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HISTORICAL SCIENCES
Nurmukhamedov Samariddin Alimardon ugli
Master graduate of the direction Islamic history and source of International Islamic Academy of Uzbekistan
DOI: 10.24412/2520-2480-2020-2779-4-5 DISPUTE ISSUES IN AHMADALI ASKAROV'S "THE ORIGIN OF THE UZBEK PEOPLE" WORK
Abstract:
This article informs about some issues that contradict the sources in the work of academician Ahmadali Askarov "The origin of the Uzbek people". The main information in it is taken from historical sources and the author's views are reasonably, critically analyzed.
Keywords: Historical sources, Uzbek ethnonym, Mongol, Barlos, Amir Temur.
Introduction
Academician Ahmadali Askarov's "Origin of the Uzbek people" work is a book that covers a very large historical period. The author has tried to uncover the initial and basic information in the work through the field of archeology. In matters relating to the middle ages, he referred to sources. Nevertheless, in some places the interpretation of the data in the sources has been diverted to the personal views of the author. Here are some of them are mentioned.
The main part
The play concludes that the issues covered in R. Abdullayev's article "Uzbeks are the nobles of the Turkic peoples, and the Sarts are the entrepreneurs of Central Asia" are "unfounded". For example, Rashiduddin Fazlullah's "¿¿jlj^l (Jome' at-Tawarikh) is emphasized religious narration and it is said: "It relies on the works of Persian historians such as Rashiduddin and Fazlullah (these two names are actually the name of one person (^ J^a ¿¿Jl ^j)) based on religious narrations" [2:63].
Elsewhere in the work, the author cites Rashidud-din's opinion as evidence to prove his point. "Rashiduddin says that the first ancestors of the Barlas were of Turkish descent. They are later mentioned in written sources as part of the Mongol Light Tribal Union" [2: 444]. In fact, Rashiduddin mentioned here that the Mongols were also descendants of the Turks ibn Yafas. In the author's conclusion, the place called Turk was accepted and the place called Mongol was left out.
Abulgazi Bahodirkhan described the basis of Rashiduddin Fazlullah's work in the following language: "He was a Muslim from the Genghis Khan dynasty in Iran, Genghis Khan's son Tulikhan, his son Hulagu-khan, his son Abakakhan, his son Argunkhan, and his son Ghazankhan alayhirrahma. He made Tabriz his capital after he became king. ... A year later, one day he called me and said, Alhamdulillah we became Muslims. Since the arrival of our great father Hulaguhon from Mongolia, two or three years have passed. Now those who are born after us forget the language, the way, the land, and the descendants of the Mongols. Which of them the last and which of them will not be Mongol. He ordered all of them to be gathered together ... " The sentence states that there are works written in Mongolian and that five or six Mongol dignitaries, led by Polad Chingsang, stood by him for help, and that he himself was fluent in Mongolian [1: 30-31].
Elsewhere in the book, the above erroneous conclusion is attested to: "In 1370, when Amir Temur defeated Amir Hussein, the ruler of Movarounnahr in Balkh, and his emirs and the sheikhs of Termez offered to elect him khan in accordance with the customs of the time, Temurbek responded, it will not give up. On the contrary, he asserted that he was not a Genghis, and that our Barlos Turks were emirs in the kingdom, so he ordered Turalmishkhan, one of the Mongol emirs under his command, to sit on a white felt and declare him khan of his state. This fact testifies to the fact that the Barlas were not Mongols, but in fact a Turkish tribe". [2:50].
First, Amir Temur insists that he is "not from Genghis Khan." According to the custom of the time, only a generation of people who had established a new state rose to the post of khan. The sentence here is focused on that. Not only barlos, but persons of other Mongol clans also had no right to be khans.
Secondly, Mirzo Ulugbek, who not only saw the period of Amir Temur, but also his beloved grandson, a scholar of exact sciences, in his work connects the genealogy of Genghis Khan and Amir Temur with Tu-minakhon, who lived for a short time, and in several places states that Barlos is of Mongol descent:
"Temujin ibn Yasugay Bahodir ibn Barton Bahodirkhan ibn Kuylikhan ibn Tuminahan ibn Baysungurkhan ibn Koydukhan ibn Dutminkhan ibn Bukakhan ibn Buzanjarkhan ibn Olankuva bint Chuy-manakhan" [3: 80-81];
"Amur Temur Koragon ibn Amir Taragay ibn Amir Berkli ibn Amir Alangiz noyan ibn Amir Ejil noyan ibn Amir Karachor noyan ibn Amir Soghu Chechan ibn Erumchi Barlos ibn Kachuvli Bahodir ibn Tuminakhan ibn Boysungurkhan ibn Kaydukhan ibn Dutminkhan ibn Bukhan khan bint Chuymanahon ibn Yulduzkhan ibn Mogulkhojahan ibn Tumurtashkhan "[3: 324].
Thirdly, there is no information about "Turalm-ishkhan" who was raised as a khan by Amir Temur, and the source is not specified. The sources mention the following as Chigatay khans of Timur's time:
Tughluk Temurkhan ibn Elkhoja ibn Duvo Chechankhan; Ilyaskhoja ibn Tughluk Temurkhan; Odil Sultankhan ibn Mahmudkhan; Kamilshah ibn Dovurchi; Amir Temur first raised Suyurgatmishkhan ibn Donishmandkhan from Genghis Khan's dynasty
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and then Sultan Mahmudkhan ibn Suyurgatmishkhan as a khan [3: 324-326].
Nizamiddin Shami in his Zafarnoma quotes Durchi's son Kabul Sultan before Odil Sultankhan. [4:26.]
On pages 477-485, the author provides information about the term "Uzbek" and the period when the term was given to a particular ethnic group, and concludes that the ethno-political term "Uzbeks" appeared in several places at the end of the 13th century:
The eastern regions of Dashti Kipchak have been referred to in historical sources since the second half of the 14th century as "the land of the Uzbeks" and "the people of the Uzbeks." It is known from historical works that before that (in the 80s of the 13 th century) the Turkic and linguistically Turkicized Mongol tribes living in these places called themselves "Uzbeks". (The base source is not specified here). Thus, it was in Eastern Dashti Kipchak that the ethno-political terms "Uzbeks' country" and "Uzbeks" appeared in the late 13 th and 14th centuries. "So the term Uzbek was first used in the late thirteenth century to refer to the militarized cavalry association of the eastern part of Dashti Kip-chak, known as the White Horde". [2: 478, 484.]
Historians know that the term "Uzbek" appears in this form in the sources of the 11th and 13 th centuries as a personal name. For example, Shihabiddin Mukhammad al-Nasawi's j^I J^ jl^U »jV
(Sira al-Sultan Jalaliddin Mankburni), written between 1241 and 1249 years, states that the name of the ancestor of Azerbaijan was Uzbek, and that he fought against the Indian ruler Eltutah, who later became the ruler of India. [5: 197, 165].
In Hamidullah Mustafavi Kazvini's "Tarixi Guz-ida", written in 730-1330 years, he used the phrase "Uzbeks" (Uzbeks) in reference to the peoples of the Golden Horde at that time.
Mirzo Ulugbek noted that the Uzbek nation would pay tribute to Sultan Muhammad Uzbekkhan. "Who's this?" They would ask. Their chiefs and kings
were called Uzbeks because they were Uzbeks. Therefore, from that time on, the newcomers began to be called Uzbeks [3: 225-226].
Abulgazi Bahodirkhan states the following: He (meaning Uzbekkhan) respected and appreciated everyone according to his service. He converted his people to Islam, and through him, many people became Muslims. That is why the people of Joji have adopted the Uzbek name, and this name will remain with him until the end of time". [1: 108]
The famous orientalist Herman Vamberi recalls the custom of the Turkic peoples and gives several examples of the naming of a country or nation in order to perpetuate the name of a good ruler. One of them is:
"The same is true of the Turkic-Mongol tribes living east of the Blue Horde, between the Volga and the Aral Sea; they adopted the name of Uzbekkhan, the ninth ruler of the Joji dynasty, and adopted a common political name, Uzbek. " [6:53].
Conclusion
Contradictory to the sources, similar conclusions above can be found in several other places in the book. It is expedient for source historians to correct such erroneous conclusions on the basis of basic sources. This will help to avoid possible mistakes that may be made in future research.
References
1. Abulgazi Bahodirkhan, Shajarayi Turk. -Tashkent: "Cholpon", 1992.
2. A.Askarov, History of the origin of the Uzbek people. - Tashkent: "Uzbekistan", 2019.
3. Mirzo Ulugbek, History of Four Nations ("Ulusi Arba'a Chingiziy"). - Tashkent: Cholpon, 1994.
4. Nizomiddin Shamiy, Zafarnoma. - Tashkent: "Uzbekistan", 1996.
5. Shihobiddin Muhammad an-Nasavi, Siyra as-Sultan Jalaliddin Mangburni. - Tashkent: "Uzbekistan", "Writer", 1999.
6. History of Herman Vamberi, Bukhara or Movarounnahr. - Tashkent: "Literature and Art", 1992.
