Ta’i‘ li-Amr Allah, al-
Ta’i‘ li-Amr Allah, al-(929-1003). ‘Abbasid caliph (r. 974-991). His physical strength seems to have been extraordinary, but political power was in the hands of the Buyids. He was deposed in 991 by the Buyid Baha’al-Dawla.
Ta’i‘ li-Amr Allah, al-(929-1003). ‘Abbasid caliph (r. 974-991). His physical strength seems to have been extraordinary, but political power was in the hands of the Buyids. He was deposed in 991 by the Buyid Baha’al-Dawla.
Taj al-Din Ibrahim Ahmedi
Taj al-Din Ibrahim Ahmedi(c.1330-1413). Greatest Ottoman poet of his time. Among other works, he wrote poems on the life and deeds of Alexander the Great, on the love of Jamshid and Khurshid and on medicine. He also composed panegyrics, among others on prince Suleyman Celebi, a son of Sultan Bayezid I.
Ahmedi, Taj al-Din Ibrahim see Taj al-Din Ibrahim Ahmedi
Taj al-Din Ibrahim Ahmedi(c.1330-1413). Greatest Ottoman poet of his time. Among other works, he wrote poems on the life and deeds of Alexander the Great, on the love of Jamshid and Khurshid and on medicine. He also composed panegyrics, among others on prince Suleyman Celebi, a son of Sultan Bayezid I.
Ahmedi, Taj al-Din Ibrahim see Taj al-Din Ibrahim Ahmedi
Tajdid
Tajdid. Term which means“renewal.” The term tajdid was applied to the post-eighteenth century movement to revive the true practice of Islam based on the Qur’an and hadith.
Tajdīd is the Arabic word for renewal. In Islamic context, Tajdīd refers to the revival of Islam, in order to purify and reform society, to move it toward greater equity and justice. One who practices Tajdīd is a Mujaddid. Compare: Islah
Renewal see Tajdid.
Tajdid. Term which means“renewal.” The term tajdid was applied to the post-eighteenth century movement to revive the true practice of Islam based on the Qur’an and hadith.
Tajdīd is the Arabic word for renewal. In Islamic context, Tajdīd refers to the revival of Islam, in order to purify and reform society, to move it toward greater equity and justice. One who practices Tajdīd is a Mujaddid. Compare: Islah
Renewal see Tajdid.
Tajik
Tajik. Name of a people living in Tajikistan, Turkestan and Afghanistan. The word is derived from the Arab tribal name of Tayy, the nearest Arab tribe to the Iranians. It was originally used with the meaning “Arab,” afterwards with that of “Iranian” in contrast to“Turk.” The Muslim conquerors seem to have been known to the Iranian population of central Asia by the Pahlavi word Tacik. As, in the view then prevailing, an Iranian convert to Islam became an Arab, the word reached the Turks with the meaning “a man from the land of Islam” and as the majority of the Muslims known to the Turks were Iranians, the word Tajik came to mean Iranian in Turkic. The Tajik of Central Asia speak various dialects of the Indo-European language family. Most Tajik are Hanafi Sunni, the major Muslim sect in Central and South Asia. Imami Shi‘a do, however, exist along with sizable numbers of Ismaili Shi‘a, who live scattered from the Bamiyan area to the Wakhan Corridor, the entrance to the Pamir Mountains. Ismaili groups in eastern Badakshan and the Wakhan sometimes speak Pamiri (East Iranian) dialects. Because of the version of Islam practiced by the Ismaili, many Tajik consider them to be a separate, non-Tajik ethnic group, in spite of identical non-religious cultural patterns.
The period 1973-1982 brought great changes to Afghanistan’s ethno-linguistic patterns. The Republic of Afghanistan (July 1973-April 1978) brought hope that the Tajik would be able to participate in a broadened political base. Such plans were interrupted by the coup d’etat of the leftist Khalqi (Masses) Party, which created the Democratic Republic of Afghanistan (DRA) in April 1978. The Khalqi power elite was mainly Pushtun-oriented, however. Therefore, many Tajik joined the anti-government forces in the civil war which lasted until Christmas Eve 1979, when the Soviets invaded Afghanistan and placed a puppet government in power. The leftist Parcham (Banner) Party became dominant.
The Soviet invasion also sent a signal to the other Muslim countries which bordered the Soviet Union: Turkey, Iran and Pakistan. The invasion indicated that the Soviet Union would not tolerate the existence of Islamic regimes which might infect its own Muslims in Soviet Central Asia, such as the Tajik, Uzbek, Turkmen, Kirghiz, and Kazakhs.
In addition, the Soviet Union was never able to completely Russify its Central Asian republics, and many Soviet Central Asian Muslims always felt culturally at home with their ethno-linguistic cousins to the south. Some have actually crossed over into Afghanistan to fight with the Mujahidin (freedom fighters). The numbers were not large, but any number would be a significant dissident indicator to the Soviet leaders.
A sizable number of Central Asian Muslim reservists were called to active duty to participate in the occupation of Afghanistan. The Soviets reasoned that “their” Muslims would be able to fraternize and propagandize freely among Afghans (including the Tajik) because the two groups had languages in common and similar cultural heritages.
The Soviet estimate proved to be correct, but it backfired. Tajik (and other Muslim troops) had been told they were going to Afghanistan not only to “help a fellow Socialist regime in trouble” but to “drive out the interventionists” -- the Americans, Chinese, Pakistanis, Iranians, British, Israelies and Egyptians. Finding only Afghans on the scene, many Soviet Muslim troops became disgruntled and they were withdrawn by the end of February 1980. Before leaving, however, they purchased all the Qur’ans they could find in the bazaars and took them home to their families.
Inside Afghanistan, the successful resistance of the Tajik of the Panjsher Valley north of Kabul continues to inspire the Afghan Mujahidin in all areas. Four major Soviet offenses have been unsuccessful in gaining control of the valley.
The Tajiks constitute almost four-fifths of the population of Tajikistan. In the early 21st century there were more than 5,200,000 Tajiks in Tajikistan and more than 1,000,000 in Uzbekistan. There were about 5,000,000 in Afghanistan, where they constituted about one-fifth of the population. Another 40,000 lived in the Uygur Autonomous Region of Xinjiang in China.
The name Tajik refers to the traditionally sedentary people who speak a form of Persian called Tajik in Tajikistan and Uzbekistan and who speak the modern Persian language in Afghanistan.
The Tajiks were the heirs and transmitters of the Central Asian sedentary culture that diffused in prehistoric times from the Iranian plateau into an area extending roughly from the Caspian Sea to the borders of China. They built villages of flat-roofed mud or stone houses and cultivated irrigated fields of wheat, barley, and millet. Their gardens were famous for melons and a variety of fruits. Their crafts were highly developed, and their towns along the caravan routes linking Persia, China, and India were centers of trade. Turks subsequently migrated westward into the area inhabited by the Tajiks. The latter became Turkicized in their culture, though many retained their Iranian language.
Most Tajiks are Sunni Muslims, but a few in remote mountain areas are Shīʿite.
Tajik. Name of a people living in Tajikistan, Turkestan and Afghanistan. The word is derived from the Arab tribal name of Tayy, the nearest Arab tribe to the Iranians. It was originally used with the meaning “Arab,” afterwards with that of “Iranian” in contrast to“Turk.” The Muslim conquerors seem to have been known to the Iranian population of central Asia by the Pahlavi word Tacik. As, in the view then prevailing, an Iranian convert to Islam became an Arab, the word reached the Turks with the meaning “a man from the land of Islam” and as the majority of the Muslims known to the Turks were Iranians, the word Tajik came to mean Iranian in Turkic. The Tajik of Central Asia speak various dialects of the Indo-European language family. Most Tajik are Hanafi Sunni, the major Muslim sect in Central and South Asia. Imami Shi‘a do, however, exist along with sizable numbers of Ismaili Shi‘a, who live scattered from the Bamiyan area to the Wakhan Corridor, the entrance to the Pamir Mountains. Ismaili groups in eastern Badakshan and the Wakhan sometimes speak Pamiri (East Iranian) dialects. Because of the version of Islam practiced by the Ismaili, many Tajik consider them to be a separate, non-Tajik ethnic group, in spite of identical non-religious cultural patterns.
The period 1973-1982 brought great changes to Afghanistan’s ethno-linguistic patterns. The Republic of Afghanistan (July 1973-April 1978) brought hope that the Tajik would be able to participate in a broadened political base. Such plans were interrupted by the coup d’etat of the leftist Khalqi (Masses) Party, which created the Democratic Republic of Afghanistan (DRA) in April 1978. The Khalqi power elite was mainly Pushtun-oriented, however. Therefore, many Tajik joined the anti-government forces in the civil war which lasted until Christmas Eve 1979, when the Soviets invaded Afghanistan and placed a puppet government in power. The leftist Parcham (Banner) Party became dominant.
The Soviet invasion also sent a signal to the other Muslim countries which bordered the Soviet Union: Turkey, Iran and Pakistan. The invasion indicated that the Soviet Union would not tolerate the existence of Islamic regimes which might infect its own Muslims in Soviet Central Asia, such as the Tajik, Uzbek, Turkmen, Kirghiz, and Kazakhs.
In addition, the Soviet Union was never able to completely Russify its Central Asian republics, and many Soviet Central Asian Muslims always felt culturally at home with their ethno-linguistic cousins to the south. Some have actually crossed over into Afghanistan to fight with the Mujahidin (freedom fighters). The numbers were not large, but any number would be a significant dissident indicator to the Soviet leaders.
A sizable number of Central Asian Muslim reservists were called to active duty to participate in the occupation of Afghanistan. The Soviets reasoned that “their” Muslims would be able to fraternize and propagandize freely among Afghans (including the Tajik) because the two groups had languages in common and similar cultural heritages.
The Soviet estimate proved to be correct, but it backfired. Tajik (and other Muslim troops) had been told they were going to Afghanistan not only to “help a fellow Socialist regime in trouble” but to “drive out the interventionists” -- the Americans, Chinese, Pakistanis, Iranians, British, Israelies and Egyptians. Finding only Afghans on the scene, many Soviet Muslim troops became disgruntled and they were withdrawn by the end of February 1980. Before leaving, however, they purchased all the Qur’ans they could find in the bazaars and took them home to their families.
Inside Afghanistan, the successful resistance of the Tajik of the Panjsher Valley north of Kabul continues to inspire the Afghan Mujahidin in all areas. Four major Soviet offenses have been unsuccessful in gaining control of the valley.
The Tajiks constitute almost four-fifths of the population of Tajikistan. In the early 21st century there were more than 5,200,000 Tajiks in Tajikistan and more than 1,000,000 in Uzbekistan. There were about 5,000,000 in Afghanistan, where they constituted about one-fifth of the population. Another 40,000 lived in the Uygur Autonomous Region of Xinjiang in China.
The name Tajik refers to the traditionally sedentary people who speak a form of Persian called Tajik in Tajikistan and Uzbekistan and who speak the modern Persian language in Afghanistan.
The Tajiks were the heirs and transmitters of the Central Asian sedentary culture that diffused in prehistoric times from the Iranian plateau into an area extending roughly from the Caspian Sea to the borders of China. They built villages of flat-roofed mud or stone houses and cultivated irrigated fields of wheat, barley, and millet. Their gardens were famous for melons and a variety of fruits. Their crafts were highly developed, and their towns along the caravan routes linking Persia, China, and India were centers of trade. Turks subsequently migrated westward into the area inhabited by the Tajiks. The latter became Turkicized in their culture, though many retained their Iranian language.
Most Tajiks are Sunni Muslims, but a few in remote mountain areas are Shīʿite.
Takdir Alisjahbana, Sutan
Takdir Alisjahbana, Sutan (Sutan Takdir Alisjahbana) (February 11, 1908-July 17, 1994). Indonesian essayist, poet, moralist, grammarian, novelist, sociologist, politician and patron of literature. Takdir always had an intense desire to raise Indonesia in all respects to the level of the advanced nations, and his contribution has been mainly in language and literature.
Sutan Takdir Alisjahbana was the chief driving force behind the cultural journal Pudjangga Baru until its closure at the time of the Japanese invasion in 1942. His many essays of this period, concise and simple in style, preached a “dynamism” intended to vitalize the calm world of pre-war Indonesia.
Takdir Alisjahbana considered that ideas of “art for art’s sake” should be subordinated to this aim and he had much controversy with the traditionalists. Since the Japanese invasion his career has embraced the secretaryship of the Indonesian language commission; the preparation of a two volume dictionary of technical terms, Kamus Istilah; the editorship of a monthly magazine called Pembangunan, of a language journal and of a scientific monthly; a professorship of the Indonesian language and, later, a professorship of philosophy.
Sutan Takdir Alisjahbana was born in Natal, North Sumatra. His family came from Minangkabau in 19th century. He was a founder and editor of Pujangga Baru. He became one of Indonesian literature's guiding lights in its formative years, particularly in the time around independence. Sutan Takdir believed that Indonesia could learn from the values of western civilization and remained a great exponent of modernism throughout his life. A renaissance man himself - the author of tens of books on a range of subjects - he was working on a novel at the time of his death in 1994. The famous novel, Layar Terkembang, showed him as a progressive author. He died in Jakarta on July 17, 1994.
The works of Sutan Takdir Alisjahbana include:
* Tak Putus Dirundung Malang (novel, 1929)
* Dian Tak Kunjung Padam (novel, 1932)
* Tebaran Mega (collection of poetize, 1935)
* Tatabahasa Baru Bahasa Indonesia (1936)
* Layar Terkembang (novel, 1936)
* Anak Perawan di Sarang Penyamun (novel, 1940)
* Puisi Lama (potpourri, 1941)
* Puisi Baru (potpourri, 1946)
* Pelangi (potpourri, 1946)
* Pembimbing ke Filsafat (1946)
* Dari Perjuangan dan Pertumbuhan Bahasa Indonesia (1957)
* The Indonesian language and literature (1962)
* Revolusi Masyarakat dan Kebudayaan di Indonesia (1966)
* Kebangkitan Puisi Baru Indonesia (collection of essay, 1969)
* Grotta Azzura (novel three volumes, 1970 & 1971)
* Values as integrating vorces in personality, society and culture (1974)
* The failure of modern linguistics (1976)
* Perjuangan dan Tanggung Jawab dalam Kesusastraan (collection of essay, 1977)
* Dari Perjuangan dan Pertumbuhan Bahasa Indonesia dan Bahasa Malaysia sebagai Bahasa Modern (collection of essay, 1977)
* Perkembangan Sejarah Kebudayaan Indonesia Dilihat dari Segi Nilai-Nilai (1977)
* Lagu Pemacu Ombak (collection of poetize, 1978)
* Amir Hamzah Penyair Besar antara Dua Zaman dan Uraian Nyanyian Sunyi (1978)
* Kalah dan Menang (novel, 1978)
* Menuju Seni Lukis Lebih Berisi dan Bertanggung Jawab (1982)
* Kelakuan Manusia di Tengah-Tengah Alam Semesta (1982)
* Sociocultural creativity in the converging and restructuring process of the emerging world (1983)
* Kebangkitan: Suatu Drama Mitos tentang Bangkitnya Dunia Baru (poetize drama, 1984)
* Perempuan di Persimpangan Zaman (collection of poetize, 1985)
* Seni dan Sastra di Tengah-Tengah Pergolakan Masyarakat dan Kebudayaan (1985)
* Sajak-Sajak dan Renungan (1987).
Sutan Takdir Alisjahbana see Takdir Alisjahbana, Sutan
Takdir Alisjahbana, Sutan (Sutan Takdir Alisjahbana) (February 11, 1908-July 17, 1994). Indonesian essayist, poet, moralist, grammarian, novelist, sociologist, politician and patron of literature. Takdir always had an intense desire to raise Indonesia in all respects to the level of the advanced nations, and his contribution has been mainly in language and literature.
Sutan Takdir Alisjahbana was the chief driving force behind the cultural journal Pudjangga Baru until its closure at the time of the Japanese invasion in 1942. His many essays of this period, concise and simple in style, preached a “dynamism” intended to vitalize the calm world of pre-war Indonesia.
Takdir Alisjahbana considered that ideas of “art for art’s sake” should be subordinated to this aim and he had much controversy with the traditionalists. Since the Japanese invasion his career has embraced the secretaryship of the Indonesian language commission; the preparation of a two volume dictionary of technical terms, Kamus Istilah; the editorship of a monthly magazine called Pembangunan, of a language journal and of a scientific monthly; a professorship of the Indonesian language and, later, a professorship of philosophy.
Sutan Takdir Alisjahbana was born in Natal, North Sumatra. His family came from Minangkabau in 19th century. He was a founder and editor of Pujangga Baru. He became one of Indonesian literature's guiding lights in its formative years, particularly in the time around independence. Sutan Takdir believed that Indonesia could learn from the values of western civilization and remained a great exponent of modernism throughout his life. A renaissance man himself - the author of tens of books on a range of subjects - he was working on a novel at the time of his death in 1994. The famous novel, Layar Terkembang, showed him as a progressive author. He died in Jakarta on July 17, 1994.
The works of Sutan Takdir Alisjahbana include:
* Tak Putus Dirundung Malang (novel, 1929)
* Dian Tak Kunjung Padam (novel, 1932)
* Tebaran Mega (collection of poetize, 1935)
* Tatabahasa Baru Bahasa Indonesia (1936)
* Layar Terkembang (novel, 1936)
* Anak Perawan di Sarang Penyamun (novel, 1940)
* Puisi Lama (potpourri, 1941)
* Puisi Baru (potpourri, 1946)
* Pelangi (potpourri, 1946)
* Pembimbing ke Filsafat (1946)
* Dari Perjuangan dan Pertumbuhan Bahasa Indonesia (1957)
* The Indonesian language and literature (1962)
* Revolusi Masyarakat dan Kebudayaan di Indonesia (1966)
* Kebangkitan Puisi Baru Indonesia (collection of essay, 1969)
* Grotta Azzura (novel three volumes, 1970 & 1971)
* Values as integrating vorces in personality, society and culture (1974)
* The failure of modern linguistics (1976)
* Perjuangan dan Tanggung Jawab dalam Kesusastraan (collection of essay, 1977)
* Dari Perjuangan dan Pertumbuhan Bahasa Indonesia dan Bahasa Malaysia sebagai Bahasa Modern (collection of essay, 1977)
* Perkembangan Sejarah Kebudayaan Indonesia Dilihat dari Segi Nilai-Nilai (1977)
* Lagu Pemacu Ombak (collection of poetize, 1978)
* Amir Hamzah Penyair Besar antara Dua Zaman dan Uraian Nyanyian Sunyi (1978)
* Kalah dan Menang (novel, 1978)
* Menuju Seni Lukis Lebih Berisi dan Bertanggung Jawab (1982)
* Kelakuan Manusia di Tengah-Tengah Alam Semesta (1982)
* Sociocultural creativity in the converging and restructuring process of the emerging world (1983)
* Kebangkitan: Suatu Drama Mitos tentang Bangkitnya Dunia Baru (poetize drama, 1984)
* Perempuan di Persimpangan Zaman (collection of poetize, 1985)
* Seni dan Sastra di Tengah-Tengah Pergolakan Masyarakat dan Kebudayaan (1985)
* Sajak-Sajak dan Renungan (1987).
Sutan Takdir Alisjahbana see Takdir Alisjahbana, Sutan
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