fear of assassination, Shah Abbas either put to death or blinded any member of his family who aroused his suspicion. In this way one of his sons was executed and two blinded. Since two other sons had predeceased him, the result was personal tragedy for Shah Abbas. When he died on 19 January 1629, he had no son capable of succeeding him.. The beginning of the 17th century saw the power of the Qizilbash decline, the original militia that had helped Ismail I capture Tabriz and which had gained many administrative powers over the centuries. Power was shifting to a new class of merchants, many of them ethnic Armenians, Georgians and Indians.

At its zenith, during the long reign of Shah Abbas I the empire's reach comprised Iran, Iraq, Armenia, Azerbaijan Republic, Georgia, and parts of Turkmenistan, Uzbekistan, Afghanistan, and Pakistan.

Decline of the Safavid state

In addition to fighting its perennial enemies, the Ottomans and Uzbeks, as the 17th century progressed Iran had to contend with the rise of two more neighbors. Russian Muscovy in the previous century had deposed two western Asian khanates of the Golden Horde and expanded its influence into the Caucasus Mountains and Central Asia. In the east, the Mughal dynasty of India had expanded into Khorasan (present-dayAfghanistan) at the expense of Iranian control, taking Qandahar.

Furthermore by the 17th century, trade routes between the East and West had shifted away from Iran, causing a loss of commerce and trade. Moreover, Shah Abbas had a conversion to a ghulam-based military, though expedient in the short term.

Except for Shah Abbas II, the Safavid rulers after Abbas I were ineffectual. The end of his reign, 1666, marked the beginning of the end of the Safavid dynasty. Despite falling revenues and military threats, later shahs had lavish lifestyles. Shah Soltan Hosain (1694–1722) in particular was known for his love of wine and disinterest in governance.

The country was repeatedly raided on its frontiers — Kerman by Baloch tribesmen in 1698, Khorasan by Afghans in 1717, constantly in Mesopotamia by peninsula Arabs. Shah Sultan Hosein tried to forcibly convert his Afghan subjects in eastern Iran from Sunni to the Shi'a sect of Islam. In response, a Ghilzai Pashtun chieftain named Mir Wais Khan began a rebellion against the Georgian governor, Gurgin Khan, of Kandahar and defeated the Safavid army. Later, in 1722 an Afghan army led by Mir Wais' son Mahmud invaded Persia and defeated the Safavid's at The Battle of Gulnabad on March 8, 1722, then besieged and sacked Isfahan. Mahmud proclaimed himself 'Shah' of Persia.

The Afghans rode roughshod over their conquered territory for a dozen years but were prevented from making further gains by Nadir Shah, a former slave who had risen to military leadership within the Afshar tribe in Khorasan, a vassal state of the Safavids. Nadir Shah defeated the Pasthuns in the Battle of Damghan, 1729. He had removed the Gilzai Afghans from power, and in 1738 he conquered Qandahar; in the same year he occupied Ghazni, Kabul, Lahore, and as far as Delhi in India. However, these cities were later inherited by one of his Afghan (Persian for Pashtun, an ethnic group in Afghanistan) military commanders, Ahmad Shah Durrani. Nadir had effective control under Shah Tahmasp II and then ruled as regent of the infant Abbas III until 1736 when he had himself crowned shah.

Immediately after Nadir Shah's assassination in 1747, the Safavids were re-appointed as shahs of Iran in order to lend legitimacy to the nascent Zand dynasty. However the brief puppet regime of Ismail III ended in 1760 when Karim Khan felt strong enough take nominal power of the country as well and officially end the Safavid dynasty.

Shia Islam as the state religion

Even though Safavids were not the first Shia rulers in Iran, they played a crucial role in making Shia Islam the official religion in the whole of Iran. There were large Shia communities in some cities like Qom and Sabzevar as early as the 8th century. In the 10th and 11th centuries the Buwayhids, who were of the Zaidiyyah branch of Shia, ruled in Fars, Isfahan and Baghdad. As a result of the Mongol conquest and the relative religious tolerance of the Ilkhanids, Shia dynasties were re-established in Iran, Sarbedaran in Khorasan being the most important. The Ilkhanid ruler Öljaitü converted to Twelver Shiism in the 13th century.

Following his conquest of Iran, Ismail I made conversion mandatory for the largely Sunni population. The Sunni Ulema or clergy were either killed or exiled. Ismail I, despite his heterodox Shia beliefs (Momen, 1985), brought in Shi'a religious leaders and granted them land and money in return for loyalty. Later, during the Safavid and especially Qajar period, the Shia Ulema's power increased and they were able to exercise a role, independent of or compatible with the government. Despite the Safavid's Sufi origins, most Sufi groups were prohibited, except the Nimatullahi order.

Iran became a feudal theocracy: the Shah was held to be the divinely ordained head of state and religion. In the following centuries, this religious stance cemented both Iran's internal cohesion and national feelings and provoked attacks by its Sunni neighbors.

Military and the role of Qizilbash

The Qizilbash were a wide variety of extremist Shi'ite (ghulāt) and mostly Turcoman militant groups who helped found the Safavid Empire. Their military power was essential during the reign of the Shahs Ismail and Tahmasp. The Qizilbash tribes were essential to the military of Iran until the rule of Shah Abbas I- their leaders were able to exercise enormous influence and participate in court intrigues (assassinating Shah Ismail II for example).

A major problem faced by Ismail I after the establishment of the Safavid state was how to bridge the gap between the two major ethnic groups in that state: the Qizilbash (Redheads) Turcomans, the "men of sword" of classical Islamic society whose military prowess had brought him to power, and the Persian elements, the "men of the pen," who filled the ranks of the bureaucracy and the religious establishment in the Safavid state as they had done for centuries under previous rulers of Persia, be they Arabs, Mongols, or Turkmens. As Vladimir Minorsky put it, friction between these two groups was inevitable, because the Qizilbash "were no party to the national Persian tradition".

Between 1508 and 1524, the year of Ismail's death, the shah appointed five successive Persians to the office of vakil. When the second Persian vakil was placed in command of a Safavid army in Transoxiana, the Qizilbash, considering it a dishonor to be obliged to serve under him, deserted him on the battlefield with the result that he was slain. The fourth vakil was murdered by the Qizilbash, and the fifth was put to death by them.

Faced with rebellious Kizilbash (who were supposed to be the "Imperial Guards"), Abbas I was forced to reorganize the army and minimized their influence, using a standing army from the ranks of Armenian and Georgian ghulams ("slaves"). The new army would be loyal to the king personally and not to clan-chiefs anymore. Furthermore, in order to balance the power between the new army and the powerful Turcoman tribes, Abbas united a number of allied Turcoman tribes on the north-western frontier of the empire and gave the new, large and powerful tribe the name "Shahsavan" ("Friends of the King").

Economy

What fueled the growth of Safavid economy was Iran's position between the burgeoning civilizations of Europe to its west and India and Islamic Central Asia to its east and north. The Silk Road which led through northern Iran to India revived in the 16th century. Abbas I also supported direct trade with Europe, particularly England and The Netherlands which sought Persian carpet, silk and textiles. Other exports were horses, goat hair, pearls and an inedible bitter almond hadam-talka used as a spice in India. The main imports were spice, textiles (woolens from Europe, cottons from Gujarat), metals, coffee, and sugar.

The languages of the court, military, administration and culture

The Safavids by the time of their rise were Azerbaijani-speaking although they also used Persian as a second language. The language chiefly used by the Safavid court and military establishment was Azerbaijani. But the official language of the empire as well as the administrative language, language of correspondence, literature and historiography was Persian. The inscriptions on Safavid currency were also in Persian.

Safavids also used Persian as a cultural and administrative language throughout the empire and were bilingual in Persian. According to Arnold J. Toynbee

in the heyday of the Mughal, Safawi, and Ottoman regimes New Persian was being patronized as the language of litterae humaniores by the ruling element over the whole of this huge realm, while it was also being employed as the official language of administration in those two-thirds of its realm that lay within the Safawi and the Mughal frontiers

According to John R. Perry

In the 16th century, the Turcophone Safavid family of Ardabil in Azerbaijan, probably of Turkicized Iranian (perhaps Kurdish), origin, conquered Iran and established Turkic, the language of the court and the military, as a high-status vernacular and a widespread contact language, influencing spoken Persian, while written Persian, the language of high literature and civil administration, remained virtually unaffected in status and content.

According to the Zabiollah Safa:

In day-to-day affairs, the language chiefly used at the Safavid court and by the great military and political officers, as well as the religious dignitaries, was Turkish, not Persian; and the last class of persons wrote their religious works mainly in Arabic. Those who wrote in Persian were either lacking in proper tuition in this tongue, or wrote outside Iran and hence at a distance from centers where Persian was the accepted vernacular, endued with that vitality and susceptibility to skill in its use which a language can have only in places where it truly belongs.

According to É. Á. Csató et al.

A specific Turkic language was attested in Safavid Persia during the 16th and 17th centuries, a language that Europeans often called Persian Turkish ("Turc Agemi", "lingua turcica agemica"), which was a favourite language at the court and in the army because of the Turkic origins of the Safavid dynasty. The original name was just turki, and so a convenient name might be Turki-yi Acemi. This variety of Persian Turkish must have been also spoken in the Caucasian and Transcaucasian regions, which during the 16th century belonged to both the Ottomans and the Safavids, and were not fully integrated into the Safavid empire until 1606. Though that language might generally be identified as Middle Azerbaijanian, it's not yet possible to define exactly the limits of this language, both in linguistic and territorial respects. It was certainly not homogenous - maybe it was an Azerbaijanian-Ottoman mixed language, as Beltadze(1967:161) states for a translation of the gospels in Georgian script from the 18th century.

According to Ruda Jurdi Abisaab

Although the Arabic language was still the medium for religious scholastic expression, it was precisely under the Safavids that hadith complications and doctrinal works of all sorts were being translated to Persian. The 'Amili (Lebanese scholars of Shi'i faith) operating through the Court-based religious posts, were forced to master the Persian language; their students translated their instructions into Persian. Persianization went hand in hand with the popularization of 'mainstream' Shi'i belief.

According to Cornelis Henricus Maria Versteegh

The Safavid dynasty under Shah Ismail (961/1501) adopted Persian and the Shi'ite form of Islam as the national language and religion.

Culture

See also: Safavid art

Culture within the Safavid family

The Safavid family was a literate family from its early origin. There are extant Tati and Persian poetry from Shaykh Safi ad-din Ardabili as well as extant Persian poetry from Shaykh Sadr ad-din. Most of the extant poetry of Shah Ismail I is in Azerbaijani pen-name of Khatai. Sam Mirza, the son of Shah Esmail as well as some later authors assert that Ismail composed poems both in Turkish and Persian but only a few specimens of his Persian verse have survived. A collection of his poems in Azeri were published as a Divan. Shah Tahmasp who has composed poetry in Persian was also a painter, while Shah Abbas II was known as a poet, writing Azerbaijani verses.. Sam Mirza, the son of Ismail I was himself a poet and composed his poetry in Persian. He also compiled an anthology of contemporary poetry..

Culture in the empire

Shah Abbas I recognized the commercial benefit of promoting the arts - artisan products provided much of Iran's foreign trade. In this period, handicrafts such as tile making, pottery and textiles developed and great advances were made in miniature painting, bookbinding, decoration and calligraphy. In the 16th century, carpet weaving evolved from a nomadic and peasant craft to a well-executed industry with specialization of design and manufacturing. Tabriz was the center of this industry. The carpets of Ardabil were commissioned to commemorate the Safavid dynasty. The elegantly baroque yet famously 'Polonaise' carpets were made in Iran during the 17th century.

Using traditional forms and materials, Reza Abbasi (1565–1635) introduced new subjects to Persian painting — semi-nude women, youth, lovers. His painting and calligraphic style influenced Iranian artists for much of the Safavid period, which came to be known as the Isfahan school. Increased contact with distant cultures in the 17th century, especially Europe, provided a boost of inspiration to Iranian artists who adopted modeling, foreshortening, spatial recession, and the medium of oil painting (Shah Abbas II sent Zaman to study in Rome). The epic Shahnameh (Book of Kings), a stellar example of manuscript illumination and calligraphy, was made during Shah Tahmasp's reign. (This book was written by Ferdousi in 1000 AD for Sultan Mahmood Ghaznawi) Another manuscript is the Khamsa by Nezami executed 1539-43 by Aqa Mirak and his school in Isfahan.

Isfahan bears the most prominent samples of the Safavid architecture, all constructed in the years after Shah Abbas I permanently moved the capital there in 1598: the Imperial Mosque, Masjid-e Shah, completed in 1630, the Imami Mosque,Masjid-e Imami, the Lutfullah Mosque and the Royal Palace.

According to Professor. William Cleveland:

In 1598 Shah Abbas designated Isfahan , a city located in the center of Iran , as the new imperial capital. Isfahan was already an established city and had once been the Seljuk capital. However, Abbas transformed the city, lavishing huge sums on the construction of a carefully planned urban center laid out along broad thoroughfares and embellished with richly decorated mosques, a royal palace, luxurious private residences, and a large bazaar, all maintained in a lush garden setting. The material splendor of Isfahan court pled with Abbas's generous patronage attracted artists and scholars, whose presence contributed to the city's rich intellectual and cultural life. As activities from carpet weaving to miniature painting, from the writing of Persian poetry to the compilation of works on Shica jurisprudence were encouraged, Isfahan became the catalyst for an explosion of Persian culture that spread to other Safavid cities and continued after the death of Abbas. Isfahan was also a thriving commercial center whose merchants, prospering under the stable, centralized government established by Abbas, became consumers and pa-irons themselves. At the time of Abbas's death, the Safavid capital had a population estimated at 400,000; the large size of the city and the impressive achievements of its residents prompted the inhabitants to coin their famous boast, " Isfahan is half the world.

Poetry stagnated under the Safavids; the great medieval ghazal form languished in over-the-top lyricism. Poetry lacked the royal patronage of other arts and was hemmed in by religious prescriptions.

The Safavid era gave way to a flowering of philosophy in Iran with such figures Mulla Sadra of Shiraz, Shaikh Bahai and Mir Damad. According to Professor Richard Nelson Frye: They were the continuers of the classical tradition of Islamic thought, which after Averroes died in the Arab west. The Persians schools of thought were the true heirs of the great Islamic thinkers of the golden age of Islam, whereas in the Ottoman empire there was an intellectual stagnation, as far as the traditions of Islamic philosophy were concerned. One of the most renowned Muslim philosophers, Mulla Sadra, lived during Shah Abbas I's reign and wrote the Asfar, a meditation on what he called 'meta philosophy' which brought to a synthesis the philosophical mysticism of Sufism, the theology of Shi'a Islam, and the Peripatetic and Illuminationist philosophies of Avicenna and Suhrawardi. Iskander Beg Monshi’s History of Shah Abbas the Great written a few years after its subject's death, achieved a nuanced depth of history and character.

Architecture

A new age in Iranian architecture began with the rise of the Safavid dynasty. Economically robust and politically stable, this period saw a flourishing growth of theological sciences. Traditional architecture evolved in its patterns and methods leaving its impact on the architecture of the following periods.

The appearance of new patterns base on geometrical networks in the development of cities gave order to open urban spaces, and took into account the conservation of natural elements(water and plants) within cities. The establishment of distinctive public spaces is one of the most important urban features of the Safavid period, as manifested for example in Naghsh-e Jahan Square, Chahar Bagh and the royal gardens of Isfahan.

Distinctive monuments like the Sheikh Lotfallah (1603), Hasht Behesht (Eight Paradise Palace) (1469) and the Chahar Bagh School(1714) appeared in Isfahan and other cities. This extensive development of architecture was rooted in Persian culture and took form in the design of schools, baths, houses, caravanserai and other urban spaces such as bazaars and squares. It continued until the end of the Qajar reign.

Legacy

It was the Safavids who made Iran the spiritual bastion of Shi’ism against the onslaughts of orthodox Sunni Islam, and the repository of Persian cultural traditions and self-awareness of Iranianhood, acting as a bridge to modern Iran. The founder of the dynasty, Shah Isma'il, adopted the title of "Persian Emperor" Pādišah-ī Īrān, with its implicit notion of an Iranian state stretching from Khorasan as far as Euphrates, and from the Oxus to the southern Territories of the Persian Gulf.

According to Professor Roger Savory:

In Number of ways the Safavids affected the development of the modern Iranian state: first, they ensured the continuance of various ancient and traditional Persian institutions, and transmitted these in a strengthened, or more 'national', form; second, by imposing Ithna 'Ashari Shi'a Islam on Iran as the official religion of the Safavid state, they enhanced the power of mujtahids. The Safavids thus set in train a struggle for power between the urban and the crown that is to say, between the proponents of secular government and the proponents of a theoretic government; third, they laid the foundation of alliance between the religious classes ('Ulama') and the bazaar which played an important role both in the Persian Constitutional Revolution of 1905–1906, and again in the Islamic Revolution of 1979; fourth the policies introduced by Shah Abbas I conduced to a more centralized administrative system.

Safavid Shahs of Azerbaijan

• Ismail I 1501–1524
• Tahmasp I 1524–1576
• Ismail II 1576–1578
• Mohammed Khodabanda 1578–1587
• Abbas I 1587–1629
• Safi 1629–1642
• Abbas II 1642–1666
• Suleiman I 1666–1694
• Sultan Hoseyn I 1694–1722
• Tahmasp II 1722–1732
• Abbas III 1732–1736

See also

• Safavid Dynasty family tree
• List of Shi'a Muslims dynasties
• Safavid conversion of Iran from Sunnism to Shiism

References and notes

1. http://www.britannica.com/EBchecked/topic/516019/Safavid-dynasty
2. Roemer, H. R. (1986). "The Safavid Period". The Cambridge History of Iran, Vol. 6: The Timurid and Safavid Periods. Cambridge: Cambridge University Press. pp. 189–350. ISBN 0521200946. Excerpt from Page 331:"Depressing though the condition in the country may have been at the time of the fall of Safavids, they cannot be allowed to overshadow the achievements of the dynasty, which was in many respects to prove essential factors in the development of Persia in modern times. These include the maintanence of Persian as the official language and of the present-day boundaries of the country, adherence to the Twelever Shi'i, the monarchical system, the planning and architectural feartures of the urban centers, the centralised administration of the state, the alliance of the Shi'i Ulama with the merchant bazaars, and the symbiosis of the Persian-speaking population with important non-Persian, especially Turkish speaking minorities"
3. ^ Rudi Matthee, "Safavids" in Encyclopedia Iranica Excerpts: ". The Persian focus is also reflected in the fact that theological works also began to be composed in the Persian language and in that Persian verses replaced Arabic on the coins. " and "The political system that emerged under them had overlapping political and religious boundaries and a core language, Persian, which served as the literary tongue, and even began to replace Arabic as the vehicle for theological discourse"
4. Ronald W. Ferrier, "The Arts of Persia". Yale University Press. 1989. pg 9
5. ^ John R. Perry, "Turkic-Iranian contacts", Encyclopaedia Iranica, January 24, 2006. Excerpt:"..written Persian, the language of high literature and civil administration, remained virtually unaffected in status and content" Cite error: The named reference "Perry" was defined multiple times with different content (see the help page).
6. Cyril Glassé (ed.), The New Encyclopedia of Islam, Lanham, MD: Rowman & Littlefield Publishers, revised ed., 2003, ISBN 0759101906,Exceprt from: pg 392: "Shah Abbas moved his capital from Qazvin to Isfahan. His reigned marked the peak of Safavid dynasty's achievement in art, diplomacy, and commerce. It was probably around this time that the court, which originally spoke a Turkic language, began to use Persian"
7. Arnold J. Toynbee, A Study of History,V, pp. 514-15. excerpt:"in the heyday of the Mughal, Safawi, and Ottoman regimes New Persian was being patronized as the language of litterae humaniores by the ruling element over the whole of this huge realm, while it was also being employed as the official language of administration in those two-thirds of its realm that lay within the Safawi and the Mughal frontiers"
8. ^ Mazzaoui, Michel B. (2002). "Islamic Culture and Literature in Iran and Central Asia in the early modern period". Turko-Persia in Historical Perspective. Cambridge University Press. pp. 86–87. ISBN 0521522919, ISBN 9780521522915. Safavid power with its distinctive Persian-Shi'i culture, however, remained a middle ground between its two mighty Turkish neighbors. The Safavid state, which lasted at least until 1722, was essentially a "Turkish" dynasty, with Azeri Turkish (Azerbaijan being the family's home base) as the language of the rulers and the court as well as the Qizilbash military establishment. Shah Ismail wrote poetry in Turkish. The administration nevertheless was Persian, and the Persian language was the vehicle of diplomatic correspondence (insha'), of belles-lettres (adab), and of history (tarikh). {{cite book}}: Check |isbn= value: invalid character (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
9. Ruda Jurdi Abisaab. "Iran and Pre-Independence Lebanon" in Houchang Esfandiar Chehabi, "Distant Relations: Iran and Lebanon in the Last 500 Years" , I.B.Tauris, Published 2006. pg 76: "Although the Arabic language was still the medium for religious scholastic expression, it was precisely under the Safavids that hadith complications and doctrinal works of all sorts were being translated to Persian. The 'Amili (Lebanese scholars of Shi'i faith) operating through the Court-based religious posts, were forced to master the Persian language; their students translated their instructions into Persian. Persianization went hand in hand with the popularization of 'mainstream' Shi'i belief."
10. Savory, Roger (2007). Iran Under the Safavids. Cambridge University Press. p. 213. ISBN 0521042518, ISBN 9780521042512. qizilbash normally spoke Azari brand of Turkish at court, as did the Safavid shahs themselves; lack of familiarity with the Persian language may have contributed to the decline from the pure classical standards of former times {{cite book}}: Check |isbn= value: invalid character (help); Cite has empty unknown parameter: |coauthors= (help)
11. ^ Zabiollah Safa(1986). "Persian literature in the Safavid Period". The Cambridge History of Iran, Vol. 6: The Timurid and Safavid Periods. Cambridge: Cambridge University Press. pp. 948-965. ISBN 0521200946. Excerpt from page 950:"In day-to-day affairs, the language chiefly used at the Safavid court and by the great military and political officers, as well as the religious dignitaries, was Turkish, not Persian; and the last class of persons wrote their religious works mainly in Arabic. Those who wrote in Persian were either lacking in proper tuition in this tongue, or wrote outside Iran and hence at a distance from centers where Persian was the accepted vernacular, endued with that vitality and susceptibility to skill in its use which a language can have only in places where it truly belongs."
12. Price, Massoume (2005). Azerbaijan's Diverse Peoples: A Reference Sourcebook. ABC-CLIO. p. 66. ISBN 1576079937, ISBN 9781576079935. The Shah was a native Turkic speaker and wrote poetry in the Azerbaijani language. {{cite book}}: Check |isbn= value: invalid character (help); Cite has empty unknown parameter: |coauthors= (help)
13. Helen Chapin Metz. Iran , a Country study. 1989. Original from the University of Michigan. pg 313. Emory C. Bogle. Islam: Origin and Belief. University of Texas Press. 1989. pg 145. Stanford Jay Shaw. History of the Ottomon Empire. Cambridge University Press. 1977. pg 77
14. Andrew J. Newman, Safavid Iran: Rebirth of a Persian Empire, I. B. Tauris (March 30, 2006)
15. ^ R.M. Savory, Safavids, Encyclopedia of Islam, 2nd edition
16. ^ R.M. Savory. Ebn Bazzaz. Encyclopedia Iranica
17. ^ Encyclopaedia Iranica. R. N. Frye. Peoples of Iran.
18. ^ RUDI MATTHEE, "GEORGIANS IN THE SAFAVID ADMINISTRATION" in Encyclopedia Iranica
19. ^ Anthony Bryer. "Greeks and Türkmens: The Pontic Exception", Dumbarton Oaks Papers, Vol. 29., (1975), Appendix II - Genealogy of the Muslim Marriages of the Princesses of Trebizond
20. 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? in R.M. Savory, Iran under the Safavids (Cambridge University Press, Cambridge, 1980), page 3.
21. ^ "Iran: Safavid Period", Encyclopedia Iranica by Hamid Algar. Excerpt: "The Safavids originated as a hereditary lineage of Sufi shaikhs centered on Ardabil, Shafeʿite in school and probably Kurdish in origin."
22. Hamdullah Mustaufi, a contemporary of Shaykh Safi al-Din remarks under Ardabil: اکثر (مردم) بر مذهب شافعی اند، مرید شیخ صفی الدین علیه الرحمه اند The majority of the people are followers of Shafii sect and students of Shaykh Safi al-Din Ardabili (May God Bless him).
23. Ira Marvin Lapidus, A History of Islamic Societies, Cambridge University Press, 2002. pg 233: "The Safavid movement, founded by Shaykh Safi al-Din (1252–1334), a Sunni Sufi religious teacher descendant from a Kurdish family in north-western Iran..
24. R.M. Savory, "Safavid Persia" in: Ann Katherine Swynford Lambton, Peter Malcolm Holt, Bernard Lewis, "The Cambridge History of Islam", Cambridge University Press, 1977. pg 394: "Such evidences we have seems to suggest that the family hailed from Kurdistan. What does seem certain is that the Safavids were of native Iranian stock, and spoke Azari, the form of Turkish used in Azerbaijan. Shaykh Safi al-Din the founder of the Safavid Tariqa was not a Shi'i (he was probably a Sunni of the Shafi'i Madhhab)
25. Aptin Khanbaghi (2006)The Fire, the Star and the Cross: Minority Religions in Medieval and Early. London & New YorkIB Tauris. ISBN 1845110560, pp. 130-1
26. Roger Savory, "Iran Under the Safavids", p.18
27. In the Silsilat an-nasab-i Safawiya (composed during the reign of Shah Suleiman)(1667–1694), written by Hussayn ibn Abdal Zahedi, the ancestory of the Safavid was purported to be tracing back to Hijaz and the first Shi'i Imam as follows: Shaykh Safi al-din Abul Fatah Eshaq ibn (son of) Shaykh Amin al-Din Jabrail ibn Qutb al-din ibn Salih ibn Muhammad al-Hafez ibn Awad ibn Firuz Shah Zarin Kulah ibn Majd ibn Sharafshah ibn Muhammad ibn Hasan ibn Seyyed Muhammad ibn Ibrahim ibn Seyyed Ja'afar ibn Seyyed Muhammad ibn Seyyed Isma'il ibn Seyyed Muhammad ibn Seyyed Ahmad 'Arabi ibn Seyyed Qasim ibn Seyyed Abul Qasim Hamzah ibn Musa al-Kazim ibn Ja'far As-Sadiq ibn Muhammad al-Baqir ibn Imam Zayn ul-'Abedin ibn Hussein ibn Ali ibn Abi Taleb Alayha as-Salam. There are differences between this and the oldest manuscript of Safwat as-Safa. Seyyeds have been added from Piruz Shah Zarin Kulah up to the first Shi'i Imam and the nisba "Al-Kurdi" has been excised. The title/name "Abu Bakr" (also the name of the first Caliph and highly regarded by Sunnis) is deleted from Qutb ad-Din's name. ُSource: Husayn ibn Abdāl Zāhedī, 17th cent. Silsilat al-nasab-i Safavīyah, nasabnāmah-'i pādishāhān bā ʻuzmat-i Safavī, ta'līf-i Shaykh Husayn pisar-i Shaykh Abdāl Pīrzādah Zāhedī dar 'ahd-i Shāh-i Sulaymnān-i Safavī. Berlīn, Chāpkhānah-'i Īrānshahr, 1343 (1924). 116 pages. Original Persian language source of the lineage: شیخ صفی الدین ابو الفتح اسحق ابن شیخ امین الدین جبرائیل بن قطب الدین ابن صالح ابن محمد الحافظ ابن عوض ابن فیروزشاه زرین کلاه ابن محمد ابن شرفشاه ابن محمد ابن حسن ابن سید محمد ابن ابراهیم ابن سید جعفر بن سید محمد ابن سید اسمعیل بن سید محمد بن سید احمد اعرابی بن سید قاسم بن سید ابو القاسم حمزه بن موسی الکاظم ابن جعفر الصادق ابن محمد الباقر ابن امام زین العابدین بن حسین ابن علی ابن ابی طالب علیه السلام
28. R.M. Savory, "Safavid Persia" in: Ann Katherine Swynford Lambton, Peter Malcolm Holt, Bernard Lewis, "The Cambridge History of Islam", Cambridge University Press, 1977. pg 394: "They (Safavids after the establishment of the Safavid state) fabricated evidence to prove that the Safavids were Sayyids."
29. Tamara Sonn. A Brief History of Islam, Blackwell Publishing, 2004, p. 83, ISBN 1405109009
30. ^ É. Á. Csató, B. Isaksson, C. Jahani. Linguistic Convergence and Areal Diffusion: Case Studies from Iranian, Semitic and Turkic, Routledge, 2004, p. 228, ISBN 0415308046
31. 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. Excerpt from pg 259: "From the evidence available at the present time, it is certain that the Safavid family was of indigineous Iranian stock, and not of Turkish ancestry as it is sometimes claimed. It is probable that the family originated in Persian Kurdistan, and later moved to Azerbaijan, where they adopted the Azari form of Turkish spoken there, and eventually settled in the small town of Ardabil sometimes during the eleventh century."
32. (Minorsky, V.; "Adgharbaydjan (Azarbaydjan), Encyclopedia of Islam. 2nd edition. Edited by P. Berman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Henrichs. Brill 2009. Accessed through Brill online: www.encislam.brill.nl (2009)
33. ^ Z. V. Togan, "Sur l’Origine des Safavides," in Melanges Louis Massignon, Damascus, 1957, III, pp. 345-57
34. EBN BAZZAÚZR.M. Savory. Ebn Bazzaz, Encyclopedia Iranica
35. Heinz Halm, Shi'a Islam, translated by Janet Watson. New Material translated by Marian Hill, 2nd edition, Columbia University Press, pp 75
36. Ira Marvin Lapidus. A History of Islamic Societies, Cambridge University Press, 2002, p. 233
37. Tapper, Richard, FRONTIER NOMADS OF IRAN. A political and social history of the Shahsevan. Cambridge, Cambridge Univ. Press, 1997. pp 39.
38. Izady, Mehrdad, The Kurds: A Concise Handbook. Taylor and Francis, Inc., Washington. 1992. pp 50
39. ^ E. Yarshater, Encyclopaedia Iranica, "The Iranian Language of Azerbaijan" Cite error: The named reference "Yar" was defined multiple times with different content (see the help page).
40. Kathryn Babayan, Mystics, Monarchs and Messiahs: Cultural Landscapes of Early Modern Iran , Cambridge , Mass. ; London : Harvard University Press, 2002. pg 143: “It is true that during their revolutionary phase (1447–1501), Safavi guides had played on their descent from the family of the Prophet. The hagiography of the founder of the Safavi order, Shaykh Safi al-Din Safvat al-Safa written by Ibn Bazzaz in 1350-was tampered with during this very phase. An initial stage of revisions saw the transformation of Safavi identity as Sunni Kurds into Arab blood descendants of Muhammad.”
41. Emeri van Donzel, Islamic Desk Reference compiled from the Encyclopedia of Islam, E.J. Brill, 1994, pp 381
42. Farhad Daftary, Intellectual Traditions in Islam, I.B.Tauris, 2000. pp 147:But the origins of the family of Shaykh Safi al-Din go back not to the Hijaz but to Kurdistan, from where, seven generations before him, Firuz Shah Zarin-kulah had migrated to Adharbayjan.
43. Gene Ralph Garthwaite, “The Persians”, Blackwell Publishing, 2004. pg 159 : Chapter on Safavids. "The Safavid family’s base of power sprang from a Sufi order, and the name of the order came from its founder Shaykh Safi al-Din. The Shaykh’s family had been resident in Azerbaijan since Saljuk times and then in Ardabil, and was probably Kurdish in origin.
44. Elton L. Daniel, The history of Iran, Greenwood Press, 2000. pg 83:The Safavid order had been founded by Shaykh Safi al-Din (1252–1334), a man of uncertain but probably Kurdish origin
45. Muhammad Kamal, Mulla Sadra's Transcendent Philosophy, Ashgate Publishing, Ltd., 2006. pg 24:"The Safawid was originally a Sufi order whose founder, Shaykh Safi al-Din (1252–1334) was a Sunni Sufi master from a Kurdish family in north-west Iran"
46. 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: "From the evidence available at the present time, it is certain that the Safavid family was of indigineous Iranian stock, and not of Turkish ancestry as it is sometimes claimed. It is probable that the family originated in Persian Kurdistan, and later moved to Azerbaijan, where they adopted the Azari form of Turkish spoken there, and eventually settled in the small town of Ardabil sometimes during the eleventh century.
47. Federal Research Division, Federal Research Div Staff, Turkey: A Country Study, Kessinger Publishers, 2004. pg 141:"Unlike, the Sunni Turks, who follow the Hanafi school of Islamic law, the Sunni Kurds follow the Shafi'i school.
48. Aptin Khanbaghi (2006)The Fire, the Star and the Cross: Minority Religions in Medieval and Early. London & New YorkIB Tauris. ISBN 1845110560, pp. 130-1. excerpt: "The mother of Shah Abbas I was a Caucasian Christian, and he himself had Christian wives, one of whom was the daughter of Simon Khan, a Georgian prince. Father John Thaddeus asserts Shah Safi (1629-1642) had not been circumsized. His mother was Georgian and he too had many Georgian wives. Shah Abbas II (1642-1666) had also married Caucasian women. His son, Shah Sulayman was born of a Circassian slave.
49. E. Yarshater, Encyclopaedia Iranica, Book 1, p. 240:
50. Peter Charanis. "Review of Emile Janssens' Trébizonde en Colchide", Speculum, Vol. 45, No. 3,, (Jul., 1970), p. 476
51. Anthony Bryer, open citation, p. 136
52. The writer Ṛūmlu documented the most important of them in his history.
53. ^ Encyclopedia Iranica. ٍIsmail Safavi
54. ^ V. Minorsky, The Poetry of Shah Ismail, Bulletin of the School of Oriental and African Studies, University of London, Vol. 10, No. 4. (1942), pp. 1053)
55. Richard Tapper. "Shahsevan in Safavid Persia", Bulletin of the School of Oriental and African Studies, University of London, Vol. 37, No. 3, 1974, p. 324. See also, Lawrence Davidson, Arthur Goldschmid, "A Concise History of the Middle East", Westview Press, 2006, p. 153; and Britannica Concise. "Safavid Dynasty", Online Edition 2007
56. George Lenczowski, "Iran under the Pahlavis ", Published by Hoover Institution Press, 1978. pg 79: "Ismail Safavi, descendant of the pious Shaykh Ishaq Safi al-Din (d.1334), seized Tabriz assuming the title of Shahanshah-e-Iran". "Stefan Sperl, C. Shackle, Nicholas Awde, "Qasida poetry in Islamic Asia and Africa", Brill Academic Pub; Set Only edition (February 1996). pg 193: "Like Shah Ni'mat Allah-i Vali he hosted distinguished visitors among them Ismail Safavi, who had proclaimed himself Shahanshah of Iran in 1501 after having taken Tabriz, the symbolic and political capital of Iran". Heinz Halm, Janet Watson, Marian Hill, "Shi'ism", Translated by Janet Watson, Marian Hill, Edition: 2, illustrated Published by Columbia University Press, 2004. pg 80: "..he was able to make his triumphal entry into Alvand's capital Tabriz. Here he assumed the ancient Iranian title of King of Kings (shahanshah) and setup up Shi'i as the ruling faith"
57. Encyclopedia Iranica, "IRANIAN IDENTITY: MEDIEVAL ISLAMIC PERIOD", AHMAD ASHRAF
58. D. M. Lang. "Georgia and the Fall of the Safavi Dynasty", Bulletin of the School of Oriental and African Studies, University of London, Vol. 14, No. 3, Studies Presented to Vladimir Minorsky by His Colleagues and Friends (1952), pp. 523-539
59. see:
    • Encyclopaedia Iranica and ISBN 0-89158-296-7
    • O. Dzh. Dzhalilov, "Kurdski geroicheski epos Zlatoruki Khan" ("The Kurdish heroic epic Gold-hand Khan"), Moscow, 1967
60. For a map of these areas, see this map
61. see Encyclopaedia Iranica under "Abbas I the Great", page 75
62. Mottahedeh, Roy, The Mantle of the Prophet : Religion and Politics in Iran, One World, Oxford, 1985, 2000, p.204
63. "Shahsavan Tribes, by Dr P Shahsavand, Professor of Sociology at Islamic Azad University" — Events Magazine, Clultural, Economical and General Events of Iran (retrieved 4 Sep 2007)
64. Roemer, H. R. (1986). "The Safavid Period". The Cambridge History of Iran, Vol. 6: The Timurid and Safavid Periods. Cambridge: Cambridge University Press. pp. 189–350. ISBN 0521200946. Excerpt from page 331:"Depressing though the condition in the country may have been at the time of the fall of Safavids, they cannot be allowed to overshadow the achievements of the dynasty, which was in many respects to prove essential factors in the development of Persia in modern times. These include the maintanence of Persian as the official language and of the present-day boundaries of the country, adherence to the Twelever Shi'i, the monarchical system, the planning and architectural feartures of the urban centers, the centralised administration of the state, the alliance of the Shi'i Ulama with the merchant bazaars, and the symbiosis of the Persian-speaking population with important non-Persian, especially Turkish speaking minorities"
65. Ronald W. Ferrier, "The Arts of Persia". Yale University Press. 1989. pg 199
66. ^ V. Minorsky. "The Poetry of Shah Ismail", Bulletin of the School of Oriental and African Studies, University of London, Vol. 10. No. 4, 1942
67. Arnold J. Toynbee, A Study of History,V, pp. 514-15)
68. John R. Perry, "Turkic-Iranian contacts", Encyclopaedia Iranica, January 24, 2006
69. Ruda Jurdi Abisaab. "Iran and Pre-Independence Lebanon" in Houchang Esfandiar Chehabi, "Distant Relations: Iran and Lebanon in the Last 500 Years" , I.B.Tauris, Published 2006. pg 76
70. Cornelis Henricus Maria Versteegh, "The Arabic Language", Columbia University Press, 1997. pg 71
71. E. Yarshater, "Language of Azerbaijan, vii., Persian language of Azerbaijan", Encyclopaedia Iranica, v, pp. 238-245, Online Edition, (LINK)
72. Emeri “van” Donzel, Islamic Desk Reference, Brill Academic Publishers, 1994, pp 393
73. William L. Cleveland , Westview Press, Published 2000, 2nd edition. pp 56-57
74. R. N. Frye, The Golden Age of Persia, Phoenix Press, 2000, page 234
75. Jodidio, Philip, Iran: Architecture For Changing Societies:Umberto Allemandi (August 2, 2006).
76. Hillenbrand R., Islamic art and Architecture, London (1999), p228 – ISBN 0-500-20305-9
77. ’’ibid’’, p228.
78. R.M. Savory, "Rise of a Shi'i State in Iran and New Orientation in Islamic Thought and Culture" in UNESCO: History of Humanity, Volume 5: From the Sixteenth to the Eighteenth Century, London ; New York : Routledge ; Paris. pg 263.
79. Mujtahid: A Mujtahid in Arabic means a person who qualified to engange in ijtihad, or interpretation of religious texts. Ithna 'Ashari: Is the number twelve in Arabic signifying twelver Imami Shi'i Islam. Ulama: Arabic for religious scholars.

Literature

• M.I. Marcinkowski (tr.),Persian Historiography and Geography: Bertold Spuler on Major Works Produced in Iran, the Caucasus, Central Asia, India and Early Ottoman Turkey, M. Ismail Marcinkowski, Singapore: Pustaka Nasional, 2003, ISBN 9971-77-488-7.
• M.I. Marcinkowski (tr., ed.),Mirza Rafi‘a's Dastur al-Muluk: A Manual of Later Safavid Administration. Annotated English Translation, Comments on the Offices and Services, and Facsimile of the Unique Persian Manuscript, M. Ismail Marcinkowski, Kuala Lumpur, ISTAC, 2002, ISBN 983-9379-26-7.
• M.I. Marcinkowski,From Isfahan to Ayutthaya: Contacts between Iran and Siam in the 17th Century, M. Ismail Marcinkowski, Singapore, Pustaka Nasional, 2005, ISBN 9971-77-491-7.
• Adam Olearius, "The Voyages and Travels of the Ambassadors", Translated by John Davies (1662), (excerpts)

External links

• "Safavid dynasty", Encyclopedia Iranica by Rudi Matthee
• "Iran: Safavid Period", Encyclopedia Iranica by Hamid Algar
• History of the Safavids from Iran Chamber
• The History Files: Rulers of Persia
• BBC History of Religion
• Iranian Culture and history Site
• Artistic and cultural history of the Safavids from the Metropolitan Museum of Art
• History of Safavid Art
• A Study of the Migration of Shi'i Works from Arab Regions to Iran at the Early Safavid Era.
• Why is Safavid history important? (Iran Chamber Society)

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• States and territories established in 1501
• Safavids
• History of Iran
• 1736 disestablishments
• Muslim dynasties
• Muslim history
• Shi'a Muslim dynasties
• Alid dynasties
• Al-Moussawi family