




































CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
ISSN 2767-472X 
©2021 Master Journals 

   
  Accepted 15th August, 2021 &  Published 20thAugust, 2021  

 

 
 

 

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THE INFLUENCE OF THE POLICY OF THE RUSSIAN EMPIRE ON THE STATE OF 
MUSLIM CLERGY IN THE CENTRAL ASIAN STATES 
 

Nadira Makhkamova 

Doctor of Sciences, Professor, The Head of the Department “Humanity Sciences” of the Tashkent University of Information 
Technology named after Muhammad al Khwarizmi, Uzbekistan 

 

INTRODUCTION 

In the second half of the 19th century as a result 
of the conquest of the Russian Empire, most of 
the region's territory was turned into its colony - 
Turkestan, and a protectorate was established 
over the Bukhara Emirate and the Khiva 
Khanate. They retained their independence only 
formally. All political and administrative power 
in the Turkestan was concentrated in the hands 
of the colonial administration. However, the new 
government could not fail to take into account 
the status of the Muslim clergy in society and its 
influence on the local population, which 
constituted the overwhelming majority of the 
Turkestan. According to the census of the 
population of the Russian Empire in 1897, 
Muslims accounted for 96.41% in the Syrdarya 
region, 99.9% in Fergana, and 97.62% in 
Samarkand[1]. This article aims to reveal the 
changes that took place in the state of the Muslim 

clergy of the Central Asian region after its 
conquest by the Russian Empire and to 
determine whether its influence on the local 
population remained as comprehensive as in 
previous periods. 

Analysis of research and publications on the 
problem.  

When covering this issue, the greatest interest 
was aroused by the publications of the colonial 
period, since they were created by 
contemporaries and direct witnesses of the 
events that took place. In the process of 
implementing its policy in the region, the Russian 
administration should have taken into account 
the specifics of the lifestyle of the local 
population and, of course, its deep religiosity. 
Since the religion of Islam was a powerful and 
all-encompassing factor that determined all 
aspects of the life of the local population, it was 
first of all very important for all researchers 
studying Central Asia to have in Russian 

ABSTRACT  
 
This article highlights the changes that took place in the state of the Muslim clergy of the Central Asian region 
after its conquest by the Russian Empire, and also attempts to determine whether its influence on the local 
population remains as strong as in previous periods. The author of the article concludes that Islam in 
colonial Turkestan continued to remain an influential force in Muslim society, and the influence of the 
Muslim clergy was equally comprehensive, despite certain changes that took place in the system of Muslim 
education and legal proceedings. 
 
 
KEYWORDS: - Conquest, influence, Muslim clergy, Islam, Sharia, Muslim education, spiritual and moral 
education, new-method schools, spiritual elite, legal proceedings, kaziyi, waqfs, missionary work. 



CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
ISSN 2767-472X 
©2021 Master Journals 

   
  Accepted 15th August, 2021 &  Published 20thAugust, 2021  

 

 
 

 

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translation the main holy book of Muslims - the 
Koran, as well as Sharia law and various 
production regulations. and moral precepts that 
governed the inner life of Muslim society. A 
major event in Russian oriental studies was the 
publication of the Koran text in 1878 in Kazan, 
translated into Russian from the Arabic for the 
first time by the famous Kazan orientalist G.S. 
Sablukov. In 1894 and 1907 this edition was 
repeated, but along with the parallel Arabic text, 
in 1991 a reprint of the text of the Koran 
published in 1907 was published. In 1893 the 
Commentaries of Muslim Law “Hideya” 
translated from English under the editorship of 
the military governor of the Syrdarya region N.I. 
Grodekov[2]. In subsequent years, “Shariah 
articles on the legal relations of the Muslim 
population of the Turkestan region, extracted 
from the current Arabic exposition” on the issues 
of marriage, inheritance, donation,[3] Collection 
of Muslim decrees on the war with infidels[4], 
“Code of decency in the East” by Muhammad 
Sadyk Kashkari[5], Resolutions Muslim 
legislation on equity holders[6], Risolya (guild 
charters) of Sart artisans[7]. 

The great informational significance belonged to 
the articles, memoirs and other materials of 
educators, scientists, simply residents of 
Turkestan, published during this period, who 
spoke about their time, about the events they 
witnessed. For example, “The Kyrgyz story about 
the Russian conquests in the Turkestan”, “A brief 
outline of the internal state of the Kokand 
Khanate before its conquest by the Russians” by 
Sattarkhan Abdulgaffarov, his essay “Muslim 
Ishans”, etc. It should be noted that most of the 
colonial administration first of all selected for 
publication in Russian the testimonies of local 
authors who spoke laudatorily about the changes 
that had taken place in the region after the 
arrival of the Russians and thereby supported 
the colonialist policy of Russia. For example, the 
memoirs of Sattarkhan Abdulgaffarov, the 

impressions of the trip to Russia of the 
Samarkand merchant Mirza Bukharin Mirza 
Abdullin, the autobiography of the Kokand poet 
Zakirdzhan Furkat, cited by N.P. Ostroumov in 
the appendix to his work “Sarty. Ethnographic 
materials”[8]. 

No less valuable for researchers were the works 
of Central Asian authors published at that time in 
Russian about the earlier stages of the region's 
history: Notes of Mirza Shems Bukhari about 
some events in Bukhara, Kokand and Kashgar[9], 
Legend of Khoja-Akhrar[10], “History of 
Bukhara” by Muhammad Narshakhi[11], 
“Samaria” Abu Tahir Khoja[12], “Genealogical 
tree of the Turks” by Abu-Gazi-Bukhadur-
khan[13], “Kandiya Malaya” by An-Nasafi al-
Samarkandi[14], etc. All these editions of local 
primary sources represent a very important 
section in historiography, they contributed great 
contribution to the development of oriental 
studies. 

Among modern researchers of this problem, the 
publications of the researcher B. Babadjanov are 
of undoubted interest. His works touch upon 
such issues as the attitude of the Muslim clergy 
to the emerging, in connection with the 
annexation of the region to the Russian Empire, 
technical innovations, the split of the Muslim 
clergy in connection with the events taking place 
in the region, the Andijan uprising of 1898, its 
essence, goals and objectives, and also the 
personality of the leader of the uprising Dukchi 
Ishan, the degree of his influence on the local 
population, etc.[15] 

MAIN PART 

Under the influence of the changed political and 
economic situation - the inclusion of Turkestan 
in the orbit of the economic life of Russia, the 
active development of commodity-money 
relations, the intensive development of 
agriculture, the construction of railways and 



CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
ISSN 2767-472X 
©2021 Master Journals 

   
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industrial enterprises for the processing of 
agricultural raw materials - a certain 
transformation of certain religious concepts and 
provisions took place. Nevertheless, the 
influence of Islam remained very strong in the 
province. The moral dignity of each individual, as 
before, was assessed in society by the degree of 
his obedience to the generally accepted Sharia 
law. A Muslim who does not completely and 
accurately perform the external rites of religion 
or who is engaged not only in prohibited, but 
even not approved by the Shariah actions 
(drunkenness, usury, slander, etc.), was 
considered an impious, unreliable person and 
was deprived of trust in his public environment. 
For example, he was not allowed to witness 
functions (and testimony in the East was a sign of 
high public trust) and guardianship, since these 
were godly deeds, and he violated divine 
commandments. Such perceptions are not 
quickly eradicated from public 
consciousness[16]. 

The entire system of Muslim education and 
spiritual and moral upbringing was the exclusive 
prerogative of the clergy, and Muslim 
jurisprudence was not just a science of law in the 
European sense, but was a religious law, 
therefore the ministers of mosques, teachers of 
schools and madrasas, Muslim lawyers were 
educated theologians, good scholars of the 
Koran, Sharia law and its interpretation. It 
determined the enormous influence and priority 
position in the society of the Muslim clergy. In 
the “Bukhara treatise on ranks and titles”, 
written by a Bukhara scientist and statesman of 
the late XIX - early XX centuries. Sharifjan-
Makhdum said that the first four posts 
established by “the sovereigns of Maverannahr in 
accordance with the brilliant Sharia” were posts 
that could only be held by clergy: judge Sheikh-
ul-Islam; supreme judge kazi-kalyan; muhtasib 
(or rais) - overseeing the correctness of 
measures and weights, observing the established 

prices and fulfilling religious duties; mudarris – a 
teacher of a higher confessional school[17]. 

Under the tough political system of the Central 
Asian khanates, the clergy was in a special 
position and the sovereign emirs and khans were 
forced to reckon with them when making 
important decisions. This is clearly shown by the 
struggle for the opening of new-method schools 
in the Bukhara Emirate at the beginning of the 
20th century. Their opening was facilitated by 
the support of the Bukharian kaziy Baddreddin, 
who, as S. Aini wrote, “being a person versed in 
the events taking place in the world, realizing the 
need, did not interfere with their discovery”[18] 
as well as the support of the famous Bukhara 
mufti Domullo Ikram[19]. The growing 
popularity of these schools alarmed the bulk of 
the conservative clergy, and they opposed the 
new schools. After the death of kaziy Badreddin 
in 1908, they obtained the emir’s consent to 
close the new-method schools in September 
1909. Moreover, schools were closed at the 
behest of another prominent clergyman of 
Bukhara - kazi-kalyan Burkhaniddin-sadr. He 
categorically refused the request of the Russian 
colonial administration addressed to the emir in 
September 1917 to restore these schools. The 
emir did not object to their discovery, but did not 
dare to do it without the consent of the Kazi-
Kalyan[20]. 

The transformation of Turkestan into a colony of 
the Russian Empire led to a direct clash of 
Muslim traditions, religious precepts and 
habitual foundations of life with completely new 
realities. Serious changes in the life of local 
society hit the Muslim clergy the hardest. First of 
all, it lost its political power, the traditional 
bureaucratic system was destroyed, the former 
khan's bureaucratic positions - kazi-kalyans, 
kushbegi, rais, previously held by clergy and 
giving them great power over the Muslim 
population - were abolished. In addition, a new 
religious stratum appeared in the region - the 



CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
ISSN 2767-472X 
©2021 Master Journals 

   
  Accepted 15th August, 2021 &  Published 20thAugust, 2021  

 

 
 

 

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Christian clergy, which launched an active 
missionary activity, which had to be resisted in 
the struggle for spiritual leadership. The 
traditional social structure of society began to 
break down and social priorities began to 
change, new social strata appeared. A new social 
stratum of industrial entrepreneurs began to 
form from merchants, handicraftsmen and 
artisans, and a rural bourgeoisie - bayi - 
appeared in the village. It changed their way of 
life and softened the indisputable significance of 
religion. New technical, construction, cultural 
and household innovations have appeared in the 
form of a telegraph, telephone, horse-drawn 
carriage, electricity, European urban 
architecture, furniture, household items, etc. 
Many Muslims began to build their houses in the 
Russian part of the cities and organize their life 
according to the European model. There was a 
blurring of sharp lines between people of 
different nationalities and different faiths, and, as 
the well-known ethnographer and Islamic 
scholar N.P. Ostroumov writes, “little by little the 
fear of the unknown passed, and religious 
intolerance weakened”[21].  

All this factors made a split in the former 
monolithicity of the ranks of the Muslim spiritual 
elite, which faced the need to assess the new 
phenomena introduced by the Russians and to 
shape the attitude of the Muslim population 
towards them. The most fanatical and 
reactionary part of the clergy opposed 
everything new with hostility - both the Russian 
invasion of their lands and the changes brought 
about by the Russians. There was an explanation 
for this: all their life, studying their theological 
books based on the indisputable provisions of 
the Koran, Muslim theologians were deeply 
imbued with the spirit of their teaching and the 
impossibility of challenging it, so it was, of 
course, difficult for them to suddenly break 
seemingly indestructible commandments and go 
to understanding new phenomena. The Tashkent 

theologian Mirza Alim ibn Rahim Tashkandi, the 
Andijan Ishan Muhammad Ali (known as Dukchi-
ishan) and many others were categorically 
opposed to the Russian colonialists. In the 
opinion of the researcher B. Babadjanov, they 
believed that one should not use objects 
produced by “other religions”, or use them with 
extreme caution, in accordance with religious 
prescriptions. They ruled out any possibility of 
rapprochement with the Russians and called for 
all relationships with them to be reduced only to 
the inevitable minimum[22]. 

There was also another part of the Muslim 
spiritual elite, which, adhering to progressive 
views, recognized the possibility of close 
cooperation with the Russians, the need to 
acquire new knowledge, accept and apply 
technical innovations that came to the edge with 
them, since they are needed for the development 
of the regional people along the path of progress 
and civilization. Among them were the Tura-
Kurgan kaziy Iskhak-khan of the tour ibn 
Dzhunaidallah Hajja (Ibrat); the outstanding 
educator, historian and poet Ahmad ibn Mir 
Nasir ibn Yusuf al-Hanafi al-Siddiqi al-Bukhari 
(Ahmad Danish), who served at the court of the 
Bukharian emir Nasrallah, and then as a kaziy in 
the provinces of Khuzar and Nahrapai; Tashkent 
Kaziy Mukhitdin-Khadja; Tashkent ishan 
Abdulkasim Khan, Bukhara educator and poet 
Abdurauf Fitrat. Iskhak Khan Tura believed that 
the clergy was obliged to call on believers to 
accept innovations and not to show their 
ignorance. In his work “Mizan-az-zaman” 
(“Scales of the era”), he wrote that the life of 
industry, crafts and science has come, to master 
which it is the duty of Muslims, and the ulama 
should call them to this, and those who reject 
new things, like machines or new types of 
clothing are showing their fanaticism[23]. 

Moreover, not only active enlighteners, like Fitrat 
or Ahmad Danish, who spoke to the younger 
generation wrote: “The ultimate goal of your 



CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
ISSN 2767-472X 
©2021 Master Journals 

   
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inner aspirations and those promises that 
promise students of secular sciences is to 
encourage people to master knowledge so that 
these sciences develop forever on earth”[24]. 
But, what is especially important, theologians, 
whose main occupation was everyday 
communication with ordinary believers, also 
advocated the benefit of knowledge. For 
example, in the “Turkestan native newspaper” 
for 1885, the words of Ishan Abdulkasym-khan, 
very popular among the inhabitants of Tashkent, 
were quoted: the power of one’s own 
knowledge”[25]. Kaziy of the Sibzar part of 
Tashkent Mukhitdin-Khoja, the son of the last 
Tashkent kazi-kalyan Khakim-Khoja, also spoke 
in favor of the benefits of knowledge. At the 
opening of the new Khoja-Akhrar mosque in 
Tashkent on July 29, 1888, he said: “Everywhere 
on the globe and at all times, educated people 
revered two subjects: one of them is religion, and 
the other is knowledge”[26]. 

At the same time, it should be noted that all 
progressive representatives of the Muslim clergy 
of Turkestan were characterized by the fact that, 
calling for the study of secular sciences and the 
use of new achievements of civilization, they did 
not seek and did not call for the betrayal of their 
religion, their religious beliefs. All of them were 
for the unwavering preservation of their faith. A. 
Fitrat in the essay “Rahbari-i Nazhot” (“The Way 
to Salvation”) warns the reader that his calls for 
borrowing from Europeans and Russians, he 
does not call for the adoption of the faith of 
Christians and the issue of technical and 
scientific ties cannot and should not be put on 
the plane religious discussions[27]. Moreover, 
being deeply religious people, they urged fellow 
believers to acquire knowledge in order, in the 
words of Sattarkhan Abdulgaffarov, “to 
comprehend the works of their Creator and His 
perfect power as much as possible.” “It is said in 
our theology,” he wrote, “that God is wise and we 
believe this; but if we do not know anatomy, 

physics, chemistry, and other secular sciences, 
then we will not clearly understand what God’s 
wisdom is. with the help of these secular 
sciences, we will be able to benefit ourselves and 
our neighbors more”[28]. In their works, they, 
using extensive theological knowledge, created 
them in a theological manner of presentation 
that was understandable to the people. Thus, 
Iskhak-khan of Tura, stylistically constructed his 
aforementioned work “Mizan-az-zaman” as a 
sermon with instructions and reminders in order 
to theologically justify and substantiate the 
possibility of using the technical innovations of a 
new civilization or household items. He writes: 
“New things appear every era and they should be 
weighed on the scales of the era”. He considers 
them as existing in real life, not reflected in the 
Shariah, but also not contradicting it[29]. 

As mentioned above, the establishment of the 
colonial administration in the province had a 
number of negative consequences for the Muslim 
community. One of their manifestations was the 
deterioration in the quality of legal proceedings 
for the local population, carried out by the courts 
of the kazi. We have already noted that the qazis 
were not just lawyers, but educated theologians 
who knew the Koran perfectly well, many of its 
interpretations and interpretations of Sharia law. 
Before the conquest of the region by the Russian 
Empire, the kazis were appointed by the kazi-
kalyan. Moreover, only from theologians who 
completed a full course of sciences in madrasa, 
where students had to show not only their 
abilities in knowledge, but also diligence and 
impeccable behavior in everyday life. 

In accordance with the “Regulations on the 
management of the Turkestan region”, for the 
indigenous population, people’s courts were 
preserved - the courts of the kaziyev. But the 
position of the qazi-kalyan was abolished, and 
the qadis began to be elected by the society for 3 
years. From the candidacy for the post of kaziy, 
no compulsory theological education was 



CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
ISSN 2767-472X 
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required, he simply had to be at least 25 years 
old, enjoy the respect and trust of the people, and 
not be tried and investigated. "He was, in the 
words of a major colonial official and 
ethnographer N. Lykoshin, the chosen one of the 
crowd, or rather of any particular group that won 
the elections”[30]. The absence of requirements 
for the educational level of future judges opened 
wide access to legal proceedings for illiterate and 
ignorant people, and this immediately affected 
its quality. An official of the colonial 
administration N. Mordvinov wrote to the 
Russkiy Vestnik in 1899: “Among modern Qazis 
there are many who do not know not only the 
Koran or Sharia, but are also almost illiterate. 
and the usual supervision over the knowledge of 
the Kazies and the moral side of their life in the 
previous court. The modern court of the Kazies 
has retained only the former form, and not the 
content, and the form is essentially spoiled”[31]. 

In addition, during the study period in the region, 
there was a general decrease in the level of 
knowledge among the Qazis with a higher 
Muslim education, that is, those who completed 
the full course of Turkestan madras. First of all, 
among them there was a deterioration in the 
knowledge of the Arabic language. And since all 
Muslim treatises on jurisprudence were written 
only in Arabic, this caused, first of all, the 
difficulty of reading them, and hence a detailed 
knowledge of Sharia law. Turkestan madrasa 
began to noticeably reduce the level of their 
education. Experts explained this by the fact that 
with the abolition of the position of the qazi-
kalyan, supervision over the expenditure of 
income from the waqf property, on which the 
madrasa was kept, deteriorated. In addition, 
many significant waqfs were under the direct 
supervision of the Kokand khan and his 
prominent dignitaries, who considered the 
establishment of wealthy waqfs in favor of large 
madrasas the best way to glorify their name. 
Thus, objectively, they contributed to the 

development of Muslim education and theology. 
The removal of the state from the management of 
waqf property and the actual transfer of it to 
private individuals, who “no longer took the 
well-being of scientists and the prosperity of 
educational institutions to heart”[32], led to the 
fact that the incomes of the Turkestan madras 
began to fall, and with them the quality of 
teaching began to deteriorate them. And only in 
Bukhara, thanks to the presence of madras with 
very rich waqfs[33] and good supervision over 
them, according to the testimony of 
contemporaries, the study of Muslim 
jurisprudence continued to be maintained at the 
same high level and “well-trained scholars came 
out only from the madras of Bukhara”[34]. 
Therefore, the Governor-General of Turkestan 
constantly received requests for permission to 
travel to the Bukhara Emirate to receive 
theological education there[35]. 

And yet, despite all these negative moments, the 
Muslim population of the region accepted their 
courts of the Qazis as an inevitability given to 
them by the Sharia and did not even think about 
their possible replacement by a European court. 
Moreover, the officials of the colonial 
administration were surprised to note the fact 
that at the beginning of the 20th century. The 
Russian population began to make wide use of 
the “Regulations on the Administration of the 
Turkestan Territory” provided to them, the right 
to appeal to the people’s courts - the courts of the 
kazievs - on claims against the local population. 
“It would seem”, writes N.S. Lykoshin, “it is 
extremely absurd to prefer the decision of the 
case before the magistrate to the all referring to 
the legal subtleties of the Sharia courts. However, 
the Russian people in their affairs are 
increasingly turning to the people’s court”[36]. It 
can be assumed that the Russians were attracted 
by the fact that the question was resolved quickly 
for the kaziy, while for the magistrate it could 
turn into a long trial. 



CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
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Conclusion. Facts show that at the beginning of 
the XX century. Islam still regulated the 
relationship of all strata of Muslim society, 
accompanied and directed the life and work of a 
farmer, artisan, and merchant. The new 
government, realistically assessing the internal 
situation in the region and realizing what a huge 
role the Muslim religion and its carriers, the 
Muslim clergy, play in the life of its population, 
left all spheres of their influence unchanged. 
Islam still remained the organizer of the legal, 
social, industrial, cultural, spiritual and moral 
spheres of life of all strata and strata of the 
Muslim population of the Turkestan Territory, 
which constituted its overwhelming majority. 
Those some transformations of the performance 
of religious rituals that occurred under the 
influence of the changed economic situation and 
some civilizational processes do not give 
grounds for asserting the existence of its crisis. 
Moreover, the Muslim clergy still owned the 
system of Muslim education and religious and 
moral education, people's legal proceedings, and 
regulated the everyday relations of Muslims. The 
strong positions of Islam in Turkestan had to be 
recognized by the colonial administration at the 
highest level. The Turkestan Governor-General 
S.M. Dukhovskoy in his all-subject report to 
Nicholas II “Islam in Turkestan”, written in 1899 
from the standpoint of the clear superiority of 
the Russian colonialist, stated that Islam in the 
region “still represents a solid force, with which 
we will inevitably have to reckon for a long time”. 
And further he writes: “There is no need to speed 
up our missionary activity ... Islam in Turkestan 
is so strong that it would be in vain to count on a 
quick turnaround, especially in the generation 
that grew up under the charm of its current 
strength”[37]. Thus, Islam in colonial Turkestan 
continued to be an influential force in Muslim 
society. 

 

REFERENCES  

 

1. The first general census of the population 
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Syrdarya region. - SPb., 1905. - S. XII; 
Volume 89. Fergana region - SPb., 1904. - 
S.! V; Volume 83. Samarkand region. - SPb., 
1905. - S. V. 

2. Hidoya. Commentaries of Islamic law. Per. 
from English, edited by N.I. Grodekov. 
Issue I-IV. - Tashkent, 1893. - Issue. I. - 513 
p .; Issue II. - 462 p .; Issue III - 243 p.; Issue 
IV - 319 p. 

3. Shariah articles with translation into 
Russian on the legal relations of the 
Muslim population of the Turkestan 
Territory, extracted from the indigenous 
current Arabic exposition, on the issues 
proposed by the senator Count K.K. Palen 
for discussion by the commission of 
natives scientists convened from three 
regions of the region in Tashkent. - 
Tashkent, 1910 .-- 77 p. 

4. Jihadali ghazavat (Translation of Muslim 
decrees on the war with the infidels). Per. 
Yarovoy-Ravsky. // Collection of materials 
on Islam. Volume 1. - Tashkent, 1899. - 
pp.101-128. 

5. Muhammad Sadik-i-Kashkari. Abd-ul-
salihyn (Code of Decency in the East). Per. 
N. Lykoshina. // Collection of materials on 
Islam. Volume 2. - Tashkent, 1900 .-- Pp. 
21-83. 

6. Gramenitskiy S.M. Resolutions of Muslim 
legislation on equity holders. // Turkestan 
collection. Volume 459. - Tashkent, 1908. - 
pp. 136-147. 

7. Risola of Sart craftsmen. Collected and 
translated by M. Gavrilov. - Tashkent, 1912 



CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
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.-- 59 p. 

8. Ostroumov N.P. Sart. Ethnographic 
materials. Issue 1. Ed. 2nd supplemented. - 
Tashkent, 1896 .—Pp. 190-215, 235-242, 
243-263. 

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CURRENT RESEARCH JOURNAL OF HISTORY 2(8): 10-18, August 2021      
 DOI: https://doi.org/10.37547/history-crjh-02-08-03 
ISSN 2767-472X 
©2021 Master Journals 

   
  Accepted 15th August, 2021 &  Published 20thAugust, 2021  

 

 
 

 

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ISSN – 2767-472X 

18 

   https://masterjournals.com/index.php/CRJH 

23. Ishaq Khan Tura ibn Junaydallah Hajj 
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25. Turkestan regional newspaper. - 1885. - № 
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26. In the same place. - 1888. - No. 30. 

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28. Turkestan regional newspaper. - 1885. - № 
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29. Iskhak Khan Tura (Ibrat). Decree op. 
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32. Lykoshin N.S. Half life in Turkestan. - S. 68. 

33. At the beginning of the XX century. in 
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34. Ostroumov N.P. Introduction to the course 
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35. See: NA Uz, f.I-1, op. 20, d. 46. 

36. Lykoshin N.S. Half life in Turkestan. - S. 
107. 

37. NA Uz, f. I-1, op. 11, d. 1832-a, ll. 2 vol., 6 
vol. 

38. Махкамова, Н. Р. (2009). Социальная 
структура общества на территории 
Узбекистана: традиции и 
трансформации (конец XIX в.-30-е годы 
XX в.). Ташкент: Aloqachi, 323. 

39. Махкамова, Н. Р. (2009). Средние 
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благополучия государства (история и 
современность). 

40. Makhkamova, N., & Tashkenbayeva, D. 
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SPHERE OF THE TURKESTAN SOCIETY. 
Theoretical & Applied Science, (4), 67-71. 

41. Makhkamova, N., & Tashkenbayeva, D. 
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early XX centuries.). International Journal 
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42. Shirinova F.,  N. Makhkamova.,  D. 
Tashkenbayeva., Z. Kasimova (2021). The 
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