Rovshan Abdullaoglu

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Rovshan Abdullaoglu
Rövşən Abdullaoğlu (2019).jpg
Native name
Rövşən Abdulla oğlu Abdullaev
Born (1978-09-28) September 28, 1978 (age 43)
Baku, Azerbaijan SSR
OccupationPhilosopher, theologian, psychologist, fiction and non-fiction writer, specialist in Eastern philosophy
LanguageAzerbaijani
NationalityAzerbaijani
CitizenshipAzerbaijan
GenrePhilosophical novel, Psychological novel, Detective fiction
Website
rovshanabdullaoglu.com

Rovshan Abdullaoglu (Azerbaijani: Rövşən Abdullaoğlu) (full name: Rovshan Abdulla oglu Abdullaev (Azerbaijani: Rövşən Abdulla oğlu Abdullayev), date of birth: September 28, 1978, Baku city, Azerbaijan SSR) is an Azerbaijani writer, publicist, Oriental philosopher, psychologist and theologian.[1]

Biography[]

Rovshan Abdulla oglu Abdullaev was born into an educated family in Baku, on September 28, 1978.[1]

His father, Abdulla Abdullaev, was then a police major and is presently a leading lawyer. In the 90s, he had taken part in the first Karabakh war.

His mother, Gulnara Abdullaeva, has worked in the banking sector as an accountant for about 30 years and is presently retired.

Rovshan has two brothers:

Altai Abdullaev is a pediatrician specializing in neonatology.

Farhad Abdullaev has a pedagogical education and is the executive director of the publishing house Gadim Gala.

He is married and has three children.

Education[]

In 1995, after completing his education at the 116th secondary school, Rovshan entered the Azerbaijan State Economic University.[1]

Thereafter, he served in the Azerbaijan border troops, receiving a personal letter of thanks from the commander of the military unit.

Rovshan Abdullaev continued his education in Arabic and Persian languages in the fields of theology, scholastics, Arabic literature, as well as Eastern and Western philosophy. Overall, he studied at various universities for over eight years.

In 2013, he became a licensed gestalt therapist at the Psychological Department of the Moscow Institute of Positive Technologies and Consulting.[1]

Literary Works[]

Rovshan's creative activity began during his school years. In the 1990s, while keenly interested in sports and practicing various martial arts and acrobatics, he wrote his first book. In this text, which was later lost, he discusses the theory and philosophy of sports and the life stories of the most admirable athletes. He also describes a new universal sport that is a synthesis of various techniques. Even at that tender age, he felt a strong desire to write and share his knowledge with others.

While studying at the university, he wrote his first articles on the influence of social factors on the psychological development of adolescents and examined arguments for and against the theory of evolution.

In 2010, his first book, , was published. Here, he describes the factors of moral and personal development and decline, the properties of the soul and the veils of light and darkness within it.[2]

Translations and explanations[]

In 2011, Rovshan started translating one of Avicenna's final books, Remarks and Admonitions (Kitab al-isharat wa al-tanbihat), which impressed both the East and the West. In parallel with the semantic translation of the book, Rovshan Abdullaev provided profound explanations of Avicenna's metaphysics and logic. This work was published as two books: [3] and .[4]

In 2012, he went on to translate the work of another famous philosopher-scientist – Muhammad Husayn Tabataba'i – the author of a multi-volume interpretation of Al-Mizan and the treatise . The translation and interpretation of this treatise was published in three parts.[5][6][7]

In the same year, Rovshan Abdullaev translated a book that is considered the first manuscript in the Islamic world. Hence, it is usually called simply The First Book. It is concerned with the historical events and political backgrounds at the initial stage of the formation of an Islamic society.[8]

Original works[]

A new stage in Rovshan's creative activity was characterized by a psychological-motivational approach. In his five subsequent works, , , , , the author turns to and , providing new motivational levers on the material and spiritual path of personal development. These works create a synthesis of his psychological and theological views.

In his native Azerbaijan, Rovshan Abdullaev became famous after his first psychological novel, , became the countries best-selling book for 2016–2018.[9] The author's second novel, , was just as successful: the first edition was sold out in just two weeks.

Kindle editions of these psychological novels in English have been available on Amazon.com since 2018.[10]

These books teach to appreciate reality, to perceive difficulties fearlessly and to solve them, to endure the hardships of fate, to respect human moral values, to show friendliness and tolerance to others, regardless of their racial, religious or national affiliation, and most importantly – to love truly and deeply.

In 2018, a book with the bewitching title made its debut. This intellectual psychological detective story was sold out in just 3 hours. The publisher had to release the second edition of the book in a matter of days.[11]

In March 2019 the first book entitled "" in the series of "" saw the light of day. It is the science popular book that explains the psychological reasons for ardent defense and negation of the concept of "creator" by various ideological schools.[12]

To date, 25 books by Rovshan Abdullaev have been published in Azerbaijan. Most of these have become bestsellers, and have been translated into English, Russian and Turkish.

In his works, the author is concerned with psychology, philosophy, motivation, irfan teachings, philosophy of life, epistemology, ontology and theology. In addition to writing, Rovshan Abdullaev regularly performs in television programs, teaches online lessons in philosophy, and writes articles that are published on various Internet news portals.[1]

Hobbies[]

Since childhood, Rovshan's main hobbies were reading books and playing sports. As a teenager, he was actively engaged in wrestling, karate, boxing and the Soviet martial art "sambo." While participating in sports competitions, for several years, he also studied at a music school.

Travels[]

In order to expand his creative activity, to get acquainted with historical places, sights and cultures of different peoples, Rovshan Abdullaev visited many cities of Europe and Scandinavia.

Traveling to the cradle of mankind, he met with numerous African communities, observed the customs and ceremonies of different tribes, and visited the national parks and reserves of this region.[13]

Bibliography[]

  1. Features[14]
  2. The First Book[8]
  3. The Human before Earthly Life. (Translation and explication of Tabataba'i's Man)[7]
  4. The Human after Earthly Life. (Translation and explication of Tabataba'i's Man)[5]
  5. The Human after the Afterlife. (Translation and explication of Tabataba'i's Man)[6]
  6. [15]
  7. He[16][17]
  8. Cognition.[18]
  9. Contemplation (Translation and explication of Avicenna’s Instructions)[3]
  10. (Translation and explication of Avicenna's Instructions)[4]
  11. Woe and patience[19]
  12. [20]
  13. [21]
  14. [22][23]
  15. [24][25]
  16. Fears[26][27]
  17. [2]
  19. [28]
  20. [29]
  21. [30]
  22. [31]
  23. [32][33]
  24. [34][35]
  25. [36]

References[]

  1. ^ a b c d e "YAZAR HAQQINDA". qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  2. ^ a b "Nəfsi Təzkiyyənin Elmi Əsasları" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  3. ^ a b "Görüntülər" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  4. ^ a b "Ariflərin İrfani Məqamları (III nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  5. ^ a b "İnsan Dünyadan Sonra (IV nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  6. ^ a b "İnsan Dünyadan Sonradan Sonra (II nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  7. ^ a b "İnsan Dünyadan Əvvəl (II nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  8. ^ a b "İlk Kitab (II nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on August 19, 2015. Retrieved August 9, 2015.
  9. ^ Zərif Nisə (January 13, 2017). "Tilsim sındı – Azərbaycanlı yazıçı xariciləri üstələdi". milli.az. Archived from the original on January 13, 2017. Retrieved January 13, 2017.
  10. ^ Rovshan Abdullaoglu
  11. ^ İlkin İzzət (May 15, 2018). "Azərbaycanda rekord – Kitab nəşr olunandan cəmi 3 saat sonra satılıb qurtardı". milli.az. Archived from the original on May 16, 2018. Retrieved May 16, 2018.
  12. ^ “Tanrı anlayışı dinlərdən daha əvvəl yaranıb” – Müsahibə
  13. ^ "Rövşən Abdullaoğlu ilk dəfə `Abaddon`dan danışdı – VİDEO". . April 25, 2018. Archived from the original on May 30, 2018. Retrieved May 30, 2018.
  14. ^ "Xüsusiyyətlər" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  15. ^ "Hikmətin Əvvəli" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  16. ^ "O" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  17. ^ ""Hərf və irfan elmi" adlı kitabın əsasında işlənmiş "O" kitabının işıq üzü görməsi gözlənilir" (in Azerbaijani). deyerler.org. October 26, 2011.
  18. ^ "Mərifət" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  19. ^ "Bəla və Səbir" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  20. ^ "Arxadakı Körpüləri Yandırın (III nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  21. ^ "Hər Bir İnsan Hökmdardır (III nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  22. ^ "Çətin Olsa da, Həyat Davam Edir (V nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  23. ^ "Çətin olsa da, həyat davam edir" (in Azerbaijani). bakukitabklubu.blogspot.com. November 12, 2013. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  24. ^ "ÜSYAN" (in Azerbaijani). qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  25. ^ ""Üsyan" adlı kitab çap olundu" (in Azerbaijani). kulis.az. May 22, 2014. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  26. ^ "Qorxular" (in Azerbaijani). qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  27. ^ "Qorxusu olanlar üçün "Qorxular" kitabı – FOTO" (in Azerbaijani). modern.az. March 31, 2015. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  28. ^ "Həyatın İmzası" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  29. ^ "Ölülərin hakimiyyəti" (in Azerbaijani). qedimqala.az. Archived from the original on July 28, 2016. Retrieved July 24, 2016.
  30. ^ "Zamanı Necə Yeyək" (in Azerbaijani). qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  31. ^ "Bu Şəhərdə Kimsə Yoxdur (VI nəşr)" (in Azerbaijani). qedimqala.az. Archived from the original on July 27, 2016. Retrieved July 24, 2016.
  32. ^ "Relslər Üzərinə Uzanmış Adam" (in Azerbaijani). qedimqala.az. Archived from the original on March 14, 2017. Retrieved March 14, 2017.
  33. ^ "Bestseller kitablar müəllifi Rövşən Abdullaoğludan YENİ psixoloji roman: Relslər üzərinə uzanmış adam" (in Azerbaijani). . March 13, 2017. Archived from the original on March 14, 2017. Retrieved March 14, 2017.
  34. ^ "Abaddon". qedimqala.az. Archived from the original on August 25, 2018. Retrieved August 25, 2018.
  35. ^ İlkin İzzət (May 12, 2018). "Rövşən Abdullaoğludan psixoloji detektiv janrında yeni roman – "Abaddon" – FOTO" (in Azerbaijani). milli.az. Archived from the original on May 14, 2018. Retrieved May 14, 2018.
  36. ^ Əsarət

External links[]

  1. ^ THE CHESTER BEATTY LIBRARY A CATALOGUE OF THE TURKISH MANUSCRIPTS AND MINIATURES, Vladimir Minorsky, Dublin, 1958 (link); "Nothing definite is known about the author who in the original unvan (f. 26) of the present copy is called Amir Hidayatullah. The presumable date of this manuscript indicates that the poet must have lived in the second half of the 15th century A.D. The only important personal detail that can be culled from the text is that on ff. 170-176 Shah-i Najaf is mentioned, which designation of the caliph 'Ali can belong but to a Shrite. The second indication is provided by the language in which the divan is written. The note on the white folio between the two sarlanks which calls the language al-mughaliya Mongolian', or at best Eastern Turkish, is entirely baseless. The Turkish of Amir Hidayat is undoubtedly a 'southern Turkish dialect, as used by Turcoman tribes. Dialectically it belongs to the same class as the divans of Jahan-shah Qara-qoyunlu, Khatai (-Shah Ismail), Fudali, &c. The current designation of this dialect is Azarbayjan Turkish, but it is spoken by the Turkish tribes of Transcaucasia, Persia, as well as those of Eastern Turkey and Meso potamia. The indications (z. infra, p. 2) regarding the date, the dedicatee and the language of the author considerably restrict the field of our hypotheses concerning the milieu to which the poet belonged. On the staff of Sultan Khalil were the two great amirs', Hidayatullah-beg and his brother 'Inayatullah-beg, whose talents and literary gifts were highly praised by the learned Jalal al-din Davanı. The former may have been the author of the divan."
  2. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Among the Azeri poets of the 15th century mention should be made of Ḵaṭāʾi Tabrizi. He wrote a maṯnawi entitled Yusof wa Zoleyḵā, and dedicated it to the Aqqoyunlu Sultan Yaʿqub (r. 1478-90), who himself wrote poetry in Azeri Turkish. The most important poet of this period is Ḥabibi Bargošādi, the poet laureate at the court of Esmāʿil I, who in 1514, when the Ottoman army occupied Tabriz, went to Turkey and died in Istanbul in 1519. Another Sufi poet is Sheikh Alvān of Shiraz who translated the Golšan-e rāz of Sheikh Maḥmud Šabestari into Azeri verse."
  3. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "The reigns of Esmāʿil I and his son Ṭahmāsb I (r. 1524-76) are considered the most brilliant period in the history of the Azeri Turkish language and literature at this stage of its development. The great poet Moḥammad b. Solaymān Fożuli of Baghdad (1480-1556), who wrote in Turkish, Persian, and Arabic, played an important role in the development of Azeri Turkish poetry in Iran. As M. F. Köprülü has pointed out (s.v. “Fuzûlî,” in İA), very few Turkish poets had the far-reaching influence that Fożuli had on later generations. One of his followers was Moḥammad Amāni (d. ca. 1544), whose work is also a useful historical source, as he took an active part in Safavid campaigns. He wrote poems in both the classical and popular ʿāšeq style and provided the first examples of Azeri Turkish narrative verse with a religious content like Ḥātam va Ḡarib, ʿAli va Šir; (Caferoğlu, 1964, p. 645). Another disciple of the Fożuli school is Ṣādeqi Beg Afšār (b. 1532), the author of a taḏkera entitled Majmaʿ al-ḵawāṣṣ, which was modeled on Amir ʿAli Šir Navāʾi’s Mājāles al-nafāʾes and written in Čaḡatāi Turkish. In this work, Ṣādeqi deals not only with Azeri poets, but also with Čaḡatāi and Ottoman poets and writers."
  4. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "The reigns of Esmāʿil I and his son Ṭahmāsb I (r. 1524-76) are considered the most brilliant period in the history of the Azeri Turkish language and literature at this stage of its development. The great poet Moḥammad b. Solaymān Fożuli of Baghdad (1480-1556), who wrote in Turkish, Persian, and Arabic, played an important role in the development of Azeri Turkish poetry in Iran. As M. F. Köprülü has pointed out (s.v. “Fuzûlî,” in İA), very few Turkish poets had the far-reaching influence that Fożuli had on later generations. One of his followers was Moḥammad Amāni (d. ca. 1544), whose work is also a useful historical source, as he took an active part in Safavid campaigns. He wrote poems in both the classical and popular ʿāšeq style and provided the first examples of Azeri Turkish narrative verse with a religious content like Ḥātam va Ḡarib, ʿAli va Šir; (Caferoğlu, 1964, p. 645). Another disciple of the Fożuli school is Ṣādeqi Beg Afšār (b. 1532), the author of a taḏkera entitled Majmaʿ al-ḵawāṣṣ, which was modeled on Amir ʿAli Šir Navāʾi’s Mājāles al-nafāʾes and written in Čaḡatāi Turkish. In this work, Ṣādeqi deals not only with Azeri poets, but also with Čaḡatāi and Ottoman poets and writers."
  5. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Among the Azeri poets of the 15th century mention should be made of Ḵaṭāʾi Tabrizi. He wrote a maṯnawi entitled Yusof wa Zoleyḵā, and dedicated it to the Aqqoyunlu Sultan Yaʿqub (r. 1478-90), who himself wrote poetry in Azeri Turkish. The most important poet of this period is Ḥabibi Bargošādi, the poet laureate at the court of Esmāʿil I, who in 1514, when the Ottoman army occupied Tabriz, went to Turkey and died in Istanbul in 1519. Another Sufi poet is Sheikh Alvān of Shiraz who translated the Golšan-e rāz of Sheikh Maḥmud Šabestari into Azeri verse."
  6. ^ Chaghatay Oration, Ottoman Eloquence, Qizilbash Rhetoric: Turkic Literature in Ṣafavid Persia , Ferenc Péter Csirkés, Doctoral Dissertation, The University of Chicago, 2016 ; "In fact, several members of the Ṣafavid dynasty are known to have written in Turkic. As we have mentioned in the previous chapter, Sulṭān Ibrāhīm Mīrzā b. Bahrām Mīrzā b. Shah Ismā‘īl used the penname “Jāhī” for his Persian, and Ibrāhīm for his Turkic poetry, the latter being primarily made up of varsaġıs, a popular genre; and a handful of poems survive that were written by Shah ‘Abbās I under the penname ‘Abbās or Shah ‘Abbās, and by Shah ‘Abbās II (r. 1642–1666), who used the penname Sānī. The former wrote poetry in both arūż and syllabic meter."
  7. ^ Chaghatay Oration, Ottoman Eloquence, Qizilbash Rhetoric: Turkic Literature in Ṣafavid Persia , Ferenc Péter Csirkés, Doctoral Dissertation, The University of Chicago, 2016 ; "In fact, several members of the Ṣafavid dynasty are known to have written in Turkic. As we have mentioned in the previous chapter, Sulṭān Ibrāhīm Mīrzā b. Bahrām Mīrzā b. Shah Ismā‘īl used the penname “Jāhī” for his Persian, and Ibrāhīm for his Turkic poetry, the latter being primarily made up of varsaġıs, a popular genre; and a handful of poems survive that were written by Shah ‘Abbās I under the penname ‘Abbās or Shah ‘Abbās, and by Shah ‘Abbās II (r. 1642–1666), who used the penname Sānī. The former wrote poetry in both arūż and syllabic meter."
  8. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Tāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʾṯir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  9. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Ṯāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʿir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  10. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Ṯāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʿir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  11. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Ṯāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʿir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  12. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Ṯāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʿir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  13. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Ṯāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʿir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini'l, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  14. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Ṯāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʿir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  15. ^ Encyclopaedia Iranica , "AZERBAIJAN x. Azeri Turkish Literature" (link); "Abbās II (r. 1642-66) was himself a poet, writing Turkish verse with the pen name of “Ṯāni.” In the same century Ṭarzi Afšār, who was originally from Ray, wrote a small Divān of humorous poems in a mixture of Persian and Azeri Turkish. This type of poetry, known as Tarzilik, became quite popular at the Isfahan court for a while. The poets Daruni and Mirzā Moḥsen Taʿir were both natives of Tabriz, their families having migrated to Isfahan in the reign of ʿAbbās I. Moḥsen Taʾṯir became a notable courtier and poet at the courts of Solaymān (r. 1667-94) and Solṭān Ḥoseyn (r. 1694-1722), devoting most of his Turkish and Persian poetry to eulogy of the imams. This was a practice greatly encouraged by the Safavid kings. Other Turkish poets of the period include Reżā-Qoli Khan, the governor of Bandar-e ʿAbbāsi, Mirzā Jalāl Šahrestāni, Mirzā Ṣāleḥ, the Šayḵ-al-eslām of Tabriz, Moḥammad Ṭāher Vaḥid Qazvini, the historian of Abbās II, and lastly Mālek Beg “Awji,” who was influenced by Fożuli and Ṣāʾeb."
  16. ^ Chaghatay Oration, Ottoman Eloquence, Qizilbash Rhetoric: Turkic Literature in Ṣafavid Persia , Ferenc Péter Csirkés, Doctoral Dissertation, The University of Chicago, 2016 ; "Abbās II had at least one other litterateur in the high echelons of the administration in the person of Murtażá Ḳulı Khan Şāmlū “Ẓafar” who composed in Turkic besides Persian and held the office of ḳurçıbaşı and later governor of Kerman under that monarch."
  17. ^ Chaghatay Oration, Ottoman Eloquence, Qizilbash Rhetoric: Turkic Literature in Ṣafavid Persia , Ferenc Péter Csirkés, Doctoral Dissertation, The University of Chicago, 2016 ; "Junūn-i Ardabīlī, who is reported to be alive in 1107/1695-66, has a masnavī by the title Jangnāma-yi turkī."
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