Селџучка династија
Селџучка династија, или Селџуци, била је сунитска династија Огуз Турака која је постепено постала дио персијског друштва и која је допринијела турско-персијској традицији у средњовјековној југозападној и средњој Азији.[1][2] Селџуци су основали и Селџучко царство и Иконијски султанат, који су се на свом врхунцу простирали од Анадолије до Ирана и била је мета Првог крсташког похода.
| Селџучка династија | |
|---|---|
| Држава | Селџучко царство Иконијски султанат |
| Владарска титула | |
| Оснивач | Селџук (10. вијек) |
Рана историја
уредиСелџуци воде поријекло од Киник гране Огуз Турака,[3][4][5][6] који су у 9. вијеку живјели на периферији муслиманског свијета, сјеверно од Каспијског и Аралског језера у Јабгу канату Огуског племенског савеза,[7] у Казашкој степи Туркестана.[8] Током 10. вијека, због различитих догађаја, Огузи су дошли у близак контакт са муслиманским градовима.[9]
Када се Селџук, вођа селџучког клана, разишао са Јабгуом, старјешином Огуза, одвојио се свој клан од главнине Токуз-Огуза и поставио је табор на западној обали доњег тока Сир Дарје. Око 985. године, Селџук је прешао на ислам.[9] У 11. вијеку Селџуци су се преселили из домовине својих предака у Персију, у покрајину Хорасан, гдје су наишли на Газнавидско царство. Године 1024, 40.000 породица Огуз Турака се преселило у Кавкаску Албанију.[10] Селџуци су поразили Газнавиде у бици на Наса пољу 1035. године. Торгул, Чагри и Јабгу стекли су инсигније (знамења) гувернера, добили су посједе и звање дихкана.[11] У бици код Дандакана поразили су Газнавидску војску и након успјешне Торгулове опсаде Исфахана 1050/51. године,[12] успоставили су своју државу која ће касније постати позната као Селџучко царство. Селџуци су се помијешали са мјесним становништвом и прихватили персијску културу и персијски језик у наредним десетљећима.[13][14][15][16]
Касни период
уредиНакон доласка у Персију, Селџуци су прихватили персијску културу и персијски језик као званични језик власти[13][17][18][19][20][21][22][23][24] и имали су значајну улогу у развоју турско-персијске традиције која је окарактерисана као „персијска култура под покровитељством туркијских владара”.[25] Данас, памте се као велики покровитељи персијске културе, умјетности, књижевности и језика[13][14][17] и сматрају се дјелимичним прецима данашњих Западних Турака — становника Азербејџана (укључујући и Ирански Азербејџан), Турске и Туркменистана.
Види још
уредиРеференце
уреди- ^ Grousset, Rene (1991). The Empire of the Steppes. Rutgers University Press. стр. 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."
- ^ Nishapuri, Zahir al-Din Nishapuri (2001), "The History of the Seljuq Turks from the Jami’ al-Tawarikh: An Ilkhanid Adaptation of the Saljuq-nama of Zahir al-Din Nishapuri," Partial tr. K.A. Luther, ed. C.E. Bosworth, Richmond, UK. K.A. Luther. стр. 9: "[T]he Turks were illiterate and uncultivated when they arrived in Khurasan and had to depend on Iranian scribes, poets, jurists and theologians to man the institution of the Empire")
- ^ Concise Britannica Online Seljuq Dynasty Архивирано на сајту Wayback Machine (14. јануар 2007) article
- ^ Merriam-Webster Online – Definition of Seljuk Архивирано на сајту Wayback Machine (15. октобар 2007)
- ^ Ṭabīb, Rashīd al-Dīn (2001). The History of the Seljuq Turks from the Jāmiʻ Al-tawārīkh: An Ilkhanid Adaptation of the Saljūq-nāma of Ẓahīr Al-Dīn Nīshāpūrī. Psychology Press. стр. 3. ISBN 978-0-7007-1342-4.
- ^ Shaw, Stanford J.; Shaw, Ezel Kural (1976). History of the Ottoman Empire and Modern Turkey: Volume 1, Empire of the Gazis: The Rise and Decline of the Ottoman Empire 1280-1808. Cambridge University Press. стр. 7. ISBN 978-0-521-29163-7.
- ^ Wink, Andre, Al Hind: the Making of the Indo-Islamic World Brill Academic Publishers, Jan 1, 1996,. ISBN 978-90-04-09249-5 pg.9
- ^ Islam: An Illustrated History. стр. 51
- ^ а б Michael Adas (2001). Agricultural and Pastoral Societies in Ancient and Classical History. Temple University Press. стр. 99.
- ^ [„"The Caucasus & Globalization." Journal of Social, Political and Economic Studies. Institute of Strategic Studies of the Caucasus. Volume 5, Issue 1-2. 2011. стр. 116.[[Категорија:Cite book]]. CA&CC Press. Sweden.” (PDF). Архивирано из оригинала (PDF) 25. 04. 2018. г. Приступљено 06. 09. 2017. Сукоб URL—викивеза (помоћ) "The Caucasus & Globalization." Journal of Social, Political and Economic Studies. Institute of Strategic Studies of the Caucasus. Volume 5, Issue 1-2. 2011. стр. 116.. CA&CC Press. Sweden.]
- ^ Bosworth, C.E. The Ghaznavids: 994-1040. Edinburgh University Press. 1963. стр. 242.
- ^ Tony Jaques, Dictionary of Battles and Sieges: F-O, (Greenwood Publishing Group, 2007), 476.
- ^ а б в Encyclopædia 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 …"
- ^ а б M. Ravandi, "The Seljuq court at Konya and the Persianisation of Anatolian Cities", in Mesogeios (Mediterranean Studies), vol. 25–6 (2005). стр. 157.–69
- ^ M.A. Amir-Moezzi, "Shahrbanu", Encyclopaedia Iranica, Online Edition, (LINK Архивирано на сајту Wayback Machine (11. март 2007)): "… here one might bear in mind that Turco-Persian dynasties such as the Ghaznavids, Seljuqs 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 …"
- ^ 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) …"
- ^ а б O.Özgündenli, "Persian Manuscripts in Ottoman and Modern Turkish Libraries", Encyclopaedia Iranica, Online Edition, (LINK Архивирано на сајту Wayback Machine (22. јануар 2012))
- ^ Bosworth, C.E.; Hillenbrand, R.; Rogers, J.M.; Blois, F.C. de; Bosworth, C.E.; Darley-Doran, R.E., Saldjukids, Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2009. Brill Online: "Culturally, the constituting of the Seljuq Empire marked a further step in the dethronement of Arabic from being the sole lingua franca of educated and polite society in the Middle East. Coming as they did through a Transoxania which was still substantially Iranian and into Persia proper, the Seljuqs with no high-level Turkish cultural or literary heritage of their own – took over that of Persia, so that the Persian language became the administration and culture in their land of Persia and Anatolia. The Persian culture of the Rum Seljuqs was particularly splendid, and it was only gradually that Turkish emerged there as a parallel language in the field of government and adab; the Persian imprint in Ottoman civilization was to remain strong until the 19th century.
- ^ John Perry, THE HISTORICAL ROLE OF TURKISH IN RELATION TO PERSIAN OF IRAN in Iran & the Caucasus, Vol. 5, (2001). стр. 193.00. excerpt: " First, since the Turkish-speaking rulers of most Iranian polities from the Ghaznavids and Seljuks onward were already iranized and patronized Persian literature in their domains, the expansion of Turk-ruled empires served to expand the territorial domain of written Persian into the conquered areas, notably Anatolia and Central and South Asia."
- ^ Ram Rahul. "March of Central Asia", Indus Publishing. стр. 124: "The Seljuk conquest of Persia marked the triumph of the Sunni over Shii but without a decline in Persian culture. The Seljuks eventually adopted the Persian culture.
- ^ Ehsan Yarshater, "Iran" in Encyclopedia Iranica: "The ascent of the Saljuqids also put an end to a period which Minorsky has called "the Persian intermezzo" (see Minorsky, (1932). стр. 21), when Iranian dynasties, consisting mainly of the Saffarids, the Samanids, the Ziyarids, the Buyids, the Kakuyids, and the Bavandids of Tabarestan and Gilan, ruled most of Iran. By all accounts, weary of the miseries and devastations of never-ending conflicts and wars, Persians seemed to have sighed with relief and to have welcomed the stability of the Saljuqid rule, all the more so since the Saljuqids mitigated the effect of their foreignness, quickly adopting the Persian culture and court customs and procedures and leaving the civil administration in the hand of Persian personnel, headed by such capable and learned viziers as ‘Amid-al-Molk Kondori and Nezam-al-Molk."
- ^ C.E. Bosworth, "Turkish expansion towards the west", in UNESCO History of Humanity, Volume IV: From the Seventh to the Sixteenth Century, UNESCO Publishing / Routledge, (2000). стр. 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."
- ^ Stephen P. Blake, Shahjahanabad: The Sovereign City in Mughal India, 1639-1739. Cambridge University Press. 1991. стр. 123..: "For the Seljuks and Il-Khanids in Iran, it was the rulers rather than the conquered who were 'Persianized and Islamicized'".
- ^ Mehmed Fuad Koprulu, Early Mystics in Turkish Literature, Translated by Gary Leiser and Robert Dankoff, Routledge. (2006). стр. 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-jazīra 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-Dīn Kai-Qubād 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 they 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-Dīn Kai-Qubād 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, Afghanistan, and Khwārazm 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 Ghiyāth al-Dīn Kai-Khusraw I assumed titles taken from ancient Persian mythology, like Kai-Khusraw, Kai-Kā'ūs, and Kai-Qubād; and that 'Ala' al-Dīn Kai-Qubād I had some passages from the Shāhnāme 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."
- ^ 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. стр. 79. Exact statement: "In Short, the Turko-Persian tradition featured Persian culture patronized by Turcophone rulers."
Литература
уреди- Ṭabīb, Rashīd al-Dīn (2001). The History of the Seljuq Turks from the Jāmiʻ Al-tawārīkh: An Ilkhanid Adaptation of the Saljūq-nāma of Ẓahīr Al-Dīn Nīshāpūrī. Psychology Press. стр. 3. ISBN 978-0-7007-1342-4.
