بســـــم الله الرحمن الرحيم
الحمد لله رب العالمين
الصلاة و السلام على محمد و على آله و اصحبه اجمعين
عَلى الذِكْر دُم وَ اتْرُكْ سِوَاهُ كَمَا افتى بِهِ الشَيْخ بَحْرُ الْفَيْض سَيِّدِنَا كُنْتَا اِمَامُ الْهُدَى جَمُّ الْكَرَامَتِ مٌرْشِيد بِسَاحَتِه نَحْلُ الْوَرَى تَبْحَثُ النَّبْتَا اِلَى اَنْ رَعُوا زَهْرُ الْهُدَى فِي رِيَاضِهِ وَ يَرْعَى الَّذِى لَمْ يدنه المهم الموتى و مُصْلِحُ مُعْوَخِ القُلُوبِ بِنَظْرَةٍ كَمَا يُصْلِحُ النَّجَارُ اَخْشَابَهُ نَحْتَا فَيَالَهُ مِنْ شَمْسٍ اَضائِتْ بِنُورِهَا مِنْ مَلاءِ الْأعْلَى جَوَانِبِهَا السِتَّا اَوْلِيَاء الله تَحْتَ لوَائِهِ اِلَى غَايَةٍ صَارُو بِهَا عَدَمًا بَحْتَا فَيُطْرِبُهُمْ بِالُوَجْدِ حَتَّى تَرَاقَصُوا وَ لَا ضَرَبُوا عُودًا وَ لَا سَمِعُو صوتا يُجَاذِبُهُمْ جَذْبٌ مِنْ اللهِ مُوصِلٌ اِلَى حَضْرَةِ لَا تَسْتطِيعُ لَهَا نَعْتَا فِيَا لسَكارى الجَذْبِ وَ الرَاحُ وَاحِدٌ فَمَا بَالُهُمْ فِي السَّكْرِ اَحْوَالَهُمْ شَتَّى يَطِنُونَ بِالْاَذْكَارِ مِنْ كُلِّ وُجْهَةٍ فَمِنْ رَاشِفٍ شُهْدًا وَ مِنْ آكل بُرْتًا فَكَمْ مُزْعن ريان مِنْ بَحْرِ الْفَيَضِهِ وَ كَمْ مُنْكِرٍ قَدْ رُدَّ عَنْ شَطِّهِ مَقْتَا هُوَ العُرْوَةُ الوُثْقَى لِمَنْ قَدْ مَسَّكُوا بِهِ وَ غِيَاثٌ يُدْرِكُ اَلْغَوْثُ وَ الْفَوْتَا لَهُ كَلِمَاتٌ حَارُ فِي فَهْمِهَا الْوَرَى وَ الحواله العُظْمَا مَلأْنَ القٌرى صِيتَا ذيله يعبر بِك البحر التى تَرَى اَوْلِيَاءَ اللهِ فِي شَطِّهَا مَوْتَا رُفَعْتُ عَلى رُغْمِ الْأعادى بِاَنَّهُ اِمَامُ رِجَالُ الْغَيْبِ بَلْ قُطْبُهُمْ صَوْتَا وَ يَقْبَلُ قَوْلِي فِيهِ مَنْ طَلَبَ الْهُدَى وَ لَمْ يَأْبَه اِلَّا الَّذِي تَبِعَ الُجِبْتَا
اَنْشَاها العالم العلامة نجم الدين الحزى في مدح قطب الاولياء الحج كُنْتَهْ قُدِّسَ سِرُّهُ
Bismillah1irrahmanirrahyim
Be constant in performing dhikr. Leave everything but this 1 ... As defined by the Sheikh, who is the "sea of generosity" (gifts of Allah), our lord Kunta, Imam of the right path, possessing many karamats 2 murshid 3 ... In his pasture 4 , people are like bees collecting honey, zealous in finding flowers on the right path. And those who have distanced themselves from him (from his path), they are only zealous in finding the dead desert (which does not benefit them). With his single gaze, he straightens the crooked hearts 5 like a carpenter cleans wood from sawdust. What a sun shone with its light on all six sides of all that exists with its angels! Avliya 6 followed under his banner and reached the end 7 where in the absence of oneself 8 they are happy. He pleases them with delight so that their bodies moved (swayed) in ecstasy (jazz, shovk, khal, asar), not from playing the lute and not from singing songs. It is their divine love that attracts them, and delivers them to Hazrat. 9 which we cannot describe. O drunk with the attraction of divine love! Serenity 10 there was one of them, but what about them? Intoxicated, their states are different 11 ... Everyone praises God in their own way. How many of them are sucking honey, how many are eating sugar 12 ... How many have followed his path, abundantly watered from the sea of his generosity (which is the sea of the generosity of Allah's gifts). How many rejected his path, cut off from his shore, being hated by Allah. He is a "reliable connection 13 "For those who grabbed hold of it, and salvation overtakes the helpless. He has words, in comprehending the meaning of which, in confusion, men 14 ... His great fortunes fill the villages, glorifying him 15 ... So grab the hem of abi 16 him, he will carry you across the sea, on the shore of which you see Aulius powerless (cross him 17 ). I praise him, I exalt him, in defiance of his enemies. He is the Imam of the hidden people 18 , what is more, he is their Qutb 19 with his voice praising God. This word of mine about him will be perceived by those who are looking for the right path. And he will be rejected by the one who follows the idol (follows his passions).
Nazhmuddin Huzi (Gotsinsky).
Praise of Qutba Avliyov Kunta-Khazhi, may his Mystery be Holy.
Usman Kamailaev (Duba-Yurt, Chechnya) translated from Arabic into Russian.
Notes:
- Our Mrs. Aishat said: "The Messenger of Allah (s.a.s.) constantly remembered Allah"
- Karamat is a miracle performed by the saints with God's permission.
- Murshid - indicating the correct path.
- On his path, which is the path of the Prophet (s.a.s), his Sahaba, the righteous.
- Cleans his hearts from his diseases: from envy, hatred, arrogance, etc., for he is a healer of hearts.
- Close to Allah, saints.
- That is, they have come to know God.
- In the knowledge of God, they conquered their own Ego, suppressed their nafs, as if they were dissolved on the way.
- Hazrat is the presence of God, the feeling of being close to God.
- Before intoxication with love for God, their condition was the same.
- Everyone, depending on the degree of knowledge of God, is intoxicated with love for God in proportion to his knowledge.
- Just as their knowledge of God differs, so also the hidden knowledge that they receive on the way differs.
- The Almighty of Allah says (within the meaning): "Whoever believes in Allah and rejected the belief in idolatry and everything that deviates him from the truth of Allah, he has already found a reliable connection that will preserve him so that he does not fall into the abyss of disbelief in Allah." (Bak'ara: 256)
- Words "1alallah1 1ulillah1" عالى الله عوا لله
- His great states, such as love for God, fear of God, diligence in worshiping Allah, etc. infect the hearts of people with love for God, glorifying him before the Lord.
- Aba is a woolen cloak. That is, take his path, which is the path of worshiping Allah.
- His closeness to Allah is higher than others, although they are all servants of God, but the degrees of their closeness to Allah are different.
- The people of the hidden are saints, close associates of Allah, Awliya, to whom Allah revealed hidden knowledge.
- Qutb is the only one who is the place of Allah's watching in the world (1alam) in every era, and he has a heart like the heart of Israfil, may there be peace over him. (from the book "Collection of Foundations about Awliya" by Ziuddin Ahmad bin Mustafa). Ibn Masud narrated the following hadith: “Indeed, Allah, holy and Great, has 300 slaves who have a heart like Adam (a.c), and Allah has 40 slaves, whose hearts are like the heart of the Prophet Musa (a.c ), and Allah has 7 slaves whose hearts are like the heart of the Prophet Ibrahim (a.s.), and Allah has 5 slaves whose hearts are like the heart of Zhabrail (a.s.), and Allah has 3 slaves whose hearts are like the heart of Mikail (a. c), and Allah has one slave whose heart is like the heart of Israfil (a.c). And when this slave dies, Allah puts in his place a slave of three slaves. When a slave of three dies, Allah replaces him with five slaves. When a slave of five dies, Allah puts a slave of seven in his place. When a slave of seven dies, Allah replaces a slave of 40. When a slave of 40 dies, Allah replaces a slave of 300. When a slave of 300 dies, Allah replaces him with a human slave. Because of them, you live and die, because of them it rains and plants grow. Because of them, you are protected from harm. Ibn Mas'ud was asked: "How do we live and die because of them?" He replied: “Because they ask Allah to increase the number of Muslims and they are increasing. They ask perdition to the oppressors and tyrants, and they perish. They ask for rain. They ask for the plants to grow and they grow. They ask for deliverance from all troubles and Allah delivers them. " (Imam Jalaluddin Abdurrahman ibn Abu Bakr al-Suyuti)
By mid-May 1921. ended hostilities of the Red Army and partisan detachments to suppress the anti-Soviet uprising. The leader of the uprising, Nazhmuddin Gotsinsky, hiding in the Almak farms of the Khasavyurt district, made efforts to re-organize like-minded people for further struggle. To restore the interrupted communication with the emigrant centers, a former officer of the "Wild Division" Ahmed Khan Avarsky was sent abroad.
“The last one in 1922. filed a petition before the Council of the League of Nations for the recognition of Gotsinsky as the head of the "future independent state in the Caucasus" and assistance in overthrowing Soviet power. " / 1, С.36 / The idea was supported and help was promised to N. Gotsinsky.
In the same year, a political organization "Anatoly Sherket" was created in Istanbul, under the guise of a commercial enterprise.
“The firm“ Anatoly Sherket ”was organized by Khan Avarsky for 1 million rubles, which I gave,” N. Gotsinsky later reported during interrogation. - In addition, France paid the firm 9 thousand rubles a month. The income from this company should have been used for the liberation of the Caucasus ”/ 2, p.20 /
N. Gotsinsky established contact with the leaders of the active groups in Chechnya and Ingushetia A. Mitaev and A. Shamilev, who were ready at the first signal to oppose the Soviet regime.
In the difficult internal political situation in this region, the Soviet authorities took measures to prevent the actions of groups, such as the administrative expulsion of accomplices, concealers, confiscation of weapons from the population, etc.
"The combination of punitive measures with broad mass propaganda work began to affect." (3, p. 68) At the end of November 1923. with the assistance of Soviet authorities, a congress of Muslims of Dagestan was held in the village of Kahib. In its appeal, the congress called on believers to fight against Gotsinsky and his gangs. (4, С.3) These and other actions of the Chekists impeded the activities of the rebels and in December 1923. N. Gotsinsky, through his relative, Lieutenant Colonel Z. Donoguev, informed the Dagestan Department of the OGPU about his desire to end the resistance.
However, in the 20th of February 1924. two British intelligence agents arrived at Gotsinsky's headquarters disguised as engineers who were carrying out industrial exploration in the mountains. The agents assured Gotsinsky of support from England and gave the latter money for further preparation of the organization of the struggle. Having changed his decision to confess, Gotsinsky composes a "Note to the Soviet Government", in which he denounces the policy of the Bolsheviks and, through intermediaries, tries to send it to the leaders of the Soviet government for familiarization.
April 15, 1924 on the farmstead of Nizheloi, Shatoevsky district, Gotsinsky convenes a gathering (about 100 people) at which a letter from Said Bey Shamil was read out. The message spoke about the imminent arrival of Shamil's grandson, about the receipt of a consignment of weapons, about financial assistance, etc. The assembled participants outlined measures for the further struggle against Soviet power.
At the end of April 1924. an operational detachment of employees of the Dagestan Department and fighters of the 48th division of the OGPU began an operation to liquidate the headquarters of the Gotsinsky, located in the area of the 4th section of the Khasavyurt district (now the Kazbekovsky district).
On May 12, the operation was successfully completed with the complete elimination of the "Dylym" base of Gotsinsky with the capture of about 100 rebels.
At the same time, Ali Mitaev was arrested by the Chechen department of the OGPU, which deprived Gotsinsky of support in Chechnya.
May 19, 1924 Gotsinsky again, through Z. Donoguev, turned to the Dagestan Department of the OGPU with a proposal to meet, however, the KGB refused to negotiate.
"One of the main reasons that prompted Gotsinsky to such a trick was that he, like at the end of 1922, did not receive real help from the imperialists." (5, p.66)
In September 1924. a consignment of weapons and a manufactory arrived from the British through Batumi. Gotsinsky's seizure of the fortresses of Botlikh, Vedeno, Shatoi was supposed to serve as a signal for the start of a new anti-Soviet uprising.
In April 1925. In the village of Zumsoy, Gotsinsky met with Major of the British Army Williams and the Turkish translator Khalil. A guarantee was again received from the British to support the uprising.
"He (Williams - Author) assured me that England firmly decided to expel the Bolsheviks from the Caucasus, and for this it is ready to organize an uprising, provide weapons and everything necessary, including the landing of troops on the Black Sea coast." (6, С.20) This turn of events raised the spirit in the rebel camp.
“In turn, the representative office of the OGPU in the North Caucasus has developed a plan of decisive action to eliminate the hotbeds of hostile groups and as part of the employees and fighters of the Dagestan, Chechen, Vladikavkaz, Terek, Kabardino-Balkarian departments of the OGPU together with units of the Red Army under the general leadership of the plenipotentiary representative of the OGPU in the North .. In the Caucasus E.G. Evdokimov and the commander of the North Caucasus Military District I.P. Uborevich, acting according to the plan, simultaneously began to tighten the ring around Gotsinsky's gangs ... "(7, p. 74) mountainous Chechnya.
August 30, 1925 a battle took place near the Veduchi farm, as a result of which the rebels retreated to the Dai Gorge, and then were defeated within four days.
On September 5, a special task force consisting of the head of the Chechen department of the OGPU S.N. Mironov, his deputy G.G. Kraft, the former deputy head of the Dagot department of the OGPU L.I.Kogan and others arrested N. Gotsinsky and some of his associates.
According to the recollections of Sazhid, a resident of the village of Gakvari Abdurakhmanov, during his years of study in the village of Gima, “the Soviet authorities promised a great reward to those who point out the place where Imam Nazhmuddin was hiding. In the end, following a tip from some local traitors to the Chai farm, where Imam Nazhmuddin was hiding, intermediaries were sent with a proposal to surrender ... The Imam replied that he was ready to accept the conditions if the Soviets released 16 Chechens arrested because of him. The Bolsheviks agreed and released the detainees. " (8, p. 18)
S. Abdurakhmanov witnessed N. Gotsinsky's exit to the Chekists:
“Here on the bank of the river he did ablution, performed namaz in two rak'ahs, recited a prayer (dua), tightened his sagging belly due to weight loss, tied it with a towel (the dagger, belt and gazyri from his Circassian coat were taken from him by the Chekists - Author). ...
Casting a glance towards the traitors, the imam said in Avar: "I will speak with you on the day of the Last Judgment" (9, p. 18)
The defeat of Gotsinsky was largely carried out by the forces of individual units of the 11th Red Army, Red Partisan detachments, departments of the OGPU, and also thanks to the systematic work of Soviet bodies to consolidate the successes achieved. The political, socio-economic and cultural changes that took place in Dagestan, by the mid-1920s, caused a turning point in the mood of the working masses of the mountaineers, who embarked on a course of peaceful creation. However, this did not mean that the class struggle was over.
Donogo Hadji Murad,
Candidate of Pedagogical Sciences, Associate Professor, DGU
1. Chekists of Dagestan: Collection. - Makhachkala. 1985.
2. Case # 7695. Archival criminal case against N. Gotsinsky // Akhulgo, No. 3, 1999.
3.Suleymanov S.I. On guard of the conquests of October. Makhachkala. 1974.
4. Red Dagestan. No. 262.1923.
5.Suleymanov S.I. From the history of the Chekist organs of Dagestan. Makhachkala. 2000.
6. Case number 7695. Archival criminal case against N. Gotsinsky.
7.Suleymanov S.I. On guard of the conquests of October.
8.Mukhtarov U. Legends about Nazhmuddin Gotsinsky in Chechnya. // Akhulgo. No. 3, 1999.
(1859, according to other sources, 1865, the village of Gozo, Avar district of the Dagestan region, - 1925, Rostov-on-Don). The son of a naib (chief) under Imam Shamil, who, for his services to the tsarist government in suppressing the uprising of the mountaineers of Chechnya and Dagestan (1877), was promoted to captain of the guard and awarded lands. Gotsinsky inherited a large fortune from his father and brother, a large landowner, an Arabist scientist, a member of the Dagestan people's court, then naib of the Koisubulinsky section of the Avar district. He took part in the events of 1905, secretly sympathizing with the socialists.
After the February Revolution of 1917, a member of the Provisional Regional Executive Committee of the Soviets (in addition to workers and soldiers, representatives of the national intelligentsia, landowners and entrepreneurs), created on March 9 in the regional center of Dagestan - Temir-Khan-Shura. At the 1st Congress of Mountain Peoples in Vladikavkaz (May), he was elected mufti (head of the Spiritual Directorate of Muslims) of the North Caucasus and became a member of the formed Central Committee of the Union of United Highlanders of the Caucasus, the so-called mountain government, which was located in the Terek region along with the Cossack government. In connection with the victory of the socialists in the elections to the regional executive committee at the 1st Dagestan Regional Congress of Soviets (August), Gotsinsky was not elected to its membership. In his summer confession, he wrote: “When the sun of freedom rose on the political horizon, people were divided in terms of freedom. Some of them wanted freedom consistent with Sharia. This freedom is the liberation of the followers of the prophet Mohammed from tyrannical power ... There is no such person who could free the people from God's requirements and make them independent of God ... But there is still another party among the people. This party understands freedom as social freedom. This last freedom frees the people from the tyranny of royal power, it also frees them from God's power and his demands. Under such circumstances, every intelligent person will ponder who is an apostate from the Sharia - 'Ulama [scholars-theologians. - The author] or the socialists ... ". With regard to his land, he said that it came from his father in accordance with Sharia, that Gotsinsky's father bought it from Muslims who had legal documents; , then I will be the first to draw my sword on him "(Taho-Godi A., Revolution and counter-revolution in Dagestan, Makhach-Kala, 1927, pp. 43 - 44). At the 2nd Congress of Mountain Peoples (August) in the village of Andi ( Nagorny Dagestan) Gotsinsky was proclaimed the imam (secular and spiritual head of the Muslim community) of the North Caucasus.After the congress he made an appeal "To the peoples of the Caucasus" (published in the newspaper "Dagestan"), in which he argued that his election as imam is connected with the protection of religion. Member of the Dagestan Muslim National Committee, created in Temir-Khan-Shura in early September.
After the October Revolution, the Dagestan Regional Executive Committee on October 26 agreed with the decision of the 3rd Congress of Mountain Peoples (Vladikavkaz, September 20 - 29) that Gotsinsky was a mufti, but not an imam. Nominated as a candidate for membership in the Constituent Assembly in the Tersko-Dagestan constituency, but was not elected. At the 2nd Dagestan Regional Congress (November), he was elected to the regional executive committee and re-approved by the mufti and, as such, became a member of the government of the Mountain Republic, created by the Union of the United Caucasus Mountaineers in November. Continuing to call himself an imam, he strove to create a Muslim theocracy on the territory of the North Caucasus, focusing on the support of Turkey.
In January 1918, national troops (about 10 thousand people), led by Gotsinsky, occupied Temir-Khan-Shura before the opening of the 3rd Dagestan Regional Congress of Soviets, convened to discuss the question of the form of government. The congress sent an ultimatum to Gotsinsky: to immediately remove the troops from the city; attend the congress; recognize the congress as the supreme legislative body and others. Gotsinsky soon appeared at the congress. By the decision of the congress, Gotsinsky was declared not an imam, but still a mufti, after which Gotsinsky went to the mountains. In March, Gotsinsky's detachments overthrew Soviet power in Port-Petrovsk, in April, after its restoration, retreated to the mountains. Gotsinsky's troops, together with the German-Turkish interventionists, fought against the Red Army. In September 1920 - May 1921, an anti-Soviet rebellion was raised in the mountains of Dagestan with the participation of Gotsinsky; after his suppression, Gotsinsky fled to Chechnya. Arrested and shot by the decision of the plenipotentiary office of the OGPU of the North Caucasus Territory on September 28, 1925.
One of the leaders of the counter-revolution in Dagestan and the Caucasus. IV imam of the North Caucasus (12.1917). After the February Revolution, he became a member of the "Mountain government" (bourgeois-nationalist) as a mufti (spiritual head of local Muslims), 03-12.1917. Proclaimed the IV imam of the North Caucasus (12.1917), tried to create an "Imamat" under the protectorate of Turkey (12.1917-03.1918). He overthrew the power of the Bolsheviks and seized Petrovsk with his troops (03.1918). Resisted the units of the Red Army in the Caucasus (Dagestan), 03.1918-09.1920. He headed a direct anti-Soviet rebellion in Dagestan Dagestan (09.1920-07.05.1921). He fled and hid in Chechnya (05.1921 -1925). Arrested and shot (1925).
The son of a naib (chief) under Imam Shamil, who, for his services to the tsarist government in suppressing the uprising of the mountaineers of Chechnya and Dagestan (1877), was promoted to captain of the guard and awarded lands. Gotsinsky inherited a large fortune from his father and brother, a large landowner, an Arabist scientist, a member of the Dagestan People's Court, then naib of the Koisubulinsky section of the Avar Okr. He took part in the events of 1905, secretly sympathizing with the socialists.
After the February Revolution of 1917, a member of the Provisional Regional Executive Committee of the Soviets (except for workers and soldiers, representatives of the national intelligentsia, landowners and entrepreneurs), created on March 9 in the region. the center of Dagestan - Temir-Khan-Shure. At the 1st Congress of Mountain Peoples in Vladikavkaz (May), he was elected mufti (head of the Spiritual Directorate of Muslims) of the North Caucasus and became a member of the formed Central Committee of the Union of United Caucasus Highlanders, the so-called. the mountain government, which was located in the Terek region. along with the Cossack. pr-vom. In connection with the victory of the socialists in the elections to the regional executive committee in the 1st Dagestan region. Congress of Soviets (August) Gotsinsky was not elected to its composition.
In his summer confession, he wrote: “When the sun of freedom rose on the political horizon, people were divided in the concepts of freedom. Some of them wanted freedom consistent with the Sharia. This freedom is the liberation of the followers of the Prophet Muhammad from tyrannical power ... There is no such person who could free the people from God's demands and make them independent from God ... But there is also another party among the people. This party understands freedom as social freedom. This last freedom frees the people from the tyranny of royal power, also frees them from God's power and his demands. Under such circumstances, every intelligent person will ponder who is an apostate from the Sharia - the Ulama [scholars-theologians - the Author] or the socialists ... it was with Muslims who had legal documents; assured that "if there is one of the princes who own the lands contrary to Sharia, then I will be the first to draw my sword on him" (Taho-Godi A., Revolution and counter-revolution in Dagestan, Makhach-Kala, 1927, p. 43 -44). At the 2nd Congress of Mountain Peoples (Aug.) In the village. Andi (Nagorny Dagestan) Gotsinsky was proclaimed the imam (secular and spiritual head of the Muslim community) North. Caucasus. After the congress he addressed with an appeal "To the peoples of the Caucasus" (published in the newspaper "Dagestan"), in which he argued that his election as imam is connected with the protection of religion. Member Dagestani Muslim. nat. to-that, created in Temir-Khan-Shura at the beginning of September.
After Oct. Revolution of the Dagestan Regional Executive Committee October 26. agreed with the decision of the 3rd Congress of Mountain Peoples (Vladikavkaz, September 20-29) that Gotsinsky is a mufti, but not an imam. Candidate was nominated. members of the Founding. Sobr. on Tersko-Dagestansky elect. district, but was not elected. In the 2nd Dagestan region. Congress (Nov.) was elected to the regional executive committee and re-approved by the mufti and, as such, became a part of the Gorsk republic, created by the Union of the United Caucasus mountaineers in November. Continuing to call himself imam, he strove to create on the territory. North. Caucasian Muslim. theocracy, focusing on the support of Turkey.
In January 1918, nationalist troops (about 10 thousand people), led by Gotsinsky, occupied Temir-Khan-Shura before the opening of the 3rd Dagestan region. Congress of Soviets, convened to discuss the question of the form of government. The congress sent an ultimatum to Gotsinsky: to immediately remove the troops from the city; attend the congress; recognize the congress as the supreme legislator. organ and others. Gotsinsky soon appeared at the congress. By the decision of the congress, Gotsinsky was declared not an imam, but still a mufti, after which Gotsinsky went to the mountains. In March, the troops of Gotsinsky overthrew the Sov. power in Port-Petrovsk, in April. after its restoration, he retreated to the mountains. The troops of the Gotsinsky joint from germ.-tour. invaders fought against Kr. Army. On Sept. 1920-May 1921 in the tori of Dagestan, with the participation of Gotsinsky, anti-Soviets were raised. mutiny: after its suppression, Gotsinsky fled to Chechnya. Arrested and shot by the decision of the plenipotentiary representative of the OGPU Sev-Kavk. edges from 28 Sept. 1925.
For the first time, I begin to publish a series of archival materials dedicated to the political activities of the last imam of Dagestan, Nazhmuddin Gotsinsky. In the first post, I cite an excerpt from the book of the Soviet statesman, publicist and scientist Alibek Takho-Godi "Revolution and counter-revolution in Dagestan." After the execution of A.A. Taho-Godi, the circulation of this book, published in Makhachkala in 1927, was confiscated from everywhere and destroyed, like many other works of the author. Here are excerpts from one of the few remaining copies of this book that I own.
On this photo on the left (which can be enlarged by clicking), the inscription: "WANTED". For five years, the OGPU bodies hunted for the last imam. He was caught in 1925 and executed.
"NAZHMUDIN GOTSINSKY AND UZUN-HAJI"
Even with a strict approach, the figure of Nazhmuddin is interesting in itself, regardless of his role in the mountain counter-revolution. Nazhmuddin from the village of Gotso, Avar district, the son of the former Shamilev naib Don Magoma, who surrendered to Russia for his services to the Russian government in the uprising of 1877, was promoted to the headquarters of the captain for the guard and awarded with lands. From childhood, Nazhmuddin, the son of a wealthy parent, began to study Arabic books, became a mutalim, and showed himself to be an extremely capable young man.
The study of the history of the wars of the Prophet Magomed and his disciples and imams, apparently, left its mark on him, tk. from childhood, according to those who knew him, Nazhmuddin developed a penchant for war games, where he portrayed Imam Shamil, and his peers - his murids and opponents. His character was proud, imperative, although with wealth these qualities are not so difficult to acquire. After completing his Arab studies, he goes to the governor in the convoy as a horseman, then he is appointed a member of the Dagestan People's Court, receives the rank of militia cadet for this position, and, finally, is appointed the chief chief of the Koisubuli district. After the death of his father and brother, he receives a large fortune: movable property up to 10,000 sheep and real estate - cutan on the plane and pastures in the mountains.
Being wealthy on the one hand, and a learned Arabist on the other, with ambition, while still holding an administrative post, Nazhmuddin, of course, could easily acquire tremendous influence among the dark masses and enjoy great honor.
In addition, Nazhmuddin himself, by hook or by crook, demonstrated that everything around him was nothing and that he was, in essence, the ruler of Dagestan. Fantasy and imagination were at his service, since according to those who knew him, he was not a bad poet in Arabic and his poems were passed from hand to hand. Being naib, he ordered to whip one thief and, having injured him, justified himself by the fact that the thief was supposed to cut off his hand according to Sharia, and he only caused injury. However, for this he ended up in prison for seven months. Apparently, even then he had the idea that the most expedient punishments were according to Sharia, but since Russian law prohibited cutting off the hand, he applied the punishment "by analogy."
In 1903 he went to Constantinople, where he stayed for about 3 months, after which the tsarist government began to consider him a Turkish emissary. From the secret papers of the military governor, even during the dismantling of the archive in 1917, they even removed the file on him, as on the Turkish emissary. According to Dibirov, Nazhmuddin took part in the events of 1905, secretly sympathizing with the socialists, but did not speak out openly, and his speeches were, of course, only against the Russian order.
During the so-called "clerk" movement in 1913, when up to 3000 mountaineers descended to Shura and demanded that they either send them into exile, or remove Russian clerks from the villages, leaving the Arabists. The military governor Volsky, suspecting Nazhmuddin in this movement, wanted to expel him from Dagestan. And only the intercession of General Khalilov saved him from this punishment. Those who knew him say that he dreamed of imamism not from the day of the coup, but long before that. He loved to have conversations on this topic with trusted people, solved dreams, interpreting them in this plane, and in general, hypnotized both himself and others in imamhood. By the time of the coup, Nazhmuddin was about 60 years old, his face was quite interesting and resembled the face of an old eagle: his gaze is stern, imperious and rarely smiled.
He, according to Dibirov, who previously did not like sheikhs and fanatics, after the coup summons Uzun-Khadzhi, who had just been freed from exile by the revolution, and instills in him that since the Muslims were freed from Russian rule and freedom was proclaimed, he is giaur who does not contribute to the creation of the imamate. ... It was enough for Uzun-Haji to believe in any idea in order to be kindled by it and carry it out at all costs. And so it happened. Nazhmuddin could now sit quietly: Uzun-Khadzhi did everything for him. He was a strict, undivided fanatic, kindled by fire and flames; he did not have that versatility that Nazhmuddin could not refuse. If Nazhmuddin was eaten by a thirst for ambition, power, fear of losing property, then Uzun was driven only by the consciousness of a Muslim's duty that had been instilled in him and he had learned, who must lay down his own and others' heads in order to resurrect the imamate and imam of all Muslims. Nazhmuddin was not at all a fanatic, his appeals are extremely interesting historical documents with a well-known political platform, tactics and strategy of life and struggle for life. Nazhmuddin knows very well the psychology of the mountain masses, who live more with imagination and fantasy than with positive consciousness. Therefore, he uses posture extensively. Pose is everywhere: in proclamations, and in receptions, and in conversations. A powerful influence on the imagination of a childishly naive mountaineer is the main weapon in the hands of Nazhmuddin. What could he promise a hungry mountaineer, calling for him, or driving in front of him to the front? (...) though he promised a part of the booty according to Sharia law, which a soldier was entitled to.
For a highlander, following the call of Uzun-Khadzhi and Nazhmuddin, the hike seemed in part to be an outlet to the usual latrine trade for an extra penny to feed the family. This is one side of the matter, and the other - Nazhmuddin inspired the masses through his powerful agitprop - mullahs and sheikhs that everyone who refuses to participate in the movement to create an imamate loses his “Islam”. The language of Nazhmuddin's appeals for the mountaineer was convincing, understandable and strongly influencing his imagination, prepared daily by mullahs in mosques and uchars. (A.Takho-Godi, "Revolution and counter-revolution in Dagestan". Makhachkala, 1927, pp. 26-29).
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