Who is said Buryat. Chechen field commander Said Buryatsky (Alexander Tikhomirov). Where is the truth bro

Since July 2009, Tikhomirov-Buryatsky has been wanted in connection with a criminal case initiated against him on the fact of participation in an illegal armed formation.

Reports on the liquidation of Said Buryatsky appeared in the media in early March 2010. Two days after the publication of the first information about his destruction, the death of a terrorist was officially confirmed by Yunus-bek Yevkurov - it was on the territory of Ingushetia, in the area of ​​​​one of the villages of the Nazranovsky district, according to official data, that Said Buryatsky was killed.

The operation to neutralize Tikhomirov-Buryatsky was carried out by the FSB special forces. According to unconfirmed reports, a group of militants, which included "amir" Said, was contacted, as in the liquidation of Dzhokhar Dudayev, - according to a detected telephone signal - allegedly Buryatsky, "descending from the mountains", called his mother in Ulan-Ude, and her phone was tapped by the Russian special services. According to other sources, information about the possible arrival of Buryatsky in the Ingush village of Ekazhevo was “leaked” by the FSB “operational source”.

One way or another, from March 2 to March 4, 2010, as a result of a counter-terrorist operation near the village of Ekazhevo, the FSB special forces destroyed 6 militants and captured 11 more fighters. During the clearing of combat positions, a large number of weapons, ammunition and explosives were found.

The very next day after the end of the special operation, the main print publication of the Government of the Russian Federation Rossiyskaya Gazeta and other Russian media published the results of an examination of one of the corpses found at the site of the militants' firing point in Ekazhevo. The remains were badly burned, it was not possible to identify Said Buryatsky outwardly, although the special services found a passport in the name of Alexander Tikhomirov next to the corpse. The results of an urgent forensic examination carried out in Rostov-on-Don confirmed the belonging of the remains to Said Buryatsky.

Born in 1982 in Ulan-Ude. On his father - Buryat, on his mother - Russian. As a teenager, he studied at a Buddhist datsan. Independently studying Islamic literature, he converted to Islam at the age of 15. Later he moved to Moscow, studied at the Rasul Akram madrasah, a Sunni madrasah in the city of Buguruslan, Orenburg region.

From 2002 to 2005, Alexander Tikhomirov studied at the Fajr Center for the Study of the Arabic Language, studied theology at the Al-Azhar Islamic University in Egypt, and then with various reputable sheikh scholars in Egypt and Kuwait. Due to problems with the Egyptian secret services, he was forced to return.

At the same time, according to the Prosecutor General's Office of the Russian Federation, A. Tikhomirov "was undergoing lengthy training in Saudi Arabia" at that time.

After returning from Kuwait, he was engaged in self-education, worked in the religious publishing house "Umma" in Moscow, served at the Moscow Cathedral Mosque. Thanks to numerous lectures distributed on audio and video media and on the Internet, which are very popular among Islamic youth, Alexander Tikhomirov became known as a theologian (sheikh), a preacher of Islam. Traveled with sermons in Russia and CIS countries. Having married, he returned to Buryatia, to Ulan-Ude, where his sister and mother lived.

In May 2008, Alexander Tikhomirov secretly arrived in the North Caucasus, where he met with the leader of the Caucasian Mujahideen, the "military amir of the Caucasus Emirate" Dokku Umarov, and took the oath (bayat) to him. According to Tikhomirov: "After the proclamation of the Caucasus Emirate, all doubts disappeared. We have one amir and one state. And it is the direct duty of every Muslim today to go out on Jihad and help Jihad with word and property."

During the year of participation in the "holy war against Russia" A. Tikhomirov participated in a number of sabotage operations of armed groups led by Dokka Umarov. He made video messages in Russian on the Internet calling on Islamic youth in the CIS countries to join the armed struggle in the Caucasus, wrote articles for the Kavkazcenter website and gave interviews about jihad. Among radical Islamists, he gained fame as a "mujahideen-internationalist", a kind of "Islamic Che Guevara".

Chechen President Ramzan Kadyrov stated that, according to his information, Alexander Tikhomirov is "the main ideologist of the bandit underground" and that he trained the suicide bomber Rustam Mukhadiev for a year and a half, who blew up a bomb on Theater Square in Grozny on July 26, 2009.

On July 30, 2009, the Investigation Department under the Ministry of Internal Affairs for the Chechen Republic initiated a criminal case against A. Tikhomirov on the grounds of a crime under part 2 of Article 208 of the Criminal Code of Russia: "participation in an armed formation not provided for by federal law." The basis was photographs and videos posted on the Internet, where he appears along with the militants.

On the morning of August 17, 2009, a suicide bomber drove a car bomb into the gates of the Nazran District Department of Internal Affairs and set off an explosive device. As a result of this terrorist attack, 25 people were killed (mostly police officers) and approx. 260 people. The building of the Nazran District Department of Internal Affairs was completely destroyed.

On August 27, a video recording of this terrorist act was published on the websites of the separatists, in the credits of which it was reported that the martyr who carried out the explosion was Said Abu Saad al-Buryati (Alexander Tikhomirov). But on September 5, 2009, this information was refuted by A. Tikhomirov himself, who made another video message on the Internet.

On March 2, 2010, federal intelligence officers blocked several houses in the village of Ekazhevo (Ingushetia), where, according to operational information, the militants were hiding. During the battle, six separatists were killed, another 16 people were arrested on suspicion of involvement in illegal armed formations. On March 4, representatives of the power structures of Chechnya stated that Alexander Tikhomirov was among the militants killed in Ekazhevo on March 2. Soon this information was confirmed by the separatists, whose websites published reports about the "shahada" of A. Tikhomirov (Said Buryatsky).

On March 2, during a special operation in Ingushetia, the main ideologist of the North Caucasian militants Alexander Tikhomirov, better known as Said Buryatsky, was killed. Vlast correspondent Sergei Dyupin believes that his death could have an unexpected effect.

The large-scale operation of the FSB in the Ingush village of Ekazhevo was prepared and carried out in complete secrecy - even from local security forces. “When I arrived at the scene, the FSB officer standing in the cordon thanked me for my help, politely informing me that they did not need it,” one of the leaders of the Ingush Ministry of Internal Affairs commented on the events.

Unofficial sources familiar with the details of the operation claim that its target was not any specific person or gang: it was just that the special services, receiving and comparing the reports of their agents, came to the conclusion that some houses in Ekazhevo could be used by terrorists as transshipment bases, and decided to clean up suspicious objects for preventive purposes. Prevention was extremely successful: one of those killed was a 28-year-old militant from Buryatia Alexander Tikhomirov, better known in the ranks of the North Caucasian resistance as Sheikh Said Buryatsky. As the participants in the special operation admit, he ended up in the surrounded house by accident - late the night before, he came to spend the night with friends in Ekazhevo, and in the morning he ended up under a purge with them. The Buryat militant, again according to the security forces, accepted the death calmly: a few minutes before his death, he read his last sermon to his comrades-in-arms, recording it on a mobile phone video camera, and said goodbye to them. The FSB itself did not release the video.

The federal government attached great importance to the death of Buryatsky: on March 6, the head of the FSB, Alexander Bortnikov, personally reported to President Dmitry Medvedev on the liquidation of the militant in front of a television camera. Similarly, on July 10, 2006, the then head of the FSB, Nikolai Patrushev, reported to President Vladimir Putin about the assassination of Shamil Basayev.

The phenomenon of Said Buryatsky is that he, not belonging by blood to the Caucasian or Arab peoples, could become almost the main ideologist of the terrorist underground and enjoyed great respect from the militants. This is all the more surprising given that Alexander Tikhomirov was born and lived in Ulan-Ude, where most of the inhabitants learn about the events taking place in the North Caucasus and Moscow only from TV news releases. Both these regions are called in Buryatia in one word - Russia.

The son of a Russian and a Buryat, Tikhomirov grew up without a father. From childhood, he became interested in religion - at first, Buddhism, traditional for Buryatia, which he abandoned at the age of 15, having converted to Islam. According to some reports, this was due to the appearance of a Caucasian stepfather, who professed Islam, at 15-year-old Tikhomirov.

For most of his conscious life, Tikhomirov studied Islam: first in two Russian madrasahs (in Moscow and in the Orenburg region), then at the Al-Azhar Muslim University in Cairo, and finally in private lessons received from experts in Islam in Egypt and Kuwait.

Returning to Moscow in 2005 under the Muslim name of Said Abu Saad al-Buryati, he began working at the Moscow Cathedral Mosque, but after a while he quit due to disagreements with the leadership. The fact is that Tikhomirov, during his residence abroad, became an adherent of one of the most radical forms of Islam - Salafism, or Wahhabism, which calls for a return to the origins of religion, to eliminate any kind of mediation between man and God and to wage an armed struggle for the spread of Islam throughout the world. As a preacher of the Salafi persuasion, Said Buryatsky gained international fame. The young scientist reasonably criticized other movements in Islam, entering into discussions with world-class religious authorities, and his lectures, written in simple and accessible language, were very popular among Muslim youth in Russia and the CIS countries. By the age of 26, Said Buryatsky was already considered a sheikh in the Salafi environment - an elder and an expert on religion. The main theme of his sermons was the theoretical substantiation of the need for jihad - an armed struggle for the rights of Muslims and self-sacrifice in this struggle.

The popularity of the young scientist in the Muslim environment grew, however, as Said Buryatsky himself admitted, supporters increasingly began to reproach him for insincerity, making it clear that the beautiful words of the “armchair” jihadist were at odds with his own way of life. The preacher, as they say, accepted the challenge: in May 2008 he came to the North Caucasus, secretly contacted the local bandit underground, swore allegiance to its leader Dok Umarov, who proclaimed himself the military emir of the Caucasus Emirate, and joined his detachment.

"Only here I understood the essence of all our kitchen jamaats (Muslim community.— "Power") and Internet Mujahideen (fighters for faith.— "Power") who do not want to come here,” Said Buryatsky wrote to his wife. “A real jamaat is only where you have gone through difficulties together.”

These letters were posted on one of the sites of Caucasian extremists after the death of Buryatsky. According to them, one can restore the image of a preacher-terrorist, not devoid of sentimentality.

Constant work with future "live bombs" did not go unnoticed for the Wahhabi ideologist himself. At some point, the psyche of the propagandist failed

The militant from Tikhomirov, who was not distinguished by a heroic physique and health, by his own admission, did not work out. He told his wife that he gradually got used to life in the underground and even fell in love with "these mountains and this forest"; got used to the cold and damp (“you won’t believe it, it sometimes rains for four days without stopping”), long walks and even the roar of shells, under which you have to sleep (“when they stop shooting, you can’t fall asleep”). Immediately, the scientist, who went out on jihad, complains of back pain, which appeared either from drafts, or from the fact that he "overstrained himself on the load." According to Said Buryatsky, his comrades-in-arms, sparing him during the marches, almost took away his heavy luggage by force, but his back still hurt, so he had to spend almost the whole winter in a dugout.

Emir Doku Umarov's main base, according to Said Buryatsky, was about an hour's walk from the small village of Dattykh, located on the border of Chechnya and Ingushetia, in a hollow between the hills. Taking advantage of natural shelter, the militants, as he writes, thoroughly settled in this place: they set up tents, built dugouts, one of which housed a dining room, and even built "a mosque for 20-25 people from oilcloth and a frame" (according to the FSB, the number The detachment consisted of about 60 people).

The shelter was named New-Dattykh, and the passage between the dugouts was named Umarov Avenue. However, in May last year, the base was declassified by one of the residents of the real Dattykh. The federal command considered that it was too risky to storm the Umarov fortified area with special forces, and it was simply razed to the ground with missile strikes from the air. Examining the corpses after the air raid, the experts hoped to find among them the body of Doku Umarov, but the extremist leader managed to escape from the blow and withdraw about half of his detachment. Said Buryatsky remained among the survivors.

Around this time, Emir Umarov, apparently, entrusted the failed militant with the ideological training of the members of his detachment, and it was in this capacity that Said Buryatsky made full use of his fundamental knowledge and organizational talent.

On June 22 last year, in the Center-Kamaz microdistrict of Nazran, an unknown terrorist in a Toyota Camry stuffed with explosives rammed the motorcade of the President of Ingushetia, Yunus-Bek Yevkurov. As a result of the assassination attempt, one of the guards of the head of the republic was killed, and Yevkurov himself was seriously injured. His life was literally miraculously saved by Moscow doctors.

“That brother who went to Yevkurov, I also prepared,” Said Buryatsky wrote to his wife, making it clear that on June 22 it was not his first student who was blown up. According to the ideologue, the militant went to his death, "not at all worried, as if he had gone to drink tea."

Approximately a month later, on July 26, a pedestrian suicide bomber blew himself up in front of the theater center on Theater Square in Grozny, killing four police officers who stopped him in front of the entrance to the hall and two bystanders. The attack, apparently, was being prepared for Chechen President Ramzan Kadyrov, who was going to visit the theater that day, but was late for the performance and was not injured. Said Buryatsky did not even have to train this terrorist. In any case, he told his wife that "Harun, who exploded in Grozny," committed a self-explosion without any preliminary indoctrination. "I saw in him a desire to die, which resembled a wild hunger," wrote Buryatsky.

Three days later, the remains of Shahid Harun were identified. At the same time, Chechen President Ramzan Kadyrov for the first time called Tikhomirov the main ideologist of the bandit underground and his personal enemy. “Buryatsky and terrorists like him turned a normal person, a young athlete Rustam Mukhadiev, into a suicide bomber by pumping him with various intoxicating drugs and subjecting him to psychological treatment,” Kadyrov said. “The days of terrorists are numbered. Police officers and other departments are on their trail.” It was not possible to catch the organizers of the terrorist attack in Grozny quickly, but the police in Chechnya on the same day when the loud statements were made, suffered new losses. On July 30, in the village of Valerik, Achkhoy-Martan District, law enforcement officers accidentally shot dead a policeman-driver from Yakutsk Arkady Savvinov and his partner sent to Chechnya, mistaking a Yakut for a wanted Buryat. A criminal case was initiated against those who used the weapon, and the state of emergency received a loud response in police circles. The OMON detachment under the Ministry of Internal Affairs of Buryatia even raised the question of refusing business trips to the North Caucasus.

Another grave crime, in which the investigation suspects Said Buryatsky, is the terrorist attack in Nazran, committed on the morning of August 17 last year. Then the suicide bomber, driving a mined Gazelle, rammed the gate and drove into the courtyard of the city police department, where the police lined up for a morning divorce. As a result of the explosion, 25 people were killed, more than a hundred were injured, and the head of the Ministry of Internal Affairs of Ingushetia, Ruslan Meyriyev, lost his post. Shortly after the explosion, a video appeared on the Internet with the participation of Said Buryatsky, in which he explains the need for self-sacrifice in jihad, sitting in the back of a Gazelle next to a 200-liter metal barrel, stuffed, according to him, with explosives. This video gave reason to believe that Buryatsky himself was driving the car that exploded. However, two days after the attack, the websites of the militants denied this, and the failed suicide bomber himself soon publicly explained that he was only going to carry out this action, but the command at the last moment entrusted it to another performer.

According to Ingush operatives, having headed the ideological service of the Emarat, Said Buryatsky formed an international brigade of 30 of his closest supporters, who, using connections in the Islamic world, sent them to train in an extremist madrasah located in one of the countries of the near abroad. The militants returned from there supposedly convinced supporters of istishhad (fanatical readiness for self-sacrifice). According to the information of the militiamen, who track all the self-destructive acts of terrorism committed in the North Caucasus, so far only nine students of Said Buryatsky have self-liquidated. The remaining 21 are waiting for commands and indications of the target from their military emir, Doku Umarov.

Constant work with future "live bombs" did not go unnoticed even for the Wahhabi ideologist himself. At some point, the psyche of the propagandist failed. "I'm so tired of this dunya (earthly life.— "Power"), as if he had already lived for centuries,” Said Buryatsky wrote to his wife. Abu Dujana, Adam, Bilal, Harun, Abu Muslim and many more brothers are no more. And I'm still alive... You know, every time they leave, a terrible fatigue falls on me... I will never forget those who helped me carry things, with whom we were in the cold and spent the night in a tent under a layer of snow , with whom they sat in the rain under an oilcloth in the forest, with whom they shared the last candy. I have been asking Dokka for a long time to allow me to go to istishhad, but every time I am denied this - they say, you are still needed here. I myself do not think so and envy those who have gone down this path ... "

On March 2, in Ekazhevo, the ideological "death machine" was finally stopped completely, and this can be considered an unconditional success of the Russian special services. However, if we look at the problem in the long term, we can assume that the death of Said Buryatsky is fraught with perhaps more danger than all the "live bombs" prepared by him during his lifetime. A young man of non-Muslim origin, who converted to Islam, studied it perfectly and told others about it, became a respected religious figure, even remaining in the status of a "kitchen" Mujahideen. After the refusal of Said Buryatsky from worldly values ​​in favor of armed struggle, his rating completely soared to transcendental heights. Martyrdom, from the point of view of his associates, the death of a scientist may well turn him into a symbol of the armed struggle against the infidels. In this case, the extremists will not even need to waste their energy on promoting their views - the very example of a young Muslim who said his word and confirmed it with deeds can attract new supporters to the side of the armed underground. And among them, thanks to the international image of Said Buryatsky, there may well be not only natives of the North Caucasian republics, but also people who are generally far from the problems of this region.

“By his life and death, Said Buryatsky made a huge contribution to strengthening the ranks of the armed opposition in the North Caucasus,” Geidar Dzhemal, head of the Islamic Committee of Russia, is convinced. their convictions with their own lives."

On the question of whether any other scenario was possible, except for the physical elimination of Said Buryatsky, Geydar Dzhemal, after thinking, did not find an answer. "His ultimate goal, as I think, was the reformatting of the Russian and world space, and any negotiations with the authorities on this subject would certainly come to a standstill."

SAID BURYATSKY

Today I had a dream in which I myself said that I had three weeks left to live, I don’t know what this is for, maybe because I can’t wait to leave here faster. I saw a woman in a dream, told her to leave me, I tell her that anyway in three weeks I will leave this life.

One of the last letters of Said Buryatsky

Continuing the theme of self-sacrifice of terrorists, begun in the introduction, it can be noted that in the works of modern theorists of jihad, the concepts of jihad and shahada - martyrdom on the battlefield - are inseparable. The readiness to sacrifice oneself in the name of an idea is an integral part of the psychology of one who wages jihad. In his book “Glad Tidings to the Slaves of the Virtues of Jihad”, one of the most famous propagandists of the world jihad, Palestinian Abdullah Azzam, listing the various virtues of the Shahada, mentions the hadith, which says that the sins of the martyr will be forgiven with the release of the first drop of blood; Shahid sees his place in Paradise; it is decorated with decoration of iman (faith. - I.F.); he is married to the houris; he escapes torment in the grave; the most Terrible of days (i.e., Judgment Day) is safe for him; he is crowned with a crown of honor, one pearl of which is better than dunya (the earthly world) and everything that is in it; he marries seventy-two houris; he is given intercession (for the worthy) for seventy people from his family. Another hadeeth cited by Azzam says that a martyr does not feel pain when he dies: "When a martyr dies, he feels the same as you feel when you pinch."

Islamic preacher Said Buryatsky also speaks about self-sacrifice. Arguing about the causes of Islamic terror, he operates not with the categories of the Sunnah and the Koran, but with Gumilev's term "passionarity". In the article “Istish-had: between truth and lies”, Said Buryatsky explains the desire to become a martyr that arises in a Muslim: “Once studying the works of L.N. which he introduced into the study of history, considering it as one of the ways to approach the systematization of history. We will not consider other versions of the historical approach, and we will not pay attention to the "civilizational" approach of Toynbee, the concepts of Jean-Baptiste Vico, Spengler, and even the great historian Islam Ibn Khaldun. But I was always interested in his idea of ​​"passionarity", the theory that the reasons for the emergence of ethnic groups are directly related to this phenomenon. By this term, he meant the common aspiration of the people, the ethnic group to achieve the main goal, for the sake of which people were ready for great achievements. It was this, in his opinion, that became the reason for the appearance of seemingly out of nowhere ethnic groups, and the fall in the level of passionarity led to the disappearance of another ethnic group. But the main thing is not this, but the fact that Gumilyov set the peak of the passionary peak under the symbol P6 in the diagram precisely as self-sacrifice, sacrifice to achieve the task. If we begin to reason impartially, then we will understand that Gumilyov was right - after all, it was precisely when people were ready to sacrifice their lives for the sake of an idea that not only states, but entire nations arose.

Then Said describes his impressions of the operations in which he himself participated. And these observations are very valuable for us, because, for obvious reasons, there is very little documentary evidence of such events. Said refutes widespread allegations that martyrs go to their deaths under the influence of suggestion or psychotropic drugs. He writes that once, while reading the classics of literature, many times he came across works that told about the behavior of people awaiting execution in a cell. All of them were similar in one thing - the man sentenced to death in the last hours of his life experienced such strong horror that he sweated, even while in a cold room. “A few years ago, I specifically watched a video of executions in the United States, and realized that the classics of literature were right, and the suicide bomber was sweating so much when he was taken out of the cell that his shirt could be squeezed out. Later, when for the first time in my life I saw a man going to his death in a car full of explosives, I expected to see the same effect. Yes, this brother and I were in many difficulties, we knew each other well, but still ... We spent several days before the operation together and all this time I tried to understand what he feels at this time? And he was delighted that he felt nothing but calmness, as he was going to meet Allah, and then I realized how much a believer differs from a kafir (unbeliever. - I.F.) at the time of death. The brother who got into the car and went to Yevkurov was calm as always, and a look full of determination confirmed this. There was no trembling, no trembling legs, no dry mouth, no pallor, no rivulets of sweat. When he got into that car, we hugged and made a dua (prayer. - I.F.) to meet in Eternal Life. I looked into his eyes and saw no hint of fear there. There was confidence in an early meeting, as if a person was leaving for another country, knowing full well that it exists. And just as now you cannot prove to a person that, for example, the United States does not really exist, so he was convinced that a meeting with Allah was ahead and he hoped for forgiveness. Later, I saw many brothers who walked this path, who gave their lives in the way of Allah, but I can say openly that the behavior of all differed, as did the secondary intentions. Someone left for an operation with an unrest in his chest, but only because he was afraid of his sins, and the answer for them. Others walked along this path as if for a walk, not even worrying that they would press the button of the current switch. I remember how our brother Ammar was worried about whether he could make a turning maneuver on the Gazelle to break through the gates of the police department, how we walked and explored this place before the operation. Some went to istishhad only for the pleasure of Allah, others also for this, but the second intention was to achieve the forgiveness of sins. Therefore, it cannot be said that all the Mujahideen who went to Istishhad are the same, but one can try to identify a general pattern in this phenomenon. If you ask my opinion about what unites all those who committed istishhad, then I will answer: this is a firm intention to die in the path of Allah; in their eyes I did not see anything other than the thirst for death, they no longer lived in our dimension. I will say something that those infidels who consider me an "ideologist" of suicide bombers, who believe that I am pushing people to do this with my sermons, will not believe. Remember one simple fact:

everyone who went to istishhad made the decision without my sermons or anyone's direct influence. No, and there was no one who could be worked up to that degree - you can talk about it for hours, but until Allah gives him firmness and determination, he will never be able to voluntarily push the button. Even if someone is artificially charged with this impulse, it will soon go out, and nothing will remain. This decision comes from the depths of the soul, where a person begins to desire a meeting with Allah, and He gives him the opportunity to do so. And today, those who are ready to go to istishhad have come to this decision themselves; of course, I agree that to some extent they were influenced by daawats (calls to Islam. - I.F.) and the works of scientists, but the final decision always remains with the individual himself.

What is the life path of this Russian theoretician of jihad or, as he is called, the “mujahid-internationalist” and “Islamic Che Guevara”? The case of Said Buryatsky is truly unique, because, as Heydar Dzhemal wrote, “for the first time, on behalf of the Emirate, the Caucasus acts as an ideologist, as an authoritative representative of a person of Eurasian origin, in whose veins Russian and Buryat blood flows.” Alexander Tikhomirov was born in 1982 in Ulan-Ude. In his family, like many in Siberia, there were people of mixed nationalities - among his ancestors were Irkutsk Buryats, Russians, and his paternal grandmother was Kazakh. Contrary to Internet articles, Said was not a Buddhist and never studied at a datsan. And the entire biography of his early years published in the media is a complete fiction and a set of absurdities. Said studied at a regular school. Teachers of that time speak well of his abilities. An inquisitive mind, a thirst for knowledge, a search for the meaning of life, dissatisfaction with the world around him and the desire to change it drove him forward. He read a lot, mostly books on history and philosophy, spent his free time in city libraries and, in the end, found answers for himself in Islamic literature. According to his mother, after reading the translation of the Koran into Russian, he said: “I understood what I want in life. I want to accept Islam, I want to study this religion and inform all people so that everyone lives just as it is written in this Book. He found an ideal utopian world in the distant past, in the time of the precepts of the Prophet and his closest associates-askhabs. Then he was seventeen years old. In some ways, this decision was influenced by his mother, who converted to Islam in two years for him. According to her, surprisingly, this happened under the influence of Father Alexander Men's book "The Son of Man", from which she learned that Jesus called God by the name of Ellah, that is, Allah. Said tried to pray on his own, he lacked a few Islamic books, and the nearest mosque was found in Irkutsk. Her imam was quite surprised by the appearance of a guy from Buryatia and gave him a referral to study at the Moscow Islamic University. Said studied there for two years, after which he went to continue his studies in Egypt. The next three years he studied at one of the world's largest centers for the study of the Arabic language "Fajr" and studied theology at the prestigious Islamic University of Al-Azhar. Said did not finish his studies at the university, according to him, because of problems with the Egyptian special services, which seems to be true, judging by several recent mass arrests and deportations of Russian students by the Egyptian authorities. After returning from Egypt in 2003, Said continued to work and study in Moscow. And in 2004, he trained in Arabic for four months in Kuwait. Returning to Moscow, he was engaged in self-education, served at the Moscow Cathedral Mosque and worked in the religious publishing house "Umma". While working at the publishing house, Said got married. One of his acquaintances reports that "Said's wife told me when he got a job at the Umma publishing house, they told him what salary he would receive, and he said:" No, it's a lot for me. And he cut himself. Naturally, his wife did not understand this, but he shamed her: “There is a roof, there is food, what else are you dissatisfied with, woman.” Selflessness, renunciation of property - a characteristic motif from the biographies of future terrorists. Here, for comparison, is what V. E. Vladimirov writes about Spiridonova: “From an early age, parents had high hopes for Maria; she grew up as a smart, capable girl, by nature she was very kind, warm-hearted; attached to people and knew how to appreciate their kind attitude. She loved to share with other things, toys; she did not know how to refuse requests and often gave the last thing she had. When one day she met a poor girl, and she found out that she had no shoes, she gave her hers, remaining in the old, full of holes ... She did not recognize her property; everything that belonged to her, she gave to others; everyone could use what she had.” This rejection of everyday excesses, of the small things in everyday life, also anticipates the subsequent readiness for the biggest sacrifice - one's own life. “But you know, I understood the main Truth, for the sake of which it is worth going all this way and losing everything - I understood what all this dunya equals and how damned it is, I realized that a person needs so little - an oilcloth on his head, a rug and a sleeping bag, and he survives everywhere, everything he needs from this dunya, he will carry in one backpack. So why compete in achieving this dunya if it is worthless before Allah? Said later wrote in one of his letters from the forest.

During his life in Moscow, Said traveled a lot with sermons in the regions of Russia and the CIS countries. Speaking from the standpoint of traditional Salafi (i.e., "original", rejecting later admixtures) Islam, he condemned other currents and sects like Shiism, Sufism, etc. Said Buryatsky's lectures brought him popularity among radical youth. In 2007, Said made a hajj to Mecca and Medina, where he recorded a series of lectures "Holy Mecca". And in 2008 he went to the Caucasus to join the Mujahideen. For many listeners of his lectures, this step was unexpected. Of course, joining the ranks of the Mujahideen is a last resort, but the transition to the underground is not in itself some kind of leap for a person brought up in a Muslim environment. Many Islamic scholars and preachers are already eking out a semi-legal existence due to constant pressure and harassment from the authorities. For Said Buryatsky, this transition was the logical conclusion of his entire mental and spiritual development, his way of life. In addition, his consistency and inner honesty played a big role here. The search for his own integrity, the desire to straighten himself in three directions - thought, word, deed - brought him to this point. While preaching jihad to others, he could no longer remain on the sidelines. In the article “An Inside Look at Jihad: After a Year,” Said himself describes what made him go on the warpath: “And every time you start making a call to do jihad, or talk about the times of the companions and their know that the test is coming. And Allah will put a person in a situation where he will be forced to make his choice - whether he will be a Mujahid, then whether he will show patience in jihad ... This test came when I was ready, but not enough to give an immediate answer when I received a letter from the Amir of the Caucasus with a proposal to join the Mujahideen. I took this letter in my hands and felt as if my whole life flashed before my eyes, and it became clear that this is the moment about which Abdullah ibn Masud said: “If Allah tests His slave by putting him in a place where he has to say something for the sake of Allah, and he remains silent, then he will never return to the degree of iman that he was before. At such a moment, you begin to understand that if you refuse, you will never be able to get out of the humiliation that the Messenger of Allah spoke about ... But even if you make a choice in favor of jihad, it will change your whole life so much that you will lose everything - and family, and property, and about this Allah said: "We will certainly test you with fear, hunger and loss of property and people." I stood and it seemed to me that years had passed before I gave an answer, although I was sure in advance that I could say this, but only with the support of Allah Almighty, for He said in the Qur'an: “Allah strengthens those who believe , a firm word in this life and in Eternal. And this "hard word" comes when you have to say something only for the sake of Allah - and in my case it was a positive answer. " Tell the brothers that I will come"- I said this, and a heavy burden seemed to have fallen from my soul, because after these words the path was marked, and this is one of the turning points in a person’s life, when, having made his choice, he will never be able to go back .. I have said a lot about the jihad of the Companions, about the battles of the era of the Tabi'ins, about the liberation campaigns of the time of the Caliphate - and the time has come to pass this test now on your own. Two months after this event, I arrived on the territory of the Caucasus Emirate and saw with my own eyes our Mujahideen brothers.”

Soon after that, a video message appeared, recorded in the Caucasus mountains, where he, in the form of a Mujahid and with weapons in his hands, speaks together with Doku Umarov and Supyan Abdullayev, one of the oldest Mujahideen, a member of the Islamic Renaissance Party in the 80s. The conversion was confirmation that Said had reached the mountains. Of course, this act of his, giving additional romanticism to his appearance, found many enthusiastic reviews among both born and newly converted Muslims and, I think, encouraged some of them to follow his example.

As a terrorist, Said first loudly declared himself on June 22, 2009, when a Toyota with explosives wedged into the motorcade of the President of Ingushetia Yevkurov. As a result of the explosion, the president's guard was killed, and he himself was seriously injured. Subsequently, Said Buryatsky was accused of preparing the explosion. He didn't deny it. In one of his letters, Said wrote: “You know, I began to dream of those brothers who went to istishhad operations, like Harun and others, they are alive, as they are, and for some reason it seems to me that I should soon go to them if Allah grants such mercy. That brother who went to Yevkurov, I also prepared, but you will not believe how much I myself wanted to go instead of him. You know, he went to his death as if he had gone to drink tea, not at all worried, and when I heard the explosion, I felt bad, I realized that he really left here once and for all. Said repeatedly wrote how hard it was for him to endure the loss of friends, who were less and less around. But the harder it was for him to endure this loss, the more firmly he believed in meeting them in heaven and the more he longed for it.

Just a month after the assassination attempt on Yevkurov, on July 26, 2009, an explosion thundered at the Theater Square in Grozny at the entrance to the concert hall before the start of the performance. Six people were killed, including four high-ranking police officers. Immediately after the explosion, Ramzan Kadyrov, who was also supposed to come to this performance, but was late, glorified Said Buryatsky throughout the country, calling him the main organizer of the terrorist attack, and announced a hunt for him. On July 30, Chechen policemen shot dead a suspicious Asian who was driving in a car. However, he turned out not to be Said Buryatsky, but a policeman from Yakutia. His colleague from Tyumen died with him.

A few weeks later, on the morning of August 17, a GAZelle stuffed with explosives rammed the gates of the Nazran police department. Thus, one of the largest terrorist attacks in the Caucasus took place, as a result of which, according to official data, 25 people were killed and 136 people were injured. Soon after that, a video appeared on the Internet, from which it followed that the perpetrator of the attack was Said Buryatsky. Many already considered him a shahid, but after some time a video refutation appeared, in which Said said that the error arose due to improper installation, and there was another person inside the GAZelle. According to him, he only participated in the preparation of the attack and equipped the barrel with explosives.

Some of his haters were annoyed by this fact, indignant that the terrorist was still alive, some of his former admirers were disappointed in their hero. At that time, death bypassed him. But not for long. In the North Caucasus, those who have embarked on the path of jihad usually do not live long. Early in the morning on March 2, 2010, special forces blocked the Ingush village of Ekazhevo. 15 people were arrested, including influential local residents and policemen. Then the assault began on several houses. During the special operation, 8 people were killed on the street and in houses, and 1 from the side of the federal forces. Said Buryatsky was identified as one of those killed. Next to him, according to press reports, they found a mobile phone with a video of the last sermon and a laptop. Intelligence agencies reported a successful operation. Said was credited with almost all the major terrorist attacks of recent times, including the undermining of the Nevsky Express. Newspapers, as usual, burst into one-sided assessments of his activities or vicious curses against him. Said, of course, is a terrorist, and I'm not going to whitewash him. But not everything is so simple. In no country - be it Palestine, Iraq, Afghanistan or Chechnya - does jihad arise from scratch. Jihad is the product of a complex web of social, political, economic, religious and cultural issues. And you can't unravel it by killing terrorists.

And Said, whose sincerity was not doubted even by many of his enemies, became a martyr for the radicals, who died for his faith. For them, his fame will only grow stronger over the years. It remains for us to re-read his notes from the series “Heroes of Truth and Lies”, these stories from the life of his acquaintances martyrs. A kaleidoscope of forever leaving faces, events and places flashes by. These diaries published on the Internet are the only adequate source depicting the life of the Mujahideen from within. Said, a chronicler and chronicler of forest life, had an undoubted literary talent, which is worth, for example, this passage: “Actually, it was always interesting for me to walk where you stumble upon the old footprints of the warriors of Allah. Once Harun and I found an old Mujahideen base near Arshty with destroyed dugouts and old dishes. We took some of the usable crockery with us, but even Harun couldn't remember anything about this base. This archeological monument of the Mujahideen of the past stuck in my memory so strongly that I began to ask everyone about it. And after a long search, Allah granted me the opportunity to find the one who remembered it. This man turned out to be our Professor, Abdullah Azzam (namesake of a Palestinian theologian. - I.F.) - only he could remember that they founded this base many years ago together with Khamzat Gelaev. The professor turned on his search engine, but did not remember the one who would be alive besides him at that time, from those who founded this base. And if not for Abdullah Azzam, who told the story of this base, it would have remained a blank spot in the history of jihad in the Caucasus. These are also archeological monuments of modern history, about which few people even remember - but what about those monuments of the Mujahideen of the past, which are already overgrown with grass? I remember about the ancient caves of the abreks of the past, which we found on the top of Nukhkort near Bamut. I was struck by how they were carved into the sandstone - there were over 40 small caves located in several levels in a semicircle. They were interconnected by narrow corridors, through which one had to crawl only in the dark. Outside, these caves are closed from prying eyes by dense bushes, but from each exit a view opens up to Alkhan-Kala, a suburb of Grozny. I also saw the ancient caves of the abreks on Fartang, where caves with a triangular entrance for horses were carved into the rocks; but now there is no one left who can tell the story of who carved these caves and who used them for jihad. Here and there, our brothers found old rifle cases with numbers and designations unknown to us. In many caves, you can still find artifacts that have remained from the Mujahideen of the past - shell casings, scraps of cloth and much more, but all these items are mute. They will never tell about the Mujahideen who inhabited this region, about those who became martyrs in those difficult years, and much more. This is if we talk only about the heritage of the Mujahideen of the past - and those ruins of villages and ancient settlements that remained in Myalkhist, Yalhor-Mokhk with its deepest caves, and in the highlands of the Urus-Martan region ... And now I continue to think that a lot more will pass years of jihad in the Caucasus, and generations will succeed each other; and every new stream of Mujahideen, when they stumble upon the archaeological monuments of the warriors of the past, will no longer be able to remember who these dugouts and summer houses belonged to.” Allah grants the Mujahideen his immortality, but we, secular people, see immortality in another. The same Said Buryatsky, who sent people to their death, blessing them for Shahada, extended their earthly life with his notes. Now these diaries will remain a literary monument to him.