السيد اجل شمس الدين عمر البخاري ((بالفارسية: سید اجل شمسالدین عمر البخاری) ؛ (بالصينية: 赛典赤·赡思丁) ؛ 1211-1279) كان أول حاكم إقليمي في يونان، تم تعيينه من قبل سلالة يوان التي يقودها المغول في الصين.
معلومات سريعة أجل شمس الدين عمر, حاكم يونان (Karadjang) ...
إغلاق
كان شمس الدين من أصل إيراني من آسيا الوسطى، [3] [4] كان مسلمًا من خوارزم في بخارى (في أوزبكستان الحالية). عندما هاجم جنكيز خان المدينة خلال الحرب بين خوارزم شاه والمغول، استسلمت عائلة السيد أجل شمس الدين عمر له. يُزعم أنه من نسل علي بن أبي طالب والنبي، والد السيد أجل هو كمال الدين وجده شمس الدين عمر البخاري.[5] وفقًا لمارشال برومهال، إن شمس الدين، «الذي كان من مواليد بخارى، يقال إنه كان من نسل محمد (الجيل السابع والعشرون)».[6] شارك السيد في غزو مونكو خان لسيشوان وكان مسؤولاً عن الخدمات اللوجستية. خدم بلاط أسرة يوان في يانجينغ (بكين الحديثة). [7] لاحقًا، كان مسؤولًا عن الشؤون المالية للإمبراطورية في عام 1259، [8] أرسله قوبلاي خان إلى يونان بعد احتلال مملكة دالي عام 1274. بعد وفاته، حصل سيد على اسم «تشونغ يي» (أي المخلص - 忠 懿) بعد وفاته. في وقت لاحق، منحته المحكمة الإمبراطورية لقب «أمير شيانيانغ» (咸陽 王) والاسم بعد وفاته «تشونغ خوي» (忠 惠).[9]
يقدم يوانشي (كتاب تاريخي عن إمبراطورية يوان من تأليف سونغ ليان [لغات أخرى] بتكليف من إمبراطورية مينغ) العديد من السير الذاتية للمسلمين المتميزين في خدمة المغول. شغل عدد منهم مناصب عليا. في الفصل 125، نجد سيرة 赛 典 赤 · 赡 思丁Sai-dien-ch'i sse-ding، والتي تسمى أيضًا 烏馬 兒 Wu-ma-r. أنه كان هوي-هوي ومن نسل 别 菴 伯爾Bie-an-bo-r. في بلده Sai-dien-ch'i له نفس معنى 貴族 (عائلة نبيلة) باللغة الصينية. وبه سيرة طويلة ل Sai-dien-ch'i.[10] [11]
أسس السيد أجل مدينة «على طراز صيني» حيث تكون كونمينغ الحديثة اليوم، وسميت تشونغجينغ تشنغ Zhongjing Cheng. وأمر ببناء معبد بوذي ومعبد كونفوشيوسي ومسجدين في المدينة.[12] كانت الدعوة إلى الإسلام والمسيحية والبوذية والطاوية والكونفوشيوسية جزءًا من السياسة الدينية المنغولية.[13] كان المعبد الكونفوشيوسي الذي بناه السيد أجل عام 1274، والذي تضاعف أيضًا كمدرسة، أول معبد كونفوشيوسي يتم بناؤه في يونان.[14]
تم الترويج لكل من الكونفوشيوسية والإسلام من قبل السيد أجل في «رسالته الحضارية» خلال فترة وجوده في يونان.[15] اعتبر السيد أجل أن يونان «متخلفة وبربرية» واستخدم الكونفوشيوسية والإسلام والبوذية من أجل «حضارة» المنطقة.[16]
في يونان، يعود وجود الإسلام إلى أعمال السيد أجل.[17]
كان السيد أجل أول من أدخل الإسلام في يونان. روج للكونفوشيوسية والإسلام من خلال الأمر ببناء المساجد ومعابد الكونفوشيوسية.[18] كما أدخل السيد أجال التعليم الكونفوشيوسي إلى يونان.[19] [20] وُصِف بأنه جعل «إنسان الغاب أصبح أحادي القرن وتم استبدال لبادهم وفراءهم بالعباءات والقبعات»، وأشاد به المشرف الإقليمي للدراسات الكونفوشيوسية، He Hongzuo.[21]
شيد شمس الدين العديد من المعابد الكونفوشيوسية في يونان، وعزز التعليم الكونفوشيوسي. اشتهر بين الصينيين لمساعدته على إضفاء الطابع الصيني على مقاطعة يونان.[22] كما قام ببناء العديد من المساجد في يونان أيضًا.
كان الهدف من سياسة السيد أجال في تعزيز الكونفوشيوسية والتعليم في يونان هو «حضارة» «البرابرة» الأصليين. تم تدريس الطقوس الكونفوشيوسية للطلاب في المدارس المنشأة حديثًا من قبل علماء سيشوانيين، وتم بناء المعابد الكونفوشيوسية.[23] [24] تلقى سكان يونان الأصليين تعليمات في الاحتفالات الكونفوشيوسية مثل حفلات الزفاف والتوفيق بين الجنازات وعبادة الأسلاف والخضوع من قبل سيد أجل. واستبدل قادة السكان الأصليين ملابسهم «البربرية» بملابس أعطاها لهم السيد أجل.[25]
سجل كل من ماركو بولو ورشيد الدين أن يونان كانت مأهولة بالسكان بشكل كبير من قبل المسلمين خلال عهد أسرة يوان، وذكر رشيد المدينة أن بها جميع السكان المسلمين وباسم «مدينة ياتشي العظيمة».[26] تم اقتراح أن ياتشي كانت مدينة دالي (تا لي). كان لدى دالي الكثير من شعب الهوي.[27]
أصبح ابنه ناصر الدين حاكما على يونان عام 1279 بعد وفاة السيد أجل.[28] [29]
كتبت المؤرخة جاكلين أرميجو حسين عن سياسات سيد أجال حول الكونفوشيوسية والسينية، في أطروحتها السيد أجل شمس الدين: مسلم من آسيا الوسطى، يخدم المغول في الصين، ويجلب «الحضارة» إلى يونان، [30] مقالة أصول التعليم الكونفوشيوسي والإسلامي في جنوب غرب الصين: يونان في فترة يوان، [31] والتشكيل والكونفوشيوسية في التأريخ الصيني والغربي لمسلم من بخارى يخدم تحت حكم المغول في الصين.[32] قام بإصلاح وبناء العديد من المساجد، مثل مسجد Daxuexi والمسجد الكبير في مدينة شيان.[33] يحتوي مسجد Daxuexi Alley في مدينة شيان على شاهدة نصبت عام 1523، تشير إلى الإصلاحات وبناء المسجد من قبله.[33]
السيد أجل هو سلف العديد من المسلمين في مناطق في جميع أنحاء الصين. احتوى يونان على أكبر عدد من نسله.[34]
كان أحد أبرز أحفاده هو تشنغ خه.[35] [36]
في القرن الثالث عشر، كان تأثير الأفراد المسلمين هائلاً، خاصةً تأثير السيد إجل شمس الدين عمر، الذي خدم المغول خان حتى وفاته في يونان عام 1279 م. لا تزال عائلته موجودة في يونان، وقد لعبت دورًا بارزًا في الشؤون الإسلامية في الصين.[37]
تم التعرف عليه على أنه سلف العديد من سلالات هوي الصينية في سكان بانثي هوي في يونان وكذلك في مقاطعتي نينغشيا وفوجيان.
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Lane، George (2011). "The Dali Stele". في Kilic-Schubel، Nurten؛ Binbash، Evrim (المحررون). The Horizons of the World. Festschrift for İsenbike Togan: Hududü'l-Alem. İsenbike Togan Armağanı. Istanbul: Ithaki Press. ص. 8. اطلع عليه بتاريخ 2014-04-24. Thomas Walker Arnold (1896). The preaching of Islam: a history of the propagation of the Muslim faith. WESTMINSTER: A. Constable and co. ص. 248. اطلع عليه بتاريخ 2011-05-29. several Muhammadans also occupying high posts under the Mongol Khaqaans : such were 'Abdu-r Rahman, wh9o in 1244 was appointed head of the Imperial finances and allowed to farm the taxes imposed upon China 1 ; and Sayyid Ajall, a native of Bukhara, to whom Khubilay Khan, on his accession in 1259, entrusted the management of the Imperial finances ; he died in 1270, leaving a high reputation for honesty, and was succeeded by another Muhammadan named Ahmad, who on the other hand left behind him a reputation the very reverse of that of his predecessor.
(Original from the University of California) He؛ Lu، المحررون (2013). 域外集. Beijing: Zhonghua Book Company. ص. 66, 99. ISBN:9787101095432. (Original from Harvard University)Royal Asiatic Society of Great Britain and Ireland. North-China Branch (1876). Journal of the North-China Branch of the Royal Asiatic Society, Volume 10. NEW SERIES No. X. SHANGHAI: Printed At The "CELESTIAL EMPIBE" Office 10-HANKOW BOAD—10.: The Branch. ص. 121. مؤرشف من الأصل في 2021-01-08. اطلع عليه بتاريخ 2011-12-20. The conquests of Chinghiz and his successors had opened a highway of communication between the east and the west of Asia; and western people began to frequent the far east, and even to fettle there. The Mongol emperors patronized the colonization of China by foreigners; and with respect to the Mohammedans, it seems, that since Hulagu khan the brother of Mangu khan, ruled over western Asia, emigration from Persia to China had considerably increased. I think it not unlikely, that the Mohammedans now scattered over the whole of China proper, and forming large communities especially in the provinces of Kansu, Shansi and Chili, are for the greater part descendants of those Saracens mentioned by M. Polo in the same provinces. Kashid-eddin states, in his description of China (Yule's Cathay, p. 269), that in his time all the inhabitants of Karadjang (or Yunnan) were Mohammendans; and I feel tolerably certain also, that the Mohammedan power, which suddenly rose in the Chinese province of Yunnan, about ten years ago, may be traced back to the time of the Mongol emperors. 43. The Yuan-thi gives many biographies of distinguished Mohammedans in the service of the Mongols. A number of them occupied high offices. I may quote the names of the Hui-ho met with in the history of the Mongols, and notice occasionally some particulars from their biographies. In chap, cxxv, we find the biography of £ J ^ JJJ J§L "J* Sai-dien-ch'i shansse-ding, called also ,B ^ Wu-ma-r. He was a Hui-hui and a descendant of the jjjlj ^jSf ffj jgf Bie-an-bo-r.1» In his country Sai-dien-ch'i has the same meaning as jgf J£ (noble family) in Chinese. There is a long biography of Sai-dien-ch'i, "The Mohammedan authors also mention Chinghiz' encamping there, but they speak of a river Baldjuna (D'Ohsson, torn, i, p. 72). The Baldjuna lake or river seems to have been somewhere near the Kerulun rirer. D'Ohsson locates it too far northward. T1 Alacush tikin euri of Rashid, chief of the tribe of the Onguts (D'Ohsson, torn, i, p. 84). See also above, 3. '■ The river Argun, a tributary of the Amur. It comes out from the northern corner of the lake Kulon nor, into which the Kerulun empties itself from the south. '• Pcighambcr in Tersian means "prophet."
صيانة الاستشهاد: مكان (link) Journal of the North China Branch of the Royal Asiatic Society. New Series No. X. Shanghai: Kelly & Walsh. ج. 10. 1876. ص. 121. مؤرشف من الأصل في 2022-03-26. The conquests of Chinghiz and his successors had opened a highway of communication between the east and the vest of Asia; and western people began to frequent the far east, and even to settle there. The Mongol emperors patronized the colonization of China by foreigners; and with respect to the Mohammedans, it seems, that since Hulagu khan the brother of Mangu khan, ruled over western Asia, emigration from Persia to China had considerably increased. I think it not unlikely, that the Mohammedans now scattered over the whole of China proper, and forming large communities especially in the provinces of Kansu, Shansi and Chili, are for the greater part descendants of those Saracens mentioned by M. Polo in the same provinces. Rashid-eddin 6tates, in his description of China (Yule's Cathay, p. 269), that in his time all the inhabitants of Karadjang (or Yunnan) were Mohammendans; and I feel tolerably certain also, that the Mohammedan power, which suddenly rose in the Chinese province of Yunnan, about ten years ago, may be traced back to the time of the Mongol emperors.
43. The Yiian-thi gives many biographies of distinguished Mohammedans in the service of the Mongols. A number of them occupied high offices. I may quote the names of the Hui-ho met with in the history of the Mongols, and notice occasionally some particulars from their biographies.
In chap, exxv, we find the biography of *£§ j8l jfe Jj Jg "J* Sai-dien-cKi shan-sse-ding, called also Jj ffi EJ Wu-ma-r. He was a Hui-hui and a descendant of the j}] ^ fj=j j$ Bie-an-bo-r.7 J In his country Sai-dien-ch'i has the same meaning as jlf jfe (noble family) in Chinese. There is a long biography of Sai-dien-ch'i,
»• The Mohammedan authors also mention Cliinghiz' encamping there, but they speak of a river Baldjuna (D'Ohsson, torn, i, p. 72), The Baldjuna lake or river seems to have been somewhere near the Keruluu river. D'Ohsson locates it too far northward.
»> Alacush tikin curi of Rashid, chief of the tribe of tho Onguts (D'Ohsson, torn, i, p. 84). See also above, 3.
'• The river Argun, a tributary of the Amur. It comes out from the northern corner of the lake Kulon nor, into which the Kerulun empties itself from the south.
"Peiijhaviber in Persian means "prophet."|accessdate=December 20, 2011 Peter Jackson, 2004. "Validation by Holiness or Sovereignty: Religious Toleration as Political Theology in the Mongol World Empire,". The International History Review, Vol. 26, No. 2, pp. 237-256
Lane، George (29 يونيو 2011). "SAYYED AJALL". Encyclopædia Iranica. Encyclopædia Iranica. مؤرشف من الأصل في 2020-10-22. اطلع عليه بتاريخ 2012-11-17. M. Th Houtsma (1993). First encyclopaedia of Islam: 1913–1936. BRILL. ص. 847. ISBN:978-90-04-09796-4. مؤرشف من الأصل في 2021-01-08. اطلع عليه بتاريخ 2011-12-20. Although Saiyid-i Adjall certainly did much for the propagation of Islam in Yunnan, it is his son Nasir al-Din to whom is ascribed the main credit for its dissemination. He was a minister and at first governed the province of Shansi : he later became governor of Yunnan where he died in 1292 and was succeeded by his brother Husain. It cannot be too strongly emphasised that the direction of this movement was from the interior, from the north. The Muhammadan colonies on the coast were hardly affected by it. On the other hand it may safely be assumed that the Muslims of Yunnan remained in constant communication with those of the northern provinces of Shensi and Kansu.
(Original from the University of Virginia)Institute of Muslim Minority Affairs, Jāmiʻat al-Malik ʻAbd al-ʻAzīz. Maʻhad Shuʻūn al Aqallīyat al-Muslimah (1986). Journal Institute of Muslim Minority Affairs, Volumes 7-8. The Institute. ص. 385. مؤرشف من الأصل في 2021-01-08. اطلع عليه بتاريخ 2011-12-20. certain that Muslims of Central Asian originally played a major role in the Yuan (Mongol) conquest and subsequent rule of south-west China, as a result of which a distinct Muslim community was established in Yunnan by the late 13th century AD. Foremost amongst these soldier-administrators was Sayyid al-Ajall Shams al-Din Umar al-Bukhari (Ch. Sai-tien-ch'ih shan-ssu-ting). a court official and general of Turkic origin who participated in the Mongol invasion of Szechwan ... And Yunnan in c. 1252, and who became Yuan Governor of the latter province in 1274–79. Shams al-Din - who is widely believed by the Muslims of Yunnan to have introduced Islam to the region - is represented as a wise and benevolent ruler, who successfully "pacified and comforted" the people of Yunnan, and who is credited with building Confucian temples, as well as mosques and schools
( )Thant Myint-U (2011). Where China Meets India: Burma and the New Crossroads of Asia. Macmillan. ISBN:978-1-4668-0127-1. مؤرشف من الأصل في 2021-01-08. اطلع عليه بتاريخ 2011-12-20. claimed descent from the emir of Bokhara ... and was appointed as the top administrator in Yunnan in the 1270s. Today the Muslims of Yunnan regard him as the founder of their community, a wise and benevolent ruler who 'pacified and comforted' the peoples of Yunnan. Sayyid Ajall was officially the Director of Political Affairs of the Regional Secretariat of Yunnan ... According to Chinese records, he introduced new agricultural technologies, constructed irrigation systems, and tried to raise living standards. Though a Muslim, he built or rebuilt Confucian temples and created a Confucian education system. His contemporary, He Hongzuo, the Regional Superintendent of Confucian studies, wrote that through his efforts 'the orangutans and butcherbirds became unicorns and phonixes and their felts and furs were exchanged for gowns and caps' ...
(Original from the University of Virginia)Institute of Muslim Minority Affairs, Jāmiʻat al-Malik ʻAbd al-ʻAzīz. Maʻhad Shuʻūn al Aqallīyat al-Muslimah (1986). Journal Institute of Muslim Minority Affairs, Volumes 7-8. The Institute. ص. 174. مؤرشف من الأصل في 2021-03-21. اطلع عليه بتاريخ 2011-12-20. from the Yuan Dynasty, and indicated further Muslim settlement in northeastern and especially southwestern Yunnan. Marco Polo, who travelled through Yunnan "Carajan" at the beginning of the Yuan period, noted the presence of "Saracens" amongst the population. Similarly, the Persian historian Rashid al-Din (died 1318 AD) recorded in his Jami' ut-Tawarikh that the 'great city of Yachi' in Yunnan was exclusively inhabited by Muslims.
(Original from the University of Virginia)Institute of Muslim Minority Affairs, Jāmiʻat al-Malik ʻAbd al-ʻAzīz. Maʻhad Shuʻūn al Aqallīyat al-Muslimah (1986). Journal Institute of Muslim Minority Affairs, Volumes 7-8. The Institute. ص. 387. مؤرشف من الأصل في 2021-01-08. اطلع عليه بتاريخ 2011-12-20. when Maroco Polo visited Yunnan in the early Yuan period he noted the presence of "Saracens" amongst the population whilst the Persian historian Rashid al-Din (died 1318 AD) recorded in his Jami' ut-Tawarikh that 'the great city of Yachi' in Yunnan was exclusively inhabited by Muslims. Rashid al-Din may have been referring to the region around Ta-li in western Yunnan, which was to emerge as the earliest centre of Hui Muslim settlement in the province.
( )Thant Myint-U (2011). Where China Meets India: Burma and the New Crossroads of Asia. Macmillan. ISBN:978-1-4668-0127-1. مؤرشف من الأصل في 2021-01-08. اطلع عليه بتاريخ 2011-12-20. In this way, Yunnan became known to the Islamic world. When Sayyid Ajall died in 1279 he was succeeded by his son Nasir al-Din who governed for five years and led the invasion of Burma. His younger brother became the Transport Commissioner and the entire family entrenched their influence.
(Original from the University of Virginia)Institute of Muslim Minority Affairs, Jāmiʻat al-Malik ʻAbd al-ʻAzīz. Maʻhad Shuʻūn al Aqallīyat al-Muslimah (1986). Journal Institute of Muslim Minority Affairs, Volumes 7-8. The Institute. ص. 385. مؤرشف من الأصل في 2021-01-08. اطلع عليه بتاريخ 2011-12-20. On his death he was succeeded by his eldest son, Nasir al-Din (Ch. Na-su-la-ting, the "Nescradin" of Marco Polo), who governed Yunnan between 1279 and I284. Whilst Arab and South Asian Muslims, pioneers of the maritime expansion of Islam in the Bay of Bengal, must have visited the
Meaghan Morris؛ Brett De Bary (2001). Meaghan Morris؛ Brett De Bary (المحررون). "Race" panic and the memory of migration. Ithaca, NY: Hong Kong University Press. ج. Volume 2. ص. 297. ISBN:978-962-209-561-8. مؤرشف من الأصل في 2016-05-06. اطلع عليه بتاريخ 2011-12-20. In addition to the Muslim soldiers and officials who had arrived with the Mongol forces in Yunnan in 1253, many other Muslims settled here as well, and within 50 years the Muslim population of the region was sufficiently large to be noted by both Rashid al-Din (the Persian historian) and Marco Polo in their writings ... Among Sayyid 'Ajall's twelve sons and numerous grandsons, many served throughout China and there are Muslim communities scattered across the country who can trace their genealogies back to him. The largest number, however, remained in Yunnan. His eldest son, Nasir al-Din (Ch. Na-su-la-ding), also held a high office in Yunnan, and is commonly credited with providing the source for traditional Han Chinese surnames that all Muslims were required by the state to adopt during the Ming period (1368–1644). In Yunnan, after Ma (the surname which derives from the transliteration of the name of the Prophet Mohammad) the most common surnames for Muslims are Na, Su, La, and Ding.
Jiang, Xinghua; Deng, Zhongkai (13 Jul 2005). "Zheng He's pedigree". PLA Daily (بالصينية). China Military Online English Edition. Archived from the original on 2008-12-01. Retrieved 2014-04-24. Arthur Evans Moule (1914). The Chinese people: a handbook on China …. LONDON : Society for Promoting Christian Knowledge, Northumberland Avenue W.C. : 43 Queen Victoria Street. E.C.: Society for promoting Christian knowledge. ص. 317. مؤرشف من الأصل في 2021-03-21. اطلع عليه بتاريخ 2011-07-17. their Mosques at Ganfu (Canton) during the T'ang dynasty (a.d. 618—907) is certain, and later they spread to Ch'iian-chou and to Kan-p'u, Hangchow, and perhaps to Ningpo and Shanghai. These were not preaching or proselytising inroads, but commercial enterprises, and in the latter half of the eighth century there were Moslem troops in Shensi, 3,000 men, under Abu Giafar, coming to support the dethroned Emperor in A.d. 756. In the thirteenth century the influence of individual Moslems was immense, especially that of the Seyyid Edjell Shams ed-Din Omar, who served the Mongol Khans till his death in Yunnan A.d. 1279. His family still exists in Yunnan, and has taken a prominent part in Moslem affairs in China. The present Moslem element in China is most numerous in Yunnan and Kansu; and the most learned Moslems reside chiefly in Ssuch'uan, the majority of their books being printed in the capital city, Ch'eng-tu. Kansu is perhaps the most dominantly Mohammedan province in China, and here many different sects are found, and mosques with minarets used by the orthodox muezzin calling to prayer, and in one place veiled women are met with. These, however, are not Turks or Saracens, but for the most part pure Chinese. The total Moslem population is probably under 4,000,000, though other statistical estimates, always uncertain in China, vary from thirty to ten millions; but the figures given here are the most reliable at present obtainable, and when it is remembered that Islam in China has not been to any great extent a preaching or propagandist power by
{{استشهاد بكتاب}}: صيانة الاستشهاد: مكان (link)(Original from Harvard University)
منصب جديد، والحاكم السابق كان ملك دالي
الدولة الخوارزمية
