ترک‌های اوغوز ساکن ینگی‌کند از سایر مردمان ، چشم‌های تنگ و کوچکی قامتشان متمایز می‌شوند.[۵۸] سردیس‌های نخبگان سلجوقی که در موزه متروپولیتن نیویورک نگهداری می‌شوند، ویژگی‌های مردم شرق آسیایی را نشان می‌دهند.[۵۹] با گذشت زمان و مهاجرت اغوزها به سمت منطقه غرب آسیا، ظاهر فیزیکی اُغوزها تغییر کرد. رشیدالدین فضل‌الله همدانی می‌گوید: «ترکان اغوز که در ابتدا به سان ترکان ماوراءالنهر بودند، به دلیل مهاجرت به ایران و آناتولی و اختلاط با اقوام بومی این مناطق، ویژگی‌های ظاهری آن‌ها به تدریج به تاجیک‌ها شبیه شد. از آنجایی که آن‌ها تاجیک نبودند، مردم تاجیک آن‌ها را ترکمان، (ترک‌مانند) می‌نامیدند».[۶۰] ابوالغازی بهادرخان، حکمران خیوه و تاریخدان جغتایی در کتاب شجره تراکمه (تألیف ۱۰۷۰ ق. / ۱۶۵۹–۱۶۶۰ م) می‌نویسد: اغوز‌های ساکن ینگی‌کند و پادشاهان سلجوقی شمایلی مانند ازبک‌ها و قرقیزها داشتند؛[۶۱] اما پس از مهاجرت به سمت غرب و امتزاج و اختلاط با غیر ترکان، اغوزها پس از پنج یا شش نسل چهره‌شان دچار دگرگونی گشت. «چانه‌شان باریک، چشمانشان بزرگ، صورتشان کوچک و بینی‌شان بزرگ شد
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منشأ واژه اوغوز مبهم است. در سنگ‌نبشتهٔ اورخون (سدهٔ هشتم میلادی) در مغولستان در نزدیکی رودهای کرلن و سلنگا می‌توان قومی با این نام را یافت. در این سنگ‌نبشته ترکان با نام تغز اوغوز (نُه غز) یاد شده است و به نُه قبیله، اغوز، اویرات، آلات، جلایر، تاتار، قنقرات، قیات، کرائیت و مغول تقسیم شده‌اند.[۱۶] نخست این قبایل باج‌گزار و فرمانبردار پادشاهان چین شمالی بودند
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نام ترکمنی (اُغوز) قبایل، در تاریخ سده‌های میانی (قرون وسطی) ایران، پدیدار گشت.
اغوز در تاریخ .در اواخر سدهٔ هشتم میلادی از سمت میان دریاچهٔ آرال (دریاچهٔ خوارزم) و دریای خزر به سوی غرب به سمت ناحیه‌های فرای رودخانهٔ ارتیش (Erteš)، و حاشیه‌های درهٔ سیردریا (اکنون در بخش جنوبی جمهوری قزاقستان است)، حرکت کردند تا وارد تاریخ دنیای اسلامی شوند. در ۲۰۵ هجری/۸۲۰–۸۲۱ میلادی، توغوز اغوزها، میانهٔ استان سیردریا در اشروسنه را غارت کردند. در پاسخ عبدالله بن طاهر (۲۱۳–۲۳۰ هجری/ ۸۲۸–۸۴۵ میلادی) حکمران خراسان و سومین امیر طاهریان به سرزمین‌های غز یورش برد.[۴۳]
ابن اثیر، به استناد مورخان خراسانی، اظهار می‌کند که اغوزها در دوران خلیفه المهدی (حکومت ۷۷۵–۷۸۵ میلادی) از سرزمین‌های خیلی دور ترکان (سرزمین آلتای) به فرارود آمدند. در ابتدای سدهٔ نهم میلادی، اغوزها حضور محسوسی در آن ناحیه داشتند.
اغوز در تاریخ .در اواخر سدهٔ هشتم میلادی از سمت میان دریاچهٔ آرال (دریاچهٔ خوارزم) و دریای خزر به سوی غرب به سمت ناحیه‌های فرای رودخانهٔ ارتیش (Erteš)، و حاشیه‌های درهٔ سیردریا (اکنون در بخش جنوبی جمهوری قزاقستان است)، حرکت کردند تا وارد تاریخ دنیای اسلامی شوند. در ۲۰۵ هجری/۸۲۰–۸۲۱ میلادی، توغوز اغوزها، میانهٔ استان سیردریا در اشروسنه را غارت کردند. در پاسخ عبدالله بن طاهر (۲۱۳–۲۳۰ هجری/ ۸۲۸–۸۴۵ میلادی) حکمران خراسان و سومین امیر طاهریان به سرزمین‌های غز یورش برد.[۴۳]
ابن اثیر، به استناد مورخان خراسانی، اظهار می‌کند که اغوزها در دوران خلیفه المهدی (حکومت ۷۷۵–۷۸۵ میلادی) از سرزمین‌های خیلی دور ترکان (سرزمین آلتای) به فرارود آمدند. در ابتدای سدهٔ نهم میلادی، اغوزها حضور محسوسی در آن ناحیه داشتند.
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Sahih al-Bukhari describes the Turkish people as having distinct physical characteristics. According to the hadith, they have *small eyes*, *red faces*, and *flat noses*. Their faces are said to resemble *hammered shields*, implying a broad and round shape. Additionally, it's mentioned that they wear *shoes made of hair* ¹ ² ³.
These descriptions are found in several hadiths within Sahih al-Bukhari, including hadith 2928, which states: "The Hour will not be established until you fight with the Turks; people with small eyes, red faces, and flat noses. Their faces will look like shields coated with leather. The Hour will not be established till you fight with people whose shoes are made of hair" ³.
These descriptions are found in several hadiths within Sahih al-Bukhari, including hadith 2928, which states: "The Hour will not be established until you fight with the Turks; people with small eyes, red faces, and flat noses. Their faces will look like shields coated with leather. The Hour will not be established till you fight with people whose shoes are made of hair" ³.
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The Qabus-nama, a 11th-century Persian book of advice, describes Turks as having distinct physical characteristics. According to the text, Turks have *small eyes*, *red faces*, and *flat noses*. Their faces are said to resemble *hammered shields*, implying a broad and round shape. Additionally, it's mentioned that they wear *shoes made of hair* ¹ ² ³.
These descriptions are found in several hadiths within Sahih al-Bukhari, including hadith 2928, which states: "The Hour will not be established until you fight with the Turks; people with small eyes, red faces, and flat noses. Their faces will look like shields coated with leather. The Hour will not be established till you fight with people whose shoes are made of hair" ³.
These descriptions are found in several hadiths within Sahih al-Bukhari, including hadith 2928, which states: "The Hour will not be established until you fight with the Turks; people with small eyes, red faces, and flat noses. Their faces will look like shields coated with leather. The Hour will not be established till you fight with people whose shoes are made of hair" ³.
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سرگرد خلبانِ اسیر ایرانی و از خلبانان عملیات درخشان H3, منوچهر روادگر در تلویزیون عراق
https://youtu.be/KKOetSItfwA?si=UEeYp1Q-w0qytt4h
https://youtu.be/KKOetSItfwA?si=UEeYp1Q-w0qytt4h
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what Ibnifazlan says about Turks
ChatGPT said:
Here are several notable things that the 10th-century Arab traveller and envoy Ahmad ibn Fadlan says about Turkic peoples (especially the Oghuz Turks/Ghuzz) during his journey. I’ll provide direct quotations (as best as the translations allow) and then a discussion of what those remarks suggest, along with caveats.
📜 Selected Quotations
Here are some direct or near-direct quotations (in translation) attributed to Ibn Fadlan regarding the Turks:
“They live in poverty, like wandering asses. They do not worship God, nor do they have recourse to reason.”
blogs.dickinson.edu
+2
blogs.dickinson.edu
+2
Thus he describes the Ghuzz Turks as nomadic, poor, lacking religion (from his viewpoint) and “like donkeys.”
“No Muslim can cross their country without having made friends with one of them … to whom he brings gifts from Islam.”
blogs.dickinson.edu
+1
Here he praises a particular custom of hospitality among them: if a Muslim comes through their land and befriends one of them, that Turk will host him and accept the gifts of Islam.
“All of the Turks pluck out their beards except for the moustache… a man to see him from a distance, he would have no doubt that he was a billy-goat.”
Vilnius University Press
+1
Ibn Fadlan remarks on a grooming custom he found bizarre: that the Turkic men remove their beards (except moustache), so that they looked goat-like in his eyes.
Regarding women: “A woman who bared her private parts … husband … said ‘he protects them and allows no one near’.”
blogs.dickinson.edu
+1
In his account of the Ghuzz Turks he describes a scene which to him was shocking: a woman exposing herself and scratching, and the husband’s proud comment that “I protect them” (i.e., their brash behaviour).
On governance: “They have lords and a king, but their strategy is based on consultation among themselves … the most wretched of them can go back and break the agreement.”
blogs.dickinson.edu
He describes their political system: a king or leader plus subordinate chieftains, and some form of collective consultation, but with weak enforcement.
On cleanliness/hygiene: He repeatedly remarks on their “filth and immodesty” — e.g., they do not ritually wash, women don’t fully cover, bathing customs different.
blogs.dickinson.edu
+1
ChatGPT said:
Here are several notable things that the 10th-century Arab traveller and envoy Ahmad ibn Fadlan says about Turkic peoples (especially the Oghuz Turks/Ghuzz) during his journey. I’ll provide direct quotations (as best as the translations allow) and then a discussion of what those remarks suggest, along with caveats.
📜 Selected Quotations
Here are some direct or near-direct quotations (in translation) attributed to Ibn Fadlan regarding the Turks:
“They live in poverty, like wandering asses. They do not worship God, nor do they have recourse to reason.”
blogs.dickinson.edu
+2
blogs.dickinson.edu
+2
Thus he describes the Ghuzz Turks as nomadic, poor, lacking religion (from his viewpoint) and “like donkeys.”
“No Muslim can cross their country without having made friends with one of them … to whom he brings gifts from Islam.”
blogs.dickinson.edu
+1
Here he praises a particular custom of hospitality among them: if a Muslim comes through their land and befriends one of them, that Turk will host him and accept the gifts of Islam.
“All of the Turks pluck out their beards except for the moustache… a man to see him from a distance, he would have no doubt that he was a billy-goat.”
Vilnius University Press
+1
Ibn Fadlan remarks on a grooming custom he found bizarre: that the Turkic men remove their beards (except moustache), so that they looked goat-like in his eyes.
Regarding women: “A woman who bared her private parts … husband … said ‘he protects them and allows no one near’.”
blogs.dickinson.edu
+1
In his account of the Ghuzz Turks he describes a scene which to him was shocking: a woman exposing herself and scratching, and the husband’s proud comment that “I protect them” (i.e., their brash behaviour).
On governance: “They have lords and a king, but their strategy is based on consultation among themselves … the most wretched of them can go back and break the agreement.”
blogs.dickinson.edu
He describes their political system: a king or leader plus subordinate chieftains, and some form of collective consultation, but with weak enforcement.
On cleanliness/hygiene: He repeatedly remarks on their “filth and immodesty” — e.g., they do not ritually wash, women don’t fully cover, bathing customs different.
blogs.dickinson.edu
+1
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wehre Ibnifazlan meet the Turks
ChatGPT said:
Ahmad ibn Fadlān met Turkic peoples (notably the Oghuz Turks, or “Ghuzz” as he calls them) during his journey in 922 CE as part of an embassy from the Abbasid Caliphate.
Library of Arabic Literature
+2
Encyclopedia.com
+2
📍 Where & how he met them
After leaving the region of Khwarazm and crossing northward toward the Caspian-Volga region, Ibn Fadlān writes that he entered the lands of the Turks:
“We left al-Jurjāniyah … and stopped at an outpost called Zamjān, the Gate of the Turks. The following morning … we plunged deep into the realm of the Turks through a barren, mountainless desert … After fifteen nights … we came to … a tribe of the Turks known as the Ghuzziyyah.”
Library of Arabic Literature
+1
So, the meeting occurred in the steppe region north of the Caspian/Aral Sea area, in the land of the Ghuzz (Oghuz Turks).
blogs.dickinson.edu
+1
His account places the encounter before he reached the court of the Volga Bulgars (his primary diplomatic destination).
Encyclopedia.com
+1
📝 Significance
Ibn Fadlān’s description is among the earlier Arab-written first-hand accounts of Turkic nomadic peoples.
The encounter happens in the context of a long caravan route: from Baghdad northwards through Persia/Khwarazm then into the Turkic steppe.
The wording “realm of the Turks” and the stop at “Gate of the Turks” suggest the region was recognized as a Turkic domain at that time.
If you like, I can pull up exact Arabic-language passages from his manuscript where he describes meeting the Turks (with chapter/folio references). Would that be helpful?
You said:
yes
ChatGPT said:
Here are exact passages (in English translation) from Ahmad ibn Fadlan’s Risāla / Mission to the Volga showing where he meets Turkic groups (specifically the Ghuzz (Oghuz) Turks) — along with the corresponding Arabic-reference (if known) and context.
📍 Passage #1
“We left al-Jurjāniyah on Monday, the second of Dhu l-Qa‘dah, 309 [Monday, 4 March, 922], and stopped at an outpost called Zamjān, the Gate of the Turks. The following morning … we plunged deep into the realm of the Turks through a barren, mountain-less desert. … After fifteen nights of this, we came to a huge rocky mountain … We crossed the mountain and reached a tribe of the Turks known as the Ghuzziyyah. … The first king and chief we met was the Lesser Yinal. … We gave him some gifts.”
Library of Arabic Literature
+2
jerichobookgroup.org.uk
+2
Context & details: This gives a specific description of the caravan’s journey into Turkic territory: from the “Gate of the Turks” (Zamjān) into the deeper “realm of the Turks”, then meeting the tribe of the “Ghuzziyyah”. The “Lesser Yinal” is described as their chief. The date (second of Dhu l-Qa‘dah, 309 AH / March 922) is also specified.
Library of Arabic Literature
+1
📍 Passage #2
“… the jurist, the instructor, and the retainers who had left the City of Peace with us stayed behind, too scared to enter the realm of the Turks.”
Library of Arabic Literature
Context: This indicates that some of the mission party refused to continue into the “realm of the Turks” because it was perceived as dangerous or remote. The term “realm of the Turks” (in English translation) is used here. This helps locate where the encounter begins.
📝 Arabic reference & Manuscript note
The Arabic title of the text is something like رِسالة ابن فضلان: ما شاهده في بلاد التُّرْكِ والخَزَارِ والرّوس وغيرها (“The letter/report of Ibn Fadlān on what he witnessed in the lands of the Turks, the Khazars, the Rus, etc.”).
CORE
+1
One key manuscript is MS 5229 from the Riḍawīya (Astane Quds) collection, which includes the segment “ma shāhadahu fī bilād al-Turk wa al-Khazar wa al-Rus …” (“what he witnessed in the lands of the Turks and the Khazars and the Rus …”).
Wikipedia
✅ Summary
In short:
Ibn Fadlān meets a Turkic tribe (the Ghuzz / Oghuz Turks) after passing the “Gate of the Turks” (Zamjān) and entering the desert steppe “realm of the Turks”.
ChatGPT said:
Ahmad ibn Fadlān met Turkic peoples (notably the Oghuz Turks, or “Ghuzz” as he calls them) during his journey in 922 CE as part of an embassy from the Abbasid Caliphate.
Library of Arabic Literature
+2
Encyclopedia.com
+2
📍 Where & how he met them
After leaving the region of Khwarazm and crossing northward toward the Caspian-Volga region, Ibn Fadlān writes that he entered the lands of the Turks:
“We left al-Jurjāniyah … and stopped at an outpost called Zamjān, the Gate of the Turks. The following morning … we plunged deep into the realm of the Turks through a barren, mountainless desert … After fifteen nights … we came to … a tribe of the Turks known as the Ghuzziyyah.”
Library of Arabic Literature
+1
So, the meeting occurred in the steppe region north of the Caspian/Aral Sea area, in the land of the Ghuzz (Oghuz Turks).
blogs.dickinson.edu
+1
His account places the encounter before he reached the court of the Volga Bulgars (his primary diplomatic destination).
Encyclopedia.com
+1
📝 Significance
Ibn Fadlān’s description is among the earlier Arab-written first-hand accounts of Turkic nomadic peoples.
The encounter happens in the context of a long caravan route: from Baghdad northwards through Persia/Khwarazm then into the Turkic steppe.
The wording “realm of the Turks” and the stop at “Gate of the Turks” suggest the region was recognized as a Turkic domain at that time.
If you like, I can pull up exact Arabic-language passages from his manuscript where he describes meeting the Turks (with chapter/folio references). Would that be helpful?
You said:
yes
ChatGPT said:
Here are exact passages (in English translation) from Ahmad ibn Fadlan’s Risāla / Mission to the Volga showing where he meets Turkic groups (specifically the Ghuzz (Oghuz) Turks) — along with the corresponding Arabic-reference (if known) and context.
📍 Passage #1
“We left al-Jurjāniyah on Monday, the second of Dhu l-Qa‘dah, 309 [Monday, 4 March, 922], and stopped at an outpost called Zamjān, the Gate of the Turks. The following morning … we plunged deep into the realm of the Turks through a barren, mountain-less desert. … After fifteen nights of this, we came to a huge rocky mountain … We crossed the mountain and reached a tribe of the Turks known as the Ghuzziyyah. … The first king and chief we met was the Lesser Yinal. … We gave him some gifts.”
Library of Arabic Literature
+2
jerichobookgroup.org.uk
+2
Context & details: This gives a specific description of the caravan’s journey into Turkic territory: from the “Gate of the Turks” (Zamjān) into the deeper “realm of the Turks”, then meeting the tribe of the “Ghuzziyyah”. The “Lesser Yinal” is described as their chief. The date (second of Dhu l-Qa‘dah, 309 AH / March 922) is also specified.
Library of Arabic Literature
+1
📍 Passage #2
“… the jurist, the instructor, and the retainers who had left the City of Peace with us stayed behind, too scared to enter the realm of the Turks.”
Library of Arabic Literature
Context: This indicates that some of the mission party refused to continue into the “realm of the Turks” because it was perceived as dangerous or remote. The term “realm of the Turks” (in English translation) is used here. This helps locate where the encounter begins.
📝 Arabic reference & Manuscript note
The Arabic title of the text is something like رِسالة ابن فضلان: ما شاهده في بلاد التُّرْكِ والخَزَارِ والرّوس وغيرها (“The letter/report of Ibn Fadlān on what he witnessed in the lands of the Turks, the Khazars, the Rus, etc.”).
CORE
+1
One key manuscript is MS 5229 from the Riḍawīya (Astane Quds) collection, which includes the segment “ma shāhadahu fī bilād al-Turk wa al-Khazar wa al-Rus …” (“what he witnessed in the lands of the Turks and the Khazars and the Rus …”).
Wikipedia
✅ Summary
In short:
Ibn Fadlān meets a Turkic tribe (the Ghuzz / Oghuz Turks) after passing the “Gate of the Turks” (Zamjān) and entering the desert steppe “realm of the Turks”.
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ناگفته های تاریخ ایران | فرگرد یکم | اندرزهایی برای خردمندی، فرزانگی، بیداری و آریامنشی
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لینک یوتیوب این برنامه با کیفیت بهتر
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کانال اصلی
@Zartosht_Setodeh
کانال آرشیو
@ASPS_KFP
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لینک یوتیوب این برنامه با کیفیت بهتر
➖➖➖
کانال اصلی
@Zartosht_Setodeh
کانال آرشیو
@ASPS_KFP
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