The bukharan emirate and turkestan under russian rule in the revolutionary era: 1917-1924

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And, there were Shiite Ismailis living in Pamir region.
 
Population of Bukhara was Moslem in a great majority except Jews and Hindus who 
were playing an important role in commercial life. On the other side, the Muslim 
population was divided in two as Sunni and Shi’a. Although the great majority was 
Sunni, there were Shi’a population among Tajiks in central Bukhara, and all the 
population was Shi’a in eastern Bukhara
.
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The different type of Shiite population 
was located in eastern Bukhara. They are now known as Pamirians and their region is 
inside the borders of current Tajikistan. The sect of this Shiite population was known 
as Ismaili. Their theological concept was based on doctrines of Shia’s Seven Imams 
while Persians in Iran adapted to the doctrines of Twelve Imams. The peoples 
coming from Marv originally were under the influence of Iran’s Twelve Imams 
oriented Shi’a and they were different from the Shi’a of Ismailis living in eastern 
Bukhara. The most important non-Muslim population was Jews living in Samarkand 
and Bukhara and dealing with trade. Since their non-Muslim and Jewish identities, 
they were exposed to humiliation by Muslim authorities.
The system of the government was very religion based and it was composed 
of the cooperation of the emir and the clergy’s influence. Islam and the holiness of 
the title of Emir was an important tool in the hands of the Emir to keep the society 
together. The title of the Emir instead of the title of Khan had the importance of 
religiosity and holiness. The title of emir was firstly used by the Samanid rulers, 
founders of the first historical Tajik state. Since Muhammad Rahim obtained the 
power and founded his own dynasty, the Manghit dynasty used the title of emir and 
39
Carrere D’Encausse, Hèlene, trans
., Islam and the Russian Empire Reform and Revolution in 
Central Asia
, (London: I.B.Tauris-Co Ltd, 1966), 31. 
40
Becker, Seymour, 
Russia’s Protectorates in Central Asia: Bukhara and Khiva, 1865–1924
, 
(London &New York: Routledge Curzon, 2005), 5. 

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then the title of sayyid so that they could trace their genealogy to the Prophet. Even, 
Emir Alim, the last ruler, used the title of Caliph in addition to other titles.
41
The title 
of emir used by Manghits instead of khan displayed the change of their legitimacy of 
ruling from Turco-Mongol to Islamic based. The title of emir means ‘’Commander of 
Believers’’ deriving from Amir al Muminin. In some claims, the use of title emir by 
Manghits for their rulers was due to their genealogy not tracing to Genghisid 
dynasty.
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In Turco Mongol tradition, the begs or tribal chieftains could not take the 
title of khan if they did not own the blood of Genghisid family. For example, Timur 
used the title of emir in spite of ruling a very huge empire. According to the claims, 
the reason of Manghit ruler’s taking the title of emir was either strengthening their 
Islamic religious legitimation over the conservative and tribal masses, or that their 
trace did not go to the Genghisid ancestry so their use of the title of Khan was 
impossible. For that reason they chose the use of the ruler’s title from khan to emir.
 
There are also other claims about use of title emir by Manghits. According to Dr. 
Nurettin Hatunoglu
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, use of title ‘emir’ by Manghits could be their purpose to trace 
themselves to Emir Timur. In addition, passing the caliphate from Mamluks to 
Ottomans and emergence of Ottomans as the leading power of Sunni Muslim world 
was effective for Manghits to use title of emir instead of khan, as an old and 
inefficient concept in the eighteenth century. Since Manghits were Sunni and ally of 
Ottomans against the Shi’a Safavids, the emphasis on Sunni Islam by Manghits can 
41
Carrere D’Encausse, Hèlene, trans.,