Abbasid Research Articles

중세 이슬람 시대 국가의 순례 관리에 관한 연구

This paper examines the management measures taken by Islamic states from the Rashidun Caliphate to the late Abbasid era in order to protect Muslims during their pilgrimage and assist them in successfully performing Ḥajj rites in Mecca. The states were responsible for the maintenance and administration of facilities in Mecca and Medina, the construction of Ḥajj roads leading to Mecca, the safety of pilgrims, and the provision of water. The construction of 'Zubaydah Road' and the organization of pilgrimage groups ensured speedy and safe travel, while the installation of water supply facilities in Mecca and along the travel routes served to alleviate water shortages. This paper argues that the state administration of the Ḥajj in Medieval Islam indicates the Caliphs' specific political purposes, while the Abbasid Queen Zubaydah, a devout Muslim and philanthropist, devoted herself to pilgrimage affairs.

Collapse of the Tibetan Empire attributed to climatic shifts: Paleolimnological evidence from the western Tibetan Plateau

The Tibetan Empire, the only united regime in Tibetan history, existed between 618 and 877 CE, when Tibet was a unified world power, contesting control of Central Asia with the Tang Empire and the Abbasid Caliphate. Before its collapse in the 9th century, this was the world's highest elevation empire, ruling a vast territory that extended well beyond the Tibetan Plateau. However, factors leading to the rapid decline of this powerful highland empire remain elusive. Here we use a highly resolved lake sediment record from the western Tibetan Plateau to demonstrate that pronounced fluctuations in the climate regime between the 7th and 9th centuries played a key role in the fragmentation of the Tibetan Empire. Specifically, we demonstrate that a nearly complete shift from planktonic to benthic diatom life strategy signified markedly drier conditions and lower lake-levels. The height of the empire's power (ca. 600–800 CE) coincided with two centuries of uncharacteristically warm and humid conditions, whereas the empire's collapse (ca. 800–877 CE) co-occurred with an abrupt onset of severe drought conditions that were clearly registered in the paleolimnological records. Severe drought conditions combined with decreased social resilience might have led to rapid declines in crop production, which fostered a surge in domestic conflicts and expediated the final collapse of the Tibetan Empire. Although religious and political factors are commonly cited to explain the fall of this formidable great power, our paleoenvironmental analyses underscore that harsh environmental factors might have hastened the cultural decline of this highland region.

Review of The Abbasid Caliphate: A History


 
 
 The Abbasid Caliphate: A History. By Tayeb El-HiBri. Cambridge: CamBridge University Press, 2021. Pp. xxxii + 330, illus. $89.99 (cloth); $29.99 (paper); $24 (ebook).
 
 

Ribât in Early Islamic Ifrîqiya: Another Islam from the Edge

After a difficult conquest under the Umayyads, the eastern Maghreb or Ifrîqiya region was turned into the western borderland of the Abbasid Empire in the second half of the 8th century, and its governance was soon delegated to the Aghlabid Emirate (800–909). In this context, the Sahel (or Ifriqîyan coastline) quickly became a major centre of asceticism and pious collective retreat in places dedicated to ribât activities. This practice provided a framework for the life of devout people who kept a watchful eye on the Byzantine enemy while zealously performing their devotions. A genuine frontier society of religious men and devotees, ascetics and traditionalists arose in this burgeoning coastal fringe. Over the last two decades, this topic has given rise to a very rich historiography, notably produced by Tunisian researchers who have profoundly renewed our understanding. Based on these considerable achievements, the present contribution proposes to broaden the analysis in order to show how the rise of this movement of warrior piety, advocating an ideal of jihâd, must be related to a more global phenomenon, considered at the scale of the Abbasid Empire. Remaining in a comparative dimension, this article also proposes several approaches to the specific architecture of ribât sites, especially the place devoted to the community mosque.

Study on the Writing of Official Translation Institutions from the Perspective of National Translation Practice

The translation activities during the Arab Hundred Year Graeco-Arabic translation movement have the typical characteristics of national translation practice. The country is the main body of translation practice, and translation activities have "institutionalization" and "mission color". By analyzing the translation practice in Arab countries during the Abbasid Caliphate, this paper reveals the relationship between "governance" and "institutionalization" of national translation in that period, and summarizes the characteristics and trends of Arab cultural translation activities in that period, with a view to providing useful reference for today's national translation practice.

The Transition of the Caliphate from the Umayyads to the Abbasids and Ṭabarī's Approach to what happened during the Abbasid Revolution

The way Islamic historians handle the change in Islamic history is just as significant as how the caliphate changed hands from the Umayyads to the Abbasids. To demonstrate their knowledge of historiography and whether they are impartial in the face of history in this setting, Islamic historians' approaches or perspectives on this subject are crucial. Our research focuses on how the caliphate was evaluated by Abū Jaʿfar Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), recognized as an authority in Islamic history relating the developments over the transition period from the Umayyads to the Abbasids. Our objective is to identify Ṭabarī's historical perspective, influencing historians who came after him and all Muslims in light of the change in authority. No other study's content has mainly addressed the topic we include in our report. The methodology of our research is to make use of the aforementioned historian's Tārīkh al-rusul wa'l-anbiyāʾ wa'l-mulūk wa'l-khulafāʾ, Akhbār al-rusul wa'l-mulūk, or Tārīkh al-Ṭabarī, which is more commonly used today and translated into Turkish as Tārīkh al-Ṭabarī. The political conflict between the Abbasids and the Umayyads, who were fierce competitors before Islam, resumed during the caliphate of Uthman after the death of the Prophet Muhammad, especially Hazrat Uthman. With the death of Hazrat Ali, the Umayyads seized the caliphate and converted it into a reign. The Abbasids, who claimed that the caliphate had its own rights while accusing the Umayyads of taking the caliphate and engaging in non-religious practices, violently overthrew the Umayyad state in 750 and turned to non-religious practices like beheading prominent members of this family and even setting their graves on fire. It is probable to argue that al-Ṭabarī, who lived during the Abbasid period, did not examine the transition and form of power in question objectively, but rather displayed a pro-Abbasid view. For instance, he does not mention of atrocities like the Abbasids' sword-based massacre of the Umayyads or their removal of some of the corpses and subsequent burning. The fact that the mentioned historian lived around the time of the Abbasids, who were enemies of the Umayyads, and produced his work during this time strongly suggests that he supported an Abbasid stance. Likewise, at this era, as in the case of the -Mihna- example, a historian would be persecuted or even punished by the current political administration if they believed that the Abbasids and the Umayyads were equally right in their political fights or if they praised the Umayyads. As a result, this period, which encompasses the first two centuries of Islamic history and can be referred to as the first period of Islamic history, has been touched upon by taking into account the perspectives of early Islamic historians, and the events that occurred have been analyzed. This indicates that absolute objectivity in historiography is nearly unattainable, because historians, whether directly or indirectly, were influenced by the religious-political structures dominating at the time. It has been found that al-Ṭabarī, an essential early historian, stated events under the influence of the Abbasid state, the dominating force during his day.

Scientific Tafsīr Approach in Ömer Nasuhi Bilmen's Tafsīr in Terms of Technology Signs

Summary Scientific tafsīr; It is the name given to the Tafsīr approach that advocates interpreting the verses of the Qurʾān by making use of scientific data and technological developments and uses it effectively in the interpretation of the Qurʾān. Although the traces of this understanding, which is based on the assumption that the Qurʾān points to the developments that emerged with the advancement of science and technique, can be traced back to the Abbasid period, its real prevalence was in the 19th century, in the modern period. Some Muslim scholars and thinkers, who grew up in a climate dominated by the idea that people will turn away from religions thanks to the guidance of reason and science, have tried to demonstrate that the Qurʾān does not contradict science through scientific Tafsīr. In this paper, it will be tried to put forward the approach to scientific Tafsīr in the Tafsīr of Omar Nasuhi Bilmen, a scholar of fiqh and Tafsīr who grew up in Turkey, named Turkish Translation of the Glorious Qurʾān and its Tafsīr. However, in this paper, I will not dwell on the examples in which Bilmen made use of scientific data in the explanation of the kevnî verses. Instead, in order to clarify his stance on this issue, I have considered it appropriate to consider some verses from the Qurʾān in which he finds signs of technological developments in his commentary. Based on the method advocated by al-Shatibi in the classical period, some scholars and thinkers in the modern period stated that any meaning unfamiliar to the first interlocutors could not be the purpose of the Qurʾān; They also argued that it would not be correct to interpret the fixed truths in the Qurʾān with these constantly changing scientific data, and they opposed scientific Tafsīr. Today, those who defend scientific Tafsīr are generally labeled as “modernist thinkers” who are influenced by the spirit of the period. However, this approach reflects a generalist attitude that has not been sufficiently considered. Because while many names who are known for their modernist views oppose scientific Tafsīr, many scholars such as Bilmen, who is considered to be in the line of traditional ulama, applied scientific Tafsīr methods. This paper is important in terms of showing that only "modernist" names do not adopt scientific Tafsīr. The aim of this paper is to determine both Bilmen’s approach to scientific Tafsīr and to correct the generalist view in this subject. In this paper, a qualitative analysis was made in Bilmen’s Tafsīr, and verses with high representative power were selected for our subject and his approach to the subject was tried to be determined based on his comments. In this context, it was determined that he found signs for electricity in the Qurʾān in al-Nūr 24/35, and for future transportation vehicles such as trains, automobiles, bicycles and airplanes in al-Naḥl 16/8. Again, he says in the Tafsīr of Hūd 11/40 that the possibility of Noah’s ship being a steamship is not far. Again, in his interpretation of the verse of al-Aՙrâf 7/44, he explained the ability of the people of Paradise and Hell to speak from afar, with the sound transmission technology. As a result, it has been seen that Bilmen accepts that the Qurʾān as a miracle informs some scientific and technological developments before science discovers it, and even tries to rationalize some mutashabih issues based on the developments in technology.

Implementasi Sistem Pendidikan Islam Masa Dinasti Abbasiyah di Era Modern

Humans need education in order to have the knowladge and skills to live life. In Islamic education is very concerned, especially during the Abbasid dynasty. At that time the Abbasid dynasty brought Islam to the peak of its glory. In this period, Islam began to dominate all fields, both in terms of the economy, education and evan to the expansion of the territory on a large scale to mainland Europe. In the field of Islamic education, it is experiencing a golden peak or golden age where many books are currently being translated into Arabic. Baghdad was the capital during the reign of the Abbasid dynasty. In this city science is developing very rapidly. Along with the development of educational technology, it’s increasingly advanced, but many young people forget the teachings of Islamic education. The method used is literature review or library research by examining articles related to the discussions. During the Abbasid dynasty there were also many educational institutions that participated in helping the community in learning so that they could create extraordinary changes and advance civilization. The caliph also gave awards to scholars who succeeded in creating a masterpiece. It’s hoped that with the progress of science and technology, the implementation of Islamic education in the modern era will also shine.

The Controversy over the Authority of Āsim bin Bahdalah Al-Kufi in Qira’at Studies and Hadith Studies during the Abbasid Dynasty

This article explores the comparative authority of Āsim b. Bahdalah al-Kufi in the realms of Qur’anic recitation and hadith studies. Āsim, who lived in the second century AH (128 A.H.), held a significant position in the field of qira’at, boasting a substantial following, including in Indonesia. His narration of the qira’at was widely recognized for its high degree of authenticity and reliability. However, when it came to the domain of hadith studies, his authority faced negative evaluations (majruh) from critics in this field. This study adopts a critical historical approach to scrutinize the disparities in Āsim b. Bahdalah’s authority between Qur’anic qira’at and Hadith studies. The findings of this investigation reveal that these discrepancies in authority were closely linked to political factors associated with the ‘Abbasid dynasty. Abu ‘Ali Muhammad b. ‘Ali b. Muqlah al-Shirazi, a prominent Minister in Baghdad during the Abbasid era, played a pivotal role in shaping the views of Ibn Mujahid and influencing the content of his work. Ibn Mujahid opted to document the name of Āsim b. Bahdalah over Abu Muhammad Ya’qub b. Ishaq al-Hadrami al-Basri, who was deemed disloyal to the Abbasid rulers. The political pressure exerted by the Abbasid rulers appears to have played a crucial role in his decision-making process. In fact, the Abbasid rulers went to great lengths, even compelling scholars who disagreed with Ibn Mujahid’s views to retract their positions and issue apologies for their dissent. Some scholars were subjected to imprisonment as a consequence of their refusal to align with the official viewpoint. This comparison underscores how politics had the capacity to wield substantial influence over the assessment of intellectual authority across various fields of knowledge in historical contexts.

Dating of Stratified Settlement Remains in Faid Pilgrim Station, Northwest of Saudi Arabia

Faid was a major pilgrim Islamic oasis located 120 km southeast of the Ha’il Province, northwest of Saudi Arabia. It was founded on the major Hajj Road between Baghdad/Kufa and Medina and was developed by Zubaydah bint Ja'far, granddaughter to the Caliph Abu Ja'far al-Mansur (the founder of Baghdad) and wife to the fifth Abbasid Caliph, Harun Ar-Rašid 775–785 CE. Therefore, during the reign of Harun Ar-Rašid Caliph, the major pilgrim road was renamed from Darb Heerah to Darb Zubaydah. The archaeological site in Faid was referenced and described by several travellers and scholars and excavated by the Heritage Commission, Ministry of Culture, Saudi Arabia 1998–2012. From 2014–2022, the University of Ha’il conducted nine fieldwork seasons at the site. The authors directed the last four seasons, which revealed numerous new discoveries from stratified excavations. This study aims to reconstruct the occupation chronology at the site based on stratigraphic contexts and supported by radiocarbon dating, artefact studies, and written resources. Three occupation horizons were identified at the site; the early Abbasid period was the dominant occupation. The resulting radiocarbon calibrated ages were consistent with the preliminary archaeological studies carried out by the authors. The results presented in this paper represent an attempt to reconstruct the chronology of the study site.

Pemikiran Abu Yusuf tentang Pajak dan Relevansinya di Zaman Sekarang

Taxes are the largest source of state revenue. Government development and operational budgets have a large dependence on taxes. Tax implementation has existed since Prophet Muhammad SAW, tax implementation continues. During the Abbasid dynasty, there was a scholar named Abu Yusuf who wrote about taxation at the request of Amir Al-Mu'minin, Abu Yusuf was asked to prepare a comprehensive book that could be used as evidence of legal tax collection, which was compiled to avoid people's pressure. Abu Yusuf tends to expose diverse economic thought by using qiyas analysis and begins with an in-depth study of the Qur'an, the hadith of the prophet, atsar sahabi, and also the practices of the rulers. The basic idea is to realize al-maslahah al-ammah (public interest). This approach produces diverse, more relevant and consistent ideas. In the case of taxes, he has developed clear principles that in the coming centuries may be known to economists as rules of taxation.

Disintegration: Dynamics and Polemics of Umayyad and Abbasid Leadership

Background. The Umayyad dynasty was the beginning of absolute monarchy in the Islamic concept of government. Muawiyah as the founder of the dynasty actually adopted from the two previous great empires of Byzatium and Persia. Purpose. The aim of the Umayyad rule was to develop science. At the end of the Umayyad rule, around the seventh century, there were a number of revolts throughout the country. Method. The writing of this article uses the manuscript review method, in this writing is the Disintegration of the Umayyad Dynasty and the Abbasid Dynasty in the Years 1000 - 1250 AD. the source used is secondary data where the author uses literature obtained from literature studies to several journals, books, and trusted articles. Writing with a study of several sources of books or journals is intended to get more complex data to make one complete writing. Results. In the first period, the Abbasid dynasty faced many challenges and disturbances. Several political movements that undermined the government and destabilized it appeared everywhere, both internal movements of the Abbas family itself and from outside. Conclusion. The situation of the Abbasid dynasty before the disintegration was relatively stable, the situation was seen that all the problems faced in the early period could be resolved properly. It is even famous in history that the first period of the Abbasid dynasty was a period of progress, where all lines of life experienced rapid progress.

Dreams between the historical and literary heritage of the Abbasid era as a model

At the end of our tagged research (Dreams between the historical and literary heritage), we showed the importance of dreams from several aspects, the most important of which are historical, religious, and literary, in addition to their literary importance, which we tried to prove its validity, which is the fact that dreams are among the prose literary texts of a narrative nature that bear the characteristics of the narrative text. In different forms, sometimes informative and other anecdotal, as we have shown in this The search is the difference between the term dreamy and visionary, which the Islamic religion defined and distinguished through the hadiths of the Prophet Muhammad (pbuh), and we identified the Abbasid era as a field for our study because the visions in this era were linked to major incidents that changed the course of many of the foundations of governance, and we analyzed some texts related to the visions of Bani Al-Abbas and how these texts were inscribed, and we concluded our research by writing the results that the researcher reached in his research.

Jejak Relasi Kekhalifahan Islam di Tatar Sunda

This research is motivated by the obscured and buried history of Islamic caliphate relations in Sundanese Tatar. The purpose of this research is to find traces of Islamic caliphate relations in the Sundanese region. This research uses a qualitative approach and descriptive method. Based on the results of the research, Islamization in Sundanese Tatar is closely related to the preaching of Islam in the early era of the Companions and Tabi'in, which was famous for various futuhat led by the Caliphs. During the Abbasid Caliphate, there was a cultural relationship between the Caliphate and Islamization in Sunda. During the Uthmanid Caliphate, there was a structural relationship with evidence of the title of Sultan from the Uthmanid Caliphate through the Sharif of Makkah as the guardian of the Caliphate, indicating the delegation of imarah 'ammah 'ala al-bilad to the Sultans to represent the Caliph in implementing Islamic Sharia and implementing Ri`ayah ash-Syu`un (managing the affairs) of the Muslims in their territory. This is because one of the functions of the Caliphate is to spread Islam to various countries, both through Da'wah and Jihad.

The Transmission System of the Greco-Arabic Translation Movement during the Abbasid Era and its Philosophical Contribution

<em>This study aims to determine the factors underlying the occurrence of the Greco-Arabic Translation Movement, how its process takes place, how the translation transmission system works, who are the figures behind it, and what its contributions are to the advancement of philosophy. This article uses the qualitative method through library research with data sources in the form of historical books written in the Abbasid dynasty, a book titled ‘Greek Thought, Arabic Culture’ by Dimitri Gutas, and articles related to the object of research. It can be concluded that the factors underlying the occurrence of the translation movement were the conquests by the Arabs, the Abbasid Revolution and the demography of Baghdad, and the pre-Abbasid translation movement. Based in Baghdad, this project lasted from the 8th century to the 10th century AD. The translation transmission system applied is the Greco-Syriac-Arabic translation. Some of the figures who played crucial roles in this project were caliph al-Mansur, caliph Harun ar-Rashid, caliph al-Ma’mun, Hunayn ibn Ishaq, the Banu Musa brothers, and Thabit ibn Qurra. This movement birthed the philosophy study. This project contributed to the advancement of philosophy both in classical and modern eras of Arab civilization and the world.</em>

Hadith in the Ancient Schools of Law According to Joseph Schacht

In the 3rd century H, the traditions of the Prophet have been collected. In the sixth book (al-Kutub as-Sittah) only the traditions of the Prophet are prioritized. Before Asy-Syāfi‘ī (d. 204 H), in the ancient schools of law, the traditions of the Prophet received little attention. Based on this problem, the author tries to explore further how the hadith in ancient schools of law actually was according to Schacht. From two of Schacht's works: An Introduction to Islamic Law and The Origins of Muhammadan Jurisprudence, the author focuses on: 1). The ancient school of law according to Joseph Schacht; and 2). Hadith in ancient schools of law according to Joseph Schacht. The purpose of this discussion is to describe how Schacht's ideas about ancient schools of law and how hadiths are used by ancient schools of law. In this article the author uses a qualitative descriptive approach with documentary methods and historical analysis. The results of the study show that in the history of the development of legal doctrine, ancient schools of law were born from the activities of qādī (Islamic judges) and specialists who were concerned with legal issues. Their distinctive feature is geographical differences: Hijaz (Makkah and Medina), Iraq (Kufah and Basra), Syiria and Egypt. Their response to the popular practice and administrative regulations of the Umayyad dynasty (collapsed 132 H) gave birth to what is known as Islamic law. During the Abbasid dynasty, the ancient school of law changed into a new school of law based on loyalty to a teacher, which in turn formed groups such as the followers of Abū Ḥanīfah (d. 150 H), Mālik (d. 179 H), Sufyān aṡ-Ṡaurī ( d. 161 H), al-Auzā’ī (d. 157 H), and so on. The ancient legal schools had the same attitude towards hadith. They prioritize the traditions of the Companions rather than the traditions of the Prophet. This can be seen from Asy-Syāfi‘ī's polemic against the Medina and Iraqi schools. Other evidence is the distribution of the use of hadiths of the Prophet and traditions other than the Prophet in the book al-Muwaṭṭa’, Ᾱṡār Abū Yusūf and Ᾱṡār ash-Syaibānī.

The role of scientific debates in eliminating sectarian fanaticism and intellectual extremism (The Abbasid era is a model)

The role of scientific debates in eliminating sectarian fanaticism and intellectual extremism (The Abbasid era is a model)

پەيوەنديى ئەييووبييەكان لەگەڵ هێزە مەسيحيەكانى رۆژهەڵات

The Ayyubids were a dominant Kurdish family during the Abbasid era. They took control of the affairs of the Islamic world for a historical period, including the affairs of relations between the Islamic world and the Christian world. Meanwhile, they had relations with the Christian powers of the world and their neighbors, including relations with the Christian kingdoms of Georgia and Armenia. Many of the relations between the Ayyubids and the two kingdoms were often based on confrontation and conflict, although friendly relations prevailed at times, but soon the relations returned to conflict due to the influence of the forces surrounding them. The relations between the Ayyubids and the Byzantines were often cordial because both sides had a common enemy, the Crusaders, and the exchange of gifts and congratulations on each other's victories and religious respect among themselves were the distinguishing features of their relations, but sometimes the Byzantines were forced to take steps against the Ayyubids under Crusaders pressure.

Nizamulmulk II and His Political and Administrative Influences on the Seljuk State and the Abbasid Caliphate

Bu çalışma yaklaşık yarım asır Büyük Selçuklu Devletinin dini, idari ve siyasi işlerine yön veren vezirlerin reisi Nizâmülmülk’ün oğlun II. Nizâmülmülk Ebû Nasr Ahmed’in Büyük Selçuklu Devleti ve Abbâsî Hilafeti üzerindeki idari ve siyasi etkileri üzerine kaleme alınmıştır. Çalışmanın girişinde Nizâmülmülk ailesinin Büyük Selçuklu Devleti ve Abbâsî hilafeti üzerindeki ağırlığına değinilmiş, devamında Nizâmülmülk oğullarının üstünlük mücadelesi anlatılmıştır. Ardı sıra Sultan Muhammed döneminde 500-504/1106-1110 yılları arasında Selçuklu vezaretini deruhte eden II. Nizâmülmülk’ün faaliyetlerine yer verilmiştir. Dört yıl 10 aylık Selçuklu vezirliği döneminde Nizâmülmülk ailesinin gücüne güç katmış, Selçuklu Devletindeki varlığını muhafaza etmiştir. 504/1110 yılında vezaret görevinden azledilen II. Nizâmülmük 12 yıl boyunca zindanda kalmıştır. 516-517/1122-1123 yılları arasında Sultan Sencer’in isteğiyle Abbâsî Halifesi el-Müşterşid Billah’ın vezirliğine yükselerek hilafetin idari, siyasi ve askeri işlerinin Selçuklu sultanlarının denetiminde kalmasını sağlamıştır. 517/1123 yılında vezirlik görevinden azledilen II. Nizâmülmülk, 25 yıl boyunca Bağdat Nizamiye Medresesinde ilimle iştigal etmiştir. Zilhicce 544/Nisan 1150 tarihinde Tus’ta vefat eden II. Nizâmülmülk, kendi evinde defnedilmiştir.

ACCEPTANCE OF THE ISLAM BY TURKS AND THE FIRST TRANSLATIONS OF THE QUR’AN IN TURKIC

After Turks had accepted Islam as the official state religion, the Qur’an was translated into Turkic as a whole. The emergence of the Islamic religion in the Arabian Peninsula dates back to the VI-VII centuries. The adoption of Islam as the official state religion among the Turks corresponds to circa three centuries after the birth of Islam. Suppose some Turkic tribes and small communities are exempted. In that case, Idil (Volga), the first independent Muslim Turkic state accepting Islam as the official state religion, is the state of Volga (Idyll) Bulgaria. Thus, Volga (Idyll) Bulgarian Khanate, the first independent Turkic-Islamic state, was completely far from Islamic countries, Bulgarian territory joined the Islamic geography with the acceptance of this religion, and the Bulgarian nation also accepted the spiritual authority of the Abbasid Caliphate. The Qarakhanid Khanate, the Ghaznavid dynasty, and the Seljuq dynasty emerged as the Turkic-Islamic state in later periods. With the acceptance of Islam as the state religion, the translation of the Qur’an into Turkic accelerated. As the patron of the religion was a state institution in this way, translation activities gained an official quality. The first translations of the Qur’an into Turkic were made using the word-for-word translation technique, which is often referred to as interlinear translation. Turkic equivalents were given to each Arabic word mentioned in the Qur’an. This method called interlinear translation is the translation technique seen in the first early Qur’an translations. Bilingualism was taken as the basis in the translations of the Qur’an, which are supposed to be made in the region of Transoxiana. In other words, both Turkic and Persian equivalents were given to Arabic words in the Qur’an translations made in this region. In the 10th century, Persian and Turkic were common languages of culture in the regions of Samarkand and Bukhara. Today, Persian domination is discussed in this geography.