Khidash
Khidash (Khaddash) (d. 736). One of the leaders of the early Hashimiyya movement in Khurasan.
Khaddash see Khidash
Khidash (Khaddash) (d. 736). One of the leaders of the early Hashimiyya movement in Khurasan.
Khaddash see Khidash
Khidr
Khidr (Al-Khiḍr) ("the Green One") (Khidar) (Khizr) (Khizar) (Hızır) is an. Legendary figure popular in Islamic folklore and mystical literature, often identified with the mysterious servant who in the Qur’an accompanied Moses on the journey to “the conjunction of the two oceans.” His superiority to Moses in this passage has been explained by orthodox commentators as reference to the testing through trials and tribulations common to all prophetic figures, and by mystical commentators as evidence of the superiority of sainthood to prophecy. After all, according to the Qur’an, Moses, who was the greatest biblical prophet, apparently lacked the intuitive insight given to “God’s servant,” -- Khidr.
Since “the conjunction of the two oceans” may symbolize the meeting of all opposites (East and West, heaven and earth, intuition and law, immortality and death), Khidr appears in numerous legends. In the Alexander Romance cycle, Khidr becomes linked to Alexander the Great. In India, Khidr is worshiped as a green river-God. In Muslim folklore, Khidr has been grouped with Jesus, Elijah and Idris to form a quartet of prophets who never tasted death.
Khidr is also adept at performing miracles. He can appear anywhere at any time and often in any form. The vision of him is viewed as a singular blessing by Muslims. Ibn ‘Arabi claimed direct initiation into Sufism through Khidr, bypassing affiliation with a human master in one of the Tariqas.
Khidr has also had his detractors. Not only did orthodox commentators object to the excessive stress on an unnamed figure who appears only once in the Qur’an, but Sufis themselves often viewed Khidr as blameworthy because he prized life over love. Since love transcends immortality, in their view, Khidr may become an obstacle rather than a guide to truth.
Al-Khidr see Khidr
The Green One see Khidr
Khidar see Khidr
Khizr see Khidr
Khizar see Khidr
Hizir see Khidr
Khidr (Al-Khiḍr) ("the Green One") (Khidar) (Khizr) (Khizar) (Hızır) is an. Legendary figure popular in Islamic folklore and mystical literature, often identified with the mysterious servant who in the Qur’an accompanied Moses on the journey to “the conjunction of the two oceans.” His superiority to Moses in this passage has been explained by orthodox commentators as reference to the testing through trials and tribulations common to all prophetic figures, and by mystical commentators as evidence of the superiority of sainthood to prophecy. After all, according to the Qur’an, Moses, who was the greatest biblical prophet, apparently lacked the intuitive insight given to “God’s servant,” -- Khidr.
Since “the conjunction of the two oceans” may symbolize the meeting of all opposites (East and West, heaven and earth, intuition and law, immortality and death), Khidr appears in numerous legends. In the Alexander Romance cycle, Khidr becomes linked to Alexander the Great. In India, Khidr is worshiped as a green river-God. In Muslim folklore, Khidr has been grouped with Jesus, Elijah and Idris to form a quartet of prophets who never tasted death.
Khidr is also adept at performing miracles. He can appear anywhere at any time and often in any form. The vision of him is viewed as a singular blessing by Muslims. Ibn ‘Arabi claimed direct initiation into Sufism through Khidr, bypassing affiliation with a human master in one of the Tariqas.
Khidr has also had his detractors. Not only did orthodox commentators object to the excessive stress on an unnamed figure who appears only once in the Qur’an, but Sufis themselves often viewed Khidr as blameworthy because he prized life over love. Since love transcends immortality, in their view, Khidr may become an obstacle rather than a guide to truth.
Al-Khidr see Khidr
The Green One see Khidr
Khidar see Khidr
Khizr see Khidr
Khizar see Khidr
Hizir see Khidr
Khidr Beg
Khidr Beg (1408-1458). Ottoman scholar and poet, and the first Muslim judge of Istanbul.
Khidr Beg (1408-1458). Ottoman scholar and poet, and the first Muslim judge of Istanbul.
Khidr Khan
Khidr Khan (Khidr Khan Sayyid). Founder of the “Sayyid” dynasty which ruled at Delhi (1414-1451).
Khidr Khan was appointed the governor of Bengal when Sher Shah Suri ascended to the throne of Delhi. Sher Shah's son Islam Shah Suri removed Khidr Khan from power and appointed Muhammad Khan Suri the governor of Bengal.
Khidr Khan Sayyid see Khidr Khan
Sayyid, Khidr Khan see Khidr Khan
Khan, Khidr see Khidr Khan
Khidr Khan Sayyid see Khidr Khan
Sayyid, Khidr Khan see Khidr Khan
Khan, Khidr see Khidr Khan
Khiraqi, ‘Umar ibn al-Husayn al-
Khiraqi, ‘Umar ibn al-Husayn al- (‘Umar ibn al-Husayn al-Khiraqi) (Abu’l-Qasim) (Abu'l-Husayn al-Khiraqi) (d. 946). One of the first and most celebrated of Hanbali jurisconsults. He wrote many of his books on the subject fiqh, one of them being his masterpiece, al-Mukhtasir al-Khiraqi.
'Umar ibn al-Husayn al-Khiraqi see Khiraqi, ‘Umar ibn al-Husayn al-
Abu'l-Qasim see Khiraqi, ‘Umar ibn al-Husayn al-
Abu'l-Husayn al-Khiraqi see Khiraqi, ‘Umar ibn al-Husayn al-
Khiraqi, ‘Umar ibn al-Husayn al- (‘Umar ibn al-Husayn al-Khiraqi) (Abu’l-Qasim) (Abu'l-Husayn al-Khiraqi) (d. 946). One of the first and most celebrated of Hanbali jurisconsults. He wrote many of his books on the subject fiqh, one of them being his masterpiece, al-Mukhtasir al-Khiraqi.
'Umar ibn al-Husayn al-Khiraqi see Khiraqi, ‘Umar ibn al-Husayn al-
Abu'l-Qasim see Khiraqi, ‘Umar ibn al-Husayn al-
Abu'l-Husayn al-Khiraqi see Khiraqi, ‘Umar ibn al-Husayn al-
Khiva
Khiva (Khans of Khiva) (Xiva Xonligi). Components of the Uzbek (Mongol) dynasties in Khwarazmia from sixteenth through twentieth centuries. Their main capitals were Kuna Urgench and, from 1615, Khiva. They were descendants of the Jochi ulus (Ghengisids), also known as the Golden Horde. Under Shaybanid sovereignty from 1500, Ilbars I (r. 1511-1525) established his own princedom (from 1804, a khanate), which was occupied several times in the sixteenth and seventeenth centuries by Bukhara; in 1740, by Nadir Shah of Persia; and from1764 to1770 by the Iomund Turkomans. Under Muhammad Rahim II (1864-1910) there was a period of Russian occupation in 1873. The last khans existed under a Russian protectorate, were politically unimportant, and were deposed by the Soviets in 1919. In 1920, the khanate was abolished and replaced by the Khorezm People's Soviet Republic. In 1924, the area was formally incorporated into the Soviet Union and today is largely a part of Karakalpakstan and Xorazm Province in Uzbekistan.
The Khanate of Khiva (Uzbek: Xiva Xonligi) was the name of a Central Asian state that existed in the historical region of Khwarezm from 1511 to 1920, except for a period of Persian occupation by Nadir Shah between 1740–1746. Centered in the irrigated plains of the lower Amu Darya, south of the Aral Sea, with the capital in Khiva City, the country was ruled by the Kungrads, a branch of the Astrakhans, themselves a Genghisid dynasty.
In 1873, the Khanate of Khiva was much reduced in size and became a Russian protectorate. Following the Russian Revolution of 1917, Khiva had a revolution too, and in 1920 the Khanate was replaced by the Khorezm People’s Soviet Republic. In 1924, the area was formally incorporated into the Soviet Union and today is largely a part of Karakalpakstan and Xorazm Province in Uzbekistan.
The region that would become the Khanate of Khiva was a part of the Chagatai Khanate with its capital at Old Urgench, one of the largest and most important trading centers in Central Asia. However, Timur regarded the state as a rival to Samarkand, and over the course of 5 campaigns, he destroyed Old Urgench completely in 1388. In 1511, the Uzbek group the Yadigarid Shaybanids installed themselves as khans of the region. Once Old Urgench was finally abandoned due to a shift in the course of the Amu-Darya in 1576, the center of the region shifted southward, and, in 1619, the khan, Arab Muhammad I, chose Khiva as the capital of the khanate.
Much of Khiva's later history was framed against the khanate's relationship with the great powers Russia and Britain. The discovery of gold on the banks of the Amu Darya during the reign of Russia's Peter the Great, together with the desire of the Russian Empire to open a trade route to India, prompted an armed trade expedition to the region in 1717-18, led by Prince Alexander Bekovich-Cherkassky and consisting of 750-4,000 men. Upon receiving the men, the Khivan khan, Shir Ghazi, set up camp under the pretense of goodwill, then ambushed and slaughtered the envoys, leaving ten alive to send back. Peter the Great, indebted after wars with the Ottoman Empire and Sweden, did nothing. The khanate was dependent to Nadir Shah's Persia between 1740-1747.
Tsar Paul I also attempted to conquer the khanate, but his expedition was woefully undermanned and undersupplied, and was recalled en route due to his assassination. Tsar Alexander I had no such ambitions, and it was under Tsars Nicholas I and Alexander II that serious efforts to annex Khiva started.
A notable episode during The Great Game involved a Russian expedition to Khiva in 1839. The nominal purpose of the mission was to free the slaves captured and sold by Turkmen raiders from the Russian frontiers on the Caspian Sea, but the expedition was also an attempt to extend Russia's borders while the British Empire entangled itself in the First Anglo-Afghan War. The expedition, led by General V.A. Perovsky, the commander of the Orenburg garrison, consisted of 5,200 infantry, and ten thousand camels. Due to poor planning and a bit of bad luck, they set off in November 1839, into one of the worst winters in memory, and were forced to turn back on February 1, 1840, arriving back into Orenburg in May, having suffered over a thousand casualties without having fired a single shot.
At the same time, Britain, anxious to remove the pretext for the Russian attempt to annex Khiva, launched its own effort to free the slaves - a lone officer stationed in Herat, now in Afghanistan, Captain James Abbott, disguised as an Afghan, set off on Christmas Eve, 1839, for Khiva. He arrived in late January 1840 and, although the khan was suspicious of his identity, he succeeded in talking the khan into allowing him to carry a letter for the tsar regarding the slave issue. He left on March 7, 1840, for Fort Alexandrovsk (Aqtau), and was subsequently betrayed by his guide, robbed, then released when the bandits realized the origin and destination of his letter. However, his superiors in Herat, not knowing of his fate, sent another officer, Lieutenant Richmond Shakespear, after him. Shakespear was evidently more successful than Abbott in that he somehow convinced the khan to not only free all Russian subjects under his control, but also make the ownership of Russian slaves a crime punishable by death. The freed slaves and Shakespear arrived in Fort Alexandrovsk on August 15, 1840, and Russia lost its primary motive for the conquest of Khiva, for the time being.
A permanent Russian presence in Khwarezm began in 1848 with the building of Fort Aralsk at the mouth of the Syr Darya. The Empire's military superiority was such that Khiva and the other Central Asian principalities, Bukhara and Kokand, had no chance of repelling the Russian advance, despite years of fighting. Khiva was gradually reduced in size by Russian expansion in Turkestan and, in 1873, after Russia conquered the neighboring cities of Tashkent and Samarkand, General Von Kaufman launched an attack on Khiva consisting of 13,000 infantry and cavalry. The city of Khiva fell on May 28, 1873 and, on August 12, 1873, a peace treaty was signed that established Khiva as a quasi-independent Russian protectorate.
After the 1918 Bolshevik seizure of power in the October Revolution, anti-monarchists and Turkmen tribesmen joined forces with the Bolsheviks at the end of 1919 to depose the khan. On February 2, 1920, Khiva's last Kungrad khan, Sayid Abdullah, abdicated and a short-lived Khorezm People’s Soviet Republic (later the Khorezm SSR) was created out of the territory of the old Khanate of Khiva, before in 1924 it was finally incorporated into the Soviet Union, with the former Khanate divided between the new Turkmen SSR and Uzbek SSR. Following the collapse of the Soviet Union in 1991, these became Turkmenistan and Uzbekistan respectively. Today, the area that was the Khanate has a mixed population of Uzbeks, Karakalpaks, Turkmens, and Kazakhs.
The Khans of Khiva (1511-1920) were:
During the Arabshahid Dynasty (Yadigarid Shabanid Dynasty, 1511-1804):
* Ilbars I (1511–1518)
* Sultan Haji (1518–1519)
* Hasan Quli (1519–1524)
* Bujugha (1524–1529)
* Sufyan (1529–1535)
* Avnik (1535–1538)
* Qal (1539–1549)
* Aqatay (1549–1557)
* Dust Muhammad (1557–1558)
* Haji Muhammad I (1558–1602)
* Arab Muhammad I (1602–1623)
* Isfandiyar (1623–1643)
* Abu al-Ghazi I Bahadur (1643–1663)
* Anusha (1663–1685)
* Khudaydad (1685–1687)
* Muhammad Awrang I (1687–1694)
* Chuchaq (1694–1697)
* Vali (1697–1698)
* Ishaq Agha Shah Niyaz (1698–1701)
* Awrang II (1701–1702)
* Musa (1702–1712)
* Yadigar I (1712–1713)
* Awrang III (c. 1713 – c. 1714)
* Haji Muhammad II (c. 1714)
* Shir Ghazi (1714–1727)
* Sarigh Ayghir (1727)
* Bahadur (1727–1728)
* Ilbars II (1728–1740)
* Tahir (1740–1742)
* Nurali I (1742)
* Abu Muhammad (1742)
* Abu al-Ghazi II Muhammad (1742–1747)
* Ghaib (1747–1758)
* Abdullah Qara Beg (1758)
* Timur Ghazi (1758–1764)
* Tawke (1764–1766)
* Shah Ghazi (1766–1768)
* Abu al-Ghazi III (1768–1769)
* Nurali II (1769)
* Jahangir (1769–1770)
* Bölekey (1770)
* Aqim (first time, 1770–1771)
* Abd al-Aziz (c. 1771)
* Artuq Ghazi (c. 1772)
* Abdullah (c. 1772)
* Aqim (second time, c. 1772 – c. 1773)
* Yadigar II (first time, c. 1773–1775)
* Abu'l Fayz (1775–1779)
* Yadigar II (second time, 1779–1781)
* Pulad Ghazi (1781–1783)
* Yadigar II (third time, 1783–1790)
* Abu al-Ghazi IV (1790–1802)
* Abu al-Ghazi V ibn Gha'ib (1802–1804)
During the Qungrat Dynasty (1804–1920):
* Iltazar Inaq ibn Iwaz Inaq Biy (1804–1806)
* Abu al-Ghazi V ibn Gha'ib (1806)
* Muhammad Rahim Bahadur (1806–1825)
* Allah Quli Bahadur (1825–1842)
* Muhammad Rahim Quli (1842–1846)
* Abu al-Ghazi Muhammad Amin Bahadur (1846–1855)
* Abdullah (1855)
* Qutlugh Muhammad Murad Bahadur (1855–1856)
* Mahmud (1856)
* Sayyid Muhammad (1856 – September 1864)
* Muhammad Rahim Bahadur (September 10, 1864 – September 1910)
* Isfandiyar Jurji Bahadur (September 1910 – October 1, 1918)
* Sayid Abdullah (October 1, 1918 – February 1, 1920)
Khans of Khiva see Khiva
Khiva Khanate see Khiva
Xiva Xonligi see Khiva
Khiva (Khans of Khiva) (Xiva Xonligi). Components of the Uzbek (Mongol) dynasties in Khwarazmia from sixteenth through twentieth centuries. Their main capitals were Kuna Urgench and, from 1615, Khiva. They were descendants of the Jochi ulus (Ghengisids), also known as the Golden Horde. Under Shaybanid sovereignty from 1500, Ilbars I (r. 1511-1525) established his own princedom (from 1804, a khanate), which was occupied several times in the sixteenth and seventeenth centuries by Bukhara; in 1740, by Nadir Shah of Persia; and from1764 to1770 by the Iomund Turkomans. Under Muhammad Rahim II (1864-1910) there was a period of Russian occupation in 1873. The last khans existed under a Russian protectorate, were politically unimportant, and were deposed by the Soviets in 1919. In 1920, the khanate was abolished and replaced by the Khorezm People's Soviet Republic. In 1924, the area was formally incorporated into the Soviet Union and today is largely a part of Karakalpakstan and Xorazm Province in Uzbekistan.
The Khanate of Khiva (Uzbek: Xiva Xonligi) was the name of a Central Asian state that existed in the historical region of Khwarezm from 1511 to 1920, except for a period of Persian occupation by Nadir Shah between 1740–1746. Centered in the irrigated plains of the lower Amu Darya, south of the Aral Sea, with the capital in Khiva City, the country was ruled by the Kungrads, a branch of the Astrakhans, themselves a Genghisid dynasty.
In 1873, the Khanate of Khiva was much reduced in size and became a Russian protectorate. Following the Russian Revolution of 1917, Khiva had a revolution too, and in 1920 the Khanate was replaced by the Khorezm People’s Soviet Republic. In 1924, the area was formally incorporated into the Soviet Union and today is largely a part of Karakalpakstan and Xorazm Province in Uzbekistan.
The region that would become the Khanate of Khiva was a part of the Chagatai Khanate with its capital at Old Urgench, one of the largest and most important trading centers in Central Asia. However, Timur regarded the state as a rival to Samarkand, and over the course of 5 campaigns, he destroyed Old Urgench completely in 1388. In 1511, the Uzbek group the Yadigarid Shaybanids installed themselves as khans of the region. Once Old Urgench was finally abandoned due to a shift in the course of the Amu-Darya in 1576, the center of the region shifted southward, and, in 1619, the khan, Arab Muhammad I, chose Khiva as the capital of the khanate.
Much of Khiva's later history was framed against the khanate's relationship with the great powers Russia and Britain. The discovery of gold on the banks of the Amu Darya during the reign of Russia's Peter the Great, together with the desire of the Russian Empire to open a trade route to India, prompted an armed trade expedition to the region in 1717-18, led by Prince Alexander Bekovich-Cherkassky and consisting of 750-4,000 men. Upon receiving the men, the Khivan khan, Shir Ghazi, set up camp under the pretense of goodwill, then ambushed and slaughtered the envoys, leaving ten alive to send back. Peter the Great, indebted after wars with the Ottoman Empire and Sweden, did nothing. The khanate was dependent to Nadir Shah's Persia between 1740-1747.
Tsar Paul I also attempted to conquer the khanate, but his expedition was woefully undermanned and undersupplied, and was recalled en route due to his assassination. Tsar Alexander I had no such ambitions, and it was under Tsars Nicholas I and Alexander II that serious efforts to annex Khiva started.
A notable episode during The Great Game involved a Russian expedition to Khiva in 1839. The nominal purpose of the mission was to free the slaves captured and sold by Turkmen raiders from the Russian frontiers on the Caspian Sea, but the expedition was also an attempt to extend Russia's borders while the British Empire entangled itself in the First Anglo-Afghan War. The expedition, led by General V.A. Perovsky, the commander of the Orenburg garrison, consisted of 5,200 infantry, and ten thousand camels. Due to poor planning and a bit of bad luck, they set off in November 1839, into one of the worst winters in memory, and were forced to turn back on February 1, 1840, arriving back into Orenburg in May, having suffered over a thousand casualties without having fired a single shot.
At the same time, Britain, anxious to remove the pretext for the Russian attempt to annex Khiva, launched its own effort to free the slaves - a lone officer stationed in Herat, now in Afghanistan, Captain James Abbott, disguised as an Afghan, set off on Christmas Eve, 1839, for Khiva. He arrived in late January 1840 and, although the khan was suspicious of his identity, he succeeded in talking the khan into allowing him to carry a letter for the tsar regarding the slave issue. He left on March 7, 1840, for Fort Alexandrovsk (Aqtau), and was subsequently betrayed by his guide, robbed, then released when the bandits realized the origin and destination of his letter. However, his superiors in Herat, not knowing of his fate, sent another officer, Lieutenant Richmond Shakespear, after him. Shakespear was evidently more successful than Abbott in that he somehow convinced the khan to not only free all Russian subjects under his control, but also make the ownership of Russian slaves a crime punishable by death. The freed slaves and Shakespear arrived in Fort Alexandrovsk on August 15, 1840, and Russia lost its primary motive for the conquest of Khiva, for the time being.
A permanent Russian presence in Khwarezm began in 1848 with the building of Fort Aralsk at the mouth of the Syr Darya. The Empire's military superiority was such that Khiva and the other Central Asian principalities, Bukhara and Kokand, had no chance of repelling the Russian advance, despite years of fighting. Khiva was gradually reduced in size by Russian expansion in Turkestan and, in 1873, after Russia conquered the neighboring cities of Tashkent and Samarkand, General Von Kaufman launched an attack on Khiva consisting of 13,000 infantry and cavalry. The city of Khiva fell on May 28, 1873 and, on August 12, 1873, a peace treaty was signed that established Khiva as a quasi-independent Russian protectorate.
After the 1918 Bolshevik seizure of power in the October Revolution, anti-monarchists and Turkmen tribesmen joined forces with the Bolsheviks at the end of 1919 to depose the khan. On February 2, 1920, Khiva's last Kungrad khan, Sayid Abdullah, abdicated and a short-lived Khorezm People’s Soviet Republic (later the Khorezm SSR) was created out of the territory of the old Khanate of Khiva, before in 1924 it was finally incorporated into the Soviet Union, with the former Khanate divided between the new Turkmen SSR and Uzbek SSR. Following the collapse of the Soviet Union in 1991, these became Turkmenistan and Uzbekistan respectively. Today, the area that was the Khanate has a mixed population of Uzbeks, Karakalpaks, Turkmens, and Kazakhs.
The Khans of Khiva (1511-1920) were:
During the Arabshahid Dynasty (Yadigarid Shabanid Dynasty, 1511-1804):
* Ilbars I (1511–1518)
* Sultan Haji (1518–1519)
* Hasan Quli (1519–1524)
* Bujugha (1524–1529)
* Sufyan (1529–1535)
* Avnik (1535–1538)
* Qal (1539–1549)
* Aqatay (1549–1557)
* Dust Muhammad (1557–1558)
* Haji Muhammad I (1558–1602)
* Arab Muhammad I (1602–1623)
* Isfandiyar (1623–1643)
* Abu al-Ghazi I Bahadur (1643–1663)
* Anusha (1663–1685)
* Khudaydad (1685–1687)
* Muhammad Awrang I (1687–1694)
* Chuchaq (1694–1697)
* Vali (1697–1698)
* Ishaq Agha Shah Niyaz (1698–1701)
* Awrang II (1701–1702)
* Musa (1702–1712)
* Yadigar I (1712–1713)
* Awrang III (c. 1713 – c. 1714)
* Haji Muhammad II (c. 1714)
* Shir Ghazi (1714–1727)
* Sarigh Ayghir (1727)
* Bahadur (1727–1728)
* Ilbars II (1728–1740)
* Tahir (1740–1742)
* Nurali I (1742)
* Abu Muhammad (1742)
* Abu al-Ghazi II Muhammad (1742–1747)
* Ghaib (1747–1758)
* Abdullah Qara Beg (1758)
* Timur Ghazi (1758–1764)
* Tawke (1764–1766)
* Shah Ghazi (1766–1768)
* Abu al-Ghazi III (1768–1769)
* Nurali II (1769)
* Jahangir (1769–1770)
* Bölekey (1770)
* Aqim (first time, 1770–1771)
* Abd al-Aziz (c. 1771)
* Artuq Ghazi (c. 1772)
* Abdullah (c. 1772)
* Aqim (second time, c. 1772 – c. 1773)
* Yadigar II (first time, c. 1773–1775)
* Abu'l Fayz (1775–1779)
* Yadigar II (second time, 1779–1781)
* Pulad Ghazi (1781–1783)
* Yadigar II (third time, 1783–1790)
* Abu al-Ghazi IV (1790–1802)
* Abu al-Ghazi V ibn Gha'ib (1802–1804)
During the Qungrat Dynasty (1804–1920):
* Iltazar Inaq ibn Iwaz Inaq Biy (1804–1806)
* Abu al-Ghazi V ibn Gha'ib (1806)
* Muhammad Rahim Bahadur (1806–1825)
* Allah Quli Bahadur (1825–1842)
* Muhammad Rahim Quli (1842–1846)
* Abu al-Ghazi Muhammad Amin Bahadur (1846–1855)
* Abdullah (1855)
* Qutlugh Muhammad Murad Bahadur (1855–1856)
* Mahmud (1856)
* Sayyid Muhammad (1856 – September 1864)
* Muhammad Rahim Bahadur (September 10, 1864 – September 1910)
* Isfandiyar Jurji Bahadur (September 1910 – October 1, 1918)
* Sayid Abdullah (October 1, 1918 – February 1, 1920)
Khans of Khiva see Khiva
Khiva Khanate see Khiva
Xiva Xonligi see Khiva
Khiyabani, Shaykh Muhammad
Khiyabani, Shaykh Muhammad (Shaykh Muhammad Khiyabani Shaikh Mohammad Khiābāni, also known as Shaikh Mohammad Khiābāni Tabrizi ) (1879/1880-1920). Persian religious scholar and political leader from Azerbaijan. He played a role in the deposition of the Qajar Shah Muhammad ‘Ali in 1909.
Shaikh Mohammad Khiābāni was an Iranian cleric, political leader, and representative to the parliament. He was born in Khameneh, near Tabriz to Haji Abdolhamid from Khameneh, a merchant. He became active during the Persian Constitutional Revolution and was a prominent dissident against foreign colonialism, which subsequently led to his being sent into exile by the Ottomans in 1918.
After the Russian Revolution of 1917, Khiabani re-established the Democrat Party of Tabriz after being banned for five years, and published the Tajaddod newspaper, the official organ of the party. Later, in a protest to the 1919 Treaty between Persia and the United Kingdom, which exclusively transferred the rights of deciding about all military, financial, and customs affairs of Persia to the British, he revolted and took Tabriz and surrounding areas, calling it Azadi-stan (the land of liberty). After the fall of Vosough od-Dowleh, the then prime minister sent Mokhber os-Saltaneh to Tabriz, giving him full authority. Mokhber os-Saltaneh crushed and killed Khiabani (Mokhber os-Saltaneh claimed that Khiabani committed suicide).
Shaykh Muhammad Khiyabani see Khiyabani, Shaykh Muhammad
Shaikh Mohammad Khiābāni see Khiyabani, Shaykh Muhammad
Shaikh Mohammad Khiābāni Tabrizi see Khiyabani, Shaykh Muhammad
Khiabani, Shaikh Mohammad see Khiyabani, Shaykh Muhammad
Tabrizi, Shaikh Mohammad Khiabani see Khiyabani, Shaykh Muhammad
Khiyabani, Shaykh Muhammad (Shaykh Muhammad Khiyabani Shaikh Mohammad Khiābāni, also known as Shaikh Mohammad Khiābāni Tabrizi ) (1879/1880-1920). Persian religious scholar and political leader from Azerbaijan. He played a role in the deposition of the Qajar Shah Muhammad ‘Ali in 1909.
Shaikh Mohammad Khiābāni was an Iranian cleric, political leader, and representative to the parliament. He was born in Khameneh, near Tabriz to Haji Abdolhamid from Khameneh, a merchant. He became active during the Persian Constitutional Revolution and was a prominent dissident against foreign colonialism, which subsequently led to his being sent into exile by the Ottomans in 1918.
After the Russian Revolution of 1917, Khiabani re-established the Democrat Party of Tabriz after being banned for five years, and published the Tajaddod newspaper, the official organ of the party. Later, in a protest to the 1919 Treaty between Persia and the United Kingdom, which exclusively transferred the rights of deciding about all military, financial, and customs affairs of Persia to the British, he revolted and took Tabriz and surrounding areas, calling it Azadi-stan (the land of liberty). After the fall of Vosough od-Dowleh, the then prime minister sent Mokhber os-Saltaneh to Tabriz, giving him full authority. Mokhber os-Saltaneh crushed and killed Khiabani (Mokhber os-Saltaneh claimed that Khiabani committed suicide).
Shaykh Muhammad Khiyabani see Khiyabani, Shaykh Muhammad
Shaikh Mohammad Khiābāni see Khiyabani, Shaykh Muhammad
Shaikh Mohammad Khiābāni Tabrizi see Khiyabani, Shaykh Muhammad
Khiabani, Shaikh Mohammad see Khiyabani, Shaykh Muhammad
Tabrizi, Shaikh Mohammad Khiabani see Khiyabani, Shaykh Muhammad
Kho
Kho. In the mountain valleys between the Hindu Kush and the Hindu Raj ranges of northernmost Pakistan lies the district of Chitral, a formerly independent state dominated by an Indo-Aryan speaking people who call themselves Kho. Until 1970, Chitral was ruled by asuccession of hereditary kings called mehtars. Since Britain asserted control over Chitral in 1895, the mehtars’ powers were somewhat curtailed, but the kingdom retained an eroding autonomy even after it joined Pakistan in 1949. When the mehtar’s powers were abrogated in 1970, Chitral was incorporated as a district of Pakistan’s North-West Frontier Province, and it is currently governed by a federally appointed district commissioner.
Kho society is divided into three classes: an aristocracy, a landed gentry and a lower class of ethnic minorities and generally landless tenant farmers and laborers. The aristocracy descends from linguistically absorbed foreign conquerors of the region. It includes the agnatic descendents of Baba Ayub and Sumalik, the founders of the current and previous dynasties. Sumalik’s descendants, the Rais Mehtars, apparently came from the east and ruled over portions of the area until 1595. From their names it appears that they were Muslims at least since the early fourteenth century. The descendants of Sumalik are today known as the Zodre. Baba Ayub, reputedly an eighth generation descendant of Tamerlane (Timur-i-Lang), established himself in Chitral in the early sixteenth century after immigrating from Khorasan. His great-great grandson, Muhtaram Shah Katur, supplanted the last of the Rais Mehtars and founded the current royal line, the Kature.
Kho. In the mountain valleys between the Hindu Kush and the Hindu Raj ranges of northernmost Pakistan lies the district of Chitral, a formerly independent state dominated by an Indo-Aryan speaking people who call themselves Kho. Until 1970, Chitral was ruled by asuccession of hereditary kings called mehtars. Since Britain asserted control over Chitral in 1895, the mehtars’ powers were somewhat curtailed, but the kingdom retained an eroding autonomy even after it joined Pakistan in 1949. When the mehtar’s powers were abrogated in 1970, Chitral was incorporated as a district of Pakistan’s North-West Frontier Province, and it is currently governed by a federally appointed district commissioner.
Kho society is divided into three classes: an aristocracy, a landed gentry and a lower class of ethnic minorities and generally landless tenant farmers and laborers. The aristocracy descends from linguistically absorbed foreign conquerors of the region. It includes the agnatic descendents of Baba Ayub and Sumalik, the founders of the current and previous dynasties. Sumalik’s descendants, the Rais Mehtars, apparently came from the east and ruled over portions of the area until 1595. From their names it appears that they were Muslims at least since the early fourteenth century. The descendants of Sumalik are today known as the Zodre. Baba Ayub, reputedly an eighth generation descendant of Tamerlane (Timur-i-Lang), established himself in Chitral in the early sixteenth century after immigrating from Khorasan. His great-great grandson, Muhtaram Shah Katur, supplanted the last of the Rais Mehtars and founded the current royal line, the Kature.
Kho’i, Abol-Qasem
Kho’i, Abol-Qasem (Abu al-Qasim Khu’i) (al-Uzma Sayyid Abul-Qasim al-Khoei) (1899-1992). Widely followed Shi‘a mujtahid (interpreter of Islamic law). Born in the city of Kho’i, province of Azerbaijan, Iran, at the age of thirteen, he entered religious training in Najaf, Iraq, studying with Shaykh Fath Allah al-Asfahani (al-Shari‘ah) and Shaykh Muhammad Husayn Na’ini, among others. Kho’i remained in Najaf’s hawza (theological center), rising to become a teacher of jurisprudence and theology, a writer, and a spiritual leader of millions of Shi‘a Muslims in Iraq, Pakistan, India, and elsewhere.
With the death of Ayatollah Muhsin al-Hakim in 1970, Kho’i became the most widely followed Shi‘a mujtahid. He maintained contact with his followers worldwide through a well-organized network of representatives, using the religious tithes conveyed to him to provide stipends to seminary students and to establish Islamic schools in Iraq, Iran (Qom), Thailand, Bangladesh, India, Pakistan, and Lebanon. He founded a publishing house in Karachi and mosques with cultural centers in Bombay, London, New York City, and elsewhere.
Among Kho’i’s many well-known books are Al-bayan fi tafsir al-Qur’an (Exegesis in Qur’anic Commentary); Al-masa’il al-muntakhabah (Selected [Religious] Questions); and Minhaj al-salihin (The Path of the Righteous), a two-volume work on religious practices and law. In his theology, Kho’i was traditional and scholarly; in his personal life, austere. He opposed all political activity by high-ranking religionairies and advanced two doctrinal objections to Ayatollah Ruhollah Khomeini’s advocacy of wilayat al-faqih (guardianship of the jurist): (1) the authority of Shi‘a jurists cannot be extended by humans to the political sphere; and (2) the authority of Shi‘a during the absence of the Twelfth Imam cannot be restricted to one jurist or a few. For this he was subjected to severe criticism from Khomeini’s followers.
In the area of women’s rights, Ayatollah Kho’i funded religious schools for girls but took the position that women could not be religious guides for others. He issued fatwas (religious decrees) allowing unrelated men and women to attend religious and social functions together.
Kho’i was the only ayatollah in Iraq after the Iraqi government expelled Ayatollah Khomeini in 1978 and executed Ayatollah Muhammad Baqir al-Sadr in 1980. He applied for an exit visa but was refused. His funds were confiscated; his students were arrested and tortured; and he himself was placed under a virtual house arrest that continued until his death twelve years later. Despite pressure from the Iraqi government to endorse its war effort against Iran, he held to his refusal to take any political positions. After Iraq’s invasion of Kuwait in 1990, he issued a fatwa forbidding Shi‘as to purchase goods brought from Kuwait, on the grounds that the goods were stolen. In March 1991, after the failed Shi‘a uprising against Iraqi president Saddam Hussein, Kho’i was detained in police custody and the hawza was closed by the government.
Ayatollah Kho’i’s students number in the thousands and include the previously mentioned Ayatollah al-Sadr (Iraq); Sayyid Mahdi Shams al-Din, acting chairman of the Supreme Assembly of Lebanese Shi‘a Muslims; Imam Musa al-Sadr (Lebanon); Sayyid Muhammad Husayn Fadlallah (Lebanon), and Ayatollah Ardabili, former chief justice of Iran.
Abol-Qasem Kho'i see Kho’i, Abol-Qasem
Abu al-Qasim Khu'i see Kho’i, Abol-Qasem
Khu'i, Abu al-Qasim see Kho’i, Abol-Qasem
Uzma Sayyid Abul-Qasim al-Khoei, al- see Kho’i, Abol-Qasem
Khoei, al-Uzma Sayyid Abul-Qasim al- see Kho’i, Abol-Qasem
Kho’i, Abol-Qasem (Abu al-Qasim Khu’i) (al-Uzma Sayyid Abul-Qasim al-Khoei) (1899-1992). Widely followed Shi‘a mujtahid (interpreter of Islamic law). Born in the city of Kho’i, province of Azerbaijan, Iran, at the age of thirteen, he entered religious training in Najaf, Iraq, studying with Shaykh Fath Allah al-Asfahani (al-Shari‘ah) and Shaykh Muhammad Husayn Na’ini, among others. Kho’i remained in Najaf’s hawza (theological center), rising to become a teacher of jurisprudence and theology, a writer, and a spiritual leader of millions of Shi‘a Muslims in Iraq, Pakistan, India, and elsewhere.
With the death of Ayatollah Muhsin al-Hakim in 1970, Kho’i became the most widely followed Shi‘a mujtahid. He maintained contact with his followers worldwide through a well-organized network of representatives, using the religious tithes conveyed to him to provide stipends to seminary students and to establish Islamic schools in Iraq, Iran (Qom), Thailand, Bangladesh, India, Pakistan, and Lebanon. He founded a publishing house in Karachi and mosques with cultural centers in Bombay, London, New York City, and elsewhere.
Among Kho’i’s many well-known books are Al-bayan fi tafsir al-Qur’an (Exegesis in Qur’anic Commentary); Al-masa’il al-muntakhabah (Selected [Religious] Questions); and Minhaj al-salihin (The Path of the Righteous), a two-volume work on religious practices and law. In his theology, Kho’i was traditional and scholarly; in his personal life, austere. He opposed all political activity by high-ranking religionairies and advanced two doctrinal objections to Ayatollah Ruhollah Khomeini’s advocacy of wilayat al-faqih (guardianship of the jurist): (1) the authority of Shi‘a jurists cannot be extended by humans to the political sphere; and (2) the authority of Shi‘a during the absence of the Twelfth Imam cannot be restricted to one jurist or a few. For this he was subjected to severe criticism from Khomeini’s followers.
In the area of women’s rights, Ayatollah Kho’i funded religious schools for girls but took the position that women could not be religious guides for others. He issued fatwas (religious decrees) allowing unrelated men and women to attend religious and social functions together.
Kho’i was the only ayatollah in Iraq after the Iraqi government expelled Ayatollah Khomeini in 1978 and executed Ayatollah Muhammad Baqir al-Sadr in 1980. He applied for an exit visa but was refused. His funds were confiscated; his students were arrested and tortured; and he himself was placed under a virtual house arrest that continued until his death twelve years later. Despite pressure from the Iraqi government to endorse its war effort against Iran, he held to his refusal to take any political positions. After Iraq’s invasion of Kuwait in 1990, he issued a fatwa forbidding Shi‘as to purchase goods brought from Kuwait, on the grounds that the goods were stolen. In March 1991, after the failed Shi‘a uprising against Iraqi president Saddam Hussein, Kho’i was detained in police custody and the hawza was closed by the government.
Ayatollah Kho’i’s students number in the thousands and include the previously mentioned Ayatollah al-Sadr (Iraq); Sayyid Mahdi Shams al-Din, acting chairman of the Supreme Assembly of Lebanese Shi‘a Muslims; Imam Musa al-Sadr (Lebanon); Sayyid Muhammad Husayn Fadlallah (Lebanon), and Ayatollah Ardabili, former chief justice of Iran.
Abol-Qasem Kho'i see Kho’i, Abol-Qasem
Abu al-Qasim Khu'i see Kho’i, Abol-Qasem
Khu'i, Abu al-Qasim see Kho’i, Abol-Qasem
Uzma Sayyid Abul-Qasim al-Khoei, al- see Kho’i, Abol-Qasem
Khoei, al-Uzma Sayyid Abul-Qasim al- see Kho’i, Abol-Qasem
Khoja Efendi, Sa‘d al-Din
Khoja Efendi, Sa‘d al-Din (Sa‘d al-Din Khoja Efendi) (1536-1599). Ottoman Shaykh al-Islam, statesman and historian. His fame rests on a carefully written history, based on critical examination of a number of named sources. It deals with Ottoman history from its beginnings to the death of Selim I in 1520.
Sa'd al-Din Khoja Efendi see Khoja Efendi, Sa‘d al-Din
Khoja Efendi, Sa‘d al-Din (Sa‘d al-Din Khoja Efendi) (1536-1599). Ottoman Shaykh al-Islam, statesman and historian. His fame rests on a carefully written history, based on critical examination of a number of named sources. It deals with Ottoman history from its beginnings to the death of Selim I in 1520.
Sa'd al-Din Khoja Efendi see Khoja Efendi, Sa‘d al-Din
Khojaev
Khojaev (Faizullah Ubaidullaevich Khoja) (Fayzulla Ubaydullayevich Khodzhayev) (Fayzulla Ubaydulloyevich Xo‘jayev) (b. 1896, Bukhara—March 13, 1938, Moscow). Revolutionary and nationalist of Bukhara. The amir of Bukhara was overthrown in 1920, and in 1925 Khojaev became President of the Council of People’s Commissars of Uzbekistan. In 1937, he was dismissed, arrested, tried as a "Trotskyite", and then executed. His name was rehabilitated in 1966.
Khodzhayev (Khojaev) was born into a family of wealthy traders. He was sent to Moscow by his father in 1907. There he realized the tremendous gap between contemporary European society and technology, and the ancient, tradition-bound ways of his homeland.
He joined the Pan-Turkist Jadid movement of like-minded reformers in 1916, and, with his father's fortune, established the Young Bukharan Party. Seeing the Russian Revolution as an opportunity, the Young Bukharan Party invited the Bolsheviks of the Tashkent Soviet to seize Bukhara by force in 1917. When this attempted invasion failed, Khojaev was forced to flee to Tashkent, and was only able to return after the Emir of Bukhara fled in September 1920.
Appointed head of the Bukharan People's Soviet Republic, he barely escaped assassination by Basmachi leader Enver Pasha. With the reorganization of Central Asia and subsequent purge of suspected Uzbek nationalists in 1923-1924, Khodzhayev rose to become President of the Council of People's Commissars of the Uzbek Soviet Socialist Republic. However, he opposed Joseph Stalin's heavy-handed control, particularly in the matter of cotton monoculture.
Khodzhayev was arrested on charges to which he confessed at trial in 1937, tried in Moscow as a "Trotskyite and a Rightist" and executed on March 13, 1938. There is no evidence that he was forced to confess.
Officially rehabilitated in 1966, he remains a controversial figure in modern Uzbekistan. On the one hand, he is seen as a traitor who sold his country and people into Soviet servitude. On the other hand, he is seen as an idealist, who sought modernization and independence for Turkestan, but was caught up in forces beyond his control.
Fayzulla Ubaydulloyevich Xo‘jayev see Khojaev
Faizullah Khoja see Khojaev
Khoja, Faizullah see Khojaev
Fayzulla Ubaydullayevich Khodzhayev see Khojaev
Khodzhayev, Fayzulla Ubaydullayevich see Khojaev
Xo'jayev, Fayzulla Ubaydulloyevich see Khojaev
Khojaev (Faizullah Ubaidullaevich Khoja) (Fayzulla Ubaydullayevich Khodzhayev) (Fayzulla Ubaydulloyevich Xo‘jayev) (b. 1896, Bukhara—March 13, 1938, Moscow). Revolutionary and nationalist of Bukhara. The amir of Bukhara was overthrown in 1920, and in 1925 Khojaev became President of the Council of People’s Commissars of Uzbekistan. In 1937, he was dismissed, arrested, tried as a "Trotskyite", and then executed. His name was rehabilitated in 1966.
Khodzhayev (Khojaev) was born into a family of wealthy traders. He was sent to Moscow by his father in 1907. There he realized the tremendous gap between contemporary European society and technology, and the ancient, tradition-bound ways of his homeland.
He joined the Pan-Turkist Jadid movement of like-minded reformers in 1916, and, with his father's fortune, established the Young Bukharan Party. Seeing the Russian Revolution as an opportunity, the Young Bukharan Party invited the Bolsheviks of the Tashkent Soviet to seize Bukhara by force in 1917. When this attempted invasion failed, Khojaev was forced to flee to Tashkent, and was only able to return after the Emir of Bukhara fled in September 1920.
Appointed head of the Bukharan People's Soviet Republic, he barely escaped assassination by Basmachi leader Enver Pasha. With the reorganization of Central Asia and subsequent purge of suspected Uzbek nationalists in 1923-1924, Khodzhayev rose to become President of the Council of People's Commissars of the Uzbek Soviet Socialist Republic. However, he opposed Joseph Stalin's heavy-handed control, particularly in the matter of cotton monoculture.
Khodzhayev was arrested on charges to which he confessed at trial in 1937, tried in Moscow as a "Trotskyite and a Rightist" and executed on March 13, 1938. There is no evidence that he was forced to confess.
Officially rehabilitated in 1966, he remains a controversial figure in modern Uzbekistan. On the one hand, he is seen as a traitor who sold his country and people into Soviet servitude. On the other hand, he is seen as an idealist, who sought modernization and independence for Turkestan, but was caught up in forces beyond his control.
Fayzulla Ubaydulloyevich Xo‘jayev see Khojaev
Faizullah Khoja see Khojaev
Khoja, Faizullah see Khojaev
Fayzulla Ubaydullayevich Khodzhayev see Khojaev
Khodzhayev, Fayzulla Ubaydullayevich see Khojaev
Xo'jayev, Fayzulla Ubaydulloyevich see Khojaev
Khojas
Khojas (Khwajahs). Persian term which refers to a sect of Nizari Isma‘ilis in India. Khojas is a Persian word meaning “lord.” Khojas refers to an Indian Muslim caste which was converted from Hinduism in the fourteenth century by a Persian missionary of Isma‘iliyya. Since Ismailis were persecuted by the Muslim rulers of India, many Khojas pretended to be Sunnites or Imamiyya, and some of them eventually turned to these sects permanently. For this reason, there are at present three varieties of Khojas: (1) the majority, who are Nizari Ismailis and who follow the Agha Khan; (2) Sunni Khojas; and (3) Imamite Khojas. Most Khojas are found in western India and east Africa.
The Khoja movement began in an obscure period, when the reigning imam sent missionary emissaries called pirs from Iran to the Multan coast of India to convert Hindus, an activity that probably started in the thirteenth century. Their methods allowed considerable leeway in adapting Hindu practices and mythological symbols to core Islamic doctrine. As a result, surviving Khoja religious literature consists of a long series of liturgical poetic ginans in Indian vernacular languages full of unusual mixtures of Hindu and Muslim religious ideas. Later some Khojas, in doubt about their origins and subsequently their religious allegiances, claimed to be Twelver Shi‘ites and therefore stated that they owed no obedience to the Agha Khans as imams. A famous case before the British court of Bombay in 1866 affirmed the status of the Agha Khan and the dissidents broke off to form either Twelver Shi‘ite Khojas or Sunni Khoja communities.
The Khojas were active in the commerce between India and East Africa at least since the seventeenth century. After 1840, when Sultan Sa‘id ibn Sultan of Oman and Zanzibar transferred his capital from Muscat to Zanzibar, they settled in large numbers on the island and later on mainland East Africa.
Khwajahs see Khojas
Khojas (Khwajahs). Persian term which refers to a sect of Nizari Isma‘ilis in India. Khojas is a Persian word meaning “lord.” Khojas refers to an Indian Muslim caste which was converted from Hinduism in the fourteenth century by a Persian missionary of Isma‘iliyya. Since Ismailis were persecuted by the Muslim rulers of India, many Khojas pretended to be Sunnites or Imamiyya, and some of them eventually turned to these sects permanently. For this reason, there are at present three varieties of Khojas: (1) the majority, who are Nizari Ismailis and who follow the Agha Khan; (2) Sunni Khojas; and (3) Imamite Khojas. Most Khojas are found in western India and east Africa.
The Khoja movement began in an obscure period, when the reigning imam sent missionary emissaries called pirs from Iran to the Multan coast of India to convert Hindus, an activity that probably started in the thirteenth century. Their methods allowed considerable leeway in adapting Hindu practices and mythological symbols to core Islamic doctrine. As a result, surviving Khoja religious literature consists of a long series of liturgical poetic ginans in Indian vernacular languages full of unusual mixtures of Hindu and Muslim religious ideas. Later some Khojas, in doubt about their origins and subsequently their religious allegiances, claimed to be Twelver Shi‘ites and therefore stated that they owed no obedience to the Agha Khans as imams. A famous case before the British court of Bombay in 1866 affirmed the status of the Agha Khan and the dissidents broke off to form either Twelver Shi‘ite Khojas or Sunni Khoja communities.
The Khojas were active in the commerce between India and East Africa at least since the seventeenth century. After 1840, when Sultan Sa‘id ibn Sultan of Oman and Zanzibar transferred his capital from Muscat to Zanzibar, they settled in large numbers on the island and later on mainland East Africa.
Khwajahs see Khojas
Khokand
Khokand (Kokand) (Khoqand) (Qoqand) (Khans of Khokand). Uzbek (Mongol) dynasty in Uzbekistan which lasted from 1700 to 1876. Their main capital, from 1732 onward, was Khokand. The Khans of Khokand were descendants of the Jochi ulus (Ghengisids) and were also known as the Golden Horde. Initally under Bukharan sovereignty, Shah Rukh Beg I (d. 1694) managed to gain substantial independence, which his successors, Shah Rukh Beg II (r. 1700-1721) and Abu Rahim Beg (r. 1721-1740), developed into complete autonomy. From the time of Alim Khan (r. 1799-1816), who also annexed Tashkent in 1809, the dynasty used the title Khan and, from the time of Muhammad Umar (r. 1809-1822), the title Amir al-Muslimin (“Prince of Believers”). In 1841 and 1852, their territory was occupied by Bukhara and, in 1876, by Russia. The last khan, Nasir al-Din (1875), was driven out to Afghanistan.
Khoqand see Khokand
Qoqand see Khokand
Khans of Khokand see Khokand
Kokand see Khokand
Khokand (Kokand) (Khoqand) (Qoqand) (Khans of Khokand). Uzbek (Mongol) dynasty in Uzbekistan which lasted from 1700 to 1876. Their main capital, from 1732 onward, was Khokand. The Khans of Khokand were descendants of the Jochi ulus (Ghengisids) and were also known as the Golden Horde. Initally under Bukharan sovereignty, Shah Rukh Beg I (d. 1694) managed to gain substantial independence, which his successors, Shah Rukh Beg II (r. 1700-1721) and Abu Rahim Beg (r. 1721-1740), developed into complete autonomy. From the time of Alim Khan (r. 1799-1816), who also annexed Tashkent in 1809, the dynasty used the title Khan and, from the time of Muhammad Umar (r. 1809-1822), the title Amir al-Muslimin (“Prince of Believers”). In 1841 and 1852, their territory was occupied by Bukhara and, in 1876, by Russia. The last khan, Nasir al-Din (1875), was driven out to Afghanistan.
Khoqand see Khokand
Qoqand see Khokand
Khans of Khokand see Khokand
Kokand see Khokand
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