XXXI Международный конгресс ИИСАА. 23–25 июня 2021 г. Т. 1

192 XXXI Международный Конгресс по источниковедению и историографии стран Азии и Африки Секция VI Interestingly, the most important of these sources are Russian ones, and again, there is hardly any information about the issue in Iran, Europe, Bukhara, and especially in Khiva sources. Therefore, we begin the analysis of sources with Russian and, in addition, European sources, and we consider it appropriate to analyze these sources periodically. However, we rarely find information about female slaves in Russian-European sources of various themes or contents of the XVI–XIX centuries. At this point, it is expedient to consider the issue of the treatment of female slaves in Islam at the start of studying this problem. If female slaves were called kinn ama , joriya and wasifa in the Islamic world, it would not be wrong to say that they were simply called chori or maids in the Khiva khanate. It is true that the generation of slaves was originally called dogma (meaning ‘born as slave’) in khanate, but later the slaves in general were called so. If the khan's maid was released, she was called a khanozod (‘freed from slavery by khan’). In Islam, captive or slave women are considered human beings, and even in Surat an-Nisa ' of the Koran, it is said ’If a man cannot afford to marry a free muslim woman then he is allowed to marry the female maid or slave under his reign’ 1 . At the same time, Islam stipulates that a slave woman who gives birth to a child from her master is free forever. The slaves and maids could also marry with the consent of their masters. Children born from these marriages were also considered free people. The lord could live with his maid, and if she had a child from her lord, she would be called ummi valad , and the child could not be sold or given to anyone. After the death of the master, the maid in master’s marriage was considered free. The children would also be born free and would have the right to inherit their father’s wealth 2 . Now, let us continue our approach to the issue of female slaves in the Khiva khanate,we can say that the sources provide general information about them. In particular, female slaves were often used in household chores. Although there is no clear evidence that they were used in field or other heavier work, the female slaves must have been used, especially in field work. In general, when it comes to female slaves, the sources only provide information about their prices. In particular, at the end of the 18th century, the female slaves were twice as expensive than male slaves and were valued at 50–100 chervons (money in circulation in the Russian Empire), when the male slaves were about 40–50 chervons. The Russian Embassy headed byA. F. Negri who visited the Emirate of Bukhara in 1820–1821 with E. K. Meyendorf who was part of the mission, informs about the 1 Sheikh Muhammad Sadiq MuhammadYusuf. Human Rights in Islam. Islam and Slavery. In Uzbek // http://www.info.islom.uz/03/30/2016. 2 Ibid.