1,721,183 research outputs found
Shah Ismail and Güllüzar.
No full textTwenty-one page transcript of Turkish oral narrative story No. 684 titled "Shah Ismail and Güllüzar." The folktale was narrated in August 1976 and is part of the Archive of Turkish Oral Narrative.Oral narrative of a Turkish folktale collected by Professor Ahmet Edip Uysal, Dr. Waren Walker and Barbara Walker (Mrs. Warren Walker). Each narrative was translated into English by native Turkish speakers (mostly students), paid for by the Walkers, who then edited the translations
The Story of Shah İsmail.
Full text linkTwo page transcript of Turkish oral narrative story No. 2079 titled "The Story of Shah İsmail." The folktale was narrated on January 4, 1967 and is part of the Archive of Turkish Oral Narrative.Oral narrative of a Turkish folktale collected by Professor Ahmet Edip Uysal, Dr. Waren Walker and Barbara Walker (Mrs. Warren Walker). Each narrative was translated into English by native Turkish speakers (mostly students), paid for by the Walkers, who then edited the translations
Death of Shah Ismail, The Founder of The Safavid State
No full textThis article meticulously examines Shah Ismail's journey from his final winter encampment to his demise, drawing insights from Safavid historical sources. The primary goal is to pinpoint the exact location and dates of his death, integrating these findings into existing literature. The investigation began with identifying and translating references to Shah Ismail's death from key Persian sources. His This work final days along the Ardabil-Tabriz route were retraced, revealing that his passing occurred in Mankutay within the Sayın Gediği region, affirming the continued existence of this settlement. Born in Ardabil in July 1487, Shah Ismail's early life was marked by tragedy, leading him to assume leadership of the Safaviyya sect at a remarkably young age. He established the Safavid State based on Twelver Shiism when he was 13 to 14 years old. Shah Ismail worked diligently to consolidate his creation, balancing the Qizilbash tribes, Tajik bureaucrats, and Arab scholars with notable success. Until the pivotal Battle of Chaldiran in 1514, he maintained control over a significant portion of Iranian territory. On March 11, 1524, after his final winter stay in Nakhchivan, Shah Ismail ventured to Sheki for hunting and political matters. During his return journey, he traversed Moghan to Goktepe, briefly staying at the base of Savalan Mountain. Falling ill in Tabriz, the seat of his rule, he established camp in the Sayın Pass. Consumed by excessive alcohol consumption, Shah Ismail succumbed to severe internal organ damage and breathed his last on May 23, 1524, in Mankutay near Sayın Gediği. Following funeral arrangements overseen by Allame Emir Jamaluddin Muhammad Esterabadi, Shah Ismail was interred in the Safi-ad-Din Mausoleum in Ardabil. Various chronograms have been proposed to pinpoint the date of his death
Tajlu begum, the wife of Shah Ismail Şah İsmai̇l'i̇n eşi̇ taçli begüm
No full textAnother important contoversial issue of the Çaldiran war that took place between Yavuz Sultan Selim and Shah Ismail is whether Tajlu Khanum, the wife of Shah Ismail, was taken as a captive by the Ottomans or not. This issue is presented by both Otoman and Safevid historians in terms of shame, honour, sexuality and psychological superiority. According to Ottoman documents, Tajlu Begum Hanim was taken as a captive and she was made to marry Tacizade Cafer Celebi, one of the Ottoman bureaucrats. As to the Safevid documents, they never mention about her captivity and it is only written that she was lost just for a few days. When Ottoman and Safevid documents are examined comparatively, it is understood that she was taken by Ottoman as a captive at least for a few days but later she was released and she returned to Shah Ismail. So it is impossible that she stayed in Anatolia and was made to marry Tacizade Cafer Celebi. Tajlu Khanum, one of the most influential people in the Palace of Shah Ismail, had a great influence on the Army and bureaucracy even after the death of Shah Ismail. Yet, during the last years of her life, she lost her importance, she was sent out of the harem and was exiled to Shiraz. In this article, the question of whether Tajlu Khanum was taken as captive by the Ottomans or not has been discussed and her biography has been given
The fallible master of perfection : Shah Ismail in the Alevi-Bektashi tradition
No full textAs the hereditary leader of the Safavid Sufi Order, Shah Ismail founded the Safavid dynasty in 1501. This study goes beyond Shah Ismail's historical legacy, however, to examine the pious and literary sources which have shaped a permanent place for him within the Alevi-Bektashi community, an Islamic sectarian minority in Turkey.Although Shah Ismail has received extensive treatment in both historical chronicles and modern historiography, this dissertation locates the development of his cult in the legendary versions of his life story. In this respect, the Turkish "Minstrel Tale" (hikaye) is fundamental to the transformation of Shah Ismail's significance in the sectarian context. This dissertation also traces the development of his pious significance through both the "authentic" poetic works of Shah Ismail, as contained in his earliest collections of poetry, as well as the poetry attributed to Shah Ismail by the Alevi-Bektashi. It is further demonstrated how the poetry attributed to Shah Ismail is integrated into ritual structures. Through the examination of these disparate literary genres, this thesis accounts for Shah Ismail's legacy as it transformed and endured within a pious context beyond his lifetime and beyond his empire
Shah Ismail I: Pelopor Penyebaran Teologi Syi’ah di Iran (Kajian Historis)
No full textThis research was studied to find out the thoughts of Shah Ismail I in spreading Shi'a in Iran and how the existence of Shi'a theology can survive until today in Iran. In addition, this research also intends to describe the pattern of propagation carried out by Shah Ismail I in spreading Shi'ism during the Safavid empire. The method used in this research is descriptive qualitative with a historiographic approach and based on historical studies. The data sources in this research come from literature studies obtained from various books and journals relevant to research studies in the field of Islamic civilization studies regarding the history of the Safavid empire, especially Shah Ismail I. In the data collection stage, researchers collected literature sources obtained from various books and journals. In the data collection method, researchers collect secondary sources such as books, journals, and academic materials that are historical in nature. After that, researchers traced and compiled the data obtained based on the study of historical literature. After completing the data search and collection stage, the next stage is for researchers to analyze all the data obtained by collaborating all data from secondary sources, then all data is presented and analyzed narratively in the form of points. The results showed that Ismail I during his leadership embraced a theocratic pattern at the beginning of his leadership. Then, he also politicized religion as a way to expand his territory to other regions. Shah Ismail I also applied Shiite theology to the daily life of his people. This shows that the existence of the Shi'a sect in Iran is estimated to have started since the reign of the Safavid dynasty led by Shah Ismail I.This research was studied to find out the thoughts of Shah Ismail I in spreading Shi'a in Iran and how the existence of Shi'a theology can survive until today in Iran. In addition, this research also intends to describe the pattern of propagation carried out by Shah Ismail I in spreading Shi'ism during the Safavid empire. The method used in this research is descriptive qualitative with a historiographic approach and based on historical studies. The data sources in this research come from literature studies obtained from various books and journals relevant to research studies in the field of Islamic civilization studies regarding the history of the Safavid empire, especially Shah Ismail I. In the data collection stage, researchers collected literature sources obtained from various books and journals. In the data collection method, researchers collect secondary sources such as books, journals, and academic materials that are historical in nature. After that, researchers traced and compiled the data obtained based on the study of historical literature. After completing the data search and collection stage, the next stage is for researchers to analyze all the data obtained by collaborating all data from secondary sources, then all data is presented and analyzed narratively in the form of points. The results showed that Ismail I during his leadership embraced a theocratic pattern at the beginning of his leadership. Then, he also politicized religion as a way to expand his territory to other regions. Shah Ismail I also applied Shiite theology to the daily life of his people. This shows that the existence of the Shi'a sect in Iran is estimated to have started since the reign of the Safavid dynasty led by Shah Ismail I
Has shah ismail ever read ahmet paşa divanı?
No full textTürk şiirinin gelişiminde sufilerin ve sultanların payı büyüktür. Sufilerin dergâhları, sultanların sarayları diğer güzel sanatların yanında şiirin de çiçeklendiği mekânlardır. Erdebil Tekkesinin şeyhi ve Safevi Devleti’nin kurucusu Şah İsmail, bu iki geleneği şahsında birleştiren müstesna kişilerdendir. Dolayısıyla Şah İsmail Hatayî’nin hem saray çevresinin beklentileri doğrultusunda biçimlenen estetik anlayışa uygun gazelleri hem de dinî-mistik vurgusu oldukça belirgin şiirleri vardır. Şah İsmail, siyasi kimliğiyle dönüştürdüğü tasavvuf anlayışına uygun şiirleriyle sadece Safevilerin temel etnik unsurunu oluşturan heterodoks Türkmenleri değil, Osmanlı coğrafyasındaki Alevi-Bektaşi geleneğini de derinden etkilemiştir. Bu tarz şiirlerinde Nesimî’nin etkisi belirgindir. Diğer şiirlerinde de kendi kültür çevresinin önde gelen şairlerinden Habibî, Kişverî ve Fuzulî’nin etkileri vardır. Ancak Hatayî’nin şair kimliğinin biçimlenmesinde, bu şairler kadar olmasa da, Osmanlı ve Çağatay şairlerinin de etkili olduğu eserlerinden anlaşılmaktadır. Böyle olduğu halde mevcut yayınlarda Hatayî’nin Çağatay sahasının şairleriyle ilişkisi yeterince vurgulanmamış, Osmanlı şiirine ilgisi ise tamamen göz ardı edilmiştir. Oysa nazire geleneği çerçevesinde Hatayî’nin Osmanlı şairleriyle alışverişini gösteren örnekler ve Şah İsmail’in Tebriz’deki Heşt-Behişt Sarayı’ndan Topkapı Sarayı’na taşınan hazinesindeki kitaplar arasında Osmanlı şairlerine ait divanların bulunduğuna dair kayıtlar vardır.Sufis and sultans have great shares in the progress of Turkish poetry. Tekkes of sufis and and palaces of sultans are the places in which poetry flourishes as well as other fine arts. The sheikh of Erdebil Tekke and the founder of Safavid Dynasty, Shah Ismail, is one the exceptional personalities combining these two traditions in his body. Thus, Shah Ismail Hatayi has both his ghazels convenient for the sense of aesthetics shaped in terms of the expectations of palace atmosphere and poems whose religious and mystical emphasis are quite obvious. Shah Ismail has a deep impact by his poems convenient for islamic mysticism he converted with his political identity on not only heterodox Turkomans, the basic ethnical element of Safavids, but also Alevi-Bektashi tradition in the Ottoman geography. In this kind of his poems, Nesimi has an obvious impact. Habibi, Kisveri and Fuzuli who are the prominent poets of his own cultural atmosphere are influential. However, in formatting of his poetic identity, it is obvious that Ottoman and Jagatai poets also have impacts, despite not as much as the above mentioned poets’ impacts. Such is the case, Hatayi’s relation with the poets of Jagatai area is not emphasized enough and his interest in Ottoman poetry is absolutely ignored. On the other hand, there are records of the samples revealing Hatayi’s connection with Ottoman poets within the framework of nazire tradition and divans of Ottoman poets among the books in the treasury of Shah Ismail moved from his palace of Hest-Behişt in Tebriz to Topkapı palac
Has Shah Ismail Ever Read Ahmet Pasa Divani?
No full textWOS: 000397203100011Türk şiirinin gelişiminde sufilerin ve sultanların payı büyüktür. Sufilerin
dergâhları, sultanların sarayları diğer güzel sanatların yanında şiirin de
çiçeklendiği mekânlardır. Erdebil Tekkesinin şeyhi ve Safevi Devleti’nin
kurucusu Şah İsmail, bu iki geleneği şahsında birleştiren müstesna kişilerdendir. Dolayısıyla Şah İsmail Hatayî’nin hem saray çevresinin beklentileri doğrultusunda biçimlenen estetik anlayışa uygun gazelleri hem
de dinî-mistik vurgusu oldukça belirgin şiirleri vardır. Şah İsmail, siyasi
kimliğiyle dönüştürdüğü tasavvuf anlayışına uygun şiirleriyle sadece Safevilerin temel etnik unsurunu oluşturan heterodoks Türkmenleri değil,
Osmanlı coğrafyasındaki Alevi-Bektaşi geleneğini de derinden etkilemiştir.
Bu tarz şiirlerinde Nesimî’nin etkisi belirgindir. Diğer şiirlerinde de kendi
kültür çevresinin önde gelen şairlerinden Habibî, Kişverî ve Fuzulî’nin
etkileri vardır. Ancak Hatayî’nin şair kimliğinin biçimlenmesinde, bu
şairler kadar olmasa da, Osmanlı ve Çağatay şairlerinin de etkili olduğu eserlerinden anlaşılmaktadır. Böyle olduğu halde mevcut yayınlarda
Hatayî’nin Çağatay sahasının şairleriyle ilişkisi yeterince vurgulanmamış,
Osmanlı şiirine ilgisi ise tamamen göz ardı edilmiştir. Oysa nazire geleneği
çerçevesinde Hatayî’nin Osmanlı şairleriyle alışverişini gösteren örnekler
ve Şah İsmail’in Tebriz’deki Heşt-Behişt Sarayı’ndan Topkapı Sarayı’na
taşınan hazinesindeki kitaplar arasında Osmanlı şairlerine ait divanların
bulunduğuna dair kayıtlar vardır.Sufis and sultans have great shares in the progress of Turkish poetry. Tekkes of sufis and and palaces of sultans are the places in which poetry flourishes as well as other fine arts. The sheikh of Erdebil Tekke and the founder of Safavid Dynasty, Shah Ismail, is one the exceptional personalities combining these two traditions in his body. Thus, Shah Ismail Hatayi has both his ghazels convenient for the sense of aesthetics shaped in terms of the expectations of palace atmosphere and poems whose religious and mystical emphasis are quite obvious. Shah Ismail has a deep impact by his poems convenient for islamic mysticism he converted with his political identity on not only heterodox Turkomans, the basic ethnical element of Safavids, but also Alevi-Bektashi tradition in the Ottoman geography. In this kind of his poems, Nesimi has an obvious impact. Habibi, Kisveri and Fuzuli who are the prominent poets of his own cultural atmosphere are influential. However, in formatting of his poetic identity, it is obvious that Ottoman and Jagatai poets also have impacts, despite not as much as the above mentioned poets' impacts. Such is the case, Hatayi's relation with the poets of Jagatai area is not emphasized enough and his interest in Ottoman poetry is absolutely ignored. On the other hand, there are records of the samples revealing Hatayi's connection with Ottoman poets within the framework of nazire tradition and divans of Ottoman poets among the books in the treasury of Shah Ismail moved from his palace of Hest-Behist in Tebriz to Topkapi palace
Has Shah Ismail Ever Read Ahmet Paşa Divanı?, ??? ?? ?????? ??? ?????? ? ??????????? ??????? ?????? ?????
No full textTürk şiirinin gelişiminde sufilerin ve sultanların payı büyüktür. Sufilerin dergâhları, sultanların sarayları diğer güzel sanatların yanında şiirin de çiçeklendiği mekânlardır. Erdebil Tekkesinin şeyhi ve Safevi Devleti’nin kurucusu Şah İsmail, bu iki geleneği şahsında birleştiren müstesna kişilerdendir. Dolayısıyla Şah İsmail Hatayî’nin hem saray çevresinin beklentileri doğrultusunda biçimlenen estetik anlayışa uygun gazelleri hem de dinî-mistik vurgusu oldukça belirgin şiirleri vardır. Şah İsmail, siyasi kimliğiyle dönüştürdüğü tasavvuf anlayışına uygun şiirleriyle sadece Safevilerin temel etnik unsurunu oluşturan heterodoks Türkmenleri değil, Osmanlı coğrafyasındaki Alevi-Bektaşi geleneğini de derinden etkilemiştir. Bu tarz şiirlerinde Nesimî’nin etkisi belirgindir. Diğer şiirlerinde de kendi kültür çevresinin önde gelen şairlerinden Habibî, Kişverî ve Fuzulî’nin etkileri vardır. Ancak Hatayî’nin şair kimliğinin biçimlenmesinde, bu şairler kadar olmasa da, Osmanlı ve Çağatay şairlerinin de etkili olduğu eserlerinden anlaşılmaktadır. Böyle olduğu halde mevcut yayınlarda Hatayî’nin Çağatay sahasının şairleriyle ilişkisi yeterince vurgulanmamış, Osmanlı şiirine ilgisi ise tamamen göz ardı edilmiştir. Oysa nazire geleneği çerçevesinde Hatayî’nin Osmanlı şairleriyle alışverişini gösteren örnekler ve Şah İsmail’in Tebriz’deki Heşt-Behişt Sarayı’ndan Topkapı Sarayı’na taşınan hazinesindeki kitaplar arasında Osmanlı şairlerine ait divanların bulunduğuna dair kayıtlar vardır.Sufis and sultans have great shares in the progress of Turkish poetry. Tekkes of sufis and and palaces of sultans are the places in which poetry flourishes as well as other fine arts. The sheikh of Erdebil Tekke and the founder of Safavid Dynasty, Shah Ismail, is one the exceptional personalities combining these two traditions in his body. Thus, Shah Ismail Hatayi has both his ghazels convenient for the sense of aesthetics shaped in terms of the expectations of palace atmosphere and poems whose religious and mystical emphasis are quite obvious. Shah Ismail has a deep impact by his poems convenient for islamic mysticism he converted with his political identity on not only heterodox Turkomans, the basic ethnical element of Safavids, but also Alevi-Bektashi tradition in the Ottoman geography. In this kind of his poems, Nesimi has an obvious impact. Habibi, Kisveri and Fuzuli who are the prominent poets of his own cultural atmosphere are influential. However, in formatting of his poetic identity, it is obvious that Ottoman and Jagatai poets also have impacts, despite not as much as the above mentioned poets’ impacts. Such is the case, Hatayi’s relation with the poets of Jagatai area is not emphasized enough and his interest in Ottoman poetry is absolutely ignored. On the other hand, there are records of the samples revealing Hatayi’s connection with Ottoman poets within the framework of nazire tradition and divans of Ottoman poets among the books in the treasury of Shah Ismail moved from his palace of Hest-Behişt in Tebriz to Topkapı palace., ? ???????? ???????? ?????????? ?????? ???? ?????? ? ????????. ? ????????? ???????? ? ??????? ?????????? ?????? ? ??????? ??????????? ?????????? ? ??????. ??? ??????, ???? ???????????? ??????? ? ?????????? ??????????? ?????????, ???????? ?????????, ??????????? ? ???? ??? ??? ????????. ?? ???? ??????? ?????? ???? ??????? ????? ???????? ??? ??????, ?????????? ? ???????????? ? ????????????? ??????? ??????????? ?????????, ??? ? ?????, ? ??????? ?????? ??????????-??????????? ????????. ??? ??????, ?????????? ??? ???????????? ??????? ? ?????????? ? ??????? ??????? ????????????? ?????, ??????? ???????? ??????? ?? ?????? ?? ???????????????? ???????, ??????? ?????????? ???????? ?????????? ????????? ?????????, ?? ????? ?? ?????????-???????????? ???????? ?? ????????? ??????. ? ???? ?????? ????????? ??????? ??????? ??????. ??????? ?????????? ????????? ???? ??????? ????????? ????? ??????, ???????, ?????? ???????? ?? ?????? ????? ?????? ?????. ?? ???? ?????? ????????, ??? ??? ??????????? ?????????? ????????????? ????? ??? ???????????? ????????? ? ??????????? ??????, ???????, ????????, ?? ???? ????? ?? ???????. ???????? ?? ???, ? ?????????? ?? ??????? ???????? ????? ????? ? ??????? ???????????? ?????, ? ?? ??? ???????? ? ????????? ?????? ?? ??????????? ?????. ????? ???, ?????? ?? ??????? ?????, ?????????? ? ????? ?????? (??????????), ?????????? ? ????? ? ????????? ???????, ???? ????? ????????????? ? ??????? ????????? ??????, ???????????? ????? ???? ????????????, ???????????? ?? ????-?????? - ??????????? ?????? ???? ??????? - ?? ?????? ???????
The problem of meter in Shah Ismail Hatâyî's poems [Şah Ismail Hatâyî'nin şiirlerinde kullandigi vezin meselesi]
No full textCreating a diwan under Hatâî penname, Shah Ismail-i Safavid (common usage in Anatolia, Hatâyî), is a powerful poet as much as man of government and politics. He has gained a longlasting impact on Anatolian Turkish society, not only with his mystical and political aspect but also with his Turkish peoms. The memoir of Shah Ismail-i Safavid who was much loved is perpetuated with his poems among Alawi-Bektashi circles. His poems were chanted in assemblies and quotated in cönks, majmuas (poetry collection) for centuries. Coming accross his poems frequently in poetry collections and conks shows how much he is loved in Anatolia. The number of copies of his Diwan on abroad is much more than the ones in Turkey. There are numerous scientific and popular publications on them. In this study, after dicussing these publications on Shah Ismail-i Safavid's diwan, types of meters that have been subject of debates for a long time in literary circles will be discussed. Besides, the matter that his poems are confused with the XVIth century poet Hitâbî because of their similarities in orthography will also be discussed here
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