ผลต่างระหว่างรุ่นของ "ราชวงศ์เซลจุค"

</ref> [[ซุนนี]][[มุสลิม]]ผู้ปกครองบางส่วนของ[[ทวีปเอเชียกลาง]]และ[[ตะวันออกกลาง]]ระหว่างคริสต์ศตวรรษที่ 11 จนถึงคริสต์ศตวรรษที่ 14 ราชวงศ์เซลจุคก่อตั้ง[[จักรวรรดิเซลจุค]]ซึ่งในสมัยที่รุ่งเรืองที่สุดมีดินแดนตั้งแต่[[อานาโตเลีย]]ไปจนถึง[[เปอร์เชีย]]และเป็นฝ่ายปฏิปักษ์ใน[[สงครามครูเสดครั้งที่ 1]] ราชวงศ์มีที่มาจากกลุ่มสมาพันธ์ของชน[[โอคุซเตอร์ก|เทอร์โคมัน]]ของทางตอนกลางของเอเชีย ซึ่งเป็นการเริ่มการขยายอำนาจของ[[ชนเทอร์กิค|เทอร์กิค]]ในตะวันออกกลาง เมื่อเปอร์เชียขยายตัวเข้ามาเซลจุคก็รับวัฒนธรรม<ref>Ram Rahul. "March of Central Asia", Indus Publishing, pg 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.</ref><ref>Clifford Edmund Bosworth, "Turkish expansion towards the west", in UNESCO HISTORY OF HUMANITY, Volume IV: 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."</ref><ref>Mehmed Fuad Koprulu, "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-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, 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."</ref> และภาษาเข้ามาเป็นของตนเอง<ref name="iranica" /><ref name="britannica" /> และมีบทบาทสำคัญในการวิวัฒนาการของ[[วัฒนธรรมเทอร์โค-เปอร์เชีย]] ใน “วัฒนธรรมเปอร์เชียที่รับโดยประมุขของเทอร์กิค”<ref>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."</ref> ในปัจจุบันเซลจุคเป็นที่รู้จักกันว่าเป็นผู้อุปถัมภ์อันยิ่งใหญ่ของ[[วัฒนธรรมเปอร์เชีย|วัฒนธรรม]], [[ศิลปะเปอร์เชีย|ศิลปะ]], [[วรรณคดีเปอร์เชีย|วรรณคดี]] และ [[ภาษาเปอร์เชีย]]<ref name="iranica">O.Özgündenli, ''"Persian Manuscripts in Ottoman and Modern Turkish Libraries"'', Encyclopaedia Iranica, Online Edition, ([http://www.iranica.com/newsite/articles/ot_grp7/ot_pers_mss_ott_20050106.html LINK])</ref><ref name="britannica">Encyclopaedia Britannica, ''"Seljuq"'', Online Edition, ([http://www.britannica.com/eb/article-9066688 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 ..."''</ref><ref name="Ravandi">M. Ravandi, ''"The Seljuq court at Konya and the Persianisation of Anatolian Cities"'', in Mesogeios (Mediterranean Studies), vol. 25–6 (2005), pp. 157–69</ref> และบางท่านก็ถือกันว่าเป็นบรรพบุรุษผู้นำทางวัฒนธรรมของ[[โอคุซเตอร์ก|เตอร์กตะวันตก]] – ผู้ที่ในปัจจุบันตั้งถิ่นฐานอยู่ใน[[อาเซอร์ไบจาน]], [[ตุรกี]] และ [[เติร์กเมนิสถาน]]{{Fact|date=November 2007}}

 

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