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Literatura académica sobre el tema "Seljukids"

Autor: Grafiati
Publicado: 25 de mayo de 2024

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Artículos de revistas sobre el tema "Seljukids"

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Valentinovich Pilipchuk, Yaroslav. "Muslim statehood in Azerbaycan (IX-XIII centuries)". SCIENTIFIC WORK 59, n.º 10 (6 de noviembre de 2020): 68–85. http://dx.doi.org/10.36719/2663-4619/59/68-85.

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This paper is dedicated to the history of Muslim statehood in Azerbaijan in IX-XIII century. The first truly strong was the Sajid dynasty, originating from the Sogdian aristocracy. Its representatives exalted themselves as ghouls in the service of the Abbasids. Having become rulers in Azerbaijan, the Sajids tried to pursue an independent and aggressive policy towards Armenia, which did not always provoke a positive reaction from the caliph. Only at the end of the Sajid rule did their interests again coincide with those of Baghdad. The Muzafarids were another Iranian dynasty, this time the Delemite. Its representatives came from Dalem during its expansion to the northwest. They took upon themselves the blows from Russia, the Ravadids and the Seljuks. The rabadids were a dynasty of Arab origin, which soon became Kurdish. Onomasticon of the dynasty in the 10th - 11th centuries generally Iranian. The era of the greatest power of the Rawwadids was the time of the reign of Mamlan I, who pursued an aggressive policy towards Christian neighbors and the threat from which the Armenians and Georgians neutralized by the conclusion of a defensive alliance. XI century was the time of the gradual fading of the Rawwadids. The Shaddadids were of Kurdish dynasty descent and ruled in Arran. Slow growth of their power was observed in the 10th century, when they began expansion in the possession of the Muzafarids. This dynasty is characterized by close ties with the Armenians. Emirs Fadl and Abu l-Asvar carried out an attack on the Armenian territories, which the Armenians could recapture only by cooperating with the Georgians. To destroy the emirate of the Shaddadids were not able and the Romaios in the middle of the XI century. Only the Seljuks in Arran were able to eliminate the power of the Shaddadids in 1093, and they survived in Shirak until 1199. Shirvan was a state inhabited by Iranian-speaking and Caucasian populations. The Mazyadid dynasty was originally Arab in origin. Shirvan maintained close ties with the state of Lizan. In the tenth century, the Shirvanshahs extended power besides Shirvan to Derbent and Arran. In the second quarter of the XI century. Mazyadids were replaced by the Qesranid dynasty, the onomasticon of which is already Iranian. This dynasty, unlike the Sheddadids in Arran and the Rawwadids in Azerbaijan, retained power in Shirvan under the Seljuks. The Caesranids, like the Mazyadids, continued to claim power over Derbent in the XII century. Shirvan became an object of expansion from Georgia. Shirvans could only resist it with the help of the Seljuks. However, this did not exclude dynastic marriages with Georgian Bagrationi. The most prominent Qesranid was the Shirvanshah Akhsitan, who, with the help of the Georgians, repelled the invasion of the Derbent Khazars and personally repelled the invasion of the Dagestan highlanders. In alliance with Queen Tamar, the Shirvanshah opposed the Atabeks of Azerbaijan. XIII century was the time of the decline of Shirvan, when he became the object of invasion of the Mongols, Kipchaks and Khorezmians. From 1070 Azerbaijan became the possession of the Seljukids, and from 1093 Arran became such. For several decades, Azerbaijan and Arran were the property of the younger Seljukids and were part of the Iraqi Seljuk Sultanate. The design of the state of the Atabeks of Azerbaijan can be dated to the middle of the XII century. Under its first rulers, Shams ad-Din Ildengiz and Jahan-Phelevane, the influence of the Ildengizids extended from the Caspian Sea to the Persian Gulf and from Erzurum to Khorasan. The Ildengizids were those who restrained the expansion of Georgian Bagrationi against Muslim countries and were actually omnipotent workers of the Sultans under the weak Seljukids. Qizil-Arslan has already ceased to look around at the Seljukids completely and has titled itself with a magnificent title. The end of the XII century. - beginning of the XIII century were the time of the decline of the Atabeks of Azerbaijan due to the strife between the Ildengizids and the victories of the Georgians. 20-30-ies of XIII century were the time of the fall of the Atabek state of Azerbaijan. Key words: Shirvan, Azerbaijan, Arran, Sajids, Mosaferids, Shaddadids, Rawwadids, Ildengizids, Seljukids
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2

Kayhan, Hüseyin. "Notes on medical science and medical scientists during the Seljukids". History Studies International Journal Of History Volume 3 Issue 1, n.º 3 (2011): 155–63. http://dx.doi.org/10.9737/hist_205.

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Göksu, Erkan. "The Establishment of the Seljukids State and Tugrul Beg Period According to Tarikh-i Guzida". History Studies International Journal Of History Volume 3 Issue 1, n.º 3 (2011): 289–300. http://dx.doi.org/10.9737/hist_263.

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YÜCER, Hür Mahmut. "مسيرة الحضارةِ الإسلاميةِ التركيةِ في الأناضولِ بين الماضي والحاضر". Journal of History Culture and Art Research 3, n.º 4 (8 de mayo de 2015): 86. http://dx.doi.org/10.7596/taksad.v3i4.389.

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<p>Abstract</p><p>This study endeavours to ascertain the bibliographical resources which the Anatolian Turks, an important component of Islamic history and civilization, have been nourished. Meanwhile it holds the style of civilization which they have constructed according to the course of these sources. Turks, after embracing Islam had used Persian and then Arabic as language of science. However most of the people who knew Turkish only, had formed their religious feelings through easy and brief texts which are easy to read and understand. In the Seljukids' era the books such as Hamzanamah, Hz. Ali'nin Cenkleri (The Battles of the Caliph Ali) and Battalnamah had been publicly read while in the Ottomans' era the people had read the books such as Mızraklı İlmihal (a book explaning principles of Islam), Ahmadiyah, Muhammadiyah. Great masses of people had composed intellectual and moral values by means of these books. This article strives to analyse how Anatolian people who repeatedly read the said texts over centuries through secondary institutions of culture which built itself. In the study descriptive analyze method is adopted.</p>
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Kahya, Esin. "Did the Ottoman Physicians Make Any Contributions to the Medical Science in the Ottoman Empire in the Fourteenth Century (At the Flourishing Period of the Empire)". Belleten 70, n.º 257 (1 de abril de 2006): 155–66. http://dx.doi.org/10.37879/belleten.2006.155.

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During the fourteenth century, Ottomans opened madrasa in where they invaded. The first madrasa was founded in Nicosia (Iznik). The second was founded in Brussa. All of them were built to let the people learn religion including in astronomy and mathematics, as it happened in some other places of Anatolia during the Seljukids in the eleventh, twelfth and thirteenth century. They also founded hospitals in the same places. One of them was Yıldırım Hospital in Bursa. It was also served as a medical school. Its first physician was Physician Husnu. The first medical studies in the Ottoman Empire appeared in the fourteenth century. Among them can be mentioned Ishaq b. Murad, Hadji Pahsa, Physician Barakat and Cemal al-Din Aksarayi. Except Aksarayi who was interested in religious science in addition to medicine, they preferred to write in Turkish. Hadji Pasha had works in Turkish and Arabic. Although the other scientists who were interested in mathematics, astronomy, physics and chemistry preferred to write in Arabic or sometimes in Persian, the physicians wrote their works in Turkish.They felt to have to explain why they used Turkish language and said that they wrote their works in Turkish because they wished to understand what they said in their works. Their works were mainly on diseases, their treatments and the drugs which were used during the treatment of the illnesses.
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6

Dietrich, Richard. "The Names of Seljuk’s Sons as Evidence for the Pre-Islamic Religion of the Seljuks". Turkish Historical Review 9, n.º 1 (10 de mayo de 2018): 54–70. http://dx.doi.org/10.1163/18775462-00901002.

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Although early sources for Seljuk history do not give specific information on the Seljuks’ religious beliefs and practices before their conversion to Islam, the names of the sons of the dynasty’s namesake – Mikail, Israil, Musa, Yunus, Yusuf – have long been a source of speculation on this subject. By comparing the names of Seljuk’s sons with the naming practices of regional Muslim, Jewish and Christian elites in light of the religious context of Transoxiana up to the late tenth century, it is possible to reach a plausible conclusion regarding the Seljuks’ religion before their conversion to Islam.
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7

Timokhin, Dmitriy M. "History of the Gurid state in Muslim sources XII - XIII centuries". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, n.º 2 (2023): 81. http://dx.doi.org/10.31857/s086919080024425-4.

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The article is devoted to the analysis of the Muslim sources of the XII-XIII centuries, containing information on the history of the Gurid state in the pre-Mongol period. After the death of the Seljuk Sultan Sanjar in 1157, various regional leaders will lay claim to the lands that were part of his state, as a result of the struggle between which Khorasan and Mawerannahr, as well as adjacent regions, will become part of the Khorezm state. One of the most serious opponents of Khorezm during this period will be the Gurid state, whose rulers will finally gain independence from the Seljukids and will seriously claim dominance in Khorasan. In many ways, it was the victory over this rival that ensured the rulers of Khorezm a victory in the regional struggle and the opportunity to annex to their own state not only the above-mentioned regions, but also the lands of modern Afghanistan. Medieval historiography of the history of the Gurid state was not a subject of special study as a whole: researchers preferred to focus their attention on the analysis of individual monuments or the most informative historical works from their point of view. In the same article, we will try to outline the boundaries of the corpus of monuments of the 12th - 13th centuries, containing information about this state and its rulers, indicate the features of this information, and also indicate possible connections between this kind of Muslim writings.
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8

Anikeeva, Tatiana A. "THE OGHUZ EPIC STORIES IN THE SELJUK ERA". History, Archeology and Ethnography of the Caucasus 15, n.º 2 (25 de junio de 2019): 110–17. http://dx.doi.org/10.32653/ch152110-117.

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The article is devoted to several monuments of the Turkish folklore and literature the formation of which dates back to the time of Seljukids in Asia Minor: “The Book of Dede Korkut”, “The Story of Seyyid Battal” (“Battal-nameh”, or “Seyyid Battal gazavatnamesi”) and “The Tale of Melik Danishmend” (“Danishmend-nameh”).“Kitab-i dedem Korkut”, The Book of Dede Korkut”…is the only medieval epic of the Turkic peoples which has remained in written form until today. “The Book of “The Book of Dede Korkut” according to the Dresden manuscript consists of twelve songs-legends (and according to the Vatican manuscript – of six tales which have been called oguznameh), which tell of the Oghuz heroes’ deeds. The main plot which core is framed by these stories, is the struggle of the Oghuz tribes against the infidels, non-Muslims in the lands of Asia Minor and Transcaucasia, as well as strife among the Oghuz themselves. This text reflects both the events of early Turkic semi-legendary history (not only historical facts, but also a set of mythological beliefs) and later events connected with the spread of their power in Asia Minor and with their contacts with Byzantium. The stories that comprise ““The Book of Dede Korkut” display a clear connection with both the common Turkic literary and folk tradition and more recent strata.Battal-nаmeh and Danishmend-nameh both are monuments of a written epos within the boundaries of oral recently some legends related to the Oghuz epic (both “The story of Battal” and some tales from “The Book of Dede Korkut”) have continued to exist in oral and literal form on the territories of modern Turkey and Transcaucasia.
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Gokmen, Sabri, Altan Basık, Yusuf Aykın y Sema Alacam. "Computational Modeling and Analysis of Seljukid Muqarnas in Kayseri". Journal on Computing and Cultural Heritage 15, n.º 2 (30 de junio de 2022): 1–19. http://dx.doi.org/10.1145/3477399.

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As a historical and ornamental building element, muqarnas are widely found among the entrances of madrasas, mosques, and hans in Anatolian Seljuk architecture. In Kayseri (Turkey), muqarnas structures are characterized by symmetrical distribution of patterned geometric layers that presents computational rules for the design and construction of these ornamental structures. The presented research focuses on 12 unique muqarnas structures that are analyzed through a computational methodology combining photogrammetry, three-dimensional modeling, symmetry, and graph theory. The computational analysis shows that Seljukid muqarnas exhibit patterned branching of the symmetry axis between layers radiating from their geometric center. Using the modeled samples, the article analyzes inherent symmetry rules and growth patterns while offering a novel way of studying, modeling, and categorizing muqarnas.
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10

İlhan, Ayse Cakır. "Message from editor". Global Journal of Arts Education 7, n.º 3 (4 de diciembre de 2017): I. http://dx.doi.org/10.18844/gjae.v7i3.2690.

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Message from Editor Dear Readers, It is a great honor for us to publish Volume 7, Issue 3 of Global Journal of Arts Education. Global Journal of Arts Education (GJAE) is an international peer-refereed journal that provides an international form for research in the field of the art and creative education. The journal welcomes a wide range of theoretical and methodological approaches to research, and encourages submissions from the broader fields of education and the arts that are related with learning and teaching through art education. The journal publishes original research articles or comprehensive reviews on design, culture, architecture, aesthetics, arts history, arts ethics, graphic design and ceramics that are related with the area of education. Aim of this issue is to give the researchers an opportunity to share the results of their academic studies. There are different research topics discussed in the articles. For example, Ozlem Karakul discussed sculptural reproduction of architectural ornamentation of Anatolian Seljukid Madrasahs in Konya. In addition, Serdar Egemen Nadasbas and Birsen Cileroglu aimed to determine how to meet the changing desires and demands of clothes with the modularity method of mass customization and the study provided important implications for offering new experiences to the consumers with spare modules applicable to existing clothes and meeting the demand on new products by avoiding the usage of sources on production phase. Ayse Bilir provided an analysis on plastic arts education and example of the students engineering faculty. Finally, Nihan Canbakal Ataoglu mentioned about the Education of basic arts by touching Seljukian inheritance. A total number of twelve (12) manuscripts were submitted for this issue and each paper has been subjected to double-blind peer review process by the reviewers specialized in the related field. At the end of the review process, a total number of four (4) high quality research papers were selected and accepted for publication. We present many thanks to all the contributors who helped us to publish this issue. Best regards, Prof. Dr. Ayse Cakir Ilhan Editor – in Chief
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Tesis sobre el tema "Seljukids"

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Richaud-Mammeri, Jean-David. "Pouvoirs et monnaies dans l'Empire seldjoukide (429/1036 - 590/1194)". Electronic Thesis or Diss., Paris 1, 2023. http://www.theses.fr/2023PA01H078.

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L’étude du pouvoir seldjoukide a reposé jusqu’à récemment principalement sur des sources extérieures au monde seldjoukide, peu nombreuses et rédigées à des périodes tardives. L’analyse des monnaies seldjoukides permet de mieux comprendre la dawla al-salǧuqiyya à partir d’une source émise par les Seldjoukides eux-mêmes, contemporaine et relativement abondante. Étudier les Seldjoukides à partir de leurs monnaies a d’abord nécessité la création d’un catalogue large qui a permis de recenser 1314 émissions représentant 2203 pièces, majoritairement des dinars. À partir de ce corpus, nous avons pu mettre en lumière la nature impériale de leur monnayage qui devait permettre de les légitimer et d’affirmer leur domination sur l’Orient abbasside. Cette affirmation était d’autant plus nécessaire pour un groupe étranger à la région que l’espace était soumis à de fortes évolutions socio-politiques qui entraînaient de fortes compétitions pour la domination. Ce monnayage impérial s’est inscrit dans les principales évolutions monétaires de la période, que ce soit du point de vue des modes de production ou de variations régionales. Le monnayage impérial a trouvé sa singularité par la large participation des membres du clan au droit de sikka qui ne renvoie pas à un système anarchique ou caractérisant un État faible, mais un système complexe où la participation aux regalia va de pair avec la reconnaissance de la suprématie du pouvoir impérial
Until recently, the study of Seljuk power has been hampered by the scarcity of sources from outside the Seljuk world, but also written at later periods. The analysis of Seljuk coins allows us to better understand the dawla al-salǧuqiyya from a contemporary and relatively abundant Seljuk-issued source. This first required the creation of an extensive catalog enabling this source to be interrogated. This enabled us to identify 1314 issues representing 2203 coins, mostly dinars. From this corpus, we can see the Seljuqs' intention to issue an imperial coinage that would legitimize them and assert their domination over the Middle East. This assertion was even more necessary for a group that was foreign to the region, as the area was undergoing major socio-political changes that led to strong competition for domination. This imperial coinage was part of the main monetary evolutions of the period, both in terms of modes of production and regional variations. Imperial coinage found its singularity in the broad participation of clan members in the right of sikka, which does not refer to an anarchic system or one characterizing a weak state, but a complex system where participation in the regalia goes hand in hand with recognition of the latter's supremacy
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2

Başan, Osman Aziz. "Great Seljuks in Turkish historiography". Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/9424.

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The aim of this thesis is to present for the first time in English the corpus of Turkish scholarly writing on the Great Seljuks and to assess the internal consistency of the individual conclusions. In the West, the Great Seljuks are studied in the context of medieval Persian or Arabic history in particular and Islamic history in general [Lambton, 1987; Morgan, 1994a; Frye, 1993; Kennedy, 1994; Hodgson, 1974; Lewis, 1993]. In Turkey, the perspective that has emerged is quite different. According to Turkish scholars, besides Biblical studies and missionary activity, from the 19th century colonialism and industrialization were the main driving forces behind the study of Islamdom. This was because Western powers had to learn the languages and religion of their subjects in order to administer them and for industrialists to sell their goods to them [Koprilli.i, 1940:xxviii-xxix]. The racially and religiously biased Eurocentric histories that resulted also prejudged the Turks' historical role as solely military and destructive, arguing that they had not made a single contribution that furthered civilization [Ibid. 149-50 & 1981 :23; also Berktay, 1983:14-5]. At the Sevres Peace Talks, a memorandum to the Turkish delegation clearly expressed this prejudice Qune 23, 1919). According to the Allies, the Turks had ravaged and destroyed the lands they had conquered in Christendom and in Islamdom, because it was not in their nature 'to develop in peace what they had won in war' [Berktay, 1992:138-9]. It is not surprising, therefore, that Atatiirk initiated the search for a historical identity outside the confines of Islamic history and the West's assertion concerning the superiority of Graeco-Roman culture [Avctoglu, 1979/1 :18-27; Afetinan, 1981 :194ff]. Having said that, the roots of modern Turkish historiography must be sought in the century before Ataturk founded the Society for the Study of Turkish History (April 15, 1931).
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Onge, Mustafa. "Restoration Of Zazadin Han A 13th Century Seljukid Caravanserai Near Konya". Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/12604963/index.pdf.

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The subject of this thesis is the restoration project of Zazadin Han, which is a 13th century Seljukid caravanserai near Konya. Following a brief description of the building, the values of the building and the aim of study are discussed in the introduction chapter. It is followed by the methodology of the study, detailed description of the building, analysis about the structural, material and construction features of the Han, historical study about the building type and the building itself, respectively. The restitution chapter is based on the information gathered in the previous parts. In the last chapter, a restoration project is proposed for Zazadin han.
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4

Mecit, Songül. "Rum Seljuqs (473-641/1081-1243) : ideology, mentality and self-image". Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/9422.

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This thesis is a study of the ideology and 'mentality' of the Seljuqs of Rum 473-641/1081-1243. It focuses on this little-known branch of the Seljuqs, whose rule in Anatolia lasted considerably longer than the Great Seljuq state further east. This study uses the few available Rum Seljuq primary sources in Persian and Arabic, as well as contemporary oriental Christian chronicles; it also draws on the evidence of coins and monumental inscriptions, where possible. Chapter one discusses the background of the Great Seljuqs, how they came into the Islamic world, bringing with them their centuries-old nomadic lifestyle and modes of thinking. This Chapter also analyses the way in which these Turkish nomadic chiefs were presented as Muslim rulers by the Arabic and Persian religious scholars and bureaucrats who served them. Chapter two discusses how the earliest Seljuq leaders in Anatolia from 473-500/1081-1107 conformed to traditional patterns of nomadic rule, and the period of interregnum and transition (500-551/1107-1156) during which the Seljuqs in Anatolia were dominated by the rival Turkish Danishmendid principality. Chapter three shows how the Rum Seljuq principality in Anatolia was transformed by the beginning of the thirteenth century into the Rum Seljuq sultanate. In chapter four the discussion focuses on the apogee of the dynasty under the rule of Kay Kawfis I (608-616/1211-1220) and Kay Qubadh I (616-634/1220-1237) where it may be argued that these two Seljuq sultans could justifiably be viewed as model Perso-Islamic rulers, although elements from their Turkish nomadic past remained. The appendix contains an analysis of the crucial relationship between the Rum Seluqs and their Byzantine neighbours during the period (473-576/1081-1180), arguing that a pattern of friendly co-existence was established between the Seljuq sultans and the Comneni emperors during these years. The thesis shows how ideology rather than mere military success helped to shape this important dynasty into a fully-fledged sultanate.
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5

Safi, Omid. "Power and the politics of knowledge negotiating political ideology and religious orthodoxy in Saljūq Iran /". [S.l. : s.n.], 2000. http://catalog.hathitrust.org/api/volumes/oclc/55220575.html.

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6

Beser, Elif. "Archaeometrical Investigation Of Some Medieval Glass Samples From Alanya Region". Master's thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12611212/index.pdf.

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The archaeological questions of historical glass have lead to remarkable research activities such as identification and sourcing the raw materials used in the glass production, investigations of the ways in which the colors of glass can be modified due to dissolved and/or colloidal coloring agents, the furnace conditions, and the time of fritting and melting. Considering publications, it can be suggested that compositional studies of well-dated glass samples have supplied useful information concerning raw materials&rsquo
characteristics and technology of glassmaking. Within this context, the aim of this study was to determine elemental compositions and production techniques of some 13th century Seljukian Period window glasses from Alanya excavation region. During the excavations at Alanya archaeological site involving Inner Castle and out of Inner Castle many glass pieces of varying colors have been found. In this study 25 samples from the area have been examined. Elemental analyses have been carried out using X-Ray Fluorescence Spectroscopy (XRF) to determine major, minor, and trace elements. The data v obtained by XRF has revealed that all samples have typical soda-lime-silica composition with the average values of, 68.22 % (SiO2)
11.3 % (Na2O)
and 6.7 % (CaO). Hierarchical Cluster analysis has been employed and the samples have been grouped depending on their potassium oxide (K2O) and magnesium oxide (MgO) contents which indicate the probable alkali flux source. The colors of the samples are honey-yellow, brown-yellow, navy blue, blue, turquoise, purple, and green. The coloring agents have been determined as Fe, Cu, Co, and Mn. The data from Optical Microscopy has shown that most of the window glasses might have been produced by cylinder technique. Some other samples have revealed the signs of crown technique, and some might have been produced by casting.
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7

Pocock, V. A. (Valerie-Anne). "Pre-Islamic Turkish elements in the art of the Seljuqid period (1040-1194)". Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33311.

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This thesis attempts to examine and define the degree of influence which the Turks exerted on Islamic art of the Seljuqid period (1040--1194 AD) specifically, and on Islamic art of the medieval period generally. As this thesis represents a first investigation of the topic, it was necessary to retrace Turkish history from its beginnings to fully understand its dynamic, but also to analyze the art historical and cultural past of the Turkish peoples in order to assess the degree of probability of Turkish influence on Islamic art as well as the means of its penetration. The vaster arena of this research is the field of Central Asian history and the growing awareness of the important cultural ramifications of its widespread Indo-Buddhist culture.
Due to the complexity of the thesis topic, a simple method has been followed to present the material. The thesis is divided into three chapters, each addressing a major issue. The first chapter introduces the four major Turkish steppe dynasties and their art in so far as archaeology permits. The second chapter deals with the process of Islamicization of the Turks, while the third chapter broaches the issue of Turkish influence on Islamic art of the Seljuqid period under four headings: architecture, architectural decoration, animal imagery, and figurative iconography. The basic premise of this paper is the assumption that, if the Turks played such a major role in the political developments of medieval dar al-islam, they must have also contributed, consciously or not, to the formation of medieval Islamic art.
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8

Alatas, Saadet. "Administration de l'Etat et constitution de l'orthodoxie religieuse à Bagdad sous le vizirat de Nizâm-Al Mulk (1018-1092)". Thesis, Lyon, 2018. http://www.theses.fr/2018LYSEN081.

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Les XIe et XIIe siècles correspondent à une période durant laquelle l'orthodoxie sunnite a construit ses bases tant intellectuelles qu'institutionnelles. A cette époque où le Califat est affaibli, les Turcs Seldjoukides, en combinant l'habileté au combat des tribus turques et la tradition étatique de l'Iran, ont construit un état fort et assumé le leadership dans l'institutionnalisation du sunnisme. De manière générale, l'un des éléments saillants permettant de déterminer cette période est le fait que l'orthodoxie sunnite, qui s'institutionnalise en s'opposant fondamentalement au mutazilisme et au chiisme ou plutôt à l'une des branches du chiisme, l'ismailisme, intègre en son sein le mouvement soufi (taṣawwuf). Les personnalités mises en avant comme représentantes de cette période sont sur le plan intellectuel Ğuwaynī et Ġazālī et sur le plan politique le grand vizir seldjoukide Niẓām al-Mulk. Les Madrasas Niẓāmiyyas qui constituent l'un des traits concrets de l'institutionnalisation de l'orthodoxie sunnite, sont pour la plupart des réalisations de Niẓām al-Mulk. Celui-ci a réussi à transmettre aux générations suivantes ses réflexions sur le gouvernement de l'état et son administration grâce à son œuvre intitulée Siyāsat-nāma
The eleventh and twelfth centuries correspond to a period during which Sunni orthodoxy built its intellectual and institutional foundations. At this time when the Khalifa was weakened, the Seljuk Turks, combining the fighting skills of the Turkish tribes and the state tradition of Iran, built a strong state and assumed leadership in the institutionalization of Sunnism. In a general way, one of the salient elements for determining this period is the fact that Sunni orthodoxy, which is institutionalized by fundamentally opposing mutazilism and Shiism or rather one of the branches of Shiism, Ismailism, integrates within it the Sufi movement. The personalities put forward as representatives of this period are on the intellectual plane Ğuwaynī and Ġazālī and politically the Grand Vizier Seljuk Niẓām al-Mulk. The Niẓāmiyyas Madrasas, which constitute one of the concrete features of the institutionalization of Sunni orthodoxy, are for the most part achievements of Niẓām al-Mulk. He managed to pass on his reflections on the state government and its administration to the following generations through his work entitled Siyāsat-nāma
XIe et XIIe siècles ler sunnite ortodoksinin hem düşünsel hem de kurumsal temelde kurulduğu bir dönemdir. Hilafetin zayıfladığı bu zaman diliminde Türkler Seldjoukides göçebe Türk boylarının savaş yeteneklerini İran devlet geleneğiyle birleştirerek güçlü bir devlet kurmuş ve sunnite ortodoksinin kurumlaşmasında siyasal öncülüğü üstlenmişlerdir. Genel olarak chiisme ama daha çok da chiismin bir kolu olan ismāʿīlisme ve mutazilisme karşıtlığı temelinde kendini kurumsallaştıran sunnite ortodoksinin, taṣawwuf hareketini kendi içine çekmesi bu sürecin karakterini belirleyen en önemli olaylardan birisidir. Düşünsel planda Ğuwaynī ve Ġazālī, politik planda da daha çok Seldjoukides lerin büyük veziri Niẓām al-Mulk dönemin simge isimleri olarak öne çıkmışlardır. Sunnite ortodoksinin kurumlaşmasının en somut göstergelerinden biri olan Madrasas Niẓāmiyyas lar büyük oranda Niẓām al-Mulk ün bir eseridir. Niẓām al-Mulk, yazdığı Siyāsat-nāma isimli kitapla devlet yönetimi hakkındaki düşüncelerini gelecek kuşaklara aktarmayı başarmıştır
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"RESTORATION OF ZAZADIN HAN A 13TH CENTURY SELJUKID CARAVANSERAI NEAR KONYA". Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/12604963/index.pdf.

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Libros sobre el tema "Seljukids"

1

M, Holt P., ed. The formation of Turkey: The Seljukid Sultanate of Rūm : eleventh to fourteenth century. Harlow, England: Longman, 2001.

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Cahen, Claude. The formation of Turkey: The Seljukid Sultanate of Rūm, eleventh to fourteenth century. Harlow, England: Longman, 2001.

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Feyzi, Şimşek, Konya Aydınlar Ocaği, Eravşar Osman editor, Karpuz Haşim 1949 editor, Dıvarcı İbrahim editor, Kuş Ahmet editor y Şimşek Feyzi editor, eds. Büyük Selçuklu mirası: Mimari = Heritage of the great Seljuks : architecture. Konya, Turkey: Konya Aydınlar Ocaği, 2013.

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Zayn al-Dīn ʻUmar ibn al-Muẓaffar Ibn al-Wardī. Bir ortaçağ şairinin kaleminden Selçuklular: İbnü'l-Verdî Târîhi'nde bulunan Selçuklularla ilgili kayıtlar. Cağaloğlu, İstanbul: Kesit Yayınları, 2014.

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Nāṣir al-Dīn Ḥusayn ibn Muḥammad Ibn Bībī. Akhbār Salājiqat al-Rūm: Mukhtaṣar Saljūqnāmah : min muʼallafat al-qarn al-sābiʻ al-Hijrī. al-Dawḥah: Jāmiʻat Qaṭar, Markaz al-Wathāʼiq wa-al-Dirāsāt al-Insānīyah, 1994.

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Peacock, A. C. S. Early Seljuq history: A new interpretation. New York, NY: Routledge, 2010.

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Burgu, Yavuz Selim. Anadolu Selçukluları: Alâeddin Keykubad ve zamanı. İstanbul: Selenge Yayınları, 2011.

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Idrīs, Muḥammad Maḥmūd. Sulṭān al-Salājiqah al-aʻẓam al-Sulṭān Sanjar al-Saljūqī: Sīyāsatuhu al-dākhilīyah wa-ahamm maẓāhir al-ḥaḍārah fī ʻahdih. [Cairo: s.n.], 1988.

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ʻAzīmī, Muḥammad ibn ʻAlī. Azimı̂ tarihi: (Selçuklular dönemiyle ilgili bölümler, H. 430-538). Ankara: Türk Tarih Kurumu Basımevi, 1988.

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Kaymaz, Nejat. Anadolu selçuklularının inhitatında idare mekanizmasının rolü. Ankara: Türk Tarih Kurumu Basımevi, 2011.

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Capítulos de libros sobre el tema "Seljukids"

1

Simons, Geoff. "Seljuks, Mongols and Ottomans". En Iraq: From Sumer to Saddam, 160–80. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24763-9_4.

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Simons, Geoff. "Seljuks, Mongols and Ottomans". En Iraq: From Sumer to Saddam, 126–46. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-23147-8_4.

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Abazov, Rafis. "The Seljuks (ca. 1038–1194)". En The Palgrave Concise Historical Atlas of Central Asia, 42–43. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610903_19.

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Yazar, Nurullah. "Chaos Against Leadership in the Seljuks Era: The Case of Isfahan". En Chaos, Complexity and Leadership 2012, 355–60. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-7362-2_45.

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Gürpınar, Doğan. "Anatolia’s Eternal Destiny was Sealed: Seljuks of Rum in the Turkish National(IST) Imagination from the Late Ottoman Empire to the Republican Era". En Ottoman/Turkish Visions of the Nation, 1860–1950, 106–34. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137334213_4.

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"Seljukids and Ghaznavids". En A History of Inner Asia, 93–102. Cambridge University Press, 2000. http://dx.doi.org/10.1017/cbo9780511991523.008.

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"Institutions from the Seljukids to the Ayyubids". En The Age of the Crusades, 81–95. Routledge, 2014. http://dx.doi.org/10.4324/9781315836652-19.

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"The break-up of the Dani§mendids: the Seljukids between Byzantium and N ur al-D ln". En The Formation of Turkey, 39–51. Routledge, 2014. http://dx.doi.org/10.4324/9781315838236-15.

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"The Seljukid sultans of Rum". En The Formation of Turkey, 295–96. Routledge, 2014. http://dx.doi.org/10.4324/9781315838236-44.

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"Seljukian, adj. & n." En Oxford English Dictionary. 3a ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/2272583199.

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