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Ismail I (; 17 July 1487 – 23 May 1524) was the founder and first of , ruling from 1501 until his death in 1524. His reign is one of the most vital in the history of Iran, and the Safavid period is often considered the beginning of modern Iranian history.. Under Ismail, Iran was unified under native rule for the first time since the Islamic conquest of the country eight-and-a-half centuries earlier.

Ismail inherited leadership of the order from his brother as a child. His predecessors had transformed the religious order into a military movement supported by the (mainly Turkoman groups). The Safavids took control of Azerbaijan, and in 1501 Ismail was crowned as king ( padshah). In the following years, Ismail conquered the rest of Iran and other neighboring territories. His expansion into brought him into conflict with the . In 1514, the Ottomans decisively defeated the Safavids at the Battle of Chaldiran, which brought an end to Ismail's conquests. Ismail fell into depression and heavy drinking after this defeat and died in 1524. He was succeeded by his eldest son .

One of Ismail's first actions was the proclamation of the denomination of Shia Islam as the official religion of the Safavid state,. marking one of the most important turning points in the history of Islam,. which had major consequences for the ensuing history of Iran.. He caused sectarian tensions in the when he destroyed the tombs of the Abbasid caliphs, the Sunni Imam Abu Hanifa an-Nu'man, and the ascetic Abdul Qadir Gilani in 1508.

The dynasty founded by Ismail I would rule for over two centuries, being one of the greatest Iranian empires and at its height being amongst the most powerful empires of its time, ruling all of present-day Iran, the , , most of Georgia, the , and , as well as parts of modern-day , , , , , and ..... It also reasserted Iranian identity in large parts of . The legacy of the Safavid Empire was also the revival of Iran as an economic stronghold between East and , the establishment of a state, its , and .

Ismail I was also a prolific poet who under the Khaṭāʾī () contributed greatly to the literary development of the Azerbaijani language. He also contributed to Persian literature, though few of his Persian writings survive.


Origins
Ismail I was born to and his wife Halima Begum on 17 July 1487, in . His father was the of the (Sufi order) and a direct descendant of its founder, Safi-ad-din Ardabili (1252–1334). Ismail was the last in this line of hereditary Grand Masters of the order, prior to his founding of a ruling dynasty.

His mother Halima Begum was the daughter of , the ruler of the Turkoman dynasty, by his wife Theodora Megale Komnene, better known as . 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 . Ismail was a great-great-grandson of Emperor Alexios IV of Trebizond and King Alexander I of Georgia.

suggests that Ismail's family was of Iranian origin, likely from Iranian Kurdistan, and later moved to Azerbaijan where they assimilated into the population. Ismail was bilingual in Persian and a Southern Turkic dialect, a precursor of modern Azeri Turkic. His ancestry was mixed, from various ethnic groups such as , , and Turkomans;; ; ; .. the majority of scholars agree that his empire was an Iranian one..

In 700/1301, Safi al-Din assumed the leadership of the , a significant Sufi order in , from his spiritual master and father-in-law . 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 . Ismail also proclaimed himself the and a reincarnation of Ali.


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

When Ismail reached the age of twelve, 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 and Azerbaijan, who formed the most important part of the movement.; ; ; .


Reign

Conquest of Iran and its surroundings
In the summer of 1500, Ismail rallied about 7,000 Qizilbash troops at , including members of the Ustajlu, Rumlu, Takkalu, Dhu'l-Qadar, Afshar, Qajar, and Varsaq tribes. Qizilbash forces passed over the Kura River in December 1500 and marched towards the 's state. They defeated the forces of the Shirvanshah Farrukh Yassar near Cabanı (present-day , Azerbaijan Republic) or at Gulistan (present-day Gülüstan, Goranboy, Azerbaijan), and subsequently went on to conquer . Thus, Shirvan and its dependencies (up to southern in the north) were now Ismail's. The Shirvanshah line nevertheless continued to rule Shirvan under Safavid suzerainty until 1538, when, during the reign of Ismail's son, (r. 1524–1576), it was placed under the rule of a Safavid governor. After the conquest, Ismail had Alexander I of Kakheti send his son Demetre to Shirvan to negotiate a peace agreement.

The successful conquest alarmed the ruler of the , Alvand, who subsequently proceeded north from and crossed the in order to challenge the Safavid forces. Both sides met at the Battle of Sharur, which Ismail's army won despite being outnumbered by four to one. Shortly before his attack on Shirvan, Ismail had made the Georgian kings Constantine II and Alexander I of the kingdoms of Kartli and Kakheti, respectively, attack the possessions near Tabriz, on the promise that he would cancel the tribute that Constantine was forced to pay to the Aq Qoyunlu once Tabriz was captured. After eventually conquering Tabriz and Nakhchivan, Ismail broke the promise he had made to Constantine II and made the kingdoms of Kartli and Kakheti both his .

In July 1501, following his occupation of Tabriz, Ismail took the title Pādshāh-i Irān (King of Iran). He appointed his former guardian and mentor Husayn Beg Shamlu as the vakil () of the empire and the commander-in-chief ( ) of the Qizilbash army. His army was composed of tribal units, the majority of which were Turkmen from and with the remainder Kurds and . He also appointed a former of the Aq Qoyunlu named Amir Zakariya as his vizier. 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.

Qasim Beg Hayati Tabrizi (), a poet and bureaucrat of early Safavid era, states that he had heard from several witnesses that Shah Ismail's enthronement took place in Tabriz immediately after the Battle of Sharur on 1 Jumada al-Thani 907 / 22 December 1501, making Hayati's book entitled Tarikh (1554) the only known narrative source to give the exact date of Shah Ismail's ascent to the throne.

After defeating an Aq Qoyunlu army in 1502, Ismail took the title of "Shah of Iran".. In the same year he gained possession of and , while a year later, in 1503, he conquered and in the Battle of Hamadan (1503). One year later he conquered , , and .

In 1507, he conquered Diyarbakır. 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. One year later, Ismail forced the rulers of , , and Kurdistan to become his vassals. The same year, Ismail and Husayn Beg Shamlu seized , putting an end to the Aq Qoyunlu. Ismail then began destroying sites in Baghdad, including the tombs of Abbasid Caliphs and tombs of Imam Abu Hanifah and Abdul Qadir Gilani.

By 1510, he had conquered the whole of Iran (including ), southern (with its important city of ), , , , and , and had made the Georgian kingdoms of Kartli and Kakheti his vassals. 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. Ismail also appointed as the new vakil of the empire due to the death of Mas'ud Gilani.

Ismail I moved against the Uzbeks. In the Battle of Merv (1510), some 17,000 Qizilbash warriors trapped an Uzbek force. 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
The active recruitment of support for the Safavid cause among the Turcoman tribes of , among tribesmen who were subjects, had inevitably placed the neighbouring Ottoman empire and the Safavid state on a collision course.. As the Encyclopædia 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 from Ottoman to Persian allegiance". 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, and an Ottoman army that was sent in order to put down the rebellion down was defeated. A large-scale incursion into Eastern Anatolia by Safavid under coincided with the accession of Sultan in 1512 to the Ottoman throne. Such incursions were one of the reasons for Selim's decision to invade Safavid Iran two years later. Selim and Ismail had been exchanging a series of belligerent letters prior to the attack. While the Safavid forces were at and planning on how to confront the Ottomans, Mohammad Khan Ustajlu, who served as the governor of Diyarbakır, and Nur-Ali Khalifa, a commander who knew how the Ottomans fought, proposed that they should attack as quickly as possible. 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."

Selim I eventually defeated Ismail at the Battle of Chaldiran in 1514. Ismail's army was more mobile, and his soldiers were better prepared, but the Ottomans prevailed in large part due 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 in triumph on September 5 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 to the . However, the Ottomans managed to annex for the first time and parts of , as well as briefly northwestern Iran.

The Venetian ambassador describes the events as follows:

He also adds:


Late reign and death
Shah Ismail's death ensued after a few years of a very saddening and depressing period of his life. After the Battle of Chaldiran, Ismail lost his supernatural air and the aura of invincibility, gradually falling into . He retired to his palace and never again participated in a military campaign, and left the affairs of the state to his vizier Mirza Shah Husayn, who became his close friend and (i.e. drinking companion). This allowed Mirza Shah Husayn to gain influence and expand his authority. 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 aged 36 and was buried in . He was succeeded by his son .

The consequences of the defeat at Chaldiran were also psychological for Ismail; his relationships with the Qizilbash followers were fundamentally altered. The tribal rivalries between the Qizilbash which had ceased temporarily before the defeat at Chaldiran resurfaced intensely immediately after his death and led to ten years of civil war (930–40/1524–33) until Shah Tahmasp regained control of the affairs of the state. The later briefly lost and to the , and nearly lost to the .

During Ismail's reign, mainly in the late 1510s, the first steps for the Habsburg–Persian alliance were taken with Charles V and Ludwig II of Hungary being in contact with a view of combining against the common Ottoman Turkish enemy..


Policies
One of the main problems of Ismail I's reign was the integration of the Safavid order into the administrative structure inherited from previous Muslim polities. Ismail sought to stabilize the newly established Safavid state and restore economic prosperity to the realm, but some of his supporters wanted to continue the revolutionary struggle. The Qizilbash raids in Anatolia, which were one of the causes of the first Ottoman–Safavid war, have been interpreted by Roger Savory as Ismail's attempt to "siphon off this excess revolutionary fervour". Another major issue was the competition between the Qizilbash, who expected important positions in the Safavid state in return for their services, and the Iranians, who had traditionally dominated the sphere of administration and made up most of the (religious leadership). The chiefs ( amirs) of the Qizilbash tribes held the governorships of provinces in early Safavid Iran and occupied the most important state offices. Ismail instituted the office of vakil-i nafs-i nafis-i humayun; its holder was to serve as the shah's representative in both religious and secular matters. The Qizilbash amir Husayn Beg Shamlu was the first vakil. The top military offices of amir al-umara (commander-in-chief) and qurchibashi were also granted to Qizilbash leaders. Ismail also made the office of sadr (head of the ulama) an appointee of the shah; this office was held by an Iranian. Iranians also occupied the office of vizier, the traditional chief of the bureaucracy, but this office was less powerful than that of vakil. Eventually, Ismail appointed a succession of Iranians to the office of vakil in an apparent attempt to counterbalance the power of the Qizilbash. This provoked the resistance of the Qizilbash, who assassinated the Iranian vakil Mirza Shah Husayn in 1523 and took control of the state after Ismail's death.


Royal ideology
From an early age, Ismail was acquainted with the Iranian cultural legacy. When he reached Lahijan in 1494, he gifted Mirza Ali Karkiya a copy of the medieval Persian epic (Book of Kings) with over 300 illustrations. Owing to his fondness of Iranian national legends, Ismail named three of his four sons after mythological shahs and heroes of the Shahnameh; his oldest son was named Tahmasp, after the last shah of the Pishdadian dynasty; his third son Sam after the champion of the Pishdadian shah and ancestor of the celebrated warrior-hero ; his youngest son Bahram after the shah (), famous for his romantic life and hunting feats. Ismail's expertise in Persian poetic tales such as the Shahnameh, helped him to represent himself as the heir to the Iranian model of kingship. According to the modern historian Abbas Amanat, Ismail was motivated to visualize himself as a shah of the Shahnameh, possibly , the archetype of a great Iranian king, and the person who overcame the Turanian king , the nemesis of Iran. From an Iranian perspective, Afrasiyab's kingdom of was commonly identified with the land of the Turks, in particular with the Khanate of Bukhara in . After Ismail defeated the Uzbeks, his victory was portrayed in Safavid records as a victory over the mythological Turanians. However, this fondness of Iranian legends was not only restricted to that of Ismail and Safavid Iran; Both Muhammad Shaybani, , and later and his progeny, all associated themselves with these legends. Regardless of its increasing differences, Western, Central, and South Asia all followed a common model of culture and kingship.

In the second part of the fifteenth century, Safavid propaganda adopted many beliefs held of groups. Ismail's father and grandfather were reportedly considered divine by their disciples, and Ismail taught his followers that he was a divine incarnation, as is demonstrated by his poetry. For example, in some of his poems he wrote "I am the absolute Truth" and "I am God’s eye (or God himself)". This made his followers intensely loyal to him. Through their supposed descent from , Ismail and his successors claimed the role of deputy ( na'ib) of the (the ) and also the infallibility or sinlessness ( isma) ascribed to the Mahdi; this brought them into conflict with the (high-ranking Shi'ite jurisprudents) who traditionally claimed the authority of deputyship. At least until his defeat at Chaldiran in 1514, Ismail identified himself as the reincarnation of figures such as Ali, Husayn, and the Mahdi. Historian Cornell Fleischer argues that Ismail took part in a broader trend of and claims, which were also being expressed in the Ottoman Empire. He writes, "Shah Ismāʿīl was the most spectacular and successful— but by no means singular—instance of the convergence between mysticism, messianism, and politics at the beginning of the sixteenth century."

Besides his self-identification with Muslim figures, Ismail also presented himself as the personification of the divine light of investiture ( ) that had radiated in the ancient Iranian shahs , (), (), since the era of the Achaemenids and Sasanians. This was a typical Safavid combination of Islamic and pre-Islamic Iranian motifs. The Safavids also included and promoted Turkic and Mongol aspects from the Central Asian steppe, such as giving high-ranking positions to Turkic leaders, and utilizing Turkic tribal clans for their aspirations in war. They likewise included Turco-Mongolian titles such as khan and to their growing collection of titles. The cultural aspects of the Safavids soon became even more numerous, as Ismail and his successors included and promoted , , , , and into their imperial program. Moreover, the conquests of and had merged Mongolian and Chagatai aspects into the Persian bureaucratic culture, terminology, seals, and symbols.


Art of the book
Soon after he conquered the capital of in 1501-1502, Shah Ismail started to commission illustrated manuscripts such as the . Such early works followed the of miniatures, with highly decorative elements, and exuberant representations of nature.
(1984). 9780292764842, Austin : University of Texas Press. .

Another early commission was the contribution of additional miniatures in 1505 to an Aq Qoyunlu manuscript, the Khamsa of Nizami (Tabriz, 1481). Shah Isma'il entrusted the creation of eleven miniatures to the young painter , who later became a key artist of the .

(2025). 9788816605695, Jaca book. .
Some of the paintings created by Sultan Mohammed for this manuscript are considered as highly original, such as (now in the Keir Collection in London), in which the Prophet can be seen rising over the Great Mosque in Mecca, the Ka'ba and his tomb, riding into a billowing mass of heavenly clouds with a multitude of angels. The sky is pieced with an oculus, an artistic device of probable European origin. A small inscription in gold letters on the portal of a small building on a terrace gives the date of creation as 1505.
(2025). 9780300090383, New Haven : Yale University Press. .

One of the main criteria used to differentiate the Safavid miniatures from the Aq Qoyunlu ones is for a great part iconographic, as the protagonists in Shah Isma'il's paintings generally wear his signature turban, the , which he introduced when he occupied Tabriz in 1501-1502.

Towards the end of his reign, circa 1520-21, Shāh Ismaʿīl also commissioned panegyric histories of his accomplishments, where he can be seen in various court and battle scenes. These works, such as the Shāhnāmah Shāh Ismaʿīl (Tabriz, 1541), were generally completed only after he died. These manuscripts offer some very interesting illustrations in lively style, which, stylistically, are witnesses to the persistence of the Turkoman element in the creations of around 1541. Some, such as are more provincial in style but also show undisguised and rather gruesome scenes of conquest, such as the time when a defender of was roasted on a spit at the hands of the Safavids.

Probably about 1522, Shah Isma'il started a sumptuous illuminated manuscript of the Shahnameh for his son Shah Tahmasp I. But Shah Ismail I died in 1524, shortly after the work had begun. Work continued into the 1530s, ultimately including 258 original miniatures. It is now dispersed, and known under the name of Shahnameh of Shah Tahmasp.


Ismail's poetry
Ismail is also known for his poetry using the Khaṭāʾī (). Encyclopædia Iranica. ٍIsmail Safavi or 'Sinner, the mistaken one'). Khatai was a popular pen name among Iranian poets, but none are as famous as Ismail. Encyclopædia Islamica. ٍخطایی He wrote in Turkish and Persian, although his extant verses in the former vastly outnumber those in the latter. The Turkish spoken in Iran, which was commonly known as Turki, was not the , but a precursor of modern-day Azerbaijani or Azeri Turkic (see also: ).. His devotional poetry was meant for the mainly Turkish-speaking Qizilbash who followed him, hence his decision to write in that language. Ismail used some words and forms not found in modern Turkish speech. Chaghatai words are also found in his poetry. Vladimir Minorsky writes that Ismail's Turkish "already shows traces of decomposition due to the influence of the Iranian milieu".

Khata'i's divan (collection of poems) was compiled during the reign of Ismail's successor, , so all of the poems in it may not actually belong to Ismail's pen. The oldest surviving copy of the divan (dated 1535) comprises 262 and , and ten ruba'is. The second oldest copy has 254 qasidas and ghazals, three , one murabba' and one . T. Gandjei argues that the poems attributed to Khata'i (as opposed to the usual ones, based on syllable length) are really the works of - poets in Anatolia. Kioumars Ghereghlou states that the author of the divan is "still unknown", citing the fact that Ismail's son never referred to his father as the author of the divan in his Tuhfa-yi Sami, a collection of biographies of contemporary Persian poets (he does, however, state that his father wrote poetry in Persian and Turkish).

Ismail is considered an important figure in the literary history of Azerbaijani language. According to and Ahmet Karamustafa, "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 of , which probably explains the fact that he named all of his sons after characters from the Shahnameh. Dickson and Welch suggest that Ismail's "Shahnamaye Shahi" was intended as a present to his young son Tahmasp. After defeating Muhammad Shaybani's Uzbeks, Ismail asked , a famous poet from , 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 in the heroic style of the Shahnameh written later on for the Safavid kings..

Most of the poems are concerned with love—particularly the 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 sometimes included in his divan, and the unfinished , a book which extols the virtues of love—both written in proto-Azeri Turkic..

Along with the poet , Khata'i 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 of . 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 from Sunni to Shia Islam.

Examples of his poems are:


Poetry example 1

Poetry example 2

Appearance and skills
Ismail was described by contemporaries as having a regal appearance, in quality and . He also had a and .

An Italian traveller describes Ismail as follows:


European portraiture
Europeans made several attempts at a portraiture of Sultan Ismail. , in his Elogia virorum bellica virtute illustrium (1554), created a gallery of portraits for all the great men of his time, some possibly based on notes from travelers, including a portrait of Sultan Ismail, whom he named "Hysmael Sophus" ("Ismail the Sage").

This portrait engraving was then used as a reference by the painter Cristofano dell'Altissimo between 1552 and 1568 for his famous in the . It is thought that this portrait was affected by idealized notions of Shah Ismail as a savior of Christians and Europeans against the Ottomans, complete with rumors of a conversion of Christianity. It may be for this reason that Shah Ismail's face is idealized in this portrait as "spiritual, nice and bright".


Legacy
Ismail's greatest legacy was establishing an empire which lasted over 200 years. As Brad Brown states, "The Safavid dynasty would rule for two more centuries after and establish the basis for the modern nation-state of Iran." Even after the fall of the Safavids in 1736, their cultural and political influence endured through the succeeding dynasties of the , , , and states and into the contemporary as well as the neighboring , where is still the dominant religion as it was during the Safavid era.


In popular culture

Literature
In the Safavid period, the famous Azeri folk romance Shah Ismail emerged. According to Azerbaijani literary critic , this story is related to Ismail I. But it is also possible that it is dedicated to Ismail II.


Places and structures


Statues
  • A statue in Ardabil, Iran (in the Azerbaijan region of Iran)
  • A statue in ,
  • A sculpture in Khachmaz, Azerbaijan
  • A bust in Ganja,


Music
Shah Ismayil is the name of an opera in 6 acts and 7 scenes composed by Muslim Magomayev, in 1915–19.


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


Issue

Sons
  • – with .
  • (15 March 1515 – 9 April 1550) Governor of 1532/33–1538, 1538–1547 and 1546–1547. He rebelled against his brother Tahmasp with help. Captured and imprisoned at the Fortress of . He had a consort, Khadija Sultan Khanum, and two sons,
    • Ahmad Mirza (died 1568)
    • Farukh Mirza (died 1568)
  • Rustam Mirza (born 13 September 1517)
  • 'Abul Naser Sultan Sam Mirza (28 August 1518 – December 1567) Governor-General of 1521–1529 and 1532–1534, and of 1549–1571. He rebelled against his brother Tahmasp, captured and imprisoned at the Fortress of Qahqahan. He had two sons and one daughter. His daughter married Prince Jesse of Kakheti (died 1583) Governor of Shaki, the third son of Georgian king Levan of Kakheti.
  • 'Abu'l Fat'h Sultan Moez od-din Bahram Mirza (7 September 1518 – 16 September 1550) – with Tajlu Khanum. Governor of 1529–1532, Gilan 1536–1537 and 1546–1549. He married Zainab Sultan Khanum and had three sons:
    • Soltan Hosayn Mirza (died 1577)
    • (1541–1577),
    • Badi uz-Zaman Mirza ( k.1577)
  • Hussein Mirza (born 11 December 1520)


Daughters
  • Parikhan Khanum – with Tajlu Khanum, married in 1520–21 to ;
  • – with Tajlu Khanum (1519 – 20 January 1562, buried in ), unmarried;.
  • Khanish Khanum (1507–563, buried in Imam Husayn Shrine, ), married to Shah Nur-al Din Nimatullah Baqi, and had a son named Mirmiran and a daughter;
  • Khair al-Nisa Khanum (died at Masuleh, 13 March 1532, and buried in Sheikh Safi al-Din tomb, ), married on 5 September 1517 to Amira Dubbaj, ruler of Gilan and Fuman;
  • Shah Zainab Khanum;
  • Nakira Khanum;
  • Farangis Khanum;


Ancestry

See also
  • Campaigns of Ismail I
  • Iranian Azerbaijanis
  • Safavid dynasty family tree
  • List of Turkic-languages poets
  • Safavid conversion of Iran from Sunnism to Shiism
  • Seven Great Poets


Notes

Bibliography


External links
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