The Role Of The Central Asians In The Socio-Political And Cultural Life Of Mamluk Egypt

The article considers the strengthening of the Turkic factor in Egypt after the Mamluk Emirs, natives from the Khwarezm, Turkmen and Kipchak tribes, who came to power in the second half of the XIII century. The influence of the Turkic factor affected all aspects of life in Egypt. Under the leadership of the Turkic Emirs, the Egyptians defeated the crusaders who invaded Egypt in 1248. This defeat of the 7th crusade marked the beginning of the General collapse of the Crusades. Another crushing defeat of the Mamluks led by Sultan Kutuz caused the Mongols, stopping their victorious March through the Arab world. As a result of these brilliant victories, Egypt under the first Mamluk Sultans turned into a fairly strong state, which developed agriculture, irrigation, and foreign trade. The article also examines the factors contributing to the transformation of Egypt in the 13-14th centuries in the center of Muslim culture after the fall of the Abbasid Caliphate. Scientists from all over the Muslim world came to Egypt, educational institutions-madrassas were intensively built, and Muslim encyclopedias were created that absorbed the knowledge gained in various Sciences (geography, history, philology, astronomy, mathematics, etc.). Scholars from Khwarezm, the Golden Horde, Azerbaijan, and other Turkic-speaking regions along with Arab scholars taught hadith, logic, oratory, fiqh, and other Muslim Sciences in the famous madrassas of Egypt. In Mamluk Egypt, there was a great interest in the Turkic languages, especially the Oguz-Kipchak dialect. Arabic and Turkic philologists write special works on the vocabulary and grammar of the Turkic languages, and compile Arabic-Turkic dictionaries. In Egypt, a whole layer of artistic Turkic-language literature was created that has survived to the present day. The famous poet Saif Sarayi, who came from the lower reaches of the Syr Darya river in Mawaraunnahr was considered to be its founder. He wrote in Chigatai (old Uzbek) language and is recognized a poet who stands at the origins of Uzbek literature. In addition to his known the names of eight Turkish-speaking poets, most of whom have nisba “al-Khwarizmi”. Notable changes occurred in Arabic literature itself, especially after the decline of Palace Abbasid poetry. There is a convergence of literature with folk art, under the influence of which the poetic genres, such as “zazhal”, “mavval”, “muvashshah”, etc. emerge in the Egyptian poetry. The Role Of The Central Asians In The Socio-Political And Cultural Life Of Mamluk Egypt Rano Umarovna Khodjaeva Doctor Of Philology, Professor, Department Of Eastern Countries Literature And Comparative Literary Studies, Tashkent State University Of Oriental Studies, Tashkent, Uzbekistan

The American Journal of Social Science and Education Innovations (ISSN -2689-100x) Published: October 29, 2020 | Pages: 227-236 Doi: https://doi.org/10.37547/tajssei/Volume02Issue10-38 IMPACT FACTOR 2020: 5. 525 OCLC -1121105668 In Mamluk Egypt, the genre of "adaba" is rapidly developing, aimed at bringing up and enlightening the good-natured Muslim in a popular scientific form. The works of "adaba" contained a large amount of poetic and folklore material from rivayats and hikayats, which makes it possible to have a more complete understanding of medieval Arabic literature in general.
Unfortunately, the culture, including the fiction of the Mamluk period of Egypt, has been little studied, as well as the influence of the Turkic factor on the cultural and social life of the Egyptians. The Turkic influence is felt in the military and household vocabulary, the introduction of new rituals, court etiquette, changing the criteria for evaluating beauty, in food, clothing, etc. Natives of the Turkic regions, former slaves, historical figures such as the Sultan Shajarat ad-Durr, Mamluk sultans as Kutuz and Beybars became national heroes of the Egyptian people. Folk novels-Sirs were written about their deeds. And in modern times, their names are not forgotten. Prominent Egyptian writers have dedicated their historical novels to them, streets have been named after them, monuments have been erected to them, and series and TV shows dedicated to them are still shown on national television.
This article for the first time examines some aspects of the influence of the Turkic factor on the cultural life of Mamluk Egypt and highlights some unknown pages of cultural relations between Egypt and Mawaraunnahr.

THE MAIN FINDINGS AND RESULTS
The goal of writing encyclopedias was to preserve scientific knowledge for posterity, especially after hundreds of Turkic, Arabic, and Persian language manuscripts were lost during the Mongol invasion in Khwarazm, Baghdad, and Damascus. They were burned in fires and drowned in rivers in Iraq. In these encyclopedias of the Mamluk period, enough space is also given to description of nature, culture, cities, and population of Mawaraunnahr. The Department of rare books of the fundamental library of the Academy of Sciences of the Republic of Uzbekistan has a copy of the 14-volume encyclopedia Shihab ad-Din al-Kalkashandi (Subh al-Asha Fi Sinati-l-Insha ) prepared for publication by Ahmed az-Zaki Pasha and published in Cairo in 1913-1919. The name of the encyclopedia is translated as "a light for the blind in creating a work" and it is intended for secretaries (katibs) and divans (offices), as well as for educated Muslims.
In the scientific world, there are differences in the assessment of the development of Arab culture under the Mamluks. In our view, these differences were due to the lack of knowledge of the culture and literature of this period. Only in the 90s of the twentieth century, there were fundamental works of Arab authors devoted to Arabic literature under the Mamluks. Prior to this, Arab literary scholars persistently argued that under the Mamluk rulers, Arabic literature was in decline (Hanna al-Fahuri, Mahmoud al-Ribdawi, and others). Authors of the 90s, such as Muhammad Zaghlul Salam, on the contrary, believed that there was a noticeable revival in literary life under the Mamluks, new poetic genres appeared, and the "adaba" genre was rapidly developing, combining layers of fiction and popular science literature[1].
The "adaba" genre, which appeared in Arabic literature as early as the ninth century in Mamluk Egypt, it underwent some stylistic changes in the direction of enthusiasm for rhetoric, verbal beauty (mahasin al-Kalam), wordplay and rhymed prose-saj, which corresponded to the aesthetic tastes of the time.
The main theme of the works of "adaba" was information about the world around us -the celestial sphere and celestial bodies, the earth with its animal and vegetable world, different countries and peoples. According to the tradition of the genre, the artistic and literary elements often wedged scientific text, excerpts from poetry or ancient legends, rivayats and hikayats.
A special monograph "Mamluklar davri Arab adabiyoti" [7] in Uzbek by the author of this article is devoted to Arabic literature of the Mamluk period, where it examines the main literary processes of this period, the features of the works of such prominent poets as Muhammad al-Busiri, Safiddin al-Hilli, Ibn Nubat, etc., and gives examples from their poetry, as well as analyzes samples of the "adaba" genre.
However, when it comes to the culture and literature of Mamluk Egypt, there is another aspect that is still poorly understood. It concerns the strengthening in the 13th -14th centuries the impact of the Turkic factor on all aspects of Egyptian life, including literature and culture in general.
This article attempts to trace some aspects of this impact for the first time, to determine its trends and directions, and to note what role Russian orientalists Tolstov S. P., Grekov B. D., and Yakubovsky A. Yu., and the Arab scholar Amin al-Khuliy, who specifically dedicated the book "Connections between the Nile and the Volga" to this topic, have noted that fairly developed political and cultural ties between the Golden Horde and Egypt [6] took place at that time .
As a result of the turmoil and civil strife that broke out in the Golden Horde, numerous Turkish-speaking scientists and writers fled to Egypt and received asylum there. Among them was Sayf Safari completed his "Gulistan bit-Turki" in Egypt. If you compare this work with al-Khwarezmi's "Muhabbatname", you will notice a great linguistic similarity -both works are written in the Chigatai dialect of the Turkic language, both poets masterfully use its lexical richness, and the similarity of styles indicates the unity of the literary school. Safari himself was a talented poet, a subtle lyricist. A photocopy of the manuscript "Gulistan bit-Turki" with the poet's gazelles included in it is saved in the Museum of literature after Alisher Navoi in Tashkent handwriting-elegant lyrics, subtle sensitivity, but also by the pseudonym "Sarayi", which he introduces at the end of each of his poems, such as "Soul", "Your eyes", "Moon-faced", "I have not met more", "And how many people like me are confused...", etc. One of these first works was "Tarjuman" by an unknown author, written in 1247. It consists of 2 parts-grammatical and lexical. The dictionary part includes Arabic, Turkic, Persian, and even Mongolian words. " Tarjuman OCLC -1121105668 morphology, and vocabulary of the Kipchak language. The author of the manuscript wrote the following about this, "In the book, I mainly relied on the Kipchak language, because it is most used in communication. Only when necessary did I attract Turkmen words and then use the expression "they say" [12 :4], that is the author referred to other sources. S. Mutalibov explains the advantage of the Kipchak language as follows, "Since this language is the language of the most ancient and developed Kipchak tribe, which participated in the formation of many Turkic peoples, it occupies a special place in the history of Turkic languages" [12 : 3].
Although the author of this work is still unknown, the book indicates that it was written in Egypt in connection with numerous requests from those who wanted to learn the Turkic language. Apparently, the author was quite well known in scientific circles. The style of presentation, the order of placement in the dictionary of words chosen by him, the logic and conciseness of reasoning, and his knowledge of several Turkic languages indicated that he was a leading philologist of his time. The Arabic-Turkic dictionary, which includes more than 3000 words, is divided into several parts. One part consists of verbs that stand in the form of an infinitive. Turkic words contain a semantic explanation. One of the chapters of the book is specifically devoted to the grammar of the Kipchak language.
There is disagreement among turkologists as to whether this work was written specifically in Egypt or in Syria, which is subordinate to it.
Uzbek scientists E. Fazylov and M. Ziyaeva believe that the manuscript was written in Egypt, but its author, judging by the style, lived for a long time in Syria, but he probably came from Central Asia. E. Najib clearly believes that the monument was created in Egypt in the 14th century[11 : 3].
It is possible to continue the list of works written on the Turkic languages in the 14 -15th centuries. But the factor of the