THE HISTORY OF RESIDÜDDÍN / THE HISTORY OF THE RESIDENCE

Name: THE HISTORY OF RESIDÜDDÍN / THE HISTORY OF THE RESIDENCE
Author: Mîrzâ Haydar Duglat Mîrzâ Muhammed Haydar Köregan b. Muhammad Husayn b. Muhammad Haydar b. Emir-i Kebîr Saîd Ali b. Emir Ahmed b. Hudaydad b. Emir Bulacı (b. 905 / 1499-1500 d. 958/ 1551)

Title	THE HISTORY OF RESIDÜDDÍN / THE HISTORY OF THE RESIDENCE
Author	Mîrzâ Haydar Duglat Mîrzâ Muhammed Haydar Köregan b. Muhammad Husayn b. Muhammad Haydar b. Emir-i Kebîr Saîd Ali b. Emir Ahmed b. Hudaydad b. Emir Bulacı (b. 905 / 1499-1500 d. 958/ 1551)
Publication Date:	06/06/2022
Subject	Written Literature / Divan Literature - vakayinâme
Type	Book
Language	Persian
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	tarih-i-residuddin-tarih-i-residi-tees-1709
Date	16th century
Notes	A chronicle written in Persian between 1541 and 1547 by the soldier, statesman, and historian Mîrzâ Muhammed Haydar, so that the history of his ancestors would not be forgotten. It is understood from the findings in the manuscripts that the work was later translated into Chagatai by the narrator (Togan 1937: 985-89). The work, which describes the unknown aspects of Central Asian societies and the past of the Kazakh people (Kelimbetov, 2010: 322), was dedicated to Abdürreşîd, the second khan of the Saidiye Dynasty, who is known to be the leader of the Mongols in accepting the Islamic religion (Duglat 2006: 163; Urunbayeva et al., 1999: 26; Iskakova 2019: 66). Rieu (1879: 166), stating that the work is called Târîh-i Reşîdî, referring to Abdürreşîd, explains the other possible reasons why the work is known like this: "1. Because of the name of Sheikh Erşedüddin, who convinced Tughluq Timur to become a Muslim, 2. Because the Khan guided his people to the "rushd", that is, the right path (due to his choosing Islam). "because" he says. The real name of the writer, who received the title Gurgân/Köregan-Khan Son-in-Law (Esin, 1973: 173) (Barthold 1987: 388), when he became affiliated with the Mongol ruler Said Khan in Fergana, is Muhammed Haydar. He is famous under the name Mîrzâ Haydar (Duglat 2006: 319). “His father is Muhammed Hüseyin Köregen” (Konukçu 1998: 30). He is a relative of Bâbür from his mother, Hub Nigar Hanım (Tamir 2019: 11). The place of Mongol khans in world history; The work, which describes the period of the Mongols after Islam, consists of parts called notebooks. “Part 1. It deals with the history of the Chagatai dynasty from the beginning of the reign of Tughluq Timur (748/1347-1348) to the time of the currently dominant Abdur Rashid.” It is the place where the historian compiles what he calls "real history", events that he has not witnessed; It was written in 951/1544-953/1547. Writing the past is an endeavor that requires courage; The author, who could not find "sufficient talent and skill" (Duglat 2006: 320) for this, wrote the second part before. Part 2. They are narrations about everything the author sees and knows about himself and the sultans and khans of the Uzbeks, Chagatais and others (Duglat 2006: 163-164). It was written in 948-950/1541-1544. This place “begins with birth”; It ends with a talk about the second Kashmir invasion on August 2, 1541" (2006: 37-38). Togan states that the unfinished process in Târîh-i Reşîdî continues in the work called Târîh-i Şâh Mahmûd Çuras, written in Persian by Mîrzâ Şah Mahmûd Çuras (1985: 223). In the work, which was written in Persian language and in a polished style due to literary tendencies, sometimes couplets and sometimes quotations from the Quran were included due to statement confirmation; quotes were made from famous sources written by historians and scholars who were considered as "the wise men of Transoxiana, Khorasan and Iraq who wrote the annals of their countries". These are "... Zafernâme, Mevlânâ Abdürrezzak's Târîh-i Manzum and Hoca Reşidüddin's Mücmeü't-/Câmiü't-Tevârih" (Duglat 2006: 320). For example, they tell the "history of the Mongols and khans from Chingiz Khan to Tuğlu Timur Khan". The Zafernâme book was used for the topics following the death of Timur. Travelers' notes were used for the descriptions of the countries on which the expedition was set, and for the declaration of the climate and geographical features; oral sources were used to introduce the respected "inspirers and masters of expression" of the period; this information was "compressed" among the military topics. 2010: 54). For example, the author, who met with "Dunkana", called the imam by the people, through a translator (Duglat 2006: 584-585), wrote down his impressions as they were. The author, who scanned the sources with a questioning attitude, compared the findings with his own attention (Taştekin 2019: 306-307); He clearly stated the flaws, if any, as in the example "He compiled it from non-inquisitive travelers, this is the reason why his narratives are incomplete" (Duglat 2006: 600). However, the author did not pay attention to the historical orderings and cause-effect relationships between the subjects in the case compilations; he considered consulting the knowledge of the elders as "reliable Mongolian sources" (2006: 320). Taştekin argues that this attitude does not violate the truth, as the narrator writes his own genealogical history. The author, who avoids exaggeration in order to make his writings reliable, did not hesitate to admit his weakness in the literary sense. The work, which is thought to provide "creative contributions to the formation of new theories" (Brill 2019: 118), is the focus of endless interest even today, as it is written in a different method and style than conventional historiography. Its copies are registered in many world libraries. When the catalog and research are examined, it is said that the number of copies of the work is rich and diverse and there are "more than thirty" (Sultanov 1997: 17) 2014: 22). Other manuscripts in Turkish and Persian are known to exist in Russia-St. Petersburg Library and the libraries and museums of Kashmir and other countries (2014: 22) or in centers such as Lahore Panjab University, India Office, Calcutta (Tamir 2019: 17). Among these are the copies in the private possession of a person in Cambridge (Prof. Cowell), and the missing Turkish manuscripts in the British and Overseas Bible Society (Karatay, 2006: 21-22). One of the Turkish manuscripts is the translation made by the order of the Kashgar judge Yunus Tecibek ibn İskenderbek ibn Emin Hace. The only copy of this work translated by (1725-1849) is registered in the Institute of Oriental Manuscripts of the Russian Academy of Sciences in Petersburg (Muginov 1962: 38-39; Jemeney 2014: 23). A translation into Chagatai language belongs to Hâce Muhammed Şerîf. The work covers the years 1837-1838 (Jalilov, Kawahara, Sawada, Shinmen and Hori). 2008: 3-4). The Turkish translation work, number 40-190, number of pages, 146, was made from Persian by Muhammed Niyâz ibn 'Abdulgafûr, in the Red Fort Museum, India. The date of its copy is Muhammed Muhtâr Yarkandî (h. 1314-1320/ m. The date of translation of the work recorded as 1896-1902 has not been found (Esin 1973: 174). The chronicle, which is considered a "first-class source for the history of Transoxiana and Kazakh khans" (Togan 1985: 223), has translations into other world languages, and many parts of the book have been published verbatim in Russia (Barthold 1987: 388). Apart from Russian, there are Kazakh and English translations (Jemeney 2014: 24). Tamir made explanations about the translations in his paper (2014) and in his thesis study (2019). The most well-known English translation was made by E. Denison Ross and the translation was published by N. Elias (Barthold 1987: 388). In this study, Ross relied on the copy written in Chagatai Turkish by the author. Another well-known English translation was made by Thackston, from the Persian copy. "After the separation between the East and the West in the lands of the Chagatai Khanate, the khans of the West were known as Chagatai khans, while Eastern Moghulistan and the people living there were called Moghuls" (1996: 8). The translation of Thackston was published in the Near Eastern Languages and Civilizations Series, one of the important works in Turkey, based on the work of Ross. It is a translation; its translator is Osman Karatay (2006). Two thesis studies (Tamir 2019, Taştekin 2010) were written. Tamir's thesis is on the translation of the work by Muhammed Sâdık Kâşgarî. For the biography of the author, see also "Mîrzâ Muhammed Haydar Köregan, Haydar Mîrzâ Duglat". Dictionary of Literary Names.
ISBN	978-9944-237-87-1
Madde Yazarı	Doç. Dr. Rabia şenay şişman
Alfabesi	Arap
Yapısı	Mensur
Niteliği	Telif
Kaynakça	Barthold. W (1987).İslâm Ansiklopedisi. İslâm Âlemi Tarih, Coğrafya, Etnografya ve Biyografya Lugati.c. 5/1. 2001. s.388. MEB/Milli Eğitim Bakanlığı Devlet Kitapları. Brill, Henry Dickie (2019).The “Grave Task” of Writing Turko-Mongol History: Mirza Haydar Dughlat as a Historian. A thesis presented for The A. B. Degree with Honors in History. Digital Kenyon College.Library and Information Services. https://digital.kenyon.edu/honorstheses/239/ Duglat, Mirzâ Haydar (2006).Tarih-i Reşîdî, Geride Bıraktıklarımızın Hikâyesi. İngilizce çev. E. Denison Ross, Türkçe çev. Osman Karatay. İstanbul: Selenge Yayınları. Elias, N.; Ross, E. Denison (1895).The Tarikh-i Rashidi of Mirza Muhammed Haidar Dughlat, A History of The Moghuls of Central Asia. An English Version Edited with Commentary Notes, and Map by N. Elias, Translated by E. Denison Ross. First published 1895, Second Edition 1898, New imperssion 1972. London: Curzon Press. New York: Barnes and Noble. 1895. Esin, Emel (1973). "Resimli Bir Han Silsilenamesi. Son Çağatay Devrinde Doğu Türkistan’da Resimli Bir Han Silsilenâmesi (Prof. Zeki Velidî Togan’ın İran’da Bulduğu Bir Yazma)".İslâm Tetkikleri Enstitüsü Dergisi. C.V. Cüz. 1-4: 171-203. http://tekesin.org.tr/son-cagatay-devrinde-dogu-turkistandan-resimli-bir-han-silsilenamesi-prof-zeki-velidi-toganin-iranda-buldugu-bir-yazma/ Iskakova, Z. Ye. (2019). "Mîrzâ Muhammad Haidar Dughlat and His “Târîh-i Rashîdî” as a Source For The History of The Kazakh Khanate. IV"Scientific Journals Al-Farabi Kazakh National University. Central Asian Journal of Social Sciences vand Humanities.v.2. No 1 (2016). s.65-69. Jalilov, A. Kawahara, Y. , Sawada, M., Shinmen, Y., Hori, S. (2008).Addendum to Târîkh-i Rashîdî Translation and Annotation with Introduction and Indexes. Tokyo: NIHU Program in Islamic Area Studies, The University of Tokyo. http://www.l.u-tokyo.ac.jp/tokyo-ias/nihu/publications/cers09/cers09_fulltext.pdf Jemeney, İslam (2014). "Tarih-i Reşidi: Tercümeleri ve El Yazma Nüshaları Hakkında".Gazi Türkiyat Türkoloji Araştırmaları Dergisi.Bahar. s. 21-27. 2014. Kelimbetov, Nemat. (2010).Türk Halklarının Ortak Edebî Eserleri (Eseri Çev. Abdulvahap Kara).İstanbul: Selenge Yayınları. Konukçu, Enver (1998). "Haydar Mirza".Türk Diyanet Vakfı İslâm Ansiklopedisi/DİA. c. 17. s.29-30. Muginov, Abdulladzhan Muginovich. (1962).Uygurskih Rukopisey İnstituta Narodov Azii,Moskova: İzdatel’stvo Bostoçnoy Literaturi. Rieu, Charles. (1897).Catalogue of The Persian Manuscripts in The British Museum. I. Volume. Printed by Order of The Trustees. Storey, C. a. (1936).Persian Literature A Bio-Bibliographical Survey. Section II.London: Luzac-Co Sultanov. T. I. (1997). "Turkic Versions of The Târîkh-i Rashîdî in The Manuscript Collection of The Saint. Petersburg Branch of The Institute of Oriental Studies. Manuscripta Orientalia International Journal for Oriental Manuscript Research".Russian Academy of Sciences The Institute of Oriental Studies Saint.Petersburg Branch. Vol. 3/4 s. 17-29. Tamir, Nuray (2014). "Son Dönem Çağatay Türkçesinde Tercüme Faaliyetleri ve Târîh-i Reşîdî Tercümesi”.7. Uluslararası Dünya Dili Türkçe Sempozyumu Bildirileri, Fırat Üniversitesi/ Elazığ 16-18 Ekim2014, II. C. Fırat Üniversitesi Basımevi. s. 645-656. Tamir, Nuray. (2019).Muhammed Sâdık Kâşgarî’nin Târîh-i Reşîdî Tercümesi Defter-i Evvel (İnceleme-Metin-Dizin)(Yayımlanmamış Doktora Tezi). Ankara Hacı Bayram Veli Üniversitesi Lisansüstü Eğitim Enstitüsü. Taştekin, Serap (2010).Bir Tarihçi Olarak Mirza Haydar Duglat.(Yayımlanmamış Yüksek Lisans Tezi). Sakarya Üniversitesi Sosyal Bilimler Enstitüsü. Thackston, W. M. (1996).Mirzâ Haydar Dughlat’s Tarikh-i-Rashidi A History of The Khans of Moghulistan. English Translation-Annotation II-III/ Mirzâ Haydar Duglat, Târîh-i Reşîdî Moğulistan Hanlarının Tarihi. Harvard Üniversitesi, Yakındoğu Dilleri ve Medeniyetleri Bölümü. Togan, Z. V. (1937). Ein Türkisches Werk Von Haydar-Mirza Daughlat,s. 985-989. London: University of London. Togan, Z. V. (1985).Tarihte Usûl.İstanbul: Edebiyat Fakültesi Basımevi. Urunbayeva A., Jalilova R. P. , Epifanova L. M. (1999).A. Muhammed Haidar Dulati. Tarikh-i Rashidi. İntroduction. Translation from Persian.–Sanat-. P. 21
Atıf Bilgileri	şişman, rabia şenay. "TÂRÎH-İ REŞÎDÜDDÎN / TÂRÎH-İ REŞÎDÎ".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tarih-i-residuddin-tarih-i-residi-tees-1709. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

THE HISTORY OF RESIDÜDDÍN / THE HISTORY OF THE RESIDENCE

Author Mîrzâ Haydar Duglat Mîrzâ Muhammed Haydar Köregan b. Muhammad Husayn b. Muhammad Haydar b. Emir-i Kebîr Saîd Ali b. Emir Ahmed b. Hudaydad b. Emir Bulacı (b. 905 / 1499-1500 d. 958/ 1551)

Publication Date 06/06/2022

Subject Written Literature / Divan Literature - vakayinâme

Type Book

Language Persian

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID tarih-i-residuddin-tarih-i-residi-tees-1709

Date 16th century

Notes A chronicle written in Persian between 1541 and 1547 by the soldier, statesman, and historian Mîrzâ Muhammed Haydar, so that the history of his ancestors would not be forgotten. It is understood from the findings in the manuscripts that the work was later translated into Chagatai by the narrator (Togan 1937: 985-89). The work, which describes the unknown aspects of Central Asian societies and the past of the Kazakh people (Kelimbetov, 2010: 322), was dedicated to Abdürreşîd, the second khan of the Saidiye Dynasty, who is known to be the leader of the Mongols in accepting the Islamic religion (Duglat 2006: 163; Urunbayeva et al., 1999: 26; Iskakova 2019: 66). Rieu (1879: 166), stating that the work is called Târîh-i Reşîdî, referring to Abdürreşîd, explains the other possible reasons why the work is known like this: "1. Because of the name of Sheikh Erşedüddin, who convinced Tughluq Timur to become a Muslim, 2. Because the Khan guided his people to the "rushd", that is, the right path (due to his choosing Islam). "because" he says. The real name of the writer, who received the title Gurgân/Köregan-Khan Son-in-Law (Esin, 1973: 173) (Barthold 1987: 388), when he became affiliated with the Mongol ruler Said Khan in Fergana, is Muhammed Haydar. He is famous under the name Mîrzâ Haydar (Duglat 2006: 319). “His father is Muhammed Hüseyin Köregen” (Konukçu 1998: 30). He is a relative of Bâbür from his mother, Hub Nigar Hanım (Tamir 2019: 11). The place of Mongol khans in world history; The work, which describes the period of the Mongols after Islam, consists of parts called notebooks. “Part 1. It deals with the history of the Chagatai dynasty from the beginning of the reign of Tughluq Timur (748/1347-1348) to the time of the currently dominant Abdur Rashid.” It is the place where the historian compiles what he calls "real history", events that he has not witnessed; It was written in 951/1544-953/1547. Writing the past is an endeavor that requires courage; The author, who could not find "sufficient talent and skill" (Duglat 2006: 320) for this, wrote the second part before. Part 2. They are narrations about everything the author sees and knows about himself and the sultans and khans of the Uzbeks, Chagatais and others (Duglat 2006: 163-164). It was written in 948-950/1541-1544. This place “begins with birth”; It ends with a talk about the second Kashmir invasion on August 2, 1541" (2006: 37-38). Togan states that the unfinished process in Târîh-i Reşîdî continues in the work called Târîh-i Şâh Mahmûd Çuras, written in Persian by Mîrzâ Şah Mahmûd Çuras (1985: 223). In the work, which was written in Persian language and in a polished style due to literary tendencies, sometimes couplets and sometimes quotations from the Quran were included due to statement confirmation; quotes were made from famous sources written by historians and scholars who were considered as "the wise men of Transoxiana, Khorasan and Iraq who wrote the annals of their countries". These are "... Zafernâme, Mevlânâ Abdürrezzak's Târîh-i Manzum and Hoca Reşidüddin's Mücmeü't-/Câmiü't-Tevârih" (Duglat 2006: 320). For example, they tell the "history of the Mongols and khans from Chingiz Khan to Tuğlu Timur Khan". The Zafernâme book was used for the topics following the death of Timur. Travelers' notes were used for the descriptions of the countries on which the expedition was set, and for the declaration of the climate and geographical features; oral sources were used to introduce the respected "inspirers and masters of expression" of the period; this information was "compressed" among the military topics. 2010: 54). For example, the author, who met with "Dunkana", called the imam by the people, through a translator (Duglat 2006: 584-585), wrote down his impressions as they were. The author, who scanned the sources with a questioning attitude, compared the findings with his own attention (Taştekin 2019: 306-307); He clearly stated the flaws, if any, as in the example "He compiled it from non-inquisitive travelers, this is the reason why his narratives are incomplete" (Duglat 2006: 600). However, the author did not pay attention to the historical orderings and cause-effect relationships between the subjects in the case compilations; he considered consulting the knowledge of the elders as "reliable Mongolian sources" (2006: 320). Taştekin argues that this attitude does not violate the truth, as the narrator writes his own genealogical history. The author, who avoids exaggeration in order to make his writings reliable, did not hesitate to admit his weakness in the literary sense. The work, which is thought to provide "creative contributions to the formation of new theories" (Brill 2019: 118), is the focus of endless interest even today, as it is written in a different method and style than conventional historiography. Its copies are registered in many world libraries. When the catalog and research are examined, it is said that the number of copies of the work is rich and diverse and there are "more than thirty" (Sultanov 1997: 17) 2014: 22). Other manuscripts in Turkish and Persian are known to exist in Russia-St. Petersburg Library and the libraries and museums of Kashmir and other countries (2014: 22) or in centers such as Lahore Panjab University, India Office, Calcutta (Tamir 2019: 17). Among these are the copies in the private possession of a person in Cambridge (Prof. Cowell), and the missing Turkish manuscripts in the British and Overseas Bible Society (Karatay, 2006: 21-22). One of the Turkish manuscripts is the translation made by the order of the Kashgar judge Yunus Tecibek ibn İskenderbek ibn Emin Hace. The only copy of this work translated by (1725-1849) is registered in the Institute of Oriental Manuscripts of the Russian Academy of Sciences in Petersburg (Muginov 1962: 38-39; Jemeney 2014: 23). A translation into Chagatai language belongs to Hâce Muhammed Şerîf. The work covers the years 1837-1838 (Jalilov, Kawahara, Sawada, Shinmen and Hori). 2008: 3-4). The Turkish translation work, number 40-190, number of pages, 146, was made from Persian by Muhammed Niyâz ibn 'Abdulgafûr, in the Red Fort Museum, India. The date of its copy is Muhammed Muhtâr Yarkandî (h. 1314-1320/ m. The date of translation of the work recorded as 1896-1902 has not been found (Esin 1973: 174). The chronicle, which is considered a "first-class source for the history of Transoxiana and Kazakh khans" (Togan 1985: 223), has translations into other world languages, and many parts of the book have been published verbatim in Russia (Barthold 1987: 388). Apart from Russian, there are Kazakh and English translations (Jemeney 2014: 24). Tamir made explanations about the translations in his paper (2014) and in his thesis study (2019). The most well-known English translation was made by E. Denison Ross and the translation was published by N. Elias (Barthold 1987: 388). In this study, Ross relied on the copy written in Chagatai Turkish by the author. Another well-known English translation was made by Thackston, from the Persian copy. "After the separation between the East and the West in the lands of the Chagatai Khanate, the khans of the West were known as Chagatai khans, while Eastern Moghulistan and the people living there were called Moghuls" (1996: 8). The translation of Thackston was published in the Near Eastern Languages and Civilizations Series, one of the important works in Turkey, based on the work of Ross. It is a translation; its translator is Osman Karatay (2006). Two thesis studies (Tamir 2019, Taştekin 2010) were written. Tamir's thesis is on the translation of the work by Muhammed Sâdık Kâşgarî. For the biography of the author, see also "Mîrzâ Muhammed Haydar Köregan, Haydar Mîrzâ Duglat". Dictionary of Literary Names.

ISBN 978-9944-237-87-1

Madde Yazarı Doç. Dr. Rabia şenay şişman

Alfabesi Arap

Yapısı Mensur

Niteliği Telif

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Atıf Bilgileri şişman, rabia şenay. "TÂRÎH-İ REŞÎDÜDDÎN / TÂRÎH-İ REŞÎDÎ".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tarih-i-residuddin-tarih-i-residi-tees-1709. [Erişim Tarihi: 25 Ağustos 2025].