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The Timurid Empire (Chagatay: تیموریلر, Persian: تیموریان), self-designated as Gurkani (Chagatay: گورکانیان, Küregen; Persian: گورکانیان, Gūrkāniyān), was a Persianate[1][2] empire of Turco-Mongol origin,[3][4] comprising modern-day Uzbekistan, Turkmenistan, Tajikistan, Kazakhstan, Iran, the southern region of the Caucasus, Iraq, Kuwait, Afghanistan, much of Central Asia, as well as parts of contemporary Russia, India, Pakistan, Syria and Turkey.

The empire was founded by Timur (also known as Tamerlane), a warlord of Turco-Mongol lineage, who established the empire between 1370 and his death in 1405. He envisioned himself as the great restorer of the Mongol Empire of Genghis Khan, regarded himself as Genghis's heir, and associated much with the Borjigin. Timur continued vigorous trade relations with Ming China and the Golden Horde, with Chinese diplomats like Ma Huan and Chen Cheng regularly traveling west to Samarkand to buy and sell goods. The empire led to the Timurid Renaissance, particularly during the reign of astronomer and mathematician Ulugh Begh.

By 1467, the ruling Timurid dynasty, or Timurids, lost most of Persia to the Aq Qoyunlu confederation. However, members of the Timurid dynasty continued to rule smaller states, sometimes known as Timurid emirates, in Central Asia and parts of India. In the 16th century, Babur, a Timurid prince from Ferghana (modern Uzbekistan), invaded Kabulistan (modern Afghanistan) and established a small kingdom there. Twenty years later, he used this kingdom as a staging ground to invade India and establish the Mughal Empire.

Names of the state

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Timurid historian, Sharaf al-Din Ali Yazdi states in his work Zafarnama (Book of victories) that the name of the Timur's state was Turan (Persian: توران).[5] Timur personally ordered to carve the name of his state as Turan into a fragment of the rock in Ulu Tagh mountainside (present-day Kazakhstan), known today as Karsakpay inscription.[6] The original text, in particular, states:

"... Sultan of Turan, Timur bey went up with three hundred thousand troops for Islam on the Bulgarian Khan, Tokhtamysh Khan..."[7]

During the post-Mongol period, Iranian writings regularly pair Iran and Turan together (Iran-u-Turan; Persian: ایران و توران[8]) in the same way that the words Turk and Tajik are also paired together.[9] The border between the two areas was considered to be at the Oxus River.[10] Both terms were concerned with imperial traditions, Iran being Persian and Perso-Islamic, and Turan with the steppe empires of the Turks and the Mongols.[9] Mawarannahr (Arabic: ما وراء النهر) also appears as the name of the realm.[11]

According to Shia authors, the ruling dynasty of Timurids was called Gurkani (Persian: گورکانیان, Gurkāniyān).[12][13]. Gurkani means 'son-in-law', a title applied by Timur to help legitimise his rule as he could not claim Genghisid descent. To this end, he married Genghisid princess, Saray Mulk Khanum.

Symbols of the state

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The main symbol of the Timurids is thought to have been the so-called "sign of Timur", which is three equal circles (or rings) arranged in the form of an equilateral triangle. Ruy de Clavijo, the ambassador of the king of Castile to the court of Timur in 1403, and the Arab historian, Ibn Arabshah described the sign, which was encountered on the seal of the Amir, as well as on Timurid coins.[14]

It is not known for certain what meaning the triangular sign had, but according to Clavijo, each circle meant a part of the world (of which there were three before 1492), and the owner of the symbol was their ruler. The sign consisting of circles, perhaps tried to illustrate Timur's nickname of "Sahib-Qiran" (the ruler of three benevolent planets).[15]

Often images of tamga on coins was accompanied by the Persian expression "Rāstī rustī" (Persian: راستى رستى), which can be translated as "In rectitude lies salvation".[16] It is also known that the same expression was used in flags as well.[17]

Also, standards with a golden crescent are mentioned in different historical sources. Some miniatures depict the red banners of Timur's army. During the Indian campaign, a black banner with a silver dragon was used.[18] Before the campaign to China, however, Timur ordered to depict a golden dragon on the army's banners.[19]

Genealogy

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According to the Timurid ruler Ulugh Beg's Tārīkh-i arbaʿ ulūs (lit. History of four nations), abridged as the Shajarat al-atrāk (lit. Genealogy of Turks),[20] Timurids were descendants of Turk, son of Yāfas (Japheth). Turk was commonly referred as "Father of the Turks".[21] Mughul and Tatar were twin brothers and children of Aljeh Khan, and therefore fifth generation descendants of Turk.[21][22]

Ulugh Beg's genealogy work classified Mongols as Turkic, while also praising their warrior spirit.[23] Ulugh Beg included Yāfas (Japheth), Turk, Mughūl, Tātār and Ughūz in the genealogical record of the Genghisids and Timurids.[23]

History

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History of Greater Iran
Pre-Islamic
BCE / BC
Prehistory
Kura–Araxes culture c. 3400 – c. 2000
Helmand culture/Jiroft culture 3300-2200
Proto-Elamite civilization 3200–2800
Elamite dynasties 2800–550
Lullubi/Zamua 3100-675
Marhaši 2550-2020
Bactria–Margiana Complex 2400–1700
Gutian Dynasty 2141-2050
Avestan period c. 1500 BCE – 500 BCE
Kingdom of Mannai 10th–7th century
Neo-Assyrian Empire 911–609
Urartu 860–590
Median Empire 728–550
Scythian Kingdom 652–625
Achaemenid Empire 550–330
Ancient kingdom of Armenia 331 BCE – 428 CE
Seleucid Empire 330–150
Caucasian Iberia c. 302 BCE – 580 CE
Greco-Bactrian Kingdom 250–125
Parthian Empire 248 BCE–224 CE
Caucasian Albania 2nd century BCE –
8th century CE
Roman Empire 27 BCE – 330 CE
CE / AD
Kushan Empire 30–275
Sasanian Empire 224–651
Afrighid dynasty 305–995
Hephthalite Empire 425–557
Kabul Shahi kingdom 565–879
Dabuyid dynasty 642–760
Bagratid Armenia 880s – 1045
Alania 8th/9th century – 1238 / 9
Kingdom of Georgia 1008–1490
Islamic
Rashidun Caliphate 637–651
Umayyad Caliphate 661–750
Abbasid Caliphate 750–1258
Shirvanshah 799–1607
Tahirid dynasty 821–873
Dulafid dynasty 840–897
Zaydis of Tabaristan 864–928
Saffarid dynasty 861–1003
Samanid Empire 819–999
Sajid dynasty 889/90–929
Ziyarid dynasty 928–1043
Buyid dynasty 934–1055
Sallarid dynasty 941–1062
Ghaznavid Empire 975–1187
Ghurid dynasty pre-879 – 1215
Seljuk Empire 1037–1194
Khwarazmian dynasty 1077–1231
Sultanate of Rum 1077–1307
Salghurids 1148–1282
Ilkhanate 1256–1353
Kart dynasty 1231–1389
Ottoman Empire 1299–1923
Muzaffarid dynasty 1314–1393
Chupanid dynasty 1337–1357
Jalairid Sultanate 1339–1432
Timurid Empire 1370–1507
Qara Qoyunlu Turcomans 1407–1468
Aq Qoyunlu Turcomans 1378–1508
Safavid Empire 1501–1722
Mughal Empire 1526–1857
Hotak dynasty 1722–1729
Afsharid Iran 1736–1750
Zand dynasty 1750–1794
Durrani Empire 1794–1826
Qajar Iran 1794–1925
Main articles: Timur and History of Iran

Timur conquered large parts of ancient great Persian territories in Central Asia, primarily Transoxiana and Khorasan, from 1363 onwards with various alliances (Samarkand in 1366, and Balkh in 1369), and was recognized as ruler over them in 1370. Acting officially in the name of Suurgatmish, the Chagatai khan, he subjugated Transoxania and Khwarazm in the years that followed. Already in the 1360s he had gained control of the western Chagatai Khanate and while as emir he was nominally subordinate to the khan, in reality it was now Timur that picked the khans who became mere puppet rulers. The western Chagatai khans were continually dominated by Timurid princes in the 15th and 16th centuries and their figurehead importance was eventually reduced into total insignificance.

Rise

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See also: Siege of Balkh (1370)

Timur began a campaign westwards in 1380, invading the various successor states of the Ilkhanate. By 1389, he had removed the Kartids from Herat and advanced into mainland Persia where he enjoyed many successes. This included the capture of Isfahan in 1387, the removal of the Muzaffarids from Shiraz in 1393, and the expulsion of the Jalayirids from Baghdad. In 1394–1395, he triumphed over the Golden Horde, following his successful campaign in Georgia, after which he enforced his sovereignty in the Caucasus.

Tokhtamysh, the khan of the Golden Horde, was a major rival to Timur in the region. He subjugated Multan and Dipalpur in modern-day Pakistan in 1398. Timur also had several military successes in North India. In 1398, he sent an army led by his grandson Pir Muhammad to cross the Indus and attack Multan, the successful siege lasted six months. Later the same year, Timur himself marched the main army across the Indus, he took Loni and Bhatnair fort, seven miles northeast of Delhi. In December 1398, Timur engaged with the armies of Sultan Mahmud Shah and won, this led to his triumphal entry into Delhi, he massacred the city but spared the craftsmen to be sent to Samarkand. He left Delhi on January 1399. During Timur's entry into India, he was faced by a sultanate that was already in decline.[24]

Later in 1400–1401 he conquered Aleppo, Damascus and eastern Anatolia, in 1401 he destroyed Baghdad and in 1402 defeated the Ottomans in the Battle of Ankara. This made Timur the most preeminent Muslim ruler of the time, as the Ottoman Empire plunged into civil war. Meanwhile, he transformed Samarkand into a major capital and seat of his realm.

Stagnation and decline

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Detailed map of the Timurid Empire with its tributary states and sphere of influence in Western-Central Asia (1402-1403)

Timur appointed his sons and grandsons to the main governorships of the different parts of his empire, and outsiders to some others. After his death in 1405, the family quickly fell into disputes and civil wars, and many of the governorships became effectively independent. However, Timurid rulers continued to dominate Persia, Mesopotamia, Armenia, large parts of Azerbaijan, Afghanistan, Pakistan,[citation needed] minor parts of India,[citation needed] and much of Central Asia, though the Anatolian and Caucasian territories were lost by the 1430s to the Qara Qoyunlu. Due to the fact that the Persian cities were desolated by wars, the seat of Persian culture was now in Samarkand and Herat, cities that became the center of the Timurid renaissance.[25] The cost of Timur's conquests amount to the deaths of possibly 17 million people.[26]

Shahrukh Mirza, the fourth ruler of the Timurids, dealt with the Qara Qoyunlu, who aimed to expand into Iran. But in the wake of Shahrukh's death, the Qara Qoyunlu under Jahan Shah drove the Timurids out to eastern Iran after 1447 and also briefly occupied Herat in 1458. After the death of Jahan Shah, Uzun Hasan, bey of the Aq Qoyunlu, conquered the holdings of the Qara Qoyunlu in Iran between 1469 and 1471.

Fall

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The power of Timurids declined rapidly during the second half of the 15th century, largely due to the Timurid/Mongol tradition of partitioning the empire as well as several civil wars. The Aq Qoyunlu conquered most of Iran from the Timurids, and by 1500, the divided and wartorn Timurid Empire had lost control of most of its territory, and in the following years was effectively pushed back on all fronts. Persia, the Caucasus, Mesopotamia, and Eastern Anatolia fell quickly to the Shiite Safavid Empire, secured by Shah Ismail I in the following decade. Much of the Central Asian lands was overrun by the Uzbeks of Muhammad Shaybani who conquered the key cities of Samarkand and Herat in 1505 and 1507, and who founded the Khanate of Bukhara. From Kabul, the Mughal Empire was established in 1526 by Babur, a descendant of Timur through his father and possibly a descendant of Genghis Khan through his mother. The dynasty he established is commonly known as the Mughal dynasty though it was directly inherited from the Timurids. By the 17th century, the Mughal Empire ruled most of India but eventually declined during the following century. The Timurid dynasty finally came to an end as the remaining nominal rule of the Mughals was abolished by the British Empire following the 1857 rebellion.

Culture

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Further information: Turco-Mongol tradition and Turco-Persian tradition
Forensic facial reconstruction of Turco-Mongol conqueror Timur from skull, performed by the Soviet archaeologist and anthropologist Mikhail Mikhaylovich Gerasimov (1941)

Although the Timurids hailed from the Barlas tribe, which was of Turkicized Mongol origin,[27] they had embraced Persian culture,[28] converted to Islam, and resided in Turkestan and Khorasan. Thus, the Timurid era had a dual character,[25] reflecting both its Turco-Mongol origins and the Persian literary, artistic, and courtly high culture of the dynasty.[29][30]

Language

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During the Timurid era, Central Asian society was bifurcated, with the responsibilities of government and rule divided into military and civilian spheres along ethnic lines. At least in the early stages, the military was almost exclusively Turco-Mongolian, while the civilian and administrative element was almost exclusively Persian. The spoken language shared by all the Turko-Mongolians throughout the area was Chaghatay. The political organization hearkened back to the steppe-nomadic system of patronage introduced by Genghis Khan.[31] The major language of the period, however, was Persian, the native language of the Tājīk (Persian) component of society and the language of learning acquired by all literate or urban people. Timur was already steeped in Persian culture[32] and in most of the territories he incorporated, Persian was the primary language of administration and literary culture. Thus the language of the settled "diwan" was Persian, and its scribes had to be thoroughly adept in Persian culture, whatever their ethnic origin.[33] Persian became the official state language of the Timurid Empire[30][34] and served as the language of administration, history, belles lettres, and poetry.[35] The Chaghatay language was the native and "home language" of the Timurid family,[36] while Arabic served as the language par excellence of science, philosophy, theology and the religious sciences.[37]

Literature

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Persian

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Folio of Poetry From the Divan of Sultan Husayn Mirza, c. 1490. Brooklyn Museum.
Illustration from Jāmī's Rose Garden of the Pious, dated 1553. The image blends Persian poetry and Persian miniature into one, as is the norm for many works of the Timurid era.

Persian literature, especially Persian poetry, occupied a central place in the process of assimilation of the Timurid elite to the Perso-Islamic courtly culture.[38] The Timurid sultans, especially Shāh Rukh Mīrzā and his son Mohammad Taragai Oloğ Beg, patronized Persian culture.[29] Among the most important literary works of the Timurid era is the Persian biography of Timur, known as Zafarnāmeh (Persian: ظفرنامه), written by Sharaf al-Din Ali Yazdi, which itself is based on an older Zafarnāmeh by Nizām al-Dīn Shāmī, the official biographer of Timur during his lifetime. The most famous poet of the Timurid era was Nūr ud-Dīn Jāmī, the last great medieval Sufi mystic of Persia and one of the greatest in Persian poetry.[39] Hearing of the Persian culture of the Timurid empire, the Ottoman sultan Mehmed II encouraged those under his patronage to engage with the models provided by Persian cultural centers like Shiraz and Tabriz, and in particular by the Timurid court of Husayn Bayqara (r. 1469–1506) in Herat.[40] Mehmed II was determined to foster the creation of a new language and literary-artistic culture for his burgeoning court in Istanbul.[40]

In addition, some of the astronomical works of the Timurid sultan Ulugh Beg were written in Persian, although the bulk of it was published in Arabic.[41] The Timurid prince Baysunghur also commissioned a new edition of the Persian national epic Shāhnāmeh, known as Shāhnāmeh of Baysunghur, and wrote an introduction to it. The Persian poet 'Ismat Allah Bukhari taught poetry to Khalil Sultan, grandson of Timur.[42] According to T. Lenz:[43]

It can be viewed as a specific reaction in the wake of Timur's death in 807/1405 to the new cultural demands facing Shahhrokh and his sons, a Turkic military elite no longer deriving their power and influence solely from a charismatic steppe leader with a carefully cultivated linkage to Mongol aristocracy. Now centered in Khorasan, the ruling house regarded the increased assimilation and patronage of Persian culture as an integral component of efforts to secure the legitimacy and authority of the dynasty within the context of the Islamic Iranian monarchical tradition, and the Baysanghur Shahnameh, as much a precious object as it is a manuscript to be read, powerfully symbolizes the Timurid conception of their own place in that tradition. A valuable documentary source for Timurid decorative arts that have all but disappeared for the period, the manuscript still awaits a comprehensive monographic study.

Following the publication of Mukhtar al-Ikhtiyar, a legal manual that was used until the twentieth century, by the head magistrate of Bayqara in Herat, Persian was used as a language of jurisprudence (fiqh) under the late Timurids.[44]

During the reign of sultan Husayn Bayqara, the Irshad al-zira'a, a Persian agricultural treatise was written by Qasim b. Yusuf Abu Nasiri.[45][46] Based on in-depth first hand conversation with farmers, the Irshad al-zira'a, covered the agricultural development of Herat and included minor architectural suggestions for gardens.[46]

Chagatai

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The Timurids also played a very important role in the history of Turkic literature. Based on the established Persian literary tradition, a national Turkic literature was developed in the Chagatai language. Chagatai poets such as Mīr Alī Sher Nawā'ī, Sultan Husayn Bāyqarā, and Zāhiruddīn Bābur encouraged other Turkic-speaking poets to write in their own vernacular in addition to Arabic and Persian.[25][47][48][49] Nawa’i's work, predominantly based on Persian designs, was an attempt to create a culture that was specific to the Turkophone audience.[50] The Bāburnāma, the autobiography of Bābur (although being highly Persianized in its sentence structure, morphology, and vocabulary),[51] as well as Mīr Alī Sher Nawā'ī's Chagatai poetry are among the best-known Turkic literary works and have influenced many others.

Despite being spread throughout Central and South Asia, Chaghatai Turkic remained the junior partner to Persian, and failed to be promoted systemically in the Timurid Empire.[44] The Chaghatai texts, found at Sultan Husayn Bayqara's court, meant nothing, since the Timurid chancery and court continued to use Persian.[44] Although the body of Turkic literature produced in Central Asia increased during the Timurid era of the fifteenth century—partially as a result of Mir 'Ali Shir Nawa'i's independent efforts toward the end of the Timurid century—it was still dwarfed by the Persian literary output that the Timurid elite supported.[52] There are no surviving Turkic historical work from the Timurids, although two Turkic histories seem to have been written during the Timurid period before the flowering of the Timurid historiography in Persian.[52]

Art

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Main article: Timurid art

The golden age of Persian painting began during the reign of the Timurids.[53] During this period – and analogous to the developments in Safavid Iran – Chinese art and artists had a significant influence on Persian art.[25] Timurid artists refined the Persian art of the book, which combines paper, calligraphy, illumination, illustration and binding in a brilliant and colourful whole.[54] The Mongol ethnicity of the Chaghatayid and Timurid Khans was the source of the stylistic depiction of Persian art during the Middle Ages. These same Mongols intermarried with the Persians and Turks of Central Asia, even adopting their religion and languages. Yet their simple control of the world at that time, particularly in the 13th–15th centuries, reflected itself in the idealised appearance of Persians as Mongols. Though the ethnic make-up gradually blended into the Iranian and Mesopotamian local populations, the Mongol stylism continued well after and crossed into Asia Minor and even North Africa.

Timurid architecture

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Timurid architecture drew on and developed many Seljuq traditions. Turquoise and blue tiles forming intricate linear and geometric patterns decorated the facades of buildings. Sometimes the interior was decorated similarly, with painting and stucco relief further enriching the effect.[55] Timurid architecture is the pinnacle of Islamic art in Central Asia. Spectacular and stately edifices erected by Timur and his successors in Samarkand and Herat helped to disseminate the influence of the Ilkhanid school of art in India, thus giving rise to the celebrated Mughal (or Mongol) school of architecture. Timurid architecture started with the sanctuary of Ahmed Yasawi in present-day Kazakhstan and culminated in Timur's mausoleum Gur-e Amir in Samarkand. Timur's Gur-I Mir, the 14th-century mausoleum of the conqueror is covered with "turquoise Persian tiles".[56] Nearby, in the center of the ancient town, a "Persian style madrassa" (religious school)[56] and a "Persian style mosque"[56] by Ulugh Beg is observed. The mausoleum of Timurid princes, with their turquoise and blue-tiled domes remain among the most refined and exquisite Persian architecture.[57] Axial symmetry is a characteristic of all major Timurid structures, notably the Shāh-e Zenda in Samarkand, the Musallah complex in Herat, and the mosque of Gawhar Shad in Mashhad. Double domes of various shapes abound, and the outsides are perfused with brilliant colors. Timur's dominance of the region strengthened the influence of his capital and Persian architecture upon India.[58]

  • Akhangan's tomb, where Gawhar Shad's sister Gowhartāj is buried. The architecture is a fine example of the Timurid era in Persia.
    Akhangan's tomb, where Gawhar Shad's sister Gowhartāj is buried. The architecture is a fine example of the Timurid era in Persia.
  • Façade of Bibi Khanym Mosque.
    Façade of Bibi Khanym Mosque.

Military

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In the Chagatay translation of Ali Yazdi's Zafarnama, Timur's army is called "Chagatay army" (Čaġatāy čerigi).[59]

The Timurids relied on conscription of troops from settled populations. They were unable to fully subjugate many other nomadic tribes. This was not because of lack of military power as Timur succeeded in defeating them, but rather that he was unwilling to integrate autonomous tribes into his power structure due to his centralised governance. The tribes were too mobile to effectively suppress and the loss of their autonomy was unattractive to them. Hence, Timur was unable to win the loyalty of the tribes and his hold over them did not survive his death.[60]

The role of slave soldiers such as the ghilman and mamluks was considerably smaller in Mongol-based armies like the Timurids, as compared to other Islamic societies.[61]

The Timurids had a contingent called the nambardar levy, which mostly consisted of native Iranians, and occasionally scholars and fiscal administrators. The nambardar were used to bolster the size of the army for large expeditions.[62]


References

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  1. ^ Subtelny 2007, pp. 40–41. "Nevertheless, in the complex process of transition, members of the Timurid dynasty and their Turko-Mongolian supporters became acculturated by the surrounding Persianate millieu adopting Persian cultural models and tastes and acting as patrons of Persian language, culture, painting, architecture and music. [...] The last members of the dynasty, notably Sultan-Abu Sa'id and Sultan-Husain, in fact came to be regarded as ideal Perso-Islamic rulers who devoted as much attention to agricultural development as they did to fostering Persianate court culture."
  2. ^ B.F. Manz, "Tīmūr Lang", in Encyclopaedia of Islam, Online Edition, 2006
  3. ^ Green, Nile (2019-04-09). The Persianate World: The Frontiers of a Eurasian Lingua Franca. Univ of California Press. ISBN 978-0-520-97210-0.
  4. ^ Spengler, Robert N. (2020-09-22). Fruit from the Sands: The Silk Road Origins of the Foods We Eat. Univ of California Press. ISBN 978-0-520-37926-8.
  5. ^ Yazdi, Sharaf al-Din (2008). Zafarnama. Tashkent: San'at. p. 254.
  6. ^ "Timur's inscription, 1391". Eastern Literature (in Russian).
  7. ^ Grigor'ev, A.P (2004). "Timur's Inscription, 1391". Historiography and source study of the history of the countries of Asia and Africa (in Russian). Saint-Petersburg State University. p. 24.
  8. ^ Fragner, Bert (2001). "The concept of regionalism in historical research on Central Asia and Iran :a macro - historical interpretation". Studies on Central Asian history in honor of Yuri Bregel. Bloomington, Ind. pp. 350–351.
  9. ^ a b Manz 2020, p. 25.
  10. ^ Manz 2020, p. 37.
  11. ^ Chekhovich, O (1960). "Defence of Samarqand in 1454". Social Sciences of Uzbekistan. 4: 37–38.
  12. ^ Husain Syed, Muzaffar (2011). Concise History of Islam. New Delhi: Vij Books India Pvt Ltd. p. 197.
  13. ^ Ghosh, Amitav (2002). Imam and the Indian. Orient Blackswan. pp. 103–380.
  14. ^ Misrbekova, M (2016). "Amir Timur's tamga". Young Scientist (in Russian). 6: 645–647.
  15. ^ Misrbekova 2016, pp. 646–647.
  16. ^ Subtelny 2007, p. 260.
  17. ^ Bartold, Vasily (2020). Turks. 12 Lectures on the History of the Turks of Central Asia. Moscow: Yurayt Publishing house. p. 181.
  18. ^ Ivlev, Vadim (2018). Timur's shield (in Russian). p. 23.
  19. ^ Nersesov, Y (2013). "6". Timur the Great. The Master of the Universe (in Russian).
  20. ^ Quinn, Sholeh (2020). Persian Historiography across Empires: The Ottomans, Safavids, and Mughals. Cambridge University Press. p. 24.
  21. ^ a b Timur; Stewart, Charles, eds. (2013), "CHAPTER III", The Mulfuzat Timury, or, Autobiographical Memoirs of the Moghul Emperor Timur: Written in the Jagtay Turky Language, Cambridge Library Collection - Perspectives from the Royal Asiatic Society, Cambridge: Cambridge University Press, p. 27, ISBN 978-1-108-05602-1, retrieved 2022-08-18
  22. ^ Dodangeh, Abdollah. "Şeceretü'l-Etrak, Tarih-i Ekvâm-ı Erbe'a [Ulûs-u Erbe'a] Adlı Eser Üzerine Bir Değerlendirme": 5. {{cite journal}}: Cite journal requires |journal= (help)
  23. ^ a b Lee, Joo-Yup (2016). "The Historical Meaning of the Term Turk and the Nature of the Turkic Identity of the Chinggisid and Timurid Elites in Post-Mongol Central Asia". Central Asiatic Journal. 59 (1–2): 120–129. doi:10.13173/centasiaj.59.1-2.0101. ISSN 0008-9192.
  24. ^ Grousset, René (1970). The empire of the steppes; a history of central Asia (in English and French). Internet Archive. New Brunswick, N.J., Rutgers University Press. pp. 444–445. ISBN 978-0-8135-0627-2.
  25. ^ a b c d "Timurids". The Columbia Encyclopedia (Sixth ed.). New York City: Columbia University. Archived from the original on 2006-12-05. Retrieved 2006-11-08.
  26. ^ "Selected Death Tolls: Timur Lenk (1369–1405)". Necrometrics.com. Retrieved 2013-02-11.
  27. ^ M. S. Asimov and C. E. Bosworth, History of Civilizations of Central Asia, UNESCO Regional Office, 1998, ISBN 92-3-103467-7, p. 320: "One of his followers was ... Timur of the Barlas tribe. This Mongol tribe had settled ... in the valley of Kashka Darya, intermingling with the Turkish population, adopting their religion (Islam) and gradually giving up its own nomadic ways, like a number of other Mongol tribes in Transoxania ..."
  28. ^ Lehmann, F. "Zaher ud-Din Babor — Founder of Mughal empire". Encyclopædia Iranica (Online ed.). New York City: Columbia University Center for Iranian (Persian) Studies. pp. 320–323. Retrieved 2012-09-17. His origin, milieu, training, and culture were steeped in Persian culture and so Babor was largely responsible for the fostering of this culture by his descendants, the Mughals of India, and for the expansion of Persian cultural influence in the Indian subcontinent, with brilliant literary, artistic, and historiographical results ...
  29. ^ a b B. Spuler, "Central Asia in the Mongol and Timurid periods", in Encyclopædia Iranica. "Like his father, Olōğ Beg was entirely integrated into the Persian Islamic cultural circles, and during his reign Persian predominated as the language of high culture, a status that it retained in the region of Samarqand until the Russian revolution 1917 ... Ḥoseyn Bāyqarā encouraged the development of Persian literature and literary talent in every way possible ..."
  30. ^ a b Mir 'Ali Shir Nawāi (1966). Muhakamat Al-Lughatain (Judgment of Two Languages). Robert Devereux (ed.). Leiden: E.J. Brill. OCLC 3615905. LCC PL55.J31 A43. Any linguist of today who reads the essay will inevitably conclude that Nawa'i argued his case poorly, for his principal argument is that the Turkic lexicon contained many words for which the Persian had no exact equivalents and that Persian-speakers had therefore to use the Turkic words. This is a weak reed on which to lean, for it is a rare language indeed that contains no loan words. In any case, the beauty of a language and its merits as a literary medium depend less on size of vocabulary and purity of etymology that on the euphony, expressiveness and malleability of those words its lexicon does include. Moreover, even if Nawā'ī's thesis were to be accepted as valid, he destroyed his own case by the lavish use, no doubt unknowingly, of non-Turkic words even while ridiculing the Persians for their need to borrow Turkic words. The present writer has not made a word count of Nawa'i's text, but he would estimate conservatively that at least one half the words used by Nawa'i in the essay are Arabic or Persian in origin. To support his claim of the superiority of the Turkic language, Nawa'i also employs the curious argument that most Turks also spoke Persian but only a few Persians ever achieved fluency in Turkic. It is difficult to understand why he was impressed by this phenomenon, since the most obvious explanation is that Turks found it necessary, or at least advisable, to learn Persian – it was, after all, the official state language – while Persians saw no reason to bother learning Turkic which was, in their eyes, merely the uncivilized tongue of uncivilized nomadic tribesmen.
  31. ^ The Baburnama: Memoirs of Babur, Prince and Emperor. Translated, edited and annotated by W. M. Thackston (2002). Modern Library.
  32. ^ Gérard Chaliand, Nomadic Empires: From Mongolia to the Danube, translated by A. M. Berrett, Transaction Publishers, 2004. p. 75
  33. ^ Beatrice Forbes Manz. The Rise and Rule of Tamerlane. Cambridge University Press, 1999. pg 109: "In Temür's government, as in those of most nomad dynasties, it is impossible to find a clear distinction between civil and military affairs, or to identify the Persian bureaucracy solely civil, and the Turko-Mongolian solely with military government. It is in fact difficult to define the sphere of either side of the administration and we find Persians and Chaghatays sharing many tasks. (In discussing the settled bureaucracy and the people who worked within it I use the word Persian in a cultural rather than ethnological sense. In almost all the territories which Temür incorporated into his realm Persian was the primary language of administration and literary culture. The language of the settled population and the chancery ("diwan") was Persian, and its scribes had to be thoroughly adept in Persian culture, whatever their ethnic origin.) Temür's Chaghatay emirs were often involved in civil and provincial administration and even in financial affairs, traditionally the province of Persian bureaucracy."
  34. ^ Spuler, Bertold. "Central Asia". Encyclopædia Iranica. Retrieved 2008-04-02. [Part] v. In the Mongol and Timurid periods: ... Like his father, Olōğ Beg was entirely integrated into the Persian Islamic cultural circles, and during his reign Persian predominated as the language of high culture, a status that it retained in the region of Samarqand until the Russian revolution 1917 ... Ḥoseyn Bāyqarā encouraged the development of Persian literature and literary talent in every way possible ...
  35. ^ B. F. Manz; W. M. Thackston; D. J. Roxburgh; L. Golombek; L. Komaroff; R. E. Darley-Doran (2007). "Timurids". Encyclopaedia of Islam (Online ed.). Brill Publishers. During the Timurid period, three languages, Persian, Turkish, and Arabic were in use. The major language of the period was Persian, the native language of the Tajik (Persian) component of society and the language of learning acquired by all literate and/or urban Turks. Persian served as the language of administration, history, belles lettres, and poetry.
  36. ^ B. F. Manz; W. M. Thackston; D. J. Roxburgh; L. Golombek; L. Komaroff; R. E. Darley-Doran (2007). "Timurids". Encyclopaedia of Islam (Online ed.). Brill Publishers. What is now called Chaghatay Turkish, which was then called simply türki, was the native and 'home' language of the Timurids ...
  37. ^ B. F. Manz; W. M. Thackston; D. J. Roxburgh; L. Golombek; L. Komaroff; R. E. Darley-Doran (2007). "Timurids". Encyclopaedia of Islam (Online ed.). Brill Publishers. As it had been prior to the Timurids and continued to be after them, Arabic was the language par excellence of science, philosophy, theology and the religious sciences. Much of the astronomical work of Ulugh Beg and his co-workers ... is in Arabic, although they also wrote in Persian. Theological works ... are generally in Arabic.
  38. ^ David J. Roxburgh. The Persian Album, 1400–1600: From Dispersal to Collection. Yale University Press, 2005. p. 130: "Persian literature, especially poetry, occupied a central in the process of assimilation of Timurid elite to the Perso-Islamicate courtly culture, and so it is not surprising to find Baysanghur commissioned a new edition of Firdawsi's Shanameh ..."
  39. ^ Green 2019, p. 34.
  40. ^ a b Green 2019, p. 77.
  41. ^ B. F. Manz, W. M. Thackston, D. J. Roxburgh, L. Golombek, L. Komaroff, R. E. Darley-Doran. "Timurids". In Encyclopaedia of Islam, Online Edition (2007), Brill. "As it had been prior to the Timurids and continued to be after them, Arabic was the language par excellence of science, philosophy, theology and the religious sciences. Much of the astronomical work of Ulugh Beg and his co-workers ... is in Arabic, although they also wrote in Persian. Theological works ... are generally in Arabic."
  42. ^ Manz 1989, p. 109.
  43. ^ "BĀYSONḠORĪ ŠĀH-NĀMA" in Encyclopædia Iranica by T. Lenz
  44. ^ a b c Green 2019, p. 30.
  45. ^ Subtelny 2007, p. 2.
  46. ^ a b Ruggles 2011, p. 61.
  47. ^ "Persian Paintings". Persian Paintings. Retrieved 2013-02-11.
  48. ^ "Islamic Art and Architecture". MSN Encarta. Archived from the original on 2009-11-02. Retrieved 2017-11-28.
  49. ^ "Persian art – the Safavids". Art Arena. Retrieved 2013-02-11.
  50. ^ Green 2019, p. 243.
  51. ^ Stephen Frederic Dale (2004). The Garden of the Eight Paradises: Babur and the Culture of Empire. Brill. p. 150
  52. ^ a b Green 2019, p. 134.
  53. ^ Czechoslovak Society for Eastern Studies (1968). New Orient. p. 139.
  54. ^ John Onians, Atlas of World Art, Laurence King Publishing, 2004. p. 132.
  55. ^ Encyclopædia Britannica, "Timurid Dynasty", Online Academic Edition, 2007. "Turkic dynasty descended from the conqueror Timur (Tamerlane), renowned for its brilliant revival of artistic and intellectual life in Iran and Central Asia. ... Trading and artistic communities were brought into the capital city of Herat, where a library was founded, and the capital became the centre of a renewed and artistically brilliant Persian culture."
  56. ^ a b c John Julius Norwich, Great Architecture of the World, Da Capo Press, 2001. p. 278.
  57. ^ Hugh Kennedy, The Great Arab Conquests: How the Spread of Islam Changed the World We Live In, Da Capo Press, 2007. p. 237
  58. ^ Banister Fletcher, Dan Cruickshan, Sir Banister Fletcher's a History of Architecture, Architectural Press, 1996. pg 606
  59. ^ János Eckmann (1966). "Chagatay Manual". In Thomas A. Sebeok (ed.). Uralic and Altaic Series. Vol. 60. Indiana University Publications. p. 3.
  60. ^ Forbes Manz, Beatrice (1999). The Rise and Rule of Tamerlane. Cambridge University Press. pp. 102–106. ISBN 0521633842.
  61. ^ University of Michigan. Center for Chinese Studies, Freer Gallery of Art, University of Michigan. Department of Fine Arts, University of Michigan. Department of the History of Art (1993). Ars Orientalis: The Arts of Islam and the East, Volume 23. Freer Gallery of Art. p. 320.{{cite book}}: CS1 maint: multiple names: authors list (link)
  62. ^ Paul 2020, pp. 60–61.

Sources

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