A glimpse into the first Turkic world map and civilization in history

Today, with the help of global maps, artificial satellites, and digital navigation, we can observe the entire world in mere seconds. However, a thousand years ago, when humanity was still in the early stages of geographical understanding, a Turkic scholar Mahmud al-Kashgari was the first to scientifically represent his people’s language, territory, and cultural boundaries. He made a groundbreaking contribution not only to the history of linguistics but also to geographic thinking. New Uzbekistan is now harmonizing this historical memory with modern thought. In this regard, the Center of Islamic Civilization serves not only as a museum or exhibition space but also as a scientific and pedagogical institution an educational gateway that instills national consciousness and values in the new generation. This approach reconnects us with our roots not by looking solely to the past, but by facing the future with our heads held high.

 

Mahmud al-Kashgari’s most famous work, Dīwān Lughāt al-Turk, is a unique source that compiles the linguistic richness of many Turkic tribes, including the Uzbeks, Kyrgyz, Uyghurs, Qarluks, and Oghuz. One of the most remarkable aspects of this work is its inclusion of the first known map of the Turkic world, demonstrating al-Kashgari’s effort to unify the Turkic peoples not only through language but also through shared space and collective thought.

 

This map is not merely a record of physical geography it is a symbol of a nation’s historical memory, self-confidence, and cultural worldview. That is why, today, this map is not just of academic interest but is increasingly regarded as a vital source guiding the path toward national identity and values.

 

The geopolitical map in dīwān lughāt al-turk

 

The map included in Dīwān Lughāt al-Turk is the earliest scientifically grounded visual source depicting the settlement areas, cultural centers, and worldview of the Turkic peoples of its time. The map is circular in shape, with the city of Balasaghun positioned at its center. This placement is deliberate, as the structure of the map radiates from the center, symbolically portraying the Turkic world as a spiritual and geopolitical core.

 

The orientation of the map is not based on Western cartographic traditions, but rather directed toward the East, emphasizing the spiritual primacy of Eastern centers. The use of color to distinguish natural landscapes, the relative positioning of geographical features, and particularly the presence of religious and mythological symbols in certain regions, all demonstrate that this map was designed not only for scientific purposes but also for cultural and spiritual significance.

 

Structural composition of the map

 

The map depicts the following key geographical and political regions:

 

Center – Balasaghun (as the heart of the Turkic world);

East – China and other Far Eastern territories;

West – Baghdad, along with the Tigris and Euphrates rivers;

South – India and the island of Ceylon (Serendib);

North – Kipchak lands and other nomadic tribes.

 

Natural features such as rivers, seas, deserts, and mountains are marked in distinct colors: for instance, blue represents water bodies, while red denotes mountain ranges. This use of color coding was an advanced aspect of cartographic representation for its time.

 

The idea behind the map: unity of language and territory

 

This map is closely tied to the core purpose of the work namely, to teach the Turkic languages to Arab scholars while simultaneously offering a clear depiction of the regions in which these languages were spoken. It aims to present territorial unity as a foundation for understanding language, culture, and historical memory as elements of a single, cohesive space. In essence, the map is not just a linguistic tool it is a geographic manifest of an entire civilization.

 

Moreover, by depicting Arab centers not as central but rather on the periphery, the map emphasizes the Turkic world as an independent and distinct cultural domain. This approach laid the groundwork for a new concept in geopolitical thinking for its time.

 

Cartographic value and modern research

 

Today, this map is recognized in the history of global cartography as one of the earliest sacred and ideological maps. It is a unique source not only for historical geography but also for cultural studies, linguistics, anthropology, and the evolution of political thought.

 

Currently, the map is primarily studied through a manuscript preserved in Istanbul, and it has been scientifically analyzed by Western scholars as well. Each geographic element within the map is being matched with its modern equivalent, enabling the scientific reconstruction of the ancient Turkic worldview.

 

The exhibition currently being developed at the Center of Islamic Civilization in Uzbekistan, established at the initiative of the head of our state places special emphasis on the scholarly legacy of thinkers like Mahmud al-Kashgari, particularly his unique discoveries such as the first map of the Turkic world. This reflects a deep, practical reverence for knowledge and thought in our country. Indeed, such historical sources not only illuminate our past but also play an invaluable role in shaping national pride and identity in the present.

 

Mahmud al-Kashgari’s map is revered as a unique source embodying the ancient geopolitical and cultural worldview of the Turkic world. It does not merely depict territories it captures a civilization’s mindset, its spiritual centers, and its spatial understanding of historical consciousness. The placement of Balasaghun the heart of Turkic culture at the time at the center of the map reflects a deliberate effort to elevate the notions of people and language to the level of geopolitical centrality.

 

Therefore, Mahmud al-Kashgari’s map is not just an ancient geographic document; it is one of the earliest expressions of a civilizational identity constructed upon the foundations of language and culture. To convey this to today’s generation, to reinterpret it, and to present it to the academic community is not simply to restore history but to revive a legacy of thought.

 

Husan Tursunov

P.S. The article may be used with reference to the official website of the Center.