ЗОЛОТООРДЫНСКОЕ ОБОЗРЕНИЕ / GOLDEN HORDE REVIEW . 2018, 6 (4) 719 © Yakubovych M., 2018 УДК 94(569.4).035 DOI: 10.22378/2313-6197.2018-6-4.719-728 CRIMEAN SCHOLARS IN MAMLUK SYRIA (13 th –14 th CENTURIES): CAREERS AND LEGACY Mykhaylo Yakubovych National University of Ostroh Academy Ostroh, Ukraine mykhaylo.yakubovych@oa.edu.ua Abstract: Objective: Using the available manuscripts and historical biographies, this study is dedicated to covering the preliminary biographical data, career stories and the pre- served written legacy of Crimean scholars who were active in the Syrian part of Mamluk Sultanate. A discussion of the Crimean families (both the “native” Crimeans and those who stayed there for some time) who settled in Syria and their impact on the social and intellec- tual life of the Mamluk Sultanate will show not only the level of relations between Mamluk Syria and the Crimean Ulus of the Golden Horde, but also how early Crimean scholars used their opportunities to make successful careers in their new homeland. Research material: This article analyses two “Crimean” scholarly families (the one in Damascus and the second one in Tripoli). First, it is obvious that most of them were previ- ously tied to Crimea and probably received an early education there, since their nisbah was more broadly used than the previous Central Asian ones (like al-Turkistani for those scho- lars who was born outside of Crimea). What seems to be a common feature for the scholars is that all of them were experts in Hadeeth and at least three of them were students of as renowned an authority as Ibn Shihnah (d. 1330). Even those who were of Sufi background continued to practice the teaching of Hadeeth (like Ahmad ibn ‘Uthman al-Qirimi and Mu- hammad al-Qirimi). Some of them (like Hussam al-Din al-Qirimi) were also teachers in Mamluk medrese. At least two of Crimean scholars were judges (Hussam al-Din al-Qirimi and Muhammad al-Qirimi) and probably received a patronage from the local Mamluk emirs. Results and novelty of the research: It appears that the typical career pattern in medie- val Damascus involved the necessity of obtaining some diplomas (ijazah) from local scho- lars, and the study of Hadeeth was a good point of entry because it opened the way for the prospective engagement in administrative positions (like being a judge) or at least to some paid position in medrese. These connections and patronage also provided good prospects for younger family members. Thus, we see how they continued along the same career path as their fathers. At least two Crimean scholars (Ahmad ibn ‘Uthman al -Qirimi and Hussam al-Din al-Qirimi) were also connected to another foreign figure in Mamluk Syria, a chief judge (qadhi al-qudh’), Jalal al-Din al-Qazwini (d. 1337). Generally speaking, it could be said that Crimean scholars were welcomed into the type of “international scholarly co m- munity” that we encounter in the Syrian case. Similar words could be said about Mamluk Egypt which was also one of the most desirable destinations for Crimeans already in the fourteenth century. Further studies of the scholars who were of Crimean origin (like Hussam al-Din al-Qirimi al-Sulkhati) and travelled to Mamluk Sultanate could answer more questions about their primary education, interests and the legacy they left to the intel- lectual history of Islam. Keywords: Golden Horde, Mamluk Sultanate, Crimea, Islamic law, Hadeeth Scholar- ship, Medrese, Manuscripts