TUHFE-İ SÂMÎ (SÂM MÎRZÂ-İ SAFEVÎ)

Name: TUHFE-İ SÂMÎ (SÂM MÎRZÂ-İ SAFEVÎ)
Author: Sam Mirza, Ebu Nasr Mirza-i Safavid (d. 923/1517–Oct.974/1566–67)

Title	TUHFE-İ SÂMÎ (SÂM MÎRZÂ-İ SAFEVÎ)
Author	Sam Mirza, Ebu Nasr Mirza-i Safavid (d. 923/1517–Oct.974/1566–67)
Publication Date:	06/12/2021
Subject	Written Literature / Divan Literature - biographical work
Type	Book
Language	Persian
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	tuhfe-i-sami-sam-mirza-i-safevi
Date	957/1550 - 968/1560/1561
Notes	Persian tezkire prepared by Ebû Nasr Sâm Mîrzâ-i Safavid. This work of the author is also known as Sâm Mîrzâ Tezkiresi. Safavid prince Sâm Mîrzâ gained his fame with this tezkire he completed in 957/1550 or 968/1560-61. According to Adnan Karaismailoğlu, the second date recorded is more accurate in the light of the information and explanations given (1988: 179). Tuhfe-i Sâmî, which contains the biographies of Turkish and Persian poets, contains the translation of the states of about seven hundred and fifty poets who lived during the Safavid period and before and some selected couplets from their poems. In the work, the personalities whose names are included are described in short or long terms, taking into account their qualities, and examples, including at least one couplet from their poems, are given. It is possible to say that the majority of the poems used as examples to reveal the poetic aspects are in Persian. Sultan Hüseyin Mîrzâ (873-912/1469-1506), Bâbür Şâh (932-936/1526-1530) and Şeybânî Khan (905-915/1500-1510) recorded in the first chapter; In the fifth chapter, examples from the Turkish poems of Fuzulî-i Bağdâdî (d. 963/1556) are given. In the sixth section, which is reserved only for Turkish poets, there are also Turkish poets whose Turkish poems are not given as examples. The first person to bring to light the importance of this work, which was found to be written in world libraries, especially in Turkey and Iran, was Mehmed Fuad Köprülü (1927: 2-3), who wrote the article titled "Sâm Mîrzâ and his Tezkire". As Köprülü noted, the Safavid prince, who was a bigoted Shiite, used biased expressions, especially when making evaluations about the Ottoman rulers and Shaybani khans. Under the influence of his religious and political feelings, he used rude expressions and made comparisons that did not correspond to historical facts. For this reason, if the work is used as a historical source, it is important to take into account Sâm Mîrzâ's personal religious and political hostilities and to make a comparative evaluation of the issues narrated in the work with those described in other historical sources. However, this work, which was written in the first quarter of the second half of the tenth century, is a very important source on many subjects, such as understanding the mentality and spirituality that dominated Iran during the Safavid period and understanding the situation of the Turkish world in the sixteenth century. In this context, it is one of the rare works that shed light on both Turkish and Iranian history and literature. Devletşâh-i Semerkânî (d. 900/1494-95)'s Tezkiretu'ş-Şuarâ, Abdurrahmân-i Câmî (d. 898/1492)'s Bahâristân and Alî Şîr Nevâî (d. This memoir, which was written as an addendum to the Mecâlisü'n-Nefâis of 906/1501), consists of a brief introduction in which the reason for its writing is explained and 7 chapters. The sections are named "Page" by the author. The first page: To the sultan of the time, Shah Ismail, his children, grandchildren, contemporary khans and rulers; the second page: To the prominent individuals and scholars; the third page: To those who sometimes sing poetry even though they are not poets; the fourth page: To the viziers and pens with superior qualities. The fifth page: is allocated to poets who are masters of words and who have found fame; the sixth page: is allocated to Turks and famous poets of Turkish origin; the seventh page: is allocated to other poets who grew up among the lower class of the people. Tuhfe-i Sâmî, which contains many important names and attracts the attention of today's researchers, both eastern and western, has been a significant resource for the biographies writers after it. Tuhfe-i Sâmî', the single manuscript copy was edited and published by Vahîd-i Destgirdî (1314). Rukneddin Humayun Ferruh published it as a critical text with a detailed introduction (1384). The first research about the author and biographies of the work was made by Mehmed Fuad Köprülü (1927). The sixth part of the work, which is devoted to Turks and famous poets of Turkish origin, was prepared by Adnan Karaismailoğlu and published as an article (1988). For the author's biography, see. "Sam Mirze, Ebu Nasr Mirze Safavi", Turkish Literature Names Dictionary,
ISBN	978-9944-237-87-1
Madde Yazarı	Dr. SONAY ÜNAL
Alfabesi	Arap
Yapısı	Manzum-Mensur
Niteliği	Telif
Kaynakça	Ahmed Gülçîn-i Meânî (1348).Târîh-i Tezkirehâ-i Fârsî. C.1, Tahran: İntişârât-i Dânişgâh-i Tahran. Alışık, Gülhan Seyhan (2009). "Sâm Mirza".İslam Ansiklopedisi. C. 36. İstanbul: TDV Yay., 61. B., Reinert (1995). “Sâm Mîrzâ”.The Encyclopaedia of Islam. C. VIII. Leiden: The International Union of Academies.1012-1014. Fahrî-i Herevî (1038).Tezkire-i Ravzatu’s-Selâtîn. Yz. İstanbul Üniversitesi Kütüphanesi. No. 4097. Ferhengî, Sûsen (1380). “Tuhfe-i Sâmî”.Dânişnâme-i Cihân-i İslâm. C. 6. Tahran: Bonyâd-i Dâiretü’l Me‘ârif-i İslâmî. 671. Hândmîr (1333).Târîh-i Habîbü’s-Siyer. C. 4. Tahran: İntişârât-i Kitâbhâne-i Hayyâm. İpekten, Haluk (1988).Türk Edebiyatının Kaynaklarından Türkçe Şu’ara Tezkireleri. Erzurum: AÜ Fen-Edebiyat Fakültesi Yay. Karaismailoğlu, Adnan (1988). “Türk Edebiyatı Kaynaklarından Tuhfe-i Sâmî ve Altıncı Bölümünün Tercümesi”.Türk Dünyası Araştırmaları. Sayı 57. İstanbul: TDA Vakfı. 178-186. Köprülü, Mehmed Fuad (1927). “Sâm Mîrzâ ve Tezkiresi”.Hayat Mecmuası. C. 2. Sayı 27. İstanbul: Devlet Matbaası. 2-3. Sâm Mîrzâ-i Sâfevî (1384).Tezkire-i Tuhfe-i Sâmî. Nşr. Rukneddîn Humâyun Ferruh. Tahran: İntişârât-i Esâtîr. Terbiyet, Muhammed Alî (1377).Dânişmendân-i Azerbâycân. Nşr. Gulâm Rızâ Tabatabaî-i Mecd. Tahran: İntişârât-i Vezâret-i Ferheng ve İrşâd-i İslâmî. Yazıcı, Tahsin (1987). "Sâm Mirza".İslam Ansiklopedisi. C. 10. İstanbul: MEB Yay. 139. Yıldırım, Nimet (2012).Fars Edebiyatında Kaynak Bilim. Erzurum: Fenomen Yay.
Atıf Bilgileri	ÜNAL, SONAY. "TUHFE-İ SÂMÎ (SÂM MÎRZÂ-İ SAFEVÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tuhfe-i-sami-sam-mirza-i-safevi. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

TUHFE-İ SÂMÎ (SÂM MÎRZÂ-İ SAFEVÎ)

Author Sam Mirza, Ebu Nasr Mirza-i Safavid (d. 923/1517–Oct.974/1566–67)

Publication Date 06/12/2021

Subject Written Literature / Divan Literature - biographical work

Type Book

Language Persian

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID tuhfe-i-sami-sam-mirza-i-safevi

Date 957/1550 - 968/1560/1561

Notes Persian tezkire prepared by Ebû Nasr Sâm Mîrzâ-i Safavid. This work of the author is also known as Sâm Mîrzâ Tezkiresi. Safavid prince Sâm Mîrzâ gained his fame with this tezkire he completed in 957/1550 or 968/1560-61. According to Adnan Karaismailoğlu, the second date recorded is more accurate in the light of the information and explanations given (1988: 179). Tuhfe-i Sâmî, which contains the biographies of Turkish and Persian poets, contains the translation of the states of about seven hundred and fifty poets who lived during the Safavid period and before and some selected couplets from their poems. In the work, the personalities whose names are included are described in short or long terms, taking into account their qualities, and examples, including at least one couplet from their poems, are given. It is possible to say that the majority of the poems used as examples to reveal the poetic aspects are in Persian. Sultan Hüseyin Mîrzâ (873-912/1469-1506), Bâbür Şâh (932-936/1526-1530) and Şeybânî Khan (905-915/1500-1510) recorded in the first chapter; In the fifth chapter, examples from the Turkish poems of Fuzulî-i Bağdâdî (d. 963/1556) are given. In the sixth section, which is reserved only for Turkish poets, there are also Turkish poets whose Turkish poems are not given as examples. The first person to bring to light the importance of this work, which was found to be written in world libraries, especially in Turkey and Iran, was Mehmed Fuad Köprülü (1927: 2-3), who wrote the article titled "Sâm Mîrzâ and his Tezkire". As Köprülü noted, the Safavid prince, who was a bigoted Shiite, used biased expressions, especially when making evaluations about the Ottoman rulers and Shaybani khans. Under the influence of his religious and political feelings, he used rude expressions and made comparisons that did not correspond to historical facts. For this reason, if the work is used as a historical source, it is important to take into account Sâm Mîrzâ's personal religious and political hostilities and to make a comparative evaluation of the issues narrated in the work with those described in other historical sources. However, this work, which was written in the first quarter of the second half of the tenth century, is a very important source on many subjects, such as understanding the mentality and spirituality that dominated Iran during the Safavid period and understanding the situation of the Turkish world in the sixteenth century. In this context, it is one of the rare works that shed light on both Turkish and Iranian history and literature. Devletşâh-i Semerkânî (d. 900/1494-95)'s Tezkiretu'ş-Şuarâ, Abdurrahmân-i Câmî (d. 898/1492)'s Bahâristân and Alî Şîr Nevâî (d. This memoir, which was written as an addendum to the Mecâlisü'n-Nefâis of 906/1501), consists of a brief introduction in which the reason for its writing is explained and 7 chapters. The sections are named "Page" by the author. The first page: To the sultan of the time, Shah Ismail, his children, grandchildren, contemporary khans and rulers; the second page: To the prominent individuals and scholars; the third page: To those who sometimes sing poetry even though they are not poets; the fourth page: To the viziers and pens with superior qualities. The fifth page: is allocated to poets who are masters of words and who have found fame; the sixth page: is allocated to Turks and famous poets of Turkish origin; the seventh page: is allocated to other poets who grew up among the lower class of the people. Tuhfe-i Sâmî, which contains many important names and attracts the attention of today's researchers, both eastern and western, has been a significant resource for the biographies writers after it. Tuhfe-i Sâmî', the single manuscript copy was edited and published by Vahîd-i Destgirdî (1314). Rukneddin Humayun Ferruh published it as a critical text with a detailed introduction (1384). The first research about the author and biographies of the work was made by Mehmed Fuad Köprülü (1927). The sixth part of the work, which is devoted to Turks and famous poets of Turkish origin, was prepared by Adnan Karaismailoğlu and published as an article (1988). For the author's biography, see. "Sam Mirze, Ebu Nasr Mirze Safavi", Turkish Literature Names Dictionary,

ISBN 978-9944-237-87-1

Madde Yazarı Dr. SONAY ÜNAL

Alfabesi Arap

Yapısı Manzum-Mensur

Niteliği Telif

Kaynakça Ahmed Gülçîn-i Meânî (1348).Târîh-i Tezkirehâ-i Fârsî. C.1, Tahran: İntişârât-i Dânişgâh-i Tahran. Alışık, Gülhan Seyhan (2009). "Sâm Mirza".İslam Ansiklopedisi. C. 36. İstanbul: TDV Yay., 61. B., Reinert (1995). “Sâm Mîrzâ”.The Encyclopaedia of Islam. C. VIII. Leiden: The International Union of Academies.1012-1014. Fahrî-i Herevî (1038).Tezkire-i Ravzatu’s-Selâtîn. Yz. İstanbul Üniversitesi Kütüphanesi. No. 4097. Ferhengî, Sûsen (1380). “Tuhfe-i Sâmî”.Dânişnâme-i Cihân-i İslâm. C. 6. Tahran: Bonyâd-i Dâiretü’l Me‘ârif-i İslâmî. 671. Hândmîr (1333).Târîh-i Habîbü’s-Siyer. C. 4. Tahran: İntişârât-i Kitâbhâne-i Hayyâm. İpekten, Haluk (1988).Türk Edebiyatının Kaynaklarından Türkçe Şu’ara Tezkireleri. Erzurum: AÜ Fen-Edebiyat Fakültesi Yay. Karaismailoğlu, Adnan (1988). “Türk Edebiyatı Kaynaklarından Tuhfe-i Sâmî ve Altıncı Bölümünün Tercümesi”.Türk Dünyası Araştırmaları. Sayı 57. İstanbul: TDA Vakfı. 178-186. Köprülü, Mehmed Fuad (1927). “Sâm Mîrzâ ve Tezkiresi”.Hayat Mecmuası. C. 2. Sayı 27. İstanbul: Devlet Matbaası. 2-3. Sâm Mîrzâ-i Sâfevî (1384).Tezkire-i Tuhfe-i Sâmî. Nşr. Rukneddîn Humâyun Ferruh. Tahran: İntişârât-i Esâtîr. Terbiyet, Muhammed Alî (1377).Dânişmendân-i Azerbâycân. Nşr. Gulâm Rızâ Tabatabaî-i Mecd. Tahran: İntişârât-i Vezâret-i Ferheng ve İrşâd-i İslâmî. Yazıcı, Tahsin (1987). "Sâm Mirza".İslam Ansiklopedisi. C. 10. İstanbul: MEB Yay. 139. Yıldırım, Nimet (2012).Fars Edebiyatında Kaynak Bilim. Erzurum: Fenomen Yay.

Atıf Bilgileri ÜNAL, SONAY. "TUHFE-İ SÂMÎ (SÂM MÎRZÂ-İ SAFEVÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tuhfe-i-sami-sam-mirza-i-safevi. [Erişim Tarihi: 25 Ağustos 2025].