We continue the series of materials about the people after whom streets in Kazakhstani cities are named. Our next hero is Muhammad Haidar Dulati. Scientist, writer, poet, statesman, military leader. He passed his life’s journey back in the 16th century, but even today his works arouse extraordinary interest. Here is the bare minimum you should know about this person.
1. Full name of the scientist– Myrza Mohammed Haydar bon Mohammed Husain Dughlat Koregen. His grandfather ruled Kashgaria, his father was a close associate of Sultan Mahmud and ruled Tashkent for several years, and his mother was the daughter of Zhunis Khan.
2. As a child, Dulati had a special passion for drawing. But when he admitted to his family that he dreamed of becoming an artist, they explained to him that drawing is not a path in which one can gain honor and respect. In general, the Koran prohibits the depiction of people. Nevertheless, his father did not forbid Dulati from his favorite activity and even placed an easel in his room, and also tried to find him the best teachers.
3. In addition to well-known talents such as writing and managing military affairs, Muhammad Haydar Dulati during his life also excelled in music, calligraphy, epistolary genre, drawing, sculpture, and weapons making. He was truly a unique, versatile and talented person.
4. Once, when Dulati was almost thirteen years old and he studied at a military school, he was offered to teach his classmates the history of the art of combat. The future scientist was awarded this honor as the most capable and diligent student. He wasn't much older more years than his listeners, but he coped with his role brilliantly.
5. After a couple of years, the ruler of the state of Moghulistan, Sultan Said, noticed Dulati’s gift as a commander and public administration abilities. So Muhammad received the rank of official and strengthened his position in society.
6. Dulati was the leader of many military campaigns: to Kyrgyzstan, southeastern Kazakhstan, Tibet, Kashmir. He proved himself to be a master of military affairs and an excellent leader.
7. Dulati’s famous work “Tarikh-i-Rashidi” written in Persian, which the scientist was fluent in, and dedicated to the ruler of Kashgar, Sultan Abdul Rashid.
8. The main value of the book “Tarikh-i-Rashidi” is that among the memories of the reign of Rashid, memoirs and coverage of historical events, it describes the formation of the Kazakh Khanate. He spoke about the period when the Kazakh people separated from the Golden Horde and the Chagatai ulus and united into an independent khanate, about the reign of Kasym Khan, about many tribes and peoples, as well as geographical objects. In fact, this work is one of the main written sources about the history of the Kazakhs.
9. The last years of my life Muhammad Haidar Dulati spent in India. He died in 1551 during an uprising of local residents: he was killed by an accidental arrow from his warrior.
10. Named after Dulati streets in Almaty, Taraz, Shymkent and Astana, as well as universities in Taraz and Kostanay and a gymnasium school in Shymkent.
MUHAMMED HAYDAR DULATI (1499–1551)
One of the outstanding sons of the Kazakh people, forgotten during the totalitarian system, is Muhammad Haidar Dulati, who lived and worked in a difficult era. Dulati's full name was Myrza Muhammed Haydar bon Muhammed Husain Dughlat Koregen.
Muhammad Haidar Dulati was born in 1499 in Tashkent, died in 1551 in the Kashmir region in Hindustan. Famous historian, writer. In literature it is known as Khaidar myrza, Myrza Haydar. Muhammad Haydar Dulat is the author of the dastan “Jahan-name”, which is included in the historical reference book on Moghulistan and its border regions - “Tarihi Rashidi”.
The ancestors of Muhammad Haidar Dulati were prominent political figures in the territory of southeastern Kazakhstan, Kyrgyzstan and Eastern Turkestan, which was part of the state of Mogulistan. They occupied the posts of ulusbeks, tarkhans and managed their hereditary possession - Manglai-Suben. Amir Polatshy (Puladchi) dulat during the collapse of the Chagatai state in the middle of the 15th century appointed Tugylyk Timur as khan of the eastern part of this state. Another ancestor of Muhammad Haidar Dulati, Amir Khudaydat, replaced six khans on the Mughal throne when he was an ulusbek.
Grandfather Muhammad Haydar Dulati - Myrza Muhammad Haydar ruled Kashgaria until 1480, his father Muhammad Husain was one of the associates of Khan Sultan Mahmud, who ruled at the end of the 15th century. early XVI century in the eastern part of Mogolistan. Muhammad Haydar Dulati's mother, Khansha Khubnigar, was the daughter of Zhunis Khan, who, in turn, was the cousin of Sultan Said on his mother's side and the founder of the Mughal dynasty of Zakhar ad-din Muhammad Babur, who ruled India.
The childhood of Muhammad Haydar Dulati falls during the decline of the state of Timur's dynasty in Central Asia, which occurred under the pressure of the Uzbek nomads Muhammad Sheybani, the collapse of Mogulistan and the rise of the Kazakh Khanate. After the death of his father, during the war between Khan Sultan Mahmud and Khan Muhammad Sheybani, the relatives of Muhammad Haydar Dulati sent him to Kabul to Babur. Muhammad Haydar Dulati took part in the campaign against Transoxiana organized by Babur. Since 1512, Muhammad Haydar Dulati, being in the palace of Khan Sultan Said in Kashgaria, held prominent military and other court positions. He took part in the war with Abu Bakr for Kashgar and Zharkent in 1514, as well as in military campaigns in Kyrgyzstan, southeastern Kazakhstan and Tibet. Muhammad Haydar Dulati raised the heir to the khan's throne - Abu ar-Rashid Sultan.
According to Babur, Muhammad Haydar Dulati had encyclopedic knowledge. He was aware of all political events, knew politicians. Muhammad Haydar Dulati was a good expert on the history of Kazakhstan and Central Asia, Mogulistan, especially the feudal part of the Dulat tribe. He wrote Tarikh-i Rashidi (History of Rashid) in Kashmir between 1541 and 1546.
Muhammad Haydar Dulati wrote this work in Persian, based on stories passed down from generation to generation about the past of the Dulats, Mogul legends, secret documents preserved in the palaces of the Mogul khans, eyewitness accounts and his own observations. The author also used the historical works of such famous scientists of the past as Zhuvaini, Jamal Karashi, Rashid ad-Din, Sharaf ad-Din Ali Yazdi, Abd ar-Razaq Samarkani and others. All this allows us to characterize this work as a historical reference book based on clear archival data. Muhammad Haydar Dulati left very valuable information regarding the medieval history of the Kazakhs.
“Tarikh-i Rashidi” contains a lot of information about the formation of the Kazakh Khanate, further events in Zhetysu and Eastern Dasht-i-Kipchak, the fall of Mogulistan, feudal wars, the establishment of friendly alliances between the Kazakhs, Kyrgyz and Uzbeks in the fight against an external enemy. The work also contains a lot of valuable data on the socio-economic situation of Southern and Eastern Kazakhstan in XV-XVI centuries, about the historical geography of medieval Kazakh Zhetysu, the urban and agricultural culture of the Kazakhs.
"Tarikh-i Rashidi" consists of two notebooks. The first describes in detail the history of the rulers of Mogolistan - the khans from the Chagatai dynasty. The second notebook is compiled in the form of memoirs, it talks about historical events up to the conquest of Kashgaria by Mirza Muhammad Haydar (Dulat’s grandfather). It also tells about the struggle of Sultan Said Khan for power in Mogolistan, about the conquest of the lands of the Dulat tribe and the creation of Mogolistan in 1541, about the desire of the Chagatai dynasty to return the former possessions of Mogolistan - Zhetysu and Tien Shan, about the relationship of the Mogul khans with the Chagatai dynasty and the Kazakh khans . “Tarikh-i Rashidi” also covers historical events that took place in the 15th-16th centuries in Central Asia, East Turkestan, Afghanistan, and India. Today, versions of “Tarikh-i Rashidi” translated into Persian and Turkish are stored in St. Petersburg, Tashkent, Dushanbe
Abu ar-Rashid, who again sat on the throne in 1533, fearing his fellow tribesmen, began to pursue them. Muhammad Haidar Dulati's cousin, Said Muhammad, killed Dulat, after which Muhammad Haidar Dulati fled to India. There he led the warriors in the Mughal palace.
Muhammad Haydar Dulati died in 1551 during a local uprising.
In Kazakhstan, they began to pay much attention to Dulati after the Republic of Kazakhstan gained independence. A special conference was held to mark its 500th anniversary under the auspices of UNESCO. The life of Muhammad Haidar Dulati and his work deserves more in-depth study, and knowledge about him deserves wide dissemination among people.
Almost five centuries later, the great scientist, writer, poet, statesman and military leader Muhammad Haydar Dulati (1499-1551) returned to us. Finally, we had the opportunity to draw rich information from his unique historical work “Tarikh-i-Rashidi”, a source of objective information about Central Asia. The Turkic poetic treatise on geography “Jahan-name” also belongs to his pen. But an example of scientific and artistic composition his work “Tarikh-i-Rashidi” remains, where “rashidi” means “following the true creed”, “being on the right path”.
About the life and work of Fazlallah b. Ruzbikhan, like the vast majority of figures of the medieval East, little information has reached us. His biography has more than once been the subject of attention of a number of scientists. Of the Soviet scientists who wrote on this topic, first of all we should name A. A. Semenov and then M. A. Salye, who, based on sources known to them, tried to give a brief summary of biographical information about the author of “Notes of the Bukhara Guest.” Iranian philologists Muhammad Kazvini, Sa'id Nafisi and Muhammad Amin Khunji devoted their articles to the latter.
The author in all his works calls himself Fazlallah b. Ruzbihan, nicknamed Hajja Maulana Isfahani. All historiographers of the 16th and subsequent centuries call Ibn Ruzbikhan by the same name. Iranian philologist Muhammad Qazwini (1877-1949) calls him Fazlallah b. Ruzbikhan b. Fazlallah al-Khunji-yi Isfahani. The modern Iranian scientist Said Nafisi adds laqab and kunya, giving the full name: Aminaddin Abu-l - Khair Fazlallah b. Ruzbikhan b. Fazlallah Khunji - yi Isfahani-yi Shirazi, or abbreviated as Amin Haja Mulla or Haja Mawlana. In the book of Ahmad Iktidar, other nicknames and nisbs of Ibn Ruzbikhan are given, such as: Pasha, Amin, Kashani. Muhammad Amin Khunji indicates his full name as follows: Afzaladdin Fazlallah b. Jamaluddin Ruzbihan Fazlallah b. Muhammad Khunji.
If we take into account all the information contained in these sources, then short biography Fazlallah ibn Ruzbikhan appears in the following form. The author of "Notes of a Bukhara Guest" was born in 862/1457 in the city of Khunja, in Laristan, in one of the districts of the Fars region, in a family belonging to the Isfahan nobility. Ibn Ruzbikhan's father, Jamaladdin Ruzbikhan, was considered a famous ulema in his time. During the reign of the Ak-Koyunlu dynasty, he was part of the class of sadrs and sardars of Isfahan. After Sultan Ya'qub came to power (1487-1490), representatives of this class, and among them Jamaladd n Ruzbikhan, were summoned to Tabriz. There he achieved a high position at the court of Sultan Ya'qub and wrote the book "Fruits of the Trees" (Samarat al-ashjar), which he presented to the Sultan. On his mother's side, Ibn Ruzbikhan was related to the family of Saidi Isfahani, the vizier of Pir-Budak from the Kara-Koyunlu dynasty, who later became the dabir of Uzun-Hasan from the Ak-Koyunlu dynasty.
Our author spent his childhood and youth in Shiraz and Isfahan. Having completed his studies in his homeland, at the age of seventeen he undertook his first journey to the Hejaz and continued his education in Mecca. Then, returning to Shiraz, he continued to study various sciences. At the age of twenty-five, Ibn Ruzbihan made a second trip to Mecca 20 and studied the Quran and Arabic literature there.
Arriving back to Shiraz from his second trip, Ibn Ruzbikhan took up literary activity and, as his scientific preparedness grew, he wrote his first works: “Resolution of Questions of Abstraction” (Hill-i Tajarid); "Commentary on the incredible" (Ta'liqat bar mukhalat) and comments on books on Sharia. Here in Shiraz he wrote the book "The Miracle of Time and an explanation of the story of Hayy, the son of Yaqzan" (Badi "az-zaman fa kassat Hayy ibn Yaqzan) . J. Storey and E. Blochet indicate in their catalogs that it was written by the author in 892/1487. The same date is also indicated by Haji Khalifa.
According to M. A. Salye, Ibn Ruzbikhan’s book “The Miracle of Time” is an imitation of the treatises of the famous Ibn Sina and the Arab-Spanish philosopher of the 12th century. Ibn Tufayl.
Both of these works, however, are not treatises, but fairy tales or psychological stories, and I. Yu. Krachkovsky, regarding Hayy ibn Yaqzan Ibn Tufail, points out that in its content the latter’s work is completely different from the story of Ibn Sina. The work of Ibn Ruzbikhan has not reached us, but in “The World-Adorning History of Amini” the author’s words about the lost work have been preserved. He writes: “In my spare time, after studying and reading, I devoted some time to compiling the book “The Miracle of Time.” It tells the story of how a person’s thinking ability ascends the steps of speculative and active power in accordance with established rules and research of contemporaries. It is written in Persian, the phrases and metaphors are composed in such a way that they do not make it difficult to read. Until now, there have been very few such studies in the true sciences.” From these words we can conclude that “The Miracle of Time” contains our author’s philosophical reflections on the story of Hayy ibn Yaqzan. In 892/1487, Ibn Ruzbikhan decided to travel to the countries of the Middle East for the third time. Having stopped on the way to Tabriz, in the month of Shaban of the same year he presented the book “The Miracle of Time” to Sultan Yaqub. At the request of the latter, he wrote a preface to it, in which he expressed his desire to write the history of the reign of this sultan. Apparently, Ibn Ruzbihan had to abandon his intention to go to Hejaz; he remained in Tabriz and began to serve as secretary in the divan of Sultan Ya'qub. Sultan Ya'qub, after reading the preface to the book "The Miracle of Time", expressed confidence that if Fazlallah b. Ruzbikhan will write the story of his life, as he promised, “he will eclipse the stories of the kings of the whole world.” Our author accompanied Ya'qub on his trips and travels around the country, compiled reports, had access to the state archive and to the court. Therefore, he had every opportunity to depict the events that took place in his book with great reliability. He called it Ta'pux-u “alamara-yi Amini, i.e. “The world-decorating history of Amini.” As V.F. Minorsky noted, in one of the parts of this book, Ibn Ruzbikhan touches on the ancestors of the Safavids and the events associated with the sheikhs Junayd and Haydar, and speaks about them unflattering. The book contains abundant material about the events of the reign of Sultan Ya'qub, the state various areas, including Georgia and Azerbaijan, which were under the rule of the Ak-Koyunlu dynasty, as well as military organization states. Begun in 892/1487, Ibn Ruzbikhan finished the first volume of the book in 897/1491, i.e. after the death of Sultan Ya'qub, and it was presented with a new dedication to Sultan Abu-l-Fath - Mirza Baysunkar, son and the successor of Yaqub.
Ibn Ruzbikhan had the intention of writing the second volume of the book “The History of Amini, Decorating the World,” which was supposed to set out the history of the reign of the young ruler. “These (events) will be told in the second part of this story, if life does not end (earlier),” he wrote. However, the author apparently failed to fulfill his intention, since so far the second volume of this work has not been found anywhere, and none of the eastern authors reports anything about it. One should not lose sight of the fact that in May 1492 Baysunkar was overthrown from the throne and events occurred that influenced the future life of Ibn Ruzbikhan and, perhaps, forced him to abandon the implementation of his plans.
Now only two lists of “The World-Beautifying Story of Amini” are known. One list is located in Istanbul in the Fatih library under number 4431 36. In the “Catalog” of manuscripts of Istanbul libraries, the author of “The world-decorating history of Amini” is incorrectly named as Ruzbikhan al-Bakli 37, who lived three centuries earlier than Ibn Ruzbikhan, and the same code is indicated as at F. Tower - 4431. The second copy of this work is in Paris in the National Library under number 473 38. In 1957, the above-mentioned abridged English translation of it, made by V. F. Minorsky, was published in London.
Muhammad "Ali Tabrizi calls Ibn Ruzbikhan qaziyi rasmiyi Makka wa Madina, i.e., the official judge of Mecca and Medina, but to what extent this message is reliable cannot be established, because other authors who mention Ibn Ruzbikhan in their works do not say anything about this position of his. If indeed Ibn Ruzbikhan was appointed qazi of these cities, then this could have been while he was in the service of Sultan Yaqub.
The author wrote the book “Refusal of the Wrong Path” in Arabic within two months and finished it on 3 Jumada II 909/23 November 1503, i.e. two months before the arrival of the troops of Ismail I in Kashan. It is directed against the work of the Shia theologian Hasan b. al-Muhayyad b. Yusuf b. al-Mutahhira al-Hilli (1250-1325) “The path of truth and the discovery of truth” (Nahj al-haq wa kashf as-sidq) and is polemical in nature. In 1605, Nurallah Shushtari (d. 1610), in response to the book of Ibn Ruzbikhan, wrote a treatise “Establishing the Truth,” in which he defended al-Hilli from the polemical attacks of our author. The treatise of Ibn Ruzbikhan is mentioned by E. Bloche under number 6723.
1504 was the last year of Ibn Ruzbikhan’s stay in Iran - when the troops of Shah Ismail I entered Kashan, our author was forced to flee to Khorasan 46 due to the massacre of Sunnis, “regardless of whether they were sultans, emirs, landowners and scientists or dikhkans and raiyats." Mahmud b. also reports this. Get out. Ibn Ruzbikhan himself also says that he “in 910/1504-05 at the end of the month of Rabbi I, being in Khorasan, visited Mashhad and Tus.” (This also indirectly confirms that he wrote the book “Refusal of the Wrong Path” in Kashan, and not in Central Asian Kasan.) Our author notes his stay in Khorasan in a qasida dedicated to the Turkish Sultan Salim I. From Mashhad he went to Herat, according to at least this city is called by some eastern authors, for example Giyasaddin Khandamir and Hasan-bey Rumlu.
As is known, under Sultan Husayn Mirza, literature and art flourished significantly in Herat. Under him, the city turned into a major cultural and literary center. Figures of science, art and literature from all over Maveran-nahra and Iran gathered here. Muhammad Haydar, among the people of the court circle, Sultan Husayn Mirza also named Ibn Ruzbikhan - the latter, without a doubt, entered the circle of learned theologians at the court of this Sultan. However, Ibn Ruzbikhan did not have to stay there for long. In the first years of the 16th century. events occurred that caused changes in the life of our author. Muhammad Shaibani Khan, having conquered the northern regions of the Timurid possessions, was preparing to capture the vast state of Sultan Husayn Mirza, torn apart by internal turmoil. Many poets and scholars of the court circle of Husayn-Mirza, seeing the inevitable death of his state, gradually began to leave Herat and go over to the side of Shaibani Khan. For example, the poet Kamaladdin Binai left Herat, having received the title of “king of poets” from Shaibani Khan. Ibn Ruzbikhan also went over to Shaybani Khan without hesitation. Unfortunately, we do not have a single source that would report on the activities of our author at the court of Sultan Husayn Mirza. Probably at this time he literary works didn't create it. This can be explained, apparently, by the fact that troubled, restless times prevented him from writing. Not a single source also reports when exactly he passed to Shaybani Khan: before or. after the capture of Herat by the Uzbek khan.
In Maverannahr, Ibn Ruzbikhan becomes the historiographer of this khan. During his stay at the courts of the Uzbek khans, he wrote several works of a historical and legal nature. In 1509, the author created the most significant and valuable work for the history of Uzbekistan - “Notes of the Bukhara Guest” (Mikhman-name-yi Bukhara). As is clear from the words of Ibn Ruzbikhan himself, in his “Notes of the Bukhara Guest” he had previously written two more works that have not reached us: “Treatise on the Farmer” (Risala-yi Kharisiyya) and “Genealogy of His Majesty the All-Merciful Viceroy” (Nasab-name -yi xacpam-u caliphate ar-rahman).
Ibn Ruzbikhan at the court of Shaybani Khan performed the same function as at the court of Sultan Yaqub. He accompanied the Uzbek khan on all his campaigns and trips, gave advice and carried out the instructions of this khan. In this circle, as is clear from the “Notes of the Bukhara Guest,” he met from the side of the khan and his entourage good attitude to yourself. Not a single meeting organized by Shaibani Khan took place without his participation; his presence was constant. Khan often gave him all sorts of assignments. Even when Ibn Ruzbikhan once felt unwell, Shaybani Khan entrusted him with the audit of waqfs in the Samarkand region. This is known from the words of Ibn Ruzbikhan himself, who in the “Notes of the Bukhara Guest” writes: “The highest instructions were given that [I], a poor man, together with the Samarkand kaziy, checked the property turned into waqf, and the degrees of mudarris and students in this area and I reported the true state of affairs to the august assembly."
After the death of Muhammad Shaybani Khan in 1510, Ibn Ruzbikhan found himself out of work and lived in Samarkand. Soon he was invited to his place by Shaibani Khan's nephew Ubaidallah Khan, whose adviser our author had been before. By the way, under the leadership of Ibn Ruzbikhan, Ubaidallah in Bukhara read the collection of legends “The Impregnable Fortress” (Hisn-i Hasin) and other books.
In 1512, not far from Kuli Malik, a battle took place between “Ubaidallah Khan and Zahiraddin Muhammad Babur, where Babur suffered a final defeat. Ibn Ruzbikhan in the book “Rules of Conduct of Sovereigns” (Suluk al-muluk) introduces readers to his Samarkand life before this event , that is, before the entry of nomadic Uzbeks into Transoxiana under the leadership of “Ubaidallah Khan: “One of the unusual incidents is that I, an insignificant poor man, this year (918 AH) in God-protected Samarkand was an interlocutor of boredom and melancholy and a prisoner of the bearers of heretical teachings and the lost. There was neither a way to escape anywhere nor a means of contacting friends and comrades. All the time, on dark nights, with my gaze fixed on the high road of the Uzbek sultans, I lit torches of sadness on all the paths of expectation. day the bird Roc flew in the heavenly expanse of desire, perhaps some dove would bring news from the other side, or a cloud from the direction of Turkestan would drop a blessed drop on the valley of the thirsty.” Having learned about Ubaidallah Khan's victory over Babur, Ibn Ruzbikhan wrote a chronogram of this event and sent it along with lyrical poems to the khan. Khan invited our author to his place in Bukhara. Ibn Ruzbikhan wrote: “After [Ubaidallah Khan] established himself in Bukhara, an august command came that [I], the most insignificant poor man, should come from Samarkand to Bukhara, and I and my family immediately left for Bukhara.” From this time on, Ibn Ruzbikhan’s life again took place at the khan’s court. Again he had to accompany the khan on campaigns and give advice. Unable to return to his homeland and harboring irreconcilable hatred of Shah Ismail, Ibn Ruzbikhan incites the khan to war with the shah. In honor of the victory of the Turkish Sultan Salim, won near Cholderan over Ismail I in 1514, he wrote two qasidas. These qasidas were included by Faridun Biy, along with various Ottoman state papers, in the “Collection of Sultan's Documents”. One of the qasidas was composed in the Old Uzbek language.
While in the service of Ubaidallah Khan, Ibn Ruzbikhan wrote the above-mentioned book “Rules of Conduct for Sovereigns” and “Commentary to the “Poem of the Cloak” by al-Busiri.” "Rules of Conduct for Sovereigns" is an ethical and legal treatise written at the suggestion of Ubaidallah Khan. The work contains rules for governing the state based on Sharia. The work is divided into 15 chapters discussing the purpose officials and about their duties, about the order of pilgrimage, about the distribution of alms, about the introduction and collection of taxes, about finds, about the suppression of uprisings.. Mirza Salim-biy b. Muhammad Rahim in his book “The Beggar's Bag” (Kashkul) mentions the following detail: “Ubaidallah Khan, being dissatisfied with the state of his affairs in the administration [of the state], asked Maulana Fazlallah b. Ruzbihan, one of the outstanding ulemas of that time, to write a book-guide based on the teachings of Abu Hanifa and Shafi'i, so that it could be used, the above-mentioned wrote a book called "Suluk al-muluk", and decorated it with the name of the khan. Ibn Ruzbikhan himself writes the following about this book: “The book, called Suluk al-muluk, represents answers to the questions: what should be the starting point in state affairs, what should be based on in relations with Muslims, what should be guided by when appointing rulers and gifts, collection of kharaj, ushra, jizya and how to deal with infidels. This book Suluk al-muluk was written as an answer to the extent of the author’s knowledge of the canons of two teachings, Hanafi and Shafi’i.”
In 921/1514-15, Ibn Ruzbihan, as mentioned above, composed a laudatory qasida in honor of the victory of the Ottoman Sultan Salim I and sent it to Istanbul. In the same year he wrote "Commentary on the "Poem of the Cloak" by al-Busiri." M.A. Salye believes that the manuscripts of this work by Ibn Ruzbikhan are “extremely rare,” and that, in addition to the copy stored in the IVAN of the UzSSR), only one copy of it, discovered in Edinburgh, is mentioned in the literature. In fact, there are much more copies of this work: in Leningrad there are two copies, and in the IVAN of the UzSSR, in addition to the one indicated by M. A. Salye, there are two more.
Nothing is known about the further life of Ibn Ruzbikhan; neither he himself nor other eastern authors report about it later than 1515. Mir Hamid in his book “Biographies of the Sheikhs”, touching on Hazrat-i Hajji (sheikh of the Kubrawiye order) and his life during the period from 1517 to 1529, mentions that Hazrat-i Hajji, having visited Khorezm, Mangyshlak and Khorasan, moved from Bukhara to Samarkand and “on the way to Kermina had a pleasant meeting with Khoja Mulla Isfahani.” It could only be our author, since all historiographers of the 16th century. Ibn Ruzbikhan is mentioned precisely under this name, and in all his works he himself wrote about himself “known [by nickname] Hajja Mulla [Maulana] Isfahani.”
Based on the reports of Mir Hamid, we can believe that Ibn Ruzbihan recent years He also spent his life in Transoxiana and lived in Bukhara or Kermina. Hasan bey Rumlu, Hasan Nisari and Giyasaddin Khandamir unanimously assert that Fazlallah b. Ruzbikhan Isfahany died in Bukhara and was buried in Khiyaban on the 5th Jumada I on April 13, 1521. However, opinions differ about the date of death of Ibn Ruzbikhan. Muhammad Kazvini believes that Ibn Ruzbikhan died between 1523 and 1533, and Muhammad Amin Khunji - in 1530 in Samarkand. M.A. Khunji believes that Ibn Ruzbikhan, in addition to the works we mentioned above, also wrote a commentary on the books Muwaqqaf and Kashshaf and that he supposedly intended, after “The World-Beautifying History of Amini,” to write a commentary on Sahih Muslim. Haji Khalifa, the author of Kashf az-zunnun, and after him M.A. Khundzhi indicate the following works of Ibn Ruzbikhan: ("Diar Bakria") - the history of the Ak-Koyunlu dynasty; description of the events that took place under Uzun-Hasan and his successors. The book is written in Persian. However, V.F. Minorsky claims that M.A. Khunji incorrectly attributes the authorship of this book to Ibn Ruzbikhan and that its author is Abu Bahram Tihrani. According to V.F. Minorsky, this book was being prepared for publication in Ankara by Farukh Sümer.
His own works give a fairly accurate picture of Ibn Ruzbikhan’s spiritual appearance, his beliefs and views. Using his name as a prominent theologian, our author sought to create a strong position for himself in the service of those at the helm of power, who, according to the existing tradition, surrounded themselves with famous scientists and writers in order to popularize their authority through their works. This desire of Ibn Ruzbikhan first led him to the court of Sultan Yaqub (1487-1490) from the Ak-Koyunlu dynasty, in whose divan our author served as secretary (katib). According to Hassan Nisari, Sultan Yaqub was a great lover of poetry and art, surrounding himself with a crowd of scholars, historiographers and poets, among whom were Kamaladdin Binai and Ibn Ruzbihan. Accompanying this sultan on his campaigns, our author, as a secretary, kept a travel journal, compiled reports and collected material that served as the basis for compiling the above-mentioned historical book, “The History of Amini, Decorating the World.” Then we see him in the court circle of Sultan Husayn Mirza, and in Transoxiana Ibn Ruzbikhan played the role of adviser and mentor to the Uzbek rulers, Shaibani Khan and Ubaidallah Khan. Fulfilling such duties could only be within the power of a well-trained person, and Ibn Ruzbikhan, having received at one time in various cultural centers of the Near and Middle East the highest spiritual and secular education corresponding to that era and, in addition, possessing considerable literary talent, was quite suitable for the chosen them activities. It is enough to familiarize yourself with the contents of the “Notes of the Bukhara Guest” alone to make sure that he was well-versed in philosophy, the cycle of Islamic law, history, literature, rhetoric and poetics. Muhammad Haydar Dulati (1499 - 1551) - “Tarikh-i-Rashidi "Written in Persian in 1541-46, it is considered a chronicle of the history of the Kazakh tribes. The information in the book is accurate, understandable and highly scientific. It is considered a chronicle of the history of the Kazakh tribes and peoples of Mogulistan.
Among the significant historical monuments containing valuable information on the history of the peoples of Central Asia is "Ta"rikh-i Rashidi" ("Rashid's History") by Mirza Muhammad Haidar Dughlat (born in 905/1499 - killed in 958/1551 .). This work, compiled by an eyewitness and participant in many of the events he described, contains rich material for historians, ethnographers, geographers and other specialists studying the social system, life and toponymy of the feudal states of the indicated region in the 15th - 16th centuries. studying the past of the peoples of Uzbekistan, Kazakhstan, East Turkestan (modern Xinjiang China) and partly Afghanistan, Tibet, India; it contains diverse and original material on the history of the Uzbeks, Kazakhs, Kyrgyz, Oirats (Kalmaks) and Uyghurs, shedding light on their relationships. in the Middle Ages.
The author of "Ta"rikh-i Rashidi, about whose life we draw information mainly from his present work, Mirza Muhammad Haydar, more often called Mirza Haydar by his contemporaries, belonged to the highest strata of Mughal society.
Mirza Haydar received an excellent education for that time - first it was taught by Babur, then by Sultan Sa'id Khan, which Mirza Haydar reports in detail in "Ta"rikh-i Rashidi" (l. 149b, 171b - 173a). In addition to the historical work, the Turkic poetic treatise on geography “Jahan-name”, also written by Mirza Haydar, has reached us.
Mirza Haydar's work "Ta"rikh-i Rashidi" became widespread in the East. Currently, its copies are in many manuscript repositories of the world, and all subsequent eastern authors drew historical and geographical information on Central Asia, Eastern Turkestan, India, etc. Thus, Amin b. Ahmad Razi in “Haft iqlim” (written in 1002/1593 - 1594) almost completely borrowed information about East Turkestan from Mirza Haydar b. (written in 1028/1618 - 1619) when covering the Chagatai rulers of Yarkand (Yarkand) and Kashgar, he relied on the materials of “Ta”rikh-i Rashidi”; used the work of Mirza Haydar Haydar Malik in "Ta"rikh-i Kashmir", Mahmud b. Wali in "Bahr al-asrar fi manaqib al-akhyar" (written around 1050/1640 - 1641) and Shah Mahmud Churas (XVIII c.), who actually built the first part of his “Chronicle” on the materials of “Tarikh-i Rashidi”.
The work of Mirza Haydar attracted to his work "Ta"rikh-i Aminiyya" and Mulla Musa b. Mulla Isa Sayrami. Muhammad Qasim Firishta in the history of India gives a description of Kashgar from "Ta"rikh-i Rashidi." This work was also relied upon by Muhammad Azam in “History of Kashmir” and Hafiz Tanish in “Abdallah-nama”.
In the XVIII - XIX centuries. Mirza Haydar's Tarikh-i Rashidi was translated into Uyghur by Muhammad Sadiq Kashgari and Muhammad Niyaz b. Abdalgafur. List of translations with continuation of history until the middle of the 19th century. kept at the Institute of Oriental Studies of the Academy of Sciences of the Republic of Uzbekistan.
Of the Western European scientists, W. Erskine was the first to attract the work of Muhammad Haydara to his research. He used his information when covering the history of Central Asia and Eastern Turkestan in the 15th - 16th centuries, cited excerpts from "Ta"rikh-i Rashidi" when presenting the history of the Mughals and gave references to this book in his comments. Subsequently, materials from "Ta" "Rikh-i Rashidi" on the history of the Mughals, Central Asia and East Turkestan were used in the works of G. M. Elliott and in Skrine's book.
The work "Ta"rikh-i Rashidi" became widely known among Western European Orientalists after the publication in 1895 of its English translation by E. D. Ross.
V.V. Bartold responded to this publication with a review in which he welcomed the publication of the work of Muhammad Haidar in English translation and at the same time pointed out some inaccuracies and shortcomings in it.
Russian orientalists were attracted to the work "Ta"rikh-i Rashidi" by Mirza Haydar long before the appearance of its English edition. For the first time, V.V. Velyaminov-Zernov used it as the main and valuable source in his work. After him, the information from this work was used by A.N. Kuropatkin in his historical and geographical essay about Kashgaria and V.I. Masalsky in his description of the Turkestan region.
In the subsequent period, materials about the Kazakhs were extracted from "Ta"rikh-i Rashidi and published in two collections, and a number of researchers of the history of the Kazakhs, such as V.L. Vyatkin, T.I. Sultanov, K.A. Pishchulina, attracted data from Muhammad Haydar to his works.
Muhammad Khaidar's information about the Kyrgyz was included in such a fundamental work as "History of Kyrgyzstan", in which the chapter "Feudal fragmentation in the Tien Shan in the second half of the 14th - early 16th centuries." completely based on "Ta"rikh-i Rashidi", and also used in the works of K.I. Petrov and S.M. Abramzon.
Muhammad Haidar's materials on the history of Mogolistan are drawn on in the works of B. A. Akhmedov, O. F. Akimushkin and K. A. Pishchulina. The compilers of the “History of the Peoples of Uzbekistan” and its subsequent publications also turned to “Ta”rikh-i Rashidi” when covering questions about the origin of the Uzbeks and events related to Sheibani Khan.
Historians did not ignore “Ta”rikh-i Rashidi” when studying the nomadic tribes of Central Asia, their migrations and military squads, as well as in resolving the issue of the origin of the term “Kazakh”.
Evidence from Muhammad Haydar about the participation of the Turkmens in the Battle of Kul-i Malik in 918/1512 is given in “Materials on the history of the Turkmens and Turkmenistan”; his information about the Uyghurs was also used in the work of D.I. Tikhonov.
Historians also turned to the work of Muhammad Haidar when covering some socio-political issues of that distant era. Thus, a researcher of the reign of Babur S.A. Azimdzhanova, when presenting the issue of the use of slave labor in the second half of the 15th century. in the feudal society of the Timurids, she mainly relied on the information she extracted from “Ta”rikh-i Rashidi.”
The rich material contained in the work of Muhammad Haydar is also widely used by archaeologists in the study of medieval cities of Central Asia. Uighur historians also turn to “Ta”rikh-i Rashidi, since a significant part of this work is devoted to the history of Kashgar.
And finally, "Ta"rikh-i Rashidi" served as the main source for a number of research work V.V. Bartold, who drew information from Muhammad Haydar to many of his scientific publications dedicated to political history, history of culture, cities, ethnic groups and peoples of Central Asia.
The historical work "Ta"rikh-i Rashidi" Mirza Haydar wrote in Kashmir for several years. The work consists of two parts - "daftars" (books). The first, which systematically sets out the history of the Chagatai khans of Mogolistan and Kashgaria with the time of Tughluk Timur (year of accession to the throne 748/1347 - 1348) to Abdarrashid Khan (940/1533 - beginning of the reign), was written in 952/1546 (fol. 85b), later than the second. Second "daftar", completed in 948/1541 - 1542. (l. 92a), is almost four times larger in volume than the first and represents the author’s memoirs, which, along with the famous work of Zahiraddin Muhammad Babur (born in 888/1483 - died in 937/1530) “Babur-name ", written in Uzbek, is an example of memoir literature of the 16th century. in Farsi.
Both of these authors belonged to the same ruling circle of people, they were even cousins. Zahiraddin Muhammad Babur - a famous ruler of a number of Central Asian regions, founder of the Baburid state in India, was educated person, who left a bright mark on the cultural history of the peoples of Central Asia. Mirza Haydar, like Babur, was a highly educated man of his time, and wrote poetry, which abounds in his memoirs. Both works - "Babur-name" and "Ta"rikh-i Rashidi" - written on the basis of personal observations; the authors cover the same historical period, often relate to the same events and persons and significantly complement each other.
An outstanding researcher of the history of Central Asia, V.V. Bartold, wrote that the work of Mirza Haydar is in many ways reminiscent of the notes of his cousin Babur, for the historical narrative of Mirza Haydar is distinguished by the same truthfulness and impartiality, and the chapters of geographical content are distinguished by the same clarity and clarity .
Comparing both works, historians come to the conclusion that, although “Ta”rikh-i Rashidi” is inferior to “Babur-nama” in terms of systematic presentation, accuracy of chronology, description of small details, the first contains unique information on the history of Mogolistan and neither one source almost does not duplicate them, while the events reflected in the “Babur-name” were largely covered in a number of other works. However, “Babur-name” by Zahiraddin Muhammad Babur was repeatedly published in text and in translations. modern European languages, then Mirza Haydar's "Ta"rikh-i Rashidi, in addition to a number of extracts from it, fully saw the light only in Ross's English translation in the last century (1895), republished without changes in 1972.
The memoir and historical parts of "Ta"rikh-i Rashidi" represent a single and inextricable whole. Thus, the history of the Mughal khans contemporary to the author, starting with Yunus Khan (866/1462 - the beginning of the reign), in the second book of the work is sometimes described with in greater detail than in the first, and Mirza Haydar in such cases notes that “these events are set out in the second daftar.”
In the introduction to the first "daftar" Mirza Haydar stipulates three reasons why he gave the work the name "Ta"rikh-i Rashidi": the first - in honor of Sheikh Arshaduddin, who converted Tughluq Timur to Islam; the second - in honor of the right path ( Rushd), along which Tughluk Timur led his people, and the third - in honor of the Mughal Khan "Abdarrashid.
The significance of the work "Ta"rikh-i Rashidi" by Mirza Haydar for historical science very great, as evidenced by the constant appeal to him by researchers of the history of Central Asia and neighboring countries of the 16th century. Thus, the famous historian of the East V.V. Bartold called “Ta”rikh-i Rashidi” perhaps the most interesting monument of Muslim historical literature XVI century and one of the most important sources on the history of East Turkestan. Researcher of the history of Central Asia P.P. Ivanov wrote that “Ta”rikh-i Rashidi” is the only source on which our information about the life of Mogolistan in the 15th - 16th centuries is based.
Russian orientalist V.V. Velyaminov-Zernov spoke about this work in the following way: "Ta"rikh-i Rashidi", especially the second part of it, constitutes a very significant work. This is a unique source of its kind for the later history of the Jaghataids... His story is conscientious and clear throughout. However, these merits were to be expected from the author of Ta'rikh-i Rashidi. His very social position gave him the opportunity to know events and depict them in their true form."
Mirza Haydar's next work was the poetic treatise "Jahan-name", written in the Turkic language during his stay in Badakhshan in 1529-1530. Poetry was not alien to him: he wrote equally freely in Turkic and Persian, and bore the poetic pseudonym " Ayaz" The poem has a deep humanistic content. This can probably be explained by the fact that Mirza Haydar himself experienced many difficulties and grief in his life, and very often mostly kind and kind people came to his aid. ordinary people, to which he himself was very grateful.
The poem contains repeated reminders that rulers must love their people and do good for them. There should be no place among people for anger, greed, rudeness, greed, theft and many other human vices. In a word, the desire to show what an ideal society should be like can be traced throughout the entire poem. It is known from sources that Mirza Haydar himself was an honest, just ruler. He was close to the people, for this everyone loved and respected him.
The scientist’s historical heritage is imbued with reflections on virtue, morality, and the spiritual improvement of man. In the book “Kazakhs Historical Personalities”, the name of Mirza Muhammad Haidar Dulati is also named among the people who made up the “golden fund” of the nation, those “who left an indelible imprint and a bright mark in the history and spiritual culture of the Kazakh people.” We are confident that studying the pedagogical ideas of the great thinker will replenish and enrich the treasury of the national culture of Kazakhstan.
From the work of Muhammad Haidar Dulati it follows that if the state wants to be independent and people free, it is necessary that the people have a national idea that stands above other selfish interests and benefits. That is, people who are deeply aware of national interests purposefully overcome difficulties and adversity. These thoughts are in tune with the demands of today.
Therefore, studying the life and work of Muhammad Haidar Dulati contributes to the formation of a sense of national pride and national dignity in the younger generation.
The creative heritage of Mirza Haydar has received worldwide recognition and the highest appreciation. It is difficult to overestimate his contribution to the development of science, culture and literature in the countries of Central Asia. Scientists from many countries around the world rightly believe that the origins of Kazakh historical science cannot be imagined without the classic work of M.Kh. Dulati "Tarikh-i Rashidi".
"Jahan-name", like "Tarihi-i-Rashidi", is an invaluable classical heritage reflecting the historical reality of the peoples of Central Asia, and these works must finally take their rightful place in the history of literature and culture of the Kazakh people.
Muhammad Haydar Dulati years of life 1499 - 1551
Mohammed Haydar Dulati, Myrza Mohammed Haydar bin Mohammed Husain Kurekanduglat(born in 1499 in Tashkent, - died in 1551 in the Kashmir valayat in Hindustan) - a famous historian and writer. In literature it is known as Khaidar myrza, Myrza Haydar. Muhammad Haydar-dulat is the author of the dastan “Jahannam”, which is included in the historical reference book on Moghulistan and its border regions - “Tarihi Rashidi”.
Ancestors Muhammad Haidara Dulati were prominent political figures in the territory of southeastern Kazakhstan, Kyrgyzstan and East Turkestan, which was part of the state of Mogulistan. They occupied the posts of ulusbeks, tarkhans and managed their hereditary possession - Manglai-Suben. Amir Polatshy (Puladchi) Dulat during the collapse of the Chagatai state in the middle of the 14th century appointed Togalyk Timur as the khan of the eastern part of this state. Another ancestor of Muhammad Haidar Dulati, Amir Khudaydat, during his time as ulusbek, replaced six khans on the Mogulistan throne.
The childhood of Muhammad Haydar Dulati falls during the decline of the state of Timur's dynasty in Central Asia, which occurred under the pressure of the Uzbek nomads Muhammad Sheybani, the collapse of Mogulistan and the rise of the Kazakh Khanate. After the death of his father, during the war between Khan Sultan Mahmud and Khan Muhammad Sheybani, the relatives of Muhammad Haydar Dulati sent him to Kabul to Babur. Muhammad Haydar Dulati took part in the campaign against Transoxiana organized by Babur. Since 1512, Muhammad Haydar Dulati, being in the palace of Khan Sultan Said in Kashgaria, held prominent military and other positions at court. He took part in the war with Abu Bakr for Kashgar and Zharkent in 1514, as well as in military campaigns in Kyrgyzstan, southeastern Kazakhstan and Tibet. Muhammad Haydar Dulati raised the heir to the khan's throne - Abu ar-Rashid Sultan. According to Babur, Muhammad Haydar Dulati had encyclopedic knowledge. He was aware of all political events and knew political figures. Muhammad Haydar Dulati was a good expert on the history of Kazakhstan and Central Asia, Mogulistan, especially the feudal layer of the Dulat tribe. In 1541-1546, he wrote Tarihi Rashidi in Kashmir.
Muhammad Haydar Dulati wrote this work in Persian, based on stories passed down from generation to generation about the past of the Dulats, Mogul legends, secret documents preserved in the palaces of the Mogul khans, eyewitness accounts and his own observations. The author also used the historical works of such famous scientists of the past as Zhuvaini, Jamal Karshi, Rashid ad-Din Ali Yazdi, Abdurazak Samarkandi. All this allows us to characterize this work as a historical reference book based on clear archival data. Muhammad Haydar Dulati left very valuable information regarding the medieval history of the Kazakhs. " Tarihi Rashidi"contains a lot of information about the formation of the Kazakh Khanate, the subsequent events in Semirechye and Eastern Dasht-i-Kipchak, the fall of Mogulistan, feudal wars, the establishment of friendly alliances between the Kazakhs, Kyrgyz and Uzbeks in the fight against an external enemy. The work also contains a lot of valuable data on the socio-economic situation of Southern and Eastern Kazakhstan in the 15th-16th centuries, urban and agricultural culture, the historical geography of Semirechye, and Medieval Kazakhstan.
Myrza Muhammad Haydar ben Muhammad Husayn Kure-kanduglat (born in 1499 in Tashkent, died in 1551 in the Kashmir valayat in Hindustan) - a famous historian and writer. In literature it is known as Khaidar myrza, Myrza Haydar.Muhammad Haydar-dulat is the author of the dastan "Jahannam", which is included in the historical reference book on Moghulistan and its border regions - "Tarihi Rashidi". The ancestors of Muhammad Haydara-dulati were prominent political figures in the territory of southeastern Kazakhstan, Kyrgyzstan and Eastern Turkestan, which was part of the state of Mogulistan. They occupied the posts of ulusbeks, tarkhans and managed their hereditary possession - Manglai-Suben. Amir Polatshy (Puladchi) dulat during the collapse of the Chagatai state in the middle of the 14th century. appointed Togalyk Timur khan of the eastern part of this state. Another ancestor of Muhammad Haydara-dulati, Amir Khudaydat, during his time as an ulusbek, replaced six khans on the Mogulistan throne. And the great-grandfather of Muhammad Haydar-dulati - Muhammad Haydar Myrza - ruled Kashgaria until 1480. His father, Muhammad Husayn, was one of the close associates of Khan Sultan Mahmud, the ruler of the eastern part of Moghulistan at the end of the 15th - beginning of the 16th centuries. The mother of Muhammad Haydara-dulati - Khub Nigar khanum - is the daughter of Zhunis Khan, and he himself is a cousin maternal line Sultan Said Khan and the founder of the Great Mogul dynasty that ruled in Hindustan - Zahir ad-Din Muhammad Babur.
The childhood of Muhammad Haidara-dulati occurred during the decline of the state of Timur's dynasty in Central Asia, which occurred under the pressure of the Uzbek nomads Muhammad Shcheibani, the collapse of Mogulistan and the rise of the Kazakh Khanate. After the death of his father, during the war between Khan Sultan Mahmud and Khan Muhammad Sheybani, the relatives of Muhammad Haydar-dulati sent him to Kabul to Babur. Muhammad Haydar-dulati participated in the campaign organized by Babur against Ma-verannahr. Since 1512, Muhammad Haydar-dulati, being in the palace of Khan Sultan Said in Kashgaria, held prominent military and other positions at court. He took part in the war with Abu Bakr for Kashgar and Zharkent in 1514, as well as in military campaigns in Kyrgyzstan, southeastern Kazakhstan and Tibet. Muhammad Haydar-dulati raised the heir to the khan's throne - Abu ar-Rashid Sultan. According to Babur, Muhammad Haydar-dulati had encyclopedic knowledge. He was aware of all political events and knew political figures. Muhammad Khaidar-dulati was a good expert on the history of Kazakhstan and Central Asia, Mogulistan, especially the feudal stratum of the Dulat tribe. In 1541-1546. in Kashmir he wrote Tarihi Rashidi. Muhammad Haydar-dulati wrote this work in Persian, relying on stories passed down from generation to generation about the past of the Dulats, Mogul legends, secret documents preserved in the palaces of the Mogul khans, eyewitness accounts and his own observations. The author also used the historical works of such famous scientists of the past as Juvaini, Jamal Karshi, Rashid ad-Din Ali Yazdi,
Abdurazak Samarkandi. All this allows us to characterize this work as a historical reference book based on clear archival data. Muhammad Khaidar-dulati left very valuable information concerning the medieval history of the Kazakhs. "Tarihi Rashidi" contains a lot of information about the formation of the Kazakh Khanate, the subsequent events in Semirechye and Eastern Dasht-i-Kipchak, the fall of Moghulistan, feudal wars, the establishment of friendly alliances between the Kazakhs, Kyrgyz and Uzbeks in the fight against an external enemy. The work also contains a lot of valuable data on the socio-economic situation of Southern and Eastern Kazakhstan in the 15th-16th centuries, urban and agricultural culture, the historical geography of Semirechye, and Medieval Kazakhstan.
Abu ar-Rashid, who ascended the khan's throne in 1533, fearing the leaders of his tribes, subjected them to severe persecution. Muhammed Haidara-dulati's cousin killed Said Mohammed myrza Dulat. Muhammad Haydar-dulati fled to Hindustan. There he led troops in the palace of the Great Moguls. Muhammad Haydar-dulati died in 1551 during an uprising of local residents.
Book by M. Haydar Dulati"Tarihi and Rashidi"
Instead of a preface
Experts believe that the origins of Kazakh historical science today cannot be imagined without the fundamental work of Mirza Haydar - “Tarikh-i Rashidi” (“Rashid’s History”). This man occupies a special place in the galaxy of scientists of the distant past who left us a legacy of works in Arabic, Persian and common Turkic literary languages, which orientalists also call Chagatai. Dulati's work is valuable because it illuminates the history, ethnography, geography, literature and culture of the peoples of Central Asia, including those living on the territory of modern Kazakhstan in the XIV-XVI centuries. The work takes us back to the second half of the 14th century, when Central Asia Amir Timur took possession; at a time when in the eastern part of the state of Mogolistan (and it covered the territory of present-day Southern, South-Eastern Kazakhstan, part of Uzbekistan, Kyrgyzstan and Eastern Turkestan), a new state was founded through the efforts of the Dulat tribe (one of the large Kazakh clans); to many other, no less important and interesting events of the past. By the way, in the second volume of the “History of the Kazakh SSR” information from the work of M. Kh. Dulati “Tarikh-i Rashidi” was used.
The orientalist, Arabist, Supreme Mufti of Kazakhstan Absattar Haji DERBISALI has been studying the life and work of this extraordinary person for many years. He was the first modern scientist to find the tomb of Mirza Haydar, which had been lost for centuries. He is the author of the first and so far only translation into the Kazakh language of the least studied work of Mirza Haydar - the poem “Jahan-name”, the publication of which is planned for this year. In addition, under his leadership, the unique book “Tarikh-i Rashidi” by M. H. Dulati was translated from Persian into Kazakh.
Eternal fight
The Mirza Haydar Dulati Foundation intends to republish the Russian translation of “Tarikh-i Rashidi” in 2005. The preface to the book was written by Absattar Haji Derbisali, in which he spoke about the life and work of Dulati and about his research journey to Kashmir and Kashgaria. And now the scientist invites us to follow in the footsteps of the great thinker, poet, commander and statesman of the 16th century.
The ancestors of Mirza Haydar were famous aristocrats, leaders of the Dulat clan, who lived in the territory of what is now Southern and South-Eastern Kazakhstan and Kashgaria. More than once they succeeded in elevating khans to the Mogholistan throne who suited their interests. In gratitude for their faithful service, the Chingizid dynasty back in the 13th century, during the lifetime of Chagatai himself, transferred the territory of Kashgaria (East Turkestan), called Manlai-Sube, to the ancestors of Mirza Haydar Dulati. Sunny side"), where they founded a new Khanate. But the cousin of Mirza’s grandfather, Khaidar, won the fight for the throne. The loser was forced to leave with his family for Central Asia.
Here, the future father of Mirza Haydar, Muhammad Hussein, around 1492-1493, married Princess Khub Nigar, the third daughter of the ruler of Mogolistan, Yuunus Khan (1415-1487). In 1499, she gave birth to his son, Mirza Muhammad Haydar Dulati. The life of the future scientist and commander occurred at a time when the current Turkic peoples - Kazakhs, Kyrgyz, Uzbeks - were just beginning to form as independent ethnic groups.
From the first years of his birth, fate turned out to be very harsh for the future ruler of Kashmir: the boy lost his mother when he was not even two years old. At this time, the Sheibanid Uzbeks attacked and captured Bukhara and Samarkand (1500), then Akhsikent and Tashkent (1503), Andijan (1504), Khorezm (1505), Herat, Astrabad and Gurgan (1507) .). Torn apart by endless civil strife in the struggle for power, the descendants of Amir Timur were unable to give a worthy rebuff to the Sheibanids. Babur was forced to retreat to Kabul. The fate of an exile also befell Mohammed Hussein, the father of Mirza Haydar. But no matter how hard he tried to escape the persecution of Muhammad Shaybani, he eventually died at the hands of his people in Herat in 1508.
Left an orphan, Mirza Haydar lived with his cousin Babur for several years. Previously, it was believed that the future scientist had only one sister. But while studying Tarikh-i Rashidi, I found out that he had two more younger brothers - Abdullah and Muhammad Shah, as well as sisters.
Said Mohammed, the brother of M.H. Dulati's father, persuaded Babur to allow Mirza Haydar to stay with them in Andijan. Then, according to the tradition of their ancestors, the grandson of Yunus Khan, Abu Said Khan, married the elder sister of Mirza Haydar, Habiba Hanish, and gave his sister in marriage to him, making him a gurgan - the son-in-law of the khan dynasty. Since then, the honorary title of gurgan has been added to the name of Mirza Muhammad Haydar.
Having matured, Mirza Haydar became a commander, took part in many military campaigns, without leaving the saddle of a war horse for a long time. Nevertheless, he left us a legacy of the historical work “Tarikh-i Rashidi”, the poem “Jahan-name” and other works that have become priceless today.
Many research articles mainly deal with the life of Mirza Haydar only up to 1540. Until recently, the question remained open about how the subsequent years of his life passed, where, when and under what circumstances did he die and, finally, where is his grave?
These questions have long bothered me as a scientist. And as soon as the opportunity presented itself, I went to Kashgaria. This happened in 1994. I was able to visit the cities of Kashgar, Yeni Hisar, Yarkent. However, Dulati’s grave was never found in those parts.
Then, a year later, I was fortunate enough to travel to Pakistan - to the city of Lahore, where Mirza Haidar spent several eventful years of his life, and I was finally convinced that all roads of exploration led to Kashmir. In December 1998, being at that time a counselor at the Embassy of the Republic of Kazakhstan in the Kingdom Saudi Arabia, traveled from Riyadh to India.
Conquer Kashmir
Mirza Haydar first arrived in this country in late December 1532 with the army of Said Khan and accompanied by his second son Iskander. He was ordered to conquer the Tibetans first. The warriors arrived in the mountainous Nubra and occupied the main fortress there. Then, having received permission from Said Khan, an army of four thousand led by Mirza Haydar headed for Kashmir. Along the way they conquered the population of Baltistan. Using local highlanders as guides, by the end of the same year they reached the Zuji pass (present-day Zojila).