Uzbeks
Oʻzbeklar

Muhammad Shaybani Hamza Hakimzade Niyazi Alisher Usmanov Rustam Kasimdzhanov Djamolidine Abdoujaparov Husn Bano Ghazanfar Islam Karimov Anjelika Akbar
Total population
28-30 million
Regions with significant populations
Uzbekistan 24.8 million [1]  Tajikistan 2.1 million [2]  Afghanistan 3.5 million [3]  Kyrgyzstan 780,000 [4]  Pakistan 500,000 [5]  Kazakhstan 490,000 [6]  Turkmenistan 260,000 [7]  Russia 299,862 [8]  People's Republic of China 24,800 [9]  Ukraine 22,400 [10]  Australia 5,000  United States 15,960  Turkey 5,000 [11]  Mongolia 560 [12]
Languages
Uzbek, Russian,
Religion
Islam (Predominantly Sunni)
Related ethnic groups
neighbouring Turkic- and Iranian peoples

The Uzbeks (Oʻzbek, pl. Oʻzbeklar) are a major Turkic-speaking ethnic group in Central Asia. They comprise the majority population of Uzbekistan, and large populations can also be found in Afghanistan, Tajikstan, Kyrgyzstan, Turkmenistan, Kazakhstan, Russia, Pakistan, Mongolia and the Xinjiang Uyghur Autonomous Region of China. Smaller diaspora populations of Uzbeks from Central Asia, mainly from Uzbekistan and Afghanistan, are also found in Iran, Turkey, Saudi Arabia, North America, and Western Europe.

Name[link]

The origin of the name Uzbek remains disputed. One view holds that it is eponymously named after Uzbeg Khan.^[13] Another states that the name means independent or the lord itself, from Oʻz (self) and Bek/Bey/Beg (from the Turkic root meaning a noble title). However there is another theory that the pronunciation of Uz comes from one of the Oghuz Turks variously known as Uz or Uguz united with the word Bey or Bek to form uguz-bey, meaning "leader of an oguz".^[14]

Origins[link]

Although Turko-Mongol infiltration into Central Asia had started early,^[15] as late as the 13th century AD when Turkic and Mongol armies finally conquered the entire region, the majority of Central Asia's peoples were Iranic peoples such as Sogdians, Bactrians and, more ancient, the Saka–Massagetae tribes. It is generally believed that these ancient Indo-European-speaking peoples were linguistically assimilated by smaller but dominant Turkic-speaking groups while the sedentary population finally adopted the Persian language, the traditional lingua franca of the eastern Islamic lands.^[16] The language-shift from Middle Iranian to Turkic and New Persian was predominantly the result of an elite dominance process.^[17][18] This process was dramatically boosted during the Mongol conquest when millions were either killed or pushed further south to the Pamir region.

The modern Uzbek language is largely derived from the Chagatai language which gained prominence in the Timurid Empire. The position of Chagatai (and later Uzbek) was further strengthened after the fall of the Timurids and the rise of the Shaybanid Uzbek Khaqanate that finally shaped the Turkic language and identity of modern Uzbeks, while the unique grammatical^[19] and phonetical features of the Uzbek language as well as the modern Uzbek culture reflect the more ancient Iranic roots of the Uzbek people.^{[16][20][21][22]}

Genetic origins[link]

Uzbek in Hojent with his son, between 1885-1900

The modern Uzbek population represents varying degrees of diversity derived from the high traffic invasion routes through Central Asia. Once populated by Iranian tribes and other Indo-European people, Central Asia experienced numerous invasions emanating out of Mongolia that would drastically affect the region. According to recent genetic genealogy testing from a University of Oxford study, the genetic admixture of the Uzbeks clusters somewhere between the Iranian peoples and the Mongols.

From the 3d century B.C., Central Asia experienced nomadic expansions of Altaic-speaking oriental-looking people, and their incursions continued for hundreds of years, beginning with the Hsiung-Nu (who may be ancestors of the Huns), in ~300 B.C., and followed by the Turks, in the 1st millennium A.D., and the Mongol expansions of the 13th century. High levels of haplogroup 10 and its derivative, haplogroup 36, are found in most of the Altaic-speaking populations and are a good indicator of the genetic impact of these nomadic groups. The expanding waves of Altaic-speaking nomads involved not only eastern Central Asia—where their genetic contribution is strong, [...]—but also regions farther west, like Iran, Iraq, Anatolia, and the Caucasus, as well as Europe, which was reached by both the Huns and the Mongols. In these western regions, however, the genetic contribution is low or undetectable (...), even though the power of these invaders was sometimes strong enough to impose a language replacement, as in Turkey and Azerbaijan (...). The difference could be due to the population density of the different geographical areas. Eastern regions of Central Asia must have had a low population density at the time, so an external contribution could have had a great genetic impact. In contrast, the western regions were more densely inhabited, and it is likely that the existing populations were more numerous than the conquering nomads, therefore leading to only a small genetic impact. Thus, the admixture estimate from northeast Asia is high in the east, but is barely detectable west of Uzbekistan.^[23]

History[link]

This unreferenced section requires citations to ensure verifiability.

Ancient History[link]

Female statuette bearing the kaunakes. Chlorite and limestone, Bactria, beginning of the 2nd millennium BC.

Uzbeks are inhabitants of Uzbekistan, the heart of Central Asia history goes back to the earliest Bronze Age colonists of the Tarim Basin were people of Caucasoid physical type who entered probably from the north and west, and probably spoke languages that could be classified as Pre- or Proto-Tocharian, ancestral to the Indo-European Tocharian languages documented later in the Tarim Basin. These early settlers occupied the northern and eastern parts of the Tarim Basin, where their graves have yielded mummies dated about 1800 BC. They participated in a cultural world centered on the eastern steppes of central Eurasia, including modern northeastern Kazakhstan, Kyrgyzstan, and Tajikistan.

Alexander at the Battle of Issus.

The first people known to have inhabit Central Asia were Iranian nomads who arrived from the northern grasslands of what is now Uzbekistan sometime in the first millennium BC. These nomads, who spoke Iranian dialects, settled in Central Asia and began to build an extensive irrigation system along the rivers of the region. At this time, cities such as Bukhoro (Bukhara) and Samarqand (Samarkand) began to appear as centers of government and culture. By the 5th century BC, the Bactrian, Soghdian, and Tokharian states dominated the region.

As China began to develop its silk trade with the West, Iranian cities took advantage of this commerce by becoming centers of trade. Using an extensive network of cities and settlements in the province of Mawarannahr (a name given the region after the Arab conquest) in Uzbekistan and farther east in what is today China's Xinjiang Uygur Autonomous Region, the Soghdian intermediaries became the wealthiest of these Iranian merchants. Because of this trade on what became known as the Silk Route, Bukhoro and Samarqand eventually became extremely wealthy cities, and at times Mawarannahr (Transoxiana) was one of the most influential and powerful Persian provinces of antiquity.^[24]

Alexander the Great conquered Sogdiana and Bactria in 327 BC, marrying Roxana, daughter of a local Bactrian chieftain. The conquest was supposedly of little help to Alexander as popular resistance was fierce, causing Alexander's army to be bogged down in the region that became the northern part of Hellenistic Greco-Bactrian Kingdom. For many centuries the region of Uzbekistan was ruled by Persian empires, including the Parthian and Sassanid Empires.

Early Islamic period[link]

The conquest of Central Asia by Islamic Arabs, which was completed in the eighth century AD, brought to the region a new religion and culture that continue to be dominant.^{[citation needed]} The Arabs first invaded Mawarannahr in the middle of the seventh century through sporadic raids during their conquest of Persia. Available sources on the Arab conquest suggest that the Soghdians and other Iranian peoples of Central Asia were unable to defend their land against the Arabs because of internal divisions and the lack of strong indigenous leadership. The Arabs, on the other hand, were led by a brilliant general, Qutaybah ibn Muslim, and they also were highly motivated by the desire to spread their new faith (the official beginning of which was in AD 622). Because of these factors, the population of Mawarannahr was easily conquered. The new religion brought by the Arabs spread gradually in the region. The native cultures, which in some respects already were being displaced by Persian influences before the Arabs arrived, were displaced farther in the ensuing centuries. Nevertheless, the destiny of Central Asia as an Islamic region was firmly established by the Arab victory over the Chinese armies in 750 in a battle at the Talas River.^[25]

Under Arab rule, Central Asia retained much of its Iranian character, remaining an important center of culture and trade for centuries after the Arab conquest. However, until the tenth century the language of government, literature, and commerce was Arabic. Mawarannahr continued to be an important political player in regional affairs, as it had been under various Persian dynasties. In fact, the Abbasid Caliphate, which ruled the Arab world for five centuries beginning in 750, was established thanks in great part to assistance from Central Asian supporters in their struggle against the then-ruling Umayyad Caliphate.^[25]

During the height of the Abbasid Caliphate in the eighth and the ninth centuries, Central Asia and Mawarannahr experienced a truly golden age. Bukhoro became one of the leading centers of learning, culture, and art in the Muslim world, its magnificence rivaling contemporaneous cultural centers such as Baghdad, Cairo, and Cordoba. Some of the greatest historians, scientists, and geographers in the history of Islamic culture were natives of the region.^[25]

As the Abbasid Caliphate began to weaken and local Islamic Iranian states emerged as the rulers of Iran and Central Asia, the Persian language began to regain its preeminent role in the region as the language of literature and government. The rulers of the eastern section of Iran and of Mawarannahr were Persians. Under the Samanids and the Buyids, the rich culture of Mawarannahr continued to flourish.^[25]

The Samanid Empire[link]

The Samanids were a Persian state that reigned for 180 years, encompassing a territory which included Khorasan (including Kabul),^[26] Ray, Transoxiania, Tabaristan, Kerman, Gorgan, and west of these provinces up to Isfahan. At the peak of their power, the Samanids controlled territory extending as far south as the Sulaiman Mountains, Ghazni and Kandahar.^[27] The Samanids were descendants of Bahram Chobin,^[28][29] and thus descended from the House of Mihrān, one of the Seven Great Houses of Iran. In governing their territory, the Samanids modeled their state organization after the Abbasids, mirroring the caliph's court and organization.^[30] They were rewarded for supporting the Abbasids in Transoxania and Khorasan, and with their established capitals located in Bukhara, Balkh, Samarkand, and Herat, they carved their kingdom after defeating the Saffarids.^[28]

The Samanid Empire was the first native Persian dynasty to arise after the Muslim Arab conquest. The four grandsons of the dynasty's founder, Saman Khuda, had been rewarded with provinces for their faithful service to the Abbasid caliph al-Mamun: Nuh obtained Samarkand; Ahmad, Fergana; Yahya, Shash; and Elyas, Herat. Ahmad's son Nasr became governor of Transoxania in 875, but it was his brother and successor, Ismail Samani who overthrew the Saffarids and the Zaydites of Tabaristan, thus establishing a semiautonomous rule over Transoxania and Khorasan, with Bukhara as his capital.

The Samanids defeat the Saffarids and Zaydids[link]

Samanid rule in Bukhara was not formally recognized by the caliph until the early 900s when the Saffarid ruler 'Amr-i Laith had asked the caliph for the investiture of Transoxiana. The caliph, Al-Mu'tadid however sent the Samanid amir, Ismail Samani, a letter urging him to fight Amr-i Laith and the Saffarids whom the caliph considered usurpers. According to the letter, the caliph stated that he prayed for Ismail who the caliph considered as the rightful ruler of Khorasan.^[31] The letter had a profound effect on Ismail, as he was determined to oppose the Saffarids.

The two sides fought in Balkh, northern Afghanistan during the spring of 900. During battle, Ismail was significantly outnumbered as he came out with 20,000 horsemen against Amr's 70,000 strong cavalry.^[32] Ismail's horsemen were ill-equipped with most having wooden stirrups while some had no shields or lances. Amr-i Laith's cavalry on the other hand, were fully equipped with weapons and armor. Despite fierce fighting, Amr was captured as some of his troops switched sides and joined Ismail.^[33]

Isma'il thereafter sent an army to Tabaristan in accordance with the caliph's directive.^[34] The area at that time was then controlled by the Zaydids. The Samanid army defeated the Zaydid ruler and the Samanids gained control of the region.

Turkification of Mawarannahr[link]

Costumes of Uzbek men, Khiva

In the ninth century, the continued influx of nomads from the northern steppes brought a new group of people into Central Asia. These people were the Turks who lived in the great grasslands stretching from Mongolia to the Caspian Sea. During the Samanid Dynasty, these Turks served in the armies of all the states of the region, including the Abbasid army. In the late tenth century, as the Samanids began to lose control of Mawarannahr and northeastern Iran, some of these soldiers came to positions of power in the government of the region, and eventually they established their own states. With the emergence of a Turkic ruling group in the region, other Turkic tribes began to migrate to Mawarannahr.^[35]

The first of the Turkic states in the region was the Ghaznavid Empire, established in the last years of the tenth century. The Ghaznavid state, which ruled lands south of the Amu Darya, was able to conquer large areas of Iran, Afghanistan, and northern India during the reign of Sultan Mahmud. The dominance of Ghazna was curtailed, however, when large-scale Turkic migrations brought in two new groups of Turks who undermined the Ghaznavids. In the east, these Turks were led by the Qarakhanids, who conquered the Samanids. Then the Seljuk family led Turks into the western part of the region, conquering the Ghaznavid territory of Khorazm (also spelled Khorezm and Khwarazm).^[35]

Attracted by the wealth of Central Asia as were earlier groups, the Seljuks dominated a wide area from Asia Minor to the western sections of Mawarannahr, in Afghanistan, Iran, and Iraq in the eleventh century. The Seljuk Empire then split into states ruled by various local Turkic and Iranian rulers. The culture and intellectual life of the region continued unaffected by such political changes, however. Turkic tribes from the north continued to migrate into the region during this period.^[35]

In the late twelfth century, a Turkic leader of Khorazm, which is the region south of the Aral Sea, united Khorazm, Mawarannahr, and Iran under his rule. Under the rule of the Khorazm shah Kutbeddin Muhammad and his son, Muhammad II, Mawarannahr continued to be prosperous and rich. However, a new incursion of nomads from the north soon changed this situation. This time the invader was Genghis Khan with his Mongol armies.^[35]

Mongol period[link]

The Mongol conquest of Central Asia, which took place from 1219 to 1225, led to a wholesale change in the population of Mawarannahr . The conquest quickened the process of Turkification in the region because, although the armies of Genghis Khan were led by Mongols, they were made up mostly of Turkic tribes that had been incorporated into the Mongol armies as the tribes were encountered in the Mongols' southward sweep. As these armies settled in Mawarannahr, they intermixed with the local populations, increasingly making the Iranians a minority. Another effect of the Mongol conquest was the large-scale damage the warriors inflicted on cities such as Bukhoro and on regions such as Khorazm. As the leading province of a wealthy state, Khorazm was treated especially severely. The irrigation networks in the region suffered extensive damage that was not repaired for several generations.^[36]

Rule of Mongols and Timurids[link]

Timur feasts in Samarkand

Following the death of Genghis Khan in 1227, his empire was divided among his four sons and his family members. Despite the potential for serious fragmentation, Mongol law of the Mongol Empire maintained orderly succession for several more generations, and control of most of Mawarannahr stayed in the hands of direct descendants of Chaghatai, the second son of Genghis. Orderly succession, prosperity, and internal peace prevailed in the Chaghatai lands, and the Mongol Empire as a whole remained strong and united.^[37]

In the early fourteenth century, however, as the empire began to break up into its constituent parts, the Chaghatai territory also was disrupted as the princes of various tribal groups competed for influence. One tribal chieftain, Timur (Tamerlane, as he was most commonly known as in Europe), emerged from these struggles in the 1380s as the dominant force in Mawarannahr. Although he was not a descendant of Genghis, Timur became the de facto ruler of Mawarannahr and proceeded to conquer all of western Central Asia, Iran, Asia Minor, and the southern steppe region north of the Aral Sea. He also invaded Russia before dying during an invasion of China in 1405.^[37] Timur initiated the last flowering of Mawarannahr by gathering in his capital, Samarqand, numerous artisans and scholars from the lands he had conquered. By supporting such people, Timur imbued his empire with a very rich culture. During Timur's reign and the reigns of his immediate descendants, a wide range of religious and palatial construction projects were undertaken in Samarqand and other population centers. Timur also patronized scientists and artists; his grandson Ulugh Beg was one of the world's first great astronomers. It was during the Timurid dynasty that Turkish, in the form of the Chaghatai dialect, became a literary language in its own right in Mawarannahr—although the Timurids also patronized writing in Persian. Until then only Persian had been used in the region. The greatest Chaghataid writer of Uighur origin, Ali Shir Nava'i, was active in the city of Herat, now in northwestern Afghanistan, in the second half of the fifteenth century.^[37] Much of modern Uzbekistan took shape during the reign of Tamerlane, a prominent Turkic conqueror who reigned over a vast empire from his capital at Samarkand.^{[citation needed]} Baraq Khan with his war-like Uzbeks forced Olug Moxammat, Kepek and Devlet-Berdi flee and enthroned himself as the Khan of Golden Horde in Sarai in 1422. After the murder of Borak, the Uzbegs, which is known as the Shaybanids sometimes, under Abu'l-Khayr Khan became the dominant power in the White Horde.^[38] Later, between the 15th and 16th centuries, various nomadic tribes arrived from the steppes including the Kipchaks, Naymans, Kanglis, Kungrats, Manġits and others and these tribes were led by Muhammad Shaybani who was the Khan of the Uzbeks. This period marked the beginnings of the modern Uzbek nationality and formation of an Uzbek state in what is today Uzbekistan,^{[citation needed]} as these tribes were the first to use the name 'Uzbek'.^{[citation needed]} This early Uzbek state challenged the Safavids and Mughals, for control over the land that is now modern Afghanistan.

Uzbek period[link]

A lithograph of two notable Uzbeks from Afghanistan in 1841.

By 1510 the Uzbeks had completed their conquest of Central Asia, including the territory of the present-day Uzbekistan. Of the states they established, the most powerful, the Khanate of Bukhoro, centered on the city of Bukhoro. The khanate controlled Mawarannahr, especially the region of Tashkent, the Fergana Valley in the east, and northern Afghanistan. A second Uzbek state, the Khanate of Khiva was established in the oasis of Khorazm at the mouth of the Amu Darya. The Khanate of Bukhoro was initially led by the energetic Shaybanid Dynasty. The Shaybanids competed against Iran, which was led by the Safavid Dynasty, for the rich far-eastern territory of present-day Iran. The struggle with Iran also had a religious aspect because the Uzbeks were Sunni Muslims, and Iran was Shia.^[39]

Near the end of the sixteenth century, the Uzbek states of Bukhoro and Khorazm began to weaken because of their endless wars against each other and the Persians and because of strong competition for the throne among the khans in power and their heirs. At the beginning of the seventeenth century, the Shaybanid Dynasty was replaced by the Janid Dynasty.^[39]

Another factor contributing to the weakness of the Uzbek khanates in this period was the general decline of trade moving through the region. This change had begun in the previous century when ocean trade routes were established from Europe to India and China, circumventing the Silk Route. As European-dominated ocean transport expanded and some trading centers were destroyed, cities such as Bukhoro, Merv, and Samarqand in the Khanate of Bukhoro and Khiva and Urganch (Urgench) in Khorazm began to steadily decline.^[39]

The Uzbeks' struggle with Iran also led to the cultural isolation of Central Asia from the rest of the Islamic world. In addition to these problems, the struggle with the nomads from the northern steppe continued. In the seventeenth and eighteenth centuries, Kazakh nomads and Mongols continually raided the Uzbek khanates, causing widespread damage and disruption. In the beginning of the eighteenth century, the Khanate of Bukhoro lost the fertile Fergana region, and a new Uzbek khanate was formed in Quqon.^[39]

Russian conquest[link]

The Defence of the Samarkand Citadel in 1868. From the Russian Illustrated Magazine "Niva" (1872).

In the nineteenth century, Russian interest in the area increased greatly, sparked by nominal concern over British designs on Central Asia; by anger over the situation of Russian citizens held as slaves; and by the desire to control the trade in the region and to establish a secure source of cotton for Russia. When the United States Civil War prevented cotton delivery from Russia's primary supplier, the southern United States, Central Asian cotton assumed much greater importance for Russia.^[40]

As soon as the Russian conquest of the Caucasus was completed in the late 1850s, therefore, the Russian Ministry of War began to send military forces against the Central Asian khanates. Three major population centers of the khanates—Tashkent, Bukhoro, and Samarqand—were captured in 1865, 1867, and 1868, respectively. In 1868 the Khanate of Bukhoro signed a treaty with Russia making Bukhoro a Russian protectorate. Khiva became a Russian protectorate in 1873, and the Quqon Khanate finally was incorporated into the Russian Empire, also as a protectorate, in 1876.^[40]

Russian rule[link]

By 1876 Russia had incorporated all three khanates (hence all of present-day Uzbekistan) into its empire, granting the khanates limited autonomy. In the second half of the nineteenth century, the Russian population of Uzbekistan grew and some industrialization occurred.^[41]

Moscow’s control over Uzbekistan weakened in the 1970s as Uzbek party leader Sharaf Rashidov brought many cronies and relatives into positions of power. In the mid-1980s, Moscow attempted to regain control by again purging the entire Uzbek party leadership. However, this move increased Uzbek nationalism, which had long resented Soviet policies such as the imposition of cotton monoculture and the suppression of Islamic traditions. In the late 1980s, the liberalized atmosphere of the Soviet Union under Mikhail S. Gorbachev (in power 1985–91) fostered political opposition groups and open (albeit limited) opposition to Soviet policy in Uzbekistan. In 1989 a series of violent ethnic clashes involving Uzbeks brought the appointment of ethnic Uzbek outsider Islam Karimov as Communist Party chief. When the Supreme Soviet of Uzbekistan reluctantly approved independence from the Soviet Union in 1991, Karimov became president of the Republic of Uzbekistan.^[41] On August 31, 1991, Uzbekistan declared independence, marking September 1 as a national holiday.

Language[link]

This unreferenced section requires citations to ensure verifiability.

A page in Uzbek language Arabic script printed in Tashkant 1911

The Uzbek language is a Turkic language of the Karluk group. Modern Uzbek is written in wide variety of scripts including Arabic, Latin, and Cyrillic. After the independence of Uzbekistan from the former Soviet Union, the government decided to replace the Cyrillic script with a modified Latin alphabet, specifically for Turkic languages.

Religion[link]

Uzbeks come from a predominantly Sunni Muslim background, usually of the Hanafi school,^[42] but variations exist between northern and southern Uzbeks. According to a 2009 Pew Research Center report, Uzbekistan's population is 96.3% Muslim.^[43] The majority of Uzbeks from the former USSR came to practice religion with a more liberal interpretation due to the official Soviet policy of atheism, while Uzbeks in Afghanistan and other countries to the south have remained more conservative adherents of Islam. However, with Uzbek independence in 1991 came an Islamic revival amongst segments of the population. People living in the area of modern Uzbekistan were first converted to Islam as early as the 8th century AD, as Arabs conquered the area, displacing the earlier faith of Manichaeism. The Arab victory over the Chinese in 751, at the Battle of Talas, ensured the future dominance of Islam in Central Asia.

See also[link]

• Uzbek language
• Turkic peoples
• Timurid dynasty
• Mongol invasion of Central Asia

Notes[link]

References[link]

• Allworth, Edward. The Modern Uzbeks: From the 14th Century to the Present, Hoover Institution Press (July 1990).
• Calum MacLeod, Bradley Mayhew “Uzbekistan. Golden Road to Samarkand” page31.
• Critchlow, James. Nationalism in Uzbekistan: Soviet Republic's Road to Sovereignty, Westview Press (October 1991).
• Noble, Ivan. BBC News, DNA analysis tracks Silk Road forbears
• Rashid, Ahmad. The Resurgence of Central Asia : Islam or Nationalism? Zed Books (April 15, 1995)
• Zerjal, Tatiana, et al. A Genetic Landscape Reshaped by Recent Events: Y-Chromosomal Insights into Central Asia, Am. J. Hum. Genet., 71:466-482, 2002.
• Great Soviet Encyclopedia, Part 9, pages 483–489

External links[link]

Wikimedia Commons has media related to: Uzbeks

• Josuah Project: Uzbek

Sheikh Imam
Background information
Born	(1918-07-02)2 July 1918
Origin	Giza, Egypt
Died	7 June 1995(1995-06-07) (aged 76) Egypt
Genres	Egyptian music
Occupations	Singer
Instruments	Vocals, Oud

Imam Mohammad Ahmad Eissa or Sheikh Imam (Arabic: إمام محمد أحمد عيسى‎) (July 2, 1918 – June 7, 1995) was a famous Egyptian composer and singer. For most of his life, he formed a duo with the famous Egyptian colloquial poet Ahmed Fouad Negm. Together, they were known for their political songs in favor of the poor and the working classes.

Life and career[link]

Imam was born to a poor family in the Egyptian village of Abul Numrus in Giza. He lost his sight when he was a child. At the age of five he joined a recitation class, where he memorized the Qur’an. He later moved to Cairo to study where he led a dervish life. In Cairo, Imam met Sheikh Darwish el-Hareery, a prominent musical figure at that time, who taught him the basics of music and muwashshah singing. He then worked with the Egyptian composer Zakariyya Ahmad. At that time, he expressed interest in Egyptian folk songs especially those by Sayed Darwish and Abdou el-Hamouly. He also performed at weddings and birthdays.

In 1962 he met the Egyptian poet Ahmed Fouad Negm. For many years, they formed a duo composing and singing political songs, mostly in favor of the poor oppressed classes and indicting the ruling classes. Though their songs were banned on Egyptian Radio and Television stations, they were popular among ordinary people in the 1960s and 1970s. Their revolutionary songs criticizing the government after the 1967 war led them to imprisonment and detention several times. In the mid 80s Imam performed several concerts in France, Britain, Lebanon, Tunisia, Libya and Algeria. Later Imam and Negm broke up after several disagreements. Imam died at the age of 78 after a long illness.

Famous songs[link]

• "Masr Ya Bahia" ("Pretty Egypt").
• "Guevara mat" ("Che Guevara is dead).
• "el-Fellahin" ("The Fellahin").
• 'Ye'eesh ahl balady" ("Long live the people of my country").
• "Sharaft ya Nixon baba" ("It's Been an Honor, Father Nixon" (sarcastic))
• "An mawdou' el-foul w el-lahma"("On the Subject of fūl and meat").
• "Baqaret Haha" ("Haha's Cow").
• "Valery Giscar d'Estan" ("Valéry Giscard d'Estaing")
• "Sign el-alaa" ("Citadel prison").
• "Sabah el-khaer ya Tehran" ("Good morning Tehran").
• "Gaezat Nobel" ("Nobel Prize").
• "Ghabah kilabha Diabah" ("The Wilderness Whose Dogs are Wolves")
• "Ya Masr Koumy" ("Masr (Egypt), Wake up")

References[link]

• "Songs from a prison cell". Le Monde diplomatique. http://mondediplo.com/2006/05/20prison. Retrieved 2006-09-25. 
• Imam at his 16th anniversary

External links[link]

• AlSheikhImam
• A fan site for Sheikh Imam and Ahmad Fouad Negm (Arabic)
• moultaka
• akhnaton57

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Imam Shamil
Imam of the Dagestan
Reign	1834 - 1859
Predecessor	Gamzat-bek
Successor	Overthrown by the Russian Empire
Father	Dengau
Born	1797 Gimry, Dagestan
Died	1871 (aged 73–74) Medina, Hejaz, Ottoman Empire (in modern-day Saudi Arabia)
Burial	Jannatul Baqi, Medina, Hejaz, Ottoman Empire (in modern-day Saudi Arabia)
Religion	Muslim, Sufi

Imam Shamil (Avar: Шейх Шамил; Turkish: Şeyh Şamil; Russian: Имам Шамиль) (pronounced "Shameel") also spelled Shamyl, Schamil, Schamyl or Shameel (1797 – March 1871) was an Avar political and religious leader of the Muslim tribes of the Northern Caucasus. He was a leader of anti-Russian resistance in the Caucasian War and was the third Imam of the Caucasian Imamate (1834–1859)^[1].

Family and early life[link]

Imam Shamil was born in 1797, in the small village (aul) of Gimry, which is in current-day Dagestan, Russia. He was originally named Ali, but following local tradition, his name was changed when he became ill. His father, Dengau, was a free landlord, and this position allowed Shamil and his close friend Ghazi Mollah to study many subjects including Arabic and logic. Shamil established himself as a well-respected and educated man of Quran and Sunnah among other Muslims of the Caucasus.

Shamil was born at a time when the Russian Empire was expanding into the territories of the Ottoman Empire and Persia (see Russo-Persian War (1804-1813) and Russo-Turkish War (1806–1812)). Following the Russian invasion, many Caucasian nations united in resistance to harsh Tsarist rule in what became known as the Caucasian War. Some of the earlier leaders of Caucasian resistance were Sheikh Mansur and Ghazi Mollah. Shamil was actually childhood friends with the Mollah, and would become his disciple and counsellor.

War against Russia[link]

Capture of Shamil, by Theodor Horschelt

Karte des Kaukasischen Isthmus. Entworfen und gezeichnet von J. Grassl, 1856.

Shamil with his sons in Saint Petersburg, painting by Vasily Timm, 1859

In 1832, Ghazi Mollah died at the battle of Gimry, and Shamil was one of only two Murids to escape, but he sustained severe wounds. He went into hiding and both Russians and Murids assumed him dead. Once recovered, he emerged out of hiding and rejoined the murids, led by the second Imam, Gamzat-bek. When the latter was murdered by Hadji Murad in 1834, Shamil took his place as the premier leader of the Caucasian resistance and the third Imam of the Caucasian Imamate. In 1839 (June–August), Shamil and his followers, numbering about 4000 men, women and children, found themselves under siege in their mountain stronghold of Akhoulgo, nestled in the bend of the Andee Koisou River, about ten miles east of Gimry. This epic siege of the war lasted eighty days, resulting finally in a Russian victory. The Russians suffered about 3000 casualties in taking the stronghold, while the rebels were almost entirely slaughtered after extremely bitter fighting where typical of the war, no quarter was either asked or given. Shamil and a small party of his closest followers, including some family miraculously managed to escape down the cliffs and through the Russian siege lines during the final days at Akhoulgo. Following his escape he once again set about regaining his following and resisting the Russian occupation. Shamil was effective at uniting the many, frequently quarreling, Caucasian tribes to fight against the Russians. He made effective use of guerrilla warfare tactics and the resistance continued under his leadership until 1859. On August 25, 1859 Shamil and his family, by agreement with the Russian Czar, were guests for some days. The emperor respected him much, and his Generals also gave due respect to the Imam.

Last years[link]

The commemorative plaque to Imam Shamil marking the former location of the mansion afforded to him in Kiev.

After his capture, Shamil was sent to Saint Petersburg to meet the Emperor Alexander II. Afterwards he was exiled to Kaluga, then a small town near Moscow. After several years in Kaluga he complained to the authorities about the climate and in December, 1868 Shamil received permission to move to Kiev, a commercial center of the Empire's southwest. In Kiev he was afforded a mansion in Aleksandrovskaya Street. The Imperial authorities ordered the Kiev superintendent to keep Shamil under "strict but not overly burdensome surveillance" and allotted the city a significant sum for the needs of the exile. Shamil seemed to have liked his luxurious detainment, as well as the city; this is confirmed by the letters he sent from Kiev.^[2]

In 1859 Shamil wrote to one of his sons: "By the will of the Almighty, the Absolute Governor, I have fallen into the hands of unbelievers ... the Great Emperor ... has settled me here ... in a tall spacious house with carpets and all the necessities".^[3] Shamil while in Russian captivity apparently adopted the line of the Tsar and said that his "compatriots" (many of whom never were loyal to him in the first place, especially the Chechens) should stop fighting as it was pointless. The fight continued, however, as Chechens and Avars dismissed his advice and continued to fight for a couple more years. Shamil's memory now varies from group to group. Among some of the groups that he had considered part of his Imamate (whether they wanted to be part of it or not), like the Chechens, he is regarded as a man who merely went for power, good because he fought the Russians well, but good for nothing else.

In 1869 he was given permission to perform the Hajj to the holy city of Mecca. He traveled first from Kiev to Odessa and then sailed to Istanbul, where he was greeted by Ottoman Sultan Abdulaziz. He became a guest at the Imperial Topkapı Palace for a short while and left Istanbul on a ship reserved for him by the Sultan. After completing his pilgrimage to Mecca, he died in Medina in 1871 while visiting the city, and was buried in the Jannatul Baqi, a historical graveyard in Medina where many prominent personalities from Islamic history are interred. Two elder sons, (Cemaleddin and Muhammed Şefi), whom he had to leave in Russia in order to get permission to visit Mecca, became officers in the Russian army, while two younger sons, (Muhammed Gazi and Muhammed Kamil), served in the Turkish army.

Said Shamil, a grandson of Imam Shamil, became one of the founders of the Mountainous Republic of the Northern Caucasus, which survived between 1917 and 1920 and later, in 1924, he established the "Committee of Independence of the Caucasus" in Germany.

References[link]

Further reading[link]

• Grigol Robakidze. "Imam Shamil". Kaukasische Novellen, Leipzig, 1932; Munich, 1979 (in German)
• Lesley Blanch. The Sabres of Paradise. New York: Viking Press. 1960.
• Nicholas Griffin. Caucasus: Mountain Men and Holy Wars
• Leo Tolstoy. Hadji Murat
• The Russian conquest of the Caucasus / John F. Baddeley (1908).
• Shapi kaziev. Imam Shamil "Molodaya Gvardiya" publishers. Moscow, 2001, 2003, 2006, 2010. ISBN 978-5-235-03332-0
• Kaziev, Shapi. Akhoulgo. Caucasian War of XIX-th century. The historical novel. "Epoch", Publishing house. Makhachkala, 2008. ISBN 978-5-98390-047-9

External links[link]

• The Great Shamil, Imam of Daghestan and Chechnya, Shaykh of Naqshbandi tariqah
• The Jihad of Imam Shamil
• Picture of Shamil's Aul (hideout village) in Dagestan
• Colorado College Paper
• History of Islam in Russia
• Portraits of Imam Shamil
• Islam in Dagestan

Sister projects[link]

Media related to Imam Shamil at Wikimedia Commons

•  Chisholm, Hugh, ed. (1911). "Shamyl". Encyclopædia Britannica (11th ed.). Cambridge University Press.