[4] IIn the Selected Chronicles from the "Book of Victories" (Chagatay: تواریخ گزیده نصرت‌نامه, romanized: Tavārīkh-i Guzīda-yi Nuṣratnāma[5]), it is noted that the wife of the ancestor of Shaybani Khan, Munk Timur, was the daughter of Jandibek, who was a descendant of Ismail Samani.

[6] Shaybani's father Budaq Sultan was an educated person on whose order extensive translations of Persian works into the Turkic languages were accomplished.

[8] Shaybani was initially an Uzbek warrior leading a contingent of 3,000 men in the army of the Timurid ruler of Samarkand, Sultan Ahmed Mirza under the Amir, Abdul Ali Tarkhan.

[10] Continuing the policies of his grandfather, Abu'l-Khayr Khan, Shaybani ousted the Timurids from their capital Samarkand in 1500.

[12] Aligning with the Ottoman sultan Bayezid II (1481-1512), Shaybani Khan opposed the Shia Safavid Shah Ismail I.

[13] Shaybani Khan did not make any distinction between Iranians and Turks based on ethnicity, but followed the hadith of Muhammad: "All Muslims are brothers".

[14] One of the authoritative religious figures, a native of Yemen, Emir Sayyid Shams ad-Din Abdallah al-Arabi al-Yamani al Khadramauti (known as Mir-i Arab), enjoyed the patronage of Shaybani Khan, and constantly took part in the meetings of the divan (court) and accompanied the Khan in his campaigns.

[16] The manuscript of his philosophical and religious work: "Bahr ul-Khudo", written in the Central Asian Turkic literary language in 1508 is located in London.

At this time, Ismail I, the Safavid emperor, having learned about the failures of Shaybani Khan and angered by his staunch support of Sunni Islam, moved against the Uzbeks and invaded western Khorasan, rapidly advancing towards Herat.

All Shaybani's emirs who were in Khorasan, including Jan Wafa, fled from the Qizilbash soldiers of Safavid Iran and arrived to Merv.

The sources say that at the Kengesh (council of the Khan), the question arose whether or not to come out of Merv and fight the retreating troops of Shah Ismail.

After Shaybani's death, Ismail I gave liberty to Khanzada Begum with her son and, at Babur's request, sent them to his court.

For this reason, Shaybani was succeeded not by a son but by an uncle, a cousin, and a brother whose descendants would rule Bukhara until 1598 and Khwarezm (later named Khiva) until 1687.

The rest of Shaybani's body parts were either sent to various areas of the empire for display[11] or put on a spike at the main gate of Samarkand.

[27] The manuscript of his philosophical and religious work Bahru’l-Huda, written in the Central Asian literary language Chaghatai in 1508, is in London.