| چکیده انگلیسی مقاله |
Abstract
The Safavids ascended to power in Iran through the force of Qizilbash swords. However, as they aimed to establish a long-lasting rule, they introduced distinct cultural claims to legitimize their government. Historiographical texts served as crucial tools for producing and justifying political legitimacy in Iran, shaping the ideal image of the king and the state among the subjects. Habib al-Siyar by Khandmir, written during the precarious period of the Safavid state's foundation to secure its legitimacy, should be analyzed within this context. This study, using historical research methods and a descriptive-analytical approach, demonstrates that—contrary to some perspectives emphasizing the tripartite legitimacy of Shi'ism, Sufism, and Iranshahr ideology in Safavid-era historical texts—a reevaluation of Habib al-Siyar reveals that Khandmir, while acknowledging Shi'i and Sufi elements, placed particular emphasis on constructing an ideal Iranian king using the Iranshahr ideological model. The study substantiates this claim through several points: Khandmir’s pride in Shah Ismail’s noble lineage and the Safavid family, the portrayal of the founder as a charismatic ruler, and the comparison of Shah Ismail with Sasanian kings—highlighting qualities such as invincibility, the unity of religion and state, and messianic leadership. Notably, the dominance of Iranshahr themes in Khandmir’s thought does not imply the neglect of key Shi'i and Sufi elements; rather, these elements were integrated alongside Iranshahr concepts in the narrative framework of Habib al-Siyar.
Keywords: Habib al-Siyar, Khandmir, Shah Ismail I, Ideal King, Iranshahr Ideology.
Introduction
The rise of the Safavid dynasty, the formalization of Shi‘ism as the state religion, the question of political legitimacy, the integration of religious scholars into the state structure, and the ideological conflicts with the Ottomans and Uzbeks were among the critical challenges that shaped the legitimacy of the Safavid rule. In response, contemporary historians employed various discursive tools from the Iranian cultural tradition to construct and justify the political legitimacy of the Safavid state.
Khandmir was one of the most influential historians during this foundational period. Through his work Habib al-Siyar, he played a pivotal role in shaping the discursive order of the 10th century AH (16th century CE) and introducing new historiographical perspectives. Since Habib al-Siyar was commissioned by the Safavid rulers, it had to reflect their needs and aspirations. As a result, the portrayal of Shah Ismail I, the dynasty’s founder, became the focal point of this historical narrative.
This study seeks to explore the key ideological foundations that Khandmir employed in crafting the image of Shah Ismail. The central research question examines the specific sources of legitimacy and political thought embedded in Khandmir’s depiction of the Safavid ruler. Contrary to the dominant view that emphasizes a tripartite legitimacy framework—Shi‘ism, Sufism, and Iranian political thought—this study argues that Khandmir, while acknowledging Shi‘i and Sufi elements, deliberately constructed Shah Ismail as an Ideal Iranian King by drawing upon the ancient Iranshahr model of kingship.
Materials and Methods
The concept of Iranian political thought finds its most pronounced expression in the Iranshahr ideology, which, after the advent of Islam, was revitalized through the transformation of the religious caliphate into a monarchical system. The political philosophy of ancient Iran rested on five foundational principles: the cosmic battle between good and evil, the divine order (asha), the utopian vision of an ideal state, the sacred connection between the ruler and the land, and the king as the executor of divine will and social harmony. The term Iranshahr tradition thus refers to the historical evolution of political thought in this context.
At the heart of this tradition was the institution of kingship, with farr-e izadi (divine glory) serving as its most enduring element from pre-Islamic Iran to the Islamic era. The Ideal Iranian King possessed distinct attributes that set him apart from ordinary rulers. These included divine legitimacy, the embodiment of Iranshahr ideals—foremost among them justice and equity—the highest level of wisdom and virtue, the provision of security and prosperity, and noble lineage.
To substantiate the claims of this study, the research methodology involves a systematic analysis of Habib al-Siyar, focusing on its Iranshahr elements in constructing Shah Ismail’s image as an Ideal Iranian King. Additionally, a comparative evaluation of Khandmir’s account with other contemporary Safavid sources, such as Futuhat-e Shahi and Jahangosha-ye Khakan, provides further insight into how the Iranshahr ideology dominated the historiographical representation of Shah Ismail.
Research Findings
The first mention of the Safavid lineage in Habib al-Siyar appears in the context of Shaykh Safi al-Din Ardabili, who is introduced among the scholars and spiritual figures of Sultan Abu Sa‘id’s Ilkhanid court, with an esteemed lineage tracing back to Imam Musa al-Kazim (AS). This historical framing reflects an overt sense of pride in the noble ancestry of the Safavid house—a crucial element in Iranshahr thought, where lineage played a fundamental role in establishing a ruler’s legitimacy.
This emphasis on lineage in Habib al-Siyar presents a synthesis of two dimensions: the Safavid rulers as descendants of the Prophet (via their claimed Sayyid lineage) and as leaders of a mystical order (via their spiritual heritage). Furthermore, Habib al-Siyar, as a contemporary historical source, constructs an unmistakably charismatic image of Shah Ismail. Khandmir refers to him as Zill Allah (the Shadow of God), a title that underscores his divine mandate. Another essential aspect of this idealized image is Shah Ismail’s portrayal as an invincible warrior—both in hunting and on the battlefield.
Much like the Zoroastrian deity Bahram, Shah Ismail is depicted as an undefeated champion. However, the devastating defeat at Chaldiran posed a significant challenge to this idealized image. Consequently, sources like Habib al-Siyar crafted a narrative that sought to minimize the impact of this military loss, ensuring that neither Shah Ismail’s personal charisma nor the legitimacy of Safavid rule suffered irreparable damage. In modern terms, this can be seen as a form of historiographical propaganda orchestrated by Khandmir.
Additionally, Khandmir sought to reinforce the religious legitimacy of Shah Ismail as a Shi‘i ruler. By asserting that the rise of the Safavids was divinely ordained and that their rule strengthened the faith of the Prophet, Habib al-Siyar positions Shah Ismail within a sacred historical framework that intertwined religious destiny with political power.
Discussion of Results and Conclusions
Khandmir’s primary objective was to construct a historical narrative that would solidify the legitimacy of the Safavid state. To achieve this, he crafted an image of Shah Ismail that closely resembled the archetypal Ideal King of Iranshahr political thought. Nevertheless, Khandmir did not disregard the Shi‘i and Sufi elements essential to Safavid identity; instead, he skillfully integrated them within the broader Iranshahr ideological framework.
His approach ensured that anyone who viewed Shah Ismail through the lens of Habib al-Siyar would see a ruler embodying multiple layers of legitimacy—religious, mystical, and historical. A comparative analysis of Khandmir’s descriptions with the traditional Iranian political vision of kingship reveals that while the Safavid ruler is presented in a Shi‘i and Sufi context, the deeper structural elements of his portrayal align with the Ideal Iranian King model.
This study does not claim that Khandmir consciously and deliberately sought to revive pre-Islamic Iranian political thought in the same way that Ferdowsi or the Shu‘ubi movement did in earlier centuries. However, it suggests that the continuity of Iranian political philosophy persisted within the intellectual and cultural subconscious of the Safavid era. This enduring tradition, seamlessly interwoven with Islamic and Shi‘i political thought, played a crucial role in shaping Iran’s national identity from the Safavid period onward. |