During the period of Mongol rule in Central Asia, the people's liberation struggle unfolded. Its most striking manifestation was the revolt of Mahmud Tarabi (1238).
Key words: Tarabi uprising, Bukhara, Chagatai Ulus.
The artisan Mahmoud Tarabi was a talented organizer and outstanding leader of the movement that brought together peasants, artisans and the urban poor. The main goal of the rebels was to overthrow the Genghisid yoke in Bukhara, and then in the whole of Transoxiana. The rebels opposed the violence of the Mongol conquerors, the local nobility that had defected to the latter, exorbitant levies, taxes, and unprecedented oppression. This movement was directed, on the one hand, against social oppression in general, and, on the other, against foreign domination.
Like other popular movements of the Middle Ages, the revolt was clothed in a religious form. A specific feature of the movement's ideology was that it intertwined ancient folk beliefs and cults with the Islamic postulate of fighting against "infidels" (jihad). A major role in this was played by socially directed magical actions aimed at "fighting evil" and the idea of"cleansing the world of infidels". A certain place in the ideology of the movement was occupied by the desire for "intercession for the truth" introduced by Shams-ad-din Mah-bubi and his followers in the form of protecting the indigenous population from the oppression of the alien Mongol conquests.
After the suppression of this movement, certain changes took place in the political administration and socio-economic life of Transoxiana. The main thing was the transfer of full power over the country into the hands of Chagatai Khan. Mahmud Yalavac, who tried to defend his viceroyalty rights, was removed from the political arena. The uprising also resulted in some changes in the internal, primarily tax, policy of the Mongol khans in the Chagatai ulus. Appointed as khan's deputy, Masud beg, son of Mahmud Yalavach, implemented a reform aimed at boosting the economy and monetary circulation in Central Asia. Although the activities he carried out in 1239-1240 were limited in nature, they played a generally positive role in revitalizing urban life and restoring the agriculture of Transoxiana.
The history of the revolt of Mahmud Tarabi was studied by Russian orientalists V. V. Barthold, A. Y. Yakubovsky, and the Iranian historian Ya'qub Ajand and the writer of these lines [Barthold, 1963, pp. 517-520; Ajand Ia'qub, 1986, pp. 50-70; Yakubovsky, 1935, pp. 101-135; Boimatov, 1996; Boimatov, 1393/2003]. The main source for studying this revolt for Orientalists of all generations was the famous historical work of the Persian historian and statesman of the Hulaguid state "Ta'rih - i Jahan-gushai" by Juvaini. This paper examines the information contained in two recently identified historical sources.
page 138
IBNI FUWATI ON THE REVOLT OF MAHMUD TARABI
The book "al-Khawadis-l-jama'ah" ("Events of Society") was written in Arabic at the end of the eighth century kh. (XIII century) by Kamal al-din Abd ar-Razzaq binni Ahmed Shai-bani, better known as Ibni Fuwati [Ibni Fuwati, 1381/2002]. The original book has been lost, and only the last part of this work, covering events from 636 to 700 AD (1229-1301), has survived for us [Ibni Fuwati, 1381/2002, pp. 11-12].
Ibni Fuwati's work tells about the conquest of Baghdad by the Mongols, the formation of the Hulaguid state, the rule of Atmalik Juwayni in Baghdad, and many other events. Ibni Fuwati used not only the works of former Muslim historians, but also the works of contemporary authors when writing his history [Ibni Fuwati, 1381 - 2002, pp. 10-11].
Ibni Fuwati did not limit himself to describing events related only to Iraq. He also touched upon the events that took place in Khorasan and Transoxiana. Since the main part of the book is lost, it is impossible to compare its information with data from other sources.
It should be noted that Ibni Fuwati's account of the revolt of Mahmud Tarabi differs from Juwayni's version. Apparently, he had at his disposal other historical works that have not come down to us [Ibni Fuwati, 1381/2001, pp. 11-12].
The history of the Tarabi revolt includes a description of the events of 637 AH (1239/1240) [Ibni Fuwati, 1381/2002, pp. 77-78]. Although Ibni Fuwati was acquainted with Juwayni and even served under him for some time, and was familiar with the contents of Ta'rih-i Jahan-gushai, Ibni Fuwati's account of the Tarabi revolt suggests that the author relied on some independent source.
As you know, Juvaini's attitude towards Tarabi and his followers was sharply negative. He described the rebel leader as a charlatan who came from among the rabble. According to the author of Ta'rih-i jahan-gushai, Tarabi is simply a "deceiver" who pretends to be a "protector of musalman". However, Ibni Fuwati calls Mahmud Tarabi "the mystic of Ajam", i.e. "the Ajam Sufi in Bukhara" (Ibni Fuwati, 1381/2002, p. 77). According to Ibni Fuwati, Mahmud Tarabi was a murid of one of the famous sheikhs of Bukhara. As he writes, this Sufi "by his miracles showed people incredible ideas" [Ibni Fuwati, 1381/2002, p. 77].
Juwayni writes that when Mahmoud Tarabi entered the city, his men beat and tortured the nobles and nobles and seized their property. Clearly, this information differs from Juvaini's version.
Ibni Fuwati's information highlights the religious nature of this movement. It can be assumed that this information refers to the end of the first stage of the uprising, because, according to the author, after seizing the property of prominent Jews and Christians, Mahmud Tarabi gave the order to start a holy war against the Mongols and their governors, i.e. the uprising moved to a new stage of its development [Boimatov, 1966, p.145].
Ibni Fuwati writes: "Tarabi told his followers that they can now fight against the Mongols. He and his followers can defeat the Mongol forces without weapons, only with the help of God. And many people rose up with him" (Ibni Fuwati, 1381/2002, p. 78). Ibni Fuwati further adds: "And Tabari said:' No one should take weapons with them, and the Mongols will be defeated. And one of the Mongol emirs said that I would try [to end] this venture. If I kill him, the army will attack them and kill them all, but if it happens as they expect, I will be killed myself "[Ibni Fuwati, 1381/2002, p. 78].
According to Ibni Fuwati, the rebel leader was killed during the battle. He's writing: "Then (he) attacked Abu al-Karam (Tarabi. - B. L.) and killed him. The Mongol army surrounded the followers of Abu al-Karam. A small part of the rebels managed to
page 139
run away, and all the others were killed. It is said that there were 60 thousand people killed" [Ibni Fuwati, 1389/2002, p. 78]. With the death of Mahmoud Tarabi, Ibni Fuwati's account of the uprising ends. But according to Juwaini, after the death of Mahmoud Tarabi and his other associates, the uprising continued for a long time.
The total number of people killed by Juwayni is estimated at 30 thousand, according to Ibni Fuwati there were 60 thousand people [Ibni Fuwati, 1382/2002, p. 78]. Even if Ibni Fuwati's information is considered exaggerated, it can be assumed that the number of people killed was more than 30 thousand, as indicated by Juwayni.
The number of Mongol casualties is not given in any source. But the scale of the uprising, as well as the reaction of the ruler of Transoxiana, especially the anger of the Mongol Khan Chagatai Khan to the population of Bukhara, indicate that the Mongols suffered significant damage during the suppression of the uprising [Boimatov, 1996, p.177].
Thus, the information of the Arab historian Ibni Fuwati about the uprising of the population of the Bukhara oasis under the leadership of the Sufi craftsman Mahmud Tarabi, better known among the people as Sheikh Abu al-Karam, largely complements the already known picture of the movement. These are the data on the nickname (lakab) of Mahmud Tarabi, on the tactics of the rebel leader during the battle with the Mongols; on declaring himself Mahdi, on his religious and Sufi views; on the number of people killed as a result of a clash with the Mongol army.
ASTRONOMER DARAGANI BUKHARI ON MAHMOUD TARABI
One of the primary sources on the history of the revolt of Mahmud Tarabi is the work of the eighth-century astronomer Mas'ud Alishah Daragani Bukhari (born 623 AH / 1226) entitled "Ashjar wa asmar "("Origins and Descendants"). The only manuscript of this work by a Tajik scientist-astronomer is located in the Central Library of the University of Tehran under the number N9504 [Daragani, B. G., pp. 150-151]. The treatise, which is not directly related to history, contains valuable information on the history of the uprising of Mahmoud Tarabi.
On pages 150-151 of this manuscript, the author, speaking about himself, writes:: "When I was four years old, they sent me to Tabaristan and brought me up well, and when I was ten years old, they took me to Khitai. I loved poetry the most. My father understood the art of accounting, and during the Mongols ' time, he was engaged in trade and traveled to different countries. At this time, he went to Turkestan. I was twelve years old and my father wasn't home. And Mahmud Tarabi in Bukhara, with the help of ascetics, became the ruler of Bukhara for fourteen days and was killed by Mongol soldiers, and this happened in 635 AH (1237). They (the Mongols) wanted to drive out the townspeople (to the steppe) and punish and kill everyone. But Mahmud Yalavach managed to send a messenger from Khujand and the people were saved from their oppression " [Daragani, b. g., pp. 150-151].
If what the astronomer writes is true, the beginning of the revolt should be attributed to 635 AH (1237). It is significant that Mas'ud Alishah Daragani Bukhari twice emphasizes this date. For the first time, he says that he was 12 years old at the time of the uprising, and then again emphasizes that the event took place in 1237.
Although Ashjar wa Asmar was written 44 years after Juwayni's Ta'rih-i ja-khan-gushai, or 56 years after the revolt of Mahmud Tarabi, it contains important information about this major event of the thirteenth century. It is important that Mas'ud Alishah Daragani, being a Bukharian, was an eyewitness to the events. His story, unlike that of the historian Juvaini, is not ideological in nature. The astronomer speaks about Mahmoud Tarabi without emotion. If for Juwayni, the followers of Mahmud Tarabi are "rabble" ("runud wa awbash") [Juvaini, 1329/1911], then for our scientist-astronomer, the rebels are simply ascetics ("rindan") [Daragani, B. G., 150]. If Juwayni denounces the rebels, saying that they robbed "the people" and mocked people, then the astronomer speaks of Tarabi as
page 140
about the defender of the common people and indicates the strengthening of Mongol oppression. In general, the astronomer's story, in my opinion, once again emphasizes the popular character of the Tarabi uprising.
The testimony of the Bukhara astronomer Mas'ud Alishah Daragani on the history of the uprising, despite its conciseness, when compared with other sources, primarily with the book by the Arab historian Ibni Fuwati and the author of Ta'riha-i Jahan-gushai, helps to expand our knowledge of the history of the uprising against the Mongol yoke in Central Asia.
list of literature
sources
Ibni Fuwati (Kamal ad-din Abd ar-Razzaq binn Ahmad Shaybani). Al-khawades-l-jamaa'. Ruydad-ha-ye kariye haftume hijri (Events of the society). Tarjuma-ye Abd al-Muhammad Ayati. Интешарат-е Андижумане асар ва мафахар-е фарханги, 1381/2002.
[Daragani] Mas'ud Alishah Daragani Bukhari. Ashjar wa asmar (Origin and progeny). Manuscript of the Central Library of the University of Tehran. N 9504.
researches
Ajand Ya'ge. Kiyamha-e mardumi dar korne haftum wa hash-tum (Popular speeches in the VII-VIII centuries of the x century). Intesharat-e Amire kabir, 1365/1986.
Barthold V. V. Turkestan in the era of the Mongol invasion. Sochineniya, Vol. 1, Moscow, 1963.
Boimatov L. Keyam-e Mahmud Tarabi (The Uprising of Mahmud Tarabi). Tehran: Intesharat-e Fars, 1383/2003.
Boimatov L. D. Socio-economic situation and people's liberation movements in Transoxiana in the second quarter of the XIII century. S. A. Agadzhanova. Dep. in NPICenter from 04.12.1996 345 (1088). Ta 96. Dushanbe, 1966.
The Tabari Uprising in 1238 (On the history of peasant and craft movements in Central Asia). Reports of a group of Orientalists at the session of the Academy of Sciences of the USSR on March 30, 1935. Proceedings of the Institute of Oriental Studies of the Academy of Sciences of the USSR. Vol. XVII. Moscow, 1935.
page 141
New publications: |
Popular with readers: |
News from other countries: |
![]() |
Editorial Contacts |
About · News · For Advertisers |
![]() 2023-2025, LIBRARY.KG is a part of Libmonster, international library network (open map) Keeping the heritage of Kyrgyzstan |