O Grande Imperio SelxúcidaEntrada selxúcida en Digalego. (en turco Selçuklular ou Büyük Selçuklu İmparatorluğu; en árabe حکومت سلجوقیان) foi un reino medieval musulmán sunnita, rexido por xentes de orixe turca con bastante influencia persa.M.A. Amir-Moezzi, "Shahrbanu", Encyclopaedia Iranica, Edición na rede, (LINK ): "... here one might bear in mind that non-Persian dynasties such as the Ghaznavids, Saljuqs 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 ..."Josef W. Meri, "Medieval Islamic Civilization: An Encyclopedia", Routledge, 2005, p. 399Michael Mandelbaum, "Central Asia and the World", Council on Foreign Relations (May 1994), páx. 79Jonathan Dewald, "Europe 1450 to 1789: Encyclopedia of the Early Modern World", Charles Scribner's Sons, 2004, páx. 24: "Turcoman armies coming from the East had driven the Byzantines out of much of Asia Minor and established the Persianized sultanate of the Seljuks."Possessors and possessed: museums, archaeology, and the visualization of history in the late Ottoman Empire; By Wendy M. K. Shaw; Published by University of California Press, 2003, ISBN 0-520-23335-2, 9780520233355; páx. 5. Foi establecido polos Qynyq, unha facción dos turcos Oghuz Jackson, P. (2002). Artigo: The History of the Seljuq Turks: The History of the Seljuq Turks.Journal of Islamic Studies 2002 13(1):75-76; doi:10.1093/jis/13.1.75.Oxford Centre for Islamic Studies. Bosworth, C. E. (2001). Notes on Some Turkish Names in Abu 'l-Fadl Bayhaqi's Tarikh-i Mas'udi. Oriens, Vol. 36, 2001 (2001), páx. 299-313. Dani, A. H., Masson, V. M. (Eds), Asimova, M. S. (Eds), Litvinsky, B. A. (Eds), Boaworth, C. E. (Eds). (1999). History of Civilizations of Central Asia. Motilal Banarsidass Publishers (Pvt. Ltd). Hancock, I. (2006). ON ROMANI ORIGINS AND IDENTITY. Centro de Documentación de Arquivos Romanos. Universidade de Austin, Texas. Asimov, M. S., Bosworth, C. E. (eds.). (1998). History of Civilizations of Central Asia, Vol. IV: The Age of Achievement: AD 750 to the End of the Fifteenth Century, Part One: The Historical, Social and Economic Setting. Multiple History Series. Paris: UNESCO Publishing. Dani, A. H., Masson, V. M. (Eds), Asimova, M. S. (Eds), Litvinsky, B. A. (Eds), Boaworth, C. E. (Eds). (1999). History of Civilizations of Central Asia. Motilal Banarsidass Publishers (Pvt. Ltd)., que chegou a controlar un vasto territorio delimitado polas montañas do Hindu Kush, Anatolia, Asia Central e o Golfo Pérsico. Orixinarios das terras do mar de Aral, os selxúcidas avanzaron primeiro sobre o Gran Khorasan e deseguido sobre Persia e Iraq, chegando a Asia Menor no século IX. Causaron estragos nas provincias bizantinas e árabes en Oriente Medio, acabando co califato abbásida e debilitando considerablemente o Imperio Bizantino.
Os turcos selxúcidas son considerados coma antepasados directos dos turcos suroccidentais, que actualmente ocupan Turquía, Azerbaidján e Turkmenistán. Desempeñaron un papel principal na historia medieval ao crear unha barreira fronte aos invasores mongois e ao defender o mundo musulmán fronte aos cruzados. Ademais a súa entrada en Anatolia despois de Manzikert supuxo un duro golpe para o Imperio Bizantino, marcando o seu destino.
O Imperio Selxúcida foi fundado polo bey Toğrül (ou Tugrul) no 1037 seguindo os pasos do fundador da dinastía selxúcida: Seljuk (Seljuque ou Seljuq), de quen toman o nome o reino e a dinastía.
Estado selxúcida A administración selxúcida baseábase na organización tribal propia duns conquistadores nómades, e asemellábase a unha "confederación de clans"Wink, Andre, Al Hind the Making of the Indo Islamic World, Brill Academic Publishers, Jan 1, 1996, ISBN 90-04-09249-8 páx: 9-10 Nesta organización o líder da principal familia asignaba aos seus achegados porcións dos seus dominios, para que estes os administrasen autonomamente, aínda que mantendo unha vasalaxe nun réxime similar ao de infantado..
Sendo un “estado” cunha grande influencia persaMichael Mandelbaum, "Central Asia and the World", Council on Foreign Relations (May 1994), p. 79 no cultural C.E. Bosworth, "Turkish Expansion towards the west" no Volume IV: "From the Seventh to the Sixteenth Century" da UNESCO HISTORY OF HUMANITY,, UNESCO Publishing / Routledge, páx. 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>Mehmed Fuad Koprulu's, "Early Mystics in Turkish Literature", Traducido ao inglés por by Gary Leiser e Robert Dankoff , Routledge, 2006, páx. 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-jazlra 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-Dln Kai-Qubad 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 thev 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-Din Kai-Qubad 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 Khwarazm 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 Ghiyath al-Din Kai-Khusraw I assumed titles taken from ancient Persian mythology, like Kai-Khusraw, Kai-Ka us, and Kai-Qubad; and that. Ala' al-Din Kai-Qubad I had some passages from the Shahname 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>Stephen P. Blake, "Shahjahanabad: The Sovereign City in Mughal India, 1639-1739". Cambridge University Press, 1991. páx. 123: "For the Seljuks and Il-Khanids in Iran it was the rulers rather than the conquered who were "Pesianized and Islamicized" e no idiomaO.Özgündenli, "Persian Manuscripts in Ottoman and Modern Turkish Libraries", Encyclopaedia Iranica, Edición na rede, (LINK )Encyclopaedia Britannica, "Seljuq", Edición na rede, (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 ..."M. Ravandi, "The Seljuq court at Konya and the Persianisation of Anatolian Cities", in Mesogeios (Mediterranean Studies), vol. 25-6 (2005), pp. 157-69F. Daftary, Sectarian and National Movements in Iran, Khorasan, and Trasoxania during Umayyad and Early Abbasid Times, na History of Civilizations of Central Asia, Vol 4, pt. 1; editado por M.S. Asimov e 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) ...", os selxúcidas xogaron un importante papel no desenvolvemento do que se chamaría tradición turco-persaA tradición “Turco-Persa” "feitos culturais persas promovidos polos soberanos turcos". Ver Daniel Pipes: "The Event of Our Era: Former Soviet Muslim Republics Change the Middle East" no libro de Michael Mandelbaum,"Central Asia and the World: Kazakhstan, Uzbekistan, Tajikistan, Kyrgyzstan, Turkemenistan and the World", Consello de Relacións Exteriores, páx. 79. Cita exacta: "In Short, the Turko-Persian tradition featured Persian culture patronized by Turcophone rulers.".
Historia Fundador da dinastía O bey Seljuk, foi o fundador da dinastía. Seljuk serviu no exército dos khazar, mais en torno ao ano 950 mudouse coa súa xente á Corasmia (Khwarezmia ou Khwarezm), preto da cidade de Jend (tamén chamada Khujand e Khodjent), onde se converte ao islamWink, Andre, Al Hind the Making of the Indo Islamic World, Brill Academic Publishers, Jan 1, 1996, ISBN 90-04-09249-8 pg.9.
Os beys Tugrul e Chagri O bey Togrul era neto de Seljuk. Xunto co seu irmán Çagrı (Chagri) combateu ao Imperio Gaznavida, e así, tras duns reveses iniciais, conquistou Merv e Nishapur (1028-1029). Tanto Togrul coma os seus sucesores continuarían os seus ataques por todo Khorasan e Balkh chegando a saquear Ghazni no 1037. En 1039 na Batalla de Dandanaqan derrotaron definitivamente aos gaznavidas que deberon abandonar os seus dominios occidentais a favor dos selxúcidas. En 1055, Togrul tomou Bagdad, controlado até entón polos Abbásidas.
Alp Arslan