Tiştên Kevn Niha Nû Ne: Lêkolînek li ser Şerefnameya Şeref Xanê Bidlîsî (1005-7/1596-99)

Tiştên Kevn Niha Nû Ne:

Lêkolînek li ser Şerefnameya Şeref Xanê Bidlîsî (1005-7/1596-99)

SACHA ALSANCAKLI*

JI ÎNG: FEXRÎYA ADSAY

Şerefnameya Şeref Xanê (949-1009/1543-1600) mîrê Bidlîsê di salên 1005- 7/1596-99 de hatiye nivîsandin û li nav berhemên herî hêja yên dîroka Kurdî de cih digire. Ji dema weşandina wê ta îro, ew bê navber hat kopîkirin; wekî din, nêzî dused sal bi ser “kişfkirina” wê û xebatên “rojhilatnasan” ên li ser wê re bihurîn. Dîsa jî, pêwîstiya gelek aliyên Şerefnameyê bi lêkolînên zêde heye, di nav wan de çavkaniyên berhemê û bikaranîna wan ji hêla Şeref Xan ve. Mebesta vê nivîsê jî ew e ku li ser vê babeta taybet lêkolîneke bikêr pêşkêş bike, ango bikeve hewla diyarkirina dîroknasên ku Şeref Xan ilhama xwe ji wan wergirtiye û, her weha, rêbaza wî û awayê bikaranîna wî ya çavkaniyan tehlîl bike.

Peyvên sereke: Dîroka Kurdan, Şerefname, dîroknûsiya Safevîyan, Bidlîs, Kurdistan

Destpêk

Şerefname ku di salên 1005-7/1596-99an de ji aliyê Şeref Xanê (949-1009/1543-1600) mîrê Bidlisê hatiye nivîsandin, dîroka xanedanên Kurdan ên ji sedsala 5emîn/11mîn heta dema nivîskar e.1 Şerefname, wek girîngtirîn deqa bo lêkolînên dîroka Kurd, heta niha gelek destxetên wê ku ji peydabûna wê heta dema me berhemên zincîra veguheztineke bênavber in, gihiştine me. Piştî ku di nîvê yekem ê sedsala 13/19mîn de ji aliyê oryantalîstan hate “kişfkirin”, bû babeta gelek lêkolîn, werger û edîsyonan, taybetî edîsyona ji aliyê Vladimir Veliaminov-Zernov (Scheref-nameh, 1860-62).2

Lê hê jî Şerefname ji edîsyoneke rexneyî bêpar e û gelek aliyên vê berhemê li bende lêkolînên berfirehtir e. Ji bilî çend rûpelên di wergera îngilîzî ya Mehrdad Îzadî (2005) û gotareke Mustafa Dehqan (2014), analîza çavkaniyên Şerefnameyê ji nêzîk ve nehatiye kirin.3 Ev gotar, tevkariyeke biçûk e bo xebatên derbarê çavkaniyên ku Şeref Xan emilandine.

Ji ber vê, em bi nîqaşkirina kategoriya dîroknûsiyê ya Şeref Xan tê de bû, yanê kevneşopa Qezvînî ku Safeviyan pê dîrok dinivîsandin û di nîvê duyem ê sedsala 10/16mîn de li paytextê selteneta Şah Tehmasp geş bûbû, dest pê dikin. Derdora entelektuel û nezîh ku Şeref Xan lê perwerde bûye û îlhama xwe jê girtiye, ev e. Beşa duyem ê vê xebatê wê li ser pênc beşên pirtûka yekem a Şerefnameyê bisekine da ku rêbaza Şeref Xan a bikaranîna çavkaniyên xwe pênase bike. Tê hêvîkirin, ev gotar tevkariya têgihiştineke baştir a cîhana entelektuel û çandî ya Şeref Xan bike, bi riya nîşandayina ku Şeref Xan boçûnên rêbazî yên kevneşopî yên dîroknûsiya Farisan çawa kiriye xizmeta projeyeke resen.

Şerefname wek temsîlkara êwra Qezvîn a dîroknûsiya Safeviyan

Piranî di akademiya modern a dîrokê de, bi gelemperî dîroknûsiya faris û di taybet de ya dîroknûsiya Safeviyan li ser nehatiye xebitandin. Lê dîsa jî, di dehsalên dawî yê sedsala 20mîn de derbarê vê babetê de bêtir xebat hatin weşandin ku bo xebatên pêşerojê hîmekî zexm dabîn dikin. Yek ji van, A History of Persian Literature e (Dîroka Wêjeya Farisî), di sala 2012a de hatiye çapkirin; ji aliyê Charles Melville hatiye edîtkirin ku bo dîroknûsiya faris hatiye terxankirin.4

Bi mijara me eleqedar, Sholeh Quinn bi dorfirehî li ser babetên girêdayî dîroknûsiya Safeviyan mijûl bûye.5 Ew yekem kes e ku piraniya weqayinameyên dîrokî yên Safeviyan xwendine ku wan kategorîze û berawird bike.6 Digel dibe ku “pir zû be bo gotinên teqez” ên wek “êwrên dîroknûsiya Safeviyan”, Quinn, sê kevneşopên sereke yên dîroknûsiya Safeviyan pênase dike: 1) “Êwra Herat”, xwe dispart “kevneşopa dîroknûsiya Îrana rojhilat” a Timûr ku “di sedsala 15an de navenda wê dîwanên qesrên Semerqand û Heratê bû”; 2) Êwra Qezvînî ya dema seltenata Şah Tehmasp (r. 930-84/1524-76), ku vê demê de “gelek dîrokzanên (…) bi eslê xwe ji Qezvînê an li vî bajarî dinivîsandin piştî ku Şah Tehmasp di 955/1548a de paytext ji vir bar kir”, 3) êwrek derengtir ku dema seltenata Şah Silêman (r. 1076-1105/1666-94) de geş bûye û “bi dîrokên anonîm (…) ku ji aliyê diyalog û îfadeyên kurt î xemilandî ve dewlemend” tên temsîlkirin (Quinn, 2000: 23-24, 2003).

Nirxandina van kategoriyên ku demeke nêz de ji aliyê Quinn û Melville (2012: 209-57) ve ji nû de hatin pênasekirin, nakeve nav sînorên vê gotarê. Bi kurtî, mînakên baştirîn ên kevneşopa Heratê berhemên wek Rewzet el-Sefa’ ya Mîrxwand (m. 903/1498) û Hebîb el-Siyera neviyê wî Xwandemîr (m. 941/1534-35) e “bi hevokên xemilandî û bi îhtişam, gelek caran pexşana bi kafiye û helbest tê de reşandiye” (Quinn û Melville, 2012: 254). Vê navê de, nivîskarên kevneşopa Qezvînî, şêwazeke nû anîne ku xwedî zimanekî ji yê pexşana tevlihev î pêşiyên wan gelekî hêsantir bû.7 Ev êwra Qezvînî ya dîroknûsiya Safeviyan, bi şert û mercên siyasî re li hev bûn, yanê, hatina Şah Tehmasp û guhertina “navenda fizîkî ya nivîsîna dîrokê” ji Heratê bo Qezvîna ku li vir Şahê nû û endamên din î xanedana şah bûn “hamiyên mezin ên hunerê” (Quinn, 2000: 16, 23). Şeref Xan jî, di nav vê derdora ku ji aliyê hunerî û çandî ve dewlemend bû, mezin bû. Dema qesra Safeviyan di 955/1548a de bar kir çû Qezvînê, Şeref Xanê ku di sala 949/1543ya de hatibû dinyayê, hê şeş salî bû û ji 958/1551ê heta 961/1554a, di nav mîrzayên safevî de li ikametgahên taybet ên Şah de hat perwerdekirin.8

Her çiqas bi dû dehan sala re li Bidlîsê hatibe nivîsandin jî, ne tiştekî ecêb e ku Şerefnameya Şeref Xan wek nûnerekî dereng ê êwra dîroknûsiya Qezvînî bê dîtin. Şeref Xan, wek dîrokzanekî, eşkere ye ku îlhama xwe ji nivîskarên serdema Şah Tehmasp de çalak bûn, girtiye. Ji aliyê din ve, xuya ye haya wî ji weqayinameyên piştî vegera wî ya bo Bidlîsê tuneye an bala wî nekşandine.9

Jiyannameya Şeref Xan bi xwe, bi taybetî salên ewil ên li Qesra Qezvînî derbas kirine, dikare rave bike ka çima dema wî Şerefname nivîsand, taybetî di bin bandora dirokzanekî de maye. Qazî Ehmed Gheffarî Qezvînî (texmînî 910-975/1504- 5-1567-68) ji Qezvînê ji malbateke esilzade bû û di qesra Şah Tehmasp de wek nivîsevan dest bi kariyera xwe kir, dû re ket bin xizmeta birayê şah Sam Mîrza.10 Berhema xwe ya ewil, Tarîx-i Nigaristan (li dor 959/1552), diyarî Şah Tehmasp kir. Di 970/1563ya de Ehmed Gheffarî bo hecê çû Mekeyê, piştî wê jî li Hicazê ma. Xebata xwe ya duyem, Nusex-i Cihan-Ara ya Tarîx-i Cihan-Ara (“Dîroka Cîhanê ya Xemilandî”, ji niha şûn de NCA) di 972/1564-65a de nivîsand û di 975/1568a de li ser riya Hindistanê koça dawî kir.11

Dema Tarîx-i Nigaristana Ehmed Gheffarî hat çapkirin, Şeref Xan deh salî bû. Ev berhem, berhevkirina anekdotên dîrokê, hatibû nivîsandin da ku bo “Şah Tehmasp û endamên din î malbata şahê safevî derbarê dersên dîrokê de bibe deqek perwerdehiyê” (Ghereghlou, 2016). Bi ihtimaleke mezin ev armanca dîdaktîk kir ku Şeref Xan Tarîx-i Nigaristanê bixwîne ji ber ku wê demê di qesra Şah Tehmasp de dijiya û bi mîrzayên safevî re eynî perwerde digirt. Belkî Şeref Xan wek şexs Ehmed Gheffarî nas dikir jî.

Nusex-i Cihan-Araya Ehmed Gheffarî 972/1564-65a de xilas bû, salek beriya ku Şeref Xan ji Kerehrûda nêzîkî Qûmê, ku li vir wek serokê eşîra Rojkî xwedî pozisyoneke fermî bû, vegere Qezvînê.12 Di 973/1565a de, dema Şeref Xan piştî 12 salan vegeriya qesrê, berhemên Ehmed Gheffarî ji wan berheman bûn ku zêdetirîn dihatin xwendin. Çêkirina kopiyek neqşandî ya Tarîx-i nigaristan di 976/1568-69a de, tenê li Îranê tevî bi sedan kopiyên vê berhemê û NCAyê vê rastiyê piştrast dikin (Ghereghlou, 2016).

NCA, wek dîrokeke gerdûnî ji serdema beriya îslamê heta salên nivîsandina wê, ji sê pirtûkan (nusex) pêk tê û bo Pêxember û 12 îmam, qralên beriya îslamê û yên dema îslamiyetê, û bo yên safevî hatiye terxankirin. Her du pirtûkên ewil di nav beşan de (sehîfe) hatiye dabeşkirin ku dîroka şexs an xanedanan vedibêje; pirtûka sêyem derbarê dîroka safevî ye û wek weqayiname hatiye nivîsandin.13

Her çiqas di termînolojiyê de cudatî hebin jî (nusexên Ehmed Gheffarî dibin sehîfeyên Şeref Xan, û ji sehîfeyên Ehmed Gheffarî re Şeref Xan dibêje fesl), xwînerên aşînayê Şerefnameyê wê şibandina mînahiya navbera her du berheman ferq bikin. Şerefname, çar pirtûkên babetî (sehîfe) dihewîne, ev wek beş (fesl) dabeş dibin ku bo mîrektiyên curbecur hatine terxankirin, û dawiyek (xatime) bo pênasekirina dîroka osmanî û safevî bi şêwaza weqayinamekî heye. Wekî din, sehîfeyên NCAyê û feslên Şerefnameyê ku bo binemalan hatine terxankirin jî bi heman awayî hatine dirustkirin: di herdu berheman de, paragrafên kurt, ji peyvên besît pêkhatî yên rêvebirên li pey hev (digel ku di Şerefnameyê de, ev vegotina rasteqîn gelek caran bi helbest û anekdotan qut dibe).

Xan tenê xwedîtî li şêwaza binemayî ya NCA nekiriye; wî kategorîzasyona Ehmed Gheffarî ya binemalên Kurd jî ji nû ve hilberandiye. Merwanî, Hesenweyhî, Lorîyên Mezin û Lorîyên Biçûk çar mîrektî ne ku ji aliyê Ehmed Gheffarî di sehîfe 16 a nusexa II a berhema wî de, bo binemalên Kurd û Lor hatine terxankirin, bi dorê hatine qalkirin.14 Ev çar binemalên ewil ên sehîfe I a Şerefnameyê jî ku Şe ref Xan Eyubî lê zêde kirine.15 Sernavê sehîfeya yekem, “Derheqê hukimdarên Kurdistanê ku alên seltenetê bilind kirine û dîrokzanan ew kirine nav siltanan” , nîşana vê ye. Lêzêdekirina Eyubiyan bi ser listeya binemalên Kurd û Lorî ve cudahiyeke di riwangeyê de dest nîşan dike ku ev di kakila projeya Şerefnameyê de cî digre. Her çiqas di NCAyê de Kurdbûna Eyubiyan tê gotin, wek di Şerefnameyê de ev wek taybetmendiyeke wan a pênasekirinê nayê pêşkeşkirin.

Dîsa jî NCA tekane berhema dîroknûsiya Timurî û ya destpêka Safeviyan (ji xeynî Şerefnameyê bi xwe) e ku derheqê binemalên Kurd û Lorî beşek jê re hatiye veqetandin. Dibe fikra Şeref Xan a bo nivîsîna pirtûkek dîrokê ya derbarê binemalên Kurd ilhama xwe ji xwendina NCAyê girtibe. Ji wêdetir, Ehmed Gheffarî tekane dîrokzanê hemdemê Şeref Xan bû ku binemalên wek Merwanî an Hesenweyhiyan têxe pirtûkeke Farisî. M. B. Dickson (1958: LVI) jî balê dikşîne ku NCA “bi taybetî girîng e ji ber qalkirina binemalên biçûk”.

NCA, mezintirîn îlhama Şeref Xan bû di sêwirîna Şerefnameyê de. Ev dibe ku ji nasîna Ehmed Gheffarî ya şexsî be, û ji ber ku dema mayina Şeref Xan a dirêjtirîn li qesrê Safevî, ji 973/1565 heta 975/1568, NCA xilas bûbû. Ewçax meyla dawîn a dîroknûsiya Faris temsîl dikir. Ihtimal e, di nav salên pêş de, jiyana mîrekî şervan nehişt Şeref Xan geşedanên nû yên dîroknûsiyê bişopîne.

Di warê vegotina naveroka de jî NCA, bo Şerefnameyê çavkaniyek girîng bû. Lê, ew ne tenê bû. Xuya ye, heta ji destê wî dihat, Şeref Xan pêşekî dida berhemên kevn ên wek Tarîx-i Guzîde (di 730/1330a de nivîsî) ya Hemdullah Mustewfî an Hebîb el-Siyer a Xwandemîr (di 930/1524a de nivîsî).16 Ev beşa piştî vê, wê li ser çavkaniyên Şeref Xan di sehîfeya ewil a Şerefnameyê de emilandine ku şikil bide projeya ku wî sêwirandibû, bisekine û analîz bike ka ew çawa hatine nivîsandin û li hev hatine civandin.

Dîroka kevn, naveroka nû: Çavkaniyan xebata Şeref Xan di pirtûka I a Şerefnameyê de

Xebateke bi hurgilî ya derbarê çavkaniyên bi temamî yên Şerefnameyê wê pirtûkek dagirta, lewma qada vê gotarê bi beşek taybet a Şerefnameyê ve sînorkirî ye. Di pirtûka yekem de, him di warê sînorên erdnigarî him ên kronolojîk de, çeşitdariya waqayên dîroknûsiyê yên hatine pêşkêşkirin wek baştirîn tercîha guncav dide xuya kirin. Sehîfeya yekem a Şerefnameyê (Şerefname, I, rr. 19-82), bo binemalên girîngtirîn ên Kurd hatine veqetandin, pênc fesl, an beşên li ser Merwanî, Hesenweyhî, Loriyên Mezin, Loriyên Biçûk û Eyubiyan dihewîne. Di vî beşî de, ez ê bi kurtî li ser van pênc beşan bisekinim da ku çavkaniyên Şeref Xan bi kar anîne û awayê emilandina wan tespît bikim.

Merwanî (372-478/983-1085)

Mehrdad Izady (2005: xxi-xxii) û Mustafa Dehqan (2014: 30), li gor çavkaniyên wî di vî beşî de û yê derbarê Eyubiyan de emilandine, îdia dikin Erebiya Şeref Xan pir lawaz bûye, ku ev rast xuya dike.17 Merwanî, binemaleke Kurd bû ku li derdora Amîd û Meyafarqînê, li herêma Diyarbekirê bicî bûn, û pêbawertirîn çavkaniyên dîroka vê binemalê Erebî ne.18 Lê Şeref Xan, ji hebûna van çavkaniyan haydar be an ne haydar be, wî ew ne emilandine/nikaribûye biemilîne, û ji dêvla vê xwe spartiye NCAyê.

Emilandina NCAyê ji aliyê Şeref Xan ve, bi fenomenek ku Quinn (2003) wek “nivîsîna teqlîd” bi nav dike, tê destnîşankirin, “deqek kevn wek model tê hilbijartin û dîrokzan bo guhertinên şêwazî, siyasî û meylên rewakirinê yên dewra xwe bide nîşandan, bi guhertinan wê ‘rojane dike.’” Li gor vê, naveroka berhema Ehmed Gheffarî, ji aliyê Şeref Xan piranî hatiye “teqlîtkirin.” Mixabin, vegotina NCAyê ne temam e, bi hukimdarê pêncemîn ê binemalê Ehmed b. Merwan ku di bin hukimdariya wî de digihêje lûtkeyê, dest pê dike. Mînaka li jêr, ku ji dewra wî hatiye girtin, wê dest nîşan bike ka Şeref Xan çawa li ser çavkaniyê xwe xebitiye:

Nusex-i Cihan-Ara (ed. Hesen Neraqî, 1342ş/1963, r. 167)

El-Qadirê Ebbasî [r. 381-422/991-1031] unwana Nasir el-Dewle bexşand bo Ehmed b. Merwan. Ehmed b. Merwan, heştê û neh salan jiya, ku pêncî û du salên vê wek hukimdarê axa Cizîr û Diyarbekirê, bi hêz û hebûneke mezin derbas bûn. Wî nûnerek şand siltanê Selçûkî Tuğrul Beg [r. 429-455/1038-1063]; di nav diyariyên wî jê re şandibûn kevirekî almas hebû ku wî bi bihayekî mezin ji siltanên Deylemî kirîbû. Ji wezîrên wî du heb, Fexr el-Dewle b. Cehîr [m. 483/1090], ku dû re bû wezîrê Ebbasiyan, û Ebû el-Qasim Mexrîbî [m. 418/1027] bûn. Di sala 453a de [1061-62] koça dawî kir.19

Şerefname (ed. Vladimir Veliaminov-Zernov, 1860-62, I, rr. 19-20; ciyên reşkirî, ji aliyê Şeref Xan ve lê hatiye zêdekirin)

Pêkhatina bûyerên li jêr wek ku di ruhên ronahî yên mirovên dilpak de xuya kiriye, wê bê nîşandan: Mirovê yekem ku, di nav xelkê Kurd de, li Diyarbekir û Cizîr hukim ajotiye Ehmed b. Merwan e, ku rutbeya wî gihiştiye asta herî bilind di dewra Ebbasî el-Qadir de. El-Qadir unwana Nasir el-Dewle bexşand bo wî [Ehmed b. Merwan]. Ehmed b. Merwan, heştê û neh salan jiya, ku pêncî û du salên vê wek hukimdarê axa Cizîr û Diyarbekirê, bi hêz û hebûneke mezin derbas bûn. Wî nûnerek şand siltanê Selçûkî Tuğrul Beg û dilsoziya niyetên xwe û qenciya fikrên xwe da nîşandan; di nav diyariyên wî jê re şandibûn kevirekî almas hebû ku wî bi bihayekî mezin ji siltanên Deylemî kirîbû. Ji wezîrên wî du heb, Fexr el-Dewle b. Cehîr [m. 483/1090], ku dû re bû wezîrê xelîfeyên Ebbasiyan, û Ebû el-Qasim Mexrîbî [m. 418/1027] bûn. Di sala 453a de [1061-62] ew rastî qedera xwe ya nivîsandî hat. Tê gotin, sê sed û şêst cariyeyên wî yên xoşewîst hebûne û her şev bi hevaltiya yekê dilê xwe xweş dikir, da ku di nav salekê de bi yekê du caran dilê xwe şa neke.

Wek tê dîtin, di NCA û Şerefnameyê de navenda deqê pir dişibin hevdu. Çend guhertinên ji aliyê Şeref Xan rojanekirinên şêwazî û siyasî temsîl dikin, wek di pênaseya Quinnê ya nivîsîna teqlît de.20 Lêzêdekirinên sereke yên Şeref Xan, beriya û piştî mijara esasî tên. Hevoka destpêkê bi şêwazeke xemilandî, ji ya NCAyê pir cuda hatiye nivîsandin. Formulasyonên bi vî awayî, ku parçe parçe ji Rewzet el-Sefa’ya Mîrxwand û Hebîb el-Siyera Xwandemîr hatine girtin, di destpêka, hema bêje, her beşê Şerefnameyê (ji xeynî salnameyên xatime) ev hene. A din, ji ber ku Ehmed Gheffarî cî nedaye rêvebirên berê, diyar e Şeref Xan fikiriye Ehmed b. Merwan rêvebirê ewil ê xanedanê ye.

Anekdota dawî, dide xuyakirin ku Şeref Xan xwestiye wê şêwaza hişk, diyardeyî ya NCAyê bihejîne û Şerefnameyê şêntir bike bo xwînerên xwe. Ev daxwaza şênkirinê di temama pirtûkê de xuya dibe û gelek caran bi lêzêdekirinên çîrokên manend û risteyên helbestvanên klasîk, encam dide. Li vir, anekdotek li ser 360 cariyeyên Ehmed b. Merwan, ku di NCAyê de tuneye, xizmeta vê armancê dike.

Hesenweyhî (330-460/942-1067) û ‘Ennazî21 (li dor 380-510/990-1117)

Wek Merwaniyan, dîroka Hesenweyhiyan jî di weqayinameyên Tîmûrî û Safevî de pir kêm tê dîtin. Di Hebîb el-Siyer, dîroka gerdûnê ya Xwandemîr de heye, ku Şeref Xan di beşên din î xebata xwe wek çavkanî emilandiye.22 Lê ji bo vê beşê, Şeref Xan dîsa tenê NCAya Ehmed Gheffarî (r. 173), ku ji beşên beriya vî jî bêtir daye ser şopa wî. Ji bilî hevoka destpêkê, formulasyoneke din a xemlê bi qismî ji Xwandemîr hatiye girtin.23 Şeref Xan tiştekî girîng li vegotina NCAyê zêde nake, wek ku wê ji mînakên jêr bê famkirin, di derbarê hukimdariya Bedr b. Hesenweyh, Bedr b. Tahir û Ebû el-Feth b. Ennaz de ne.

Nusex-i Cihan-Ara (ed. Hesen Neraqî, 1342ş/1963, r. 168)

Bedr b. Hesenweyh piştî bavê xwe hat ser hukim û, di [3]88 [998]ê de, gihişt şerefê bidestxistina unwana Nasr el-Dewle ji dîwana Bexdayê. Bû xwediyê axa ji Dînewerê heta Ehvez û Xuzîstanê, tevî Borûcird, Esedabad û Nihavend û kelehên li vê heremê.

Şerefname (ed. Vladimir Veliaminov-Zernov, 1860-62, I, r. 21)

Bedr b. Hesenweyh piştî bavê xwe hat ser hukim û her weha, di [3]88 [998]ê de, gihişt şerefê bidestxistina unwana Nasr al-Dewle ji dîwana Bexdayê. Bû xwediyê axa ji Dînewerê heta Ehvez û Xuzîstanê, tevî Borûcird û Esedabad û Nihavend û keleh û dest û çiyayên ên li vê heremê.

Nusex-i Cihan-Ara (ed. Hesen Neraqî, 1342ş/1963, r. 168)

Bedr b. Tahir b. Hilal, di 438 [1046-47] de bi fermana Ibrahim Inal [m. 450/1060] bû hukimdarê Kirmanşah û Dînewerê.

Ebû el-Feth b. ‘Eyyar, bîst salan li Hulwanê hukimdarî kir û di 401 [1010-11] de koça dawî kir. Ew ji eşîrek cuda ya Kurd bû, û paytextên wî Qirmasîn û Şehrezûr bûn.

Şerefname (ed. Vladimir Veliaminov-Zernov, 1860-62, I, r. 22)

Bedr b. Tahir b. Hilal, di 438 [1046-47] de bi fermana Ibrahim Inal [m. 450/1060] bû hukimdarê serbixwe Kirmanşah û Dînewerê.

Ebû el-Feth b. ‘Eyyar, bîst salan li Hulwanê hukimdarî kir û di 401 [1010-11] de koça dawî kir, qraliyeta lawaziyê terikand bo alema ebedî. Ew ji eşîrek cuda ya Kurd bû û ew ne yek ji binemala Hesenweyh bû lê dîrokzan wî jî di nav hukimdarên Dînewer û Şehrezûrê de dihesibînin. Paytextên wî Qumeş û Şehrezûl bûn.

Ev mînaka dawî balkêş e ji ber ku, dîsa, nîşaneya “nivîsa teqlîd” e. Her wiha, em dibînin Şeref Xan carna navên ciya yên di NCAyê de bi awayên wan î nûjentir, an bi yên, li gor wî, rasttir rojane dike: Qirmasîn dibe Qumeş (Kirmanşah), û Şehrezûr dibe Şehrezûl.24 Şeref Xan, li ser karakterê serbixwe yê Bedr b. Tahir bi taybetî disekine û, wek di beşa Merwaniyan de, gotina ziwa vefat yaft (“wefat kir”) bi gotineke bêtir metaforîk (“qraliyeta lawaziyê terikand bo alema ebedî”) diguherîne ji ber sedemên şêwazî an bo nîşandayina hurmeta xwe ya bo şexsên dîrokî.

Lê, berfirehtirîn lêzêdekirinên Şeref Xan, derbasbûna taybet a Heseweyhiyan bo ‘Ennaziyan, du binemalên cuda yên Kurd ku li Dînewerê hukim kirine rave dike; ev di NCAyê de nayê ravekirin. Bêguman, Ehmed Gheffarî yek ji ew dîrokzanan e ku Şeref Xan di vir de referans dide, û ihtimal tuneye ku zêdetir çavkaniyên wî hebin. Diyar e Şeref Xan di wir de ji bo sedemên şêwazî jî peyva dîrokzan bi pirhejmar bi kar anî.

Lorîyên Mezin (di 827/1424a de dawî lê hatin)

Berevajî her du beşên pêştir, di beşên Lorîyên Mezin û Biçûk de, NCA ne tekane çavkanî ye ku Şeref Xan emilandiye. Bêyî formula gelemperî ya destpêkê, beşa destpêkê ya Lorîyên Mezin rasterast ji Tarîx-i Guzîde ya Hemdullah Mustewfî Qezvînî (li dor 680-744/1281-1344) (“Dîroka Bijarte”, ji vir pê de TG) hat girtin. Ev Tarîx-i Guzîde berhemeke dîroka giştî ye ku di 730/1330yî de hatiye nivîsandin û bo wezîr Ghiyas el-Dîn Mihemed, kurê dîrokzanê navdar î Îlxanî û Cami‘ el-Tewarîx, Reşîd el-Dîn hatiye diyarîkirin (Melville, 2003). Di TGê de, beşa derheqê Loran (r. 537-49) wisa dest pê dike:

Tarîx-i Guzîde (ed. ‘Ebd el-Huseyn Neva’î, 1339ş/1960, r. 537)

Di Zubdet el-Tewarîx [Baştirînên Dîrokan] de tê gotin, Lorî wisa hatine binavkirin, ji ber ku di parêzgeha Manrûd, gundekî bi navê Kurd heye û, li derdora vê herêmê gelîyek bi navê Kûl heye, bi zimanê Lorî. Di vê gelîya teng de, ciyekî bi navê Lorî heye û ji ber ku ew bi eslê xwe ji wir in, jê re Lorî hatine gotin.

Sedema duyem, di zimanê Lorî de, çiyayek e ku gelek dar lê hene lor tê binavkirin. […] Sedem sêyem, pêşiyê vê komê navê wî Lorî bûye. […]

Sedemek din, komek Erebên koçer li hemberî Silêman serî rakirine û reviyane vê parêzgehê. […]

Parêzgeha Lorîstan ji du beşan pêk tê: Lorîyên Mezin û Lorîyên Biçûk.

Îcar em vê bi destpêka beşê Lorîyên Mezin a di Şerefnameyê re berawird bikin: Şerefname (ed. Vladimir Veliaminov-Zernov, 1860-62, I, rr. 23-24)

Di Zubdet el-Tewarîx [Baştirînên Dîrokan] de dinivîse, ku ger Lorî bi awayî hatibin binavkirin, ji ber vê ye di parêzgeha Manrûd, gundekî bi navê Kurd heye û, li derdora vê herêmê gelîyek bi navê Kûl heye, bi zimanê Lorî. Di vê gelîya teng de, ciyekî bi navê Lorî heye û ji ber ku ew bi eslê xwe ji wir in, jê re Lorî hatine gotin. Di vî warî de hin çîrokên din jî tên gotin; lê, feqîr ew hêjayî baweriyê nedît û di destxetê de nenivîsand. Parêzgeha Lorîstan ji du beşan pêk tê: Lorîyên Mezin û Lorîyên Biçûk.

Wek di beşên pêşî de, Şeref Xan çend adaptasyonên têgehî dike (qerye bo deh, gund; derbend bo bend, gelîyê teng). Balkêş e, referansa Hemdullah Qezvînî ya bo Zubdet el-Tewarîxa Kaşanî wek xwe dihêle û dike malê xwe.25 Lê, Şeref Xan, tenê yek ji alternatîvên bo sedema binavkirina Lorîyan ku Hemdullah Qezvînî dide, qebûl dike û îdia dike yên din ne pêbawer in. Şeref Xan, bi rastî jî qanih nebûye an nexwestiye barê gotinên wî hilgire, em nizanin. Dû re, Şeref Xan, bo îzaha ku Loriyên Mezin çawa bûne desthilatdar û rêvebiriya mîrzayên wan î ewil, li vegotina Hemdullah Qezvînî vedigere.26

Vegotina Hemdullah Qezvînî ya binemala Loriyên Mezin dewra hukimdariya Nusret el-Dîn Ehmed b. Yûsuf Şah de, ku di 730/1330yî de bûye desthilat, dema Tarîx-i Guzîde hatiye nivîsandin, disekine. Lewma, bo hukimdariya vî desthilatdarî, wek xelefên wî Rukn el-Dîn Yûsuf Şah b. Ehmed û Muzeffer el-Dîn Efresiyab Ehmed b. Yûsuf Şah, Şeref Xan li Hebîb el-Siyera Xwandemîr, ku derbarê Loriyên Me- zin de beşek kurt dihewîne, vedigere.27 Digel ku wî di nîvê yekem ê sedsala 4/16mîn de nivîsandiye, Xwandemîr vegotina xwe piştî hukimdariya Muzeffer el-Dîn de disekinîne û derheqê dîroka binemalê ya piştî vê de ti agahî nedaye. Bêgûman, ev ji ber çavkaniyê wî jî Tarîx-i Guzîdeya Hemdullah Qezvînî bû; a rast, agahiyên wî yên di warê Nusret el-Dîn Ehmed, Rukn el-Dîn Yûsuf û Muzeffer el-Dîn Efresiyab de ji rêvebirên berê gelekî kintir in.

Şeref Xan, piştî Hebîb el-Siyer bo hukimdariya çar mirzayên Loriyên mezin ên dawî, Peşeng b. Yûsuf Şah, Ehmed b. Peşeng, Ebû Se‘îd b. Ehmed û Şah Huseyn b. Ebû Se‘îd vedigere NCAyê (NCA, rr. 169- 72).28 Bi risteyek ji helbestvan Xwacû Kirmanî (m. li dor. 753/1352)29 bi dawî dike; di beşê bo hukimdariya Yûsuf Şah b. Alp Argûn (d. 684/1285) hatiye veqetandin, risteyek ji helbestê derbarê kuştina sahib-dîvân (wezîrê maliyeyê) Şems el-Dîn Mihemed Cuvaynî jî, birayê dîrokzan ‘Eta Melik Cuvaynî lê zêde kiriye.30 Ev jî dîsa emilandina Şeref Xan a helbestê bo vegotina wî bêtir cazib xuya bike, bin xêz dike.

Xuya ye, Şeref Xan kengî derfet çêbibe, hewl daye çavkaniyên li ber destê wî yên kevntir û temambûyî bi kar anîye. Ev rave dike bikaranîna wî ya Tarîx-i Guzîde heta hukimdariya Nusret el-Dîn Ehmed, dû re çawa derbasî Hebîb el-Siyer ku îzahat gelekî kintir in (bo her hukimdarekî çend rêz) dibe û talî derbasî NCAyê dibe. Her çiqas NCA hemû dîroka binemalê dihewîne jî, beşên bo her hukimdarekî hatine veqetandin pir kurt in, carna ji hevokekê jî ne dirêjtir in. Lewma Şeref Xan, çavkaniyên cuda anîye ber hev ku bêtir agahî bi dest bixe. Di herdu beşên ewil de jî berevajiyê vê, ihtimal e li ber destê Şeref Xan ji NCAya xwe pê ve ti çavkanî tunebû.

Şeref Xan tenê çavkaniyên xwe ji ber dernexistiye; wî tercîh kiriye ka ji wan wê çi bê girtin çi li derve bê hiştin. Tevî rojanekirin û teshîhên di çavkaniyên xwe de, nivîsîna teqlîd jî wek amrazeke parastin û qevaztina ser agahiyên eleqedar, kar dikir. Lewma, jinûvehilberîna behsa Zubdet el-Tewarîxa Kaşanî nayê wê wateyê ku Şeref Xan xwestiye bê zanîn ku wî ev çavkanî bi kar anîye. Digel dîroka Kaşanî niha li ber dest e û hatiye edîtkirin, gelek berhem ancax bi rêya referansên duyem an sêyem gihiştine me.

Lorîyên Biçûk (di 1006/1598a dawî lê hatin)

Ev beş bi taybetî balkêş e, ji ber ku di nav pênc beşên li vir hatine lêkolandin tenê ev bûyerên dema Şeref Xan dihewîne. Ji bo serdema berê ya vê xanedanê, Şeref Xan wek di beşên din de heman rêbazê bi kar tîne, ewil heta hukimdariya Dewlet Xatun Tarîx-i Guzîde (rr. 549-62) diemilîne, ji wir wê de bi NCAyê didomîne (rr. 172-74) heta hukimdariya Cîhangîr Siltan b. Şah Ristemê ku bi fermana Şah Tehmasp di sala 949/1543ya de, sala Şeref Xan hat dinyayê, hatibû kuştin.31 Bo dewra 949-1005/154397, dema hukimdariya Şah Ristem b. Cîhangir, Mihemedî Cîhangîr û Şah Verdî b. Mihemedî, Şeref Xan derbarê bûyeran de xwe tenê dispêre agahiyên xwe û ji çavkaniyên devkî ku dikaribû xwe bigihênê. Yek ji van çavkaniyan teqez xalê Şeref Xan Mihemed Beg Emîr Xan Mewsillû bû, ku her weha çavdêr û xezûrê Şeref Xan bû û bo wî xwedî rola bavekî bû ( , Scheref-nameh, I, r. 451) û, wek waliyê Hemedanê têkilî nav şerên desthilatdariyê yê mîrzayên Lorî bûbû. Ew bûyerên Şeref Xan qal dike gengaz e ew bi xwe jî bûbe şahidê wan her çiqas ew vê dest nîşan nake jî.

Wek encam, vegotina vê dewrê ji beşên din î Pirtûka Iê gelekî bi hûrgilîtir e. Ji sê paran yekê zêdetirî beşê de, li ser naverok, sedem û encaman û motivasyonên şexsên cuda disekine. Şeref Xan, şerê di navbera herdu kurê Cîhangîr, Şah Ristem û Mihemedî, yê bo hukimdariya Lorîyên Mezin di çendîn beşan de bi hûrgilî vedibêje. Piraniya beşên derheqê şexsên rêvebir de bi gelemperî bi mirin û an jitextdaketina wan bi dawî dibin lê beşa Şah Ristem bi şîroveke vî awayî bi dawî dibe: “encama serpêhatiya Mihemedî û Şah Ristem wê di behsa bûyerên pêş de bê qalkirin” ” ( , Scheref-nameh, I, r. 49) û dû re beşê derheqê Mihemedî dest pê dike. Ev diyar dike, Şeref Xan naxwaze binyada nivîsê bike qurbana naverokê: seransera pirtûkê de ji beşên derbarê şexsên rêvebir î çarçoveya wan diyar berê xwe diguhere û heman serpêhatiyê ji rûwageya şexsên cuda vedibêje, ev rê dide ku derbarê bûyeran de têgihiştineke bi nuans çêbibe.

Deqa vî beşî, dema Şah Verdî b. Mihemedî hê desthilat e, bi dawî dibe, di 1005/1596-97a de, sala ku Şerefname xilas bûye tê serastkirin.32 Her wiha em vê dixwînin (Scheref-nameh, ed. Vladimir Veliaminov-Zernov, 1860-62, I, r. 55):

“Niha ku em di sala Hicrî 1005 [1596-97]a de ne, [Şah Verdî] li Loristanê desthilatdariya xwe ya mutleq didomîne.”

Em dizanin, piştî ve demeke kurt, Şah Verdî ji aliyê Şah Ebbas (hukimdarîya wî 996-1038/1588-1629) hat kuştin. Vê bûyerê dawî li xanedana Lorîyên Biçûk anî. Ev di 1006/1598a de bû, beriya nivîsandina destxetên Şerefname Hunt. Don. 13 (Muharem 1007/Tabax-Îlon) û Dorn 306 (Şeval 1007/1599), ku herdu jî di bin nezareta Şeref Xan de hatin belavkirin.33 Nayê zanîn ka çima Şeref Xan, wek li ciyên din kiribû (wek mînak, hukimdarê Meyafarqîn Ibrahîm Beg Eqseq b. Cîhangîr), ev deq jî rojane nekiriye. Her çiqas ihtimal tunebe jî, dibe ku Şeref Xan heta dawiya sala 1007/nîvê 1599î hay ji kuştina Şah Verdî tunebe.

Eyubî (564-648/1168-1250)

Bo beşa pêncemîn û yê dawî yê Pirtûka I, ya derbarê Eyubîyan de Şeref Xan dîsa biryar daye wek çavkanî Hebîb el-Siyera Xwandemîr bi kar bîne, ne NCA ku tê de beşek derheqê Eyubîyan de jî heye (r. 134-40).34 Ev dikare wisa bê ravekirin ku vegotina di Hebîb el-Siyer de ji ya NCAyê bêtir qedandî ye. Ya din, digel gelek çavkaniyên Erebî yên kevntir hebûn jî, Şeref Xan ev çavkaniya Farisî ya gelekî derengtir bi kar anîye. Ev piştrast dike ku di Erebî de şiyana Şeref Xan bi rastî jî lawaz bûye.35

Li ser vê xalê, çarçoveya rêbaza Şeref Xan a têkildariya bi çavkaniyên xwe re têra xwe hatiye pênasekirin. Di vî beşê de, ez ê du mînakên din î balkêş nîqaş bikim. Yek ji van bidestxistina xezîneya xelîfeyê Fatimî ‘Azid (hukimdarî, 555- 64/1160-69) ji aliyê Selahadîn (hukimdariya wî 564-89/1169-93) e ku bo vê Xwandemîr Tarîx Yafi‘î, an Mirat el-Cenan we ‘Ibrat el-Yeqzan a zanyarê Yemenî Ebû ‘Ebdellah b. Es‘ed el-Yafi‘î (li dor 698-768/1298-1367) wek çavkanî dide.36 Zubdet el-Tewarîxa Kaşanî jî, Şeref Xan referansê ji nû ve hildiberîne:

Hebîb el-Siyer (ed. M. Debîr-Siyaqî, 1362ş/1983-84, II, rr. 585-86)

Di serê meha pîroz a Muharema sala 567 [1171] de, tenduristiya ‘Azid xira bû û, roja Eşûrê de, koça dawî kir. Selahadîn dest danî xezîneya Ismaîlîyan, ku di nav de pereyekî bê hesab, kevirên xweşik î taybet û gelek cawên zerîf hebûn. Hukimdariya welêt û dewletê da anî ser xwe, û dilê leşker û xelkê xweş kir. Di dîroka Imam Yafî‘î de dinivîsîne, di nav tiştên giran ku Selahadîn ji xezîneya ‘Azid bi dest xistibû, darê qraliyetê yê ji zumruda kesk û sed cild pirtûkên ji destê xedadên hoste derxetine.

Şerefname (ed. Vladimir Veliaminov-Zernov, 1860-62, I, rr. 57-58)

Di serê meha pîroz a Muharema sala 567 [1171] de, tenduristiya ‘Azid xira bû û, roja Eşûrê de, koça dawî kir. Selahadîn dest danî xezîneya Ismaîlîyan, ku di nav de pereyekî bê hesab, kevirên xweşik î taybet û gelek cawên zerîf hebûn. Hukimdariya welêt û dewletê da anî ser xwe, û dilê leşker û xelkê xweş kir û ew rihet kirin. Di dîroka Imām Yāfi de dinivîsîne, di nav tiştên giran ku Selahadîn ji xezîneya ‘Azid bi dest xistibû, darê qraliyetê yê ji zumruda kesk û sed cild pirtûkên ji destê xedadên hoste derxetine.

Ya balkêştir, helwesta Şeref Xan a bo hevokeke di dawiya vê beşa di Hebîb el-Siyer de (II, r. 598) ye. Di vir de, em dixwînin ku “ji gava ku ‘Izz el-Dîn [Eybek el-Turkmanî, hukimdarê Memlûkî ku dawî li xanedana Eyubîyan anî, hukimdariya wî 648-55/1250-57], û karmendên li ser textê bi ihtişam yê hukimdariya Misrê bûn xelefên wî, hemdemên siltanên Cengîzî bûn û her dem bi Hulagû Xan û zuriyeta wî re di nav şer de bûn, dîroka wan wê di beşa duyem î cilda sêyem de bê vegotin”

Beşa duyem î cilda sêyem a Hebîb el-Siyer bi rastî jî bi “axaftina derbarê bûyerên heyama rêvebirên Misrê ji dawîlêhatina rojên bextewer ên Eyubîyan heta îro” dest pê dike
III, rr. 251-66).

Di Şerefnameyê de, li ser Memlûkên Misrî beşeke bi vî awayî tuneye. Lê, Şeref Xan hê jî vê hevokê bi guhertineke sivik ji nû ve dinivîsîne. Dinivîsîne (Scheref-nameh, I, rr. 81-82) ku “ji gava ku hin karmendên xanedana Eyûbiyên ku, piştî dawîlêhatina xanedana wî, li Misrê hatin ser textê bi ihtişam ê hukimdariyê, hemdemên siltanên Osmanî bûn, dîroka wan wê beşa dawî ya kronolojîk de bê vêgotin, yanê dema bûyerên van siltanên muhteşem bê vegotin, bi îzna Xwedayê aleman”

Di Şerefnameyê de digel tunebûna beşeke li ser Memlûkiyan, dîroka wan bi kurtî di xatimeyê de derbas dibe, taybetî sala 923/1517, dema Misir ji aliyê artêşa Osmaniyan ya Siltan Selîm ve hatiye fetihkirin (hukimdarî, 918-26/1512-20) û dawî li xanedanê hat (Scheref-nameh, II, rr.160- 61).

Bi gelemperî, li ber emilandina wî ya (nispeten) bi rihetî Nusex-i Cihan-Araya Ehmed Gheffarî an Tarîx-i Guzîdeya Hemdullah Qezvînî, Şeref Xan zêde meyla wî tuneye deqa Xwandemîr zêde biguhere an “rojane bike”. Ihtimal ji ber ku dîrokzanên safevîyan hurmeteke wan mezin heye ji berhema Xwandemîr re, naxwazin biguherînin. Lewma, di vê beşê de guhertinên ji aliyê Şeref Xan pir hindik in. Tekane guhertin lêzêdekirina Şeref Xan a dawiya beşa derheqê hukimdariya Selahadîn de ye, li ser têkiliyên wî bi ulama û weqfên dînî yên wî ava kiribûn.37 Dibe ku Şeref Xan ev beş ji çavkaniyeke ne diyar girtibe; mimkun e ev di destxeta Şeref Xan a Hebîb el-Siyar de hebe lê di destxeta bo nusxeya çapkirî de tunebe jî.

Encam

Nivîskarê Şerefnameyê, Şeref Xan, dikare wek yek ji temsîlkarekî êwra dîroknûsiya ku li Qezvînê dema hukimdariya Şah Tehmasp de geş bûye bê dîtin, ku Şeref Xan ewçax li paytext li qesra şah perwerde dibû. Ji bo projeya xwe dîroknûsiyê, Şerefnameyê, wî îlhama xwe ya esasî ji berhemeke êwra Qezvînî, Nusex-i Cihan-Araya Ehmed Gheffarî wergirtibû. Binyada Şerefnameyê bi taybetî vê berhemê tîne bîra mirov, û dibe ku bûbe sedema biryara Şeref Xan bo nivîsandina pirtûkek derheqê xanedanên Kurd de.

Em werin ser naveroka Şerefnameyê, xebata me ya li ser Pirtûk I de raber kir, her kengî derfet çêbûbe, Şeref Xan pêşekî daye çavkaniyên kevntirîn û yên temambûyî. Lê, kêmasiya wî ya di Erebî de û kêmasiya berbiçav a çavkaniyan bi xwe, bi taybetî derbarê xanedanên Kurd de, kiriye ku ew xwe bêtir bispêre komeke berheman, Nusex-i Cihan-Araya Ehmed Gheffarî, Tarîx-i Guzîdeya Hemdullah Qezvînî û Hebîb el-Siyera Xwandemîr tê de. Dema ev berhem bi kar anîye, rêbaza Şeref Xan bûye wek a dîokzanên din î safevî. Bi taybetî, wî teknîkek “nivîsîna teqlîd” ku girêdayî nusxeyê û rojanekirina vegotina çavkaniyên bûye, emilandiye.

Wek di hemû dîrokzanên safevî, agahiyên resen ên ku Şeref Xan li ser bûyerên hemdem pêşkêş dike bêguman balkêştirîn beşên pirtûkê ne. Lê hewce nake mirov ferqa girîngîyê têxe navbera vê naverokê û paragrafên ku wî ji çavkaniyên beriya xwe girtiye. Herdu jî, bi nerîna rojanekirin û adaptekirina berhemên dîrokê yên berê, wek parçeyên eyn projeyê kar dikin. Ev rojanekirin, bi rêya him guhertina çavkaniyan bo îzaheta zimanî, şewazî û siyasî, û hewandina agahiyên nû bo anîna zincîra bûyeran heta dema nivîsînê hatiye kirin.

Mînaka vê, di dawiya pirtûka yekem de daxilkirina Eyubiyan e: digel ku Eyubî di Nusex-i Cihan-Ara û gelek çavkaniyên din de hebûn jî, daxilî kategoriya taybet a bo binemalên Kurd hatiye veqetandin, nebûbûn. Şeref Xan, Eyubî ew li lîsteya çar binemalên Kurd û Lor ên Nusex-i Cihan-Ara zêde kirine û bi vî awayî bûye yekem kes ku Kurdbûna Eyubiyan wek taybetmendiyeke sereke ya pênasekirinê derxistiye pêş. Her çiqas belkî anakronîk be jî, pênasekirineke wisa derbarê projeya wî de diaxive. Bi saya pêvajoyên manend, nivîskarên wek Şeref Xan xwe spartine nifşên zanyariya pêştir da ku li ser xeta dewra xwe dîroknûsiyê hilberînin. Bi daxilkirina gelek binemalên Kurd nav yek berhemeke dîrokî ya hevgirtî, û hewandina beşên derheqê mîrên Bidlîsê (Pirtûk IV) û dîroka Osmanî û Safevî (xatime), Şerefname tezahurata gevaztineke têgehî, tematîk û binyadî bû. Şeref Xan, bi afirandina berhemeke li ser xaçerêya dîroka binemalî, herêmî û giştî, kategoriyên heyî bi awayên nû bi kar aniye da ku berhemeke dîrokî ya resen derxîne holê. Xuya ye bi vî awayî ye ku nivîskarên modern naverokên kevn ji nû ve hildiberînin ku dîrokên nû binivîsînin.

1 Nusxeya bo vê hatiye emilandin ev e: Vladimir Veliaminov-Zernov, Scheref-Nameh ou Histoire des Kourdes, di 1860-62ya de li St. Petersburgê ji aliyê Akademiya imparatorî ya zanyariyan hatiye çapkirin. Çavkaniyên eslî yên vê gotarê de hatine emilandin: Qazî Ehmed Gheffarî Qezvînî, Nusex-i Cihan-Ara (Hesen Neraqî bi navê Tarîx-i Cihan-Ara amade kiriye û li Tehranê ji aliyê Hafiz hatiye çapkirin (1342ş/1963), Hemdullah Mustewfî Qezvînî, Nuzhet el-Qulûb (amad. Guy Le Strange, ji aliyê E. J. Brill li Leidenê hatiye weşandin, 1913) û Tarîx-i Guzîde (amad. ‘Ebd el-Huseyn Neva’î, Emîr Kebîr li Tehranê çap kir, 1339ş/1960), û Ghiyas el-Dîn Mihemed Xwandemîr, Tarîx-i Hebîb el-Siyer fî Exbar Efrad el-Beşer (amad. Mihemed Debîr-Siyaqî, tevî pêşgotina Celal el-Dîn Homa’î, ji aliyê Xeyyam li Tehranê hat çapkirin, 1362ş/1983-84).

2 Derbarê nusxe û wergerên Şerefname, bnr. Glassen, 1989.

3 Edîsyoneke bi nirxandin a Şerefnameyê niha tê amadekirin, ew ê li ser vê û babetên din bisekine. Ev edîsyona, tevî pêşgotineke hûrgilî, ku xwe dispêre 35 destxetên Şerefnameyê ji aliyê Yusuf Baluken, Mustafa Dehqan û min tê amadekirin.

4 Destpêka vê cildê, nîqaşeke derbarê xebatên berê yê li ser vî babetî dihewîne (Melville, 2012: xxxv-xxxvii). Bnr. jî bibliyografiya berfireh (Melville, 2012: 611-68).

5 Bnr. Quinn (1996), ku di pêşgotina (dîbace) Şerefnameyê de wek çavkanî emilandina Rewzet el-Safa’ya Mîrxwand nîqaş dike; bnr. Quinn (2000; 2003) jî û beşa tevî C. Melville nivîsandiye, di Melville de (2012: 209-57).

6 Ev piranî di Quinn (2000) de hatiye kirin, tê de Şerefname cî nagre.

7 Ev meyleke gelemperî ye di berhemên taybet de heta hin radeyên cuda rû dide. Ya rast, wek ku Quinn û Melville (2012: 255) diyar kirine, “gelemperîkirina warê şêwazên wêjeyî de, dema xebatên bi hûrgilî tunebin derbarê berhemên takekesî de, dibe ku pir besîtker be, ji ber ku gelek nivîskar, Li gor babetê û bandora ku dixwazin bihêlin, di nav deqeqê de çendîn şêwaza bi kar tînin.”

8 Şeref Xan, di 961/1554a de ji Qesrê derket da ku li Saliyanê biçe ser karê xwe yî ewil, û bo demeke kurt vegeriya Qezvînê di navbera 973/1565-66 û 975/1567-68ê de beriya ku biçe Gîlanê. Bnr. Şerefname, ed. V. Veliaminov-Zernov, 1860-62, I, rr. 447-59.

9 Zehmet e mirov bizanibe ka haya Şeref Xan ji berhemên wek Tekmîlet el-Exbara ‘Ebdî Beg Şîrazî (978/1570), Eḥsen el-Tevarîxa Hesen Beg Rûmlû (985/1577) an Xuleset el-Tevarîxa Qazî Ehmed Qomî (1000/1592) û hwd. hebû. Şeref Xan, dema wan wek çavkanî bi kar tîne jî, kêm caran navê pirtûkan dibêje. Navê piraniya pirtûkên di Şerefnameyê de di pasajên ji berhemên din hatine girtin de ne. Têra xwe balkêş e, Şeref Xan qala dîroka Osmanî Tac el-Tevarîxa Xwaje Sa‘d el-Dîn ku di 992/1584a de xilas bûye, dike (Scheref-nameh, I, r. 16).

10 Pêşiyê Ehmed Gheffarî, alimê fikiha Şafî û Sunî Nejm el-Dîn ʿEbd el-Gheffar Qezvînî (d. 665/1266), û bapîrê wî ‘Ebd el-Gheffar qadiyê leşkerî (qazî-yi muʿesker)yê Uzun Hesen bû. Bavê wi, Mihemed (d. 932/1525), dewra Şah Ismaîl de qadiyê bajarê Reyê bû, û bi navê Wisalî helbest dinivîsand (Ghereghlou, 2016, bnr. Woods jî, 1999: 222).

11 ‘Ebd el-Ḥuseyn Neva’î, editorê Tekmîlet el-Exbar (1369ş/1990, rr. 11-12), biryara terka Ehmed Gheffarî ya Îranê bi kuştina serkarê wî Sam Mîrza ve girê dide. Bnr. Ghereghlou (2016), Quinn (2000: 17), û Quinn û Melville jî (2012: 212).

12 Scheref-Nameh, I, r. 451.

13 Ji bo temama naverokê, bnr. Ehmed Gheffarî, Tarîx-i Cihan-Ara, ed. Hesen Neraqî, 1342ş/1963, rr. 5-8.

14 Tarîx-i Jahan-Ara, rr. 167-74.

15 Di NCAyê de di beşa xwe de tên nîqaşkirin, nusex II, sehîfe 7.

16 M. R. Îzady di wergera xwe ya îngilîzî ya pirtûka yekem de balê dikşîne ku “Agahiyên Şeref Xan di çar beşên pirtûka yekem de bi kar anîne, hemû di berhemên Gheffarî û Mustewfî de hene.” Lê, Hebîb el-Siyer wek çavkaniya beşa pêncemîn a derbarê Eyubiyan de tespît nekiriye.

17 Diyar e Şeref Xan di berhema xwe ti çavkaniyên Erebî neemilandine, û a rast, hejmara çavkaniyên Farisî jî bi sînor in. Her ji ber çi be, wek ku M. R. Îzady angaşt dike, wî Mirat el-Cenana Yafî û Wefeyyat el-E‘yana Xallikan neemilandine. Wek em ê bibînin, pasajên ku navê van berheman tê de derbas dibin, ji Hebîb el-Siyera Xwandemîr hatine girtin.

18 Bo nîqaşeke berfireh li ser dîroka Merwanîyan, bnr. Baluken (2010: 2-10).

19 Heta bereksê wê nê gotin, hemû werger min kirine.

20 Wek mînak, “Ebbasî”yên di NCAyê di Şerefnameyê de dibe “xelîfeyên Ebbasî” ku di navbera berhemên nivîskarên Şiî û Sunî de riwangeyên cuda nîşan dide.

21 Navê vê xanedanê di çendîn destxetên Şerefnameyê de wek ‘Eyyariyan lê di çavkaniyên kevn de wek ‘Ennaziyan hatiye nivîsandin. Rastnivîsa Şeref Xan ji NCAyê tê. Di vî warî de niha konsensusek tuneye. Bnr. Ahmad (1985); Izady (2005: 68, note 1); û Peacock (2006: 602).

22 Hebîb el-Siyer, ed. M. Debîr-Siyaqî, 1362ş/1983-84, II, rr. 438-39. Pirtûkên Xwandemîr û bapîrê wî, Mîrxwand, bo hemû waqanûsên Safevî bûne çavkanîyên sereke. Bnr. Melville û Quinn (2012: 212 û 254-55).

23 Brw. Scheref-nameh, I, rr. 20-21 bi Hebîb el-Siyar, III, r. 251( ). Di Hebîb el-Siyer de, ev formul di destpêka beşa Eyubîyan de hatiye emilandin.

24 Şeref Xan li ser herdu variyantên navê vê ciyê di destpêka beşa dûyem a pirtûka dûyem a li ser Erdelanan de disekine. Li ser gotina Nuzhet el-Qulûb a Hemdullah Mustewfî Qezvînî, wî forma Şehrezûl serrastir hesiband, tevî ku ev yek weha diyar nebe. Bnr. Scheref-nameh, I, r. 83, Nuzhet el-Qulûb, ed. G. Le Strange, 1913, rr. 107-8.

25 Zubdet el-Tewarîxa Ebû el-Qasim el-Kaşanî (m. piştî 724/1324) dîroka giştî ku bo hukimdarê Îlxanî Ölceytü (r. 703-16/1304-16) hatiye nezirkirin. Kaşanî Ismailîyekî Şiî bû û yek ji alîkarê Reşid el-Dînê ku li ser Cami‘ el-Tewarîx xebitîye, û îdia dike ew tekane nivîskarê berhemê ye. Ev palpişta îdiaya M. Izady ye ku dibêje Hemdullah Qezvînî li vir ji berhema el-Kaşanî ya kêmnaskirî bêtir Cami‘ el-Tewarîx referans dide. Bnr. Daftary (2004: 187); Davud û Nazerian (2008); Izady (2005: xxiv).

26 Di serpêhatiya pêşketina wan de, kêmasiyeke berbiçav, behsa rola girîng a Şûlan e ku di vegotina Hemdullah Qezvînî de heye lê di ya Şeref Xan de tuneye, em sedemên vê nizanin.

27 Hebîb el-Siyer, III, rr. 325-28. Wek M. Izady diyar kiriye, Şeref Xan ji Rewzet el-Sefa’ya Mîrxwand bêtir ev çavkanî bi kar anîye (2005: 100, nîşe 3, 102, nîşe 1). Xwandemîr ji bo herdu hukimdarên ewil wek çavkanî berhema bapîrê xwe emilandiye lê derbarê hukimdariya Muzeffer el-Dîn Efresiyab, ku di Rewzet el-Sefa’ de tuneye, wî jî çend xêz nivîsandine. (ed. ‘Ebbas Pervîz, 1338-39ş/1959-60, II, 782-84).

28 M. Izady (2005: 101, nîşe 7) îdia dike, Şeref Xan bo hukimdariya van çar hukimdaran “agahiyên cuda” ku carna ji NCAyê “ji bin ve cuda” ne pêşkêş dike; lê ev ne wisa ye. Ji xeynî çend guhertinên deqî, wek ku yên di beşên berê de hatibû nîqaşkirin, eşkere ye deqa Şerefname ji NCAyê hatiye girtin.

29 Bnr. Dehqan (2014: 25).

30 Li gor Dehqan (2014: 25), ev riste di Tezkiret el-Şu‘era’ ya Dewletşah Semerqendî, edîsyona E. G. Browne a 1901ê de dikare bê dîtin (d. 900/1494 or 913/1507), r.106.

31 Di Hebîb el-Siyer de, derheqê Lorîyên Biçûk de beş tuneye. Lê li ser yek rêvebirê xanedanê, Şah Ristem (ji aliyê Xwandemîr wek Melik Ristem hatiye binavkirin), hemdemê Şah Ismaîl I bû (hukimdarîya wî 907-30/1501-24) pasaj hene, di peywenda sefereke wî ya li dijî Erebên Muşe‘şe‘ yên Xuzîstanê de. Xwandemîr, ji bûyerên NCAyê versiyoneke gelekî cuda pêşkêş dike lê ev di Şerefnameyê de tuneye, ku ev jî piştrast dike Şeref Xan, ji xwendina hemû berhemê ziyatir, çav li beşên eleqedar gerandiye. Bnr. Hebîb el-Siyer, IV, rr. 496-99.

32 Ev teqabulî dîroka di kunyeya destxeta nivîskar de dike, Elliot 332 (li Oxfordê pirtûkxaneya Bodleian de ye), ku, em bawer bikin, di roja dawî ya sala 1005/13 Tabax 1597a de xilas bûye.

33 Destxeta Hunt. Don. 13 (ew jî li Oxfordê pirtûkxaneya Bodleian e) di kunyeya xwe de dibêje ji aliyê nivîskar ve hatiye nivîsandin lê li gor berawirdkirina bi Elliott 332 re, tenê çend beşên wê taybet ji aliyê Şeref Xan hatiye nivîsandin. Di kunyeya destxeta Dorn 306 de, tê gotin ku ew “di bin çavdêriya nivîskar de” hatiye nivîsandin. Bnr. Hunt. Don. 13, f. 263v, ll. 17-22; Dorn 306, f. 252r, ll. 6-10; û bo hûrgiliyan teza min a wê derkeve.

34 M. Izady ev çavkanî tesbît nekiriye; wek encama vê, bi awayekî nerast, gelek pasajên ji aliyê Şeref Xan ji Hebîb el-Siyer hatine neqilkirine, atf kirine dîrokên Erebî yên kevn ên ji aliyê Xwandemîr wek çavkanî hatine bikaranîn.

35 Bo kurteya girîngtirîn çavkaniyên bo dîroka Eyubîyan, bnr. Humphreys 1987.

36 Ev berhem ji aliyê Xelîl Mansûr li Berûdê di 1997a de hatiye edîtkirin.

37 Di vê pasajê de, Şeref Xan qala helwesta Selahedîn a qenc li hemberî ulemayê, şexsiyeta wî ya dînî dike, û lîsteya heşt weqfên dînî ku wî li Misr û Sûriyeyê ava kirine, dide. Bnr. Scheref-nameh, I, rr. 67-68, ji heta berawird bike bi Hebîb el-Siyer re, II, r. 591.

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