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Relevant bibliographies by topics / Karakhanids

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Academic literature on the topic 'Karakhanids'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 June 2025

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Journal articles on the topic "Karakhanids"

1

GEZER, Hanife. "Contribution of Religious Terms in the Qur‟an Translations of the Karakhanid Period to the Vocabulary of the Period and Comparison With Other Qur‟an Translations*." Turkology 108, no. 4 (2021): 90–125. http://dx.doi.org/10.47526/2021-4/2664-3162.06.

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Transitional period in Karakhanids was milestone for Turkish culture and Turkish language. Turkic peoples attached importance to Islam and they showed respect it. For this reason they had a role in spreading of Islam. Qoran Translations are the one of works for understanding better Islam and be implemented it. These translations that were translated one-to-one are important sources to following vocabularies of historical terms and meaning of words. It is remarkable that religius terms in translations of Qoran were tried to translated as far as possible with Turkish words. This translated effort shows to us that meanings of words in their terms. In this work, translations of Qoran that represents Karakhanid, Khwarezm and Old Oghuz Turkish will rake through and compare their religius terms. We used manuscript of Türk Ġslam Eserleri Müzesi for Karakhanid Turkish and manuscript of Rylands, manuscript Süleymaniye Kütüphanesi Hekimoğlu Ali PaĢa for Khwarezm Turkish and dated 1401 manuscript translation of Qoran for Old Oghuz Turkish. As methods, we used raking through and comparing in this work. In this way, as comparative, we will reveal that which words were used in which periods for religius words were set in stone in Qoran. In addition to this, we will make firm that how changed the meanings of words in these transitional periods.

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2

Omanov, Sherbek. "ABOUT CERAMICS BY NAMED "PSEVDO TRIPOL CULTURE" OF CENTRAL ASIA." JOURNAL OF LOOK TO THE PAST 25, no. 2 (2019): 25–29. http://dx.doi.org/10.26739/2181-9599-2019-25-04.

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The period of Karakhanids in the tradition of ceramics named by handmade painted pottery. Ceramic manufactur in is archaic. Also, they applied red and brown paintings.The motifs of the paintings were mainly vertical and parallel lines, curves and geometric shapes

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3

Makhmudov, Bekhzod. "SOCIO-POLITICAL FACTORS OF THE EMERGENCE OF THE KARLUK STATE OF KARAKHANIDS." JOURNAL OF LOOK TO THE PAST 1, no. 3 (2020): 59–65. http://dx.doi.org/10.26739/2181-9599-2020-1-7.

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This article provides a brief analysis of the activities and causes of the crisis of the Turkic Kaganate and Turgesh Kaganate states that existed in the region in the early middle Ages. It is also disclosing the process of the formation of the states that entered the crisis on the spot, and on the basis of the newly united Tukric tribes, another Turkic state of the Karluk-Karakhanid kaganate

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4

Nurzhanov, Arnabay A., and Galina A. Ternovaya. "To the Issue of the Distribution and Influence of Islam in the Cities of the Southwestern Zhetysu Region in the Second Half of the 8th – 12th Centuries." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 34 (2020): 99–112. http://dx.doi.org/10.24852/pa2020.4.34.99.112.

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The article examines some aspects related to the changes that have occurred in the urban culture of the South-West Zhetysu at the initial stage of the establishment of Islam. The results of archaeological research carried out at the architectural and archaeological complex Akyrtas, monuments discovered at the medieval fortified of Taraz, Kostobe, Lugovoye, Ornek are presented by the authors. The early period of Islamization includes the construction of pillar mosques (Akyrtas, Ornek), alteration of the temple into a mosque (Taraz), elements of Muslim decor in religious premises of representatives of other religions (Kostobe, Lugovoye Г) and relic manifestations in the design of the columns of the Ornek mosque. 8th–12th centuries – this was a time associated with a series of historical events: the mass resettlement of the Sogdians in connection with the seizure of Central Asia by the Arabs, the conquest of Taraz and the Talas Valley by Emir Ismail from the Samanid dynasty and the adoption of Islam by the Karakhanids.

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5

Dandeyevich Bekzhan, Orynbay. "Written monuments from Irtysh and Zhetysu from Kazakhstan." SCIENTIFIC WORK 60, no. 11 (2020): 65–68. http://dx.doi.org/10.36719/2663-4619/60/65-68.

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From the middle of the XIX century, on the territory of Kazakhstan, from the surface of the earth and archaeological excavations, ancient inscriptions written in silver bowls, bracelets, bronze mirrors in large numbers began to be found. Currently, the number of such Turkic runic inscriptions is increasing every year. The first of Kazakhstan scientists who found and tried to reveal their meanings was A.Amanzholov. He named such inscriptions found from Kazakhstan, summarizing them according to local values, such as the Irtysh, Ili, Syrdarya and Ural. One of the Irtysh inscriptions tells about the dangers of vodka and wine for human life. And the second tells about the coolness inside the mountain gorge. In the inscriptions found from the Zhetysu region, attention was paid to hunting. They describe the sensitivity and highest caution of a mountain goat. On the Talgar inscription the words are written about yarn and spinning profession. In one of the Aulie-Ata inscriptions, the phrase “my word” is written on the seal, and on a large stone about the enormity of the country of Karakhanids. And in the Syrdarya inscription the greatness of the Syr Darya river is mentioned. Key words: Issyk letter, Irtysh, ancient inscriptions, seal, jug cover

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6

İNCE, Zuhal, and Yasemin AYYILDIZ. "KARAHANLILAR DÖNEMİ, FARABİ VE İBNİ SİNA’NIN EĞİTİM ÖĞRETİM ANLAYIŞI." JOURNAL OF INSTITUTE OF ECONOMIC DEVELOPMENT AND SOCIAL RESEARCHES 7, no. 26 (2021): 96–108. http://dx.doi.org/10.31623/iksad072608.

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While societies enhance their ideas, thoughts and practices for education systems to build their future; they carry out a number of major activities by protecting the history of the transfer of cultural heritage. In this research, one of the thinkers and scientists of the Karakhanids Period; Farabi's idea; "The purpose of education is to find happiness and make the individual beneficial to society", Avicenna’s "The primary education of the child is moral education", based on their ideas, the structure and characteristics of education and training from the Farabi and Avicenna periods to the present day is a work has been done. Documentary survey model was applied in the research, by scanning the works and sources in this field, the works of the scientists of the period and their effects on education were examined. In the light of this research, it is aimed to gather information about the foundations of our education understanding from the past to the present and to reveal the reflections of this information on today's educational intellection. As we move towards a time when everything can be done with machines in our age built with technology, globalization and tough competition environments, the important element that does not change in education is “What kind of person should we train?” the answer to the question shows itself from history to the present. It is monitored that philosophers and scientists from a thousand years ago said; the characteristics that education administrators and teachers should have must be human being and to train him/her in the ideal way.

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7

Ibrahimov, Elchin. "THE LANGUAGE POLICY IN TURKIC STATES AND COMMUNITIES." Alatoo Academic Studies 21, no. 1 (2021): 227–37. http://dx.doi.org/10.17015/aas.2021.211.28.

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The history of the language policy of the Turks begins with the work Divanu lugat at-turk, written by Mahmud Kashgari in the 11th century. Despite the fact that the XI-XVII centuries were a mixed period for the language policy of the Turkic states and communities, it contained many guiding and important questions for subsequent stages. Issues of language policy, originating from the work of Kashgari, continued with the publication in 1277 of the first order in the Turkic language by Mehmet-bey Karamanoglu, who is one of the most prominent figures in Anatolian Turkic history, and culminated in the creation of the impeccable work Divan in the Turkic language by the great Azerbaijani poet Imadaddin Nasimi who lived in the late XIV - early XV centuries. Later, the great Uzbek poet of the 15th century, Alisher Navoi, improved the Turkic language both culturally and literally, putting it on a par with the two most influential languages of that time, Arabic and Persian. The appeal to the Turkic language and the revival of the Turkic language in literature before Alisher Navoi, the emergence of the Turkic language, both in Azerbaijan and in Anatolia and Central Asia, as well as in the works of I. Nasimi, G. Burkhanaddin, Y. Emre, Mevlana, made this the language of the common literary language of the Turkic tribes: Uzbeks, Kazakhs-Kyrgyz, Turkmens of Central Asia, Idil-Ural Turks, Uighurs, Karakhanids, Khorezmians and Kashgharts. This situation continued until the 19th century. This article highlights the history of the language policy of the Turkic states and communities.

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8

Bekjan, O. "Runic Written Monuments in Kazakhstan." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (2020): 229–45. http://dx.doi.org/10.47526/2020/2664-0686.050.

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Abstract:

Since the middle of the XIX century, ancient inscriptions written on silver bowls, bracelets, and bronze mirrors have been found in large numbers on the territory of Kazakhstan from the surface of the earth and archaeological excavations. Currently, the number of such Turkic runic inscriptions is increasing every year. The first Kazakh scientist who found and tried to reveal their meanings was A. Amanzholov. He named such inscriptions found from Kazakhstan, summarizing them by local values as Irtysh, ili, Syrdarya and Ural. The most valuable was the inscription on the silver bowl, found as a result of archaeological excavations from the Issyk mound. Linguists who came from the Academy of Sciences of the former Soviet Union made a categorical conclusion, without presenting any arguments, that the Issyk inscription is in the Iranian language, and cannot be read in the Turkic languages. But Kazakh researchers, not agreeing with this conclusion, began to read this inscription in the ancient Turkic language. Comparing and analyzing these studies, we published our reading in 1993. After that, until 2009, we updated and supplemented our readings three times. One of the Irtysh inscriptions tells about the danger of vodka and wine for human life. And the second tells about the coolness inside the mountain gorge. In the inscriptions found in the Zhetysu area, special attention was paid to hunting. They describe the sensitivity and extreme caution of the mountain goat. The Talgar inscription speaks of yarn and the spinning profession. In one of the aulieatinsky inscriptions, on the seal is written the phrase «my word», and on a large stone about the immensity of the country of the Karakhanids. And the Syrdarya inscription mentions the greatness of the Syrdarya river.

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9

Bekjan, O. "Runic Written Monuments in Kazakhstan." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (2020): 229–45. http://dx.doi.org/10.47526/2020/2664-0686.050.

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Abstract:

Since the middle of the XIX century, ancient inscriptions written on silver bowls, bracelets, and bronze mirrors have been found in large numbers on the territory of Kazakhstan from the surface of the earth and archaeological excavations. Currently, the number of such Turkic runic inscriptions is increasing every year. The first Kazakh scientist who found and tried to reveal their meanings was A. Amanzholov. He named such inscriptions found from Kazakhstan, summarizing them by local values as Irtysh, ili, Syrdarya and Ural. The most valuable was the inscription on the silver bowl, found as a result of archaeological excavations from the Issyk mound. Linguists who came from the Academy of Sciences of the former Soviet Union made a categorical conclusion, without presenting any arguments, that the Issyk inscription is in the Iranian language, and cannot be read in the Turkic languages. But Kazakh researchers, not agreeing with this conclusion, began to read this inscription in the ancient Turkic language. Comparing and analyzing these studies, we published our reading in 1993. After that, until 2009, we updated and supplemented our readings three times. One of the Irtysh inscriptions tells about the danger of vodka and wine for human life. And the second tells about the coolness inside the mountain gorge. In the inscriptions found in the Zhetysu area, special attention was paid to hunting. They describe the sensitivity and extreme caution of the mountain goat. The Talgar inscription speaks of yarn and the spinning profession. In one of the aulieatinsky inscriptions, on the seal is written the phrase «my word», and on a large stone about the immensity of the country of the Karakhanids. And the Syrdarya inscription mentions the greatness of the Syrdarya river.

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10

Seraly, N. O., B. S. Sizdikov, and A. A. Seraliyev. "Political centers of the Oguz state in the Farab oasis." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 132, no. 3 (2020): 55–67. http://dx.doi.org/10.32523/2616-7255-2020-132-3-55-67.

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In the early Middle Ages, urban culture flourished in the southern regions of Kazakhstan. The middle flow of the Syr Darya River, where settlement and nomadic culture were found, had become a homeland for many tribes. Many states founded in the Middle Ages planned to annex the lands of the Syrdaria, where agriculture and trade flourished. The states of Samanits, Karluks, Karakhanids asserted their dominance in these areas and focused on the development of urban culture. When the Oghuz tribes conquered the lands in the middle flows of the Syr Darya and founded a great power, they perceived the culture of the city as a great driving force behind the growth and prosperity of the state. In the X century, the Oghuz state, which subjugated the lands in the middle flows of the Syr Darya, in order to strengthen its power and improve the management of the conquered lands turned several cities of the Farab oasis into their political centers. Oghuz rulers did not begin to destroy cities with developed urban culture; on the contrary, they contributed to their development. It is necessary to note that in medieval Arab and Persian written sources there is information about the state of Oghuz. The political centers of state of Oghuz state were the cities in the lower flows of Syr Darya. There is information about the city of Zhankent (Dikh-i-nau, Shahrken), the political center of the Oguz state in the X-XI centuries. However, the lack of information in medieval written sources about the Oghuz cities located in the middle flow of the Syr Darya encouraged the authors to write this article in order to determine the political centers of the Oghuz state. The article analyzes the results of archaeological research and written sources related to the political centers of the Oghuz state. Structural analysis of the urban culture of the Oghuz state, allowed to determine their role and place in the geographical space of Farab.

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Dissertations / Theses on the topic "Karakhanids"

1

Valy, Süleymanoǧlu Mohammad H. "Les concepts fondamentaux de Qutadğu Bilig de Yusuf de Balasagun : l'oeuvre charnière." Paris, INALCO, 2013. http://www.theses.fr/2013INAL0006.

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Reconnu comme la première oeuvre turco-musulmane, Qutadğu Bilig (1069-1070) est une source encyclopédique du savoir politique et de la réflexion écrite à l'époque de la dynastie qarakhanide (840-1212) par le penseur et homme d'État Yusuf de Balasagun, une oeuvre charnière qui a joué un rôle capital dans le développement de la langue turque et dans l'évolution de tous les pans de la société turque ancienne. Son contenu majeur s'articule autour de la description de la mission du souverain et de son chancelier, discutant de l'administration de l'État, de la société, de la justice sociale, la morale et la 'vertu politique', du rôle du savoir et de la raison. Les protagonistes de l'oeuvre sont mis en scène de façon théâtrale, exposant la civilisation des Turcs anciens sous tous ses aspects en dialoguant. Nous avons étudié cet ouvrage sous deux aspects principaux : tout d'abord la fondation de la dynastie qarakhanide comme époque de transition entre la culture des Turcs anciens et la civilisation musulmane : pourquoi, dans quelles circonstances cet État est devenu musulman, sa situation géographique, économique et culturelle, afin de comprendre dans quelle conjoncture QB a été écrit. Nous révélons ensuite la biographie de l'auteur, à ce jour demeurée énigmatique, la signification du titre du livre, la découverte des trois manuscrits qui nous sont parvenus (deux en graphie arabe, une en graphie ouïghour). Puis nous exposons la structure littéraire de l'oeuvre, sa métrique, son souffle poétique, la forme dramatique unique dans son genre. En outre, Qutadğu Bilig nous informe sur la situation de la langue turque depuis l'époque des Turcs célestes (Köktürk) jusqu'à celle des Qarakhanides, analysant le champ lexical de trois dialectes du turc ancien et leur grammaire : leur comparaison prouve qu'ils sont des variations d'un seul et même idiome. Le second aspect fondamental de notre étude consiste en un travail lexical et étymologique, une analyse du contenu sémantique et philosophique des concepts principaux de Qutadğu Bilig : le törü, (l'institution juridique et la constitution des Turcs anciens), le qut (l'imperium et la 'fortune'), leur relation, celle entre le törü et le könilik (la Justice), le törü, et le bilgelik / bügülük (la sagesse), et le bilig (le savoir), enfin celle entre l'uquş (la raison) et le köngül (l'esprit, la conscience), et enfin entre la religion et l'uquş (la raison), ce qui ouvre la porte à une interrogation : en nous livrant une vision traitant des affaires de l'État séparée des préceptes religieux (la charia), Qutadğu Bilig pose-t-il une morale pragmatique et utilitariste? Serait-il un messager -pour son époque-, de la laïcité et du sécularisme ? Nous traitons également des influences des autres cultures sur Qutadğu Bilig, religieuses : manichéisme, bouddhisme, Islam, et surtout des influences philosophiques : celle du confucianisme, de Platon, de Fârâbî et d'Aristote. Enfin nous offrons un florilège de quelques-uns des plus beaux poèmes contenus dans QB révélant un aspect supplémentaire du talent de Yusuf de Balasagun<br>Recognized as the first Turkish Muslim work, Qutadğu Bilig (1069-1070) is an encyclopedic source of political knowledge and reflection written at the time of the Qarakhanide dynasty, (840-1212) by the thinker and statesman Yusuf of Balasagun. The work has played a pivotal role in the development of the Turkish language and the development of ail sectors of old Turkish society. The content of Qutadğu Bilig focuses on a major description of the mission of the sovereign and his chancellor, discussing the administration of the State, society, social justice, morality, the role of 'political virtue' as well as knowledge and reason. The protagonists of the work are staged in a theatrical way, exposing the civilization of the ancient Turks in all its aspects through dialogue. This thesis reveals Yusuf of Balasagun'biography, author of Qutadğu Bilig, which to this day has remained enigmatic, the meaning of the title of the book, and the discovery of three manuscripts that have survived (two in Arabic script, one in Uighur script) as well as an analysis of the structure of the literary work, its metric breadth poetic and its dramatic form, which is unique in its kind. Qutadğu Bilig also informs us about the situation of the Turkish language, from the time of the Divine Turks (Köktürk) to that of Qarakhanid, analyzing the lexical field of three dialects of ancient Turkish and grammar: their comparison shows that they are variations of a single language. The second fundamental aspect of our study consists of a lexical and etymological undertaking, an analysis of the semantic content of the principal concepts of Qutadgu Bilig : The törü (the legal institution and constitution of the ancient Turks) the qüt (the imperium and the 'fortune'), their relationship between the törü and the köni/lik (Justice), the törü, wisdom (bilgelik / bügülük), and knowledge (bilig), and finally between uquş (reason) and köngül (mind, consciousness), and between religion and the uquş̦, which opens the door to a question : by giving us a vision dealing with affairs of state separate from religious teachings (Shariah) does Qutadğu Bilig pose a pragmatic and utilitarian morale ? Is he a messenger of secularity and secularism for his time ? The thesis discusses also the influences of other cultures on Qutadǧu Bilig : Religious : Manichaeism, Buddhism, Islam, and philosophical influences : Confucianism, as well as Plato, Farabi, and Aristotle. Finally the thesis offers a selection of some of the most beautiful poems contained in Qutadğu Bilig, revealing another aspect of Yusuf Balasagun's talent

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Books on the topic "Karakhanids"

1

Dilâçar, A. 900. yıldönümü dolayısıyle Kutadgu bilig incelemesi. 3rd ed. Türk Dil Kurumu, 1995.

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2

Ăzizi, Săypidin. Sutuq Bughrakhan: Tarikhiy roman. Millătlar Năshriyati, 1987.

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Anat, Haci Yakup. Karahanlılar tarihi. Oku Yayınları, 2003.

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4

universiteti, Kyrgyz-Tu̇rk "Manas", ed. Karakhandar mamleketinin biĭlik tu̇zu̇lu̇shu̇. Kyrgyz-Tu̇rk "Manas" universiteti, 2004.

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author, Konkobaev K. (Kadyrali), Türk Dünyası Mühendisler ve Mimarlar Birliği, and Türk Dünyası Mühendislik, Mimarlık ve Șehircilik Kurultayı (6th : 2014 : Bishkek, Kyrgyzstan), eds. Arkhitektura Turkestana Ėpokhi Karakhanidov: Istoriko-teoreticheskoe issledovanie. Soi︠u︡z inzhenerov i arkhitektorov ti︠u︡rskogo mira, 2014.

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International Congress on Central Asian Archaeology (1st : 2016 : Bern, Switzerland), ed. Urban cultures of Central Asia from the Bronze Age to the Karakhanids: Learnings and conclusions from new archaeological investigations and discoveries : proceedings of the First International Congress on Central Asian Archaeology held at the University of Bern, 4-6 February 2016. Harrassowitz Verlag, 2019.

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Sodiqov, Q. Ėski uĭghur ëzuvi. Ghafur Ghulom nomidagi Adabiët va sanʹat nashriëti, 1989.

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Ėrte orto kylymdardagy kyrgyz tili: B. z. XI-XIII kylymdary. [publisher not identified], 2017.

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Baumer, Christoph, and Mirko Novák, eds. Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz Verlag, 2019. http://dx.doi.org/10.13173/9783447111690.

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Kutadgu Bilig'de Söz Yapimi. Türk Dil Kurumu Yayinlari, 2018.

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Book chapters on the topic "Karakhanids"

1

Abazov, Rafis. "The Karakhanid State (999–1140)." In The Palgrave Concise Historical Atlas of Central Asia. Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610903_18.

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Golden, Peter B. "The Karakhanids and early Islam." In The Cambridge History of Early Inner Asia. Cambridge University Press, 1990. http://dx.doi.org/10.1017/chol9780521243049.014.

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Maksudov, Farhad, Elissa Bullion, Edward R. Henry, Taylor Hermes, Ann Merkle, and Michael D. Frachetti. "Nomadic Urbanism at Tashbulak. A new highland town of the Karakhanids." In Schriften zur Vorderasiatischen Archäologie. Harrassowitz Verlag, 2019. http://dx.doi.org/10.13173/9783447111690.283.

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"Front Matter." In Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfq57.1.

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Kurbanov, Aydogdy. "Settlement Patterns during the Sasanian Era in Southern Turkmenistan." In Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfq57.10.

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Bendezu–Sarmiento, Julio, and Johanna Lhuillier. "Habitat and Occupancy during the Bronze Age in Central Asia." In Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfq57.11.

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Lhuillier, Johanna. "The Settlement Pattern in Central Asia during the Early Iron Age." In Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfq57.12.

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Genito, Bruno. "The Uzbek–Italian Excavations at Kojtepa (Samarkand Area) Uzbekistan." In Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfq57.13.

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Dvurechenskaya, Nigora D. "The Hellenistic Fortress of Uzundara." In Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfq57.14.

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Kidd, Fiona, and Sören Stark. "Urbanism in Antique Sogdiana?" In Urban Cultures of Central Asia from the Bronze Age to the Karakhanids. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfq57.15.

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Conference papers on the topic "Karakhanids"

1

Кулиш, А. В., А. И. Торгоев, and Ю. М. Свойский. "Uzgen Minaret of the Karakhanid era, 12th century. Possibilities of studying the architecture of Central Asia by non-contact methods." In Археология и геоинформатика. Crossref, 2019. http://dx.doi.org/10.25681/iaras.2019.978-5-94375-289-6.54-56.

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