By Andre Wink
Quantity 2 this can be the second one of a projected sequence of 5 volumes facing the growth of Islam in al-Hind, or South and Southeast Asia. whereas the former quantity lined the 7th-11th centuries, this new quantity offers largely with the Islamic conquest of the 11th-13th centuries. The publication additionally presents an research of the newly rising organizational sorts of the Indo-Islamic kingdom in those centuries, migration styles which built among the center East, vital Asia and South Asia, maritime advancements within the Indian Ocean, and non secular swap. The comparative and world-historical standpoint that's complex right here at the dynamic interplay among nomadic and agricultural societies may still make it of curiosity to all historians occupied with Asia during this interval.
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Extra info for Al-Hind: The Making of the Indo-Islamic World, Vol. 2, The Slave Kings and the Islamic Conquest, 11th-13th Centuries
16-29. 28 Cf. AI-Hind, I, p. 200 ff. 29 Mhb. VI, 21, 28. 30 Epigraphia Indica (Delhi/Calcutta, 1892-), III, pp. 333-47. THE COMING OF THE TURKS 57 time crossed the mountainous divide between Central Asia and India-extending from the Oxus to the Ganges, and to Kashmir in the north-and which lasted for about five generations. Indian sources, the Puranas, Epics and Buddhist texts, do not mention the name 'Kushanas' but speak of the same people as 'Tusharas' or 'Tukharas'. In effect, all sources, whether Sanskrit, Chinese, Greek, or Latin, from about the second century BC to about the middle of the seventh century, identify a people called the 'Tukharas' in the country which was later to become known as Tukharistan and embraced both banks of the Oxus and was dependent on Balkh.
Aufstieg und Niedergang der romischen Welt (Berlin and New York, 1872), p. 281 ff). 61 Beckwith, 'Central Asian Guard Corps', pp. 32-33. 62 Cf. Al-Hind, I, p. 115. 63 T. Watters, On Yuan Chwang's Travels in India, 629-645 AD, 2 vols (London, 1904-5), I, p. 74 ff. 64 Pritsak, Origin of Rus', p. 16. 67 68 most crucial date in the Turkish encounter with Islam is perhaps 751 AD, the year of the battle of the Talas river, when an alliance of Arabs, Tibetans and Qarluq Turks achieved a victory over the Tang Chinese.
Lalitaditya's minister Cankuna (probably Chinese Tsiang-kiun, 'general') came from the Tukhara countrythe Tukharistan of the early Muslim authors-and this establishes the likelihood that he was Turkish, as by this time the region was inhabited by Turks. 98In payment for his services, Cankuna merely asked for a Buddha statue to be carried from Magadha on the back of an elephant, to be placed on one of his viharas-where Kalhana could still observe it four centuries later. Wu-k'ung noted numerous other Turkish pious endowments in Kashmir (Kia-che-mi-lo) which point at an entire Turkish dominion in the bordering regions: vihiiras (wei-houo-lo) or 'monasteries' founded by the son of the king of the Tu-kueh or the wife of the Turkish Khan.