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The Change in Political Identity of Timurid Empire:Reflecting its Relationship with the Ulus-i Moghul
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Chaghatai Ulus was divided into the East and West in the 1340s. After the split, Ulus-i Moghul was established in the East and the Timurid Dynasty was built in the West. Contrary to the fact that Ulus-i Moghul kept its political traditions, the Timurid Dynasty faced the need to harmonize the Mongol tradition with the Islam tradition according to the change in its political circumstances. Despite the split, however, an ideological uniformity existed in both states which originated from its past. As the identity of the Timurid Dynasty further developed, such notions gradually lost significance. As a result its relations with Ulus-i Moghul also changed from its past. Right after the unification of Transoxiana, Timur risks an expedition to Ulus-i Moghul. The ruler of Moghulistan at that time was Qamar ad-Din who revolted against Khan and seizes his power. And the Timur’s expedition had been justified under the objective of reunification of Chaghatai Ulus. On the other hand, as the conquest of land expanded Timur also had to assert its legitimacy to dominate in the Islamic world as well. While coming back and forth from two traditions, Timur attempted to gain legitimacy by utilizing various levels of symbols. Shahrukh considered himself as a reconstructor of Islam but also maintained the traditions of Mongols. Shahrukh confronted ideological challenges which included ideology competition, and Messianic movements. In response to such challenges he had to newly officialize its legitimacy by developing the intellectual tradition of Islam. Shahrukh established the ideology of the Timurid Dynasty by developing its mythic aspects. The change in political identity was reflected in its relations with Ulus-i Moghul. Ulus-i Moghul, during Shahrukh’s term, becomes recognized as a separate form of government that is different from that of the Timurid Dynasty. However, the ideological uniformity it shared with Chaghatai Ulus did not completely disappear by then. Ulugh Beg aimed to control Ulus-i Moghul by utilizing the conflict of succession of the other country. It was Abu Sa’id who occupied Samarkand and Herat after Shahrukh and Ulugh Beg. He also inherited Ulugh Beg’s policy which aimed to weaken Ulus-i Moghul through a conflict of succession. Abu Sa’id summoned Yunus and also recognized him as Khan of Ulus-i Moghul by setting him as competitor of Esen Buqa. Meanwhile, the identity of Timurid Dynasty that was transformed was accepted as something very distinct from its past. Abu Sa’id was no longer in need of a Khan and also seemed to have broken free from its past ideological uniformity. Consequently, the coalition of Abu Sa’id and Yunus may imply that the relations of the two states could have possibly entered a new era. Undergoing three periods, Timurid had established its empire in its Islamic traditions, thereby becoming a part of the Islamic world. Timur had become a legendary symbol in the region of Central Asia and his myth has made its way as a source of political charisma for its descendants as well as for other states in the later generations.
Abstract
Chaghatai Ulus was divided into the East and West in the 1340s. After the split, Ulus-i Moghul was established in the East and the Timurid Dynasty was built in the West. Contrary to the fact that Ulus-i Moghul kept its political traditions, the Timurid Dynasty faced the need to harmonize the Mongol tradition with the Islam tradition according to the change in its political circumstances. Despite the split, however, an ideological uniformity existed in both states which originated from its past. As the identity of the Timurid Dynasty further developed, such notions gradually lost significance. As a result its relations with Ulus-i Moghul also changed from its past. Right after the unification of Transoxiana, Timur risks an expedition to Ulus-i Moghul. The ruler of Moghulistan at that time was Qamar ad-Din who revolted against Khan and seizes his power. And the Timur’s expedition had been justified under the objective of reunification of Chaghatai Ulus. On the other hand, as the conquest of land expanded Timur also had to assert its legitimacy to dominate in the Islamic world as well. While coming back and forth from two traditions, Timur attempted to gain legitimacy by utilizing various levels of symbols. Shahrukh considered himself as a reconstructor of Islam but also maintained the traditions of Mongols. Shahrukh confronted ideological challenges which included ideology competition, and Messianic movements. In response to such challenges he had to newly officialize its legitimacy by developing the intellectual tradition of Islam. Shahrukh established the ideology of the Timurid Dynasty by developing its mythic aspects. The change in political identity was reflected in its relations with Ulus-i Moghul. Ulus-i Moghul, during Shahrukh’s term, becomes recognized as a separate form of government that is different from that of the Timurid Dynasty. However, the ideological uniformity it shared with Chaghatai Ulus did not completely disappear by then. Ulugh Beg aimed to control Ulus-i Moghul by utilizing the conflict of succession of the other country. It was Abu Sa’id who occupied Samarkand and Herat after Shahrukh and Ulugh Beg. He also inherited Ulugh Beg’s policy which aimed to weaken Ulus-i Moghul through a conflict of succession. Abu Sa’id summoned Yunus and also recognized him as Khan of Ulus-i Moghul by setting him as competitor of Esen Buqa. Meanwhile, the identity of Timurid Dynasty that was transformed was accepted as something very distinct from its past. Abu Sa’id was no longer in need of a Khan and also seemed to have broken free from its past ideological uniformity. Consequently, the coalition of Abu Sa’id and Yunus may imply that the relations of the two states could have possibly entered a new era. Undergoing three periods, Timurid had established its empire in its Islamic traditions, thereby becoming a part of the Islamic world. Timur had become a legendary symbol in the region of Central Asia and his myth has made its way as a source of political charisma for its descendants as well as for other states in the later generations.
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