Uzbek (Ozbek) Khan (1312/13-1341/42) — ruler of the Golden Horde. Under Uzbek Khan Islam was declared the official religion of the Golden Horde.
Biography
Uzbek (Muslim name Sultan-Giyas ad-Din Muhammad) — one of the famous rulers of the Golden Horde. Uzbek Khan is the younger brother of Tokhta Khan and grandson of Mengu-Timur. At the beginning of the first decade of the XV century during the rule of Uzbek khan and his son Zhanibek khan the state of the Golden Horde reached the greatest prosperity in its development. In medieval sources he is characterized as «a handsome, with a mild character brave dzhigit and a wonderful Muslim» [1, p. 174]. [1, с. 174].
The accession of Uzbek Khan is closely connected with the events that occurred in the history of the Golden Horde. For example, the author of «Genghis Nama» Utemish Haji in connection with these events reports the following interesting case. Tokhty khan (1290-1313) in order to transfer power to his favorite son Yelbasar destroys other sons, as well as all other descendants in the line of Batu khan. But, the destiny develops in such a way that Yelbasar leaves a life earlier than the father. The throne of Golden Horde after Tokta khan should pass to other descendants of Djuchi, having realized this situation the governor sinks in deep sorrow. At this time, the Byzantine princess, the widow of Togrul Khan, who found death at the hands of Tokhta Khan and became the wife of the ruler according to the traditions of amangerism — Kelin-Bayalin tells a secret unknown to anyone until now. It turns out that her son, born from Togril khan, Uzbek, hidden in the mountains of Cherkes because of fear after the murders committed by Tokhty khan is alive and well. Rejoiced by this news, the khan gives Kelin-Bayalin 2 tumens of troops and for the return of the child sends 4000 people led by kiyat Isatay to anjut Alatay in the mountains of Cherkes. But while the troops were taking Uzbek to the ruler’s headquarters, Tokhty khan passes away. Taking advantage of the situation atalyk Tokhty khan Bajir Tokbuga Uygur, seizes power in Saray. Having learned about it, Uzbek and his companions send a man to Sarai with a message of recognition of power. In turn, the Uighur Bajir Tokbuga informs that he was forced to take such a step in order to ensure that no one would take possession of the throne before Uzbek’s return. «When the son of my ruler is alive, can I be ruler? Let my ruler and the people come, and the khanate belongs to him.» And in fact he makes a plan to assassinate Uzbek. One of the emirs named Sangusun informs kiyat Isatay about the true goals of Bajir Tokbuga. For this reason, Uzbek and his companions raid the Horde and behead the traitor.
Grateful Uzbek gives Alatayu the country of the Ming people, and kiyat Isatayu gives other descendants of Juchi together with nukermi and people. This was a revenge on the descendants of Juchi, who recognized the power of the «commoner» Uigur Bajir Tokbugi. Further, Utemish haji writes that Isatai from the descendants of Juchi under his control frees only the descendants of Shaibani and that he gives them the country of Karluk and Buyruk [2, p. 102-105]. Of course in this narrative more information that were passed from mouth to mouth, but in any case they are valuable, because from them we can learn that being «powerless» for succession to the throne Uzbek uses the decisions of emirs of clans and tribes and in fact was able to seize the throne of Batu Khan.
As a result, the role of representatives of clans and tribes supporting Uzbek Khan in the Golden Horde intensifies. In general, the beginning of the XIV century was remembered for the increasing influence of Muslims in the power structures of the Golden Horde.
As noted above, by the arrival of Uzbek Khan in power, his opponent — the son of Tokhta Khan, was supported by steppe aristocrats who preached shamanism. Another part of aristocrats, preaching Islam, as well as city traders supported Uzbek khan. Feeling that Yelbasar could become a pretender to the throne of Tokhta Khan, Muslims began to create their own association. This association was headed by the famous emir Kutlug-Timur [3, p. 587-589]. Kutlug-Timur and his brothers, as well as a number of Muslim leaders supported the candidacy of Uzbek. In the history of the Golden Horde, the ascension of Uzbek Khan to the throne and the determination of Islam as the state religion is explained by three versions. The first story of Sheikh Uaisa is written that in Desht-i-Kipchak in this year Tokhta khan died. He had a son Yelbasar, and Kadak was the chief emir. After Tokhta he wanted to enthrone Yelbasar. In turn, Tulysh’s son Uzbek arrives in Khorezm to consult with Kutlyk Temir. Uzbek arrives in the Horde to express condolences on the death of the ruler. While expressing condolences, Uzbek kills Yelbasmyl with a knife. Kutlyk Timur, on the other hand, kills Kadak with a knife. Thus, the khan’s power passes to Uzbek [4, p. 198]. The author of the second version, the change of power in Sarai is explained as a religious coup. After the death of Tokhta khan for power in Sarai, a war between Muslims and infidels broke out. A number of Mongol aristocrats oppose the illegitimate power of Uzbek. Among them were Manzhuk’s sons Taz and Tungur. Subsequently, after coming to power, Uzbek kills them, as well as several Horde rulers. According to the work of Hafiz Abru, the opponents of Uzbek were 120 Chingizids [4, p. 278-279].
The third variant is based on the historical chronicles of Ibn Dukmak. This chronicle notes that after the death of Tokhta Khan and his lack of heirs, Kutlug Timur after negotiations with the eldest wife of Togrul brought Uzbek to power» [1, p. 323]. Thus, historians differently show the process of coming to power of Uzbek Khan. There are also different points of view about the death of Uzbek khan. Uzbek khan even in his lifetime declares one of his three sons — Tinibek heir to the throne. Since 1333, as heir to the Khan’s throne, he participates in state affairs and leads the Khan’s army. The death of Uzbek Khan in the new Saray came suddenly and was unexpected for his heir Tanibek, who was sent on a military campaign to Central Asia to conquer the lands of Chagatai’s descendants.
Having heard about the khan’s death, Tinibek hurried to the capital to take the khanate into his own hands, but while he was on his way, his mother in agreement with the emirs — Tinibek’s opponents, gives the khan’s throne to her second son Zhanibek. Under the guise of meeting the khan, they send their people against Tinibek, the emirs, who arrived to him, began first to kiss his hands, and then treacherously killed him. Later they returned to Zhanibek and reported what had happened. After resistance of his younger brother Kydyrbek, Zhanibek killed him too, becoming the sole ruler of the state.
Merits
In the first years of the Golden Horde, Uzbek Khan declared Islam the state religion. According to the historian Abylgaza, he adopts the Islamic faith with the blessing of Seyid-Ata. Seid-Ata continued the glorious traditions of the outstanding representative of Sufism in Islam Ahmet Yassawi, his teacher Arystan Baba and his glorious descendant Zengi-Ata [4].
According to folk legends, the Sufi saint Baba Tuklas played a decisive role in the conversion of Khan to the Islamic faith (later, according to Kazakh epic tradition, he was nicknamed the angel-savior of the Batyrs — Baba Tukti Shashti Aziz). The anonymous continuer of the historical work «Collection of annals» describes the relations between Uzbek khan and opponents of Islam as follows: «We will submit to you, but what is your business in our faith? How will we give up the yasak and laws (tura) of Genghis Khan and accept the religion of the Arabs?». «He (Uzbek),» the author further writes, «did not give up his words. As a result, their hatred for Uzbek increased and they tried to destroy him. For this purpose, they organized a meeting and wanted to put him to death there. When Uzbek arrived at that place, Kutlug Timur gave secret signs to his Emirs, Uzbek jumped on his horse and rode away, gathered his warriors and defeated them. Killed the son of Tokhta together with 120 tsarevich-chingizids, and the emir who warned him about the conspiracy rewarded» [4, p. 278-279]. According to sources, Uzbek Khan declared Islam as the state religion and severely punished its opponents. For example, having sent an embassy to the Egyptian sultan (period from March 19 to April 16, 1314), he congratulated the sultan on his tireless activity to spread Islam from China to the borders of western countries and reported that he had a small bunch of people in the state who had not yet accepted Islam. Further the khan writes that as soon as he came to power, he put before them a strict condition of voluntary acceptance of the Islamic faith or will fight with them, when the opponents of Islam chose the latter, he subjected them to severe punishment » [1, с. 163]. Uzbek Khan brutally suppressed opponents of centralization of power, thus strengthening his own authority.
Russian historian N. Veselovsky writes the following about Uzbek Khan: «He was a remarkable khan, he established order in the Horde. During his reign the state reached the highest limits in its development and strengthening». Individual actions of Khan towards representatives of other religions cannot be taken as a general rule, i.e. as a priority political direction. As R. Grusse notes «the Mohammedan goals of Uzbek Khan did not prevent him from adhering to a liberal stance towards Christianity». In his letter of July 13, 1338 to Uzbek Khan XXII Pope John thanked him for his tolerance and tolerance towards Catholic missions. In general, the Golden Horde under Uzbek and Zhanibek established effective relations between East and West and gained great authority in the international arena.
On the final Islamization of the Great Steppe Shakarim Kudaiberdyuly writes: «Uzbek Khan became a Muslim and turned all his people to Islam. Since then the people have been faithful to this faith». The active confessional policy of Khan is vividly confirmed by Kazakh folklore, proving that it was a period of renaissance.
The times of Uzbek khan’s rule were reflected in numerous proverbs and sayings, songs and tales (for example, the proverb «Our faith is from Uzbek» or «Uzbek bequeathed us his faith» common among Kazakhs and Nogais). As a result of religious reforms of the XIV century in the Kipchak steppes, Islam turned into a folk religion». The religious pluralism inherent in the nomads, as well as the preservation of elements of shamanism did not prevent the creation of Hanafi, a Sunni branch of Turkic Muslims of Central Asia, in the late 14th century and early 15th century. Thus, during his 30-year reign, Uzbek Khan (1312-1342) was able to suppress various rebellions and keep the power in his firm hands. The descendants of the tsarevitch of the Dzhuchi ulus recognized his authority and fulfilled all his demands. In 1333 Ibn Batuta, who visited the Crimea, the middle and lower reaches of the Volga, as well as Khorezm, called Uzbek the only ruler of the Dzhuchi ulus.
On the Chinese map about Mongolian possessions by 1331 borders of the Mongolian states were marked, including contours of the Golden Horde in board of Uzbek khan. This map shows the Golden Horde as a single state and the possessions of Uzbek Khan, which extended from the banks of the Irtysh to the Syr Darya. Under Uzbek, the Mongols restored their traditional foreign policy, which had been weakened after the death of Berke Khan. At the time of feudal strife, the khans did not pay much attention to the Russian lands. Khan’s indulgences (assignments in tax collection to Russian princes, privileges for Russian religious figures, etc.) somewhat improved the condition of Russian lands. Supporting the quarrels between Russian princes, Uzbek Khan kept them in his power. In 1318 M.Y. Tverskoy, and in 1326 D.I. Tverskoy and A. Novosilsky, in 1327 I.Y. Ryazansky, and in 1330 F. Starodubsky, in 1339 A. Tverskoy and his son Fyodor were executed. Now punitive detachments frequent on Russian lands [5, p. 333]. Intimidated Russian princes themselves began to bring khan fees and taxes. The Mongol power in the lands of Russia was moving to new conditions — military pressure was replaced by economic pressure. After balancing the forces in the north-east, the Uzbek government took some measures against Lithuania, which was becoming a destabilizing factor on the north-western borders. The Mongols could not prevent the formation of this state, but had the opportunity to weaken the Lithuanian state with their systematic military campaigns. Military campaigns in the 20s of the XIV century stopped the advance of Lithuanians to the West. The Mongols used the same policy towards Poland. In the 20s of the XIV century, the military campaigns undertaken in Poland caused great anxiety in the West. Therefore alarmed by Mongolian campaigns, the Pope in 1329 by a special message called all rulers of Europe to a crusade against the Tatars, promising all participants absolution. But it was not possible to realize the crusade. In retaliation for the appeals of the Pope, the Mongols in 1337 attacked and devastated the lands of Lublin. In the following year the untold hordes of Tatars of Uzbek Khan entered the lands of Poland and Hungary, subjecting them to ruthless plunder [5, p. 334]. If we add to this event Uzbek Khan’s wars with the Hulaguids in the Caucasus, as well as conquest campaigns in Central Asia on the territory of the ulus of Chagatai, we can imagine the enormous fighting power and offensive force of Uzbek Khan’s foreign policy.
Uzbek’s victorious wars with neighboring states, as well as successful internal state policy returned the Golden Horde to its former strength and turned it into one of the most prosperous states in Europe and Asia. In the sources of the times of strengthening of the Golden Horde there is no information about the convocation of the kurultai, instead of it were held khan’s councils with invited to them relatives of Uzbek khan and leaders of troops. An example of this is the khan’s council on the occasion of the marriage of the Egyptian sultan to the elder sister of Uzbek khan. This council was attended by the khan’s relatives involved in the conclusion of the marriage contract, as well as 70 emirs and chiefs of tumen.
This meeting was held as a family council, but when the issue concerned the state administration, the khan assembled a «diuan» consisting of emirs of the ulus. At the previous khans «diwan» is not mentioned, so at Uzbek khan centralization of the state increased. The Arab historian al-Omari died in 1343 and left behind a full description of the khan’s councils under Uzbek and Zhanibek khans. al-Omari writes: «The rulers of this sultan are emirs of four ulus and the highest-ranking among them is beklarbek, i.e. the senior emir. Different kinds of important issues are solved by these four sultans, if one of them is absent, his name is written in the adopted decree (label)» [1, pp. 439-4-4]. [1, с. 439-440].
Cases are solved through viziers. they put decisions into practice, give orders to viceroys, and write their names in the orders. The vizir is the real sultan, solely in charge of finance, distributes and even as beklarbek manages military affairs. Among the four emirs, the functions of beklarbek and vizir are most clearly defined. Beklyarbek (emir of emirs) manages military affairs, i.e. manages tumens, thousands, hundreds and tens, vizir — is engaged in state and civil affairs. Taking into account that the Golden Horde is first of all a military-feudal state, the priority and advantages belong to beklarbek. Therefore, among the four sultans the most senior is beklyarbek» [1, p. 249, 348, 411].
During the reign of Uzbek khan in connection with the centralization of state administration was carried out regulation of local governments. If during the formation of the Golden Horde, power was distributed among Batu Khan’s relatives and each of them single-handedly ruled his ulus, then now, when there was centralization of the state, the former territories began to be governed by emirs — rulers. The rulers of the territories had wide powers. Therefore, Egyptian sultans sent their letters to both central authorities and rulers of territories. Authoritative feudal aristocrats on the principle of inheritance were appointed to the position of the ruler of the territory. Under Uzbek Khan the Golden Horde turned into one of the largest medieval states. Separation of descendants of Djuchi from the Mongolian empire and their military actions for independence were crowned with success. The separate uluses of Batu Khan’s relatives weakened and submitted to Uzbekistan, which further strengthened the khan’s power. Centralization of power was improved both in the center and in the field: bureaucratic management apparatuses were created. The administration of the country was in the hands of the diuan — the council. Local bodies were closely connected with the central administration, and the central power consisted of four emirs, who became the khan’s diuan-council.
Generally speaking, the administrative system of the Golden Horde state belongs to a number of issues awaiting further study and research. Despite this, based on the available data we can conclude that in the Golden Horde the highest power is the power of the Khan, and then beklarbek, further Ulug Karachibek and vizir. Ulug Karachibek headed the state council — diuan, which consisted of the supreme court, council of foreign affairs, army. The state council included heads of tumens, and they in turn were subordinate to the rulers of territories and cities [6, p. 122]. Medieval authors, al-Kashkandi and al-Mukhabbi report that «in the ulus of Juchi the most important apparatus of management was the council of four chief emirs». As already indicated among them the most senior was beklyarbek, who commanded the entire army of the state [1, p. 347]. Emirs of the heads of thousandmen and centurions were subordinated to him [1, p. 348].
The Egyptian sultan in his letters characterizes beklerbek Janybek Kutlug bey in the following enthusiastic expressions: «ruler in the lands of Uzbek Khan, Emir of the highest rank, great, scholarly, just, strengthening, docking, regulating…inspirer of Islam and Muslims, ruler of emirs of two worlds, supporter of fighters for religion and fighters, commander of the army, connecting link of kings and sultans, blade of the Emir of Muslims» [1, с. 230]. Such a characterization shows us how high was the authority of beklarbek, who was considered the second person after the khan in the Golden Horde state.
Utemis Haji calls the name of Kutluk Bek as the heir to the throne of the Golden Horde, who was called to the throne during the «troubled times» by the wife of Uzbek Khan Taidulla Begim. He was a native of the tribe Naiman Khyzir Khan [2, p. 112]. According to the authors of the source Kutlug Bek advised Taidulla Begim, who dyed her hair black for the occasion, not to marry Naiman Khizir Khan [2, p. 122] Kutlug Buk, whose name is often mentioned in the source relating to the history of the Golden Horde. G.A. Fedorov, relying on these sources, names the emirs Maglu-bey, Yagaltai, Yadkhozin, Kutlug Buka, who participated in 1347 on behalf of Janybek Khan in negotiations with the Venetians. In 1358 to the names of the above three emirs: Maglu-bey, Kutlug Beka, Yagaltai added the names of other three emirs [7, p. 146]. Medieval Arab historian al-Muhibbi in his work writes that Inak was added to the name of Kutlug Buka and according to the established tradition, he became one of the four emirs in the territories of Uzbek Khan. The author specifies that Kutlug Buka Inak was the viceroy of Zhanibek Khan [1, p. 348].
Analysis of these data leads to the idea that Kutlug Buka, which in 1351 al-Muhibbi calls «Inak» and Kutlug Buka, who participated in negotiations with the Venetians, are one person. Russian scientists, who conducted a study of documents found in, came to the conclusion that Kutlug Buka in 1351-1357 was at Zhanibek Khan in the position of Karachi bey [8, p. 113]. Further it is reported that Kutlug Beka for a short time (from September 1358 to 1359) was the ruler of the Crimean tumen [8, p. 109]. Further the researcher, relying on numerous sources, reports that Mogul Beka (Mogol bey), who served at Janibek Khan and Berdibek Khan in the position of ulugbek, also in 1345 he was the commander of the Golden Horde troops besieging the city of Kafka, is none other than the elder brother of Kutlug Beka [8, p. 208]. According to sources, Mogul Beka died in 1360 at the hands of Khizir Khan [9, p. 79].
In the history of the Golden Horde Ulug Karachi beks as second persons after the khan took direct part in the decision of all important issues. Even many khan’s decisions proceeded from political attitudes of Ulug Karachi beks. Thus, the medieval Arab historian al-Omari, characterizing Uzbek Khan, emphasizes: «In state affairs he (Uzbek khan) drew his attention to the general picture of affairs, he did not go into detail, he limited his attention to the reports given to him, which once again proves the strengthening of the role of emirs, who held in their hands the most important levers of state administration» [10, c. 367-368].
During the reign of Uzbek Khan the economy of the Golden Horde was on the rise. It was during this period that the number of cities grew greatly, and in the 30s of the 14th century Khan began construction of a new capital — Sarai-al-Jadid. Trade caravan routes became not only safe, but also with convenient routes. 22 merchants from Khorezm, Russian, Caucasian, Genoese, Venetian, Egyptian, German merchants became habitual people in the bazaars of Sarai. The main source of prosperity of the Golden Horde became fees and taxes, military trophies and income from trade. The transit position of the state between the West and the East and the spread of different traditions together with Islam pushed the nomads to positive internal changes. As a result, the khan’s power and its authority were strengthened. In the foreign policy of Uzbek khan much attention is paid to the war against the Hulaguids, the ruler wanted to unite the lands of Azerbaijan.
During the period of Uzbek khanate, positive shifts took place in the cultural life of the Golden Horde. In the first half of the fourteenth century, religious and cult monuments were built in the major cities of the Golden Horde. The construction of the first mosques and madrassas began under Berke Khan, but the mass construction of mosques and the development of urban civilization took place precisely during the reign of Uzbek Khan. For example, 60-meter high religious buildings with the names of Kutlug Timur and Kazbek Khan, built in 1320-1330, the minaret of Kutlug Timur, the mausoleum of the daughter of Uzbek Khan beautiful Turebek are architectural monuments of the history of the Golden Horde.
Spiritual-cultural and intellectual consequences of Islamization caused the cultural rise of the Golden Horde. The culture of the Golden Horde on the basis of Islam and Turkic (Kypchak) language continuously developed and became the foundation of the culture of the polyethnic Eurasian state. Khorezm in the Golden Horde, which became the center of Turkic language formation, made a great contribution to the development of the Turkic literary language (the next period after the Karluk-Karakhan renaissance). During the reigns of Uzbek khan and Zhanibek khan in Desht-i-Kipchak, religious issues gained special importance, and accordingly poetic works on religious themes spread widely across the Kipchak steppes. Legends, tales, parables and hadiths on religious themes began to penetrate into folklore and folklore literature. In the epoch of the Golden Horde the spiritual renaissance found its reflection in heroic epics, one of the known variants of which is the cycle of tales «Kyrymnyң kyryk batyry» and others, which were formed according to scientists in the Nogai-Kypchak period (XIV-XVI centuries).
Now let us dwell on the left wing or Ak Horde during the period of the Golden Horde rule by Uzbek Khan. In the left wing of the Golden Horde ruled the descendants of the eldest son of Jushi Khan Orda-Ejen. In general, the rulers of the left wing only paid lip service to the khans of the Golden Horde. On this occasion Rashid ad-Din writes: «Rulers of Ak Horde (White Horde) only in words said that they were vassals of descendants of Batu Khan, and in fact were independent khans of their ulus» [11, p. 66]. [11, c. 66].
Medieval Persian historian Muin-ad-din Natanzi writes that during the 30-year reign of the Ak Horde khan Sasy Buka never gave up his subordinate position to the Khan of the Golden Horde and always participated in kurultays. Although the level of authority of Sasy Buka’s son Erzen khan was equal to that of Uzbek khan, but he also obeyed Uzbek unconditionally. But already his son Mubarak-khoja staged a riot and refused to apologize to the descendants of Sayyn (Batyi) khan, but his riots did not find support among the people. Shymtai, who arrived at the time of the riots of Zhanibek, Berdibek and Keldibek khans, refused the throne of the Golden Horde [12, p. 129].
Therefore, under the power of Uzbek Khan, the internal political unity of the Golden Horde was strong enough. Since 50-60 years of XIV century the tribes inhabiting the territory of Ak Horde, i.e. Eastern Desht-i-Kipchak became known under the name «Uzbeks», and XIV-XV centuries the name «Uzbek» became not only an ethnonym, but also a common political self-name of local Turkic and Turkic-Outer Mongolian tribes of XV century. The clans and tribes that formed the basis of the people of Deshty-Kipchak are known as «92 branches of the Uzbek people». The specific list of clans and tribes that made up the number 92 was preserved in medieval sources. Thus, T.I. Sultanov published a specific list of 92 Uzbek tribes and classified them based on several identical characters [13, p. 26-51].
From this list 20 clans and tribes are found in the clans and tribes of the Kazakh people, namely: Zhalair, Konyrat, Alshyn, Argyn, Naiman, Kipchak, Kanly, Mangyt, Tabyn, Tama, Ramadan, Uysin, Teleu, Kerderi, Sherkes, Kerey, Oimauyt, Kyrk, Kereit [13, p. 38]. Here we emphasize the origin of the ethnonym «Uzbek». There are two different opinions among scholars dealing specifically with this problem regarding the meaning of the term «Uzbek». One group of researchers attributes the origin of the term «Uzbek» to the name of the Golden Horde Khan Uzbek (1312-1342) [14, p. 147; 15, p. 301]. A number of researchers believe that under Uzbek Khan Golden Horde reached the greatest prosperity, and Islam became the official religion of the state. On the crest of popularity and authority of Uzbek Khan, historians of this time began to call the Golden Horde «Uzbek Horde», and the population in turn «Uzbek», as well as «Uzbek country», «Zbeki». The second group of scientists disagrees with this opinion that the word «Uzbek» comes from the head «Uzi bek», i.e., a master himself [16, p. 2; 17, p. 4]. Researchers believe that the tribes of Desht-i-Kypchak felt themselves free, free and independent of anyone, they were «their own masters». But we called the nomads of northeastern Desht-i-Kipchak Uzbeks. Why other nomads who separated from the Golden Horde did not call themselves «Uzbeks»? This shows the weakness of the arguments of the second group of scholars-sequelists. Therefore, the overwhelming part of historians supports the opinion of the first group of scientists. For all ethnonyms of antiquity and the Middle Ages, there are some common patterns of formation. Among Turkic peoples they are more connected with the name of a historical person. For example, Oguz Kagan — Oguzes, Bulgar — Bulgars, Khazar — Khazars, Nogai — Nogai, Ashina — Ashins. Such cases in history are not few. Within the Kazakh people there are not few names of clans and tribes connected with the name of a person or qualities of his character (character, appearance, appearance, etc.). Thus, for Turkic peoples, the appearance of self-names associated with a historical person is not an isolated case, but a regularity. If so, the term «Uzbek» appeared in connection with and in honor of the Khan of the Golden Horde, Uzbek. The term «Uzbek» as the name of a specific person is often found in the works of Rashid ad-Din [18, p. 124, 133, 159, 194]. It is mentioned in the work of Khandalakh Qazvini and his son Zain al-Din Qazvini «Tarikh-i guzide» [12, p. 121-1222]. [12, c. 121-122].
Since the 60s of the XIV century the word «Uzbek» began to be used as a self-name of the people. The Arab historian al-Kalkashindi, who died in 1418, calls Toktamys Khan the ruler of the Uzbek country [1, p. 414]. One of the most authoritative khans of the Golden Horde Uzbek Khan died in 1341-42. During the 30-year reign of Uzbek khan the Golden Horde reached its highest prosperity. Uzbek Khan bequeathed the throne to his son Tinibek, but his wish was violated and the power in the Golden Horde passed into the hands of his other son Zhanibek.
Memory
The portrait of Uzbek Khan in 1339 was depicted in Angelino Dulcerta's portolon (portolon - a map of the sea, instructions for navigation from port to port). This is the only source with a portrait of Uzbek Khan. Dulzerta's portolon also depicts the water area among the Mediterranean and Black Seas, as well as part of the Caspian Sea.Uzbek Khan — statesman and historical personality — became a character of many historical works of many Arab-Persian authors of XIV-XV centuries. Namely, who had the honor to meet him face to face Ibn Batuta, who highly appreciated the personality of the khan notes: «…he is one of the greatest and powerful seven kings of the world» [1, с. 290].
Historian-chronicler al-Mufaddal writes: «This young guy is outwardly very handsome with a wonderful character, honest Muslim, brave and strong figure» [1, с. 197]. Geographer and historian al-Aini characterize the ruler of the Golden Horde as follows: «…he is a strong and brave, religious and reserved man, respects jurists, listens to scientists and their advice, believes them, kind, respects old people is interested in their well-being».
Al-Birzali narrates: «He came into power after the death ofTokhta khan, was clever and handsome», and in another place «a young man, very prominent, a wonderful Muslim and a brave man» [1, с. 174]. According to Az-Zahabi «a brave hero, a true Muslim, who destroyed many emirs and sorcerers» [1, p. 206]. Even the historian of the Khulagid dynasty Vassafi, who had no friendly feelings towards Uzbek Khan writes: «Very good ruler Uzbek son of Togrul, son of Tokhta, son of Mengu-Timur, the faith of god on his side, the ruler» [4, с. 172].