As governor of the Safavid capital, Köpek Solṭān still retained a fair amount of control, and some of his tribal supporters petitioned him to challenge the shah’s lala openly. In 1574, Tahmasp also had the 36th Nizari Ismaili Shia Imam Murād MÄ«rzā executed, due to the perceived political threat he posed. They were both influential in the royal court and they showed concern for the welfare of the community. Richard Hakluyt, Principal Navigations 2, repr. Probably the most detailed court chronicle of this period, produced shortly after Ṭahmāsp’s reign, is Qāżi Aḥmad b. Šaraf-al-Din Qomi’s Ḵolāṣat al-tawāriḵ, ed. The lynchpin of Karaki’s program was his utter disavowal of the doctrine of taqlid (‘imitation’) that was central to the aḵbāri (see AḴBĀRIYA) tradition within Twelver Shiʿism. For aspects of Ṭahmāsp’s diplomacy, see I. [24], In 1574, Tahmasp fell ill and discord broke out among the Qizilbash once more, this time over which prince was to succeed him. 12-18) attest to the shah’s longstanding recognition and sponsorship of Christian Armenian (see also ARMENIA AND IRAN vi, pp. According to Cyril Elgood (pp. However, as some scholars (Stewart, Newman, Morton, Amoretti) have noted, the religious situation in the 16th century was far more nuanced than this, and the characterization of the Iranian population as homogeneous in its acceptance of and familiarity with formal Imami Twelver Shiʿism is problematic. 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. R. Savory discusses Ṭahmāsp’s reign in Iran Under the Safavids, Cambridge, 1980, pp. 13. Tahmasp insisted on the Sunni Humayun converting to Shi'ism before he would help him. Tahmasp then handed the prince over to the Ottoman ambassador. Library of Congress Authority File (English) Virtual International Authority File. 41-42). The Bulletin of the Cleveland Museum of Art 36, no. In 1528, ʿObayd-Allāh managed to re-conquer the cities of Astarābād and Mashad and lay siege to the city of Herat. Recently, two key sources for the Safavid period and the reign of Shah Ṭahmāsp have become available: Budāq Monši Qazvini, Jawāher al-aḵbār, ed. 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. 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. After a lengthy siege and ensuing negotiations, Herat was handed over to the Uzbeks by Sām Mirzā and his tutor, Ḥosayn Khan Šāmlu, in exchange for safe passage out of Khorasan to the west. On 9 July 1533 a royal decree was issued declaring that Karaki was not only the supreme religious authority in the Safavid court but that henceforth he was the “Deputy of the [Twelfth] Imam” (nāʾeb al-emām), an unsettling claim for many orthodox Shiʿite clerics both in and outside of Persia. Takkalu ascendancy was promptly replaced by that of the Šāmlu when Ṭahmāsp appointed Ḥosayn Khan Šāmlu as his wakil, or plenipotentiary. But Selim was an alcoholic and Hürrem's other son, Bayezid, had shown far greater military ability. Wikipedia Museo Poldi Pezzoli; Wikidata. Homāyun-Farroḵ, 1969). 1, Tehran, 2000, pp. A. H. Morton’s translation of the account of the Venetian agent, Michele Membré (Mission to the Lord Sophy of Persia (1539-1542), tr. von Kügelgen, A. Muminov, M. Kemper, III Berlin, 2000, pp. 35 Full PDFs related to this paper. Mohammad Reza Shah Pahlavi, shah of Iran (1941-79). 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. Plan of the Buddhist monastic complex of Butkara I at Uḍḍiyāna with the Great Stupa and smaller cultic buildings. In 1528 Chuha Sultan and the shah marched with their army to reassert control of the region. Div Sultan emerged victorious but his ally, Chuha Sultan Takkalu, turned against him and urged the shah to get rid of him. He was only 10 years old when he succeeded his father Shah Ismail, the founder of Safavid rule in Iran. In this regard, Sholeh Quinn gives Ê¿Abbās an easy ride, passing no value judgements on his treatment of his children (pp. 4 (1949): 46-53. p. 46-53 www.jstor.org The Cleveland Museum of Art. 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. [13] Other legations were sent in 1532 and 1533. 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. V. V. Velyaminov-Zernov, 2 vols., St. Petersburg, 1860-62, provides an interesting Kurdish perspective (For an Eng. The Qizilbash leaders fought among themselves for the right to be regents over Tahmasp, and by doing so held most of the effective power in hands in the empire. [17], Meanwhile, King Francis I of France, enemy of the Habsburgs, and Suleiman the Magnificent were moving forward with a Franco-Ottoman alliance, formalized in 1536, that would counterbalance the Habsburg threat. After Homāyun had been invited to Persia in 1542, Shah Ṭahmāsp dispatched an edict (farmān) to the governor of Herat, Moḥammad Šaraf-al-Din Oḡli stating that “it is mandatory that the Ḥāfeẓ (memorizer of the Qurʾān) Ṣāber Burqāq, Mawlānā Qāsem Qānuni (“the qānun player”), Ostād Šāh Moḥammad Sornāʾi (“the flute player”), the Ḥāfeẓ Dust-Moḥammad Ḵᵛāfi, Ostād Yusof Mawdud, and other famous reciters and singers who may be in the city, be constantly present. Cyril Elgood (pp 41, 110) skribas ke la kuracisto de Akbar, Irfan Shaikh, tiam inventis la nargileon en Hindio. 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. tr. By 1555, he had regained his throne. 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. The silk trade, over which the government held a monopoly, was a primary source of revenue. R. Homāyun-Farroḵ, Tehran, 1969. They never regained their influence in Iran. During this period, the Ottomans committed a genocide against the Armenian people which tarnished the name of the Empire in the eyes of the world and history and still haunts the modern Turkish republic. Issues of Turco-Mongol corporate sovereignty (1533-55). Tahmasp was an enthusiastic patron of the arts with a particular interest in the Persian miniature, especially book illustration. 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. He also captured one of Suleiman's favourites, Sinan Beg. 640-46; S. A. Arjomand, The Shadow of God and the Hidden Imam, Chicago, 1984, pp. 123-33; A. H. Morton, “The chūb-i ṭarīq and qizilbāsh ritual in Safavid Persia,” in Étudessafavides, ed. Also worthy of note are the relevant chapters in Andrew Newman, Safavid Iran: Rebirth of a Persian Empire, London, 2006, as well as Kathryn Babayan’s chapter on Shah Ṭahmāsp, “Mirroring the Safavi Past: Shah Tahmasp’s Break with His Messiah Father,” in her Mystics, Monarchs, and Messiahs: Cultural Landscapes of Early Modern Iran, Cambridge, Mass., 2002, pp. In one poem (Haft divān, I, p. 435), he refers to a brief marriage that ended in divorce, and he apparently died childless. Between 1540 and 1553, Tahmasp conducted military campaigns in the Caucasus region in both his territories and beyond, capturing many tens of thousands of Armenians, Georgians and Circassians. 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. [21], In 1544, the Mughal emperor, Humayun, fled to Tahmasp's court after he had been overthrown by the Pashtun rebel Sher Shah Suri (Sher Khan). While later rulers, in particular ʿAbbās the Great, dealt with these questions of corporate sovereignty by simply eliminating any possible counterclaims from within the family, Ṭahmāsp looked for a long-term solution that would avoid having to harm or physically immobilize male family members (with the exception of one son, Esmāʿil Mirzā). For another perspective on Širāzi, see Rasul Jaʿfariān, “Didgāh-hā-ye siāsi-e ʿAbdi Beg Širāzi dar bāra-ye Šāh Ṭahmāsp Ṣafavi,” Ṣafaviya dar ʿarṣa-ye din, farhang va siāsat, ed. ©2021 Encyclopædia Iranica Foundation, Inc. All Rights Reserved. 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. W. M. Thackston, Habību’s-Siyar, III: The Reign of the Mongol and the Turk, Pt.I: Genghis Khan, Amir Temür, Cambridge, Mass., 1994; Pt.II: Shahrukh Mirza, Shah Ismail, Cambridge, Mass., 1994). 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). 1319, Calcutta, 1912 (Persian text with English footnotes); Taḏkera-ye Šāh Ṭahmāsp, Berlin, 1924. 295-348. The Art of Eternal Rest: Ottoman Mausoleums and Tombstones [22][23], Humayun was not the only royal figure to seek refuge at Tahmasp's court. A dispute arose in the Ottoman Empire over who was to succeed the aged Suleiman the Magnificent. According to the secretary and historian, Budāq Qazvini, Shah Ṭahmāsp in his youth “was inclined towards calligraphy and art, and brought those singular masters who were without comparison in each of their own art. The most famous example of such work is the Shāhnāma-yi Shāh TahmāsbÄ« (King's Book of Kings), commissioned for Tahmasb by his father and containing 250 miniatures by the leading court artists of the era. See also S. C. Welch, Persian Painting: Five Royal Safavid Manuscripts of the Sixteenth Century, New York, 1976, and S. Canby, The Golden Age of Persian Art, 1501-1722, London, 1999. ṬAHMĀSP I, second ruler of the Safavid dynasty (b. village of Šāh-ābād near Isfahan, 22 February, 1514; d. Qazvin, 14 May, 1576). 65-85, and “A Secretarial Career Under Shah Tahmasp I (1524-1576),” Islamic Studies 2, 1963, pp. However, various sources, both Persian and European, indicate that Shah Ṭahmāsp, not unlike his father, allowed, and perhaps even endorsed, unorthodox behavior and court rituals among his followers well after his public decrying of such heretical innovations (bedʿat). 233-50, as well as the relevant pages from his Persien auf dem Weg in die Neuzeit: Iranische Geschichte von 1350-1750, Beirut, 1989. Ṭahmāsp I (r. 1524-76). The two princes quarrelled and eventually Bayezid rebelled against his father. As Biancamaria Scarcia Amoretti (p. 642) has noted, “the modern originality of Persian Shiʿism has its roots [with Shah Ṭahmāsp].” This interest is undoubtedly motivated by a desire to chart the growth of Twelver Shiʿism in Persia after Shah Esmāʿil’s proclamation in 1501 that his subjects should henceforth embrace the sanctity of the Twelve Imams and anathematize the first three caliphs, Abu Bakr, ʿOmar, and ʿOṯmān. 351-70. Some of the tribes recognised a Qizilbash leader, Div Sultan Rumlu, as regent (atabeg) to the shah, but others dissented and in 1526 a bloody civil war broke out among the differing factions. 171-206; H. Horst “Zwei Erlasse Shah Ṭahmāsp I,” ZDMG 110, 1960, pp. 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. The Italian excavations have revealed five principal construction phases spanning from the III c. BCE into the X-XI c. CE. In 1555, however, he regularized relations with the Ottoman Empire through the Peace of Amasya. A hookah (Hindustani: हुक़्क़ा (), حقّہ (), IPA: [ˈɦʊqqaː]; also see other names), also known as the qalyân (Persian: قلیان ‎), is a single- or multi-stemmed instrument for vaporizing and smoking flavored cannabis, tobacco (often Mu‘assel), or sometimes opium, whose vapor or smoke is passed through a water basin—often glass-based—before inhalation. Ṭahmāsp’s “second repentance” in 1556, in which he had “decrees and orders” (aḥkām va parvānejāt) regarding new standards of public morality and piety issued by the chancellery and distributed to amirs and functionaries throughout the land, included the quatrain: “Ṭahmāsp the Just, ruler of the land of faith/Has pledged an oath for the repentance of [himself and] his subjects/The date of this imposed repentance is ‘Unrelapsing penitence’/It is God’s will, may no one transgress this” (al-Qommi, I, p. 386) In the same year, we hear of Mir Sayyed ʿAli – of Šuštari Marʿaši fame – and his nomination to the sadārat, and it is thus difficult not to see this appointment as an indication of his fraternization with these reinvigorated sayyed networks. Right, Tahmasp came under the Safavids, Cambridge, 1981 friendship to the east was at its gravest became! Would ṭahmāsp i children feedback about your tag killed by agents sent by his own right, Tahmasp an! 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