Hubbry Logo
PadishahPadishahMain
Open search
Padishah
Community hub
Padishah
logo
7 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Padishah
Padishah
Padishah
View on Wikipedia
from Wikipedia
Part of a series on
Imperial, royal, noble, gentry and chivalric ranks in West, Central, South Asia and North Africa

Padishah (/ˌpɑːdɪˈʃɑː/; Persian: پادشاه pādshāh [pɒːdeˈʃɒːɦ] – lit. 'Master King')[a][b][c] is a superlative sovereign title of Persian origin.

A form of the word is known already from Middle Persian (or Pahlavi) as pātaxšā(h) or pādixšā(y).[3][4][5][6] Middle Persian pād may stem from Avestan paiti,[7] and is akin to Pati (title). Xšāy 'to rule' and xšāyaθiya 'king' are both from Old Persian.

It was adopted by several monarchs claiming the highest rank, roughly equivalent to the ancient Persian notion of "Great King", and later adopted by post-Achaemenid and the Mughal emperors of India. However, in some periods it was used more generally for autonomous Muslim rulers, as in the Hudud al-'Alam of the 10th century, where even some petty princes of Afghanistan are called pādshā(h)/pādshāʼi/pādshāy.[8]

Extent

[edit]

The rulers on the following thrones – the first two effectively commanding major West Asian empires – were styled Padishah:

The compound Pādshah-i-Ghazi ('Victorious Emperor') is only recorded for two individual rulers:

  1. Ahmad Shah Durrani, Emperor of the Durrani Empire (r. 1747–1772)
  2. Rustam-i-Dauran, Aristu-i-Zaman, Asaf Jah IV, Muzaffar ul-Mamaluk, Nizam ul-Mulk, Nizam ud-Daula, Nawab Mir Farkhunda 'Ali Khan Bahadur [Gufran Manzil], Sipah Salar, Fath Jang, Ayn waffadar Fidvi-i-Senliena, Iqtidar-i-Kishwarsitan Muhammad Akbar Shah Padshah-i-Ghazi, Nizam of Hyderabad (r. 1829–1857)

Like many titles, the word Padishah was also often used as a name, either by nobles with other (in this case always lower) styles, or even by commoners.

Padshah Begum is the title of consorts of padishahs.

Ottoman Empire

[edit]
See also: List of sultans of the Ottoman Empire
Suleiman the Magnificent, longest reigning padishah of the Ottoman Empire. Portrait attributed to Titian c. 1530.

In the Ottoman Empire the title padishah was exclusively reserved for the Ottoman emperor, as the Ottoman chancery rarely and unwillingly addressed foreign monarchs as padishahs. The Habsburg emperors were consequently denied this title and addressed merely as the "kings of Vienna" (beç kıralı).[15] With the Peace of Zsitvatorok in 1606, it was the first time that the Sublime Porte recognized Rudolf II as equal of the padishah.[16] The Treaty of Küçük Kaynarca in 1774, gave similar concessions to the Russian Empire.[17]

In Ottoman sources

[edit]

According to Ahmedi's İskendernâme, one of the earliest Ottoman sources, alongside the titles sultan and beg, Orhan and Murad I bore the title padishah as well.[18]

Notes

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Padishah

View on Grokipedia
from Grokipedia
Padishah (Persian: پادشاه, romanized: Pādshāh) is a superlative sovereign title of Persian origin, literally meaning "master king" or "great king," derived from pād ("master" or "protector") and shāh ("king"). The term traces its etymological roots to Middle Persian pātakhshah, ultimately from Old Persian elements signifying rule and sovereignty, and it conveyed imperial supremacy akin to the ancient Achaemenid concept of Shahanshah ("king of kings"). Historically, the title was adopted by Muslim rulers to assert universal dominion, blending Persian bureaucratic prestige with the martial legacies of Turkic and Mongol dynasties. Ottoman sultans, beginning in the , employed Padishah alongside to legitimize their rule over an expansive empire stretching from the to the , emphasizing their role as protectors of and overlords of multiple kingdoms. In Persia, Safavid shahs from Shah Ismail I onward used variants like Pādišāh-ī Īrān ("Emperor of ") to revive imperial Persian identity while establishing as the , marking a pivotal shift in regional power dynamics. Mughal emperors in , of Timurid descent, rendered it as Badshah to claim descent from and while governing a subcontinent of diverse faiths and ethnicities through Persianate administration. The title's enduring significance lies in its role as a marker of cosmopolitan empire-building, where rulers integrated fiscal, legal, and cultural systems to sustain multi-ethnic polities amid constant military expansion and internal challenges.

Etymology and Meaning

Linguistic Origins

The term padishah originates from the New Persian pādshāh (پادشاه), a of pād ("master" or "protector") and shāh (""). This form evolved directly from pātakhshah or pātaxšā(h), attested in Pahlavi script during the Sassanid period (224–651 CE), where it denoted a supreme ruler. The first element, pāta- or pād-, derives from pati-, an Indo-Iranian prefix meaning "over," "against," or "master," cognate with paiti- and reflecting authority over subordinates. The second component, khshah or shāh, stems from Old Persian xšāyaθiya ("king" or "ruler"), a nominal form of the verb xšāy- ("to rule" or "to have power"). This root traces to Proto-Indo-Iranian kšáyati ("he rules"), paralleled in Avestan xšayeti ("he rules") and xšaθra- ("kingdom" or "power"), elements central to ancient Iranian concepts of in Zoroastrian texts and inscriptions. In Middle Persian texts, such as those preserved in Pahlavi script from the Sassanid era, the compound appears in administrative and royal contexts, underscoring its philological continuity from Achaemenid (c. 550–330 BCE) through to later .

Definition and Connotations

Padishah designates a supreme sovereign, often translated as "" or "," embodying a who asserts dominion over lesser monarchs and realms. The title's core semantic field highlights a of kingship, where the holder functions as a master or , distinguishing it from subordinate royal designations like or that lack this overarching claim to universal authority. Literally formed from Persian pād ("master" or "protecting lord") and shāh ("king"), padishah connotes imperial preeminence akin to an emperor or shahanshah ("king of kings"), emphasizing secular political ambition over religious or divine-right justifications. Unlike the caliphate, which invokes spiritual succession to the Prophet Muhammad and leadership of the Islamic community, padishah prioritizes territorial and hierarchical supremacy without inherent theological undertones.

Historical Adoption

Pre-Islamic Roots

The pre-Islamic precursors to the padishah title emerged in ancient Iranian monarchies, particularly through compound royal designations emphasizing overlordship, as seen in the Achaemenid Empire's (c. 550–330 BCE) xšāyaθiya xšāyaθiyānām (""). This phrase, inscribed on monuments like Darius I's Behistun relief (c. 520 BCE), proclaimed the ruler's supreme authority over vassal monarchs and satraps governing 23 subject nations, from to Gandara, as detailed in administrative tallies of tribute and garrisons. The title's hierarchical structure reflected causal realities of imperial control: a central extracting loyalty and resources from peripheral elites via satrapal oversight, evidenced by tablets recording diverse ethnic levies and payments in darics (c. 500–450 BCE). Sassanid rulers (224–651 CE) perpetuated and intensified this tradition with the Middle Persian šāhān šāh (shahanshah), formalized by after defeating Artabanus IV in 224 CE at Hormozdgan, thereby consolidating dominion over Parthian successor states and frontier marches. Shapur I's inscription (c. 260 CE) invokes the title to claim over Roman captives and client kings in and Iberia, while numismatic evidence from mints in and depicts the shahanshah enthroned amid subservient figures, symbolizing layered sovereignty over Iranian (Eranshahr) and non-Iranian (Aniran) realms. This usage grounded empirical rule in a federation of semi-autonomous governors (marzban), whose fealties were secured through military campaigns and Zoroastrian temple endowments, as corroborated by Sasanian rock reliefs at portraying royal . Underpinning these titles was Zoroastrian imperial ideology, positing the as upholder of —the immutable principle of truth, order, and righteousness—against druj (disorder and lie), akin to Ahura Mazda's cosmic governance. Achaemenid inscriptions attribute kingship to divine favor for enforcing (cognate to ), as in Xerxes I's Daiva inscription (c. 486 BCE) condemning rebellious daevas (demons) disrupting satrapal harmony. Sassanids amplified this by institutionalizing the shahanshah as xwarrah-endowed (divine glory-bearer), with priestly texts like the (compiled c. 9th century CE from earlier traditions) framing the ruler's dominion as extension of celestial hierarchy, where earthly conquests mirrored the Amesha Spentas' maintenance of creation's bounds. This framework causally linked monarchical legitimacy to ritual purity and martial expansion, evidenced by fire altar dedications at royal sites tying sovereignty to 's triumph.

Transition to Islamic Usage

Following the Muslim conquest of the , completed by 651 CE with the death of , Persian imperial titulature endured in the administrative and cultural frameworks of successor states, preserving pre-Islamic concepts of sovereignty amid Islamic governance structures. Local dynasties in the Persianate world retained elements of Sasanian legitimacy to assert from Abbasid caliphal authority in , prioritizing indigenous traditions over purely Arab-Islamic hierarchies. The (934–1062 CE), a Shia Iranian lineage of Daylamite origin that dominated and western , exemplifies this adaptation by reviving the Sasanian title shahanshah (), synonymous in contexts with padishah (great king or master king). Beginning with in 947 CE, Buyid rulers assumed this title to invoke ancient Persian imperial heritage, as evidenced in their coinage and , while nominally upholding the Sunni they effectively controlled from 945 CE onward. This usage underscored cultural continuity in Persian courtly ideology, where the shahanshah evoked universal dominion rooted in Zoroastrian-era precedents rather than diluting into caliphal religious supremacy, even as Buyids integrated Islamic legal norms. As power shifted to Turkic-Persian hybrid empires, the title's evolution highlighted Persianate synthesis over strict Islamic subordination. The Samanids (819–999 CE), Sunni Persian rulers in , fostered a renaissance of language and administration that bridged Abbasid oversight with pre-conquest legacies, though they primarily used the title amir while patronizing poets who echoed imperial motifs. Their successors, the (977–1186 CE), a Turkish military dynasty ruling eastern and beyond, saw Mahmud of Ghazni (r. 998–1030 CE) acclaimed as padishah in Persian historiographical and poetic sources, framing his conquests as a restoration of Iranian kingship independent of caliphal validation. Similarly, the Seljuk Turks (1037–1194 CE), after their 1040 CE victory over the at Dandanaqan, inscribed shahanshah on coins alongside sultanic titles, signaling a claim to Persian imperial scope that transcended mere guardianship of the caliph, whom they protected in from 1055 CE. These instances reflect a pragmatic causal persistence: Turkic conquerors adopted Persian titles to legitimize rule over Iranian populations, sustaining secular monarchical ideals against the caliphate's spiritual primacy.

Usage in the Ottoman Empire

Initial Adoption

The title padishah, denoting a supreme or in Persianate traditions, was initially incorporated into Ottoman royal self-presentation during the reign of (1421–1451), as evidenced by its appearance in a 1446 historical calendar referencing Ottoman rulers alongside regional contemporaries. This adoption served to elevate the Ottoman sultan's status amid intensifying rivalries with eastern powers, particularly the Timurids, whose rulers employed analogous imperial terminology to claim universal dominion following Timur's defeat of in 1402; by asserting padishah, signaled parity with these Persian-influenced empires, countering perceptions of Ottoman subordination. Murad II's military campaigns in the 1420s and 1430s, including the 1422 siege of and victories over Balkan coalitions such as the in 1444, expanded Ottoman territories and fostered an imperial mindset, prompting the blending of Turkic titles like —rooted in Seljuk precedents—with Persian padishah to embody multifaceted over diverse subjects. These conquests, building pressure on the ahead of its 1453 fall under Murad's successor, underscored the need for grandiose titulature to legitimize rule over a burgeoning multi-ethnic domain stretching from to the . While earlier literary sources like Ahmedî's İskendernâme (c. 1403) retrospectively attributed padishah to Orhan (r. 1324–1362) and Murad I (r. 1362–1389) alongside bey, official documents of those eras favored humbler designations such as bey or han, indicating that Murad II's era marked the title's practical emergence as a marker of elevated, cosmopolitan authority rather than mere poetic flourish. This coexistence with sultan allowed Ottomans to harmonize nomadic Turkic heritage with sedentary Persian administrative ideals, facilitating governance in an era of rapid territorial aggrandizement.

Role in Ottoman Titulature

The title Padishah formed a central element in the Ottoman sultan's composite titulature from the reign of Mehmed II (r. 1451–1481), integrating with designations like Sultan to project autocratic imperial authority in official decrees (firmans) and coinage, as seen in phrases such as "Sultan Padishah" denoting supreme sovereignty. This usage evolved into elaborated forms like Padishah-i Âlem-penah (ruler in whom the world seeks refuge), reinforcing the sultan's role as protector over diverse subjects without direct invocation of caliphal succession. By invoking Persianate prestige, Padishah underscored legitimacy in governing a multi-ethnic realm encompassing Turkic, Greek, Slavic, and Arab populations, facilitating administrative cohesion through shared Indo-Persian imperial idioms rather than ethnic or strictly Sunni exclusivity. In internal contexts, it complemented titles like Hünkar (sovereign) to symbolize universal dominion, aiding the centralization of power amid heterogeneous loyalties from the Balkans to Mesopotamia. Diplomatically, Padishah distinguished the sultan's style from European equivalents in treaties, such as those with the Habsburgs, where it asserted Islamic imperial parity or superiority—translated variably but preserving Ottoman precedence—until the 1606 Peace of Zsitvatorok formalized mutual recognition with the Habsburg emperor as an equal sovereign. This framing enhanced external legitimacy by evoking timeless Eastern monarchy, separate from Roman Kaisar claims, in negotiations over borderlands.

Representation in Ottoman Sources

In early Ottoman chronicles composed in Turkish, such as Aşıkpaşazade's Tevârîh-i Âl-i ʿOsmân, the term padişah denoted the sovereign's assumption of supreme authority, as when Orhan Gazi became padişah upon securing hutbe (Friday sermon) and sikke (coinage) rights in Karesi around 1345. This usage reflected indigenous perceptions of rulership tied to Islamic fiscal and religious prerogatives, distinct from later Persianate elaborations. Ottoman chancery documents, including tughras—calligraphic monograms serving as imperial signatures—incorporated padişah as a core element of the sultan's titulature, spelling out identifiers like "devletlü" (fortunate) alongside the title to authenticate fermans and coins from the 16th century onward. Under Suleiman I (r. 1520–1566), padişah featured prominently in archival records and historiographical works, often in compound forms such as Padişah-ı ʿĀlem-Penâh (Padishah, Refuge of the World), emphasizing universal sovereignty in original Ottoman Turkish phrasing. Successors like (r. 1512–1520) similarly employed it in official seals, underscoring continuity in self-representation as the paramount Islamic ruler. Throughout the 17th to early 19th centuries, padişah persisted in palace archives and chronicles, as evidenced in Topkapı Palace documents from 1639 invoking "our padishah" in military orders against Cossack threats, prioritizing the title's functional role in command structures over ceremonial inflation. Post-Tanzimat reforms after 1839, traditional Ottoman sources retained padişah in internal correspondence, but diplomatic texts increasingly aligned with European conventions, diluting its exclusivity as Western equivalents like "emperor" emerged in translations, though primary Ottoman usage remained unaltered until the empire's dissolution in 1922. This evolution highlights padişah's rootedness in Persian-Islamic lexicon as a marker of dynastic legitimacy, resistant to anachronistic overlays of modern nation-state sovereignty.

Usage in Other Islamic Empires

Safavid Empire

Shah Ismaʿil I (r. 1501–1524), founder of the Safavid dynasty, adopted the title Pādishāh-i Īrān ("Padishah of Iran") following his conquest of in 1501, thereby invoking continuity with pre-Islamic Persian imperial sovereignty and Turkmen predecessors such as his maternal grandfather Uzun Ḥasan of the confederation. This titular assertion positioned the Safavids as heirs to ancient Iranian kingship, distinct from the Ottoman sultans' claims to universal Islamic authority centered on Sunni caliphal legitimacy. The title featured prominently in Safavid administrative fermans, poetic compositions attributed to Ismaʿil himself, and early coinage, functioning as a tool of ideological propagation to integrate Twelver Shiism into a framework of restored Persian emperorship. By framing rule over Iran as an imperial entitlement, the Safavids sought to sacralize their Shia doctrine as the authentic expression of Iranian political tradition, thereby rallying Qizilbash Turkoman tribes and Persian elites against Sunni rivals. Safavid-Ottoman hostilities, exemplified by Sultan Selim I's decisive victory over Ismaʿil at the Battle of Chaldiran on August 23, 1514, intensified the rivalry over competing pādishāh pretensions, with the Ottomans viewing Safavid claims as heretical encroachments on their dominion and the Safavids countering as defenders of Iranian territorial integrity. Despite military setbacks, the title's persistence underscored Safavid efforts to delineate a Shia-centric imperial sphere in opposition to Ottoman expansionism in the Caucasus and .

Mughal Empire

Babur, the founder of the Mughal Empire, popularized the title Badshah—a Persianate variant of Padishah—upon establishing his rule in India after the Battle of Panipat on April 21, 1526, claiming it as a marker of Timurid imperial legitimacy distinct from prior Delhi sultans. This adoption severed nominal ties to the Lodi dynasty while asserting sovereignty rooted in Central Asian conquest traditions, with Babur styling himself Padishah-i Ghazi to evoke victories over non-Muslim foes. The title's use on early Mughal coinage and in Babur's memoirs underscored its role in framing the dynasty's authority as transcending regional sultanates. Under Akbar, who reigned from 1556 to 1605, the title was standardized as a cornerstone of Mughal Indo-Persian court culture, synthesizing Timurid lineage with Persian administrative grandeur to project unassailable rule over the subcontinent. Coins minted during his era bore inscriptions like "Jalal-ud-din Muhammad Akbar Badshah, Ghazi," embedding the title in fiscal symbolism that reinforced centralized absolutism. The Akbarnama, authored by courtier Abu'l-Fazl between 1590 and 1596, depicts Akbar's Badshah-hood as universal sovereignty, positioning the emperor atop a cosmic hierarchy of justice and conquest, with divine favor manifesting in conquests spanning from Gujarat to Bengal by 1600. Mughal emperors adapted Badshah to subcontinental governance by embedding it in Persian-influenced darbar rituals and farmans (imperial decrees), where it denoted absolute dominion over Hindu-majority realms without concessions to local idioms of kingship, preserving its Persian imperial essence amid alliances with Rajput elites. This retention highlighted the dynasty's self-conception as exogenous conquerors, with the title's invocation in inscriptions at sites like affirming claims to zamindari (land revenue) control over an estimated 100–150 million subjects by Akbar's death, unyielding to syncretic reinterpretations despite administrative inclusivity. Successors like and perpetuated this, using Badshah in diplomatic correspondence to signal parity with Persian Safavids while extracting tribute from Hindu tributaries.

Ilkhanid and Other Instances

In the Ilkhanate, a Mongol successor state in Persia and surrounding regions, Ghazan Khan (r. 1295–1304) adopted the title Padishah-i Islam following his conversion to Islam in 1295 CE, framing his rule as the pinnacle of Islamic sovereignty amid efforts to consolidate authority over diverse Muslim subjects. This designation emphasized an idealized fusion of Persian imperial concepts with Islamic leadership, distinguishing Ilkhanid legitimacy from rival caliphal or Mamluk claims. Visual propaganda, including manuscript illustrations of Ghazan's birth and enthronement scenes, reinforced this image by depicting him as divinely ordained for supreme Islamic rule, supported by historiographical works commissioned under his patronage. The title appeared sporadically in other Mongol-derived polities, such as among Timurid claimants to Persianate heritage, where it evoked broader imperial supremacy without becoming a core element of standard titulature; Timur (Tamerlane, d. 1405) himself eschewed formal adoption of padishah or similar exalted Persian terms in favor of Turkic-Mongol beylik assertions. Post-18th-century echoes remained marginal, confined to occasional rhetorical flourishes in lesser Central Asian or Caucasian polities aspiring to faded imperial echoes, though lacking the institutional embedding seen in earlier dynasties.

Extent and Implications

Claimed Scope of Rule

![Emperor Suleiman as Padishah][float-right] The title Padishah, denoting "King of Kings" in Persian, embodied hierarchical supremacy over subordinate monarchs and aspirational dominion across the Islamic world. Ottoman sultans, utilizing the title from Mehmed II's reign onward, asserted authority over vassal states through tributary systems, such as the Crimean Khanate, where khans pledged allegiance as "devoted slaves" to the Ottoman Padishah in official documents dating to the 15th century. This positioned the Padishah as overlord in a pyramid of Islamic rulership, extending nominal suzerainty to North African regencies like Algiers and Tripoli, which dispatched annual tribute from the 16th century despite de facto autonomy. Ideologically, the Padishah claimed guardianship of the entire ummah, from the Maghreb to the Indian subcontinent, reinforced by caliphal pretensions after Selim I's 1517 conquest of the Mamluks. Edicts and diplomatic missives invoked universal Islamic leadership, portraying the Ottoman ruler as protector of Muslims globally, though this often served propagandistic ends rather than direct governance. Mughal emperors, similarly styling themselves Padishah-i Islam from Akbar's era in the late 16th century, echoed these ambitions but operated independently, underscoring parallel rather than unified claims to Islamic hegemony. Empirically, such assertions outstripped territorial realities; Ottoman campaigns against Safavid Persia, including the 1514 Battle of Chaldiran, yielded border gains but failed to dismantle the rival shah's sovereignty, exposing limits to enforced universality. Maps and court historiography amplified the Padishah's scope to encompass "two lands, two seas, and the seven climes," yet persistent rivalries with Safavids and Mughals confined actual dominion to Anatolia, the Balkans, and peripheral Islamic territories, revealing a tension between ideological expanse and causal constraints of military and logistical capacity.

Symbolic Significance

The title Padishah, derived from the Persian pādshāh meaning "master king" or "great king," symbolized supreme imperial authority in Persianate Islamic empires, evoking pre-Islamic Achaemenid traditions of universal sovereignty while adapting to Muslim contexts of divine sanction. This nomenclature positioned the ruler as an absolutist monarch whose power transcended tribal or caliphal consensus, countering the decentralized, community-oriented legitimacy of the caliphate by emphasizing hierarchical, dynastic centrality rooted in royal glory (farr). In Ottoman usage, it underscored the sultan's multifaceted identity, blending Persian imperial prestige with Islamic protectorate roles to legitimize expansive dominion. Artistic representations amplified this ideological projection, with visual depictions—such as Ilkhanid illustrations of Ghazan Khan as Padishah-i Islam—merging Persian kingship iconography, like enthroned figures with solar motifs, and Islamic prophetic attributes to portray the ruler as God's chosen guardian. Ottoman tughras and court miniatures similarly invoked Padishah to convey grandeur, while Safavid and Mughal literature in Persian chronicles praised the title as emblematic of just, semi-divine rule, fostering loyalty through narratives of cosmic order under the sovereign. Diplomatic correspondence, including epistles between Ottoman sultans and Safavid shahs, employed Padishah to assert hierarchical superiority, reinforcing absolutism in interstate relations. Architectural and ceremonial elements concretized the Padishah's symbolic preeminence; throne halls in Ottoman Topkapı Palace and Mughal forts featured elevated daises and mirrored canopies to frame the ruler's gaze as omnipotent, with rituals like the Ottoman gale processions or Safavid coronations ritualizing submission to the sovereign's centrality. These practices perpetuated an absolutist ethos, where the Padishah's physical and ritual elevation mirrored causal claims to unchallenged authority, influencing elite cultures across the empires. The title's ideological legacy shaped post-imperial monarchical self-images in Anatolia, Persia, and Hindustan, embedding notions of exalted kingship that persisted in elite discourses, even as republican transitions reframed them, highlighting the enduring causal link between Padishah symbolism and centralized power projection.

References

  1. https://www.merriam-webster.com/dictionary/padishah
  2. https://www.oxfordreference.com/display/10.1093/acref/9780199990009.001.0001/acref-9780199990009-e-7775
  3. https://www.dailysabah.com/opinion/columns/who-was-the-ottoman-padishah
  4. https://human.libretexts.org/Courses/Lumen_Learning/Book%253A_History_of_World_Civilization_II-2_%28Lumen%29/05%253A_3%253A_Islamic_World/05.2%253A_Safavid_Empire
  5. https://www.dictionary.com/browse/padishah
  6. https://www.collinsdictionary.com/us/dictionary/english/padishah
  7. https://www.yourdictionary.com/padishah
  8. https://www.translationdirectory.com/glossaries/glossary189.htm
  9. https://brill.com/display/book/9789004510418/BP000025.xml
  10. https://www.hurriyetdailynews.com/ottoman-rulers---sultan-khan-padisah-and-caliph-58749
  11. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/history_early_iran.pdf
  12. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/ois4.pdf
  13. https://sourcebooks.web.fordham.edu/med/fryeheri.asp
  14. https://faculty.uml.edu/ethan_spanier/Teaching/documents/ByzantineSassanianInfo.pdf
  15. https://mospace.umsystem.edu/xmlui/bitstream/handle/10355/44270/research.pdf?sequence=1
  16. https://www.academia.edu/142998164/Explaining_AHURA_MAZDA
  17. https://www.iranicaonline.org/articles/buyids/
  18. https://www.iranicaonline.org/articles/azod-al-dawla-abu-soja/
  19. https://www.medievalists.net/2019/06/buyids-brothers/
  20. https://www.britannica.com/topic/Samanid-dynasty
  21. https://www.iranianmedievalhistory.ir/index.php?option=com_k2&view=item&id=420:the-ghaznavid-dynasty-in-light-of-the-iranian-kingdom-and-the-abbasid-caliphate&Itemid=172&lang=en
  22. https://www.britannica.com/topic/Seljuq
  23. https://www.iranicaonline.org/articles/ghaznavids/
  24. https://islamansiklopedisi.org.tr/padisah
  25. https://www.britannica.com/biography/Murad-II
  26. https://tafahom.mara.gov.om/storage/al-tafahom/en/10/10.pdf
  27. https://dokumen.pub/exploring-ottoman-sovereignty-tradition-image-and-practice-in-the-ottoman-imperial-household-14001800-9781474210119-9781847252203.html
  28. https://dergipark.org.tr/tr/download/article-file/114064
  29. https://www.academia.edu/3703690/The_Land_of_the_Foreign_Padishah_India_in_Ottoman_Reality_and_Imagination_Ph_D_Dissertation_2012_
  30. https://www.academia.edu/40869993/Fraternity_Perpetual_Peace_and_Alliance_in_Ottoman_Safavid_Relations_1688_1698_A_Diplomatic_Revolution_in_the_Middle_East
  31. https://www.jstor.org/stable/23659810
  32. https://academic.oup.com/book/38839/chapter/337746770
  33. https://www.academia.edu/43320487/An_Early_Ottoman_History_Intro_and_Preface_
  34. https://blogs.loc.gov/international-collections/2021/07/the-sultans-tughra/
  35. https://www.cambridge.org/core/books/crisis-of-kingship-in-late-medieval-islam/introduction/A482FCEA40394C3ED3C17CB149FFBDDB
  36. https://www.pollitecon.com/html/ebooks/Workbook-1-The-Ottoman-Empire.pdf
  37. https://www.academia.edu/1329698/Five_Documents_from_the_Topkapi_Palace_Archive_on_the_Ottoman_Defense_of_the_Black_Sea_against_the_Cossacks_1639_
  38. https://history.state.gov/historicaldocuments/frus1909/d565
  39. https://ia803205.us.archive.org/32/items/the-imperial-harem-women-and-sovereignty-in-the-ottoman-empire-1993-pdf/The-imperial-harem-Women-and-sovereignty-in-the-Ottoman-Empire-1993-pdf.pdf
  40. https://era.ed.ac.uk/bitstream/1842/7526/1/Youssef-Jamali1981_full.pdf
  41. https://oxfordre.com/asianhistory/display/10.1093/acrefore/9780190277727.001.0001/acrefore-9780190277727-e-769
  42. https://www.historyfiles.co.uk/FeaturesFarEast/India_EarlyModern_Mughals02.htm
  43. https://www.archnet.org/authorities/2640
  44. https://homework.study.com/explanation/what-were-the-mughal-rulers-called.html
  45. https://chitrolekha.com/v7n100/
  46. https://devdutt.com/sultan-badshah-and-shahenshah-what-these-titles-say-about-indias-muslim-rulers/
  47. https://bop.unibe.ch/manazir/article/view/8801
  48. https://islamic-pasts-futures.org/chapters/transformative-moments/the-mongol-catalysis/
  49. https://www.researchgate.net/publication/374558986_Reinvention_of_Padishah-i_Islam_in_the_Visual_Representations_of_Ghazan_Khan_English_Version
  50. https://www.jstor.org/stable/4310596
  51. https://academic.oup.com/book/25437/chapter/192605536
  52. https://indianhistorycollective.com/padshah-i-islam/
  53. https://www.cambridge.org/core/books/universal-empire/khan-caliph-tsar-and-imperator-the-multiple-identities-of-the-ottoman-sultan/519FA9B8EC1F10BC4C7BBD9FAE1838AF
  54. https://www.persee.fr/doc/arasi_0004-3958_1999_num_54_1_1430
  55. https://brill.com/display/book/9789004440296/BP000014.xml
  56. https://www.academia.edu/42017769/Framing_the_Gaze_in_Ottoman_Safavid_and_Mughal_Palaces
  57. https://digitalcommons.memphis.edu/cgi/viewcontent.cgi?article=1514&context=etd
Add your contribution
Related Hubs
User Avatar
No comments yet.