How Was Sultan Alp Arslan Killed?
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2 Religions and Religious Movements
ISBN 978-92-3-103654-5 Introduction 2 RELIGIONS AND RELIGIOUS MOVEMENTS H.-J. Klimkeit, R. Meserve, E. E. Karimov and C. Shackle Contents Introduction ....................................... 62 RELIGIONS IN THE CENTRAL ASIAN ENVIRONMENT ............. 67 Turkic and Mongol beliefs, the Tibetan Bon religion and shamanism ......... 67 Religion among the Uighurs, Kyrgyz, Kitan ...................... 69 MANICHAEISM AND NESTORIAN CHRISTIANITY ............... 71 Manichaeism ...................................... 71 Nestorian Christianity .................................. 75 Zoroastrianism ..................................... 78 Hinduism ........................................ 82 THE ADVENT OF ISLAM: EXTENT AND IMPACT ................ 83 NON-ISLAMIC MYSTIC MOVEMENTS IN HINDU SOCIETY .......... 88 The Hatha-yoga movement ............................... 89 The bhakti movement .................................. 90 Birth of the Sikh religion ................................ 91 Introduction (H.-J. Klimkeit) Although cultural and religious life along the Central Asian Silk Route was determined both by various indigenous traditions, including Zoroastrianism, and by the world 62 ISBN 978-92-3-103654-5 Introduction religions that expanded into this area from India and China as well as from Syria and Per- sia, we can detect certain basic patterns that recur in different areas and situations.1 Here we mainly wish to illustrate that there were often similar geopolitical and social conditions in various oasis towns. The duality of such towns and the surrounding deserts, steppes and mountains is characteristic of the basic situation. Nomads dwelling in the steppes had their own social structures and their own understanding of life, which was determined by tra- ditions that spoke of forefathers and heroes of the past who had created a state with its own divine orders and laws. The Old Turkic inscriptions on the Orkhon river in Mongolia are a good case in point. -
The New Cambridge Medieval History, Volume IV - C
Cambridge University Press 0521414113 - The New Cambridge Medieval History, Volume IV - c. 1024-c. 1198 Edited by David Luscombe and Jonathan Riley-Smith Index More information INDEX Aachen, 77, 396, 401, 402, 404, 405 Abul-Barakat al-Jarjara, 695, 700 Aaron, bishop of Cologne, 280 Acerra, counts of, 473 ‘Abbadids, kingdom of Seville, 157 Acre ‘Abbas ibn Tamim, 718 11th century, 702, 704, 705 ‘Abbasids 12th century Baghdad, 675, 685, 686, 687, 689, 702 1104 Latin conquest, 647 break-up of empire, 678, 680 1191 siege, 522, 663 and Byzantium, 696 and Ayyubids, 749 caliphate, before First Crusade, 1 fall to crusaders, 708 dynasty, 675, 677 fall to Saladin, 662, 663 response to Fatimid empire, 685–9 Fatimids, 728 abbeys, see monasteries and kingdom of Jerusalem, 654, 662, 664, abbots, 13, 530 667, 668, 669 ‘Abd Allah al-Ziri, king of Granada, 156, 169–70, Pisans, 664 180, 181, 183 trade, 727 ‘Abd al-Majid, 715 13th century, 749 ‘Abd al-Malik al-Muzaffar, 155, 158, 160, 163, 165 Adalasia of Sicily, 648 ‘Abd al-Mu’min, 487 Adalbero, bishop of Wurzburg,¨ 57 ‘Abd al-Rahman (Shanjul), 155, 156 Adalbero of Laon, 146, 151 ‘Abd al-Rahman III, 156, 159 Adalbert, archbishop of Mainz, 70, 71, 384–5, ‘Abd al-Rahman ibn Ilyas, 682 388, 400, 413, 414 Abelard of Conversano, 109, 110, 111, 115 Adalbert, bishop of Prague, 277, 279, 284, 288, Aberconwy, 599 312 Aberdeen, 590 Adalbert, bishop of Wolin, 283 Abergavenny, 205 Adalbert, king of Italy, 135 Abernethy agreement, 205 Adalgar, chancellor, 77 Aberteifi, 600 Adam of Bremen, 295 Abingdon, 201, 558 Adam of -
3A. Ottoman Empire.Pdf
Brief history and culture of Turkey and Balkan areas under the former Ottoman Empire An Empire before its time? Or An Empire doomed to fail? Which do you think makes a better government… one that is accepting and tolerant of people who are different or one that encourages, by force if necessary its people to be the same in order to create a more unified nation? Find the connections between history and current culture Because… Like it or not; realize it or not, we are all affected by the past Pay attention to notes that have a ** These are things that are going to influence/affect the Ottomans or modern day culture Ottoman empire began in modern day Turkey People are descendants of pastoral nomadic tribes from Central Asia In 10th century these tribes begin to move east Called themselves Oguz called Turkomans/“Turks” by their enemies Raiding of weaker neighbors (esp. the Byzantines) was common No formal govt. or laws ◦ Temporary leadership in the form of “Hans” Tribal society** ◦ loyalty, bravery family and hospitality important Shamanistic beliefs** ◦ Nature worship ◦ Man was powerless ◦ Good & evil spirits Invaded Persia in the 11th Century and conquered Bagdad Became mercenary guards for the Abbasid caliphs in Bagdad and protected them against outside threats Tugrul Bey became protector of the faith and champion of Orthodox Islam Seljuk rule spread to Central Asia, Palestine, Iraq and northern Iran Alp Arslan extended Seljuk rule into Syria, Armenia and sent raids into Anatolia (alarmed Byzantines) Battle of -
Kebijakan Politik Dan Orientasi Keagamaan Dinasti Buwayhiyyah Dan Saljuq Serta Hubungannya Dengan Kekhalifahan ‘Abbasiyyah
ISTIGHNA, Vol. 2, No 1, Januari 2019 P-ISSN 1979-2824 Homepage: http://e-journal.stit-islamic-village.ac.id/index.php/istighna Mokhammad Ainul Yaqin Dinasti Buwayhiyyah dan Saljuq: Kebijakan Politik dan Orientasi Keagamaan serta Hubungannya dengan Kekhalifahan ‘Abbasiyyah KEBIJAKAN POLITIK DAN ORIENTASI KEAGAMAAN DINASTI BUWAYHIYYAH DAN SALJUQ SERTA HUBUNGANNYA DENGAN KEKHALIFAHAN ‘ABBASIYYAH Mokhammad Ainul Yaqin ([email protected]) Dosen Universitas Islam Negeri (UIN) Maulana Malik Ibrahim Malang Abstract: Policy during the Adud in the past year 977 M. has managed to unite the tiny kingdoms that has emerged since the reign of the Buwayhid in Persia and Iraq. Religious orientation during the reign of Mu’iz al-Dawlah was participating by Shi’ah Zaidiyyah. Another case with the reign of the ‘Izz al-Dawlah and ad}ud al-Dawlah participating Shi’ah Imamiyyah. While the relationship between the Buwayhid with ‘Abbasiyah dynasty is there are linkages between the two. Policy during the reign of the Seljuk dynasty is expanding its territory from Kasygar up to Yerussalem and from Constantinopel up to Kaspia ocean. Besides its religious orientation under the Seljuk dynasty is the Sunni Islam. While the relationship between the Buwayhid with Abbasiyah dynasty it is because of the factor similarity participating and relation marriage, so they have an emotional closeness and influence of Abbasid empire. Keyword: Policy, Religious orientation, relationship between the with ‘Abbasiyah. A. Pendahuluan Setelah dinasti ‘Abbasiyyah mengalami kemunduran dan kehancuran, maka menunjukkan bahwa masa itu adalah masa disintegrasi. Masa ini adalah masa munculnya dinasti-dinasti kecil dibarat maupun ditimur Baghdad yang berusaha melepaskan diri atau otonomi dan masa perebutan kekuasaan oleh dinasti Buwayhiyyah dari Persia dan dinasti Saljuq dari Turki di pusat pemerintahan Bani ‘Abbas di Baghdad, sehingga mengakibatkan fungsi Khalifah sebagai gelar simbolis bagi kekuasaan di dalam kerajaan Islam. -
A Study on Islamic Human Figure Representation in Light of a Dancing Scene
Hanaa M. Adly A Study on Islamic Human Figure Representation in Light of a Dancing Scene Islamic decoration does indeed know human figures. This is a controversial subject1, as many Muslims believe that there can be no figural art in an Islamic context, basing their beliefs on the Hadith. While figural forms are rare in Muslim religious buildings, in much of the medieval Islamic world, figural art was not only tolerated but also encouraged.2 1 Richard Ettinghausen, ‘Islamic Art',’ The Metropolitan Museum of Art Bulletin, (1973) xxxiii , 2‐52, Nabil F. Safwat, ‘Reviews of Terry Allen: Five Essays on Islamic Art,’ ix. 131, Sebastopol, CA, 1988, Bulletin of the School of Oriental and African Studies (BSOAS), (London: University of London, 1990), liii . 134‐135 [no. 1]. 2 James Allan, ‘Metalwork Treasures from the Islamic Courts,’ National Council for Culture, Art and Heritage, 2004, 1. 1 The aim of this research is to develop a comprehensive framework for understanding figurative art. This research draws attention to the popularization of the human figures and their use in Islamic art as a means of documenting cultural histories within Muslim communities and societies. Drinking, dancing and making music, as well as pastimes like shooting fowl and chasing game, constitute themes in Islamic figurative representations.3 Out of a number of dancing scenes. in particular, I have selected two examples from the Seljuqs of Iran and Anatolia in the 12th‐13th. centuries.4 One scene occurs on a ceramic jar (Pl. 1) and the other on a metal candlestick (Pl. 2).5 Both examples offer an excellent account of the artistic tradition of the Iranian people, who since antiquity have played an important role in the evolution of the arts and crafts of the Near East.6 The founder of the Seljuq dynasty, Tughril, took the title of Sultan in Nishapur in 1037 when he occupied Khurasan and the whole of Persia. -
The Seljuks of Anatolia: an Epigraphic Study
American University in Cairo AUC Knowledge Fountain Theses and Dissertations 2-1-2017 The Seljuks of Anatolia: An epigraphic study Salma Moustafa Azzam Follow this and additional works at: https://fount.aucegypt.edu/etds Recommended Citation APA Citation Azzam, S. (2017).The Seljuks of Anatolia: An epigraphic study [Master’s thesis, the American University in Cairo]. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/656 MLA Citation Azzam, Salma Moustafa. The Seljuks of Anatolia: An epigraphic study. 2017. American University in Cairo, Master's thesis. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/656 This Thesis is brought to you for free and open access by AUC Knowledge Fountain. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of AUC Knowledge Fountain. For more information, please contact [email protected]. The Seljuks of Anatolia: An Epigraphic Study Abstract This is a study of the monumental epigraphy of the Anatolian Seljuk Sultanate, also known as the Sultanate of Rum, which emerged in Anatolia following the Great Seljuk victory in Manzikert against the Byzantine Empire in the year 1071.It was heavily weakened in the Battle of Köse Dağ in 1243 against the Mongols but lasted until the end of the thirteenth century. The history of this sultanate which survived many wars, the Crusades and the Mongol invasion is analyzed through their epigraphy with regard to the influence of political and cultural shifts. The identity of the sultanate and its sultans is examined with the use of their titles in their monumental inscriptions with an emphasis on the use of the language and vocabulary, and with the purpose of assessing their strength during different periods of their realm. -
AL-GHAZĀLĪ AS an ISLAMIC REFORMER (MUSLIH): an Evaluative Study of the Attempts of the Imam Abū Hāmid Al-Ghazālī at Islamic Reform (Islāh)
AL-GHAZĀLĪ AS AN ISLAMIC REFORMER (MUSLIH): An Evaluative Study of the Attempts of the Imam Abū Hāmid al-Ghazālī at Islamic Reform (Islāh) by MOHAMED ABUBAKR A AL-MUSLEH A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology & Religion School of Historical Studies The University of Birmingham July 2007 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT Notwithstanding the enduring and rich “legacy of islāh (Islamic reform),” the study of it is relatively scarce and remarkably limited to the modern times. The present study attempts to shed some light on this legacy by evaluating the contribution of an outstanding pre-modern Muslim scholar, al-Ghazālī. Surprisingly, some studies create an absolutely positive picture of him, while others portray him in an extremely negative light. Thus, this study raises the question of whether it is justifiable to classify him as a muslih (Islamic reformer). In light of the analysis of the concept “islāh” and the complexity of al-Ghazālī’s time, the study demonstrates his life- experience and verifies that he devoted himself to general islāh at a late period of his life, after succeeding in his self-islāh. -
A Comparative Analysis of the Concepts of Holy War and the Idealized Topos of Holy Warrior in Medieval Anatolian and European Sources
T.C. BAHÇEŞEHİR ÜNİVERSİTESİ A COMPARATIVE ANALYSIS OF THE CONCEPTS OF HOLY WAR AND THE IDEALIZED TOPOS OF HOLY WARRIOR IN MEDIEVAL ANATOLIAN AND EUROPEAN SOURCES Master’s Thesis CEREN ÇIKIN SUNGUR İSTANBUL, 2014 T.C. BAHÇEŞEHİR UNIVERSITY GRADUATE SCHOOL OF SOCIAL SCIENCES DEPARTMENT OF HISTORY Supervisors: Prof. Dr. Heath W. LOWRY & Ass. Prof. Dr. Derya GÜRSES TARBUCK To my beloved Can, for all his kindness and support… ACKNOWLEDGEMENTS First and foremost, I must thank my research supervisors, Professor Heath W. Lowry and Assistant Professor Derya Gürses Tarbuck for giving me the chance to work together and the opportunity to study at Bahçeşehir University. Without their support and assistance this thesis could not even exist as an idea. I would also like to thank Associate Professor Dr. Fikret Yılmaz for making me question certain matters on the military warfare of the early Ottomans I had not noticed before. I also have to thank Professor Paul Latimer from Bilkent University for his assistance and for lighting my path to an understanding of European history with his advice. ABSTRACT A COMPARATIVE ANALYSIS OF THE CONCEPTS OF HOLY WAR AND THE IDEALIZED TOPOS OF THE HOLY WARRIOR IN MEDIEVAL ANATOLIAN AND EUROPEAN SOURCES Ceren Çıkın Sungur History Supervisors: Prof. Dr. Heath W. Lowry & Ass. Prof. Derya Gürses Tarbuck June, 2014, 199 pages Claims of holy war characterized the Middle Ages in both Muslim Anatolia and Christian Europe, where soldiers on both sides were portrayed as holy warriors. Named gazis, akıncıs, alps, chevaliers and knights, they came from the elite military classes. Literary depictions of these men as holy warriors were fundamentally idealized topoi created by writers who were patronized by or were close to those in power. -
Chinggis Khan and His Conquest of Khorasan: Causes and Consequences
CHINGGIS KHAN AND HIS CONQUEST OF KHORASAN: CAUSES AND CONSEQUENCES BY ANIBA ISRAT ARA ARSHAD ISLAM INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA ABSTRACT This book explores the causes and consequences of Chinggis Khan’s invasion of Khorasan in the 13th century. It discusses Chinggis Khan’s charismatic leadership qualities that united all nomadic tribes and gave him the authority to become the supreme Mongol leader, which helped him to invade Khorasan. It also focuses on the rise of the Muslim cities in Khorasan where many Muslim scholars kept their intellectual brilliance and made Khorasan the cultural capital of the Muslims. This study apprises us of Chinggis Khan’s war tactics and administrative system which made his men extremely strong and advanced despite their culture remaining barbaric in nature. His progeny also followed a similar policy for a long time until all Muslim cities were fully destroyed. The work also focuses on the rise of many sectarian divisions among the Muslims which brought disunity that eventually led to their downfall. Thus, this study underscores the importance of revitalization of unity in the Muslim world so that Muslims may not become vulnerable to any foreign imperialistic power. Unity also is the key to preserve Muslim intellectual thought and Islamic cultural identities. i ACKNOWLEDGEMENTS In the beginning, I would like to say that all praise is to Allah (swt) Almighty; despite the difficulties, with His mercy, and the strength, patience and resilience that He has bestowed on me, I completed my work. I am heartily thankful to my beloved supervisor to Dr. Arshad Islam, whose encouragement, painstaking supervision and tireless motivating from the beginning of my long journey to the concluding level helped me to complete this study. -
Bilge Kagan (Doğu 41) Yazıtındaki Nińtyn İbaresi Üzerine
JOTS, 2/1, 2018: 67-83 Bilge Kagan (Doğu 41) Yazıtındaki NIńTYn İbaresi Üzerine On the Phrase NIńTYn in Bilgä Qaγan Inscription (East 41) E r d e m UÇAR ( İ z m i r / T u r k e y ) E - m a i l : m e r d e m u @ g m a i l . c o m On the 41st line of the eastern side of the Bilgä Qaγan inscription there is a phrase in the form of NIńTYn. However, this phrase is damaged today in the origi- nal inscription. In the old copies of the inscription, this phrase is found as NẅńTYn, NIATYn, NInčTYn and NIńTYn. For this reason, the phrase has been read differently. In this article, the previous reading proposals will be evaluated and the meaning of reading will be emphasized. Key Words: transcription, Bilgä Qaγan inscription, ańıtayın. 67 Bilge Kagan yazıtının doğu cephesinin 41. satırındaki NIńTYn, yazıtta bugün hasar görmüş durumdadır. Yazıtın erken dönemde alınan kopyalarında da ibare farklı şekillerde gösterilmiştir. Bu durum da ibarenin farklı olarak okunup an- lamlandırılmasına neden olmuştur. Aşağıdaki tabloda, şimdiye kadar filologların bu ibare hakkındaki okuma ve anlamlandırma teklifleri kronolojik olarak sıralanmıştır: Neşir Yazıçevrim Anlamlandırma Radloff 1895: 66-67 anı atayın ‘onu atayım’ Thomsen [1896] 2002: 190-191 anı ayıtayın ‘onu isteyeyim (?)’ [~ anıtayın ~ aytayın (?)] Radloff 1897: 145b, 166a anı ınçıtayın ‘onu cezalandırayım’ Vambéry 1899: 81 anı injiteyin ‘incitmek’ Orkun 1936: 68 anı ayıtayın ‘onu talep edeyim’ Malov 1959: 14, 18, 21 anı ańıtayın ‘onu cezalandırayım’ Tekin 1968: 245, 278 anı ańıtayın ‘onu korkutmak için’ -
Turkish Empires Rise in Anatolia MAIN IDEA WHY IT MATTERS NOW TERMS & NAMES
3 Turkish Empires Rise in Anatolia MAIN IDEA WHY IT MATTERS NOW TERMS & NAMES CULTURAL INTERACTION In the 20th century, the collapse • Seljuks •Malik Shah Turkish people converted to of the Turkish empire left ethnic •vizier Islam and founded new empires and religious hostilities that still that would renew Muslim affect the world. civilization. SETTING THE STAGE To the east of Constantinople and south of Russia, the mighty Muslim empire of the Abbasids had ruled since the eighth century. (See Chapter 10.) By the mid-tenth century, however, their control of the region would end as a powerful group known as the Turks emerged. TAKING NOTES The Rise of the Turks Clarifying Use a chart to show important As powerful as the Abbasids were, they constantly struggled to maintain control events and features of of their empire. Spain broke away in 756, six years after the Abbasids came to the various occupations power. After setting up their capital in Baghdad, the of Baghdad. Abbasids lost their grip on other parts of the empire as Black Sea well: Morocco in 788 and Tunisia in 800. In 809, they lost Constantinople Occupiers Events Aegean Sea some regions of Persia. Then, in 868, the Abbasids lost ANATOLIA Abbasids control of Egypt. Persians Finally, in 945, Persian armies moved into Baghdad and Mediterranean Sea Seljuks put an end to the power of the caliph, an Islamic religious Mongols or political leader. Even though the caliph continued as the religious leader of Islam, he gave up all political power to the new Persian ruler. It wasn’t long, however, before the Persians themselves fell to a powerful group in the region. -
2667-5250 Oğuz Türkçesi Araştirmalari
ISSN: 2667-5250 OĞUZ TÜRKÇESİ ARAŞTIRMALARI DERGİSİ O Ğ U Z T A D Sayı: 2 Eylül 2020 https://dergipark.org.tr/oguztad ISSN: 2667-5250 OĞUZ TÜRKÇESİ ARAŞTIRMALARI DERGİSİ Sayı: 2, Eylül 2020 Baş Editör Prof. Dr. Vahit TÜRK (İstanbul Kültür Üniversitesi) Prof. Dr. Hatice ŞAHİN (Bursa Uludağ Üniversitesi) Pof. Dr. Vugar SULTANZADE (Doğu Akdeniz Üniversitesi) Editörler Assoc. Prof. Dr. Aynel MEŞADİYEVA (Azerbaycan Milli Bilimler Akademisi, Nesimi Adına Dilbilim Enstitüsü) Arş. Gör. Hüseyin GÖKÇE [email protected] Assoc. Prof. Dr. Ergin JABLE (Priştine Üniversitesi) Doktora Talha DİLBEN [email protected] Dr. Elçin İBRAHİMOV (Azerbaycan Milli Bilimler Akademisi, Nesimi Uzman Eren ÇABUK Adına Dilbilim Enstitüsü) [email protected] Dr. Farhad RAHİMİ (Allameh Tabataba’i Üniversitesi) Yayın Kurulu Dr. Mehdi REZAEI Prof. Dr. Günay KARAAĞAÇ (Allameh Tabataba’i Üniversitesi) (Ardahan Üniversitesi) Prof. Dr. Hatice ŞAHİN 2. Sayının Hakemleri (Bursa Uludağ Üniversitesi) Prof. Dr. Hacı İbrahim DELİCE Prof. Dr. Kerime ÜSTÜNOVA (Cumhuriyet Üniversitesi) (Bursa Uludağ Üniversitesi) Prof. Dr. Muharrem DAŞDEMİR Porf. Dr. Mariya LEONTİK (Atatürk Üniversitesi) (Gotse Delçev Üniversitesi) Doç. Dr. Cihangir KIZILÖZEN Prof. Dr. Oktay AHMED (Gümüşhane Üniversitesi) (University of St. Cyril and Methodius) Doç. Dr. Muhammet Fatih ALKAYIŞ Dr. Öğr. Üyesi Ferdi BOZKURT (İnönü Üniversitesi) (Anadolu Üniversitesi) Doç. Dr. İlhan UÇAR Dr. Öğr. Üyesi Muhittin ÇELİK (Sakarya Üniversitesi) (İnönü Üniversitesi) Doç. Dr. Savaş ŞAHİN Dr. Öğr. Üyesi Rıdvan ÖZTÜRK (Akdeniz