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Safi-ad-Din Ardabili

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Poet, mystic, teacher and Sufi master

Safi-ad-din Ardabili
Safi ad-din Ardabili surrounded by his disciples, as illustrated in a 16th-centurySafavid manuscript of theSafvat as-safa.^[1]
Title	Murshid
Personal life
Born	1252/3 Ardabil,Mongol Empire
Died	September 12, 1334(1334-09-12) (aged 81–82) Ardabil,Ilkhanate
Spouse	Bibi Fatima, daughter ofZahed Gilani
Children	Muhiy al-Din Sadr al-Din Musa
Parents	Amin al-Din Jibrail (father) Dawlati (mother)
Religious life
Religion	Sunni Islam
Jurisprudence	Shafi'i^[2]
Senior posting
Predecessor	Zahed Gilani
Successor	Sadr al-Din Musa (son)

Safi-ad-Din Esḥāq Ardabili (Arabic:صفی‌الدین اسحاق اردبیلی,romanized: Ṣāfī ad-Dīn Isḥāq Ardabīlī; 1252/3 – 1334) was a poet,mystic, teacher andSufi master. He was the son-in-law and spiritual heir of the Sufi masterZahed Gilani, whose order—theZahediyeh—he reformed and renamed theSafaviyya, which he led from 1301 to 1334.

Safi was the eponymous ancestor of theSafavid dynasty, which ruled Iran from 1501 to 1736.

Background

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Safi was born in 1252/3 in the town ofArdabil, located inAzerbaijan—a region corresponding to the northwestern part ofIran^[3]^[4]—then under Mongol rule.^[5] The town—a commercial centre during this period—was situated in a mountainous area, near theCaspian Sea.^[4] Safi's father was Amin al-Din Jibrail, while his mother was named Dawlati.^[6] The family was ofKurdish origin,^[7]^[8]^[9]^[10]^[11] and spokePersian as their primary language.^[4] The life of Safi's father is obscure;Ibn Bazzaz, whose report is distorted, states that Amin al-Din Jibrail died when Safi was six, while Hayati Tabrizi reports that he was born in 1216 and died in 1287.^[12]

Life

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According tohagiographical chronicles, Safi was bound to eminence since his birth. As a child, he was taught in religion, and saw visions ofangels and met theabdal andawtad. When he reached adulthood, he was unable to find amurshid (spiritual guide) that would appease him, and thus left forShiraz at the age of 20, in 1271/2.^[3] There he was to meet Shaykh Najib al-Din Buzghush, but the latter died before Safi reached him. He then continued his search in the Caspian region, where he metZahed Gilani at the village of Hilya Karin in 1276/7. There he became a disciple of the latter, and enjoyed close relations with him; Safi was married to Zahed's daughter Bibi Fatima, while Zahed's son Hajji Shams al-Din Muhammad was married to Safi's daughter.^[3]

Safi and Bibi Fatima had three sons; Muhyi al-Din,Sadr al-Din Musa (who later succeeded him), and Abu Sa'id. Safi was appointed the next-in-line of theZahediyeh order by Zahed, whom he succeeded in 1301 after the latter's death. Safi's succession to the Zahediyeh was met with animosity by Zahedi's family and some of the latter's followers.^[3] Safi renamed the order as theSafaviyya, and started implementing reforms to it, transforming it from a local Sufi order to that of a religious movement, who circulated propaganda around Iran, Syria, Asia Minor, and even as far asSri Lanka.^[3] He amassed a substantial amount of political influence, and appointed his son Sadr al-Din Musa as his heir, which demonstrates that he was resolute on keeping his family in power.^[3]

Safi died on 12 September 1334, where he was buried.^[3]

Lineage

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Safi-ad-Din was ofKurdish origins.^[14]^[15] According to Minorsky, Sheykh Safi al-Din's ancestorFiruz-Shah Zarrin-Kolah was a rich man, lived in Gilan and then Kurdish kings gave him Ardabil and its dependencies.Vladimir Minorsky refers to Sheykh Safi al-Din's claims tracing back his origins toAli ibn Abu Talib, but expresses uncertainty about this.^[16]

The male lineage of theSafavid family given by the oldest manuscript of the Safwat as-Safa is:"(Shaykh) Safi al-Din Abul-Fatah Ishaaq the son of Al-Shaykh Amin al-Din Jebrail the son of al-Saaleh Qutb al-Din Abu Bakr the son of Salaah al-Din Rashid the son of Muhammad al-Hafiz al-Kalaam Allah the son of Javaad the son of Pirooz al-Kurdi al-Sanjani (Piruz Shah Zarin Kolah the Kurd of Sanjan)"^[17] similar to the ancestry of Sheykh Safi al-Din's father-in-law,Sheikh Zahed Gilani, who also hailed fromSanjan, in Greater Khorasan.

A fabricated genealogy developed by the Safavids claimed that Safi-ad-Din was a lineal descendant of the Seventh Twelver Shia Imam and therefore of ImamAli and the Prophet Mohammad.^[18]

Ascension as Murshid

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Dome-tomb of Shayk Safi, built in 1335 by his son and successorSadr al-Din Musa, inArdabil, Iran, and casket of Shayk Safi.^[19]

Safi al-Din inheritedSheikh Zahed Gilani'sSufi order, the "Zahediyeh", which he later transformed into his own, the "Safaviyya".Zahed Gilani also gave his daughter Bibi Fatemeh in wedlock to his favorite disciple. Safi al-Din, in turn, gave a daughter from a previous marriage in wedlock toZahed Gilani's second-born son. Over the following 170 years, theSafaviyya Order gained political and military power, finally culminating in the foundation of theSafavid dynasty which established control over parts ofGreater Iran and reasserted theIranian identity of the region,^[20]^[a] thus becoming the first native dynasty since theSasanian Empire to establish a national state officially known as Iran.^[22]

Poetry

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Safi al-Din has composed poems in the Iranian dialect ofOld Azeri.^[23] He was a seventh-generation descendant ofFiruz-Shah Zarrin-Kolah, a local Iranian dignitary.^[24]Eleven quatrains of Sheikh Safi ad-Din Ardabili, recorded by Pirzada, are listed under the title "Talysh poems of Razhi".^[25]The Azeri language of the quatrains of Sheikh Sefi ad-Din was studied by B. V. Miller, who, in the course of his research, concluded that the dialect of the Ardebil people and the Ardabil region is the language of the ancestors of the modern Talysh, but already in the first half of the 14th century.^[26]^[27]Only a very few verses of Safi al-Din's poetry, calledDobaytis (double verses), have survived. Written inOld Azeri andPersian, they have linguistic importance today.^[28]

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Notes

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^"Why is there such confusion about the origins of this important dynasty, which reasserted Iranian identity and established an independent Iranian state after eight and a half centuries of rule by foreign dynasties?"^[21]

References

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^Erkmen, Aslıhan (January 2017). "The Visualization of Shaykh Ṣafī al-Dīn Isḥaq Ardabilī: A Unique Illustrated Copy of the Ṣafvat al-Ṣafā at the Aga Khan Museum Collection and Its Illustrations".Iranian Studies.50 (1): 65, Fig.15.doi:10.1080/00210862.2015.1061341.
^Shaykh Safi al-Din Ardabili, Oxford Reference
^^a ^b ^c ^d ^e ^f ^gBabinger & Savory 1995, p. 801.
^^a ^b ^cBlow 2009, p. 1.
^Anooshahr 2012, p. 281.
^Babinger & Savory 1995, p. 281.
^Tapper, Richard (1997-08-28).Frontier Nomads of Iran: A Political and Social History of the Shahsevan. Cambridge University Press.ISBN 978-0-521-58336-7.The Safavid Shahs who ruled Iran between 1501 and 1722 descended from Sheikh Safi ad-Din of Ardabil (1252–1334). Sheikh Safi and his immediate successors were renowned as holy ascetic Sufis. Their own origins were obscure: probably of Kurdish or Iranian extraction, they later claimed descent from the Prophet.
^Savory 1997, p. 8.
^Muḥammad Kamāl,Mulla Sadra's Transcendent Philosophy, Ashgate Publishing Inc, 2006,ISBN 0754652718,p. 24.
^The Modern Middle East: A History" by Professor James L. Gelvin, Oxford University Press, 2005, page 326 : "...Shah Isma'il (resigned 1501-1520) Descendant of the Kurdish Mystic Safi Ad Din..."
^Maisel, Sebastian (2018-06-21).The Kurds: An Encyclopedia of Life, Culture, and Society. ABC-CLIO.ISBN 978-1-4408-4257-3.
^Ghereghlou 2017, p. 814.
^Erkmen, Aslıhan (January 2017). "The Visualization of Shaykh Ṣafī al-Dīn Isḥaq Ardabilī: A Unique Illustrated Copy of the Ṣafvat al-Ṣafā at the Aga Khan Museum Collection and Its Illustrations".Iranian Studies.50 (1): 67, Fig.17.doi:10.1080/00210862.2015.1061341.Figure 17. Shaykh Ṣafī al-Dīn dances in ecstasy after the preaching of Shams al-Dīn Tūtī.
^The Modern Middle East: A History" by Professor James L. Gelvin, Oxford University Press, 2005, page 326 : "...Shah Isma'il (resigned 1501-1520) Descendant of the Kurdish Mystic Safi Ad Din..."
^Maisel, Sebastian (2018-06-21).The Kurds: An Encyclopedia of Life, Culture, and Society. ABC-CLIO.ISBN 978-1-4408-4257-3.Archived from the original on 2021-04-29. Retrieved2022-02-10.
^Minorsky 1978, pp. 517–518.
^Z. V. Togan, "Sur l’Origine des Safavides," in Melanges Louis Massignon, Damascus, 1957, III, pp. 345-57
^Katouzian, Homa (1 January 2009).The Persians: Ancient, Mediaeval And Modern Iran. New Haven and London: Yale University Press. p. 112.ISBN 978-0-300-16932-4.The Safavids were themselves Turkamans of remote Kurdish descent who claimed (and convinced all) that they were direct descendants of the Seventh Twelver Shia Imam and therefore of Imam Ali and the Prophet Mohammad.
^Rivzi, Kishmar (2015). "CHAPTER 14 THE INCARNATE SHRINE Shi'ism and the Cult of Kingship in Early Safavid Iran".SAINTS AND SACRED MATTER The Cult of Relics in Byzantium and Beyond(PDF). Washington, D.C.: Dumbarton Oaks Research Library and Collection. pp. 299–301.ISBN 978-0-88402-406-4.
^Matthee 2008.
^Savory 2007, p. 3.
^Curtis & Stewart 2010, p. 108.
^Yarshater 1988, pp. 238–245.
^Wood 2004, pp. 89–107.
^Foundation, Encyclopaedia Iranica."Welcome to Encyclopaedia Iranica".iranicaonline.org. Retrieved2023-01-06.
^Umnyashkin A. A. The Caucasus and Iranian languages: Толышә зывон// Proceedings of the Academy of Sciences of the Republic of Tajikistan. - 2019. - No. 3. - S. 88-97.
^Kirakosyan A. Note on the Azari-Talysh lexical parallels // Bulletin of the Talysh National Academy. - 2011. - No. 1. - S. 68-71.
^"Ali Qapu Gate Unearthed in Sheikh Safi Domed Mausoleum".www.payvand.com. Archived fromthe original on 2016-03-04. Retrieved2007-01-23.

Sources

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Curtis, Vesta Sarkhosh; Stewart, Sarah (2010).Birth of the Persian Empire. I.B.Tauris. pp. 1–160.ISBN 9780857710925.
Babinger, Fr. & Savory, Roger (1995)."Ṣafī al-Dīn Ardabīlī". InBosworth, C. E.;van Donzel, E.;Heinrichs, W. P. &Lecomte, G. (eds.).The Encyclopaedia of Islam, Second Edition. Volume VIII: Ned–Sam. Leiden: E. J. Brill.ISBN 978-90-04-09834-3.
Browne, Edward Granville (1924).A Literary History of Persia: Modern Times (1500-1924). Cambridge University Press. pp. 1–546.ISBN 978-0521043472.{{cite book}}:ISBN / Date incompatibility (help)
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De Nicola, Bruno; Melville, Charles (2016). De Nicola, Bruno; Melville, Charles (eds.).The Mongols' Middle East: Continuity and Transformation in Ilkhanid Iran. Leiden: Brill.ISBN 978-9004311992.
Ghereghlou, Kioumars (2017)."Chronicling a Dynasty on the Make: New Light on the Early Ṣafavids in Ḥayātī Tabrīzī's Tārīkh (961/1554)".Journal of the American Oriental Society.137 (4):805–832.doi:10.7817/jameroriesoci.137.4.0805.
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Roemer, H. R. (1986). "The Safavid period". In Lockhart, Laurence;Jackson, Peter (eds.).The Cambridge History of Iran. Vol. 6: The Timurid and Safavid Periods. Cambridge:Cambridge University Press.ISBN 0-521-20094-6.
Savory, Roger (1997)."Ebn Bazzāz".Encyclopædia Iranica, Vol. VIII, online edition, Fasc. 1. New York. p. 8.{{cite encyclopedia}}: CS1 maint: location missing publisher (link)
Savory, Roger (2007).Iran under the Safavids.Cambridge University Press.ISBN 978-0521042512.
(in German)Sohrweide, H. (1965). "Der Sieg der Ṣafaviden in Persien und seine Rückwirkungen auf die Schiiten Anatoliens im 16. Jahrhundert".Der Islam.41:95–223.doi:10.1515/islm.1965.41.1.95.S2CID 162342840.
Wood, Barry D. (2004). "The Tarikh-i Jahanara in the Chester Beatty Library: an illustrated manuscript of the "Anonymous Histories of Shah Isma'il"".Iranian Studies.37 (1):89–107.doi:10.1080/0021086042000232956.JSTOR 4311593.
Yarshater, Ehsan (1988)."Azerbaijan vii. The Iranian Language of Azerbaijan".Encyclopædia Iranica, Vol. III, online edition, Fasc. 3. New York. pp. 238–245.{{cite encyclopedia}}: CS1 maint: location missing publisher (link)