Said Buryat in childhood. Said Buryatsky was killed, but managed to involve some young Kazakhs in “jihad”. Why did the criminal investigation take so long?

Since July 2009, Tikhomirov-Buryatsky has been wanted in connection with a criminal case initiated against him for participation in an illegal armed group.

Reports of 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 fact of the terrorist’s death was officially confirmed by Yunus-bek Yevkurov - it was on the territory of Ingushetia, in the area of ​​one of the villages of the Nazran district, according to official data, that Said Buryatsky was killed.

The operation to neutralize Tikhomirov-Buryatsky was carried out by FSB special forces. According to unconfirmed reports, a group of militants, which included “Emir” Said, was found, as during the liquidation of Dzhokhar Dudayev, - using a detected telephone signal - allegedly Buryatsky, “coming down from the mountains,” called his mother in Ulan-Ude, and her phone was tapped by Russian intelligence services. According to other sources, information about Buryatsky’s possible arrival in the Ingush village of Ekazhevo was “leaked” by the FSB “operative 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, FSB special forces killed 6 militants and captured 11 more fighters. When clearing combat positions it was discovered a large number of weapons, ammunition and explosives.

The very next day after the end of the special operation in the main print publication of the Government of the Russian Federation " Rossiyskaya newspaper” 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 externally, 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 that the remains belonged to Said Buryatsky.

SAID BURYATSKY

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

One of last letters Said Buryatsky

Continuing the theme of terrorist self-sacrifice begun in the introduction, it can be noted that in the works of modern jihad theorists, the concepts of jihad and shahada - martyrdom on the battlefield - are inseparable. The willingness to sacrifice oneself in the name of an idea is an integral part of the psychology of someone who wages jihad. In his book “Good News to the Slaves about the Virtues of Jihad,” one of the most famous propagandists of global jihad, Palestinian Abdullah Azzam, listing the various virtues of the shahadah, mentions a hadith that says that the martyr’s sins will be forgiven with the release of the first drop of blood; Shahid sees his place in Paradise; it is decorated with the decoration of iman (faith. - I.F.); he is married to the Gurias; he escapes torment in the grave; the most terrible of days (i.e., the Day of Judgment) is safe for him; he is crowned with a crown of honor, one pearl of which is better than the dunya (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 relatives. Another hadith cited by Azzam says that a martyr, when dying, does not feel pain: “when a martyr dies, he feels the same as you feel when pinched.”

Islamic preacher Said Buryatsky also speaks about self-sacrifice. When discussing 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 that arises in a Muslim to become a martyr: “Once upon a time, while studying the works of L. N. Gumilyov, a famous historian, in my youth I came across his concept of “passionarity,” which he introduced into the study of history, considering it as one of the ways of approaching the systematization of history. We will not consider other versions of the historical approach, and will not pay attention to the “civilizational” approach of Toynbee, the concepts of Jean-Baptiste Vico, Spengler, and even the great historian of 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 general aspiration of the people, the ethnic group, to achieve the main goal, for the sake of which people were ready for great achievements. This, in his opinion, was the reason why ethnic groups appeared seemingly out of nowhere, and the drop in the level of passionarity led to the disappearance of another ethnic group. But the main thing is not this, but the fact that the top of the passionary peak under symbol P6 in the diagram Gumilyov put precisely self-sacrifice, sacrifice to achieve the task. If we begin to reason impartially, 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 also entire nations arose.”

Said then describes his impressions of the operations in which he himself participated. And these observations are very valuable for us, since, 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 upon a time, while reading classics of literature, he many times came across works that described the behavior of people awaiting execution in a cell. They were all similar in one thing - the person sentenced to death in the last hours of his life experienced such intense horror that he sweated, even while in a cold room. “Several years ago, I specifically watched videos of executions in the United States, and realized that the classics of literature were right, and the condemned man was sweating so much when he was taken out of the cell that his shirt could be wrung 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 had 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 was feeling at this time? And I was delighted that he felt nothing but peace, as he was going to meet Allah, and then I realized how different a believer is from a kafir (non-believer. - I.F.) at the time of death. The brother who got into the car and went to Evkurov was calm as always, and his look, full of determination, confirmed this. There was no trembling, no shaking legs, no dry mouth, no pallor, no streams of sweat. When he got into that car, we hugged and made 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 a quick 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 USA does not really exist, so he was convinced that a meeting with Allah lay ahead and he hoped for forgiveness. Later I saw many brothers who passed this way, who gave their lives in the path of Allah, but I can say openly that everyone's behavior was different, as were their secondary intentions. Someone left for surgery with anxiety in their chest, but only because they were afraid of their sins and the answer for them. Others followed this path as if for a walk, without even worrying about pressing the current switch button. I remember how our brother Ammar was worried about whether he would be able to make a turn in 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 forgiveness of sins. Therefore, it cannot be said that all Mujahideen who went to Istishhad are the same, but we can try to identify a general pattern in this phenomenon. If you ask my opinion about what unites all those who have committed istishhad, I will answer: this is the firm intention to die in the path of Allah; in their eyes I saw nothing 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 with my sermons I push people to do this, will not believe. Remember one simple fact:

everyone who went to istishhad made a decision without my sermons or anyone’s direct influence. No, and there was no one who could be processed to this extent - you can talk about it for hours, but until Allah gives him firmness and determination, he will never be able to voluntarily press the button. Even if someone is artificially charged with this impulse, it will soon go out and there will be nothing left. 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 this. 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 da'wats (calls to Islam. - I.F.) and the works of scientists, but the final decision always remains with the individual himself.”

What is it like life path this Russian theorist of jihad or, as he is called, the “mujahid-internationalist” and the “Islamic Che Guevara”? The case of Said Buryatsky is truly unique, since, as Heydar Dzhemal wrote, “for the first time, on behalf of the Emirate, the Caucasus appears 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 there 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 him published in the media early years is a complete fabrication and a collection of absurdities. Said studied at a regular school. Teachers of that time spoke 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, mainly books on history and philosophy, free time spent time in city libraries and, in the end, found answers for myself 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 as fairly as is written in this Book.” He found an ideal utopian world in the distant past, in the time of the covenants of the Prophet and his closest companions, the Ashabs. He was seventeen years old then. This decision was somewhat influenced by his mother, who converted to Islam for him two years later. According to her, surprisingly, this happened under the influence of Father Alexander Men’s book “Son of Man,” from which she learned that Jesus called God by the name Ellah, that is, Allah. Said tried to do namaz 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. For 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 Al-Azhar. Said did not finish his studies at the university, according to him, due to problems with the Egyptian intelligence services, which seems to be true, judging by several only Lately mass arrests and deportations of Russian students by Egyptian authorities. After returning from Egypt in 2003, Said continued to work and study in Moscow. And in 2004, I 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 said that when he got a job at the Umma publishing house, they told him what salary he would receive, and he said: “No, this is too much for me.” And I cut back on myself. Naturally, the wife did not understand this, but he shamed her: “There is a roof, there is food, what are you still dissatisfied with, woman.” Selflessness and renunciation of property are a characteristic motif from the biographies of future terrorists. Here, by way of comparison, is what V. E. Vladimirov writes about Spiridonova: “From an early age, my parents had high hopes for Maria; She grew up as a smart, capable girl, she was very kind and warm-hearted by nature; She became attached to people and knew how to appreciate their kind attitude. She loved to share things and toys with others; She didn’t know how to refuse requests and often gave away 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, holey ones... She did not recognize her property; everything that belonged to her she gave to others; anyone could use what she had.” This refusal of everyday excesses, of small things 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, he will carry everything he needs from this dunya in one backpack. So why compete to achieve this dunya if it costs nothing in front of Allah?” Said later wrote in one of his letters from the forest.

During the period of his life in Moscow, Said traveled a lot with sermons in the regions of Russia and the CIS countries. Speaking from the position of traditional Salafi (i.e., “primordial”, rejecting later admixtures) Islam, he condemned other movements and sects like Shiism, Sufism, etc. Said Buryatsky’s lectures brought him popularity among radical youth. In 2007, Said made the Hajj to Mecca and Medina, where he recorded the lecture series “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 an extreme action, but going underground in itself is not some kind of leap for a person raised in a Muslim environment. Many Islamic scholars and preachers already eke out a semi-legal existence due to constant pressure and harassment from the authorities. For Said Buryatsky, this transition was the logical conclusion of all his mental and spiritual development, his way of life. In addition, his consistency and internal 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. Having preached jihad to others, he could no longer remain aloof. In the article “A Look at Jihad from the Inside: After a Year,” Said himself describes what made him go on the warpath: “And every time you start making a call to carry out jihad, or talk about the times of the Companions and their attitude towards it , know that the test is coming. And Allah will put a person in a situation where he will be forced to make his choice - will he be a Mujahid, then will he show patience in jihad... This test came when I was ready, but not enough to give an answer right away , when I received a letter from the Emir of the Caucasus with an offer to join the Mujahideen. I picked up this letter and felt as if my whole life flashed before my eyes, and it became clear that this was the moment about which Abdullah ibn Masud said: “If Allah tests His servant by placing him in a place where he will have to say something for the sake of Allah and he will remain silent, then he will never return to the level of iman that he was at 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 said about... But if you make a choice in favor of jihad, it will change your whole life so much that you will lose everything - both 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 the 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 Quran: “Allah strengthens those who believe , a firm word in this life and in the Eternal.” And this “firm word” comes when you have to say something only for the sake of Allah - and in my case it was a positive answer. " Tell your brothers that I will come"- I said this, and it was as if a heavy burden had been lifted 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 can never go back... I have said a lot about the jihad of the Companions, about the battles of the Tabiyin era, about the liberation campaigns of the Caliphate - and the time has come for me to pass this test myself. 2 months after this event, I came to the territory of the Caucasus Emirate and saw with my own eyes our brothers the Mujahideen.”

Soon after this, a recording appeared in Caucasus mountains a video message where he, in the form of a Mujahid and with weapons in his hands, speaks together with Doku Umarov and Supyan Abdullaev - one of the oldest Mujahidin, a member of the Islamic Renaissance Party in the 80s. The appeal 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.

Said first loudly declared himself as a terrorist 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 security guard was killed and he himself was seriously wounded. 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 about 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. I also prepared the brother who went to Yevkurov, but you won’t believe how much I wanted to go instead of him. You know, he went to his death as if he had gone to have tea, without worrying at all, and when I heard the explosion, I felt bad, I realized that he had really left here once and for all.” Said repeatedly wrote how hard it was for him to bear the loss of friends, who remained less and less nearby. But the harder it was for him to bear this loss, the more firmly he believed in meeting them in heaven and the more strongly he strove for it.

Just a month after the assassination attempt on Yevkurov, on July 26, 2009, an explosion occurred on 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 police shot dead a suspicious Asian man riding in a car. However, he turned out to be not Said Buryatsky, but a policeman from Yakutia. His colleague from Tyumen died along with him.

A few weeks later, on the morning of August 17, a GAZelle filled with explosives rammed the gates of the Nazran City Department of Internal Affairs. This is how one of the largest terrorist attacks in the Caucasus occurred, as a result of which, according to official data, 25 people were killed and 136 were injured. Soon after this, a video appeared on the Internet, from which it emerged that the perpetrator of the terrorist attack was Said Buryatsky. Many already considered him a suicide bomber, 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 terrorist attack and equipped a 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. That time death passed him by. But not for long. In the North Caucasus, those who take the path of jihad usually do not live long. Early in the morning of March 2, 2010, special forces blocked the Ingush village of Ekazhevo. 15 people were arrested, among whom were influential local residents and policemen. Then the assault on several houses began. During the special operation, 8 people were killed on the street and in houses, and 1 by the federal forces. Said Buryatsky was identified as one of the dead. Next to him, according to press reports, they found mobile phone with a video recording of the last sermon and a laptop. Intelligence agencies reported successful operation. Said was credited with almost all the major terrorist attacks of recent times, including the bombing of the Nevsky Express. The newspapers, as usual, burst out with one-sided assessments of his activities or malicious curses against him. Said, of course, is a terrorist, and I am not going to whitewash him. But it's not that simple. In no country - be it Palestine, Iraq, Afghanistan or Chechnya - does jihad arise out of nowhere. Jihad is the result of a complex tangle of social, political, economic, religious and cultural problems. And killing terrorists will not solve it.

And Said, whose sincerity even many of his enemies did not doubt, became for the radicals a martyr who died for the faith. For them, his fame will only grow stronger over the years. All we have to do is re-read his notes from the series “Heroes of Truth and Lies”, these stories from the lives of his familiar martyrs. A kaleidoscope of forever passing away faces, events and places flashes by. These diaries published on the Internet are the only adequate source depicting the life of the Mujahideen from the inside. Said, the chronicler and writer of everyday life in the forest, had an undoubted literary talent, which is worth, for example, this passage: “Actually, I have always been interested in walking where you come across old traces of Allah’s warriors. One day, Harun and I found an old Mujahideen base near Arshtami with destroyed dugouts and old dishes. We took some of the suitable dishes with us, but even Harun could not remember anything about this base. This archaeological monument of the Mujahideen of the past stuck in my memory so much that I began to ask everyone about it. And after a long search, Allah granted me the opportunity to find someone who remembered her. This man turned out to be our Professor, Abdullah Azzam (namesake of the Palestinian theologian. - I.F.) - only he could remember that they founded this base many years ago together with Khamzat Gelayev. The professor turned on his search system, but he still couldn’t remember who was alive besides him at that time, among those who founded this database. And if it were 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 archaeological sites modern history, about which few people even remember - but what about those monuments of the Mujahideen of the past that 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 amazed by how they were carved out of the sandstone - there were over 40 small caves located in several levels in a semicircle. They were connected to each other by narrow corridors, through which they had to crawl only in the dark. From the outside, these caves are closed from prying eyes by dense bushes, but from each exit there is a view all the way 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 could tell the story of who carved these caves and who used them for jihad. Here and there our brothers found old rifle casings with numbers and designations unknown to us. In many caves you can still find artifacts that remained from the Mujahideen of the past - shell casings, scraps of fabric and much more, but all these objects are mute. They will never talk about those Mujahideen who inhabited this area, about those who became martyrs in those difficult years, and much more. This is if we talk only about the legacy of the Mujahideen of the past - and those ruins of villages and ancient settlements that remained in Myalkhist, Yalkhor-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 replace each other; and each new stream of Mujahideen, when they come across archaeological monuments of warriors of the past, will no longer be able to remember who these dugouts and pilots belonged to.” Allah grants the Mujahideen his immortality, but we, secular people, see immortality in something else. The same Said of Buryat, who sent people to death, blessing them for the martyrdom, extended them earthly life with your notes. Now these diaries will remain a literary monument to himself.