Alī Imādud-Dīn Nasīmī known as Nesimi, was a 14th-century Azerbaijani or Turkmen Ḥurūfī poet. Known by his pen name of Nesîmî, he composed one divan in Azerbaijani, one in Persian, a number of poems in Arabic, he is considered one of the greatest Turkic mystical poets of the late 14th and early 15th centuries and one of the most prominent early divan masters in Turkic literary history. Little is known for certain about Nesîmî's life, including his real name. Most sources indicate that his name was İmâdüddîn, but it is claimed that his name may have been Alî or Ömer, it is possible that he was descended from Muhammad, since he has sometimes been accorded the title of sayyid, reserved for people claimed to be in Muhammad's line of descent. Nesîmî's birthplace, like his real name, is wrapped in mystery: some claim that he was born in a province called Nesîm — hence the pen name — located either near Aleppo in modern-day Syria, or near Baghdad in modern-day Iraq, but no such province has been found to exist.

There are claims that he was born in Shamakhi-which is likely because his brother is buried in Shamakhi, Azerbaijan. According to the Encyclopædia of Islam, an early Ottoman poet and mystic, believed to have come from Nesīm near Baghdād, whence his name; as a place of this name no longer exists, it is not certain whether the laqab should not be derived from nasīm zephyr, breath of wind. That Nesīmī was of Turkoman origin seems to be certain, although the Seyyid before his name points to Arab blood. Turkic was as familiar to him as Persian. Arabic poems are ascribed to him. From his poetry, it's evident that Nesîmî was an adherent of the Ḥurūfī movement, founded by Nesîmî's teacher Fażlullāh Astarābādī of Astarābād, condemned for heresy and executed in Alinja near Nakhchivan; the center of Fażlullāh's influence was Baku and most of his followers came from Shirvan. Nesîmî become one of the most influential advocates of the Ḥurūfī doctrine and the movement's ideas were spread to a large extent through his poetry.

While Fażlullāh believed that he himself was the manifestation of God, for Nesîmî, at the center of Creation there was God, who bestowed His Light on man. Through sacrifice and self perfection, man can become one with God. Around 1417, as a direct result of his beliefs — which were considered blasphemous by contemporary religious authorities — Nesîmî was seized and, according to most accounts, skinned alive in Aleppo. A number of legends grew up around Nesimi's execution, such as the story that he mocked his executioners with improvised verse and, after the execution, draped his flayed skin around his shoulders and departed. A rare historical account of the event — the Tarih-i Heleb of Akhmad ibn Ibrahim al-Halabi — relates that the court, of the Maliki school of religious law, was unwilling to convict Nesîmî of apostasy, that the order of execution instead came from the secular power of the emir of Aleppo, hoping to avoid open rebellion. Nesîmî's tomb in Aleppo remains an important place of pilgrimage to this day.

Nesîmî's collected poems, or dîvân, number about 300, include ghazals and rubâ'îs in Azerbaijani Turkic and Arabic. His Turkic Divan is considered his most important work, contains 250–300 ghazals and more than 150 rubâ'îs. A large body of Bektashi and Alevi poetry is attributed to Nesîmî as a result of Hurûfî ideas' influence upon those two groups. Shah Ismail I, the founder of Safavid dynasty in Iran, who himself composed a divan in Azerbaijani Turkic under the pen name of Khatai, praised Nesimi in his poemsAccording to the Encyclopedia of Islam: His work consists of two collections of poems, one of which, the rarer, is in Persian and the other in Turkic; the Turkic Dīwān consists of 250-300 ghazels and about 150 quatrains, but the existing mss. differ from the printed edition. No scholarly edition has so far been undertaken, but a study of his vocabulary is given by Jahangir Gahramanov, Nasimi divanynyn leksikasy, Baku 1970; the Persian Dīwān has been edited by Khurshid-i Darband. Dīwān-i Imād Dīn Nasīmī, Tehran 1370 Sh./1991.

One of Nesîmî's most famous poems is the gazel beginning with the following lines: منده صغار ايكى جهان من بو جهانه صغمازام گوهر لامکان منم كون و مکانه صغمازامMəndə sığar iki cahan, mən bu cahâna sığmazam Gövhər-i lâ-məkân mənəm, kövn ü məkâna sığmazam Both worlds can fit within me, but in this world I cannot fit I am the placeless essence, but into existence I cannot fit Both worlds fit into me I do not fit into both worlds I am a placeless gem I don’t fit into the place Throne and terrain, B and E all was understood in me End your words be silent I don’t fit into Descriptions and Expressions The universe is my sine. There is a contrast made between the physical and the spiritual worlds, which are seen to be united in the human being; as such, the human

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