Gazi Magomed is the first imam in the North Caucasus. What does the male name gazimagomed Gimry tower mean. Imam's death

He was killed during the assault on the village of Gimry by Russian troops. When the village was taken by Baron Rosen, he locked himself in the tower with the 15th closest, among whom was the future Imam Shamil, tried to break through with a fight, but was killed. Two defenders of the tower survived, among whom was the future Imam Shamil.

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 the respect of the people, had no other 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-Efendi, 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 stale 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, before 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 develop 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 sacred 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 him for inciting the people to disobedience: “Who are you, what are you proud of, is it not that you can speak English 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 rebellious Chechens and residents of Southern Dagestan, set about high-mountain villages, for 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 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 decrees civil law, standards 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 tariqa 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 "you can find many hermits-murids: 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

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. Not only simple highlanders, former slaves or serfs, but also well-known people among the people stood up in the ranks of the rebels.

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. Having joined 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 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 Dagestan - without betraying his ideals, his people and comrades. Fearing a pilgrimage to the grave of the imam, he was buried away from Gimry - in Tarki, but in 1843, by order of Shamil, the body of Gazi-Muhammad was transferred to Gimry.

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Notes

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17. V. G. Gadzhiev, M. Sh. Shigabudinov. History of Dagestan: Textbook; 9 cells - Makhachkala, 1993 - 41 pages
18. Kaziev Sh. M. Imam Shamil. - M., 2001. S. 49.
19. V. G. Gadzhiev, M. Sh. Shigabudinov. History of Dagestan: Textbook; 9 cells - Makhachkala, 1993 - page 42
20. Kaziev Sh. M. Imam Shamil. - M., 2001. S. 51.
21. Kaziev Sh. M. Imam Shamil. - M., 2001. S. 53.
22. Krovyakov N. Shamil. - M., 1990. S. 21.
23. Muhammad Tahir. Three Imams. - Makhachkala, 1990. P.-20.
24. V. G. Gadzhiev, M. Sh. Shigabudinov. History of Dagestan: Textbook; 9 cells - Makhachkala, 1993 - page 43
25. Kaziev Sh. M. Imam Shamil. - M., 2001. S. 56.

Literature

• M. N. Chichagova, St. Petersburg, 1889
• Shapi Kaziev ZhZL. M., Young Guard, 2010. ISBN 5-235-02677-2
• Commented lane. T. Aitberova.
• per. A. Barabanova.
• Poems.
• Kaziev Sh. M. Imam Shamil. - M., 2001.
• Krovyakov N. Shamil. - M., 1990.
• Pavlenko P. A. Shamil. - Makhachkala, 1990.
• V. G. Gadzhiev, M. Sh. Shigabudinov. History of Dagestan: Textbook; 9 cells - Makhachkala, 1993

An excerpt characterizing Ghazi-Muhammad

There was that time before a dinner party when the assembled guests do not start a long conversation in anticipation of a call for an appetizer, but at the same time find it necessary to stir and not be silent in order to show that they are not at all impatient to sit down at the table. The owners glance at the door and occasionally exchange glances with each other. From these glances, guests try to guess who or what else they are waiting for: an important late relative or food that has not yet ripened.
Pierre arrived just before dinner and sat awkwardly in the middle of the living room on the first chair that came across, blocking everyone's way. The countess wanted to make him talk, but he naively looked around him through his glasses, as if looking for someone, and answered all the questions of the countess in monosyllables. He was shy and alone did not notice it. Most of the guests, who knew his history with the bear, looked curiously at this big, fat and meek man, wondering how such a lump and modest could do such a thing with the quarter.
- Have you just arrived? the Countess asked him.
- Oui, madame, [Yes, ma'am,] - he answered, looking around.
- Have you seen my husband?
- Non, madam. [No, ma'am.] - He smiled quite inappropriately.
- You seem to have recently been in Paris? I think it's very interesting.
- Very interesting..
The countess exchanged glances with Anna Mikhailovna. Anna Mikhaylovna realized that she was being asked to keep this young man busy, and, sitting down beside him, she began to talk about her father; but, like the countess, he answered her only in monosyllables. The guests were all busy with each other. Les Razoumovsky… ca a ete charmant… Vous etes bien bonne… La comtesse Apraksine… [The Razumovskys… It was delightful… You are very kind… Countess Apraksina…] was heard from all sides. The Countess got up and went into the hall.
— Marya Dmitrievna? – I heard her voice from the hall.
"She's the best," came the rude reply. female voice, and after that Marya Dmitrievna entered the room.
All the young ladies and even the ladies, except for the oldest ones, stood up. Marya Dmitrievna stopped at the door and, from the height of her corpulent body, holding high her fifty-year-old head with gray curls, looked around the guests and, as if rolling up, unhurriedly straightened the wide sleeves of her dress. Marya Dmitrievna always spoke Russian.
“Dear birthday girl with children,” she said in her loud, thick voice that overwhelms all other sounds. “Are you an old sinner,” she turned to the count, who was kissing her hand, “do you miss tea in Moscow?” Where to run the dogs? But what, father, to do, this is how these birds will grow up ... - She pointed to the girls. - Whether you like it or not, you need to look for suitors.
- Well, what, my Cossack? (Marya Dmitrievna called Natasha a Cossack) - she said, caressing Natasha with her hand, who approached her hand without fear and cheerfully. - I know that the potion is a girl, but I love it.
From her huge reticule, she took out yakhon earrings with pears and, giving them to Natasha, who was beaming and blushing on her birthday, immediately turned away from her and turned to Pierre.
– Eh, eh! kind! come here,” she said in a mockingly quiet and thin voice. - Come on, my dear...
And she rolled up her sleeves menacingly even higher.
Pierre came up, naively looking at her through his glasses.
"Come, come, dear!" I told your father the truth alone, when he happened to be, and then God commands you.
She paused. Everyone was silent, waiting for what was to come, and feeling that there was only a preface.
- Okay, nothing to say! good boy! ... The father lies on the bed, and he amuses himself, he puts the quarter on a bear on horseback. Shame on you, dad, shame on you! Better to go to war.
She turned away and offered her hand to the count, who could hardly help laughing.
- Well, well, to the table, I have tea, is it time? said Marya Dmitrievna.
The count went ahead with Marya Dmitrievna; then the countess, who was led by a hussar colonel, right person, with which Nicholas had to catch up with the regiment. Anna Mikhailovna is with Shinshin. Berg offered his hand to Vera. Smiling Julie Karagina went with Nikolai to the table. Behind them came other couples, stretching across the hall, and behind them all alone, children, tutors and governesses. The waiters stirred, chairs rattled, music played in the choir stalls, and the guests settled in. The sounds of the count's home music were replaced by the sounds of knives and forks, the voices of guests, the quiet footsteps of waiters.
At one end of the table, the countess sat at the head. On the right is Marya Dmitrievna, on the left is Anna Mikhailovna and other guests. At the other end sat a count, on the left a hussar colonel, on the right Shinshin and other male guests. On one side of the long table, older youth: Vera next to Berg, Pierre next to Boris; on the other hand, children, tutors and governesses. From behind the crystal, bottles and vases of fruit, the count glanced at his wife and her high cap with blue ribbons and diligently poured wine to his neighbors, not forgetting himself. The Countess, also, because of the pineapples, not forgetting her duties as a hostess, threw significant glances at her husband, whose bald head and face, it seemed to her, were sharply distinguished by their redness from gray hair. There was a regular babble at the ladies' end; voices were heard louder and louder on the male, especially the hussar colonel, who ate and drank so much, blushing more and more that the count already set him as an example to other guests. Berg, with a gentle smile, spoke to Vera about the fact that love is a feeling not earthly, but heavenly. Boris called his new friend Pierre the guests who were at the table and exchanged glances with Natasha, who was sitting opposite him. Pierre spoke little, looked at new faces and ate a lot. Starting from two soups, from which he chose a la tortue, [turtle,] and kulebyaki, and up to grouse, he did not miss a single dish and not a single wine, which the butler in a bottle wrapped in a napkin mysteriously protruded from his neighbor’s shoulder, saying or “drey Madeira, or Hungarian, or Rhine wine. He substituted the first of the four crystal glasses with the count's monogram, which stood in front of each device, and drank with pleasure, looking more and more pleasantly at the guests. Natasha, who was sitting opposite him, looked at Boris, as girls of thirteen look at the boy with whom they had just kissed for the first time and with whom they are in love. This same look of hers sometimes turned to Pierre, and under the look of this funny, lively girl he wanted to laugh himself, not knowing why.
Nikolai was sitting far away from Sonya, next to Julie Karagina, and again, with the same involuntary smile, he spoke something to her. Sonya smiled smartly, but apparently she was tormented by jealousy: she turned pale, then blushed, and with all her might listened to what Nikolai and Julie were saying to each other. The governess looked around uneasily, as if preparing herself for a rebuff, if anyone thought of offending the children. The German tutor tried to memorize the categories of foods, desserts and wines in order to describe everything in detail in a letter to his family in Germany, and was very offended by the fact that the butler, with a bottle wrapped in a napkin, surrounded him. The German frowned, tried to show that he did not want to receive this wine, but was offended because no one wanted to understand that he needed wine not to quench his thirst, not out of greed, but out of conscientious curiosity.

At the male end of the table the conversation became more and more lively. The colonel said that the manifesto declaring war had already been issued in Petersburg, and that the copy, which he himself had seen, had now been delivered by courier to the commander-in-chief.
- And why is it difficult for us to fight with Bonaparte? Shinshin said. - II a deja rabattu le caquet a l "Autriche. Je crains, que cette fois ce ne soit notre tour. [He has already knocked down arrogance from Austria. I'm afraid our turn would not come now.]
The colonel was a stout, tall and sanguine German, obviously a campaigner and a patriot. He was offended by Shinshin's words.
“And then, we are a fat sovereign,” he said, pronouncing e instead of e and b instead of b. “Then, that the emperor knows this. He said in his manifesto that he cannot look indifferently at the dangers threatening Russia, and that the security of the empire, its dignity and the holiness of alliances,” he said, for some reason especially leaning on the word "unions", as if this was the whole essence of the matter.
And with his infallible, official memory, he repeated the introductory words of the manifesto ... “and the desire, the sole and indispensable goal of the sovereign, is to establish peace in Europe on solid grounds - they decided to send part of the army now abroad and make new efforts to achieve“ this intention “.
“Here’s why, we are a worthy sovereign,” he concluded, instructively drinking a glass of wine and looking back at the count for encouragement.
- Connaissez vous le proverbe: [You know the proverb:] “Yerema, Yerema, if you would sit at home, sharpen your spindles,” said Shinshin, wincing and smiling. – Cela nous convient a merveille. [This is by the way for us.] Why Suvorov - and he was split, a plate couture, [on the head,] and where are our Suvorovs now? Je vous demande un peu, [I ask you] - constantly jumping from Russian to French he said.
“We must fight until the day after the drop of blood,” said the colonel, banging on the table, “and die rrret for our emperor, and then everything will be fine.” And to argue as much as possible (he especially drew out his voice on the word “possible”), as little as possible,” he finished, again turning to the count. - So we judge the old hussars, that's all. And how do you judge, young man and young hussar? he added, turning to Nikolai, who, hearing that the matter was about the war, left his interlocutor and looked with all his eyes and listened with all his ears to the colonel.
“I completely agree with you,” answered Nikolai, flushing all over, turning the plate and rearranging the glasses with such a determined and desperate look, as if at the present moment he was in great danger, “I am convinced that the Russians must die or win,” he said, himself feeling as well as others, after the word had already been said, that it was too enthusiastic and pompous for the present occasion and therefore awkward.
- C "est bien beau ce que vous venez de dire, [Wonderful! what you said is wonderful]," said Julie, who was sitting next to him, sighing. Sonya trembled all over and blushed to her ears, behind her ears and to her neck and shoulders, while Nikolai spoke. Pierre listened to the colonel's speeches and nodded his head approvingly.
“That's nice,” he said.
“A real hussar, young man,” the colonel shouted, striking the table again.
- What are you talking about there? Marya Dmitrievna's bass voice was suddenly heard across the table. What are you banging on the table for? she turned to the hussar, “who are you getting excited about? right, you think that the French are in front of you?
"I'm telling the truth," said the hussar, smiling.
“It’s all about the war,” the count shouted across the table. “After all, my son is coming, Marya Dmitrievna, my son is coming.
- And I have four sons in the army, but I don’t grieve. Everything is the will of God: you will die lying on the stove, and God will have mercy in battle, ”the thick voice of Marya Dmitrievna sounded without any effort, from the other end of the table.
- This is true.
And the conversation again focused - the ladies at their end of the table, the men at theirs.
“But you won’t ask,” the little brother said to Natasha, “but you won’t ask!”
“I’ll ask,” Natasha answered.
Her face suddenly flared up, expressing a desperate and cheerful determination. She half rose, inviting Pierre, who was sitting opposite her, to listen with a glance, and turned to her mother:
- Mum! her childlike chest voice sounded all over the table.
- What do you want? the countess asked frightened, but, seeing from her daughter's face that it was a prank, she waved her hand sternly, making a threatening and negative gesture with her head.
The conversation hushed.
- Mum! what cake will it be? - Natasha's voice sounded even more resolutely, without breaking.
The Countess wanted to frown, but she couldn't. Marya Dmitrievna shook her thick finger.
“Cossack,” she said threateningly.
Most of the guests looked at the elders, unsure how to take this stunt.
- Here I am! said the Countess.
- Mum! what will the cake be? Natasha shouted already boldly and capriciously cheerfully, confident in advance that her trick would be well received.
Sonya and fat Petya were hiding from laughter.
“So I asked,” Natasha whispered to her little brother and Pierre, whom she looked at again.
“Ice cream, but they won’t give you,” said Marya Dmitrievna.
Natasha saw that there was nothing to be afraid of, and therefore she was not afraid of Marya Dmitrievna either.
— Marya Dmitrievna? what an ice cream! I don't like butter.
- Carrot.
– No, what? Marya Dmitrievna, which one? she almost screamed. - I want to know!
Marya Dmitrievna and the countess laughed, and all the guests followed. Everyone laughed not at Marya Dmitrievna's answer, but at the incomprehensible courage and dexterity of this girl, who knew how and dared to treat Marya Dmitrievna in this way.
Natasha lagged behind only when she was told that there would be pineapple. Champagne was served before ice cream. Again the music began to play, the count kissed the countess, and the guests, rising, congratulated the countess, clinked glasses across the table with the count, the children, and each other. Again the waiters ran in, the chairs rattled, and in the same order, but with redder faces, the guests returned to the drawing room and the count's study.

The Boston tables were moved apart, parties were made, and the count's guests were accommodated in two living rooms, a sofa and a library.
The count, spreading his cards like a fan, could hardly resist the habit of an afternoon nap and laughed at everything. The youth, incited by the countess, gathered around the clavichord and harp. Julie was the first, at the request of everyone, to play a piece with variations on the harp and, together with other girls, began to ask Natasha and Nikolai, known for their musicality, to sing something. Natasha, who was addressed as a big one, was apparently very proud of this, but at the same time she was shy.
- What are we going to sing? she asked.
“The key,” answered Nikolai.
- Well, let's hurry. Boris, come here, - said Natasha. - Where is Sonya?
She looked around and, seeing that her friend was not in the room, ran after her.
Running into Sonya's room and not finding her friend there, Natasha ran into the nursery - and Sonya was not there. Natasha realized that Sonya was in the corridor on a chest. The chest in the corridor was the place of women's sorrows younger generation Rostov houses. Indeed, Sonya, in her airy pink dress, crushing it, lay face down on the dirty striped nanny's featherbed, on the chest, and, covering her face with her fingers, wept bitterly, trembling with her bare shoulders. Natasha's face, lively, all day long, suddenly changed: her eyes stopped, then her broad neck shuddered, the corners of her lips drooped.
– Sonya! what are you?… What, what is the matter with you? Woo woo!…
And Natasha, spreading her big mouth and becoming completely ugly, roared like a child, not knowing the reason and only because Sonya was crying. Sonya wanted to raise her head, wanted to answer, but she could not and hid even more. Natasha was crying, sitting down on a blue featherbed and hugging her friend. Gathering her strength, Sonya got up, began to wipe her tears and tell.
- Nikolenka is going in a week, his ... paper ... came out ... he told me himself ... Yes, I wouldn’t cry ... (she showed the paper she held in her hand: it was poetry written by Nikolai) I wouldn’t cry, but you won’t you can... no one can understand... what kind of soul he has.
And she began to cry again because his soul was so good.
“It’s good for you ... I don’t envy ... I love you, and Boris too,” she said, gathering her strength a little, “he’s cute ... there are no obstacles for you. And Nikolai is my cousin... it is necessary... the metropolitan himself... and that is impossible. And then, if my mother ... (Sonya considered the countess and called her mother), she will say that I spoil Nikolai's career, I have no heart, that I am ungrateful, but right ... by God ... (she crossed herself) I love her so much too , and all of you, only Vera is one ... For what? What did I do to her? I am so grateful to you that I would be glad to sacrifice everything, but I have nothing ...
Sonya could no longer speak and again hid her head in her hands and feather bed. Natasha began to calm down, but it was clear from her face that she understood the importance of her friend's grief.
– Sonya! she said suddenly, as if guessing the real reason for her cousin's grief. “Right, did Vera talk to you after dinner?” Yes?
- Yes, Nikolai himself wrote these poems, and I wrote off others; she found them on my table and said that she would show them to mamma, and also said that I was ungrateful, that mamma would never allow him to marry me, and he would marry Julie. You see how he is with her all day ... Natasha! For what?…
And again she wept bitterly. Natasha lifted her up, hugged her and, smiling through her tears, began to comfort her.
“Sonya, don’t trust her, darling, don’t. Do you remember how all three of us talked with Nikolenka in the sofa room; remember after dinner? After all, we have decided how it will be. I don’t remember how, but remember how everything was fine and everything is possible. Uncle Shinshin's brother is married to a cousin, and we are second cousins. And Boris said that it is very possible. You know, I told him everything. And he is so smart and so good,” said Natasha ... “You, Sonya, don’t cry, my dear, darling, Sonya. And she kissed her, laughing. - Faith is evil, God be with her! And everything will be fine, and she will not tell her mother; Nikolenka will tell himself, and he did not even think about Julie.
And she kissed her on the head. Sonya got up, and the kitten perked up, his eyes sparkled, and he seemed ready to wave his tail, jump on his soft paws and play with the ball again, as it was proper for him.
- You think? Right? By God? she said, quickly straightening her dress and hair.
- Right, by God! - answered Natasha, straightening her friend under a scythe a strand of coarse hair that had fallen out.
And they both laughed.
- Well, let's go sing "Key".
- Let's go to.
- And you know, this fat Pierre, who was sitting opposite me, is so funny! Natasha suddenly said, stopping. - I have a lot of fun!
And Natasha ran down the corridor.
Sonya, brushing off the fluff and hiding the poems in her bosom, to the neck with protruding breast bones, with light, cheerful steps, with a flushed face, ran after Natasha along the corridor to the sofa. At the request of the guests, the young people sang the "Key" quartet, which everyone liked very much; then Nikolai sang the song he had learned again.
On a pleasant night, by moonlight,
Imagine being happy
That there is someone else in the world
Who thinks about you too!
That she, with a beautiful hand,
Walking along the golden harp,
With its passionate harmony
Calling to itself, calling you!
Another day, two, and paradise will come ...
But ah! your friend will not live!
And he hasn't finished yet last words when the youth in the hall got ready to dance and the musicians in the choirs clattered their feet and coughed.

Pierre was sitting in the living room, where Shinshin, as with a visitor from abroad, started a political conversation with him that was boring for Pierre, which was joined by others. When the music started, Natasha entered the living room and, going straight up to Pierre, laughing and blushing, said:
“Mom told me to ask you to dance.
“I’m afraid to confuse the figures,” said Pierre, “but if you want to be my teacher ...
And he gave his thick hand, lowering it low to the thin girl.
While the couples were setting up and the musicians were building, Pierre sat down with his little lady. Natasha was perfectly happy; she danced with a big one who came from abroad. She sat in front of everyone and talked to him like a big one. She had a fan in her hand, which a young lady gave her to hold. And, taking the most secular pose (God knows where and when she learned this), she, fanning herself with a fan and smiling through the fan, spoke with her gentleman.
- What is it, what is it? Look, look, - said the old countess, passing through the hall and pointing to Natasha.
Natasha blushed and laughed.
- Well, what are you, mom? Well, what are you looking for? What is surprising here?

In the middle of the third ecossaise, the chairs in the drawing-room where the count and Marya Dmitrievna were playing began to stir, and most of the honored guests and the old men, stretching after a long sitting and putting wallets and purses in their pockets, went out through the doors of the hall. Marya Dmitrievna walked in front with the count, both with merry faces. With playful politeness, as if in a ballet manner, the count extended his rounded hand to Marya Dmitrievna. He straightened up, and his face lit up with a particularly valiantly sly smile, and as soon as the last figure of the ecossaise had been danced, he clapped his hands to the musicians and shouted at the choirs, turning to the first violin:
- Semyon! Do you know Danila Kupor?
It was the count's favorite dance, danced by him in his youth. (Danilo Kupor was actually one Anglaise figure.)
“Look at dad,” Natasha shouted to the whole hall (completely forgetting that she was dancing with a big one), bending her curly head to her knees and bursting into her sonorous laughter throughout the hall.
Indeed, everyone in the hall looked with a smile of joy at the cheerful old man, who, next to his dignitary lady, Marya Dmitrievna, who was taller than he, rounded his arms, shaking them in time, straightened his shoulders, twisted his legs, slightly stamping his feet, and with a more and more blossoming smile on his round face he prepared the audience for what was to come. As soon as the cheerful, defiant sounds of Danila Kupor, similar to a merry rattler, were heard, all the doors of the hall were suddenly forced on one side by male, on the other side by female smiling faces of courtyards who came out to look at the merry gentleman.
- Father is ours! Eagle! the nanny said loudly from one door.
The count danced well and knew it, but his lady did not know how and did not want to dance well. Her huge body stood upright with her powerful arms hanging down (she handed the purse to the countess); only her stern but beautiful face danced. What was expressed in the whole round figure of the count, with Marya Dmitrievna was expressed only in a more and more smiling face and a twitching nose. But on the other hand, if the count, more and more dispersing, captivated the audience with the unexpectedness of deft tricks and light jumps of her soft legs, Marya Dmitrievna, with the slightest zeal in moving her shoulders or rounding her arms in turns and stomping, made no less impression on the merit, which was appreciated by everyone at her corpulence and everlasting severity. The dance became more and more lively. The counterparts could not draw attention to themselves for a minute and did not even try to do so. Everything was occupied by the count and Marya Dmitrievna. Natasha tugged at the sleeves and dresses of all those present, who already did not take their eyes off the dancers, and demanded that they look at papa. During the intervals of the dance, the count took a deep breath, waved and shouted to the musicians to play faster. Quicker, faster and faster, more and more and more, the count unfolded, now on tiptoe, now on heels, rushing around Marya Dmitrievna and, finally, turning his lady to her place, made the last step, raising his soft leg upward from behind, bending his sweating head with a smiling face and roundly waving right hand among the roar of applause and laughter, especially Natasha. Both dancers stopped, breathing heavily and wiping themselves with cambric handkerchiefs.
“This is how they danced in our time, ma chere,” said the count.
- Oh yes Danila Kupor! ' said Marya Dmitrievna, letting out her breath heavily and continuously, and rolling up her sleeves.

While the sixth anglaise was being danced in the Rostovs' hall to the sounds of tired musicians who were out of tune, and the tired waiters and cooks were preparing dinner, the sixth stroke took place with Count Bezukhim. The doctors announced that there was no hope of recovery; the patient was given a deaf confession and communion; preparations were made for the unction, and the house was full of fuss and anxiety of expectation, common at such moments. Outside the house, behind the gates, undertakers crowded, hiding from the approaching carriages, waiting for a rich order for the count's funeral. The Commander-in-Chief of Moscow, who constantly sent adjutants to learn about the position of the count, that evening he himself came to say goodbye to the famous Catherine's nobleman, Count Bezukhim.
The magnificent reception room was full. Everyone stood up respectfully when the commander-in-chief, after being alone with the patient for about half an hour, came out of there, slightly answering the bows and trying as soon as possible to get past the eyes of doctors, clergy and relatives fixed on him. Prince Vasily, who had grown thinner and paler during these days, saw off the commander-in-chief and quietly repeated something to him several times.
After seeing off the commander-in-chief, Prince Vasily sat alone in the hall on a chair, throwing his legs high over his legs, resting his elbow on his knee and closing his eyes with his hand. After sitting like this for some time, he got up and with unusually hasty steps, looking around with frightened eyes, went through a long corridor to the back half of the house, to the elder princess.
Those who were in the dimly lit room spoke among themselves in an uneven whisper and fell silent every time full of questions and expectant eyes looked back at the door that led into the chambers of the dying man and made a faint sound when someone went out of it or entered it.
“The human limit,” the old man, a clergyman, said to the lady who sat down next to him and naively listened to him, “the limit is set, but you can’t pass it.”
– I think it’s not too late to unction? - adding a spiritual title, the lady asked, as if she did not have any opinion on this matter.
“The sacrament, mother, is great,” answered the clergyman, running his hand over his bald head, along which lay several strands of combed half-gray hair.
- Who is this? Was he the commander in chief? asked from the other side of the room. - What a youthful! ...
- And the seventh ten! What, they say, the count does not know? Wanted to congregate?
- I knew one thing: I took unction seven times.
The second princess had just left the patient's room with tearful eyes and sat down beside Dr. Lorrain, who was sitting in a graceful pose under the portrait of Catherine, leaning on the table.
“Tres beau,” said the doctor, answering a question about the weather, “tres beau, princesse, et puis, a Moscou on se croit a la campagne.” [beautiful weather, princess, and then Moscow looks so much like a village.]
- N "est ce pas? [Isn't it?] - said the princess, sighing. - So can he drink?
Lorren considered.
Did he take medicine?
- Yes.
The doctor looked at the breguet.
- Take a glass of boiled water and put une pincee (he showed with his thin fingers what une pincee means) de cremortartari ... [a pinch of cremortartar ...]
- Do not drink, listen, - the German doctor said to the adjutant, - that the shiv remained from the third blow.
And what a fresh man he was! the adjutant said. And who will this wealth go to? he added in a whisper.
“The farmer will be found,” the German replied, smiling.
Everyone again looked at the door: it creaked, and the second princess, having made the drink shown by Lorrain, carried it to the patient. The German doctor approached Lorrain.
"Maybe it'll make it to tomorrow morning, too?" the German asked, speaking badly in French.
Lorren, pursing his lips, sternly and negatively waved his finger in front of his nose.
“Tonight, not later,” he said quietly, with a decent smile of self-satisfaction in that he clearly knows how to understand and express the situation of the patient, and walked away.

Meanwhile, Prince Vasily opened the door to the princess's room.
The room was semi-dark; only two lamps were burning in front of the images, and there was a good smell of smoke and flowers. The whole room was set with small furniture of chiffonieres, cupboards, tables. From behind the screens one could see the white bedspreads of a high feather bed. The dog barked.
“Ah, is that you, mon cousin?”
She got up and straightened her hair, which she always, even now, was so unusually smooth, as if it had been made from one piece with her head and covered with varnish.
- What, something happened? she asked. - I'm already so scared.
- Nothing, everything is the same; I just came to talk to you, Katish, about business, - the prince said, wearily sitting down on the chair from which she got up. “How hot you are, however,” he said, “well, sit down here, causons. [talk.]
“I thought, did something happen? - said the princess, and with her unchanging, stonyly stern expression, sat down opposite the prince, preparing to listen.
“I wanted to sleep, mon cousin, but I can’t.
- Well, what, my dear? - said Prince Vasily, taking the hand of the princess and bending it down according to his habit.
It was evident that this "well, what" referred to many things that, without naming, they understood both.
The princess, with her incongruously long legs, dry and straight waist, looked directly and impassively at the prince with bulging gray eyes. She shook her head and sighed as she looked at the icons. Her gesture could be explained both as an expression of sadness and devotion, and as an expression of fatigue and hope for a quick rest. Prince Vasily explained this gesture as an expression of fatigue.
“But for me,” he said, “do you think it’s easier?” Je suis ereinte, comme un cheval de poste; [I'm mortified like a mail horse;] but still I need to talk to you, Katish, and very seriously.
Prince Vasily fell silent, and his cheeks began to twitch nervously, first to one side, then to the other, giving his face an unpleasant expression, which was never shown on the face of Prince Vasily when he was in drawing rooms. His eyes, too, were not the same as always: now they looked insolently jokingly, now they looked around in fright.
The princess, with her dry, thin hands holding the little dog on her knees, looked attentively into the eyes of Prince Vasily; but it was clear that she would not break the silence with a question, even if she had to remain silent until morning.
“You see, my dear princess and cousin, Katerina Semyonovna,” continued Prince Vasily, apparently starting to continue his speech not without internal struggle, “at such moments as now, everything must be thought about. We need to think about the future, about you ... I love you all like my children, you know that.
The princess looked at him just as dull and motionless.
“Finally, we need to think about my family,” Prince Vasily continued, angrily pushing the table away from him and not looking at her, “you know, Katish, that you, the three Mammoth sisters, and even my wife, we are the only direct heirs of the count. I know, I know how hard it is for you to talk and think about such things. And it's not easier for me; but, my friend, I'm in my sixties, I have to be ready for anything. Do you know that I sent for Pierre, and that the count, directly pointing to his portrait, demanded him to himself?
Prince Vasily looked inquiringly at the princess, but could not understand whether she understood what he said to her, or simply looked at him ...
“I do not stop praying to God for one thing, mon cousin,” she answered, “that he would have mercy on him and let his beautiful soul leave this one in peace ...
“Yes, it’s true,” Prince Vasily continued impatiently, rubbing his bald head and again angrily pushing the pushed table towards him, “but, finally ... finally, the point is, you yourself know that last winter the count wrote a will, according to which he all the estate , in addition to the direct heirs and us, gave to Pierre.
- Didn't he write wills! the princess said calmly. - But he could not bequeath to Pierre. Pierre is illegal.
“Ma chere,” Prince Vasily suddenly said, pressing the table to him, perking up and starting to talk more quickly, “but what if the letter is written to the sovereign, and the count asks to adopt Pierre? You see, according to the merits of the count, his request will be respected ...
The princess smiled, the way people smile who think they know a thing more than those they talk to.
“I’ll tell you more,” continued Prince Vasily, grabbing her by the hand, “the letter was written, although not sent, and the sovereign knew about it. The only question is whether it is destroyed or not. If not, then how soon everything will end, - Prince Vasily sighed, making it clear that he meant by the words everything will end, - and the count's papers will be opened, the will with the letter will be handed over to the sovereign, and his request will probably be respected. Pierre, as a legitimate son, will receive everything.
What about our unit? asked the princess, smiling ironically as if anything but this could happen.
- Mais, ma pauvre Catiche, c "est clair, comme le jour. [But, my dear Katish, it's clear as day.] He alone is then the rightful heir to everything, and you won't get any of this. You should know, my dear, were the will and letter written and destroyed, and if for some reason they are forgotten, then you should know where they are and find them, because ...
- It just wasn't enough! the princess interrupted him, smiling sardonically and without changing the expression of her eyes. - I am a woman; according to you we are all stupid; but I know so well that an illegitimate son cannot inherit ... Un batard, [Illegal,] - she added, believing that this translation would finally show the prince his groundlessness.
- How can you not understand, finally, Katish! You are so smart: how can you not understand - if the count wrote a letter to the sovereign, in which he asks him to recognize his son as legitimate, then Pierre will no longer be Pierre, but Count Bezukha, and then he will receive everything according to the will? And if the will with the letter is not destroyed, then you, except for the consolation that you were virtuous et tout ce qui s "en suit, [and everything that follows from this] will have nothing left. That's right.
– I know that the will is written; but I also know that it is not valid, and you seem to consider me a complete fool, mon cousin, ”said the princess with that expression with which women speak, believing that they said something witty and insulting.
“You are my dear Princess Katerina Semyonovna,” Prince Vasily spoke impatiently. - I came to you not to quarrel with you, but to talk about your own interests as with my own, good, kind, true relatives. I tell you for the tenth time that if a letter to the sovereign and a will in favor of Pierre are in the papers of the count, then you, my dear, and with your sisters, are not an heiress. If you don’t believe me, then believe people who know: I just spoke with Dmitri Onufriich (he was the lawyer at home), he said the same thing.
Apparently, something suddenly changed in the thoughts of the princess; thin lips turned pale (the eyes remained the same), and her voice, while she spoke, broke through with such peals as she herself apparently did not expect.
“That would be good,” she said. I didn't want anything and don't want to.
She kicked her dog off her knees and straightened the folds of her dress.
“This is gratitude, this is gratitude to the people who sacrificed everything for him,” she said. - Perfectly! Very well! I don't need anything, prince.
“Yes, but you are not alone, you have sisters,” Prince Vasily answered.
But the princess did not listen to him.
“Yes, I knew this for a long time, but I forgot that, apart from baseness, deceit, envy, intrigues, except ingratitude, the blackest ingratitude, I could not expect anything in this house ...

At the first stage, the uprising was led by Gazi - Magomed, who was elected imam in 1830. Gazi-Magomed was born in 1793 in the village of Untsukul. Then he lived in Gimry. His childhood friend was his future colleague Shamil. Gazi-Magomed studied with prominent Dagestan scientists and soon became famous himself. In February 1830, Gazi-Magomed, having collected 8 thousand. the army went to the residence of the Avar khans - the village of Khunzakh. In 1828, the Khunzakh khans accepted Russian citizenship and were a real opposition to the rebels. Khunzakh people managed to defend their aul. Then the hostilities were transferred to the plane. A fortification was built in the Chumeskent tract. Supporters of Gazi-Magomed flocked here. The rebel troops were successful. They occupied the village of Paraul. On May 25, 1831, Gazi-Magomed laid siege to the Burnaya fortress. The arrival of Russian reinforcements forced him to retreat. Similar events were repeated during the siege of the Vnepnaya fortress, which was also located on the river. Sulak. In August 1831, Gazi-Magomed went to Derbent, and in November 1831, having passed the Caucasian line, he laid siege to Kizlyar. The uprising grew. The troops of Gazi-Magomed headed for Vladikavkaz. A punitive expedition led by General Rosen was sent to Dagestan. On October 10, 1832, Rosen's troops approached Gimry. The fight has begun. The rebels offered fierce resistance, but the forces were unequal. Defending his village, Imam Gazi - Magomed died. Here his companion Shamil was seriously wounded. It seemed that the uprising would stop, as a temporary lull reigned in the mountains. But soon the struggle flared up with renewed vigor and found a new leader. They became an associate of Gazi - Magomed, a native of the village of Gotsatl Gamzat-bek. He was born in 1789. By origin was a chunk. He also studied with famous scientists. During the liberation struggle under the leadership of Gazi-Magomed, Gamzat-bek showed great activity. After the death of the first imam, Gamzat-bek took his place. At the beginning of 1834, the army of Gamzat-bek numbered more than 20 thousand people. The number of Gamzat-bek's supporters increased more and more. In mountainous Dagestan, only the Khunzakh khans did not recognize his authority. In August 1834, 12 thousand troops of Gamzat-bek headed for Khunzakh. The residence of the Khunzakh khans was taken without a fight. Almost the entire khan's family was destroyed here. This meant that the uprising entered a new phase - the anti-feudal struggle. Representatives of feudal families were exterminated throughout the mountainous Dagestan. In the village of Rugudzha, about 50 feudal lords from the Sultanaliev family were exterminated. The massacre of the feudal lords increased the power of Gamzat-bek. At the same time, forces united against him, dissatisfied with the growth of his influence. As a result, a conspiracy was organized, led by the milk brothers of the murdered Khunzakh khans Osman and Hadji - Murad. Gamzat-bek chose Khunzakh as his residence. It was here that fateful events took place. On May 15, 1834, Gamzat-bek was killed on the threshold of the Khunzakh mosque. One of the participants in the conspiracy, the future naib of Shamil - haji - Murad described these events as follows: "My brother, Osman, who stabbed Gamzat with a dagger, was killed by his nukers." The imamship of Gamzat-bek did not last long, but under his leadership it expanded even more and acquired an anti-feudal character. The death of Gamzat-bek did not mean the end of the war.

In September 1834, a friend of Gazi, Magomed, and an ally of Gamzat-bek, Shamil, was elected a new imam. Like the first imam, Shamil was a native of the village of Gimry. The date of his birth is considered to be 1798. His father was the Dengau-Magomed bridle, his mother was the daughter of the wealthy bridle Bahu-Mesedu. The boy was named Ali at birth, but due to constant sickness, according to the belief existing in the mountains, his name was changed, calling him Shamil. Even in his youth, the future imam was distinguished by strength, strong-willed qualities, and leadership abilities, which determined his future fate. He also showed great zeal in his studies, studying with famous Dagestan scientists. The first period of the uprising under his leadership in 1835 - 1839 was marked by the fact that military operations were carried out mainly on the territory of mountainous Dagestan. In the spring of 1837, Shamil's troops defeat Russian troops near the villages of Ashilta and Teletl. The scale of the uprising expands and covers the communities of Gumbet, Andi, Salatau, the Lezgin communities of the Samur Valley, etc. In 1839, the offensive against Shamil was carried out from two sides. The Samur expedition, led by General Golovin, crushed the uprising in the Lezghin communities of the Samur Valley and in the Kuba district. The Chechen expedition, led by General Grabbe, passed through Northern Dagestan and headed for Shamil's residence - the impregnable fortress of New Akhulgo, where his army was concentrated. On June 11, 1839, the siege of Akhulgo began, since General Grabe did not dare to storm the fortress. In view of the numerical superiority of the Russian troops, Shamil went to negotiations, providing his 8-year-old son Jamaletdin as amanats (hostages). (The subsequent fate of Shamil's son was difficult. Jamaletdin was brought up in Russia. In 1855, Shamil returned his son home. Having grown up far from his father and homeland, Jamaletdin did not find happiness in the mountains. On June 28, 1859, he died of consumption). Hostilities were soon resumed. The assault on Akhulgo ended on August 22. The siege lasted three months. The rebels suffered heavy losses. Among those killed were Shamil's wife and little son. Shamil himself was forced to leave for Chechnya. Meanwhile, the royal command considered the uprising over. There was a temporary lull, which was marked by an increase in the tax burden.

At the beginning of the 40s. 19th century The uprising was marked by new successes. Chechnya joined him. In 1842, the rebels recaptured 12 fortresses. Successful expeditions were undertaken to Kazikumukh, Akusha, Akhty, Tabasaran. In 1843, Russian troops were forced to leave Nagorno-Dagestan. At the end of 1844, Count Vorontsov was appointed the new commander of the Russian troops. In St. Petersburg, a plan of action was worked out in the Caucasus, which was supposed to put an end to the uprising with one blow. 40-thousand army was transferred to the Caucasus. Vorontsov's troops were sent against the then residence of Shamil - the village of Dargo in Chechnya, as a result of which this expedition was called the Darginskaya. By the beginning of the march on Dagestan, Vorontsov's army consisted of 21 infantry battalions, 4 sapper companies, 3 rifle companies, 16 hundred Cossacks and police, 2 Georgian foot squads of 500 people each and 46 guns. As the army advanced, the commander suffered significant losses. But the ultimate goal of the campaign seems to have been achieved. In 1845 Dargaud was occupied. But Shamil, using the tactics of mountain warfare, exhausted Vorontsov's army and, in the end, his exhausted and significantly thinned units were forced to stop advancing. The government's plans for ending the war were dealt a crushing blow by one large-scale campaign. During these events, Shamil's talent as a strategist and commander was best manifested. The failure of this expedition forced the tsarist command to radically change the tactics of warfare. Instead of single large-scale expeditions, it was decided to act slowly, but firmly strengthening the conquered lands behind them. Meanwhile, Shamil took further steps to spread the rebellion throughout the Caucasus. In 1846, he made a raid on Kabarda, but he failed to raise this region to fight. In the same year he goes to Akush. In 1847, Vorontsov's detachments tried to besiege the village of Gergebil, but failed. The military command is beginning to implement a new tactic, clearing roads and pushing the system of fortresses deep into Dagestan. Recalcitrant villages are destroyed. In 1847, the naib of Shamil Kibit-Magom was defeated near the Saltinsky bridge. The trip to Tabasaran of another naib, Hadji Murad, also ends unsuccessfully. In 1851, Shamil's detachments suffer a series of military setbacks. In 1852, Russian troops successfully operate in Chechnya. After the end of the Crimean War and the signing of the Paris Agreement, the tsarist government was able to transfer additional troops to the Caucasus. In 1856, the Russian army in the Caucasus had 226,000 soldiers and officers. They had about 226 guns at their disposal. In 1857 - 1858, Russian troops carried out a number of successful operations in Dagestan and Chechnya. In January 1858, an army led by General Evdokimov occupied the Argun Gorge, after which Great and Lesser Chechnya retreated from the uprising. Ichkeria remains with Shamil along with the village of Vedeno. Since Vedeno is still the capital of the imamate, significant troops are sent here. In February 1859, the siege of Vedeno began. But it was interrupted due to weather conditions. On March 17, the siege resumed, and on April 1, the village was taken. Shamil retreated to Dagestan. He was looking for supporters, but their number was dwindling more and more. However, Shamil did not lay down his arms. In the summer, the tsarist command undertakes a general offensive, the purpose of which is to end hostilities in Dagestan. The Russian army is advancing from three sides. The Chechen detachment, led by General Evdokimov, is advancing from Vedeno. The Dagestan detachment under the command of Baron Wrangel comes from Salatavia. The Lezgin detachment of Prince Melikov is sent from Kakheti. General leadership is entrusted to Prince A. Baryatinsky. The village of Gunib becomes the last refuge of Shamil. About 400 supporters with their families are here with him. On August 10, the approaches to Gunib were surrounded by 40 thousand detachments. On August 20, Baryatinsky began peace negotiations, which were unsuccessful. On August 23, the assault on Gunib began. On August 25, 1859, Gunib was taken, and Shamil is captured. The largest uprising in the Caucasus ended. The reasons for his defeat were the inequality of forces, the economic and moral exhaustion of Dagestan. A certain role was played by the fact of isolation of the top of the rebels and their separation from the general masses. Gradually, Shamil's naibs accumulated wealth and differed little from the feudal lords, against whom they fought. All this happened against the background of the general impoverishment of the masses. After the announcement of the capture of Gunib, Emperor Alexander II wrote in his rescript dated September 11, 1859: "Glory to you, Lord! Honor and glory to you and all our Caucasian fellows." The war in the Caucasus drained the resources of both Russia and Dagestan. After the capture, Shamil was sent to Kaluga and became an "honorary prisoner" of Russia. Already living in Kaluga, Shamil repeatedly asked the sovereign to allow him to travel to holy places, to Mecca. But he was released there 10 years later on the eve of 1870. Considering Shamil's age and old injuries, the trip was not easy for him. His health was undermined and on the night of February 3-4, 1871, Shamil died in Medina. He was buried in the Jannat al Bakiya cemetery.

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 earthly and even future life will be upset.” 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 similar to the well-known stories that took place among the previous communities, such as those who worship 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 a 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 idle 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 thus 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 by what Allah has sent down and deviates from the straight path, 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 by 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 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 Quran 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 slaughtered 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), in contrast to this, he 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 similar things have happened to us amazing stories, the reality of which is even difficult to imagine, and it is not even proper 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:

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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 came 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.

Gazi Magomed Ibn Ismail al-Jimrawi al-Dagistani (in Russian sources Kazi-Mulla, Gazi Magomed), was born in the early nineties of the 18th century in the village of Gimry, the second largest village in the Khindal society (also called Koysubu). With early years Ghazi Magomed showed a penchant for religion. He studied with the most famous Ulama Dagestan, and completed his education with Said al-Kharakani, cadi his aul Gimry, obviously the wisest of them.

Gazi Magomed completed his studies in 1820, after which he went to Sheikh Said Jamal al-Din al-Kazi-Kumuki, who introduced him to the Naqshbandiyya-Khalidiya brotherhood. Jamal al-Din then sent Ghazi Mohammed to his murshid teacher Sheikh Mohammed al-Yaragi "to complete the study of Sharia. Giving him all my knowledge tarikat, Efendi Mohammed blessed Gazi to spread the teachings in Dagestan and gave him his daughter as a wife.

Thus, Gazi Magomed became one of caliphs Jamal al-Din and vigorously began his educational activities. “He had a rare gift to combine the silver of speech with the gold of silence. Shamil called him a "silent dove", while others said that the hearts of people cling to his lips, and that with one breath he could raise a storm in the souls of people. In 1827, he was already widely known, and Shamkhal Mehti Khan called him "to come to him and teach Sharia to himself and the people." Gazi Magomed responded to this request only in 1829 and after repeated invitations from the shamkhal. By that time, he already had his followers, some of them were already practicing with him. rabita .

By the end of 1829, Gazi Magomed was already followed by “almost all the subjects of Shamkhal, a significant part of the Avars, residents of Kunbut [Gumbet], Salatau and Kumyks. The priests of Hindal were obedient to him, and the people of Chirkhan completely trusted him.” It was at the end of 1829 that Gazi Magomed felt that time was running out. Until that moment, he preached an idea that can be called "passive resistance". Now, in the face of the impending invasion, he decided that Sharia should be introduced by force and in this way unite the highlanders to fight back.

At the end of 1829, and then again at a larger meeting of the ulama and elders, he was declared the imam (here in the usual meaning of "leader") of Dagestan as the most prominent figure in the Naqshbandiyya-khalidiya. After that, Gazi Magomed issued an appeal to the rulers and peoples of Dagestan to introduce Sharia into life, threatening punishment for those who would not do so. Soon he declared jihad on the Russians. Part of the Naqshbandi leaders opposed his steps. The first and most important opponent of these measures was Said Jamal al-Din. To overcome the resistance of his murshid, the imam turned over his head to Muhammad al-Yaragi himself.

With the blessing of Muhammad al-Yaragi, Ghazi Magomed gathered his supporters and began to “go around aul after aul in order (by force) to return the sinners to righteous path, instruct the erring and crush the criminal authorities of the auls. The first imam entered the village of Arakani, where he destroyed the house of his teacher Said and ordered the wine stored in the house and throughout the village to be poured onto the ground. Said al-Kharaqani was one of the most prominent ulama in Dagestan and the instigator of the rebellion of 1819. Subsequently, he reconciled himself to the rule (according to some sources, as a result of a night-long conversation with Yermolov) and became one of the main opponents of Naqshbandiyya-khalidiya. Among other things, he reproached the Na-Kshbandis for introducing Sharia and canceling adats. He also objected to the prohibition of tobacco and vodka, interpreting the Qur'anic prohibition of wine as not referring to all alcoholic beverages.

In mid-February 1830, Gazi Magomed was in Andi, where he entered into correspondence with Pahu-Bike, who ruled there instead of his young son. The imam turned to the khansha with a call to join his army and break off relations with. Having not received an intelligible answer from her, he entered Avaristan and laid siege to Khunzakh, but on February 24 he was defeated. Russian sources rightly explain his defeat by the fact that the actions of the imam on the eve of the Russian attack on Chartalakh were premature. But it was a temporary failure in the implementation of the imam's plans. The capture of Chartalakh by the Russians (March 1830) outraged the whole of Dagestan, and this played into his hands. The Chartalakh societies turned to the Dagestan brothers for help, they immediately responded to this, and from May to December 1830, several large detachments of highlanders, led by Gazi Magomed's associates, descended from the mountains into the Alazani valley and clashed with the Russians. In Dagestan itself, a broad movement unfolded to unite all mountaineers against the Russians. It was also important that in September 1830 Sheikh Mohammed al-Yaragi moved from tacit support to open assistance to Ghazi Magomed and also declared jihad on the Russians.

The influence of Gazi Magomed grew and expanded. Already in April 1830, this was felt among. In Chechnya, from the very beginning, he enjoyed the support of the leaders of the uprising of 1825–1826. Avko, Mohammed al-Mayurtupi and Beybulat. In May 1830, the imam sent his assistant, Sheikh Abdallah al-Ashalti, to Chechnya. This envoy turned out to be very active, he successfully mobilized the fighters and became the head of the army. With his visit to Chechnya in September-October 1830, the imam further strengthened his influence there.

As for Dagestan, as A. L. Zisserman wrote:

“The year 1830 became the year of the spread of Muridism in the societies of the highlanders, the year of their raids on subordinate villages, the year of pulling the inhabitants of the foothills to their side. In the meantime, our small columns dangled here and there, entered into a skirmish with the mountaineers, expelled from one village, so that the next day they would do the same in another ... Appeals were issued that did not bother anyone, agreements were concluded that no one fulfilled, and everyone wrote and wrote reports to the high authorities and all kinds of instructions.

This self-critical and caricatured description, in essence, correctly reflects the then situation. The response of the Russians turned out to be in the hands of Ghazi Magomed and contributed to his movement. First of all, as often happened before, the Russians did not take the imam's activities seriously. When, during the preparation of the general offensive against the mountaineers, Paskevich became interested in this phenomenon, local commanders, based on their own considerations, began to send him the most contradictory information.

To clarify the situation, Paskevich sent his protege, Major Ivan Korganov, to Dagestan with the task of thoroughly clarifying everything and determining what should be done and how. However, Korganov, who was later nicknamed “Vanka Kain,” used the powers granted to him for his own selfish interests, intervened in intrigues within and around the Avar ruling house and further confused and complicated the situation. By arresting Abu Muslim, the Shamkhal's brother, who enjoyed great influence among the local population, he actually pushed the highlanders to the brink of rebellion. And only the outbreak of cholera at that time prevented the start of the uprising.

Here the Russians tried everything: they negotiated with Gazi Magomed, used force and economic pressure, tried to arrest both murshids, wanted to capture the imam dead or alive, and even planned to kill him. But none of these measures was brought to an end, and they all gave the opposite result. To be more precise, all these actions were carried out simultaneously or in quick succession, confusing and canceling each other out. For example, attempts to start negotiations with the imam were made at a time when another commander was preparing to kill him. At the end of 1830, Paskevich sent Gazi Magomed a dress and 50 Dutch guilders as a gift. But the commander, through whom this gift was passed, decided otherwise and handed over what was intended for the imam, one of the local princes.

At the end of May 1830, a Russian column of 6,000 bayonets with 23 cannons and 6 mortars approached the village of Gimry. Major General R. F. Rosen, who commanded this army, considered his forces insufficient and refused to storm the village. Instead, he seized the cattle of the Khindals, kept at that time in the winter pastures of the foothills, hoping in this way to force Hindal to surrender or expel the imam. But the plan failed completely and hit the Russians themselves, and not the least of the failure was the fact that as a result a lot of cattle disappeared.

The failure of Rosen's campaign meant victory for the highlanders, but the loss of their livestock was a heavy blow to them. This forced Gazi Magomed in early March 1831 "to take up positions in Agach-Kala" (Chumkeskent). From these positions he could defend Hindal and at the same time attack the Russians in the foothills.

The retaliatory actions of the Russian commanders turned out to be even more confused and mediocre than in previous years: on April 19, the commander of the troops in Dagestan, Bekovich-Cherkassky, tried to drive the highlanders out of there, but to no avail. He left for Derbent, leaving the troops under the command of Colonel Mishchenko. On May 1, he again attempted to storm the positions of the mountaineers, but he failed.

On May 16, the imam moved to positions near Alti-Buyun. On May 20, the commander of the Russian Left flank, Taube, tried to drive the highlanders from new positions, and again unsuccessfully. Eight days later, Taube hastened to retreat, "leaving Daghestan in a worse position than the one in which he first saw it." From these events, the imam and his followers learned an important lesson that they used later: by strengthening their defensive positions, they get a chance to repel the Russian attacks, despite all their artillery.

In 1831, the situation in Russia became much more complicated due to an uprising in the Kingdom of Poland and the provinces adjacent to it, which were part of it before the division of Poland. The emperor ordered part of the troops to be sent there. In addition, and this was significant, he entrusted the command of the troops directed against the rebellious Poles to Paskevich. On May 10, Paskevich left Tiflis. Instead of himself in the Caucasus, he left General Emanuel in command and General Pankratiev in Transcaucasia, ordering both to refrain from offensive operations.

This did not escape the attention of Gazi Magomed, and he decided to take the opportunity. He played on the sluggishness of the Russian army in operations against the mobile detachments of the highlanders and carried out a series of surprise attacks, in which he sometimes managed to defeat the Russian formations, which made his authority even greater.

At the beginning of June, the imam lured Kakhanov into a futile chase to Alti-Buyun, Paraul and Agach-Kale. Meanwhile, he himself took possession of Tarki and overlaid Stormy and Low. As soon as Kakhanov approached there, the highlanders immediately retreated. But the imam did not scatter his forces. He dealt harassing blows to the Russians until they stopped "trying their luck" in offensive operations.

On June 26, Gazi Magomed left for another front, and the large-scale operations of the highlanders stopped here. But they did not stop their raids for a moment, so that the garrison of Burnoy “didn’t even show his nose at the fortress walls.”

In the meantime, Abdallah al-Ashalti gathered under the banner of the imam a large force of Chechens and Kumyks. This success is explained by the winter campaign of Velyaminov, when from 30 to 35 auls were destroyed. This pushed the enraged and vengeful Chechens into the arms of the imam. Having begun his work in mid-May, already on June 7, 1831, Abdallah went to the vicinity of Vnepnaya with an impressive army. By June 17, he cut all the roads leading to the fortress, and the Kumyks and joined him. On June 26, Abdallah began the siege of the fortress. Three days later, the imam approached, strengthened the siege of the fortress and sent a small detachment to Kizlyar.

The Russian response was again slow and indecisive. Commander Emanuel "was struck by the inaction of Kovalev and the equanimity of Sorochyan ... but he himself did not even move all this time." Only on July 10, having gathered significant forces, did the Russians move to the aid of Vnepnaya. The next day, Gazi Magomed left. Now Emanuel decided to pursue the Imam and disperse his forces. On July 13, in a dense forest near Aktash Avkom, the Russians were attacked and defeated. They lost 400 people killed and wounded (out of 2500) and one cannon (out of ten), which was captured by the Chechens.

This victory gave the Imam's cause a strong impetus; over the next two months, his emissaries carried out successful work among the Karabulaks, semi-pagan Ingush who had nothing to do with Sharia, and Kabardians. And the Ingush even formed a detachment of 500 fighters and cut Russian communications along the Georgian Military Highway.

Gazi Magomed left Chechnya in the second half of July, but did not rest on this. His followers operated in Kaytak and Tabasaran for quite a long time, already at the end of June they occupied Bolshent with large forces and for four days stopped the Russian column, which was marching to reinforce Kakhanov, who was stuck in Burnaya.

In mid-August, the imam was in Erpel and Gubden, on August 24 - in Bashli. Four days later, his scouts appeared near Derbent. On August 29, Gazi Magomed sent two proclamations to Derbent. In one, he suggested that the Russian command surrender and convert to Islam with the entire army. Another was addressed to the local population with a call to come over to their side and with a promise that "no harm will be done to any Muslim, whether he is a Shiite or an adherent of other sects, if he obeys the rules of Sharia." On August 31, Derbent was completely blocked, and its eight-day siege began.

On September 8, when Khakanov approached the city, the imam went to the mountains. For ten days he remained in Kaytak and Tabasaran, organizing their defense and giving directions for the future. From there he went to Tarki and Gimry, where he did the same. Then he left for Salatau, which could become the object of a Russian counteroffensive.

On September 16, Pankratiev arrived in Shamakhi, considering "an offensive operation completely out of the question", and spent a whole month there, sending out his proclamations to the highlanders. Finally, on October 16, he entered the mountains and fought two battles there. In the second of them, according to the testimony of a Russian participant, “the enemy showed such stubbornness, acted so decisively that, although the battle lasted from 6 a.m. to 11 p.m., our small detachment could not defeat him and the battle ended not so much thanks to our success as long as darkness falls." However, the Russians destroyed 20 auls at once, and on October 23, Kaytak and Tabasaran were forced to surrender, but the Sharia, which the Russians insisted on abolishing, was preserved there.

At this stage, Pankratiev and Emanuel Velyaminov, who replaced Emanuel Velyaminov in September, "by pure chance guessed each other's plans", simultaneously invaded Salatau from two sides. Taking advantage of the fact that both commanders were in the same place, the imam crossed the Sunzha and went out into the interfluve, threatening Groznaya. Velyaminov hurried there, but that was what the imam needed. On November 12, with his cavalry, he went to the mountains, and left the infantry to defend Achihi. The next day, while Velyaminov was deploying near Achikhi, Gazi Magomed made a devastating raid on Kizlyar.

This " terrible disaster"overturned all the plans of Velyaminov, who "counted on the good results of his victory" in Salatau. As a result of the raid, 134 people (of which 126 civilians) were killed and 45 (38 civilians) were injured. Thirty houses and three churches were completely burned down. The damage caused was estimated at 200,000 rubles. But most importantly, the highlanders took with them 168 people, mostly women, the ransom for which "gave Gazi Magomed and his supporters a good sum." The Imam's fame spread throughout the Caucasus, raids on the Russian Line became even more frequent.

In early December 1831, the imam with 6,000 fighters took up positions in Agach-Kala. Mindful of the turn of events of the previous battle in these positions, he decided to once again lure the Russians there so that they would attack him. And indeed, on December 6, they attacked the positions of the highlanders and were again repulsed. But the second attack of the Russians on December 13 was successful for them. Almost all the defenders of the village were killed, because they did not ask for mercy, and it is unlikely that they would have received it if they had asked. However, the imam himself and several other mountaineers managed to escape. But this victory cost the Russians dearly: 96 soldiers were killed and 296 wounded. After this battle, Pankratiev decided "that the uprising in Dagestan, raised by the traitor Ghazi Magomed, was over," and on December 22 ordered his troops to go to winter quarters.

But after a few days it became clear that Pankratiev's opinion ... was just a pleasant delusion ... Not only the adherents of Gazi Magomed ... but even those who left him ... interpreted the battle of Agach-Kale in a completely different way ... Everyone regarded the Agach-Kalinsky massacre as the glory of the imam, and our terrible losses ... as evidence of defeat.

The rest of the winter in Dagestan passed relatively quietly, except for small skirmishes and small raids, nothing happened. The Russians decided to organize the assassination of the imam, and nothing else interested them. In Chechnya, Velyaminov conducted two punitive expeditions against Avka and Salatau and a third along the left bank of the Sunzha, where he destroyed about 15 villages.

On October 20, 1831, the new commander-in-chief of the Separate Caucasian Corps, the chief ruler of Georgia and the Caucasus, Baron Grigory Vladimirovich Rosen, arrived in Tiflis, who began military career in 1789 and served for quite a long time under Paskevich. The new commander was not familiar with the Caucasus and its problems, so he began by revising and reformulating Russian (primarily associated with the name of his immediate predecessor) policies and plans, as well as the ideas on which they were based.

Regarding Ghazi Magomed, Rosen soon came to the conclusion that "our actions, which were not completed or ended in failure, put this false prophet on a pedestal." Therefore, he decided first of all "to restore peace as soon as possible and to calm the irritation of the highlanders." A large-scale campaign was soon launched to put an end to the Imam once and for all.

But Gazi Magomed chose to seize the initiative. At the end of March 1832, he appeared in the Vladikavkaz region and tried to attack Nazran. However, unable to establish interaction with the Ingush and Ossetians and unable to block the Georgian Military Highway, he left the area as suddenly as he came. On April 8, on the way back, the imam went to the vicinity of Grozny. As one Russian author astutely remarked, “stopping at Grozna and not suffering any losses, he sowed panic in the nearby villages and along the entire line, and also saw how the Russians began to hastily lock themselves in their fortresses. With these maneuvers alone and without any risk, he achieved the obedience of the Chechens, taught them to quickly gather and march, strengthened their ties with the imam and received extensive material for reflection on the future.

On the eve of the general campaign of the Russians, the imam spoke again. Throughout 1831, Chartalakh was relatively quiet, and this gave the Russians the opportunity to design and begin construction of the Lezgi line. Ghazi Magomed sent one of his commanders, Gamza-bek, to operate there between 20 July and 12 August. His departure from Chartalakh should be explained not by the skirmish on August 12, as the Russians understood it, but by the gathering northern thunderclouds.

On July 1, the imam himself captured a fortified position near Yol-Sus-Tav near Erpili. He had already taken similar action on May 27, when he took up a position near Kalanchar in the same area. The local Russian commander considered this position impregnable, but Gazi Magomed himself subsequently abandoned it. However, this time the new commander, Colonel Kluge von Klugenau, strictly following the order given to him, unsuccessfully stormed the imam's position for two days in a row (July 2 and 3). The next three months here passed relatively quietly.

Meanwhile, Rozen moved along the Georgian Military Highway and subjugated the surrounding tribes along the way. Having finished with this, on July 24 - August 5 he carried out an operation against the Ingush tribe of Galgeev, and Velyaminov on July 25 - August 9 carried out a similar operation against Karabulaks and Galashians. Together the generals destroyed 25 auls.

On August 15, the groups of the two generals united. We do not have exact data on the composition of both detachments, but it is known that Rozen led an army of 15-20 thousand bayonets into Little Chechnya. From that day until October 6, Russian detachments traveled around Little and Big Chechnya, across Ichkeria, destroying gardens, fields and villages on their way. The destruction of dwellings and crops Velyaminov considered the strongest means to force the Chechens to submit. Here they met stubborn resistance. Particularly fierce battles took place in the forests near Goity (August 27 and 30) and during the capture of Germenchuk (September 4). The Imam came to the aid of the Chechens personally. On August 22, he made a demonstrative raid on Sudden, and on August 31, a Cossack detachment of 500 sabers fell into his ambush, losing 155 people and 2 guns there. (The Russians beat back one of these cannons on September 22, 1832.) But realizing that he could not stop the Russians anyway, on September 10, Gazi Magomed returned to Gimry.

In the face of a massive Russian offensive, the imam changed his tactics. Whereas in the previous year he had pursued what might be called a strategy of uniting the Muslim highlanders to drive the Russians out of the Caucasus, or at least hinder their advance, now, having shown the Russians how troubling his actions could be, the imam has become seek agreements with them. Gazi Magomed tried to enter into negotiations with the Russians back in July 1832 before leaving for Chechnya. While Klugenau called on the Anshals to submit to Russia, the Anshal Qadi Shaban agreed to act as an intermediary between the Russians, the Shamkhal, the Avar Khan and the Imam.

Now, at the end of September, Gazi Magomed, through a captured Russian soldier, sent a letter to Klugenau, where he proposed to conclude a truce, "if you do not, contrary to our laws, introduce your taxes," and send representatives to him for negotiations. Klugenau's answer was categorical: "Tell Gazi Magomed ... to come to the commander-in-chief (Rosen) personally with all his abreks and surrender to the mercy of our master ... merciful and generous, who can allow Gazi Magomed to go to Mecca." The answer to the second letter came in the same terms and left the Imam nothing else but to fight to the end. He hurried with the fortification work, which he began while still in correspondence with the Russian general.

Meanwhile, Rosen continued his campaign. On October 10, he accepted the surrender of Salatau. On October 29, his troops entered Temir-Khan-Shura and the Russians began to prepare for the last assault on Gimra, where the imam was going to set up his camp. On October 29, the Russians captured the fortification that protected the approaches to the village. The wall that closed the passage was destroyed, and the imam with 50 of his companions found himself surrounded in one of the huts. All of them, except for two people, were killed. (One of these two survivors would become the third imam of Dagestan. It was.) The next day, the Russians entered Gimry unopposed.

The Russians were sure that with the death of the imam, their difficulties would end, and the movement led by the imam would fall apart. Here they were disappointed. A few days later, a new Imam of Dagestan was proclaimed.

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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 received a 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. Son 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, although he was a learned man, he 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. Gazi-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 attend. Vassalam!

At a time when the rulers resisted 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. After a short time, Gazi-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 Ghazi-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 temper ”(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 coming from the Almighty, the command of the Prophet (peace and blessings be upon him) and the blessing of the Murshids, a ghazavat 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 troops 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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