This paper discusses the philological, literary and cultural-historical background of 23 poems that can be found in manuscript copies of the respective divān of both Nesimi (d. 1407), the most prominent poet of the Horufi tradition, and Shah Esmāʿil, the founder of the Safavid state (r. 1501-24) who was also known for his popular Turkic poetry with a heavily messianic veneer. One possible reason for this textually detectable confluence and intermixture might be the partially oral, ritual, homiletic context with fluid notions of authorship in which these poems were performed, but there was also a broader socio-religious context of interaction between various popular messianic traditions of the day, the Horufis, the Bektashis, the Safavids and others.
de FouchécourCh.-H.BearmanP.“ ‘Umar Khayyam 2: The Quatrains”Encyclopaedia of Islam2013New Edition(http://reference works.brillonline.com.proxy.uchicago.edu/entries/encyclopaedia-of-islam-2/umar-khayyam-COM_1284).Brill Online
UtasB.Tarīq ut-taḥqiq: A Sufi Mathnavi Ascribed to Ḥakīm Sanāʾī of Ghazna and Probably Composed by Aḥmad b. al-Ḥasan b. Muḥammad an-Naxčavānī: A Critical Edition, with a History of the Text and a Commentary1973Lund
These include the following: Ayasofya3977, copied in 909/1503-04 by Soltān Ahmad Heravi in Istanbul; Millet Library, Hekimoğlu Ali Paşa 639, copied in 893/1488; Isparta, Halil Hamîd Paşa Library 650, copied by Morād al-Kāteb in 971/1563-64; Süleymaniye, Kadızade Mehmed Efendi 395 (no copy date, but its orthography and the paper made Ayan think that it was from the sixteenth century); Dil Ve Tarih-Coğrafya Library 148 (Milli Library, microfilm (A) 919), copied in 874, 878 or 879/1469-70, 1473-4 or 1474-75 (most probably the first). Cf. Ayan.
Mämmädov, pp. 57-59; Qährämanov, ii, ilaveler no. 9, p. 628.