How did Imam Ghazi Muhammad die? Gazi Magomed is the first imam in the North Caucasus. Said-afandi from Chirkei

And call for Sharia in the mountain villages of Dagestan. He significantly extended his views to the territories of modern Chechnya and Dagestan. He dreamed of the formation of an all-Muslim caliphate. In 1828 or 1829, he was proclaimed the imam of Dagestan and Chechnya, according to other sources - the imam of Dagestan, and declared gazavat (“holy war”) on the Russian Empire.

He was one of the most courageous and enterprising mountain leaders who acted against Russia in the late 1820s and early 1830s.

Ghazi-Muhammad's body was displayed as it was found; his corpse assumed the position of a praying man; 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 Ghazi-Muhammad to Gimry. A small mausoleum was erected over his grave in Gimry.

Spiritual formation of Ghazi-Muhammad

Early years

Gazi-Muhammad was the grandson of the scientist Ismail, born in the village of Gimry. His father did not enjoy popular respect, had no special abilities and stuck to wine. When Magomed was ten years old, his father sent him to a friend in Karanai, where he learned Arabic. He completed his education in Arakan with Sagid Efendi, famous for his learning, but also fond of wine. Magomed was a very pious man, distinguished by his strictness of life, serious direction of mind, extraordinary passion for learning, penchant for solitude and introspection, 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 devoted himself entirely to the preaching of Sharia - the civil laws of the Koran. An inspirational, stern preacher, he quickly gained wide popularity among his militant fellow countrymen. They began to call him Kazi-mullah - “invincible mullah,” and the movement of the young clergy for reforms found in him an energetic and intelligent ideologist. But one day, returning to Gimry, Shamil found his friend in a very excited state. Magomed had been toiling with impatience for a whole month, wanting to initiate Shamil into his far from hermit-like plans. Convinced that there are whole mountains of knowledge in Dagestan, and that faith, goodness and justice are becoming less and less, that the springs of truth are drying up without having time to quench the hardened souls, Kazi-Mulla Magomed set out to clear the fertile springs in order to save the people perishing in sins and ignorance. Kazi-Mulla did not have to take long to convince his friend, who had long been ready for such a turn of events. Moreover, both considered the troubles and invasions that befell Dagestan to be Allah’s punishment for weakening faith. The divine will, which chose Kazi-Mulla as its instrument, transformed the hitherto meek alim into a fierce renewer 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 mountain people. As chronicler al-Karahi wrote: “Over the past centuries, Dagestanis were considered Muslims. They, however, did not have people calling for the implementation of Islamic decisions and prohibiting actions that were vile from the point of view of Islam."

Every society, khanate, and sometimes every village had its own adats. Blood feuds that devastated entire regions were also adat, although Sharia law prohibits blood revenge against anyone other than the murderer himself. Bride kidnapping, slave trade, land feuds, all kinds of violence and oppression - many long-rotten customs pushed Dagestan into chaos of lawlessness. In the feudal domains, before the eyes of the tsarist authorities, barbarism flourished: the khans threw unwanted people from cliffs, exchanged the daughters of guilty peasants for horses, gouged out eyes, cut off ears, tortured people with a hot iron and doused them with boiling oil. The tsarist generals also did not stand on ceremony when it came to punishing the disobedient.

And yet adats were familiar and understandable to the mountaineers, and Sharia, as a law for the righteous, seemed too burdensome. Sermons alone, even the most fiery ones, were unable to return the mountaineers to the true path. And the young adherents were not slow to add the most decisive actions to them. For clarity, they decided to test the Gimry mullah. When the mountaineers 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 to compensate for the loss. The mullah replied that he would not give anything, since, according to adat, he could not be responsible for a stupid animal. Then Kazi-Mulla Magomed entered into the argument, saying that Shamil had mixed everything up, and it was the mullah’s cow that had been gored by Shamil’s bull. The mullah became alarmed and began to convince those gathered that he had made a mistake and that, according to adat, compensation was due from Shamil. The Gimry residents first laughed, and then argued about what is better for them: adats, which allow judging 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 mountaineers their errors and painted such a captivating picture of the national happiness that awaited the mountaineers if they began to live by faith and justice, that it was decided to immediately introduce the sacred Sharia law in Gimry, and remove the unrighteous mullah from society along with lists of godless adats.

Having heard about the innovations, neighbors rushed to Gimry, inviting them to introduce Sharia law. On this occasion, Kazi-Mulla wrote “Brilliant proof of the apostasy of the elders of Dagestan.” In this passionate treatise, he attacked 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 utter ignorant passes judgment on a helpless person? Where the most despicable is considered glorious, and the depraved - just, where Islam has been turned into who knows what? ...All these people have scattered by now due to disasters and enmity. They are concerned about their position and their affairs, and not about fulfilling the commandments of Allah, the prohibition of the condemned by Islam and the right path. Because of their character and sins, they became fragmented and began to be ruled by infidels and enemies. I express my condolences to the mountaineers and others in connection with the terrible disaster that has struck their heads. And I say that if you do not prefer obedience to your Lord, then be slaves of the tormentors.”

This appeal became a manifesto of the spiritual revolution that broke out in the mountains.

Kazi-Mulla went around village after village, calling on 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 “awakened a storm in a person’s soul.” Sharia spread like a cleansing rain, sweeping away disgruntled mullahs, hypocritical elders and the nobility who were losing influence. Kazi-Mulla had already gathered many murids around him, and his sermon sounded throughout the entire Avaria. Live according to the Koran 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 Mullah in the bazaars, in the khan's palaces, and in the cells of hermits. Aslan Khan of Kazikumukh summoned Kazi-Mulla Magomed to his place and began to reproach him for inciting the people to disobedience: “Who are you, what are you proud of, is it not the fact that you can speak in Arabic?” - “I’m proud that I’m a scientist, but what are you proud of? - answered the guest. “Today you are on the throne, but tomorrow you may find yourself in hell.” Having explained to the khan what he should do and how to behave if he was a devout Muslim, Kazi-Mulla turned his back to him and began to put on his shoes. The Khan's son, amazed at the unheard-of audacity, exclaimed: “They told my father things that they don’t say to a dog!” If he were not a scientist, I would cut off his head! Leaving the house, Kazi-Mulla Magomed threw over his shoulder: “I would chop it off if Allah allowed it.”

The authorities did not attach much importance to the new Sharia movement, believing that they could even be useful in 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 of Arakan, revered in the mountains. He wrote letters to his former students in which he demanded to leave dangerous sermons and return to academic studies. In response, Kazi-Mulla Magomed and Shamil called on him to support them in introducing Sharia law and rallying the highlanders for the liberation struggle, until the tsarist troops, having dealt with the rebel Chechens and residents of Southern Dagestan, set about the high-mountain villages, which would no longer have anyone to call for help. Arakansky did not agree, believing that the matter was hopeless and unbearable. Then Kazi-Mulla Magomed turned to his many disciples: “Hey, you seekers of knowledge! May your villages not turn into ashes until you become great scientists! Side can only give you what it has! And he is a beggar! Otherwise he wouldn’t have needed the royal salary!” .

Djemal-Eddin

Stung, 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 ran to Shamkhal Tarkovsky, saying that he was being bitten by a puppy that he himself had fed. Said loved good wine, and in Arakan there was enough of it to fulfill Magomed’s will: the former teacher’s house was filled to the brim with wine until it collapsed. Streams with the devil's potion flowed through the village for several days, and drunken donkeys and poultry greatly amused the Arakanese. Ardent adherents of the new teaching compared Magomed with the Prophet himself. People stopped paying taxes and taxes, punished apostates, and returned to the true faith. Unrest and riots engulfed the regions already under the control of the tsarist authorities. The learned tariqatist, contemplator, Dzhemal-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 evangelize the tariqa from Kurali Magoma from the village of Yaragi, and he needed efficient students.

Kazi-Mulla's nature could not stand abstract hobbies. He felt powerless to delve into the mysticism of the tariqa and with rough irony answered Dzhemal-Eddin that he did not consider himself capable of accepting such lofty truths as the truth of the tariqa. The fact is that the Koran consists of three sections - Sharia, Tariqa and Haqiqat. Sharia is a set of provisions of civil law, standards of practical life; tariqat - instructions for the moral path, so to speak, a school of the righteous, and haqiqat - religious visions of Mohammed, which in the eyes of Muslims constitute the highest degree of faith.

Under feudal conditions, democratic Sharia was forgotten and not implemented. His straightforward logic was replaced by oral customs - adats, which, piling up over centuries, created an impassable swamp of omens, rituals, and legends from civil law. The tyranny of the feudal lords grew on the basis of oral legislation. Adats entangled the people more tightly than chains, and Kazi-Mulla, first of all, had to face the opposition of the feudal lords. 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.” This is exactly what the frantic Kazi-Mulla chose for himself. Jemal-Eddin limited himself only to preaching holiness. Their paths were different.

However, they soon met. And the most unexpected thing that could have been expected happened instantly - Dzhemal-Eddin easily and quickly subjugated Kazi-Mulla. The latter lacked only “clairvoyance” to become a murshid himself, a herald of the tariqa, for a true murshid without clairvoyance, as we know, is nothing. Possessing saving “clairvoyance” - the lot of the chosen ones - a person becomes clear as glass, and in turn acquired the ability to see, as if through glass, all the thoughts of people. Dzhemal-Eddin discovered this “ability” in Kazi-Mulla and, without delaying matters, granted him the right to preach tariqa in Northern Dagestan, of which he immediately notified the senior murshid, Kurali-Magoma. This produced extraordinary changes in them. The warlike leaders of the Shariaists turned into humble novices, for whom prayers became a means more attractive than battles. With that they returned. It was as if Kazi-Mulla had been replaced. Instead of daggers, he again took up sermons, which did not suit the temperament of his followers. They believed that the ravenous appetites of khans and other nobles 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 Shariaists turned to dust. But Kazi-Mulla Magomed did not remain captive of Jamaluddin’s charm for long. He was already wavering between the desire to comprehend the captivating heights of the tariqa and the desire to decisively eradicate adats. In the end, he announced to Shamil: “No matter what Yaraginsky and Jamaluddin say about the tariqa, no matter how you and I pray and no matter what miracles we do, with one tariqa we will not be saved: without the gazavat we will not be in kingdom of heaven... Come on, Shamil, make a gazavat.”

Imam Ghazi-Muhammad

First actions

The main events at the beginning of the movement unfolded in the Accident. 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 8,000 troops in February 1830, he opposed the Avar khans. Approaching Khunzakh, he demanded that the young Khan Abu Sultan, who was still under the regency of his mother Bahu-bike, break off all ties with the Caucasian administration and join the rebels, but received a decisive refusal. However, Bahu-bike, the widow of the khan, coped with the role of regent quite successfully. The people respected her for her wisdom and extraordinary courage. The horse, naked saber and rifle were no less familiar to her than to the most desperate horseman. In matters of state she was firm, in matters of everyday life she was generous. Kazi-Mulla invited the Khansha to accept Sharia, declaring: “Allah was pleased to purify and exalt the faith! We are only humble executors of his will!” Khunzakh responded with fire. Dividing 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 Shariaists, but they were sure that one true believer was better than a hundred wavering ones. The battle has begun. The Khan's palace had already been captured, but then the brave Khansha climbed onto the roof, tore the scarf from her head and shouted: “Men of Khunzakh! Wear scarves and give hats to the women! You are unworthy of them! The Khunzakhs soared in spirit and inflicted a brutal defeat on the attackers. Ghazi-Muhammad failed to take Khunzakh. Moreover, he was forced to lift the blockade and retreat.

Shamil convinced Kazi-Mulla that in order to develop a nationwide struggle, something more was needed than self-righteousness and daggers. Reflections about what happened and doubts about the correctness of his actions led Kazi-Mulla to the luminary of the tariqa, Magomed Yaraginsky: “Allah orders us to fight against the infidels, and Jamaluddin forbids us to do this. What to do?" Convinced of the purity of soul and the righteousness of Kazi-Mulla’s intentions, the sheikh resolved his doubts: “We must fulfill the commands of God before those of men.” And he revealed to him that Jamaluddin was only testing whether he was truly worthy to take on the mission of purifier of faith and liberator of the country. Seeing in Kazi-Mulla the embodiment of his hopes and believing that “many murid hermits can be found: good military leaders and people’s leaders are too rare,” Yaraginsky endowed him with spiritual strength, going back 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 Gazavat.” The rumor that Kazi-Mulla received the sheikh's permission for gazavat shook the whole of Dagestan. The number of followers of Kazi-Mulla 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, demonstrating his extraordinary strength, the sheikh easily got rid of his bonds and took refuge in Tabasaran. Soon after, he appeared in Avania, providing spiritual support to the growing rebellion.

In the same 1830, a congress of representatives of the peoples of Dagestan took place in the Avar village of Untsukul. Yaraginsky made 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 - warrior for the faith. The sheikh instructed the chosen one: “Do not be a leader of the blind, but become a 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 the Almighty created us. But there is no faith under the rule of the infidels. Rise up to the holy war, brothers! Gave the traitors! Say hello to the traitors! Thwart everyone who encroaches on our freedom!” .

The Caucasian command sent a special expedition to Dagestan under the command of General G.V. Rosen, who opposed the Koisubulians. The elders of Untsukul and Gimra took an oath of allegiance. The detachment commander decided that the job 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 descended to the plain and built a fortification in the Chumis-kent tract (near modern Buinaksk), surrounded by dense forest. From here he called on the peoples of Dagestan to unite to jointly fight for freedom and independence. Shamil became his main 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 extremely tense situation, 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 the village. Atly-buyune. Gazi-Magomed took Paraul - the residence of Shamkhal Tarkovsky. On May 25, 1831, he besieged the Burnaya fortress. But the explosion of a powder magazine, which claimed hundreds of lives, and the arrival of royal reinforcements forced Gazi-Magomed to retreat. The imam opposed the power of the royal troops with his innovation - the tactics of rapid small campaigns. Unexpectedly for everyone, he made a rush to Chechnya, where, with a detachment of his supporter Shah Abdullah, he besieged Sudden - one of the main royal fortresses in the Caucasus. The highlanders diverted water from the fortress and maintained a blockade, repelling the attacks of the besieged. Only the arrival of General Emmanuel's 7,000-strong detachment saved the besieged. Emmanuel pursued Gazi-Magomed, destroying villages along the way, but was surrounded and defeated during the retreat in the Aukhov 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 Grozny and sent out emissaries to rouse the highlanders of Kabarda, Circassia and Ossetia to fight. In 1831, Gazi-Muhammad sent Gamzat-bek to Dzharo-Belokan, but his actions there were not successful.

A significant number of Kumyks and Chechens went over to his side. With a detachment of 10,000, he besieged the Sudden fortress. 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. He then returned to his camp. In Chumiskent, envoys from Tabasaran arrived to the Imam and asked him to assist in their fight against the oppressors. Gazi-Muhammad, at the head of a significant detachment, moved to Southern Dagestan. On 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 insurgency in Southern and Central Dagestan, Gazi-Muhammad arrived in Chechnya with a small detachment. In November 1831, Gazi-Magomed made a rapid crossing of the mountains, broke through the Caucasian border line and approached Kizlyar. There was panic in the city. Using all this, Gazi-Muhammad burst into the city, but failed to take the fortress. Among other trophies, the mountaineers took to the mountains a lot of iron, which they so lacked for making weapons. For a decisive onslaught on the rebels, it was decided to strengthen the Caucasian Corps with units freed 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 troops in numbers, the Highlanders were superior to them in maneuverability and ability to use the terrain. The population also supported them. More and more parties of armed mountaineers arrived to help the imam. The ranks of the rebels included not only ordinary mountaineers, former slaves or serfs, but also people famous among the people.

While Gazi-Muhammad was in the north of Dagestan, the tsarist troops subjugated a number of villages and attacked the Chumiskent camp, which was defended by Shamil and Gamzat-bek. The battle lasted almost a whole day. Only at night the mountaineers left the camp. Having learned about these events, Ghazi-Muhammad moved south. At the beginning of 1832, uprisings swept through Chechnya, Dzharo-Belokany and Zagatala. Gazi-Magomed strengthened himself in Chechnya, from where he launched attacks on the border line fortifications. Soon his troops were already threatening the fortresses of Grozny and Vladikavkaz. During the attack on the latter, the imam’s horse was hit by a cannonball. Gazi-Magomed was seriously shell-shocked. When asked who would come after him, Gazi-Magomed, referring to a dream he had seen, 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 imam’s closest companion, a recognized scientist, a talented military leader and an outstanding organizer, but had long since become a people’s favorite.

That same year, Rosen launched a major campaign against the Imam. Having united on the Assa River with the detachment of General A. Velyaminov, he walked from west to east throughout Chechnya, ravaging the rebel villages and storming the fortifications of the mountaineers, but was never able to reach the imam. Then Rosen decided to change tactics, returned to Temir-Khan-Shura and from there equipped a large expedition to Gimry - the birthplace of the imam. As Rosen expected, Gazi-Magomed was not slow in coming to his home. He even ordered the abandonment of a large convoy of trophies, which was holding back the movement of the detachment. “A good warrior should have empty pockets,” he believed. “Our reward is with Allah.” Arriving at Gimry several days ahead of the enemy, the imam began hastily to strengthen the approaches to the village. The gorge was blocked by stone walls, and stone rubble was built on the rock ledges. Gimry was an impregnable fortress and the mountaineers believed that only rain could penetrate here. Only those who were able to hold weapons in their hands remained in the village. Old men dyed their gray beards with henna so that from a distance they would look like young horsemen. The families and property of the Gimry residents were transported to other villages. 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. Gazi-Magomed’s wife, the daughter of Sheikh Yaraginsky, also took refuge there. On October 3 or 10, 1832, Rosen's troops approached Gimry. General Velyaminov's detachment consisted of more than 8,000 people and 14 guns. Through fog and ice, losing people, horses and guns 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 continuously from the surrounding heights. Despite the inequality of forces (Gazi-Magomed had only 600 people, the highlanders did not have a single cannon), the besieged, showing miracles of courage and heroism, held back the enemy’s pressure from morning until sunset. The Murids repelled many attacks, but the forces were too unequal. After a fierce battle, Gimry was taken. Gamzat-bek’s detachment went to help 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 possible opportunity, and settled in a tower built after the Khunzakh battle, near which Gazi-Magomed predicted his death. They encouraged the few surviving murids by personal example. In the memoirs of Shamil’s contemporary mountain historian Muhammad-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 at the tower from all sides, and daredevils climbed onto the roof, knocked holes in it and threw burning wicks inside, trying to smoke out the murids. The mountaineers fired back until their weapons became unusable. Velyaminov ordered the cannons to be dragged 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, shaking his saber: “It seems that strength has not yet failed the young man. We will meet before the court of the Almighty!” The imam looked at his friends with a farewell glance and rushed out of the tower towards the besiegers. Seeing how the palisade of bayonets pierced the imam, Shamil exclaimed: “Paradise houris visit the martyrs before their souls leave them. Perhaps they are already waiting for us along with our imam!” Shamil prepared to jump, but first threw the saddle out of the tower. In the confusion, the soldiers began to shoot at him and bayonet him. Then Shamil ran and jumped out of the tower with such superhuman strength that he found himself behind the ring of soldiers. A heavy stone was thrown from above, which broke Shamil’s shoulder, but he managed to hack to death a soldier who was in the way and began to run. The soldiers standing along the gorge did not shoot, shocked by such audacity and fearing to hit their own. One nevertheless raised his gun, but Shamil dodged the bullet and cracked his skull. Then the other lunged and plunged his bayonet into Shamil’s chest. It seemed that everything was over. But Shamil grabbed the bayonet, pulled the soldier towards him and knocked him down with a blow of his saber. Then he tore the bayonet out of his chest and ran again. Belated shots crackled after him, and an officer stood in his way. Shamil knocked the saber 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 around to deliver the final blow. But it turned out that Shamil was being overtaken by the young Gimri muezzin, who jumped out of the tower after him and remained unharmed, since the besiegers were distracted by Shamil. The young man offered 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 to determine its depth by sound, but there was no response. Only the screeching of 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 on October 25, 1832, it was said: “... The fearlessness, courage and zeal of your troops and. V. to my superiors, most mercifully entrusted, having overcome 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 the hitherto impassable ridges and gorges of the Caucasus, to the impregnable Gimra, which since 1829 has become the nest of all plans and uprisings of the Dagestanis, Chechens and other mountain tribes, led by Kazi-Mulla, known for his atrocities, cunning, fanaticism and bold military enterprise. ...The death of Kazi-Mulla, the capture of Gimry and the conquest of the Koisubulins, serving as a striking example for the entire Caucasus, now promise peace in Mountainous Dagestan.” The body of the imam was brought to the village square. Gazi-Magomed lay there, 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.

Consequences

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 stretched far, much further than it seems at first.” Muridism became a powerful weapon for the mountaineers. The slogans of gazavat, a holy war against the oppressors, gave vent to the hatred that had accumulated against the conquerors and local feudal rulers and contributed to the unification of the diverse population of the North-Eastern Caucasus. The religious shell reflected the spontaneity, lack of formalization of the peasant movement, and lack of a clear understanding of its tasks. The religious form of the movement, led by the Muslim clergy, obscured the class meaning of muridism and later contributed to its collapse. One of the main inspirers and supporters of this movement for the liberation of ordinary mountaineers was Imam Gazi-Magomed. He was destined to die a death worthy of a true Dagestani - without betraying his ideals, his people and comrades. Fearing a pilgrimage to the grave of the imam, he was buried away from Gimry - in

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 ally Shamil. Gazi-Magomed studied with outstanding Dagestan scientists and soon gained fame himself. In February 1830, Gazi-Magomed, having collected 8 thousand. The army headed to the residence of the Avar khans - the village of Khunzakh. In 1828, the Khunzakh khans accepted Russian citizenship and represented real opposition to the rebels. The Khunzakhs managed to defend their village. Then military operations 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 besieged the Burnaya fortress. The arrival of Russian reinforcements forced him to retreat. Similar events were repeated during the siege of the Vnezapnaya 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 besieged 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 battle has begun. The rebels put up fierce resistance, but the forces were unequal. Imam Gazi - Magomed died defending his village. Here his associate Shamil was seriously wounded. It seemed that the uprising would end, as a temporary calm reigned in the mountains. But soon the struggle flared up with renewed vigor and found a new leader. He became Gazi's comrade-in-arms - Magomed, a native of the village of Gotsatl Gamzat-bek. He was born in 1789. He was of Chanka origin. He also studied with famous scientists. During the period of 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, Gamzat Bek’s army 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. Throughout mountainous Dagestan, representatives of feudal clans were destroyed. In the village of Rugudzha, about 50 feudal lords from the Sultanaliev family were exterminated. The reprisal against 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, headed by the foster brothers of the murdered Khunzakh khans Osman and Hadji Murad. Gamzat-bek chose Khunzakh as his residence. It was here that the fatal 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 Beg 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, Gazi's friend Magomed and Gamzat-bek's comrade-in-arms Shamil were elected as the 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 Uzden, his mother was the daughter of the wealthy Bahu-Mesedu Uzden. The boy was named Ali at birth, but due to constant illness according to the belief that exists in the mountains, his name was changed, calling him Shamil. Even in his youth, the future imam was distinguished by his 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, 1835 - 1839, was marked by the fact that military operations were carried out mainly in the territory of mountainous Dagestan. In the spring of 1837, Shamil’s troops defeated Russian troops near the villages of Ashilta and Teletl. The scale of the uprising expands and covers the societies of Gumbet, Andi, Salatau, Lezgin societies of the Samur Valley, etc. In 1839, the offensive against Shamil was carried out from two sides. The Samur expedition, led by General Golovin, suppressed the uprising in the Lezgin societies of the Samur Valley and in the Kubinsky district. The Chechen expedition, led by General Grabbe, passed through Northern Dagestan and headed to 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 Grabbe did not dare to storm the fortress. Due to the numerical advantage of the Russian troops, Shamil entered into negotiations, providing his 8-year-old son Jamaletdin as an amanat (hostage). (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 Ahulgo 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 go to Chechnya. Meanwhile, the royal command considered the uprising over. There was a temporary lull, which was marked by an increase in the tax burden.

In the early 40s. XIX century The uprising was marked by new successes. Chechnya joined it. 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 in the Caucasus was developed, which was supposed to end the uprising with one blow. An army of 40,000 was deployed 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 received the name Dargin. By the beginning of the campaign against 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 commander's army advanced, it suffered significant losses. But the final goal of the campaign seemed to have been achieved. In 1845 Dargo was busy. But Shamil, using mountain warfare tactics, exhausted Vorontsov’s army and, ultimately, his exhausted and significantly thinned troops were forced to stop advancing. The government's plans to end the war with one large-scale campaign were dealt a crushing blow. During these events, Shamil's talent as a strategist and commander was best demonstrated. The failure of this expedition forced the tsarist command to radically change its war tactics. Instead of single large-scale expeditions, it was decided to act slowly, but firmly strengthening the conquered lands. Meanwhile, Shamil took further actions to spread the uprising throughout the Caucasus. In 1846, he made a raid into Kabarda, but he failed to raise this region to fight. In the same year he goes to Akusha. In 1847, Vorontsov’s troops tried to besiege the village of Gergebil, but failed. The military command begins to implement new tactics, clearing roads and advancing the system of fortresses deeper into Dagestan. Rebellious villages are destroyed. In 1847, Naib Shamil Kibit-Magoma was defeated at the Saltinsky Bridge. The campaign against Tabasaran by another naib, Hadji Murad, also ends unsuccessfully. In 1851, Shamil's troops suffered a number of military failures. In 1852, Russian troops successfully operated 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 numbered 226 thousand 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 Greater and Lesser Chechnya withdrew from the uprising. Ichkeria remains with Shamil, along with the village of Vedeno. Since Vedeno still remains the capital of the Imamate, significant troops are sent here. In February 1859, the siege of Vedeno begins. 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 looked for supporters, but their number was increasingly dwindling. However, Shamil did not lay down his arms. In the summer, the tsarist command launched a general offensive, the purpose of which was 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 is coming from Salatavia. The Lezgin detachment of Prince Melikov is heading from Kakheti. General management is entrusted to Prince A. Baryatinsky. The village of Gunib becomes Shamil's last refuge. Here with him are about 400 supporters with their families. On August 10, the approaches to Gunib were surrounded by 40 thousand troops. On August 20, Baryatinsky began negotiations for peace, 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 inequality of power, economic and moral exhaustion of Dagestan. The fact of the isolation of the top of the rebels and their separation from the general mass of the people also played a certain role. Gradually, Shamil's naibs accumulated wealth and were not much different from the feudal lords they fought against. All this happened against the background of the general impoverishment of the masses. After the news 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 depleted the resources of both Russia and Dagestan. After his capture, Shamil was sent to live in 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 wounds, 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 Baqiya cemetery.

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The meaning of the name Gazimagomed: warrior of Muhammad

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Origin of the name Gazimagomed: Chechen Caucasian

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Name number: 3

Heart number: 7

Personality number: 5

Happiness number: 3

Lucky numbers for the name Gazimagomed: 3, 12, 21, 30, 39, 48, 57, 66, 75, 87, 93, 102, 111

Happy days of the month: 3, 12, 21, 30

Everything about you by date of birth

The meaning of the letters of the name Gazimagomed

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a – strength and power
h – tendency to doubt, material difficulties, dissatisfaction, high intuition
and – impressionability, realism, subtle spirituality, peacefulness
a – strength and power
d – big requests and nervousness in achieving them, mystery, attention to detail, conscientiousness
o – emotionality, mysterious excitement
m - hard work and pedantry, caring, shyness
e – vitality, ability to mobilize in a critical situation, straightforwardness, talkativeness
e – sociability, ability to attract people, friendliness, capriciousness, extrasensory perception ability

Talismans named after Gazimagomed

Man has an inextricable connection with the natural world. Our ancestors believed in this connection, and it continues to be invisibly preserved today. So, talismans Gazimagomed help save energy, protect against troubles, and give strength at crucial moments. The totem endows its owner with specific qualities and helps to reveal previously unknown talents and energy abilities. It is no coincidence that Gazimagomed totems and talismans are so in demand in the modern world: they make their owner stronger.

Happy season: Winter

Happy days of the week: Monday, Thursday and Friday

Unlucky days of the week: Wednesday

Lucky Color: Yellow

Mascot plant: Plantain

Talisman stones named after Gazimagomed: Turquoise, Rocks, Pumice, Coral, Hematite, Sapphire, Amethyst, Pearl, Jet, Moonstone, Opal

Spirit animal: Wolf

Wood: Ash

Name compatibility

Astrology named after Gazimagomed

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Benefits that the name Gazimagomed receives from Neptune and Jupiter: Tenderness, compassion, optimism, generosity

Disadvantages that the name Gazimagomed gives to Neptune and Jupiter: Duplicity, lack of will, impracticality, restlessness, melancholy

Astrological color of name: Red

Side of the world: North

Astrological stone: Hematite, Pyrite, Sapphire

Representation animal: Falcon

Also, each letter of which it consists corresponds to one or another planet and has a direct influence on fate. name Gazimagomed (nationality Gazimagomed, whose name is unimportant in this case). If there are several identical letters in a name form, the influence of the corresponding planet increases as many times as this letter is repeated.

Dominant planet for Gazimagomed: Sun

The name Gazimagomed has special meaning according to the planet ruling the final letter. In a number of cases, regardless of the nationality of the name Gazimagomed, What does the name Gazimagomed mean?, whose name, the final planet determines the duration and characteristics of the end of life.

Last planet named: Jupiter

Planetary number and meaning of the name Gazimagomed

Readers of the site will probably be interested to know what kind of name Gazimagomed is from the point of view of planetary numbers. The meaning of the name Gazimagomed, the origin of the name Gazimagomed indicates the planetary number 6. This name is ruled by Venus.

The origin of the name Gazimagomed is determined by the Zodiac number 12, which corresponds to the zodiac sign Pisces.

The sacred number that determines the meaning of the name Gazimagomed is 12, which corresponds to the zodiac sign Pisces

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(1795 )
Gimry, Dagestan

Gimry Tower

Biography

Ghazi-Muhammad's father was from Gidatl (Khidatl).

He was one of the most courageous and enterprising mountain leaders who acted against Russia in the late 1820s and early 1830s.

Ghazi-Muhammad's body was displayed as it was found; his corpse assumed the position of a praying man; one hand held his beard, the other pointed to the sky.

Spiritual formation of Ghazi-Muhammad

Early years

Gazi-Muhammad was the grandson of the scientist Ismail, born in the village of Gimry. His father did not enjoy popular respect and did not have any special abilities. When Magomed was ten years old, his father sent him to a friend in Karanai, where he learned Arabic. He completed his education in Arakan with Sagid Efendi, famous for his learning. Magomed was a very pious man, distinguished by his strictness of life, serious direction of mind, extraordinary passion for learning, penchant for solitude and introspection, during which he even plugged his ears with wax so as not to be distracted. Shamil said about him: “he is silent as a stone”

Kazi-Mulla against adats

Deciding that further teaching would not give him anything new, Magomed became a mullah, a religious teacher, and completely devoted himself to preaching Sharia - the civil laws of the Koran. An inspirational, stern preacher, he quickly gained wide popularity among his militant fellow countrymen. They began to call him Kazi-mullah - “invincible mullah,” and the movement of the young clergy for reforms found in him an energetic and intelligent ideologist. But one day, returning to Gimry, Shamil found his friend in a very excited state. Magomed had been toiling with impatience for a whole month, wanting to initiate Shamil into his far from hermit-like plans. Convinced that there are whole mountains of knowledge in Dagestan, and that faith, goodness and justice are becoming less and less, that the springs of truth are drying up without having time to quench the hardened souls, Kazi-Mulla Magomed set out to clear the fertile springs in order to save the people perishing in sins and ignorance. Kazi-Mulla did not have to take long to convince his friend, who had long been ready for such a turn of events. Moreover, both considered the troubles and invasions that befell Dagestan to be Allah’s punishment for weakening faith. The divine will, which chose Kazi-Mulla as its instrument, transformed the hitherto meek alim into a fierce renewer 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 mountain people. As chronicler al-Karahi wrote: “Over the past centuries, Dagestanis were considered Muslims. They, however, did not have people calling for the implementation of Islamic decisions and prohibiting actions that were vile from the point of view of Islam."

This appeal became a manifesto of the spiritual revolution that broke out in the mountains.

Kazi-Mulla went around village after village, calling on 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 “awakened a storm in a person’s soul.” Sharia spread like a cleansing rain, sweeping away disgruntled mullahs, hypocritical elders and the nobility who were losing influence. Kazi-Mulla had already gathered many murids around him, and his sermon sounded throughout the entire Avaria. Live according to the Koran 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 Mullah in the bazaars, in the khan's palaces, and in the cells of hermits. Aslan Khan of Kazikumukh summoned Kazi-Mulla Magomed to his place and began to reproach him for inciting the people to disobedience: “Who are you, what are you proud of, is it not the fact that you can speak in Arabic?” - “I’m proud that I’m a scientist, but what are you proud of? - answered the guest. “Today you are on the throne, but tomorrow you may find yourself in hell.” Having explained to the khan what he should do and how to behave if he was a devout Muslim, Kazi-Mulla turned his back to him and began to put on his shoes. The Khan’s son, amazed at the unheard-of audacity, exclaimed: “They told my father things that they don’t say to a dog!” If he were not a scientist, I would cut off his head! Leaving the house, Kazi-Mulla Magomed threw over his shoulder: “I would chop it off if Allah allowed it.”

Djemal-Eddin

Under feudal conditions, democratic Sharia was forgotten and not implemented. His straightforward logic was replaced by oral customs - adats, which, piling up over centuries, created an impenetrable swamp of omens, rituals, and legends from civil law. The tyranny of the feudal lords grew on the basis of oral legislation. Adats entangled the people more tightly than chains, and Kazi-Mulla, first of all, had to face the opposition of the feudal lords. 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.” This is exactly what the frantic Kazi-Mulla chose for himself. Jemal-Eddin limited himself only to preaching holiness. Their paths were different.

Imam Ghazi-Muhammad

First actions

Since the 1820s, Kazi-Mulla has been conducting propaganda activities in the Kumyk Tarkov Shamkhalate and other regions of Kumykia. A society of shikhs is being created - especially devoted murids leading an ascetic lifestyle:

Left to their own devices, the Shamkhals were the first followers of the teachings of Kazi Mullah and served as the first core of his armed force.

In the mountains, Kazi-Mulla directed against the ruling classes. He exterminated more than 30 influential feudal lords, dealt with some clergy, and at the head of 8,000 troops in February 1830, he opposed the Avar khans. Approaching Khunzakh, he demanded that the young Khan Abu Sultan, who was still under the regency of his mother Bahu-bike, break off all ties with the Caucasian administration and join the rebels, but received a decisive refusal. However, Bahu-bike, the widow of the khan, coped with the role of regent quite successfully. The people respected her for her wisdom and extraordinary courage. The horse, naked saber and rifle were no less familiar to her than to the most desperate horseman. In matters of state she was firm, in matters of everyday life she was generous. Kazi-Mulla invited the Khansha to accept Sharia, declaring: “Allah was pleased to purify and exalt the faith! We are only humble executors of his will!” Khunzakh responded with fire. Dividing 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 Shariaists, but they were sure that one true believer was better than a hundred wavering ones. The battle has begun. The Khan's palace had already been captured, but then the brave Khansha climbed onto the roof, tore the scarf from her head and shouted: “Men of Khunzakh! Wear scarves and give hats to the women! You are unworthy of them! The Khunzakhs soared in spirit and inflicted a brutal defeat on the attackers. Ghazi-Muhammad failed to take Khunzakh. Moreover, he was forced to lift the blockade and retreat.
Shamil convinced Kazi-Mulla that in order to develop a nationwide struggle, something more was needed than self-righteousness and daggers. Reflections about what happened and doubts about the correctness of his actions led Kazi-Mulla to the luminary of the tariqa, Magomed Yaraginsky: “Allah orders us to fight against the infidels, and Jamaluddin forbids us to do this. What to do?" Convinced of the purity of soul and the righteousness of Kazi-Mulla’s intentions, the sheikh resolved his doubts: “We must fulfill the commands of God before those of men.” And he revealed to him that Jamaluddin was only testing whether he was truly worthy to take on the mission of purifier of faith and liberator of the country. Seeing in Kazi-Mulla the embodiment of his hopes and believing that “many murid hermits can be found: good military leaders and people’s leaders are too rare,” Yaraginsky endowed him with spiritual strength, going back 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 Gazavat.” The rumor that Kazi-Mulla received the sheikh's permission for gazavat shook the whole of Dagestan. The number of followers of Kazi-Mulla 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, demonstrating his extraordinary strength, the sheikh easily got rid of his bonds and took refuge in Tabasaran. Soon after, he appeared in Avania, providing spiritual support to the growing rebellion.
In the same 1830, a congress of representatives of the peoples of Dagestan took place in the Avar village of Untsukul. Yaraginsky made 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 - warrior for the faith. The sheikh instructed the chosen one: “Do not be a leader of the blind, but become a 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 the Almighty created us. But there is no faith under the rule of the infidels. Rise up to the holy war, brothers! Gave the traitors! Say hello to the traitors! Thwart everyone who encroaches on our freedom!” .
The Caucasian command sent a special expedition to Dagestan under the command of General G.V. Rosen, who opposed the Koisubulians. The elders of Untsukul and Gimra took an oath of allegiance. The detachment commander decided that the job was done. But he was deeply mistaken. Gazi-Muhammad began to prepare for a new performance.

Campaigns of Ghazi-Muhammad
A reinforced detachment of tsarist troops was sent to Chumiskent, but the highlanders forced them to retreat. This further encouraged the rebels. In this extremely tense situation, 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 the village. Atly-buyune. Gazi-Magomed took Paraul - the residence of Shamkhal Tarkovsky. On May 25, 1831, he besieged the Burnaya fortress. But the explosion of a powder magazine, which claimed hundreds of lives, and the arrival of royal reinforcements forced Gazi-Magomed to retreat. Irazi-bek Bammatulinsky died during the assault. The imam opposed the power of the royal troops with his innovation - the tactics of rapid small campaigns. At the call of the Zasulak Kumyks, Kazi-Mulla besieged the Sudden fortress. The Murids diverted water from the fortress and maintained a blockade, repelling the attacks of the besieged. Only the arrival of General Emmanuel's 7,000-strong detachment saved the besieged. Emmanuel pursued Gazi-Magomed, destroying villages along the way, but was surrounded and defeated during the retreat in the Aukhov 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 Grozny and sent out emissaries to rouse the highlanders of Kabarda, Circassia and Ossetia to fight. In 1831, Gazi-Muhammad sent Gamzat-bek to Dzharo-Belokan, but his actions there were not successful.
A significant number of Kumyks and Chechens went over to his side. With a detachment of 10,000, he besieged the Sudden fortress. 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. He then returned to his camp. In Chumiskent, envoys from Tabasaran arrived to the Imam and asked him to assist in their fight against the oppressors. Gazi-Muhammad, at the head of a significant detachment, moved to Southern Dagestan. On 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 insurgency in Southern and Central Dagestan, Gazi-Muhammad arrived in Chechnya with a small detachment. In November 1831, Gazi-Magomed made a rapid crossing of the mountains, broke through the Caucasian border line and approached Kizlyar. There was panic in the city. Using all this, Gazi-Muhammad burst into the city, but failed to take the fortress. Among other trophies, the mountaineers took to the mountains a lot of iron, which they so lacked for making weapons. For a decisive onslaught on the rebels, it was decided to strengthen the Caucasian Corps with units freed 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 troops in numbers, the Highlanders were superior to them in maneuverability and ability to use the terrain. The population also supported them. More and more parties of armed mountaineers arrived to help the imam. The ranks of the rebels included not only ordinary mountaineers, former slaves or serfs, but also people famous among the people.
While Gazi-Muhammad was in the north of Dagestan, the tsarist troops subjugated a number of villages and attacked the Chumiskent camp, which was defended by Shamil and Gamzat-bek. The battle lasted almost a whole day. Only at night the mountaineers left the camp. Having learned about these events, Ghazi-Muhammad moved south. At the beginning of 1832, uprisings swept through Chechnya, Dzharo-Belokany and Zagatala. Gazi-Magomed strengthened himself in Chechnya, from where he launched attacks on the border line fortifications. Soon his troops were already threatening the fortresses of Grozny and Vladikavkaz. During the attack on the latter, the imam’s horse was hit by a cannonball. Gazi-Magomed was seriously shell-shocked. When asked who would come after him, Gazi-Magomed, referring to a dream he had seen, 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 imam’s closest companion, a recognized scientist, a talented military leader and an outstanding organizer, but had long since become a people’s favorite.
That same year, Rosen launched a major campaign against the Imam. Having united on the Assa River with the detachment of General A. Velyaminov, he walked from west to east throughout Chechnya, ravaging the rebel villages and storming the fortifications of the highlanders, but was never able to reach the imam. Then Rosen decided to change tactics, returned to Temir-Khan-Shura and from there equipped a large expedition to Gimry - the birthplace of the imam. As Rosen expected, Gazi-Magomed was not slow in coming to his home. He even ordered the abandonment of a large convoy of trophies, which was holding back the movement of the detachment. “A good warrior should have empty pockets,” he believed. “Our reward is with Allah.” Arriving at Gimry several days ahead of the enemy, the imam began hastily to strengthen the approaches to the village. The gorge was blocked by stone walls, and stone rubble was built on the rock ledges. Gimry was an impregnable fortress and the mountaineers believed that only rain could penetrate here. Only those who were able to hold weapons in their hands remained in the village. Old men dyed their gray beards with henna so that from a distance they would look like young horsemen. The families and property of the Gimry residents were transported to other villages. 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. Gazi-Magomed’s wife, the daughter of Sheikh Yaraginsky, also took refuge there. On October 3 or 10, 1832, Rosen's troops approached Gimry. General Velyaminov's detachment consisted of more than 8,000 people and 14 guns. Through fog and ice, losing people, horses and guns 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 continuously from the surrounding heights. Despite the inequality of forces (Gazi-Magomed had only 600 people, the highlanders did not have a single cannon), the besieged, showing miracles of courage and heroism, held back the enemy’s pressure from morning until sunset. The Murids repelled many attacks, but the forces were too unequal. After a fierce battle, Gimry was taken. Gamzat-bek’s detachment went to help 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 possible opportunity and settled in a tower built after the Khunzakh battle, near which Gazi-Magomed predicted his death. They encouraged the few surviving murids by personal example. In the memoirs of Shamil’s contemporary mountain historian Muhammad-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 at the tower from all sides, and daredevils climbed onto the roof, knocked holes in it and threw burning wicks inside, trying to smoke out the murids. The mountaineers fired back until their weapons became unusable. Velyaminov ordered the cannons to be dragged 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, shaking his saber: “It seems that strength has not yet failed the young man. We will meet before the court of the Almighty!” The imam looked at his friends with a farewell glance and rushed out of the tower towards the besiegers. Seeing how the palisade of bayonets pierced the imam, Shamil exclaimed: “Paradise houris visit the martyrs before their souls leave them. Perhaps they are already waiting for us along with our imam!” Shamil prepared to jump, but first threw the saddle out of the tower. In the confusion, the soldiers began to shoot at him and bayonet him. Then Shamil ran and jumped out of the tower with such superhuman strength that he found himself behind the ring of soldiers. A heavy stone was thrown from above, which broke Shamil’s shoulder, but he managed to hack to death a soldier who was in the way and began to run. The soldiers standing along the gorge did not shoot, shocked by such audacity and fearing to hit their own. One nevertheless raised his gun, but Shamil dodged the bullet and cracked his skull. Then the other lunged and plunged his bayonet into Shamil’s chest. It seemed that everything was over. But Shamil grabbed the bayonet, pulled the soldier towards him and knocked him down with a blow of his saber. Then he tore the bayonet out of his chest and ran again. Belated shots crackled after him, and an officer stood in his way. Shamil knocked the saber 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 around to deliver the final blow. But it turned out that Shamil was being overtaken by the young Gimri muezzin, who jumped out of the tower after him and remained unharmed, since the besiegers were distracted by Shamil. The young man offered 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 to determine its depth by sound, but there was no response. Only the screeching of 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 on October 25, 1832, it was said: “... The fearlessness, courage and zeal of your troops and. V. to my superiors, most mercifully entrusted, having overcome 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 the hitherto impassable ridges and gorges of the Caucasus, to the impregnable Gimra, which since 1829 has become the nest of all plans and uprisings of the Dagestanis, Chechens and other mountain tribes, led by Kazi-Mulla, known for his atrocities, cunning, fanaticism and bold military enterprise. ...The death of Kazi-Mulla, the capture of Gimry and the conquest of the Koisubulins, serving as a striking example for the entire Caucasus, now promise peace in Mountainous Dagestan.” The body of the imam was brought to the village square. Gazi-Magomed lay there, 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.
Consequences
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 stretched far, much further than it seems at first.” Muridism became a powerful weapon for the mountaineers. The slogans of gazavat, a holy war against the oppressors, gave vent to the hatred that had accumulated against the conquerors and local feudal rulers and contributed to the unification of the diverse population of the North-Eastern Caucasus. The religious shell reflected the spontaneity, lack of formalization of the peasant movement, and lack of a clear understanding of its tasks. The religious form of the movement, led by the Muslim clergy, obscured the class meaning of muridism and later contributed to its collapse. One of the main inspirers and supporters of this movement for the liberation of ordinary mountaineers was Imam Gazi-Magomed. He was destined to die a death worthy of a true Dagestani - without betraying his ideals, his people and comrades. Fearing a pilgrimage to the grave of the imam, he was buried away from Gimry - in

Establishing evidence of apostasy of rulers and judges judging by adats.

"Iqamat-ul-Burkhan li-irtidad urafa' Dagestan"

In the name of Allah, the Beneficent, the Merciful. Praise be to Allah, Lord of the worlds. Blessings and peace be upon the Messenger of Allah, his family and all his companions. Know that people in our time1 judge by the adats of their ancestors, elevate them to the same level as the fundamental foundations of religion, place them (adats) above the Koran and Sunnah, and consider non-recognition of them (adats) higher than non-recognition (Koran and Sunnah). In this they are expressed in solidarity by those who, according to the knowledge of their adats, have the title of scholarship. And moreover, they are their leaders in this.

They assemble in a certain place and those who among them have the highest headship and position are exalted in this assembly as great kings. Although they have no other way to achieve dominance and influence without skillful knowledge of the norms of their adats. The plaintiff and the defendant appear before them: the first brings charges, the last answers. They are both diligent in complying with the requirements of litigation in accordance with their adats. Then they (the judges) make a decision on a common or less common adat. If not (adat), then in their 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 being made. After this, they gather a second and 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 tells them: “Stop it! It's better for yourself. And go to what Allah has revealed 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 has sent down, the earth will tremble and the regulated order of earthly and even future life will be upset.” This problem has become widespread among the residents of Dagestan.

How many times have I instructed and repeated my instructions to the residents of our village, but they did not heed. And I swear by Allah, this is an obvious fallacy and obvious disbelief (kufr) in Allah. They make their fathers deities other than Allah, which is similar to those famous stories that took place among previous communities, such as those who worshiped the golden calf, the cross and Jesus. The same thing will happen to this (Islamic) community as happened to those communities, as it is “immutably” conveyed from the Messenger of Allah.

And you see how justice according to the adats of the fathers spread throughout the country, misled the servants of Allah, entered into everyday life and, over time, began to be considered a necessity that is not condemned, and a duty that does not change. And this is because hearts and feelings have become deaf.

If you speak out against what they follow, they consider it a great (crime), just as Christians consider it a great (crime) the words of those who call Jesus the Messiah the slave of Allah. This surprises them as much as those who do not recognize that Allah has no one equal. Their hearts became similar, their faces became the same. “Those who say Allah is one of the trinity have become infidels.” And they do not even equate Allah with any of their ancestors, but elevate them (ancestors) to yours (Allah). And they consider him (the one who blames them) from among those who commit outrages, and consider His (Allah’s) laws to be part of prejudice, from the point of view of the fact that they made them invalid.

And at the same time they commit and observe fasting. I tell them: don’t embellish and don’t make excuses! “They uttered words of kufr (unbelief) and became infidels after they accepted Islam.”4 Look how 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. The verses, hadiths and opinions of scholars indicate their kufr (unbelief).

“O you who have believed! Obey Allah and obey the Messenger and those in authority among you. If you argue about something, then leave it to Allah and the Messenger to judge it, if you believe in Allah and the Day of Judgment. This is better and more beautiful in the end. Have you not seen those who claim that they believed in what was sent down to you and what was sent down before you, and they want to turn to Taghut for justice, while they have no idea they are not allowed to believe in him, and Satan wants to knock them off paths into distant delusion? And when they are told: “Go to what Allah has sent down and to the Messenger,” you see how the hypocrites quickly turn away from you.”7

“And whoever does not judge by what Allah has sent down, those are infidels”8, “And whoever does not judge by what Allah has sent down, those are oppressors”9, “And whoever does not judge by what Allah has sent down, those are - 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 a humiliating punishment for the infidels!”11.

“And judge among them according to what Allah has sent down, and do not follow their passions, and beware of them, lest they seduce you from anything that Allah has sent down to you. If they turn away, then know that Allah wants to strike them for some of their sins. Indeed, many people are libertines! Do they really want the court of the time of Jahiliya? Who is better than Allah in judgment for a people who have firmness (in faith)?”12.

“And when they are told: “Come to what Allah has sent down and to the Messenger,” they say: “What we have found (in the heritage) of our fathers is enough for us!” Is it really possible even then, when their fathers knew nothing and did not follow the straight path?”13.

“Would I wish for anyone other than Allah to be my judge? Indeed, He is the one who sent down to you the book, clearly set out”14. “And so We made the rulers of every village its sinners, so that they would plot deceit there, but they plot deceit only against themselves and do not know it.”15 “Who is more unjust than the one who considers the signs of Allah a lie and turns away from them! We will reward those who turn away from our signs with severe punishment for what they turned away! “And He makes no one a participant in His judgment”17.

There are a lot of similar verses - they indicate their kufr (unbelief) or fisk (sinfulness), according to their literal or figurative meaning, or according to the principle of analogy (qiyas). “Abdullah Abul-Khair Al-Qadi Nasiruddin Al-Baydawi reports from Ibn Masud18 that the munafiq19 was in litigation with a Jew20. The Jew called the munafiq to the Prophet (peace and blessings be upon him), and the munafiq called him to Ka'b b. Al-Ashraf21. Then they decided to sue the Messenger of Allah (peace and blessings be upon him) and he ruled in favor of the Jew. Munafik remained dissatisfied with his decision and said: let's turn to Umar for trial22.

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 to you.” He entered (the house), took his saber, came out and cut off his (munafiq) head and said: “This is how I judge those who are not pleased with the judgment of Allah and His Messenger!” And this verse was revealed."23 Gabriel24 (peace be upon him) said that Umar divided between truth and falsehood, and he began to be called “The Divider” (“Fariq”). And Taghut in this case is Ka'b b. Al-Ashraf, and in this sense anyone who judges by “Lies”25 and prefers it.

From Al-Yamani26 (may the Creator have mercy on him) it is reported in the comments to the verse “Whoever does not judge according to what Allah has sent down, they are disbelievers”: “that is, whoever does not judge because of reluctance, or doubt in it, or arrogance or because he prefers a different law - he deliberately judges not according to what Allah has revealed and deviates from the straight path, and this verse applies to him.” This misfortune is widespread today in cities, ingrained among the population, and even noble people call it “good adat.” And Allah Almighty calls this the “court of Jahiliya” and the “court of Taghut” and “they are ordered not to believe in it.”

These are unambiguous (verses) that cannot be interpreted in any other way except with great difficulty. And people are forced to interpret them. They were killed by the “command to do good and the rebuke of bad.” And the least of them (in sin) is the one who does this by recognizing that adat is an error, without rejecting the Sharia in any matter, but according to him, he resorts to it by adapting to society. But this 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 resolution of affairs of their religion, life, contracts to be carried out in perfection and accuracy. As for the "Taghut brothers", those who rule not according to what Allah Almighty has revealed, they are "kafirs", "oppressors", “sinners.” How can they control the appointment of judges who are the arbiters of Sharia law.

In the comments to the Koran, Sheikh Zadeh Al-Ajami Al-Hanafi in the comments to the words of the Almighty “And He does not make anyone a participant in His court,” that is, Allah Almighty does not make any of His creatures a participant in His power and His court, and is not allowed to the ruler judge not by what Allah has revealed and made His decision. No one is allowed to judge from himself - in this case he becomes an accomplice of Allah in His court.

From the above-mentioned Muhammad it is reported that these include those who judge by adat. And it is conveyed from him that, in accordance with the conclusions of scholars on the foundations (of 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 the laws and norms of Sharia. Consequently, it is not allowed to eat the meat of animals slaughtered by them, and to enter into marriage alliances with them, and the rules regarding apostates apply to them.

It is narrated from the scholar Ibrahim Al-Uradi in his comments regarding the opinion of Dawood, who allows the collection of taxes, that he was surprised by his opinion and said: “How can one make a decision on the permissibility of what the rulers of the villages collect in accordance with their adat norms that they find better than the norms of Sharia, which becomes the reason for their apostasy, according to the unequivocal definition of some commentators on the Koran and in accordance with the conclusions of scientists on the foundations of religion. At the same time, the Koran and Sunnah are full of censure of those who judge by adat and their actions related to judgment not according to what Allah Almighty has revealed.

“May man perish! What makes him unfaithful? And from what (the Lord) did he create it? O God, crush this delusion, smash this ignorance, cleanse your land from these apostates, draw the sword of your vengeance against these troublemakers. If we follow the words of our Lord, they say - these are violations (of our law). And if we mention the wisdom of the commandments, they say it will not deter the one who runs away. If you argue day after day, then they conspire to plot the most insidious intrigues. O Lord, truly, this people are a people who are misguided, oppressive, and do not follow their leader.

A story happened to me with one of them. I thought that he was a supporter of truth, a follower of the Sunnah and the Koran. In one meeting, when I told him that the adat court in the form that people follow today is kufr (unbelief), in contrast to this, he began to excitedly tell me many things from those outlandish things that are told at parties. Tears flowed down my cheeks from the pain of the experience, and I said: Subhana-Allah! How great is the misfortune that has spread in this region! “O our Lord, save us from this village, the inhabitants of which are oppressors,” and “give us good in this life, and good in the Hereafter, and save us from the torment of hell.” How many such amazing stories have happened to us, the reality of which is difficult to even imagine, and it is not even decent for us to mention them.

According to the principles (of Islam), they are among the apostates. Neither their prayers, nor fasting, nor hajj are valid, their life is “permissible” (for killing),28 the meat of the animals they slaughter is forbidden (for food), their marriages 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 just a semblance of an indication for the reflective and a small excerpt for the one who follows what is in the known Tablets and destined

Books. Compiled by Ghazi Al-Ghenniy29 in 124330.

Imam, renovator, warrior with the infidels, mujahideen Ghazi-Muhammad Al-Gimravi31, Ad-Dagestani.

1In Arabic, “fi khazihi al-azminati-l-mutaakhirati” literally means “in these late times.”

2 "Ruasa", units. the number “rais”, which means “head”, “leader”, i.e. they headed 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 unintentionally mistaken in transmitting the hadith. The “meaningful” Sunnah of mutawatira, which is what Ghazi-Muhammad means, is not a specific hadith, but a specific meaning created by the combination of many different hadiths. In their totality, a certain semantic “certainty” is created.

4Koran: 9:73.

5Taghut is an idol, by which Ghazi-Muhammad mean adats, that is, judgment by adats is idolatry.

6Hudud is part of Shariah criminal law, which includes prescribed punishments for certain types of crimes.

7Koran: 4:59-61.

8Koran: 5:44.

9Koran: 5:45

10Koran: 5:46.

11Koran: 4:150-151.

12Koran: 5:49-50.

13Koran: 5:104.

14Koran: 6:114.

15Koran: 6:123.

16Koran: 6:157.

17Koran: 18:26.

18Ibn Masud is a companion of the Prophet.

19Munafik 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 the caliph of the Islamic state after the death of Abu Bakr.

23 “Have you not seen those who claim that they believed in what was revealed to you and what was sent down before you, and they want to seek justice from Taghut, while they are ordered not to believe in him, and Satan wants to knock down are they on their way to a distant error?” (Quran: 4:60).

24Jabrail is the angel of revelation.

25 “Lie” (“batyl”) is the antonym of “Truth” (“haqq”). “Truth” is the law of Allah, and “Falsehood” is every other law.

26Salih Al-Yamani is a famous Salafi scholar, mujtahid. See about him in Chapter III.

27Muhammad Al-Kuduki (1652-1717) - famous Dagestan Salafi scientist, student of Salih Al-Yamani.

28Literally, “their blood is permitted,” that is, “they deserve the death penalty.”

29Al-Genniy - the Avar name of Gimra sounds like Genno.

30Corresponds to 1828

31Al-Gimrawi - from the Arabic name Al-Ghimri.

Photocopies of the manuscript of Imam Ghazi-Muhammad:

* * * * * * * * * * * * * * * * * * * * * * * * * * * *

Also leads Muhammad al-Qarahi in his book “The Shine of Dagestan Checkers...”:

The great warrior, scientist, first imam of Dagestan Ghazi-Muhammad al-Gimravi said in his famous message “Brilliant proof of the fall from Islam of those who recognize adat”:

And as for the stories of customs, 9 then, verily, they are the divans 10 of the slaves of the stoned traitor.

The ruler of Islam will judge between Muhammad and the one who founded the despicable custom of destruction.

If the follower of Muhammad acquired a firm leadership [of Islam], then the founders of adat did not receive even the weakest assistant.
Tomorrow they will know the one who fulfills the promise 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-Bayda” on the day of revelation of secret thoughts (i.e. on the Day of Judgment).
If for Allah a follower of Adat was equal to a follower of Sharia, then we would have no 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 ignorant rules, abandoned [by Allah].
The most despicable of this house is revered as noble, the wicked as just, and the well-known [faith] has become unknown.
In it, the one who commands good is considered to be the one who commits vices, and you meet the prohibition of what is denied there in weakness.
If the life of the chosen one had continued until this time, then his Indian sword would have always been drawn.
If what I have said is rejected by any of the people, then I tell him: “Whoever rashly makes a 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 ground.
A prophet - a noble Hashemite, to whose intercession they resort, a messenger, great in power - I mean Muhammad, may the prayer of Allah Almighty be upon him and peace.
After all, all these creatures were still passing away [to the next world] from ever-increasing misfortunes and from enmity.
Their 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 made it easier/expanded for those who followed him, the path of jihad, and he greatly sought to cleanse false traces and customs that contradict the fair Sharia. He even tried to break the power of the rulers of the Avars, who were friends with the infidels and did not follow the truth and Sharia, which put forward / ahead of “Taghut” (Taghut 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: “Providing arguments for the extent of the customs of Dagestan,” this book was praised by the scholars of his time, especially his teacher Said al-Harakani.

Spiritual formation of Ghazi-Muhammad

Early years

Kazi-Mulla against adats

Djemal-Eddin

Imam Ghazi-Muhammad

First actions

Campaigns of Ghazi-Muhammad

Gimry Tower

Consequences

About the name Gazimagomed: Meaning, origin

Numerology of the name Gazimagomed

The meaning of the letters of the name Gazimagomed

Talismans named after Gazimagomed

Astrology named after Gazimagomed

Planetary number and meaning of the name Gazimagomed

Biography

Spiritual formation of Ghazi-Muhammad

Early years

Kazi-Mulla against adats

Djemal-Eddin

Imam Ghazi-Muhammad

First actions

Campaigns of Ghazi-Muhammad

Gimry Tower

Consequences

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