The early fifteenth-century Ottoman Empire witnessed the rise of highly “Turkish” historiography, which is characterized by its emphasis on the Oghuz Turkic origin of the dynasty. Yazıcızade ʿAli’s Tevarih-i Al-i Selçuk, written and dedicated to Murad II (r. 1421-1444, 1446-1451) in 1426/7 or 1438, is considered the epitome of this new tradition. While translating Persian chronicles into Ottoman Turkish, ʿAli interspersed throughout his work his own prose and poetic texts that presented the Ottoman Sultan as the most legitimate heir of Oghuz Khan. Analyzed from a political point of view, TAS has conventionally been construed as part of the Ottoman dynasty’s propaganda campaign to claim its superiority over the descendants of Timur, who had vanquished Bayezid I (r. 1389-1402) in the Battle of Ankara (1402). However, the underlying assumption that the Ottoman-Timurid relationship was fundamentally antagonistic precludes us from recognizing the complex nature of the chronicle. Revisiting TAS from the perspective of cultural history, this paper aims to demonstrate that the chronicle was an Ottoman response to the so-called Timurid Renaissance. When ʿAli compiled and edited his source texts, Timurid art and literature began to flourish in Herat under the auspices of the Timurid Prince Shahrokh (r. 1405-1447). It is thus no coincidence that the style and narrative of TAS parallel those of contemporary Timurid historiography. ʿAli made extensive use of the Ilkhanid bureaucrat Rashid al-Din’s (d. 1318) work Jamiʿ al-Tavarikh, whose copies had remained fragmented and inaccessible until the Timurid ruler commissioned Hafez-e Abru (d. 1430) to collect and refurbish them. Hafez-e Abru’s Majmaʿ-yi Tavarikh is even mentioned in TAS as a book that its reader must be familiar with. Most noteworthy is the translator himself describes Mongol conquerors as exemplary Islamic rulers. ʿAli inserted his own masnavi couplets that praise Chinggis Khan’s conquest of Otrar, which is reminiscent of the Ilkhanid historian Ata-Malik Juvayni’s (d. 1283) panegyric chronicle, Tarikh-i jahangusha-yi Juvayni. This paper argues that the glorification of Turkestani heritage was by no means a local phenomenon in late medieval Anatolia. Rather, it occurred across the regions that had been under Mongol rule; the memory of the Mongols induced the successor dynasties in Anatolia and Iran to legitimize themselves within the framework of Ilkhanid historiography. Hence, while having a feud in political and military terms, post-Mongol states shared strong cultural and intellectual bonds and continued interacting with one another. TAS illuminates the persistence of transregional communication between them.