Imam Gazimagomed biography. Gazi Magomed - the first imam in the North Caucasus
Pedigree of the first Imam
Imam Shamil continued the work founded by the previous imams Ghazi-Muhammad and Khamzat-bek. If there are any differences in the conduct of business, then Shamil cannot be presented as different from both imams.
For example, the first who collected reliable (sahih) hadiths is Imam Bukhari (Muhammad bin Ismail). After him, the book of reliable hadiths was collected by Imam Muslim (Muslim bin Hajjaj). He collected a book of hadith (sahih) after meeting and studying with Bukhari and familiarizing himself with his collection of hadith. Therefore, they say that if there were no Bukhari, then Muslim would not exist. Similarly, it can be said that if it were not for Ghazi-Muhammad, then there would be no Shamil. Gazi-Muhammad was several years older than Shamil, he took him everywhere with him and taught him himself. So Shamil got good theological education. We are not in a position to speak of the level and degree of these great men. Yes, and we do not set such a goal. The historian must show the facts without distorting the essence. To do this, we will briefly give a description of each imam.
The ancestors of Imam Gazi-Muhammad came from the village of Urada. The famous theologian, Alim Ibrahim al Uradi is his great-great-grandfather. Ibrahim al Uradi won a dispute in Mecca during the Hajj and after that was appointed sheriff of Mecca. On his return from Mecca, he was accompanied by an Arab. Ibrahim-Haji al-Uradi died during a cholera epidemic in 1176 AH, that is, in 1760. He was buried in the rural cemetery of the village of Urada (now the Shamilevsky district). One of his sons is known as the prominent scientist Haji al Uradi. Haji had a son named Ismail. Ismail, as a teenager, went to the villages to study the sciences. So he ended up in the village of Untsukul. (Earlier, mutaallims went to the village where there was a good teacher and more or less good maintenance of students). Ismail was a modest, calm guy, and when the time came to get married, he did not say anything to anyone and showed modesty, believing that hardly anyone would help him away from his native village. However, Yakub, a resident of Untsukul, took him under his care and began to provide everything necessary.
One day, a dispute arose between the students and Ismail in the Untsukul mosque. Ismail told Yakub about this. Yakub was very worried about this and advised him to move to the village of Gimry. “There,” he said, “the climate is good and warm in winter, there are many Ulama, and the land is barakat, with grace.”
Ismail obeyed Yakub's advice and moved to Gimry. There he married a girl named Hanika. After Ismail lived for some time in Urada with his wife, and then they returned to Gimry again. By this time, Ismail had already become a recognized alim. Many asked him to be the imam in the village, but he did not agree. He worked for many years as a muezzin in the village of Karanay. He died in Karanay, where he was buried. But all the muta'allims were trained near him. Ghazi-Muhammad and Shamil also received a good basic education from him.
Ismail married his son Muhammad to the girl Bagistan, the daughter of Muhammad-Sultan from a noble family. She gave birth to Muhammad three children - Ghazi-Muhammad, Aminat and Patimat. Therefore, the father of Ghazi-Muhammad is Muhammad, his father Ismail, his father Haji, his father Ibrahim al Uradi. Both sisters of Gazi-Muhammad were married to two brothers from the Hajilal clan: Patimat - to Garabulat, Aminat - to Alibulat. They were both Alims too. Aminat had two sons and a daughter. The son of Muhammad was very capable, had a beautiful voice, had a beautiful handwriting, owned eloquence, read sermons. Even before his marriage, he fell as a martyr in the battle of Akhulgo from a fragment of a cannon shot, defending Shulatlul goh. His brother Abdullah was also a very gentle guy. He never said a bad word to anyone, but he was not zealous in worship either. One day, Ghazi-Muhammad brought him to the cemetery and asked: “Do you see the inhabitants of these graves?” “Yes,” he replied. Then Ghazi-Muhammad said: “There is no one among them who would think that he would perform worship later. The angel of death will not leave anyone after the time has come.
What little you do today will be for you better than that more that you left for later. Therefore, do it in such a way that you will not regret the missed later!
Ghazi-Muhammad's father was a well-known master blacksmith. He also made silverware. He was especially skilled at fitting gun stocks. But even though it was learned man liked to drink. Ghazi-Muhammad was very depressed, he did not know how to behave in this situation. Once he could not stand it and in anger he turned to his father: “Oh, father, won’t you change your mind? How can you, being a learned man, behave so badly? You killed your father because of such behavior, now I will die.” But the father did not change his mind and Gazi-Muhammad again left the village to continue his studies, having given his word that he would no longer show his father's eyes. But soon he had to return - the news came of the death of his father. After spending seven days at the grave, Ghazi-Muhammad again went to study. It is said that once the father of Ghazi-Muhammad gathered all his sons-in-law and close relatives and said: “I swear, I did a lot of bad things, which I regret. Tomorrow at Juma-namaz I will ask for forgiveness from the jamaat, whoever does not forgive, I will pay what is required. I won’t drink from tonight, and I repented of everything bad.” The next morning he was found dead.
Ghazi-Muhammad, on the other hand, went from one Alim to another and received an excellent education. But he hid his education from people, and to those who asked, he answered that he was studying the grammar book "Jami". Once a well-known at that time alim Said Arakansky came to Gimry on his business. He asked the people of Gimry if they knew a guy named Ghazi-Muhammad, and what level of knowledge he had. He was told that Gazi-Muhammad says that he is studying grammar from the book "Jami". “It turns out that you do not know him,” Said said, “he is an alim, who is difficult to find in our area. He came to me to study, and left, having taught me science. He is a different type of person, you will learn about him later.
Ghazi-Muhammad was a man of amazing knowledge and endless love for science.
Once Shaban from Karanaya, Gazi-Muhammad and Shamil went to Arakan (this was already the second time). There were about 30 students there studying the book "Javami". Then those who completed their studies, recognized Ulama, also studied with Said. Ghazi-Muhammad offered to draw lots and the one who wins, the teacher will be the first to put the lesson. Ghazi-Muhammad won. Every day the first lesson was read to Gazi-Muhammad. Arakansky until the evening was occupied by him alone. Ghazi-Muhammad discussed, he had doubts, and he had to turn to different sources, so the whole day passed. Then other students complained to the teacher that he was busy all day long with one Ghazi-Muhammad, and they could not get lessons. Said answered: “What should I do, friends, it doesn’t always happen that I read a lesson to you, it happens that some read to me too.” Then the students quietly dispersed, seeing that they would not be able to receive lessons.
Ghazavat, which began at the command of the Prophet (peace and blessings be upon him)
Ghazi-Muhammad was an alim who strictly adhered to Sharia and called others to this. The heir of the Prophet (peace and blessings be upon him) gave instructions and pointed out prohibitions to everyone, whether he was a ruler, an aristocrat or a peasant. An example of this would be the following case. One day, Gazi-Muhammad received a letter from Arslan Khan through a messenger, inviting him to his place. Arslan Khan was the ruler of the Kumukh Khanate, which was considered the most powerful in those years. Arslan Khan himself was a subject of the royal power, had the rank of major general, and received a salary. Hoping that he wishes to accept and approve the Sharia in his possession, Ghazi-Muhammad, together with one murid, went to him. In Gazi-Kumukh, he first visited Sheikh Jamaludin, then went to the Khan. Arslan Khan immediately began to reproach Gazi-Muhammad for his activities, that he, they say, plunges peoples into trouble, sows confusion, and he needs to stop this activity. Ghazi-Muhammad answered him: “I thought that you invited me, wanting to establish Sharia, to help this. What kind of mean words are you talking about? Don't you know that it is necessary to follow the requirements of the time, and that you must guide people who have strayed from the truth in their reign? If you wallow on the bunk like this, not paying attention to the religion of Allah, then tomorrow you will burn in Hell. How low you are! Haven't been shy about inviting me here for this conversation yet!" The murids of Jamaludin Gazi-Kumukhsky made signs to Gazi-Muhammad so that he would not speak so rudely, fearing that this evil ruler would harm the imam. Understanding their signs, Gazi-Muhammad said loudly: “What are you afraid of, that there is this big khan? More than him and all the Almighty! Not only he, but the whole world will not be able to do anything with me, if it is not the will of Allah. I'm not afraid of him at all!" Arslan Khan began to say that Gazi Muhammad was proud of his knowledge and ability to speak Arabic. The Imam answered him: “Perhaps I am proud that I have studied Islam, and, following it, I instruct and call people to the truth. You, gaining fat, lying on the couch, drinking tea, what are you proud of? Having said this, Gazi-Muhammad defiantly left the khan, leaving him and the servants in bewilderment. For Gazi-Muhammad, the hadith of the Prophet (peace and blessings be upon him) was the slogan: "The greatest jihad is a just word spoken to an evil ruler".
Also several times Shamkhal Tarkovsky invited him to his place. But the imam was in no hurry to visit. He received a letter from Shamkhal with the following content: “Salam and the mercy of Allah to you! You refused to come to me at my invitation, and it seems to me that you doubt something. I also invite you this time, I would like you to come with my messenger. Please do not refuse my invitation. All the alims of Dagestan come to me, I love them, even though I myself am not an alim. Vassalam! The messenger will tell you the rest.” Ghazi-Muhammad replied: “Salaam to you! The most amazing thing is that you write: "I love the Ulama and call them to me." You don't know the value of science. If he had known, he would not have invited the Ulama to himself, but would have visited them himself. Because science does not come by itself, it is visited. I do not go to the rulers, and if they have something to do with me, then let them come to me, or to the Majlis, which I visit. Vassalam!
At a time when the rulers opposed and the Ulama relaxed, only a person chosen by the Almighty could establish Shariah. Ghazi-Muhammad, indeed, the command to establish the Sharia came from Allah. This is confirmed by what the scientists of that time wrote, and what Shamil himself said. The Venerable Sheikh Said-Afandi from Chirkey dedicated Nazm to this topic:
All three imams are the heirs of the Prophet (peace and blessings be upon him).
By the command of Allah, the Messenger Muhammad (peace and blessings be upon him)
He came to us together with four caliphs.
To update the foundations of Shariah from the basics,
Of all the capable, three were chosen.
Imam Gazi-Muhammad, the second Khamzat-bek,
Shamil is an imamul azam, born for a gazavat.
Here they are three lions - true mujtahids,
With whom the Prophet himself (peace and blessings be upon him) entered into an agreement.
The fundamental beginning of their imams,
By order of the Prophet (peace and blessings be upon him) they went out,
Created by Almighty Allah for this,
No one compares to those three.
(Interlinear translation)
Gazi-Muhammad and Shamil set out for halvat (solitude) in the place of Dry Ravine, not far from the village of Gimry. They built cells for themselves there, and left a small window between them in order to ask each other what they needed. This is how they worshiped. And one day, Muhammad Yaragsky and Jamaludin Kazi-Kumukhsky, accompanied by several murids, came to them for ziyarat. Having reached the door, Yaragsky called out to Gazi-Muhammad and asked permission to enter. Gazi-Muhammad looked out and answered Yaragsky that he did not allow him to enter. Through a short time Ghazi Muhammad left. Seeing him, Yaragsky lost his temper. On the way back, Jamaludin asked Yaragsky what the refusal of Gazi-Muhammad to accept them and his further behavior at the sight of the imam meant. Yaragsky replied: “I asked Gazi-Muhammad for permission to enter, because I saw the nur (radiance) of the Prophet (peace and blessings be upon him) inside. Gazi-Muhammad did not allow him to enter, because the Prophet (peace and blessings be upon him) did not allow him. When Gazi-Muhammad went out, there was a nur (shine) of the Prophet (peace and blessings be upon him) in front of him, and, seeing him, I lost my self-control ”(Yaragsky was one of those favorites of Allah who in reality (yakzat) saw the Prophet (peace and blessings be upon him )).
Shamil said: “When I looked into Gazi-Muhammad’s window for an explanation of one issue, I saw five people there. One of them, raising his finger, turned to Ghazi-Muhammad. I did not hear their speech, but then it turned out that they were the Prophet (peace and blessings be upon him) and his four caliphs. At the command of the Almighty, the Prophet (peace and blessings be upon him) handed Gazi-Muhammad the banner of ghazawat, and commanded (amr) to start a holy war.
Having such a command of the Prophet (peace and blessings be upon him) coming from the Almighty and the blessing of the Murshids, a ghazawat was started, in which a handful of highlanders under the command of three imams fought for more than 30 years and offered worthy resistance to a well-armed strong force that made all of Europe shudder Russian Empire.
Talented commander
Most of our contemporaries know very little about imams and only a brief biography, and, as always happens, ignorance is overgrown with conjectures. Not everyone knows that they were Ustazes of the Nakshbandi tariqa. And the one who does not recognize the Awliya (the favorites of Allah), falls under His disfavor. In an authentic hadith narrated from Abu Hurayrah, it is said that the Prophet (peace and blessings be upon him) said: “Verily, the Almighty said that whoever declares war on My Wali, I declare war.” This means that whoever is at enmity with the Wali of Allah, He will destroy. It is reported from great Ulama that the one who denies the righteous will receive the least - deprivation of their (wali) barakat, but there is a risk that his dying moment will also turn out to be unrighteous. One of the arifuns (who knew Allah) said: “When you see a person who harms the Awliya and denies their abilities, then know that this person is far from approaching the Truth.” Imam Abu Turab Nakhshabi said: “When the heart weans itself from Allah, it begins to criticize His favorites.” Great theologians said: “The Almighty has not declared war on any of the sinners, except for those who deny wali and those who commit riba (usury). The Almighty does not declare war only on the unbeliever.” Three imams from Dagestan are also, without a doubt, from among the Wali. There is a high probability that those who criticize them will fall into the number of the enemies of Allah. You need to be very careful in this matter.
Neither Imam Ghazi-Muhammad himself, nor his Muslim brothers were broken by failures in battle. He went to the forest, which is not far from the village of Kazanishche, and built the Agach fortress there. Shamkhal-Khan and Ahmad-Khan came to him on the order of the tsarist general with an army, but they were put to flight in disgrace. Then Gazi-Muhammad attacked the fortress of Tarki. The murids made their way inside through the openings for the cannons. One Gimrinian came to Gazi-Muhammad with joyful news about the capture of the fortress. Ghazi-Muhammad replied that this cannot be, there is something that must happen by the will of Allah. With these words, he saw off the murid and said that he would catch up. There were battles in the fortress, and in the powder warehouse, which was captured by the murids, there was a fire, and it exploded. As a result, 1200 murids were killed, among them there were about eighty murids from Chirkey. Seeing such losses among the Murids, the royal troops came to life and went on the assault. Gazi-Muhammad broke into the thick of the battle three times and inflicted significant damage on opponents. The hero from Zubutli Nurmuhammad hacked to death with a saber a soldier who was preparing to hit the imam with a bayonet.
After that, Abdullah from Ashilt, together with the murids from Salatavia, surrounded Indreya and the fortress of the royal troops stationed there. Ghazi-Muhammad also arrived there. The siege lasted for a month and a half, but, having learned that help was coming to the troops, Gazi-Muhammad retreated to the Chumli area. A fierce battle took place between the tsarist army arriving to help and the murids. Many soldiers were killed. The cannon, taken from the Russians in this battle, was sent by the imam to Chirkey.
Gazi-Muhammad with an army could suddenly appear anywhere. Seeing the combat effectiveness of the Murids, the tsarist generals were at a loss. Once Gazi-Muhammad besieged the Derbent fortress, and after a short time appeared in Kizlyar. He conquered Kizlyar and returned with rich booty and prisoners. One Circassian, who then lived in Kizlyar, writes that before the arrival of the army of Gazi-Muhammad, the crows, like a cloud, circled over the fortress, and the soldiers were dumbfounded by their cry. After the murids left, the ravens also flew away.
After some time, the imam raided the fortress of Vladikavkaz. But with the help of scouts, the tsarist troops learned the direction of his movement. He twice raided the fortress and left from there. In this campaign, Muhammad Yaragsky was also with him. On the way back, 500 mounted soldiers closed the road for the murids. The Murids exterminated them, only three people survived. The Murids received rich booty, including two cannons. The next day, numerous troops pulled up there, and Ghazi-Muhammad hastened to leave from there.
After returning from Chechnya, Gazi-Muhammad was informed that an unprecedented army was marching against Dagestan. Ghazi-Muhammad then said: "This army is going to fight with me, and I will die the death of a martyr on the threshold of my house."
Death of Imam Ghazi Muhammad
Sheikh Shamil saw a dream similar to the one
What the Messenger (peace and blessings be upon him) saw while preparing for the battle in Uhud.
Said-afandi from Chirkei
Ghazi Muhammad returned to his homeland in the village Gimry and began to strengthen it. Soon the royal troops began to arrive there. Fortifications before their arrival were not completed.
That night Shamil saw a strange dream. As if he is in some room, his rifle and pistol have become unusable from long shooting. The enemies climbed onto the roof of the house and, having punched holes in it, aimed their rifles at him. Shamil pushed them away. He then manages to escape from there. As he saw in a dream - it happened.
The next day, at Monday of the third day of the month of Jumad-ul-Awwal 1248 AH (1832), the tsarist troops began the assault. From early morning until evening there were fierce fights. In the evening, the Murid detachment retreated. At night, Gazi-Muhammad, Shamil and thirteen more murids occupied a fortification in the tower. Enemies surrounded the tower, some went up to the roof and began to dismantle it. They fired at the murids through holes pierced with bayonets. The Murids, as Shamil dreamed, were pushing away the guns with bayonets. Gunpowder was stored in the tower. There was a danger that the entire tower would catch fire and explode. Ghazi-Muhammad ordered to jump out of it. And when he saw that the murids were numb, he performed repentance (tavba), read the shahada, took out his saber and, smiling, turned to the murids: “I thought I was getting old. But I'm still full of energy. And I die for the sake of the true Sharia, defending my free homeland, on the outskirts of my village. Whoever wishes to die like me, let him die with me!”
Having said this, Gazi-Muhammad, like an eagle, flew out of the tower at the enemies. Shamil at that time was a little further in the tower. He asked if the imam had fallen? “He fell,” the murids answered. Then Shamil said: “The day has come when we will not mourn for Ghazi-Muhammad”.
He was not at all saddened - he said that houris come to martyrs before their bodies leave their souls and there is a possibility that houris are waiting for them in heaven. Shamil took out his saber, threw away the scabbard, tucked the hem of his Circassian coat into his belt, and flew out of the tower like a bullet...
The body of Imam Ghazi-Muhammad was identified with the help of munafiqs (hypocrites), he was taken to Tarki. There he was first hung on a pole, where the body hung for two weeks, and only then buried.
Such was the death of the great son of Dagestan, shahid, alim, murshid, hero, imam, who led the gazavat for three and a half years - Gazi-Muhammad.
May the Almighty make us worthy to receive his barakat and shafaat! Amine.
Muradula DADAEV
Head of the Department of History of the DIU, Makhachkala
From the series of articles "The Struggle for the Defense of the Faith and the People"
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And call for Sharia in the mountain villages of Dagestan. He significantly spread his views on the territory of modern Chechnya and Dagestan. He dreamed of the formation of an all-Islamic caliphate. In 1828 or 1829 he was proclaimed the imam of Dagestan and Chechnya, according to other sources - the imam of Dagestan, and declared a gazavat ("holy war") of the Russian Empire.
He was one of the most courageous and enterprising mountain leaders who acted against Russia in the late 1820s and early 1830s.
The body of Ghazi-Muhammad was exhibited in the form in which it was found; his corpse assumed the position of a prayer; one hand held his beard, the other pointed to the sky.
Initially, he was buried in the village of Tarki, near the city of Petrovsk (now Makhachkala), but in 1843, a detachment of Hajji Kebed al-Untsukulavi captured Tarki and transferred the body of Gazi-Muhammad near Gimry. In Gimry, a small mausoleum was erected over his grave.
Spiritual development of Ghazi-Muhammad
Early years
Gazi-Muhammad was the grandson of the scientist Ismail, was born in the village of Gimry. His father did not enjoy popular respect, had no special abilities and adhered to wine. When Magomed was ten years old, his father sent him to a friend in Karanay, where he learned Arabic. He completed his education in the Arakans under Sagid-Effendi, who is famous for his learning, but also adheres to wine. Magomed was a very devout person, distinguished by his strictness of life, a serious direction of mind, an extraordinary predilection for learning, a penchant for solitude and self-contemplation, during which he even plugged his ears with wax so as not to be distracted. Shamil said about him: "he is silent as a stone"
Kazi-Mulla against adats
Deciding that further teaching would not give him anything new, Magomed became a mullah, a religious teacher, and with everything he devoted himself to preaching Sharia - the civil laws of the Koran. An inspirational, stern preacher, he quickly gained wide popularity among his militant countrymen. They began to call him Kazi-mulla - "invincible mullah", and the movement of the young clergy for reforms found in him an energetic and intelligent ideologist. But once returning to Gimry, Shamil found his friend in a very excited state. Magomed had been impatient for a whole month, wanting to let Shamil into his by no means hermit plans. Convinced that knowledge in Dagestan is full of mountains, and faith, goodness and justice are becoming less and less, that the springs of truth dry up before they can satisfy the callous souls, Kazi-Mulla Magomed set out to clear the fertile sources in order to save the people perishing in sins and ignorance. Kazi-Mulla did not have to convince his friend for a long time, who had long been ready for such a turn of affairs. Especially since the troubles and invasions that hit Dagestan, both considered the punishment of Allah for the weakening of faith. The divine will, which chose Kazi-Mulla as its instrument, transformed the hitherto meek Alim into a furious renovator of the faith. First of all, Magomed attacked adats - ancient mountain customs, which not only contradicted Sharia - Muslim law, but were also the main obstacle to the unification of the mountaineers. As the chronicler al-Ka-rahi wrote: “Throughout recent centuries Dagestanis were considered Muslims. However, they did not have people calling for the implementation of Islamic decisions and forbidding vile actions from the point of view of Islam.
Adats in each society, khanate, and sometimes in each village had their own. Blood feud, which devastated entire regions, was also adat, although Sharia forbids blood vengeance against anyone other than the killer himself. Bride kidnapping, the slave trade, land strife, all sorts of violence and oppression - a lot of long-rotten customs pushed Dagestan into a chaos of lawlessness. In the feudal estates, in front of the eyes of the tsarist authorities, barbarism flourished: the khans threw the unwanted off the rocks, exchanged the daughters of the guilty peasants for horses, gouged out their eyes, cut off their ears, tortured people with a red-hot iron and doused them with boiling oil. The tsarist generals also did not stand on ceremony when it came to punishing the recalcitrant.
And yet, adats were familiar and understandable for the highlanders, and Sharia, as a law for the righteous, seemed too burdensome. Sermons alone, even the most ardent ones, were unable to return the highlanders to the true path. And the young adepts were not slow to add to them the most resolute actions. For clarity, they decided to test the Gimry mullah. When the highlanders gathered at the godekan to discuss last news, Shamil told the mullah that his bull had gored Shamil's cow, and asked what the mullah would give him in compensation for the loss. Mulla replied that he would not give anything, because, according to adat, he could not be responsible for a stupid animal. Then Kazi-Mulla Magomed entered into an argument, saying that Shamil mixed everything up, and Shamil's bull gored the mullah's cow. Mulla was alarmed and began to convince the audience that he had made a mistake and that, according to adat, compensation was due from Shamil. The Gimry people first laughed, and then argued - what is better for them: adats, which allow you to judge this way and that, or Sharia - a single law for everyone. The dispute was ready to escalate into a skirmish, but Magomed easily explained to the highlanders their delusions and painted such a captivating picture of the happiness of the people that awaited the highlanders if they began to live by faith and justice, that it was decided to immediately introduce the holy Sharia in Gimry, and remove the unrighteous mullah from society along with lists of ungodly adats.
Hearing about the innovations, the neighbors hurried to Gimry, inviting them to introduce sharia. On this occasion, Kazi-Mulla wrote "Brilliant proof of the apostasy of the elders of Dagestan." In this impassioned treatise, he lashed out at the adherents of adat: “The norms of customary law are collections of the works of worshipers of Satan. … How can one live in a house where the heart has no rest, where the power of Allah is unacceptable? Where holy Islam is denied, and the extreme ignorant passes judgment on a helpless person? Where the most contemptible is considered glorious, and the depraved - fair, where Islam is turned into God knows what? ... All these people have dispersed by now due to disasters and enmity. They are concerned about their position and their affairs, and not the fulfillment of the commandments of Allah, the prohibition of the condemned by Islam and the right path. Because of their character and sins, they were divided and they began to be ruled by infidels and enemies. I express my condolences to the highlanders and others in connection with the terrible misfortune that struck their heads. And I say that if you do not prefer obedience to your Lord, then be the slaves of the tormentors.
This appeal became the manifesto of the spiritual revolution that broke out in the mountains.
Kazi-Mulla went around aul after aul, urging people to leave adats and accept Sharia, according to which all people should be free and independent, and live like brothers. According to eyewitnesses, Kazi-Mulla's sermons "woke up a storm in a person's soul." Sharia spread like a cleansing downpour, sweeping away disgruntled mullahs, hypocritical elders and the nobility that was losing influence. Kazi-Mulla gathered around him many murids, and his sermon sounded throughout Avaria. Live according to the Quran and fight the infidels! - such was the meaning of his teaching. The popularity of the young mullah soon spread throughout the country. They started talking about Kazi-mulla in the bazaars, in the khan's palaces, in the cells of hermits. Aslan Khan of Kazikumukh summoned Kazi-Mulla Magomed to himself and began to reproach that he was inciting the people to disobedience: “Who are you, what are you proud of, isn’t it that you can speak Arabic?” - “I am proud that I am a scientist, but what are you proud of? - answered the guest. “Today you are on the throne, and tomorrow you may be in hell.” Having explained to the khan what he should do and how to behave if he is a faithful Muslim, Kazi-Mulla turned his back on him and began to put on his shoes. The Khan's son, amazed at the unheard-of impudence, exclaimed: “They told my father such things that they don’t tell a dog! If he wasn't a scientist, I would cut off his head!" Leaving the house, Kazi-Mulla Magomed threw over his shoulder: “I would cut it off if Allah allowed it.”
The authorities did not attach much importance to the new movement of Shariatists, believing that they could even be useful in the sense of curbing the khans, whose wild morals aroused hatred of the authorities among the population. But the power of the new teaching was well understood by the scientist Said Arakansky, revered in the mountains. He wrote letters to his former students, demanding that they leave dangerous sermons and return to scholarly studies. In response, Kazi-Mulla Magomed and Shamil called on him to support them in introducing sharia and rallying the highlanders for the liberation struggle, until the tsarist troops, having dealt with the rebel Chechens and residents of Southern Dagestan, set about high-mountain villages, which there would no longer be anyone to call for help. Arakansky did not agree, believing that the matter was hopeless and unbearable. Then Kazi-Mulla Magomed turned to his numerous students: “Hey, you seekers of knowledge! No matter how your auls turn into ashes until you become great scientists! Said can only give you what he has! And he is a beggar! Otherwise he wouldn't need royal salary!» .
Jemal Eddin
Wounded, Arakansky gathered his supporters and openly opposed Kazi-Mulla. But it was already too late. Adherents of Sharia came to Arakan and dispersed the apostates. Said fled to Shamkhal Tarkovsky, saying that he was being bitten by a puppy that he had himself fed. Said loved good wine, and in Arakany it turned out to be enough to fulfill the will of Magomed: the house former teacher was filled to the brim with wine until it collapsed. Streams with the devil's potion flowed through the village for several days, and drunken donkeys and poultry greatly amused the Arakans. The ardent adherents of the new doctrine compared Magomed with the Prophet himself. People stopped paying taxes and taxes, punished apostates, returned to the true faith. Fermentations and riots covered the regions already subject to the tsarist authorities. The learned tariqatist, contemplative Jemal Eddin, who served as the secretary of the Kazikumukh Khan, expressed a desire to meet the young preacher, but without the thought of making him a tariqatist. Dzhemal-Eddin was a "young" religious teacher, who had only recently received the right to preach the gospel from Kurali-Magoma from the village of Yaragi, and he needed efficient students.
The nature of Kazi-Mulla could not stand abstract hobbies. He felt powerless to delve into the mysticism of the tariqa and with rude irony answered Jemal Eddin that he did not consider himself capable of accepting such lofty truths as the truth of the tariqa. The fact is that the Quran consists of three sections - Sharia, Tariqa and Haqiqat. Sharia is a set of predestinations of civil law, standards of practical life; tarikat - indications of the moral path, so to speak, the school of the righteous, and haqiqat - the religious visions of Mohammed, which in the eyes of Muslims constitute the highest degree of faith.
In feudal conditions, the democratic Sharia was forgotten and was not implemented. His straightforward logic was replaced by oral customs - adats, which, piling up for centuries, created an impenetrable swamp of signs, rituals, and legends from civil law. On the basis of oral legislation, the tyranny of the feudal lords grew. Adats entangled the people stronger than chains, and Kazi-Mulla, first of all, had to face the opposition of the feudal lords. In order to return to the laws of the Koran, it was first necessary to remove the court from the hands of the khanate. Thus, the struggle for the purity of faith involuntarily became a political struggle, and those who devoted themselves to it renounced all degrees of "holiness". It was this business that the frantic Kazi-Mulla chose for himself. Jemal Eddin was limited only to the preaching of holiness. Their paths were different.
However, they soon met. And the most unexpected of all that could be expected happened instantly - Jemal Eddin easily and quickly subjugated Kazi-Mulla. The latter lacked only “clairvoyance” in order to become a murshid himself, a herald of the tarikat, for a true murshid without clairvoyance, as is known, is nothing. Possessing saving "clairvoyance" - the destiny of the chosen ones - a person becomes pure as glass, and in turn acquired the ability to see, as through glass, all the thoughts of people. Dzhemal-Eddin discovered this “ability” in Kazi-Mulla and, without delay, granted him the right to preach the tariqat in Northern Dagestan, about which he immediately notified the senior murshid, Kurali-Magoma. This produced an extraordinary change in them. The militant leaders of the Shariatists turned into humble novices, for whom prayers became a more attractive means than battles. With that they returned. Kazi-Mulla seemed to have been replaced. Instead of daggers, he again took up sermons, which did not correspond well to the temperament of his followers. They believed that the lunatic appetites of the khans and other nobility could be tamed only by force, and not at all by miraculous prayers. Soon people began to go home, and the initial successes of the Shariat turned into dust. But Kazi-Mulla Magomed did not remain captivated by the charm of Jamaluddin for long. He was already vacillating between the desire to comprehend the captivating heights of the tariqah and the desire for the decisive eradication of adat. In the end, he announced to Shamil: “No matter what Yaraginsky and Jamaluddin say about the tariqa, no matter what manner we pray with you and no matter what miracles we do, we will not be saved with one tariqa: without a ghazavat we cannot be in kingdom of heaven ... Come on, Shamil, do gazavat.
Imam Ghazi-Muhammad
First steps
The main events at the beginning of the movement unfolded in Crash. Kazi-Mulla directed his first blows against the ruling classes. He exterminated more than 30 influential feudal lords, dealt with some clergy, and at the head of 8000 troops in February 1830 opposed the Avar khans. Approaching Khunzakh, he demanded from the young Khan Abu Sultan, who was still under the regency of his mother Bahu-bike, to cut off all ties with the Caucasian administration and join the rebels, but received a decisive refusal. However, Bahu-bike, the Khan's widow, coped with the role of regent quite successfully. The people respected her for her wisdom and extraordinary courage. The horse, the naked saber and the rifle were as familiar to her as to the most desperate horseman. In state affairs she was firm, in worldly affairs she was magnanimous. Kazi-Mulla invited the khansha to accept Sharia, declaring: “Allah was pleased to purify and glorify faith! We are only humble executors of his will!” Khunzakh answered with fire. Divided into two detachments, the first of which was commanded by Kazi-Mulla himself, and the second by Shamil, the rebel highlanders launched an attack on the Khunzakh fortress. There were few Shariatists, but they were sure that one true believer is better than a hundred wavering ones. The battle has begun. The khan's palace was already captured, but then the brave khan went up to the roof, tore off her scarf from her head and shouted: “Men of Khunzakh! Put on headscarves, and give hats to women! You don't deserve them!" The Khunzakhs soared in spirit and inflicted a severe defeat on the attackers. It was not possible to take Khunzakh Gazi-Muhammad. Moreover, he was forced to lift the blockade and retreat.
Shamil convinced Kazi-Mulla that in order to launch a nationwide struggle, something more was needed than self-righteousness and daggers. Reflections on what had happened and doubts about the correctness of their actions led Kazi-Mulla to the luminary of the tariqa, Magomed Yaraginsky: “Allah orders to fight against the infidels, and Jamaluddin forbids us from this. What to do?" Convinced of the purity of the soul and the righteousness of Kazi-Mulla's intentions, the sheikh resolved his doubts: "We must fulfill God's commands before human ones." And he revealed to him that Jamaluddin was only testing whether he was truly worthy to take on the mission of the purifier of the faith and the liberator of the country. Seeing in Kazi-Mulla the embodiment of his hopes and believing that “many hermits-murids can be found: good military leaders and people’s leaders are too rare,” Yaraginsky endowed him with spiritual strength, ascending to the Prophet himself, and blessed him for the fight. Addressing all his followers, Yaraginsky ordered: “Go to your homeland, gather the people. Arm yourself and go to the gazavat." The rumor that Kazi-Mulla received permission from the sheikh to ghazavat stirred up the whole of Dagestan. The number of Kazi-Mulla's followers began to grow uncontrollably. royal authorities decided to put an end to the activities of the Sheikh. He was arrested and sent to Tiflis. But, once again, having shown his extraordinary strength, the sheikh easily got rid of the bonds and took refuge in Tabasaran. Shortly afterward, he appeared in Avaria, providing spiritual support for the growing rebellion.
In the same 1830, a congress of representatives of the peoples of Dagestan was held in the Avar village of Untsukul. Yaraginsky delivered a fiery speech about the need for a joint struggle against the conquerors and their vassals. At his suggestion, Magomed was elected imam - the supreme ruler of Dagestan. “Gazi” was now added to his name - a warrior for the faith. The sheikh instructed the chosen one: "Do not be the guide of the blind, but become the leader of the sighted." Accepting the title of imam, Gazi-Magomed called out: “The soul of a highlander is woven from faith and freedom. This is how God created us. But there is no faith under the power of the unbelievers. Stand up for the holy war, brothers! Gazavat to the traitors! Gazavat to traitors! Gazavat to all who encroach on our freedom!” .
The Caucasian command equipped a special expedition to Dagestan under the command of General G. V. Rosen, who opposed the Koisubuli. The foremen of Untsukul and Gimry took an oath of allegiance. The commander of the detachment decided that the deed was done. But he was deeply mistaken. Gazi-Muhammad began to prepare for a new performance.
Campaigns of Ghazi-Muhammad
Gathering a strong detachment of Murids, Gazi-Magomed went down to the plain and built a fortification in the Chumis-kent tract (near modern Buynaksk), surrounded by dense forest. From here, he called on the peoples of Dagestan to unite for a joint struggle for freedom and independence. Shamil became his chief adviser and military commander. A reinforced detachment of tsarist troops was sent to Chumiskent, but the highlanders forced them to retreat. This further encouraged the rebels. In this tense situation to the limit, the imam led the fight against Shamkhal Tarkovsky. Many villages began to go over to the side of Ghazi-Muhammad. In 1831, he dealt a strong blow to the tsarist troops at s. Atly-buyune. Gazi-Magomed took Paraul - the residence of Shamkhal Tarkovsky. On May 25, 1831, he laid siege to the Burnaya fortress. But the explosion of the powder magazine, which claimed hundreds of lives, and the arrival of royal reinforcements forced Gazi-Magomed to retreat. The imam countered the relics of the royal troops with his innovation - the tactics of swift small campaigns. Unexpectedly for everyone, he made a throw to Chechnya, where, with a detachment of his supporter Shah Abdullah, he laid siege to Vnepnaya - one of the main royal fortresses in the Caucasus. The highlanders diverted water from the fortress and kept the blockade, repulsing the sorties of the besieged. Only the arrival of 7000 detachment of General Emmanuel saved the besieged. Emmanuel pursued Gazi-Magomed, destroying auls along the way, but was surrounded and defeated during the retreat in the Aukh forests. The general himself was wounded and soon left the Caucasus. Gazi-Magomed, meanwhile, attacked fortifications on the Kumyk plane, set fire to oil wells around Groznaya, and sent out emissaries to raise the highlanders of Kabarda, Circassia, and Ossetia to fight. In 1831, Gazi-Muhammad sent Gamzat-bek to Jaro-Belokan, but his actions there were not successful.
A significant number of Kumyks and Chechens went over to his side. With 10,000 detachments, he overlaid the fortress of Vnepnaya. However, under the pressure of the tsarist troops, he was forced to retreat to Aukh. A bloody battle took place here, which ended successfully for the rebels. Then he returned to his camp. In Chumiskent, envoys from Tabasaran arrived at the Imam and asked him to help in their struggle against the oppressors. Gazi-Muhammad, at the head of a significant detachment, moved to South Dagestan. On the day of August 20, 1831, Gazi-Magomed began the siege of Derbent. General Kokhanov moved to help the Derbent garrison.
Having passed Tabasaran without any complications, Gazi-Muhammad returned to Chumiskent. While the tsarist troops were busy suppressing the rebel movement in southern and central Dagestan, Gazi-Muhammad arrived in Chechnya with a small detachment. In November 1831, Gazi-Magomed made a swift transition through the mountains, broke through the Caucasian border line and approached Kizlyar. There was panic in the city. Using all this, Gazi-Muhammad broke into the city, but failed to take the fortress. Among other trophies, the highlanders took to the mountains a lot of iron, which they so lacked for the manufacture of weapons. For a decisive onslaught on the rebels, it was decided to strengthen the Caucasian Corps with units released after the suppression of the uprising in Poland. But the usual tactics did not give the desired result in the mountains. Significantly inferior to Rosen's detachments in numbers, the highlanders outnumbered them in maneuverability and ability to use the terrain. The people also supported them. More and more parties of armed highlanders arrived to help the imam. In the ranks of the rebels stood not only ordinary highlanders, former slaves or serfs, but also people known to the people.
While Gazi-Muhammad was in the north of Dagestan, the tsarist troops subjugated a number of villages and attacked the Chumiskent camp, which was defended by Shamil and Gamzat-bek. The battle lasted almost a whole day. Only at night the highlanders left the camp. Upon learning of these events, Ghazi-Muhammad moved south. At the beginning of 1832, the uprisings engulfed Chechnya, Dzharo-Belokan and Zagatala. Gazi-Magomed fortified himself in Chechnya, from where he attacked the fortifications of the border line. Soon, his detachments were already threatening the fortresses of Groznaya and Vladikavkaz. When attacking the latter, the Imam's horse was hit by a ball. Gazi-Magomed was seriously shell-shocked. When asked who will be after him, Gazi-Magomed, referring to a dream he had, replied: “Shamil. He will be more durable than me and will have time to do much more good deeds for Muslims.” This did not surprise anyone, because Shamil was not only the closest associate of the imam, a recognized scientist, a talented military leader and an outstanding organizer, but had long since become a people's favorite.
In the same year Rosen undertook a great campaign against the imam. Connecting on the Asse River with a detachment of General A. Velyaminov, he went from west to east all of Chechnya, devastating the rebellious villages and storming the fortifications of the highlanders, but he could not get to the imam. Then Rosen decided to change tactics, returned to Temir-Khan-Shura and from there organized a large expedition to Gimry, the homeland of the imam. As Rosen expected, Gazi-Magomed was not slow to come to his native hearth. He even ordered to throw a large convoy with trophies, which held back the movement of the detachment. “A good warrior should have empty pockets,” he said. “Our reward is with Allah.” Arriving at Gimry a few days before the enemy, the imam began to hastily fortify the approaches to the village. The gorge was blocked by stone walls, stone blockages were arranged on the ledges of rocks. Gimry was an impregnable fortress and the highlanders believed that only rain could penetrate here. Only those who were able to hold weapons in their hands remained in the village. The old men dyed their gray beards with henna so that from a distance they looked like young horsemen. The families and property of the Gimry people were transferred to other auls. Shamil's wife Patimat, with her one-year-old son Jamaluddin, named Shamil in honor of his teacher, took refuge in Untsukul, in his father's house. The wife of Gazi-Magomed, the daughter of Sheikh Yaraginsky, also took refuge there. On October 3 or 10, 1832, Rosen's troops approached Gimry. The detachment of General Velyaminov consisted of more than 8,000 people and 14 guns. Through fog and ice, losing people, horses and cannons on steep mountain paths, Velyaminov's advance detachment managed to climb the heights surrounding Gimry with significant forces.
The Imam was asked to surrender. When he refused, a heavy assault began. Cannons fired ceaselessly from the surrounding heights. Despite the inequality of forces (Gazi-Magomed had only 600 people, the highlanders did not have a single gun), the besieged, showing miracles of courage and heroism, held back the enemy’s pressure from morning until sunset. The Murids repulsed many attacks, but the forces were too unequal. After a fierce battle, Gimry was taken. The detachment of Gamzat-bek went to the aid of the imam, but was attacked from an ambush and could not help the besieged.
Gimry tower
Gazi-Magomed and Shamil with 13 surviving murids decided to defend themselves to the last opportunity, and settled in a tower built after the Khunzakh battle, at which Gazi-Magomed predicted his death. They encouraged the few surviving murids by personal example. In the memoirs of Shamil's contemporary mountain historian Mohammed-Tagir, there is a wonderful story about the exceptional courage of this handful of brave men, from which only Shamil and one murid managed to escape. Rosen's troops fired on the tower from all sides, and the brave men climbed onto the roof, punched holes in it and threw burning fuses inside, trying to smoke out the murids. The highlanders fired back until their weapons became unusable. Velyaminov ordered to drag the guns straight to the tower and shot it almost point-blank. When the doors were broken, Gazi-Magomed rolled up his sleeves, tucked the skirts of his Circassian coat into his belt and smiled, brandishing his saber: “It seems that strength has not yet betrayed the young man. We will meet before the court of the Almighty! The Imam gave his friends a farewell glance and rushed from the tower to the besiegers. Seeing how a palisade of bayonets pierced the imam, Shamil exclaimed: “The houris of Paradise visit the martyrs before their souls leave. Perhaps they are already waiting for us together with our imam! Shamil got ready to jump, but first he threw the saddle out of the tower. In the confusion, the soldiers began to shoot at him and stab him with bayonets. Then Shamil ran up and jumped out of the tower with such superhuman strength that he ended up behind the ring of soldiers. A heavy stone was thrown from above, which broke Shamil's shoulder, but he managed to cut down a soldier who was in the way and rushed to run. The soldiers standing along the gorge did not fire, shocked by such audacity and fearing to hit their own. One nevertheless raised his gun, but Shamil dodged the bullet and cracked open his skull. Then another made a lunge and drove a bayonet into Shamil's chest. Everything seemed to be over. But Shamil grabbed the bayonet, pulled the soldier towards him and knocked him down with a saber blow. Then he pulled the bayonet out of his chest and ran again. Belated shots crackled behind him, and an officer stood in his way. Shamil knocked the sword out of his hands, the officer began to defend himself with a cloak, but Shamil contrived and pierced the enemy with a saber. Then Shamil ran a little more, but his strength began to leave him. Hearing footsteps approaching, he turned to deliver the final blow. But it turned out that Shamil was overtaken by the young Gimry muezzin, who jumped out of the tower after him and remained unharmed, since the besiegers were distracted by Shamil. The young man put his shoulder to the exhausted Shamil, they took a few steps and rushed into the abyss. When the soldiers reached the edge of the abyss, the picture that opened before them was so terrible that further pursuit seemed pointless. One of the soldiers threw a stone into the dark abyss in order to determine its depth by sound, but there was no response. Only the scream of the eagles broke the silence that reigned after the battle.
In the most humble report of Baron Rosen from the camp near the village of Gimry dated October 25, 1832, it was said: “... The fearlessness, courage and zeal of your troops and. in. mercifully entrusted to my superiors, overcoming all obstacles by nature itself in a huge form and fortified by hands with sufficient military considerations, despite the severity of the mountain climate, led them through hitherto impassable ridges and gorges of the Caucasus, to the impregnable Gimry, which since 1829 has become the nesting place of all plans and uprisings of the Dagestanis, Chechens and other mountain tribes, led by Kazi-Mulla, known for his atrocities, cunning, savagery and bold military enterprise. ... The death of Kazi-Mulla, the capture of Gimry and the conquest of the Koisubuli, serving as a striking example for the entire Caucasus, now promise calm in Mountainous Dagestan. The body of the imam was brought to the aul square. Gazi-Magomed was lying, smiling peacefully. With one hand he clutched his beard, the other pointed to the sky, to where his soul was now - within divine limits, inaccessible to bullets and bayonets.
Effects
Unnoticed by the tsarist government at first, Muridism soon gained strength and grew into a formidable force. “The position of Russian rule in the Caucasus suddenly changed,” writes R. Fadeev, quoted above, “the influence of this event extended far, much further than it seems at first glance.” Muridism became a powerful weapon for the highlanders. The slogans of ghazavat, a holy war against the oppressors, gave vent to the hatred accumulated against the conquerors and local feudal lords and contributed to the unification of the diverse population of the North-Eastern Caucasus. The spontaneity, the unformedness of the peasant movement, the lack of a clear understanding of their tasks affected the religious shell. The religious form of the movement, led by the Muslim clergy, obscured the class meaning of Muridism and contributed to its later collapse. One of the main inspirers and supporters of this movement for the liberation of ordinary highlanders was Imam Gazi-Magomed. He was destined to die a death worthy of a real Dagestani - without betraying his ideals, his people and comrades. Fearing a pilgrimage to the grave of the imam, he was buried away from Gimry - in
In the middle of the XIV century in the Central Asian city of Bukhara, one Sufi thinker Magomed Naqshbandisky Muhammad Bakh al-Din al-Naqshbandi) founded a new teaching that played an important role in the history of not only Central Asia, but the entire Muslim world. After the death of the thinker, this teaching, which received the name Naqshbandiya (in Russian historiography, the teaching is called "muridism"), from Central Asia spread to India, and then through the countries of the Middle East at the end of the 17th century reached the Caucasus. Such a long way of spreading the teachings can be explained by the method of transferring spiritual knowledge in the Sufi environment: from one stage of comprehension of knowledge to another stage (tarrikat) and from a mentor - a murshid, to a student of a murid.
Adherents of Naqshbandiism believed that the Muslim community (Ummah) had strayed from the righteous path and deviated from the commandments of the Prophet Muhammad. Compliance with the Sharia and avoidance of unlawful innovations (bidah) was one of the ways to force the people to live righteously. But this, in the opinion of the new preachers, was not enough. Sharia was supposed to regulate all public life, including the rule of rulers should also be carried out in accordance with Sharia. After all, the fact that the Ummah has strayed from the righteous path is primarily to blame for those in power, mired in sin. The obedience of subjects ends where the rulers do not follow the rules of Sharia. The conclusion from this teaching was truly paradoxical. Since there are mostly unrighteous rulers around, then a true Muslim cannot be subordinate to them, but should try to be a free person and should not pay taxes, but send money to help the faithful fighters for the purity of the Muslim faith.
The penetration of Naqshbandiism into the Caucasus began in the late 1910s thanks to Sheikh Ismail from Kurdistan. He primarily called for an internal jihad and managed to acquire several devoted disciples. Among his further followers was Magomed Yaragsky (Mohammed al Yaragi), who played the role of the first generally recognized spiritual leader Caucasus. It was with his "light" hand that all the rebellious imams of Dagestan were chosen.
It should be noted that by the beginning of the 30s of the XIX century in St. Petersburg, not without reason, they considered the conquest of the Caucasus to be practically completed. The long despotism of Yermolov, the successes of Russia in the wars with Persia and Ottoman Turkey inspired tremulous horror in the hearts of the mountain peoples. How could one resist such a strong and powerful adversary? And all the more surprising, against the background of the general decadent mood, is the appearance of the first - the indomitable imam of Dagestan, who managed to unite almost all the highlanders for a war with Russia. Let's try to find the reasons for this paradoxical phenomenon.
First of all, the tsarist government tried to instill the loyalty of local rulers. Special amounts were allocated from the treasury for cash payments for those who supported the power of the Russian emperor. The new government brought with it the destruction of the traditional way of life of the mountain peoples. The fragile economy of the Caucasus was undermined. New tax burdens and labor duties fell on subjugated pacified societies. One construction of roads and bridges in the mountains cost a lot. Needless to say, the new government was not loved by the newly acquired subjects. In addition, 1830 was an unlucky year for the highlanders. First, a strong earthquake, and then a plague, claimed many innocent lives. In this situation, the teachings of Naqshbandiism took firm roots in the Caucasus. After all, it indicated the "true" culprits of all the troubles that fell on the heads of devout Muslims and showed a simple way out of the situation - "beat the infidels, for the glory of Allah!"
But not all the Caucasian leaders of Muridism at first supported the ghazzavat against an obviously strong opponent. So Muhammad al-Yaragi said: “That only by establishing the Sharia and again embarking on the righteous path, Muslims will acquire the virtue and strength necessary for jihad and their liberation. will not subdue the Russians for the glory of the Koran, the mountain peoples are not forbidden to obey the Russians and even show them hospitality.
First steps. 1829-1830.
The situation changed radically when, at the beginning of 1829, Magomed Ibn Ismail al-Jimrawi al-Dagistani, a native of the Gimry village of Gazi, arrived in Shamkhalate for the sake of preaching Sharia at the invitation of Mehti-Shamkhal (in Russian historiography, Kazi-Mulla or Gazi-Magomed +1). Having received complete freedom of action from the shamkhal, Gazi Magomed gathered his associates and began to go around aul after aul, calling on "sinners to take the righteous path, instruct the lost and crush the criminal authorities of the auls." At the end of 1829, with the support of Muhammad al-Yaragi, Gazi-Magomed was elected the first imam of Dagestan. At the beginning of 1830, the new imam moved to the Arakans, where he destroyed the house of his former teacher Said. Then Gazi-Magomed went to Gumbet and Andi, where his trip turned into some kind of triumphal procession. And it was here in Nagorno-Dagestan, surrounded by numerous supporters, that the imam urged those gathered to go to Moscow, here he declared that he heard the ringing of chains in which the defeated guiars were being led.
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I don't know if Mekhti Shamkhal expected such an effect or not? Maybe the ruler decided to play a little intrigue and use Sharia preaching to strengthen his power? If this was the case, then Mekhti Shamkhal clearly miscalculated. The genie of war was out of the bottle and the first blood began to flow.
Under the slogans of fighting the infidels and their henchmen, Gazi-Magomed gathered significant forces from a number of upland "free" societies and on February 4, 1830, moved to the capital of Avaria Khunkhaz. The Murids attempted an assault, but were defeated. Due to internal disagreements, during the battle, part of the Murids went over to the side of the Khunkhaz, panic and disorderly retreat began among the attackers. The closest associate of Gazi-Magomed Shamil was locked in one of the houses, where he stayed until the evening and was able to leave the village unnoticed!!!
Construction of a military road in Dagestan
(Lithograph by V.F. Timm)
March 1830 raid on Chartalakh, the first organized raids of the highlanders.
Naturally, this state of affairs did not suit the winner of the Ottomans and Persians, the ruler of the Caucasus, Ivan Fedorovich Paskevich. Having done away with external enemies, the Russians decided to put an end to the riots that were starting in the Dagestan communities with one blow. To achieve this goal, in March 1830, Paskevich orders a military operation in Chartalakh (the company was victorious from the 8th to the 15th). But this time, the smashing blow of the Russian army missed the target, and only even more set up almost the entire Caucasian society against the new government.
After this raid, the local community turned to the Dagestan imam for help. Gazi Magomed, on the waves of ever-increasing discontent, began to pursue a successful campaigning policy and, in three spring months, managed to multiply the number of his supporters. At the end of May 1830, already several detachments of mountaineers led by an indomitable imam descended into the Alazani Valley and entered into open skirmishes with Russian military detachments.
May 1830. Failures of R.F. Rosen.
Naturally, Paskevich did not keep himself waiting long this time either. In the same month, a column of 6,000 bayonets with 23 guns and 6 mortars under the command of major general Roman Fedorovich Rosen +2. Having reached Hindal +3, Rosen made a gross mistake. For some reason, he considered his forces insufficient, refused to storm the village of Gimry and limited himself only to seizing cattle from local residents. Rosen hoped by this measure to force the Hindhalians to surrender and hand over the imam. This half-measure, of course, did not lead to the desired result. The fighting subsided for a while, then to flare up with even greater force. Gazi Magomed again brilliantly took advantage of the forced respite to increase the number of his supporters. Russian command this time took all possible measures at once. They tried to bring Ghazi Magomed to negotiations, bribe him, capture him alive and kill him almost simultaneously. All this confusion only exacerbated the difficult situation.
Paskevich Ivan Fyodorovich
(1782-1856)
September 1830
Sheikh Mohammed al-Yarangi, who has remained on the sidelines until this time, declares jihad on the Russians. This event attracted new supporters to Ghazi Magomed's movement. In addition, for his part, the rebellious imam undertook an agitational trip around Chechnya.
In November 1830, the attention of Russia was riveted by another uprising that was flaring up in another part of the vast empire. This time the Kingdom of Poland rebelled.
In winter, a seasonal cessation of hostilities came.
On April 7, 1831, Gazi Magomed, remembering the unsuccessful raid of R. Rosen, nevertheless decided to secure his rear and settled down with his troops in Agach-Kala (Chumkesent). This time, the chosen position allowed the highlanders to secure Hindal and carry out a systematic and successful subjugation of Shamkhalate.
April 1831 Russian attacks on the highlanders' fortifications.
April 19, 1831 the commander of the Russian troops in Dagestan, Bekovich Cherkassky, gathered significant forces and tried to dislodge the imam from his position. The battle that began near the village of Atly-Boyun ended in defeat for the Russian troops. Bekovich had to hastily retreat to Kafir-Kumyk, and Gazi-Magomed gained enormous influence in the entire North Caucasus as a result of the victory.
The Russians could not immediately correct the situation, since in connection with the Polish events, part of the Caucasian corps was urgently transferred to the new theater of operations.
On May 10, Paskevich leaves Tiflis and also departs for the Kingdom of Poland. Instead of himself, he leaves General Emanuel to command the Caucasian line and General Pankratiev in Transcaucasia. Russian troops were ordered to refrain from offensive operations.
Gazi Magomed, sensing the enemy's weakness, decides to seize full combat initiative. On May 16, the imam moves to new positions near Alti-Buyun. General Taube tried on May 20 to prevent the relocation of the main force of the highlanders, but he could not do anything and was forced to withdraw and completely expose the left flank of the Caucasian line. A detachment of Kakhanov was sent to help Taube. All further fighting began to resemble a child's game of cat and mouse. The Russians tried unsuccessfully to capture Ghazi Magomed and force a pitched battle on him. The Imam, on the other hand, left the chase and appeared with his horsemen in the most unexpected places, showing the entire Caucasus the helplessness of the Russian army.
June-July 1831 military operations in Targu. Defeat of Emanuel.
In early June 1831, Gazi Magomed and his associate Abdallah al-Ashilti lured out Kakhanov's detachment and, with the help of a false maneuver, took the Russians behind them through Alti-Buyun, Taraul to Agach-Kala. After that, the imam, having managed to take advantage of the advantage in speed, broke away from his pursuers and took possession of the center of Shamkhalism - the village of Tarki, and then appeared under the walls of the Russian fortress Burnaya. When, after 4 days, Kakhanov arrived in time to rescue the besieged, the imam left. The fortress was saved though most of Shamkhal auls continued to remain in the hands of the imam. Kakhanov was forced to stay in Shamkhalate to eliminate the remnants of the rebellion.
On June 26, the imam sent a small detachment to Kizlyar, and he himself, with the main forces, transferred hostilities to the Kumyk plane. Here Gazi Magomed was joined by Abdallah al-Ashati with a significant detachment of Chechens and Kumyks. Soon the murids laid siege to the Vnepnaya fortress.
Only on July 10, the commander of the Caucasian line, General Emanuel, managed to accumulate a sufficient number of troops and lift the siege from Vnezapnaya. This time, Emanuel decides to chase after the elusive imam himself. On the 13th, a sprawling Russian column in the dense forest near Aktash Avkom was suddenly attacked and defeated. Of the 2,500 Russians, about 400 were killed and captured. In addition, the Chechens managed to capture one cannon out of 10 that Emanuel had at his disposal.
This first big win The Gazi of Magomed over the regular Russian troops echoed almost throughout the Caucasus and a number, until that time, doubting tribes go over to the side of the imam. And the Ingush detachments block the main communications along the Georgian Military Highway. The imam himself is conducting the largest military operation. He heads south and tries to capture Derbent for 8 days.
September 1831 uprising in Kaytak and Tabasaran.
On September 8, the constant pursuer of the imam, Kakhanov, lifted the siege from the city. Gazi Magomed took refuge in the mountains of Kaytak and Tabasaran, where he organized a reinforced defense against the advancing Russian troops.
On September 16, Pankratiev arrived in Shamakhi and for a whole month he tried to pacify the highlanders by peaceful means. Negotiations and persuasion did not work. In the end, on October 16, the Russians entered the mountains and fought two battles and destroyed 20 auls. On October 23, Kaytak and Tabasaran surrendered to the mercy of the winners, but Sharia law in these areas was preserved.
On October 20, the new chief ruler of Georgia and the Caucasus, Baron Grigory Vladimirovich Rosen, arrives in Tiflis, having served under Paskevich for quite a long time, but not in the Caucasus.
Rosen is developing a new policy of Russia's behavior in the Caucasus. First of all, he decided to put an end to the rebellious imam as soon as possible, restore peace in the Caucasus and calm the irritation of the highlanders.
End of 1831. Defeat of Gazi Magomed at Agach-Kale.
In early November, Pankratiev and Emanuel Velyaminov, who replaced Emanuel, tried to clamp Gazi Magomed, who had settled in Salatau, in a vise. But the imam managed to break out of the encirclement and conduct a devastating raid on Kizlyar, who was left without cover. As a result of the raid, 134 people (mostly civilians) were killed and 45 wounded. The highlanders burned thirty houses and 3 churches and took 168 people (mostly women) with them as trophies.
In early December, the imam, along with a detachment of 6,000 fighters, took up a fortified position in Agach-Kala and decided to lure Russian troops here. December 6 Pankratiev attacked the positions of the highlanders, but was repulsed. The second attempt made on December 13 was more successful. Almost all the defenders of the village were killed, but the imam himself and several mountaineers managed to escape.
On December 22, Russian troops returned to their winter quarters with full confidence that the uprising in Dagestan was over.
Rozen Grigory Vladimirovich
1832 general offensive of the special Caucasian corps against Chechnya and Dagestan. Death of the Imam.
The first months of 1832 passed in relative calm. However, at the end of March, having recovered from his wounds, Gazi Magomed, quite unexpectedly for the Russian command, again gathers detachments of mountaineers and raids the Russian fortresses of Nazran and Groznaya.
On June 1, the Imam carried out his last major operation. He captured a fortified position near Yol-Sus-Tav near Erpili. Over the next two days, the Russians, under the command of Colonel Kluge von Klugenau, drove the mountaineers from their position.
Since the end of July, having learned about the upcoming general offensive of the Caucasian Corps, Gazi Magomed changes his tactics from that moment on, the imam practically stops active hostilities and tries to enter into negotiations with the Russians. He promises his loyalty to the Caucasian governor and even talks about the possibility of levying taxes on controlled tribes. It should be noted that the former generals, unlike the current ones, did not betray the army and brought the work they started to the end. No one went to talks with the imam. It was not possible to delay the Russian offensive.
At the end of July, the imam, who had failed in the negotiation process, tried once again to thwart the Russian offensive. Detachments of the highlanders began to disturb the Russians, employed in the construction of the new Lezgin line in Chartalakh. However, Rosen did not change his mind and on July 24, 1832, the general offensive of the Caucasian Corps began on Chechnya, Ichkeria and Dagestan. Two columns, one numbering 15-20 thousand bayonets under the command of Rosen himself, the other under the control of Velyaminov swept away almost everything in its path. The local population put up fierce resistance to the troops. Especially hot battles took place in the forests of Goity (August 27 and 30), during the capture of Gremenchuk (September 4). Gazi Magomed was personally present at these battles.
On September 10, Gazi Magomed, unable to withstand the onslaught of a superior enemy, fortified himself in the area of \u200b\u200bthe ancestral village of Gimry. At the end of September, Gazi Magomed resumed his attempt to start negotiations with Rosen, and was just as unsuccessful.
By October 10, the Russians occupied Salatau. On October 29, the troops entered Temir-Khan-Shura and immediately stormed the fortifications at the approaches to the village of Gimry. The imam and 50 of his closest associates were in one of the huts. Almost all the defenders, including Gazi Magomed, died. Only 3 people survived (one of them - Shamil will become the 3rd imam of Dagestan).
With the death of Gazi Magomed, contrary to Rosen's expectations, the resistance of the highlanders did not stop. A few days later, a new imam of Dagestan, Gamzat-bek, was proclaimed.
NOTES:
Dates of battles are given in the new style.
1 Gazi-Magomed was born around 1793 and by origin was a hereditary representative of the Muslim clergy. His grandfather Ismail was considered a very smart person in the mountains, and he raised his grandson. Gazi-Magomed studied the Koran, first in Karanai, and then in Arakan, with the famous preacher Said-Arak. It should be noted that Said-Araksky did not adhere to strict Sharia norms and preached peace with Russia. This circumstance served to ensure that the teacher and student disagreed, and then became open enemies. FROM young years the future Gazi-Magomed was distinguished by his inflexible will and firmness of convictions. And his famous eloquence made it possible to instill in the hearts of people a fierce hatred for the Russian conquest.
2 Robert Rosen (Roman Fedorovich in the Russian army) should not be confused with his namesake Grigory Vladimirovich Rosen.
3 Khindal society or Koysubu - a "free" Dagestan society where the ancestral village of Gazi-Magomed Gimry is located.
(1795 )Gimry, Dagestan
Gimry tower
Biography
Gazi-Muhammad's father was from Gidatl (Khidatl).
He was one of the most courageous and enterprising mountain leaders who acted against Russia in the late 1820s and early 1830s.
The body of Ghazi-Muhammad was exhibited in the form in which it was found; his corpse assumed the position of a prayer; one hand held his beard, the other pointed to the sky.
Initially, he was buried in the village of Tarki, near the city of Petrovsk (now Makhachkala), but in 1843, a detachment of Hajji Kebed al-Untsukulavi captured Tarki and transferred the body of Gazi-Muhammad near Gimry. In Gimry, a small mausoleum was erected over his grave.
Spiritual development of Ghazi-Muhammad
Early years
Gazi-Muhammad was the grandson of the scientist Ismail, was born in the village of Gimry. His father did not enjoy popular respect and had no special abilities. When Magomed was ten years old, his father sent him to a friend in Karanay, where he learned Arabic. He completed his education in the Arakans under Sagid-Effendi, famous for his learning. Magomed was a very devout person, distinguished by his strictness of life, a serious direction of mind, an extraordinary predilection for learning, a penchant for solitude and self-contemplation, during which he even plugged his ears with wax so as not to be distracted. Shamil said about him: "he is silent as a stone"
Kazi-Mulla against adats
Deciding that further teaching would not give him anything new, Magomed became a mullah, a religious teacher, and completely surrendered to the preaching of Sharia - the civil laws of the Koran. An inspirational, stern preacher, he quickly gained wide popularity among his militant countrymen. They began to call him Kazi-mulla - "invincible mullah", and the movement of the young clergy for reforms found in him an energetic and intelligent ideologist. But once returning to Gimry, Shamil found his friend in a very excited state. Magomed had been impatient for a whole month, wanting to let Shamil into his by no means hermit plans. Convinced that knowledge in Dagestan is full of mountains, and faith, goodness and justice are becoming less and less, that the springs of truth dry up before they can satisfy the callous souls, Kazi-Mulla Magomed set out to clear the fertile sources in order to save the people perishing in sins and ignorance. Kazi-Mulla did not have to convince his friend for a long time, who had long been ready for such a turn of affairs. Especially since the troubles and invasions that hit Dagestan, both considered the punishment of Allah for the weakening of faith. The divine will, which chose Kazi-Mulla as its instrument, transformed the hitherto meek Alim into a furious renovator of the faith. First of all, Magomed attacked adats - ancient mountain customs, which not only contradicted Sharia - Muslim law, but were also the main obstacle to the unification of the mountaineers. As the chronicler al-Qarahi wrote: “Over the past centuries, the Dagestanis were considered Muslims. However, they did not have people calling for the implementation of Islamic decisions and forbidding vile actions from the point of view of Islam.
Adats in each society, khanate, and sometimes in each village had their own. Blood feud, which devastated entire regions, was also adat, although Sharia forbids blood vengeance against anyone other than the killer himself. Bride kidnapping, the slave trade, land strife, all sorts of violence and oppression - a lot of long-rotten customs pushed Dagestan into a chaos of lawlessness. In the feudal estates, in front of the eyes of the tsarist authorities, barbarism flourished: the khans threw the unwanted off the rocks, exchanged the daughters of the guilty peasants for horses, gouged out their eyes, cut off their ears, tortured people with a red-hot iron and doused them with boiling oil. The tsarist generals also did not stand on ceremony when it came to punishing the recalcitrant.
And yet, adats were familiar and understandable for the highlanders, and Sharia, as a law for the righteous, seemed too burdensome. Sermons alone, even the most ardent ones, were unable to return the highlanders to the true path. And the young adepts were not slow to add to them the most resolute actions. For clarity, they decided to test the Gimry mullah. When the highlanders gathered at the godekan to discuss the latest news, Shamil told the mullah that his bull had gored Shamil's cow, and asked what the mullah would give him in compensation for the loss. Mulla replied that he would not give anything, because, according to adat, he could not be responsible for a stupid animal. Then Kazi-Mulla Magomed entered into an argument, saying that Shamil mixed everything up, and Shamil's bull gored the mullah's cow. Mulla was alarmed and began to convince the audience that he had made a mistake and that, according to adat, compensation was due from Shamil. The Gimry people first laughed, and then argued - what is better for them: adats, which allow you to judge this way and that, or Sharia - a single law for everyone. The dispute was ready to escalate into a skirmish, but Magomed easily explained to the highlanders their delusions and painted such a captivating picture of the happiness of the people that awaited the highlanders if they began to live by faith and justice, that it was decided to immediately introduce the holy Sharia in Gimry, and remove the unrighteous mullah from society along with lists of ungodly adats.
Hearing about the innovations, the neighbors hurried to Gimry, inviting them to introduce sharia. On this occasion, Kazi-Mulla wrote "Brilliant proof of the apostasy of the elders of Dagestan." In this impassioned treatise, he lashed out at the adherents of adat: “The norms of customary law are collections of the works of worshipers of Satan. … How can one live in a house where the heart has no rest, where the power of Allah is unacceptable? Where holy Islam is denied, and the extreme ignorant passes judgment on a helpless person? Where the most contemptible is considered glorious, and the depraved - fair, where Islam is turned into God knows what? ... All these people have dispersed by now due to disasters and enmity. They are concerned about their position and their affairs, and not the fulfillment of the commandments of Allah, the prohibition of the condemned by Islam and the right path. Because of their character and sins, they were divided and they began to be ruled by infidels and enemies. I express my condolences to the highlanders and others in connection with the terrible misfortune that struck their heads. And I say that if you do not prefer obedience to your Lord, then be the slaves of the tormentors.
This appeal became the manifesto of the spiritual revolution that broke out in the mountains.
Kazi-Mulla went around aul after aul, urging people to leave adats and accept Sharia, according to which all people should be free and independent, and live like brothers. According to eyewitnesses, Kazi-Mulla's sermons "woke up a storm in a person's soul." Sharia spread like a cleansing downpour, sweeping away disgruntled mullahs, hypocritical elders and the nobility that was losing influence. Kazi-Mulla gathered around him many murids, and his sermon sounded throughout Avaria. Live according to the Quran and fight the infidels! - such was the meaning of his teaching. The popularity of the young mullah soon spread throughout the country. They started talking about Kazi-mulla in the bazaars, in the khan's palaces, in the cells of hermits. Aslan Khan of Kazikumukh summoned Kazi-Mulla Magomed to himself and began to reproach that he was inciting the people to disobedience: “Who are you, what are you proud of, isn’t it that you can speak Arabic?” - “I am proud that I am a scientist, but what are you proud of? - answered the guest. “Today you are on the throne, and tomorrow you may be in hell.” Having explained to the khan what he should do and how to behave if he is a faithful Muslim, Kazi-Mulla turned his back on him and began to put on his shoes. Khan's son, amazed at the unheard-of impudence, exclaimed: “They told my father such things that they don’t tell a dog! If he wasn't a scientist, I would cut off his head!" Leaving the house, Kazi-Mulla Magomed threw over his shoulder: “I would cut it off if Allah allowed it.”
The authorities did not attach much importance to the new movement of Shariatists, believing that they could even be useful in the sense of curbing the khans, whose wild morals aroused hatred of the authorities among the population. But the power of the new teaching was well understood by the scientist Said Arakansky, revered in the mountains. He wrote letters to his former students, demanding that they leave dangerous sermons and return to scholarly studies. In response, Kazi-Mulla Magomed and Shamil called on him to support them in introducing sharia and rallying the highlanders for the liberation struggle, until the tsarist troops, having dealt with the rebel Chechens and residents of Southern Dagestan, set about high-mountain villages, which there would no longer be anyone to call for help. Arakansky did not agree, believing that the matter was hopeless and unbearable. Then Kazi-Mulla Magomed turned to his numerous students: “Hey, you seekers of knowledge! No matter how your auls turn into ashes until you become great scientists! Said can only give you what he has! And he is a beggar! Otherwise, he would not need the royal salary! .
Jemal Eddin
Wounded, Arakansky gathered his supporters and openly opposed Kazi-Mulla. But it was already too late. Adherents of Sharia came to Arakan and dispersed the apostates. Said fled to Shamkhal Tarkovsky, saying that he was being bitten by a puppy that he had himself fed. Said loved good wine, and in the Arakans it turned out to be enough to fulfill the will of Magomed: the house of the former teacher was filled with wine to the top until it collapsed. Streams with the devil's potion flowed through the village for several days, and drunken donkeys and poultry greatly amused the Arakans. The ardent adherents of the new doctrine compared Magomed with the Prophet himself. People stopped paying taxes and taxes, punished apostates, returned to the true faith. Fermentations and riots covered the regions already subject to the tsarist authorities. The learned tariqatist, contemplative Jemal Eddin, who served as the secretary of the Kazikumukh Khan, expressed a desire to meet the young preacher, but without the thought of making him a tariqatist. Dzhemal-Eddin was a "young" religious teacher, who had only recently received the right to preach the tariqa from Kurali-Magoma from the village of Yaragi, and he needed efficient students.
The nature of Kazi-Mulla could not stand abstract hobbies. He felt powerless to delve into the mysticism of the tariqa and with rude irony answered Jemal Eddin that he did not consider himself capable of accepting such lofty truths as the truth of the tariqa. The fact is that the Qur'an consists of three sections - sharia, tariqa and haqiqat. Sharia is a set of predestinations of civil law, standards of practical life; tarikat - indications of the moral path, so to speak, the school of the righteous, and haqiqat - the religious visions of Mohammed, which in the eyes of Muslims constitute the highest degree of faith.
In feudal conditions, the democratic Sharia was forgotten and was not implemented. His straightforward logic was replaced by oral customs - adats, which, piling up for centuries, created an impenetrable swamp of signs, rituals, and traditions from civil law. On the basis of oral legislation, the tyranny of the feudal lords grew. Adats entangled the people stronger than chains, and Kazi-Mulla, first of all, had to face the opposition of the feudal lords. In order to return to the laws of the Koran, it was first necessary to remove the court from the hands of the khanate. Thus, the struggle for the purity of faith involuntarily became a political struggle, and those who devoted themselves to it renounced all degrees of "holiness". It was this business that the frantic Kazi-Mulla chose for himself. Jemal Eddin was limited only to the preaching of holiness. Their paths were different.
However, they soon met. And the most unexpected of all that could be expected happened instantly - Jemal Eddin easily and quickly subjugated Kazi-Mulla. The latter lacked only “clairvoyance” in order to become a murshid himself, a herald of the tarikat, for a true murshid without clairvoyance, as is known, is nothing. Possessing saving "clairvoyance" - the destiny of the chosen ones - a person becomes pure as glass, and in turn acquired the ability to see, as through glass, all the thoughts of people. Dzhemal-Eddin discovered this “ability” in Kazi-Mulla and, without delay, granted him the right to preach the tariqat in Northern Dagestan, about which he immediately notified the senior murshid, Kurali-Magoma. This produced an extraordinary change in them. The militant leaders of the Shariatists turned into humble novices, for whom prayers became a more attractive means than battles. With that they returned. Kazi-Mulla seemed to have been replaced. Instead of daggers, he again took up sermons, which did not correspond well to the temperament of his followers. They believed that the lunatic appetites of the khans and other nobility could be tamed only by force, and not at all by miraculous prayers. Soon people began to go home, and the initial successes of the Shariat turned into dust. But Kazi-Mulla Magomed did not remain captivated by the charm of Jamaluddin for long. He was already vacillating between the desire to comprehend the captivating heights of the tariqah and the desire for the decisive eradication of adat. In the end, he announced to Shamil: “No matter what Yaraginsky and Jamaluddin say about the tariqa, no matter what manner we pray with you and no matter what miracles we do, we will not be saved with one tariqa: without a ghazavat we cannot be in kingdom of heaven ... Come on, Shamil, do gazavat.
Imam Ghazi-Muhammad
First steps
Since the 1820s, Kazi-Mulla has been conducting propaganda activities in the Kumyk Tarkov Shamkhalate and other areas of Kumykia. A society of shihs is being created - especially devoted murids leading an ascetic lifestyle:
Left to their own devices, the Shamkhals were the first followers of Kazi-mulla's teachings and served as the first core of his armed force.
In the mountains, Kazi-Mulla directed against the ruling classes. He exterminated more than 30 influential feudal lords, dealt with some clergy, and at the head of 8000 troops in February 1830 opposed the Avar khans. Approaching Khunzakh, he demanded from the young Khan Abu Sultan, who was still under the regency of his mother Bahu-bike, to cut off all ties with the Caucasian administration and join the rebels, but received a decisive refusal. However, Bahu-bike, the Khan's widow, coped with the role of regent quite successfully. The people respected her for her wisdom and extraordinary courage. The horse, the naked saber and the rifle were as familiar to her as to the most desperate horseman. In state affairs she was firm, in worldly affairs she was magnanimous. Kazi-Mulla invited the khansha to accept Sharia, declaring: “Allah was pleased to purify and glorify faith! We are only humble executors of his will!” Khunzakh answered with fire. Divided into two detachments, the first of which was commanded by Kazi-Mulla himself, and the second by Shamil, the rebel highlanders launched an attack on the Khunzakh fortress. There were few Shariatists, but they were sure that one true believer is better than a hundred wavering ones. The battle has begun. The khan's palace was already captured, but then the brave khan went up to the roof, tore off her scarf from her head and shouted: “Men of Khunzakh! Put on headscarves, and give hats to women! You don't deserve them!" The Khunzakhs soared in spirit and inflicted a severe defeat on the attackers. It was not possible to take Khunzakh Gazi-Muhammad. Moreover, he was forced to lift the blockade and retreat.
Shamil convinced Kazi-Mulla that in order to launch a nationwide struggle, something more was needed than self-righteousness and daggers. Reflections on what had happened and doubts about the correctness of their actions led Kazi-Mulla to the luminary of the tariqa, Magomed Yaraginsky: “Allah orders to fight against the infidels, and Jamaluddin forbids us from this. What to do?" Convinced of the purity of the soul and the righteousness of Kazi-Mulla's intentions, the sheikh resolved his doubts: "We must fulfill God's commands before human ones." And he revealed to him that Jamaluddin was only testing whether he was truly worthy to take on the mission of the purifier of the faith and the liberator of the country. Seeing in Kazi-Mulla the embodiment of his hopes and believing that “many hermits-murids can be found: good military leaders and people’s leaders are too rare,” Yaraginsky endowed him with spiritual strength, ascending to the Prophet himself, and blessed him for the fight. Addressing all his followers, Yaraginsky ordered: “Go to your homeland, gather the people. Arm yourself and go to the gazavat." The rumor that Kazi-Mulla received permission from the sheikh to ghazavat stirred up the whole of Dagestan. The number of Kazi-Mulla's followers began to grow uncontrollably. The royal authorities decided to put an end to the activities of the sheikh. He was arrested and sent to Tiflis. But, once again, having shown his extraordinary strength, the sheikh easily got rid of the bonds and took refuge in Tabasaran. Shortly afterward, he appeared in Avaria, providing spiritual support for the growing rebellion.
In the same 1830, a congress of representatives of the peoples of Dagestan was held in the Avar village of Untsukul. Yaraginsky delivered a fiery speech about the need for a joint struggle against the conquerors and their vassals. At his suggestion, Magomed was elected imam - the supreme ruler of Dagestan. “Gazi” was now added to his name - a warrior for the faith. The sheikh instructed the chosen one: "Do not be the guide of the blind, but become the leader of the sighted." Accepting the title of imam, Gazi-Magomed called out: “The soul of a highlander is woven from faith and freedom. This is how God created us. But there is no faith under the power of the unbelievers. Stand up for the holy war, brothers! Gazavat to the traitors! Gazavat to traitors! Gazavat to all who encroach on our freedom!” .
The Caucasian command equipped a special expedition to Dagestan under the command of General G. V. Rosen, who opposed the Koisubuli. The foremen of Untsukul and Gimry took an oath of allegiance. The commander of the detachment decided that the deed was done. But he was deeply mistaken. Gazi-Muhammad began to prepare for a new performance.
Campaigns of Ghazi-Muhammad
A reinforced detachment of tsarist troops was sent to Chumiskent, but the highlanders forced them to retreat. This further encouraged the rebels. In this tense situation to the limit, the imam led the fight against Shamkhal Tarkovsky. Many villages began to go over to the side of Ghazi-Muhammad. In 1831, he dealt a strong blow to the tsarist troops at s. Atly-buyune. Gazi-Magomed took Paraul - the residence of Shamkhal Tarkovsky. On May 25, 1831, he laid siege to the Burnaya fortress. But the explosion of the powder magazine, which claimed hundreds of lives, and the arrival of royal reinforcements forced Gazi-Magomed to retreat. During the assault, Irazi-bek Bammatulinsky was killed. The imam countered the relics of the royal troops with his innovation - the tactics of swift small campaigns. At the call of the Zasulak Kumyks, Kazi-Mulla laid siege to the Vnepnaya fortress. The Murids diverted water from the fortress and maintained a blockade, repelling attacks by the besieged. Only the arrival of 7000 detachment of General Emmanuel saved the besieged. Emmanuel pursued Gazi-Magomed, destroying auls along the way, but was surrounded and defeated during the retreat in the Aukh forests. The general himself was wounded and soon left the Caucasus. Gazi-Magomed, meanwhile, attacked fortifications on the Kumyk plane, set fire to oil wells around Groznaya, and sent out emissaries to raise the highlanders of Kabarda, Circassia, and Ossetia to fight. In 1831, Gazi-Muhammad sent Gamzat-bek to Jaro-Belokan, but his actions there were not successful.
A significant number of Kumyks and Chechens went over to his side. With 10,000 detachments, he overlaid the fortress of Vnepnaya. However, under the pressure of the tsarist troops, he was forced to retreat to Aukh. A bloody battle took place here, which ended successfully for the rebels. Then he returned to his camp. In Chumiskent, envoys from Tabasaran arrived at the Imam and asked him to help in their struggle against the oppressors. Gazi-Muhammad, at the head of a significant detachment, moved to South Dagestan. On the day of August 20, 1831, Gazi-Magomed began the siege of Derbent. General Kokhanov moved to help the Derbent garrison.
Having passed Tabasaran without any complications, Gazi-Muhammad returned to Chumiskent. While the tsarist troops were busy suppressing the rebel movement in southern and central Dagestan, Gazi-Muhammad arrived in Chechnya with a small detachment. In November 1831, Gazi-Magomed made a swift transition through the mountains, broke through the Caucasian border line and approached Kizlyar. There was panic in the city. Using all this, Gazi-Muhammad broke into the city, but failed to take the fortress. Among other trophies, the highlanders took to the mountains a lot of iron, which they so lacked for the manufacture of weapons. For a decisive onslaught on the rebels, it was decided to strengthen the Caucasian Corps with units released after the suppression of the uprising in Poland. But the usual tactics did not give the desired result in the mountains. Significantly inferior to Rosen's detachments in numbers, the highlanders outnumbered them in maneuverability and ability to use the terrain. The people also supported them. More and more parties of armed highlanders arrived to help the imam. In the ranks of the rebels stood not only ordinary highlanders, former slaves or serfs, but also people known to the people.
While Gazi-Muhammad was in the north of Dagestan, the tsarist troops subjugated a number of villages and attacked the Chumiskent camp, which was defended by Shamil and Gamzat-bek. The battle lasted almost a whole day. Only at night the highlanders left the camp. Upon learning of these events, Ghazi-Muhammad moved south. At the beginning of 1832, the uprisings engulfed Chechnya, Dzharo-Belokan and Zagatala. Gazi-Magomed fortified himself in Chechnya, from where he attacked the fortifications of the border line. Soon, his detachments were already threatening the fortresses of Groznaya and Vladikavkaz. When attacking the latter, the Imam's horse was hit by a ball. Gazi-Magomed was seriously shell-shocked. When asked who will be after him, Gazi-Magomed, referring to a dream he had, replied: “Shamil. He will be more durable than me and will have time to do much more good deeds for Muslims.” This did not surprise anyone, because Shamil was not only the closest associate of the imam, a recognized scientist, a talented military leader and an outstanding organizer, but had long since become a people's favorite.
In the same year Rosen undertook a great campaign against the imam. Joining on the Asse River with a detachment of General A. Velyaminov, he went from west to east all of Chechnya, devastating the rebel villages and storming the fortifications of the highlanders, but he could not get to the imam. Then Rosen decided to change tactics, returned to Temir-Khan-Shura and from there organized a large expedition to Gimry, the homeland of the imam. As Rosen expected, Gazi-Magomed was not slow to come to his native hearth. He even ordered to throw a large convoy with trophies, which held back the movement of the detachment. “A good warrior should have empty pockets,” he said. “Our reward is with Allah.” Arriving at Gimry a few days before the enemy, the imam began to hastily fortify the approaches to the village. The gorge was blocked by stone walls, stone blockages were arranged on the ledges of rocks. Gimry was an impregnable fortress and the highlanders believed that only rain could penetrate here. Only those who were able to hold weapons in their hands remained in the village. The old men dyed their gray beards with henna so that from a distance they looked like young horsemen. The families and property of the Gimry people were transferred to other auls. Shamil's wife Patimat, with her one-year-old son Jamaluddin, named Shamil in honor of his teacher, took refuge in Untsukul, in his father's house. The wife of Gazi-Magomed, the daughter of Sheikh Yaraginsky, also took refuge there. On October 3 or 10, 1832, Rosen's troops approached Gimry. The detachment of General Velyaminov consisted of more than 8,000 people and 14 guns. Through fog and ice, losing people, horses and cannons on steep mountain paths, Velyaminov's advance detachment managed to climb the heights surrounding Gimry with significant forces.
The Imam was asked to surrender. When he refused, a heavy assault began. Cannons fired ceaselessly from the surrounding heights. Despite the inequality of forces (Gazi-Magomed had only 600 people, the highlanders did not have a single gun), the besieged, showing miracles of courage and heroism, held back the enemy’s pressure from morning until sunset. The Murids repulsed many attacks, but the forces were too unequal. After a fierce battle, Gimry was taken. The detachment of Gamzat-bek went to the aid of the imam, but was attacked from an ambush and could not help the besieged.
Gimry tower
Gazi-Magomed and Shamil with 13 surviving murids decided to defend themselves to the last opportunity and settled in a tower built after the Khunzakh battle, at which Gazi-Magomed predicted his death. They encouraged the few surviving murids by personal example. In the memoirs of Shamil's contemporary mountain historian Mohammed-Tagir, there is a wonderful story about the exceptional courage of this handful of brave men, from which only Shamil and one murid managed to escape. Rosen's troops fired on the tower from all sides, and the brave men climbed onto the roof, punched holes in it and threw burning fuses inside, trying to smoke out the murids. The highlanders fired back until their weapons became unusable. Velyaminov ordered to drag the guns straight to the tower and shot it almost point-blank. When the doors were broken, Gazi-Magomed rolled up his sleeves, tucked the skirts of his Circassian coat into his belt and smiled, brandishing his saber: “It seems that strength has not yet betrayed the young man. Let's meet before the court of the Most High!" The Imam gave his friends a farewell glance and rushed from the tower to the besiegers. Seeing how a palisade of bayonets pierced the imam, Shamil exclaimed: “The houris of Paradise visit the martyrs before their souls leave. Perhaps they are already waiting for us together with our imam! Shamil got ready to jump, but first he threw the saddle out of the tower. In the confusion, the soldiers began to shoot at him and stab him with bayonets. Then Shamil ran up and jumped out of the tower with such superhuman strength that he ended up behind the ring of soldiers. A heavy stone was thrown from above, which broke Shamil's shoulder, but he managed to cut down a soldier who was in the way and rushed to run. The soldiers standing along the gorge did not fire, shocked by such audacity and fearing to hit their own. One nevertheless raised his gun, but Shamil dodged the bullet and cracked open his skull. Then another made a lunge and drove a bayonet into Shamil's chest. Everything seemed to be over. But Shamil grabbed the bayonet, pulled the soldier towards him and knocked him down with a saber blow. Then he pulled the bayonet out of his chest and ran again. Belated shots crackled behind him, and an officer stood in his way. Shamil knocked the sword out of his hands, the officer began to defend himself with a cloak, but Shamil contrived and pierced the enemy with a saber. Then Shamil ran a little more, but his strength began to leave him. Hearing footsteps approaching, he turned to deliver the final blow. But it turned out that Shamil was overtaken by the young Gimry muezzin, who jumped out of the tower after him and remained unharmed, since the besiegers were distracted by Shamil. The young man put his shoulder to the exhausted Shamil, they took a few steps and rushed into the abyss. When the soldiers reached the edge of the abyss, the picture that opened before them was so terrible that further pursuit seemed pointless. One of the soldiers threw a stone into the dark abyss in order to determine its depth by sound, but there was no response. Only the scream of the eagles broke the silence that reigned after the battle.
In the most humble report of Baron Rosen from the camp near the village of Gimry dated October 25, 1832, it was said: “... The fearlessness, courage and zeal of your troops and. in. mercifully entrusted to my superiors, overcoming all obstacles by nature itself in a huge form and fortified by hands with sufficient military considerations, despite the severity of the mountain climate, led them through hitherto impassable ridges and gorges of the Caucasus, to the impregnable Gimry, which since 1829 has become the nesting place of all plans and uprisings of the Dagestanis, Chechens and other mountain tribes, led by Kazi-Mulla, known for his atrocities, cunning, savagery and bold military enterprise. ... The death of Kazi-Mulla, the capture of Gimry and the conquest of the Koisubuli, serving as a striking example for the entire Caucasus, now promise calm in Mountainous Dagestan. The body of the imam was brought to the aul square. Gazi-Magomed was lying, smiling peacefully. With one hand he clutched his beard, the other pointed to the sky, to where his soul was now - within divine limits, inaccessible to bullets and bayonets.
Effects
Unnoticed by the tsarist government at first, Muridism soon gained strength and grew into a formidable force. “The position of Russian rule in the Caucasus suddenly changed,” writes R. Fadeev, quoted above, “the influence of this event extended far, much further than it seems at first glance.” Muridism became a powerful weapon for the highlanders. The slogans of ghazavat, a holy war against the oppressors, gave vent to the hatred accumulated against the conquerors and local feudal lords and contributed to the unification of the diverse population of the North-Eastern Caucasus. The spontaneity, the unformedness of the peasant movement, the lack of a clear understanding of their tasks affected the religious shell. The religious form of the movement, led by the Muslim clergy, obscured the class meaning of Muridism and contributed to its later collapse. One of the main inspirers and supporters of this movement for the liberation of ordinary highlanders was Imam Gazi-Magomed. He was destined to die a death worthy of a real Dagestani - without betraying his ideals, his people and comrades. Fearing a pilgrimage to the grave of the imam, he was buried away from Gimry - in
Establishing proof of the apostasy of rulers and judges judging by adats.
"Ikamat-ul-Burkhan li-irtidad urafa' Dagestan"
In the name of Allah, the Gracious, the Merciful. Praise be to Allah, Lord of the worlds. Blessings and peace be upon the Messenger of Allah, his family and all the Companions. Know that people in our time1 judge by the adats of their ancestors, elevate them to the same level with the fundamental foundations of religion, put them (adats) above the Koran and Sunnah and consider non-recognition of them (adats) higher than non-recognition (of the Koran and Sunnah). In this, they are expressed solidarity by those who, according to the knowledge of their adats, have the title of scholarship. And more than that, they are their heads in this.
They gather in a certain place and those who among them have the highest headship and position are exalted at this meeting as great kings. Although they have no other way to achieve supremacy and influence without skillful knowledge of the norms of their adats. The plaintiff and the defendant appear before them: the former brings charges, the latter answers. Both of them are diligent in complying with the requirements of the lawsuit in accordance with their adats. Then they (judges) decide on a general or less common adat. If not (adat), then according to one’s own opinion, in favor or against whomever they wish.
There are often squabbles and disputes between them due to blind adherence (to different adats) and they raise their voices like donkeys and donkeys, then scatter without a decision. After that, they gather a second and a third time, and so on until the end of a year or two years, or ad infinitum. They take bribes from one or the other, and sometimes one of them takes a bribe from the plaintiff and the defendant at once and believes that he got what the other could not get.
When someone says to them, “Stop! It's better for yourself. And go to what Allah sent down and to the Messenger,” they subject him to ridicule and mockery. Ready to attack him all at once, they answer: “If we follow what Allah sent down, then the earth will tremble and the regulated order of the earth will be upset and even future life". This trouble has become widespread among the inhabitants of Dagestan.
How many times I instructed and repeated my instructions to the inhabitants of our village, but they did not heed. And I swear by Allah, this is a clear delusion and a clear disbelief (kufr) in Allah. They make their fathers gods other than Allah, which is like those famous stories that took place among the previous communities, such as those worshiping the golden calf, the cross, and Jesus. With this (Islamic) community, the same thing will happen that happened with those communities, as it is narrated from the Messenger of Allah in the meaning of “immutable”3.
And you see how justice, according to the adats of the fathers, spread throughout the country, misled the servants of Allah, entered into speech, and over time began to be considered a necessity that is not condemned, and an obligation that does not change. And this is because hearts and feelings have become deaf.
If you speak out against what they follow, then they consider it a great (crime), just as Christians consider it a great (crime) the words of those who call Jesus the Messiah the slave of Allah. This surprises them as well as those who do not recognize that Allah has no equal. Their hearts have become similar, their faces are the same. “Those who say Allah is one of the trinity have become disbelievers.” And they do not even equate Allah with any of their ancestors, but raise them (ancestors) to your Him (Allah). And they consider him (the one who reproaches them) from among those who do atrocities, and consider His (Allah's) laws to be part of prejudices, from the point of view that they made them invalid.
And at the same time, they perform and observe fasting. I tell them: do not embellish and do not make excuses! “They uttered the words of kufr (unbelief) and became disbelievers after they accepted Islam.”4 Look how the shaitan imperceptibly arranged these intrigues for them, and they began to worship taghut5, how they, heading towards extremes and excess, completely changed the norms of hudud6, the foundations of faith and testimony, and with empty talk turned the fundamental principles and hadiths on the contrary. Ayats, hadiths and judgments of scholars point to their kufr (disbelief).
“O you who believe! Obey Allah and obey the Messenger and those in power among you. If you argue about something, then leave it to Allah and the Messenger to judge, if you believe in Allah and on the Day of Judgment. This is better and more beautiful in the end. Paзвe ты нe видeл тex, кoтopыe yтвepждaют, чтo oни yвepoвaли в тo, чтo ниcпocлaнo тeбe и чтo ниcпocлaнo дo тeбя, и oни жeлaют oбpaщaтьcя зa cyдoм к Тaгyтy, в тo вpeмя кaк им пpикaзaнo нe вepoвaть в нeгo, и caтaнa xoчeт cбить иx c way to a distant delusion? And when they are told: “Go to that which Allah sent down, and to the Messenger” - you see how the hypocrites turn away from you swiftly”7.
“And whoever does not judge by what Allah has sent down, those are unbelievers”8, “And whoever does not judge by what Allah has sent down, those are the oppressors”9, “And whoever does not judge by what Allah has sent down, then - sinners"10.
“And they say: “We believe in some (messengers) and do not believe in others.” And they want to find a way between (faith and unbelief), - they are unbelievers in truth. And We have prepared for the disbelievers a humiliating punishment!”11.
“And sit among them according to what Allah sent down, and do not follow their passions, and take care of them so that they do not tempt you from anything that Allah sent down to you. If they turn away, then know that Allah wants to strike them for some of their sins. Indeed, verily, many of the people are libertines! Do they really want the time of Jahiliyya? Who is better than Allah in judgment for a people who have firmness (in faith)?”12.
“And when they are told: “Come to the one that Allah sent down, and to the messenger,” they say: “It is enough for us that we found (in the heritage) of our fathers!” Really even then, when their fathers knew nothing and did not follow the straight path?”13.
“Do I wish anyone other than Allah as a judge? Indeed, He is the one who sent down to you the book clearly set forth.”14 “And so We have made the rulers sinners of it in every village, so that they plot deceit there, but they plot deceit only against themselves and do not know about it”15. “Who is more unjust than the one who considers the signs of Allah to be false and turns away from them! We will reward those who turn away from our signs with severe punishment for turning away!”16. “And He does not make anyone a partner in His judgment.”17
There are a lot of similar verses - they indicate their kufr (unbelief) or fisk (sinfulness), by their literal or figurative meaning, or by the principle of analogy (qiyas). “Abdullah Abul-Khair Al-Qadi Nasiruddin Al-Baydawi reports from Ibn Masud18 that a munafiq19 was litigating with a Jew20. The Jew called the munafiq to the Prophet (peace and blessings be upon him), and the munafiq called him to the Kaab b. Al Ashraf 21. Then they decided to sue the Messenger of Allah (peace and blessings be upon him) and he ruled in favor of the Jew. Munafiq was dissatisfied with his decision and said: let's turn to Umar for judgment22.
The Jew said to Umar: "The Messenger of Allah ruled in my favor, but he was dissatisfied with his decision and turned to you for judgment." Umar asked the munafiq: “Is this so?” He answered: "Yes." Umar said: "Wait until I come out to you." He entered (into the house), took his saber, went out and cut off his (munafik) head and said: “So I judge those who are not satisfied with the judgment of Allah and His Messenger!”. And this verse was revealed." Jabrail24 (peace be upon him) said that Umar divided between true and false, and he became known as the “Divider” (“Fariq”). And Taghut in this case is Kaab b. Al-Ashraf, and in this sense, anyone who judges by "The Lie"25 and prefers it.
From Al-Yamani26 (may the Creator have mercy on him) it is reported in the comments to the verse “And whoever does not judge by what Allah sent down, those are unfaithful”: “that is, who does not judge because of unwillingness, or doubt in him, or arrogance or because he prefers a different law - he deliberately judges not according to what Allah has sent down and deviates from direct way and this verse applies to him." This misfortune today is widespread in cities, rooted among the population, and even noble people call it “good adat”. And Almighty Allah calls it “the court of Jahiliyya” and “the court of Taghut” and “they are ordered not to believe in it.”
These are unambiguous (verses), which are not interpreted in any other way, except with with great difficulty. And people are forced to interpret them. They were mortified by "the command to do good and the condemnation of bad." And the least of them (in sin) is the one who does this, admitting that adat is a delusion, not rejecting Sharia in any matter, but, according to him, he resorts to this, adapting to society. But that is absolutely no excuse. And does this save him from the consequences of this great disaster?
In the manuscripts of my grandfather, I found from Muhammad b. Musa al-Kuduki27 that at this time it is necessary that judges be appointed by “influential persons” (“ahlu-l-hill wa-l-"aqd"), that is, those who combine knowledge, dignity, justice and the rest " "witness" qualities that allow the perfection and accuracy of the resolution of the affairs of their religion, life, contracts. As for the "brothers of Taghut", those who rule not according to what Almighty Allah has sent down, they are "kafirs", "oppressors", “sinners.” How they can manage the appointment of judges who are the arbiters of Sharia.
In the comments to the Koran of Sheikh Zadeh Al-Ajami Al-Hanafi in the comments to the words of the Almighty "And He does not make anyone a partner in His court", that is, Almighty Allah does not make any of His creatures an accomplice in His power and His court, and is not allowed by the ruler judge not by what Allah sent down and made His decision. No one is allowed to judge from himself - in this case, he becomes an accomplice of Allah in His court.
It is narrated from the aforementioned Muhammad that those who judge according to adat are among them. And it is also transmitted from him that, in accordance with the conclusions of scientists on the fundamentals (Sharia) regarding the definition of the concept of faith, adherents of adats from the inhabitants of Dagestan, who contradict Sharia, do not have faith due to the fact that they are dissatisfied with its norms and are satisfied with adats, and are convinced that their adat court is more acceptable than Sharia law and norms. Therefore, it is not permitted to eat the meat of animals slain by them, and enter into marriage unions with them, and the rules regarding apostates are applied to them.
It is narrated from the scholar Ibrahim Al-Uradi in comments on the opinion of Dawood, who allows the collection of taxes, that he was surprised by his opinion and said: “How can one decide on the permissibility of what the rulers of the villages collect in accordance with their adat norms, which they found better than the norms of Sharia, which becomes the reason for their apostasy, according to the unambiguous definition of some commentators on the Qur'an and in accordance with the conclusions of scholars on the foundations of religion. At the same time, the Qur'an and Sunnahs are saturated with condemnation of those who judge according to adat and their actions regarding judgment not according to what Almighty Allah sent down.
"Let the man perish! What causes him to be unfaithful? And from what (God) created it? O God, crush this delusion, break this ignorance, cleanse your lands of these apostates, draw the sword of your vengeance against these troublemakers. If we follow the words of our Lord, they say they are violations (of our law). And if we mention the wisdom of the commandments, they say it will not deter the fleeing one. If you argue day after day, then they conspire to plot the most insidious intrigues. O Lord, indeed, this people is a deluded, persecuting people, not following the leader.
A story happened to me with one of them. I thought that he was a supporter of the truth, a follower of the Sunnah and the Koran. In one meeting, when I told him that the adat judgment in the form that people follow today is kufr (disbelief), he, in contrast to this, began to excitedly tell me many things from those curiosities that are told at parties. Tears from the pain of the experience flowed down my cheeks, and I said: Subhana-Allah! How great is this misfortune that has spread in this region! “O our Lord, save us from this village, whose inhabitants are oppressors,” and “give us good in this life, and good in the next life, and save us from the torment of hell.” How many such amazing stories have happened to us, the reality of which is even difficult to imagine, and it is not even decent for us to mention them.
According to the foundations (of Islam), they are among the apostates. Neither their prayers, fasting, nor Hajj are valid, their life is "permissible" (for killing)28, the meat of the animals they slaughter is forbidden (for food), their marriage unions are invalid, they lose the right to inherit and their property is not inherited , their testimony is not accepted, as well as their other orders regarding waqf and others are invalid, and so on, mentioning all of which will take up a lot of space. This is only a semblance of an indication for the meditator and a small passage for the one who follows what is in the known Tablets and predestined
Books. Compiled by Ghazi al-Genniy29 in 124330.
Imam, renewer, warrior with the infidels, Mujahid Gazi-Muhammad Al-Gimrawi31, Ad-Dagestani.
1 In the Arabic version, "fi hazihi al-azminati-l-mutaakhhirati" literally means "in these later times."
2 "Ruas", unit. the number "rais", which means "head", "leader", i.e. they presided over the adat court.
3 The “immutable” Sunnah (“Sunnah mutawatira”), which Imam Ghazi-Muhammad speaks of, is a rare type of hadith transmitted by such a huge number of transmitters, which in itself makes it impossible for them to be deliberately falsified or an unintentional error in the transmission of a hadith. The “meaningful” Sunna mutawatira, which Ghazi-Muhammad means, is not a specific hadith, but a specific meaning created by a combination of many different hadiths. In their totality, a certain semantic "certainty" is created.
4Quran: 9:73.
5Taghut is an idol, by which Gazi-Muhammad means adats, that is, a judgment according to adats is idolatry.
6Hudud is part of Sharia criminal law, which includes prescribed punishments for certain types of crimes.
7Quran: 4:59-61.
8Quran: 5:44.
9Quran: 5:45
10Quran: 5:46.
11Quran: 4:150-151.
12Quran: 5:49-50.
13Quran: 5:104.
14Quran: 6:114.
15Quran: 6:123.
16Quran: 6:157.
17Quran: 18:26.
18Ibn Masud is a companion of the Prophet.
19Munafiq is a hypocrite pretending to be a Muslim.
20The Jewish community lived compactly in Medina, the city of the Prophet.
21Ka'b b. Al-Ashraf is a Medinan Jew.
22Umar al-Khattab, a companion of the Prophet, became Caliph of the Islamic State after the death of Abu Bakr.
23«Paзвe ты нe видeл тex, кoтopыe yтвepждaют, чтo oни yвepoвaли в тo, чтo ниcпocлaнo тeбe и чтo ниcпocлaнo дo тeбя, и oни жeлaют oбpaщaтьcя зa cyдoм к Тaгyтy, в тo вpeмя кaк им пpикaзaнo нe вepoвaть в нeгo, и caтaнa xoчeт cбить from the path to a far delusion? (Quran: 4:60).
24Jabrail is the angel of revelation.
25 "False" ("batyl") is the antonym of "Truth" ("khak"). “Truth” is the law of Allah, and “False” is any other law.
26Salih Al-Yamani is a well-known Salafi scholar and mujtahid. See about him in Chapter III.
27Muhammad Al-Kuduki (1652-1717) - a well-known Dagestan Salafi scholar, a student of Salih Al-Yamani.
28 Literally, "their blood is allowed," that is, "they deserve the death penalty."
29Al-Genniy - the Avar name of Gimra sounds like Genno.
30 Corresponds to 1828
31Al-Gimrawi - from the Arabic name Al-Gimri.
Photocopies of the manuscript of Imam Ghazi-Muhammad:
* * * * * * * * * * * * * * * * * * * * * * * * * * * *
Leads also Muhammad al-Qarahi in his book "The Shine of Dagestan Checkers ...":
The great warrior, scientist, the first imam of Dagestan, Gazi-Muhammed al-Gimrawi, said in his famous message “Brilliant proof of the falling away from Islam of those who recognize adat”:
And as for the stories of customs, 9 then, verily, they are divans 10 of the slaves of a stoned traitor.
The lord of Islam will judge between Muhammad and the one who founded the despicable custom of death.
If the follower of Muhammad acquired a firm leadership [of Islam], then the founders of adat did not receive even the weakest helper.
Tomorrow they will recognize the fulfiller of promises regarding one or the other of them, when they see the day of contemplation of gloom.
The Merciful will remove the people committed to adat from "al-Kausar al-Baida" on the day of revealing secret thoughts (ie, on the Day of Judgment).
If for Allah, a follower of adat was equal to a follower of Sharia, then we would not have a difference between the righteous and the wicked.
So why were the prophets sent, the laws of Allah established and the Koran sent down with these omens?
What a stay in a house where the heart does not find peace and where the power of Allah is unacceptable,
Where the broad pure [religion] has become denied, where the ignoramus, abandoned by [Allah], rules.
The most contemptible of this house is revered as a noble, the wicked - as a just one, and the well-known [faith] has turned into an unknown one.
It considers the one who orders the good, those who do vices, and you meet the prohibition of what is denied there in weakness.
If the life of the chosen one continued up to this time, then the Indian sword would always be unsheathed.
If someone from the people rejects what I have said, then I say to him: "He who speaks thoughtlessly with denial is not smart."
O alienation of Islam! If you have already set out on your journey, then greet the one who is buried in the earth.
A prophet - a noble Hashemite, whose intercession is resorted to, a messenger, of great power - I mean Muhammad, may the prayer of Allah Almighty be upon him and peace.
After all, all these creatures were still leaving [to the next world] from ever-increasing misfortunes and enmity.
Circumstances and their actions surrounded them with opposition to the commandments of Allah, prohibitions and the straight path.
The revelation of Sheikh Ghazi Muhammad was after the fall of Surkhay Khan, he called on people to revive Sharia and help religion. And he facilitated / expanded for those who after him, the path of jihad, and he greatly sought to purify the false traces and customs that are contrary to the fair Sharia. He was even zealous to break the power of the rulers of the Avars, who were friends with the infidels and did not follow the truth and Sharia, who put forward / ahead of "Tagut" (Tagut is a shaitan, this term is also used about a person who does not judge by what was sent down by the Almighty) and "Adats" (customs) in legal proceedings rather than the Sharia court. And about this, he compiled a small book, which he called: “Arguing the extent of the customs of Dagestan,” this book was praised by the scholars of his time, especially by his teacher Said al-Kharaqani.
- The displacement is called the vector connecting the start and end points of the trajectory The vector connecting the beginning and end of the path is called
- Trajectory, path length, displacement vector Vector connecting the initial position
- Calculating the area of a polygon from the coordinates of its vertices The area of a triangle from the coordinates of the vertices formula
- Acceptable Value Range (ODZ), theory, examples, solutions