Empayar Saljuk

Daripada Wikipedia, ensiklopedia bebas.
(Dilencongkan dari Empayar Seljuk)
Jump to navigation Jump to search
Bagi dinasti yang memerintah empayar, lihat Wangsa Seljuk.
Jangan dikelirukan dengan Empayar Seleucid.

دولت سلجوقیان
Dawlat-i Saljūqiān
Empayar Seljuq Agung

Great Seljuq Empire in its zenith in 1092, upon the death of Malik Shah I[petikan diperlukan]
Great Seljuq Empire in its zenith in 1092, upon the death of Malik Shah I[petikan diperlukan]
Ibu kotaNishapur
Bahasa lazimParsi
• 1037 - 1063
Tuğrul Beg (pertama)
• 1118 - 1153
Ahmed Sanjar (terakhir)
• Tugrul Beg menubuhkan sistem negaraTugrul Beg menubuhkan sistem negara
• Digantikan oleh Empayar Khwarezmian[1]Digantikan oleh Empayar Khwarezmian[1]
kira-kira 10803,900,000 km2 (1,500,000 bt2)
Didahului oleh
Diganti oleh
Empayar Ghaznavid
Kara-Khanid Khanate
Empayar Khwarezmian
Kesultanan Rûm
Dinasti Ayyubid
Atabegs dari Azerbaijan
Dinasti Burid
Dinasti Zengid
Dinasti Artuqid

Empayar Seljuq Agung (Bahasa Parsi: دولت سلجوقیان‎) adalah sebuah empayar Islam Sunnah Parsi Zaman Pertengahan[2][3][4][5][6][7], ditubuhkan oleh cabang Qynyq dari Oghuz Turks[8] yang satu ketika pernah mengawal kawasan luas terbentang daripada Hindu Kush ke timur Anatolia dan daripada Asia Tengah ke Teluk Parsi. Dari tanahair mereka berdekatan Laut Aral, Seljuq pada mulanya mara ke dalam Khorasan dan kemudian ke tanah besar Parsi sebelumnya akhirnya menakluk timur Anatolia.

Empayar Seljuq telah diasaskan oleh Tugrul Beg pada tahun 1037 selepas usaha-usaha pengasas wangsa Seljuk, Seljuq Beg, kembali pada suku pertama kurun ke-11. Bapa Seljuq Beg memegang kedudukan tinggi di Negara Oghuz Yabgu, dan memberi nama beliau kepada negara dan dinasti. Seljuq telah menyatukan keadaan rapuh politik di dunia timur Islam dan memainkan peranan penting di dalam Perang Salib Pertama dan Kedua. Memiliki nilai Parsi tinggi[2][3][4][5] dalam kebudayaan [9][10][11] dan bahasa[2][12][13][14][15], Seljuq juga memainkan peranan penting dalam pembangunan tradisi Parsi-Turki[16].

Rujukan[sunting | sunting sumber]

  1. ^ Grousset, Rene, The Empire of the Steppes, (New Brunswick:Rutgers University Press, 1988),159,161; In 1194, Togrul III would succumb to the onslaught of the Khwarizmian Turks, who were destined at last to succeed the Seljuks to the empire of the Middle East.
  2. ^ a b c M.A. Amir-Moezzi, "Shahrbanu", Encyclopaedia Iranica, Online Edition, (LINK): "... here one might bear in mind that non-Persian dynasties such as the Ghaznavids, Saljuqs and Ilkhanids were rapidly to adopt the Persian language and have their origins traced back to the ancient kings of Persia rather than to Turkish heroes or Muslim saints ..."
  3. ^ a b Josef W. Meri, "Medieval Islamic Civilization: An Encyclopedia", Routledge, 2005, p. 399
  4. ^ a b Michael Mandelbaum, "Central Asia and the World", Council on Foreign Relations (May 1994), p. 79
  5. ^ a b Jonathan Dewald, "Europe 1450 to 1789: Encyclopedia of the Early Modern World", Charles Scribner's Sons, 2004, p. 24: "Turcoman armies coming from the East had driven the Byzantines out of much of Asia Minor and established the Persianized sultanate of the Seljuks."
  6. ^ Grousset, Rene, The Empire of the Steppes, (Rutgers University Press, 1991), 161,164; "..renewed the Seljuk attempt to found a great Turko-Persian empire in eastern Iran..", "It is to be noted that the Seljuks, those Turkomans who became sultans of Persia, did not Turkify Persia-no doubt because they did not wish to do so. On the contrary, it was they who voluntarily became Persians and who, in the manner of the great old Sassanid kings, strove to protect the Iranian populations from the plundering of Ghuzz bands and save Iranian culture from the Turkoman menace."
  7. ^ Possessors and possessed: museums, archaeology, and the visualization of history in the late Ottoman Empire; By Wendy M. K. Shaw; Published by University of California Press, 2003, ISBN 0520233352, 9780520233355; p. 5.
  8. ^
    • Jackson, P. (2002). Review: The History of the Seljuq Turks: The History of the Seljuq Turks.Journal of Islamic Studies 2002 13(1):75-76; doi:10.1093/jis/13.1.75.Oxford Centre for Islamic Studies.
    • Bosworth, C. E. (2001). Notes on Some Turkish Names in Abu 'l-Fadl Bayhaqi's Tarikh-i Mas'udi. Oriens, Vol. 36, 2001 (2001), pp. 299-313.
    • Dani, A. H., Masson, V. M. (Eds), Asimova, M. S. (Eds), Litvinsky, B. A. (Eds), Boaworth, C. E. (Eds). (1999). History of Civilizations of Central Asia. Motilal Banarsidass Publishers (Pvt. Ltd).
    • Hancock, I. (2006). ON ROMANI ORIGINS AND IDENTITY. The Romani Archives and Documentation Center. The University of Texas at Austin.
    • Asimov, M. S., Bosworth, C. E. (eds.). (1998). History of Civilizations of Central Asia, Vol. IV: The Age of Achievement: AD 750 to the End of the Fifteenth Century, Part One: The Historical, Social and Economic Setting. Multiple History Series. Paris: UNESCO Publishing.
    • Dani, A. H., Masson, V. M. (Eds), Asimova, M. S. (Eds), Litvinsky, B. A. (Eds), Boaworth, C. E. (Eds). (1999). History of Civilizations of Central Asia. Motilal Banarsidass Publishers (Pvt. Ltd).
  9. ^ C.E. Bosworth, "Turkish Expansion towards the west" in UNESCO HISTORY OF HUMANITY, Volume IV, titled "From the Seventh to the Sixteenth Century", UNESCO Publishing / Routledge, p. 391: "While the Arabic language retained its primacy in such spheres as law, theology and science, the culture of the Seljuk court and secular literature within the sultanate became largely Persianized; this is seen in the early adoption of Persian epic names by the Seljuk rulers (Qubād, Kay Khusraw and so on) and in the use of Persian as a literary language (Turkish must have been essentially a vehicle for everyday speech at this time). The process of Persianization accelerated in the thirteenth century with the presence in Konya of two of the most distinguished refugees fleeing before the Mongols, Bahā' al-Dīn Walad and his son Mawlānā Jalāl al-Dīn Rūmī, whose Mathnawī, composed in Konya, constitutes one of the crowning glories of classical Persian literature."
  10. ^ Mehmed Fuad Koprulu's, "Early Mystics in Turkish Literature", Translated by Gary Leiser and Robert Dankoff , Routledge, 2006, pg 149: "If we wish to sketch, in broad outline, the civilization created by the Seljuks of Anatolia, we must recognize that the local, i.e. non-Muslim, element was fairly insignificant compared to the Turkish and Arab-Persian elements, and that the Persian element was paramount. The Seljuk rulers, to be sure, who were in contact with not only Muslim Persian civilization, but also with the Arab civilizations in al-jazlra and Syria - indeed, with all Muslim peoples as far as India — also had connections with {various} Byzantine courts. Some of these rulers, like the great 'Ala' al-Dln Kai-Qubad I himself, who married Byzantine princesses and thus strengthened relations with their neighbors to the west, lived for many years in Byzantium and became very familiar with the customs and ceremonial at the Byzantine court. Still, this close contact with the ancient Greco-Roman and Christian traditions only resulted in their adoption of a policy of tolerance toward art, aesthetic life, painting, music, independent thought - in short, toward those things that were frowned upon by the narrow and piously ascetic views {of their subjects}. The contact of the common people with the Greeks and Armenians had basically the same result. {Before coming to Anatolia,} the Turks had been in contact with many nations and had long shown their ability to synthesize the artistic elements that thev had adopted from these nations. When they settled in Anatolia, they encountered peoples with whom they had not yet been in contact and immediately established relations with them as well. Ala al-Din Kai-Qubad I established ties with the Genoese and, especially, the Venetians at the ports of Sinop and Antalya, which belonged to him, and granted them commercial and legal concessions. Meanwhile, the Mongol invasion, which caused a great number of scholars and artisans to flee from Turkistan, Iran, and Khwarazm and settle within the Empire of the Seljuks of Anatolia, resulted in a reinforcing of Persian influence on the Anatolian Turks. Indeed, despite all claims to the contrary, there is no question that Persian influence was paramount among the Seljuks of Anatolia. This is clearly revealed by the fact that the sultans who ascended the throne after Ghiyath al-Din Kai-Khusraw I assumed titles taken from ancient Persian mythology, like Kai-Khusraw, Kai-Ka us, and Kai-Qubad; and that. Ala' al-Din Kai-Qubad I had some passages from the Shahname inscribed on the walls of Konya and Sivas. When we take into consideration domestic life in the Konya courts and the sincerity of the favor and attachment of the rulers to Persian poets and Persian literature, then this fact {i.e. the importance of Persian influence} is undeniable. With- regard to the private lives of the rulers, their amusements, and palace ceremonial, the most definite influence was also that of Iran, mixed with the early Turkish traditions, and not that of Byzantium."
  11. ^ Stephen P. Blake, "Shahjahanabad: The Sovereign City in Mughal India, 1639-1739". Cambridge University Press, 1991. pg 123: "For the Seljuks and Il-Khanids in Iran it was the rulers rather than the conquered who were "Pesianized and Islamicized"
  12. ^ O.Özgündenli, "Persian Manuscripts in Ottoman and Modern Turkish Libraries", Encyclopaedia Iranica, Online Edition, (LINK)
  13. ^ Encyclopaedia Britannica, "Seljuq", Online Edition, (LINK): "... Because the Turkish Seljuqs had no Islamic tradition or strong literary heritage of their own, they adopted the cultural language of their Persian instructors in Islam. Literary Persian thus spread to the whole of Iran, and the Arabic language disappeared in that country except in works of religious scholarship ..."
  14. ^ M. Ravandi, "The Seljuq court at Konya and the Persianisation of Anatolian Cities", in Mesogeios (Mediterranean Studies), vol. 25-6 (2005), pp. 157-69
  15. ^ F. Daftary, Sectarian and National Movements in Iran, Khorasan, and Trasoxania during Umayyad and Early Abbasid Times, in History of Civilizations of Central Asia, Vol 4, pt. 1; edited by M.S. Asimov and C.E. Bosworth; UNESCO Publishing, Institute of Ismaili Studies: "... Not only did the inhabitants of Khurasan not succumb to the language of the nomadic invaders, but they imposed their own tongue on them. The region could even assimilate the Turkic Ghaznavids and Seljuks (eleventh and twelfth centuries), the Timurids (fourteenth–fifteenth centuries), and the Qajars (nineteenth–twentieth centuries) ..."
  16. ^ "The Turko-Persian tradition "features Persian culture patronized by Turkic rulers"." See Daniel Pipes: "The Event of Our Era: Former Soviet Muslim Republics Change the Middle East" in Michael Mandelbaum,"Central Asia and the World: Kazakhstan, Uzbekistan, Tajikistan, Kyrgyzstan, Turkemenistan and the World", Council on Foreign Relations, pg 79. Exact statement: "In Short, the Turko-Persian tradition featured Persian culture patronized by Turcophone rulers."
  • Previte-Orton, C. W (1971). The Shorter Cambridge Medieval History. Cambridge: Cambridge University Press.
  • http://www.selcuklular.com/?

Pautan luar[sunting | sunting sumber]

Kesusasteraan[sunting | sunting sumber]

  • G. E. Tetley The Ghaznavid and Seljuk Turks: Poetry as a Source for Iranian History, Abingdon 2008, ISBN 978-0-415-43119-4