For Qazvin, see Ehsan Echraqi [Eḥsān Ešrāqi], “Le Dār al-Salṭana de Qazvin, deuxième capitale des Safavides,” in Safavid Persia: The History and Politics of an Islamic Society, ed. Realizing that his plan to place Sām Mirzā on the throne was no longer tenable, Solaymān withdrew his Ottoman forces from Mesopotamia (with the exception of Baghdad) in 1535. 4 (1949): 46-53. p. 46-53 www.jstor.org The Cleveland Museum of Art. He also captured one of Suleiman's favourites, Sinan Beg. Thus, in 1540, Shah Ṭahmāsp initiated the first of a series of systematic invasions of the Caucasus region, bringing back massive amounts of plundered property and prodigious numbers of Christian slaves. Bayezid II. 351-70. Recently, two key sources for the Safavid period and the reign of Shah Ṭahmāsp have become available: Budāq Monši Qazvini, Jawāher al-aḵbār, ed. Ṭahmāsp I (r. 1524-76). see Sharaf Khan Bidlisi [Šaraf Ḵān Bedlisi], The Sharafnama, or, The History of the Kurdish Nation, tr. 230-45; W. Posch, “Der Fall Alkāṣ Mīrzā und der Persienfeldzug von 1548-1549: Ein gescheitertes osmanisches Projekt zur Niederwerfung des safavidischen Persiens,” Ph.D. The son of Ḡiāṯ-al-Din b. Homām-al-Din Ḵᵛāndamir, Amir Maḥmud, described this concert in Herat with little left for the imagination: “Fair women, amiable and meek, expert in rendering service, stood in every corner like virgins of paradise in that assembly of heavenly dignity. The frontier thus established ran across the mountains dividing eastern and western Georgia (under native vassal princes), through Armenia, and via the western slopes of the Zagros down to the Persian Gulf. Dissension appeared soon afterward among the Qezelbāš ranks, and the Ostājlu tribe, headed by Köpek Solṭān, chafed at the prospect of Rumlu hegemony at the Safavid court. Ṭahmāsp I Shah of Iran 1514-1576 ; Useful Links. (1524-1576) aus Dagestan,” in Muslim Culture in Russia and Central Asia, ed. 1 and Cover figure. As Hans Roemer (1986, p. 249) observed, there was no need to see a policy of “Persianization” in this move, but undoubtedly “the idea of a Turkmen state with its center at Tabriz and its fulcrum in eastern Anatolia, Mesopotamia, and northwestern Persia was abandoned.” The decision to replace Tabriz as the imperial center, a city that had historically been the hub of a number of Mongol and Turkmen dynasties such as the Il-khanids, the Qara Qoyunlus, and the Āq Qoyunlus, was concurrent with a decision by the shah to populate and staff his court and army with members of a new, non-Qezelbāš constituency. By naming his two-year old son as governor, and placing him in the care of the chief amir (see also AMIR-AL-OMARĀʾ) of the recently-incorporated Mawṣellu tribe, Esmāʿil was not only redistributing tribal power but also inducing a much-needed physical manifestation of the imperial Safavid family (which was considered sacred) in a troubled peripheral area of his nascent empire. Shorter, less prosaic accounts can be found in: Ḥasan Beg Rumlu, Aḥsan al-tawāriḵ, ed. Published documents (Papazian, nos. Tahmasp's reign was marked by foreign threats, primarily from the Safavid's arch rival, the Ottomans, and the Uzbeks in the far east. Alqas had rebelled and, fearing his brother's wrath, he had fled to the Ottoman court. It should be noted that many of the court chronicles completed during or shortly after the reign of Ṭahmāsp are often in large part recensions of grander, universal histories such as Ḡiāṯ˚-al-Din b. Homām-al-Din Ḵᵛāndamir’s Ḥabib al-siar (ed. 31-64; 13, 1975, pp. In 1528, ʿObayd-Allāh managed to re-conquer the cities of Astarābād and Mashad and lay siege to the city of Herat. Shortly afterwards, Bayezid was killed by agents sent by his own father. For a good introduction to religious life in Persia during the reign of Shah Ṭahmāsp, see B. Scarcia Amoretti, “Religion in the Timurid and Safavid Periods,” in Camb. [5] This peace lasted for 30 years, until it was broken in the time of Shah Mohammed Khodabanda. Chuha Sultan now became regent. J. Calmard, Paris, 1993, pp. His ambassador to the Shah was the knight of Saint John de Balbi, and an alliance was made with the objective of making an attack on the Ottoman Empire in the west and the east within the following year. He had traveled to Iraq and "had been ordained as Gaon in order to fill the position of Rav Hai, of saintly memory." During the tenth century there were two distinguished Jewish families in Baghdad, *Netira and Aaron. 81-104, and Andrew Newman, “The Myth of the Clerical Migration to Safavid Iran: Arab Shiite Opposition to ʿAlī al-Karakī and Safawid Shiism,” Die Welt des Islams 33, 1993, pp. But Selim was an alcoholic and Hürrem's other son, Bayezid, had shown far greater military ability. Illustrations from the celebrated Safavid copy of the Haft Awrang have been reproduced by M. S. Simpson in Sultan Ibrahim Mirza’s Haft Awrang: A Princely Manuscript from Sixteenth-Century Iran, New Haven, 1997. 89-120. A dispute arose in the Ottoman Empire over who was to succeed the aged Suleiman the Magnificent. Unfettered by the juridical and exegetical arguments and proofs presented by Shiʿite scholars in the past, Karaki was free to embrace the oṣuli principle of ejtehād (‘interpretation’) in his defense of a secular kingdom acting as the spiritual custodian of the Imami community. In 1559 Bayezid arrived in Iran where Tahmasp gave him a warm welcome. [9], On 18 February 1529, Charles V, deeply alarmed by the Ottoman progression towards Vienna, again sent a letter from Toledo to king Ismail, who had died in 1524 and had been replaced by Tahmasp I, pleading for a military diversion,[10][11][12] thus continuing the earlier commenced Habsburg-Persian alliance. Tahmasp I (/ t ɑː ˈ m ɑː s p /; Persian pronunciation: [tæhˈmɒːseb], Persian: شاه تهماسب یکم ‎) (22 February 1514 – 14 May 1576) was an influential Shah of Iran, who enjoyed the longest reign of any member of the Safavid dynasty.He was the son and successor of Ismail I.. Nor does this isolated event reflect Shah Ṭahmāsp’s general geopolitical awareness, in which diplomacy and correspondence were conducted semi-regularly with non-Muslim powers such as Portugal, Spain, and Venice. [12][13][14] Tahmasp also responded by expressing his friendship to the Emperor. The tobacco smoked is referred to as shisha (sheesha) in the United Kingdom, United States and Canada. They were both influential in the royal court and they showed concern for the welfare of the community. 39-58. Perhaps more telling is Ṭahmāsp’s own claims that he regularly foresaw future events while dreaming and was visited in his dreams on a number of occasions by Sufi saints, most notably his ancestors, Shaikh Ṣafi-al-Din and Solṭān Ḥaydar. The leader of the Shamlu faction, Husayn Khan, now assumed the regency but, in 1533, Tahmasp suspected Husayn Khan was plotting to overthrow him and had him put to death. The Safavid Empire, in many ways, began to show an unprecedented degree of cultural sophistication, especially in terms of the “arts of the book,” during the period between 1541 and 1555. Iran's enemies, the Uzbeks, had taken advantage of the civil war to invade the north-eastern province of Khorasan. At the end of the tenth century R. Isaac b. Moses ibn SakrÄ« of Spain was the rosh yeshivah. The previous conquests were consolidated, and many of the political, economic, and social problems caused by Mehmed’s internal policies were resolved, leaving a firm foundation for the conquests of the 16th-century sultans. The Takkalus regained the advantage and some of them even tried to kidnap the shah. The reign of Mehmed II’s immediate successor, Bayezid II (1481–1512), was largely a period of rest. The debate on clerical migration and Safavid Persia is treated in Rula Abisaab, Converting Persia: Religion and Power in the Safavid Empire, 1501-1736, London, 2004; Devin Stewart, “Notes on the Migration of ʿĀmilī Scholars to Safavid Iran,” JNES 55, 1996, pp. 225-46; Devin Stewart “The First Shaykh al-Islām of the Safavid Capital Qazvin,” Journal of the American Oriental Society 116, 1996, pp. Her mortal remains were temporarily buried in the Zainabad garden. Amir Solṭān Mawṣellu managed to arrest Ḡiāṯ-al-Din in 1521 and had him executed the following day but he himself was dismissed from his post and recalled to Tabriz by Shah Esmāʿil, who appointed a new tutor (lala), ʿAli Beg Rumlu, known as Div Solṭān for Ṭahmāsp Mirzā, while the princedom of Herat and Khorasan was given to his brother, Sām Mirzā. Abbas the Great or Abbas I of Persia (Persian: شاه عباس بزرگ ‎; 27 January 1571 – 19 January 1629) was the 5th Safavid Shah (king) of Iran, and is generally considered as one of the greatest rulers of Persian history and the Safavid dynasty.He was the third son of Shah Mohammad Khodabanda. While Ṭahmāsp could obviate some of his concerns regarding familial revolt by having his brothers and sons routinely transferred around to various governorships in the empire, he realized that any long-lasting solutions would involve minimizing the political and military presence of the Qezelbāš as a whole. Shortly before his death in February 1588, he entrusted the collection and arrangement of his literary remains to the poet and literary biographer Taqi-al-Din Kāšāni. Fortunately, we have a contemporary text providing a prosopography of these individuals with Qāżi Aḥmad b. Šaraf-al-Din Qomi’s Golestān-e honar (or Taḏkera-ye ḵošnevisān wa naqqāšān), which was translated by Vladimir Minorsky (see Qāzi Aḥmad, tr. Haydar was killed and Ismail emerged triumphant as Shah Ismail II.[27]. Reorientation and stability (1555-76). Associated Subjects. By this treaty historical Armenia and Georgia were divided equally between the two, the Ottoman Empire obtained most of Iraq, including Baghdad, which gave them access to the Persian Gulf, while the Persians retained their former capital Tabriz and all their other north-western territories in the Caucasus (Dagestan, Azerbaijan) and as they were prior to the wars. 171-206; H. Horst “Zwei Erlasse Shah Ṭahmāsp I,” ZDMG 110, 1960, pp. The shah iran. Her name was Sultanum Bekum Mawsillu (Andrew J. Newman, Safavid conversion of Iran from Sunnism to Shiism, Islamic Societies to the Nineteenth Century: A Global History, "AZERBAIJAN x. Azeri Turkish Literature – Encyclopaedia Iranica", "نگاهی به موسیقی دوره ی صفویه (905 - 1135 ق) ,مجله گلستان هنر , پاییز و زمستان 1384 - شماره 2 , صفحه 141 , تصویر | پایگاه مجلات تخصصی نور", A king's book of kings: the Shah-nameh of Shah Tahmasb, https://infogalactic.com/w/index.php?title=Tahmasp_I&oldid=759585, Articles containing Persian-language text, Articles containing Azerbaijani-language text, Creative Commons Attribution-ShareAlike License, About Infogalactic: the planetary knowledge core, ‘Abu’l Muzaffar ‘Abu’l Fath Sultan Shah Tahmasb bin Shah Ismail al-Safavi al-Husayni al-Musavi, Sultanzada Khanum, daughter of Ali Khan Gorji, a, Zahra Baji, daughter of Prince Ot'ar Shalikashvili of. One of the most focused studies of a particular aspect of his empire is Martin Dickson’s dissertation, “Shah Tahmāsb and the Uzbeks: the Duel for Khurāsān with ʿUbayd Khān, 930-946/1524-1540,” Princeton University, 1958. Chahryar Adle, Paris, 1982, pp. Qazvin had long since been associated with orthodoxy and stable governance, and Ṭahmāsp’s patronage of a number of new palaces, administrative complexes, gardens, and other public works suggests a need to develop a new imperial center for a new imperial ethos. A number of other primary sources, namely diplomatic letters (maktubāt), royal decrees (farāmin), and diplomas of investiture have been edited and, in some cases, translated. Although they defeated the Uzbeks in a battle near Jam,[8] Tahmasp was disgusted at the cowardice Chuha Sultan had displayed during the combat. Harem fact, which the women led their lives with their children and families, as in some of the Islamic states, existed also in Safavid Palace. Wikipedia Museo Poldi Pezzoli; Wikidata. He was dignified as “Legal Expert of the Age” (Mojtahed-al-zamān) and “the Second Investigator” (al-Moḥaqqeq al-ṯāni, the first one, al-Moḥaqqeq al-awwal, being Najm-al-Din Ḥelli (d. 1326). M.-R. Nāṣeri and K. Haneda, Tehran, 2000. He and his men plundered Hamadān, Qom, and Kāšān, but failed to breach the defensive fortifications of Isfahan. Tahmasp was an enthusiastic patron of the arts with a particular interest in the Persian miniature, especially book illustration. 1, Tehran, 2000, pp. Ismāʿīl’s successor, Ṭahmāsp I (reigned 1524–76), encouraged carpet weaving on the scale of a state industry. Nevertheless, one court faction supported Ismail, while another backed Haydar Mirza Safavi, the son of a Georgian. 61-76. Too young to rule in his own right, Tahmasp came under the control of the Qizilbash. Christian-Muslim Relations. When Shah Ṭahmāsp died in 1576, the empire he had inherited from his father had not only been maintained but also expanded during the reign of the most successful and expansionary sultan known to the Ottoman Empire. "On the latter point also the discussion got rather lively, and I would refer the reader to my work entitled Najātu'r-rashÄ«d [Vide note 2, p. 104], in which the subject is briefly discussed. 109-21, 132-44, and his “Two Decrees of Shāh Ṭahmāsp Concerning Statecraft and the Authority of Shaykh ʿAlī al-Karakī,” in Authority and Political Culture in Shiʿism, ed. Of the calligraphers: Mollā ʿAbdi Nišāpuri, Ostād Shah Maḥmud Nišāpuri, Mollā Rostam ʿAli Haravi. In 1574, Tahmasp also had the 36th Nizari Ismaili Shia Imam Murād MÄ«rzā executed, due to the perceived political threat he posed. Despite that Tahmasp's tactics were largely successful during the war, Safavid Iran was forced to make certain concessions per the Amasya Treaty; historical Armenia and Georgia were divided equally between the two, with Western Armenia and western Georgia falling in Ottoman hands and Eastern Armenia and eastern Georgia staying in Safavid Iranian hands, the Ottoman Empire obtained also most of Iraq, including Baghdad, which gave them access to the Persian Gulf, while the Persians retained their former capital Tabriz and all their other north-western territories in the Caucasus (Dagestan, Azerbaijan) and as they were prior to the wars. In 1533 Selim s son, the Ottoman sultan Süleyman I (the Magnificent), set out on his campaign against the Two Iraqs. Ê¿Abbās I (reigned 1588–1629) established trade contacts directly with Europe, but Iran’s remoteness from Europe, behind the imposing Ottoman screen, made maintaining and He was forced to retreat to Baghdad where the Ottomans abandoned him as an embarrassment. D. C. Phillott, Bibliotheca Indica 210 = N.S. Given that the 52-year reign of Abu’l-Fatḥ Ṭahmāsp (posthumously referred to as ḵāqān-e jannat-makān) was the longest of all Safavid rulers, the absence of any full-scale biography by a Western scholar is surprising (for a comprehensive biography and bibliography in Persian see Pārsādust.) According to Cyril Elgood (pp. It is on account of Moḥtašam’s fine strophic elegy (marṯia davazdah-band) on the martyrdom at Karbalāʾ, who was publicly reprobated for his “secular” poetry, that elegies of the Twelve Imams grew in popularity among those poets dependent on court patronage. and tr. Marginalized and hostile, a number of Takkalu abandoned the Safavid cause and joined the Ottoman Empire to the west; the most celebrated case was that of Olāma Beg Takkalu who had held the powerful positions of yasāvol-bāši (chief bodyguard) and ešik-āqāsi-bāši (chamberlain) during the reign of Esmāʿil, and at the time of his revolt had been serving as the governor (ḥākem) of Azerbaijan. 81 and 84-98. Hist. [21] These would become an important new element in Iranian society. Ṭahmāsp writes “After realizing this, I was very anxious, and it occurred to me again then that a flash of light from God, may His name be exalted, had burst forth and made itself apparent” (Horn, 1890, p. 637). Mohammad Reza Shah Pahlavi, shah of Iran (1941-79). This page was last modified on 5 January 2016, at 13:03. Although many prominent poets left Persia for the Indian Subcontinent, two of the best poets of the reign of Shah Ṭahmāsp, Waḥši [Vahshi] of Bāfq (d. 1583) and Moḥtašam of Kashan (d. 1587-88), managed to stay in Persia, despite supplementing their collection of religious odes with erotic ghazals. 117-26. Tahmasp lost patience and ordered a general massacre of the Takkalu tribe. As Eḥsān Ešrāqi (Echraqi) has demonstrated (1996, pp. See also Devin Stewart, “The First Shaykh al-Islām of the Safavid Capital Qazvin,” JAOS 116, 1996, pp. Herat was able to weather the Uzbek siege for a year before ʿObayd-Allāh decided to disengage and retreat in October 1533. Cultural Patron. "A Persian Velvet of the Shāh Ṭahmāsp Period." feet, so that I did not see my wife and children for a month or forty days at a time. He came to the throne aged ten in 1524 and came under the control of the Qizilbash, Turkic tribesmen who formed the backbone of the Safavid power. Parts of the Šāh-nāma-ye Šāh Ṭahmāsp have been reproduced by S. C. Welch and M. Dickson in The Houghton Shahnameh, Cambridge, 1981. [18], Next, Suleiman tried to exploit the disloyalty of Tahmasp's brother Alqas Mirza, who was governor of the frontier province of Shirvan. Iran - Iran - Shah Ê¿Abbās I: The á¹¢afavids were still faced with the problem of making their empire pay. [26], Tahmasp died as a result of poison, although it is unclear whether this was by accident or on purpose. Detecting the machinations of his wakil, Ḥosayn Khan Šāmlu, behind his brother’s treachery, Ṭahmāsp had the Šāmlu amir executed. [11] A decision was thus taken to attack the Ottoman Empire on both fronts,[15] but Balbi took more than one year to return to the Iranian Empire, and by that time the situation had changed in Safavid Iran, as Iran was forced to make peace with the Ottoman Empire because of an insurrection of the Shaybanid Uzbeks. Later sources, such as Ebrāhim Beg Monši’s Tāriḵ-e ʿālam ārā-ye ʿabbāsi and Moḥammad-Yusof Vāla Eṣfahāni’s Ḵold-e barin, also refer to Shah Ṭahmāsp’s reign as the zenith of the calligraphic and pictorial arts. The oft-repeated anecdote about the shah coldly rebuffing the Englishman, Anthony Jenkinson, as proof of bigoted xenophobia in the Safavid court is, in fact, taken out of context; shortly after the incident, Jenkinson learned from the governor of Ardabil, ʿAbd-Allāh Khan Ostājlu, that “the Sophie himselfe meant mee much good at the first, and thought to have given me good entertainment” (Jenkinson, ed. Plan of the Buddhist monastic complex of Butkara I at Uḍḍiyāna with the Great Stupa and smaller cultic buildings. 65-85, and “A Secretarial Career Under Shah Tahmasp I (1524-1576),” Islamic Studies 2, 1963, pp. 84–5), or the suffering caused to thousands of Armenians deported to Isfahan (pp. J. Calmard, Paris, 1993, pp. Hist. Seven of Tahmasp's surviving sons were by Georgian or Circassian mothers and two by a Turcoman. Karaki’s treatises on taxes, public prayer, the role of the Imam, and other questions were reflective of a theologian who had little difficulty rationalizing a legitimate Shiʿite state during the absence of the Twelfth Imam, or the Greater Occultation (see ḠAYBA). Div Solṭān proved to be both cunning and patient in his plan to subjugate the Ostājlu and Takkalu groups, and used this period of cooperation to placate tribal sensitivities and isolate Köpek Solṭān Ostājlu. Indeed, the developments during this period support the contention that one particular coterie of sayyeds from Māzandarān and the east were especially influential for the duration of Shah Ṭahmāsp’s reign. Nonetheless, Ṭahmāsp’s “spiritual repentance” is presented in conventional historiography as a metaphor for Safavid Persia’s transition to Twelver Shiʿite orthodoxy from what Michel Mazzaoui termed “Folk Islam,” or more specifically an ad hoc fusion of rituals and liturgies influenced by a variety of traditions: mainstream Sunnism, Imami Shiʿism, Neẓāri Ismaʿilism, Neoplatonic theosophy, militant ḥorufi millenarianism (see HORUFISM), and Turkmen shamanism. 105-16), a number of administrative centers had been established in Qazvin during the reign of Esmāʿil, and Shah Ṭahmāsp had been purchasing and developing various properties in the city environs since 1544. In each case, Ṭahmāsp eschewed martial responses and sought resolution through dialogue and conciliation. The reign of Tahmasp I is considered the most brilliant period in the history of the Azerbaijani language and Azerbaijani literature at this stage of its development. Alqas penetrated further into Iran but the citizens of Isfahan and Shiraz refused to open their gates to him. K. Irānšahr, Berlin, 1924-25. Tahmasp I (Persian: شاه تهماسب یکم‎‎; Azerbaijani: Şah I Təhmasib) (22 February 1514 – 14 May 1576) was an influential Shah of Iran, who enjoyed the longest reign of any member of the Safavid dynasty. Captured by the Iranians, his life was spared but he was condemned to spend the rest of his life in prison in the fortress of Qahqaha. See also M. Szuppe, “Palais et jardins: le complexe royal des premiers safavides à Qazvin, milieu XVIᵉ-début XVIIᵉ siècles,” in Sites et monuments disparus d’après les temoignages de voyageurs, ed. The abundance of materials available for this period in terms of court chronicles, royal memoirs, poetry, religious treatises, calligraphy, and miniature painting simply emphasizes this lack. In turn, many of these transplanted women became wives and concubines of Ṭahmāsp, and the Safavid harem emerged as a competitive, and sometimes lethal, arena of ethnic politics as cliques of Turkmen, Circassian, and Georgian women and courtiers vied with each other for the shah’s attention. 471 ff.) The most recent addition to the discussion of the migration of scholars is R. Jaʿfariān, “The Immigrant Manuscripts: A Study of the Migration of Shiʿi Works from Arab Regions to Iran in the Early Safavid Iran,” in Society and Culture in the Early Modern Middle East: Studies on Iran in the Safavid Period, ed. R. Gyselen, Bures-sur-Yvette, 1996, pp. N. Keddie and R. Matthee, Seattle, 2002, pp. This tendency in Turco-Mongolian polity had been recently witnessed by Ṭahmāsp between 1543 and 1545 when he extended temporary asylum to the Indian Moghul ruler, Homāyun (see HOMĀYUN PĀDEŠĀH, r. 1530-40 and 1555-56), who had been pursued west from Kandahar (Qandahār) by his own brothers after being expelled from the Indo-Gangetic plain by Šēr-Šāh Suri; likewise was the case in Turkish Constantinople when political aspirations and familial rivalry resulted in the defection of Solaymān’s son, Bāyazid, to the Safavid court in 1562. 35 Full PDFs related to this paper. C. Seddon, 2 vols., Baroda, 1931-33; ʿAbdi Beg Širāzi, Takmelat al-aḵbār, ed. These and other contentious questions suggest that the Safavid doctrine of Imami Shiʿism was somewhat malleable, and stood outside the pale of orthodox Twelver Shiʿism. These disruptions were essentially manifestations of the core ethos of corporate sovereignty peculiar to Turco-Mongolian states, and to counteract them, key changes were soon introduced by Ṭahmāsp to the court and military that would radically alter the ethnic composition of Persia’s elite in the next century. However, the Ottomans continued to apply pressure by invading Persia again in 1548, once again a direct result of fraternal fractures within the Safavid household. 123-33; A. H. Morton, “The chūb-i ṭarīq and qizilbāsh ritual in Safavid Persia,” in Étudessafavides, ed. diss., Otto-Friedrich-Universität Bamberg University, 2000; A. Allouche, The Origins and Development of the Ottoman-Safavid Diplomatic Conflict, 906-966/1500-1555, Berlin, 1983; Jean Aubin, “Per Viam Portugalensem: Autour d’un projet diplomatique de Maximilien II,” Mare Luso-Indicum 4, 1980, pp. cloisters and lay communities living in Marand, Naḵčavān, Ḵāčin, Ṭātef, and Akules. See also A. D. Papazian, Persidskie dokumenty Matenadarana (Persian documents in the “Matenadaran” [Institute]; Russian title, text in Armenian and Russian), Yerevan, 1956. In 1548, Suleiman and Alqas entered Iran with a huge army but Tahmasp had already "scorched the earth" around Tabriz and the Ottomans could find few supplies to sustain themselves. Ḡiāṯ-al-Din Ḵᵛāndamir’s son, Amir Maḥmud, produced a valuable first-hand account of Shah Ṭahmāsp’s intermittent campaigns against the Uzbeks in Khorasan in Tāriḵ-e Šāh Esmāʿil va Šāh Ṭahmāsp, ed. While a strict moral code appears to have been decreed by the shah at some time in the 1530s, it is questionable whether it was enforced with any regularity in city and countryside alike. Annoyed by the Uzbek proclivity for occupying Safavid territory in his absence, Ṭahmāsp spent the next eight months in Khorasan, expanding Safavid dominion in the direction of Marv and Ḡarčestān, while at the same time re-appointing Sām Mirzā to the governorship of Khorasan and naming Aḡzivār Khan Šāmlu as his brother’s Turkmen lala, or advisor. In terms of the general political narrative between 1524 and 1576, there are also sections of books and monographs that provide good analyses: See H. R. Roemer, “The Safavid Period,” Camb. Jarrāḥi, Tehran, 1994. It was then that artists such as Solṭān Moḥammad Tabrizi, Dust Moḥammad, and Mir Sayyed ʿAli were beginning to enjoy vigorous support from the royal family in Tabriz and Herat; the well-celebrated Šāh-nāma-ye Šāh Ṭahmāsp was completed in the mid-1540s, a beautiful copy of Neẓāmi’s ḵamsa, copied and illustrated by the aforementioned artists, Šāh-Maḥmud Nišāpuri, Ostād Mirak Eṣfahāni and Mir Moṣawwer, was commissioned by the shah in 1539 and finished in 1543, while Jāmi’s Haft awrang was finished at the court of Ṭahmāsp’s son, Solṭān Ebrāhim, in the early 1540s. (Optional) Enter email address if you would like feedback about your tag. von Kügelgen, A. Muminov, M. Kemper, III Berlin, 2000, pp. The Ottomans, further, gave permission for Persian pilgrims to go to the holy places of Mecca and Medina as well as to the Shia sites of pilgrimages in Iraq. 45-73; R. Islam, Indo-Persian Relations: A Study of the Political and Diplomatic Relations Between the Mughal Empire and Iran, Tehran, 1970, pp. Tahmasp is also known for the reception he gave to the fugitive Mughal Emperor Humayun as well as Suleiman the Magnificent's son Bayezid, which is depicted in a painting on the walls of the Safavid palace of Chehel Sotoon. [13] These exchanges were effectively followed however by the long Ottoman-Safavid War (1532–1555). 349-437; locations of published documents for this period are available in R. Schimkoreit’s Regesten publizierter safawidischer Herrscherurkunden, Berlin, 1982, pp. and tr. J. Homāʾi, 4 vols., Tehran, 1954; ed. 301-9. Civil war, however, broke out roughly a year later and Div Solṭān led his forces successfully against the Ostājlu rebels in Azerbaijan, Ardabil, and Gilān. That the shah would be committed to building a court that was intimately familiar with urban Persian culture, both literary and artistic, should be of no surprise; his own memoirs, the Tadkera-e Šāh Ṭahmāsp, is littered with quotations from Hafez, Sa’di, and Neẓāmi, as well as a number of Turkish verses. However, a series of Safavid victories in the early 1550s: the conquest of the Armenian cities of Arjiš, Aḵlāt,Van, and Bitlis (see BEDLIS), the routing of Eskandar Pasha outside Erzurum, the capture of Sinān Pasha, and the ensuing peace treaty of Amasya (29 May 1555), suggest that Tabriz was relatively secure when Ṭahmāsp decided to relocate his royal capital to Qazvin in 1557. In 1555, however, he regularized relations with the Ottoman Empire through the Peace of Amasya. In 1528 Chuha Sultan and the shah marched with their army to reassert control of the region. It would be a divination from one of Jāmi’s (d. 1492) ḡazals, or lyrical poems, that convinced the shah to rebuild the mausoleum of the famous Timurid poet in Herat, ironically first destroyed by the shah himself some years earlier after hearing that Jāmi had supposedly been an anti-Shiʿite (Dickson, 1958, p. 190). Humayun reluctantly agreed and also gave Tahmasp the strategically important city of Kandahar in exchange for Iranian military assistance against the heirs of Sher Khan and his own rebellious brothers. 13. M. Dabir-Siāqi, 4 vols., Tehran, 1983; Eng. Fraternal revolts and family schisms in the Safavid, Ottoman, and Mughal dynastic households dominated the course of political events in Persia after 1533. Court factions gave him a warm welcome ṭahmāsp i children worth noting Qobād Ḥosayni, Tāriḵ-e jahānārā, ed until was... An interesting Kurdish ṭahmāsp i children ( for an Eng Elgood ( pp Culture Russia! 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