In the Russian Empire, one of the most common methods of maintaining social stability was exile, the removal of potentially dangerous individuals from the region, and with the beginning of the process of annexation of the Caucasus, it began to be actively used against mountaineers. A variety of forms were practiced: from mass resettlement to neighboring provinces (Astrakhan and Saratov), to the European North of Russia (Vologda, Olonets, and Arkhangelsk provinces), and abroad to individual or group expulsions [Krasin, 2006, p.76]. "Honorary prisoners" had a special status.

Key words: administrative expulsion, people's military administration, tariqa, Dhikr, sheikh, wird, North-Eastern Caucasus.

The end of the Caucasian War did not bring the expected "pacification". The periodic unrest in Dagestan, Chechnya, and Kabarda at the beginning of the 20th century was supplemented by new conflicts. Administrative expulsion in the Caucasus during this period was used quite widely, officially it was not considered a punishment and was applied even to those persons "who have not yet committed anything, but for some reason of the police may threaten public peace and security in the future" [Tumanov, 1903, p.12].

The expulsion from the Caucasus to some extent affected Siberia, the central and southern provinces of the European part of Russia, the European north, the Little Russian provinces, i.e., most of the vast empire. The reasons for expulsion could be different : for cattle theft [GAKO, f. 62, op. 6, d. 399, l. 1], perjury [GAKO, f. 62, op. 7, d. 1033, l. 1], murder [GATO, f. 51, op. 53(2), d. 342, l. 10] (in some cases, the highlander could return after the end of the term of exile only after the relatives of the murdered person were satisfied with adat [GAKO, f. 62, op. 7, d. 1025, l. 16]), for drawing up false documents [GAKO, f. 62, op. 6,d. 387, l. 5], for "unauthorized absence to Mecca on a pilgrimage" [GAKO, f. 791, op. 2, d. 112, l. 11], etc.

G. G. Lisitsyna lists the archives of the Novgorod and Yaroslavl regions among the regional archives of the European part of Russia (with the exception of the southern ones) that contain information on the topic of interest to us [Lisitsyna, 2003, p. 133]. In the last decade, a number of publications have appeared that expand the geography of sources on the history of expulsions from the Caucasus: I. S. Petricheva's article "Political exile in Olonets province in the late XIX - early XX centuries" was published on the website of the National Archive of the Republic of Karelia in 2001. [www.rkna, 2001]; in the journal "Domestic Archives" in N 3 In 2004, E. M. Fedorova published " The return to the motherland is recognized as early...". Exiled mountaineers in the Pskov province. 1862-1880 " [Fedorova, 2004, pp. 66-92]; in Smolensk in 2005, N. A. Dmitrieva published an article "Caucasian immigrants in the Smolensk Province in the XIX century V. " [Dmitrieva, 2005, p. 41-52]. However, as long as these are isolated works and a wide layer of archival documents is preserved, there is still a lot of work to be done.

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not involved in scientific circulation. The authors of the monograph "The North Caucasus as part of the Russian Empire" (D. Yu.Arapov, V. Kh. Kazharov, L. T. Solovyova, etc.) also point out that the chosen topic is poorly studied and that it is promising to attract documents from regional archives (Severny Kavkaz..., 2007, p. 152).

The vast majority of exiles from the North Caucasus, Abkhazia and the territory of modern Azerbaijan belonged to the unprivileged classes and did not stand out in their homeland in any special way. However, in some cases, really influential figures were exiled: in 1859, the captive imam1, who lived with his family in Kaluga, and then in Kiev, was exiled [GAKO, f. 32, op. 13, d. 2017, l. 43]; in 1861, his former naibs, the leaders of the " rebellious shaek in the Orgun district", Umma Duev (in Smolensk [GAKO, f. 32, op. 13, d. 1058, l. 92]) and Ata-bai (in Porkhov, Pskov province, then in Kasimov, Ryazan province [GARO, f. 5, op. 4, d. 923, L. 5]).

Part of the Caucasian political elite ended up in honorable exile as a result of the transition to the military-people's administration: colonel Ibrahim Khan Mekhtulinsky, who was the Avar Khan in 1859-1862, was sent to Stavropol for temporary residence after being accused of arbitrariness with a payment of 4 thousand rubles annually; the ruler of Abkhazia in 1823-1864, Prince Mikhail Shervashidze. he was arrested and exiled to Stavropol, and then to Voronezh, where he died in 1866 [Vsepoddannii otchet..., 1870, pp. 73-78].

In 1911. The Commander-in-Chief of the Caucasian Military District ordered " the expulsion of the following persons and their families from the Caucasus to Kaluga Province for 5 years, namely: residents of the Vedensky district of Bamat-girey haji Mitayev, Sugaip-Mullah Goysumov and Chimirza-Haji, Nazran district of Batal-Haji Belkhoroev, Grozny district of Kana-Haji, Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-Abdul-AbdulAziz Shaptukaev and Magom-mullah and Omar-Haji's Andean district, as the most influential representatives (sheikhs) of the Muslim sect "dhikr", harmful to public order and peace and at the same time contributing to the robber activity of Zelimkhan" [GAKO, f. 783, op. 1, d.894, l. 13]. In April 1912, a month after arriving in Kaluga, Abdul-Aziz Shaptukaev, a 75-year-old resident of the village of Stary Yurt in the Nadterechny district of the Grozny district, was allowed to return to his homeland [GAKO, f. 785, op. 1, d. 315, l. 6].

Relations between the tsarist government and the Naqshbandiyya and Qadiriyya Sufi tariqats that dominated the Eastern Caucasus2 were not easy in the 19th century. During the Caucasian War, the main opponents of the Russian army in the region were the Murids3, Naqshbandi leaders. The imamate of Shamil practiced "quiet" dhikr4. The teachings of the Kadiri leader Kunta-haji Kishiev, which were widely spread among the population of Ingushetia and Chechnya, did not arouse Shamil's understanding. Nor did the government [Milyutin, 2003, p.447], which in 1864 sent Kunta-hadji into indefinite exile in Ustyuzhna, Novgorod Province (now a district center in the Vologda Region), where he died three years later [Ibragimova, 2005, p. 132]. However, the new wird5 was quite popular and because of the practice of "loud" dhikr, it was referred to in documents of that era as "dhikrism".

1 Most of the explanations in the article refer to terms of Arabic origin that have several meanings. Only the most appropriate ones are given in this context. Imam - in the XIX century in the Eastern Caucasus, a secular and religious leader, head of the imamate-the Islamic state of the Caucasian highlanders.

Tariqa -2 "the way", a religious movement in Sufism. Naqshbandiyya and qadiriyya are the most common tariqas in the Eastern Caucasus.

A murid is a disciple in Sufism, a follower of his mentor, a murshid (sheikh).

Dhikr is a repeated ritual remembrance of Allah.

A wird is a religious group within the same tariqa, which differs in the form of performing dhikr, its attitude to representatives of another wird, etc.

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Almost half a century later, Zikrism still caused concern among local authorities: "In the Terek region, among the Muslim population, between Chechens and Ingush, the Zikrist sect is widespread... The Zikrists were divided into three groups, or, to put it more precisely, three parties, each with its own representative at the head. The strongest party nests in Chechnya, and its representative Bamat-Girey Haji lives in the village of Avtur in Grozny district 6, and is called "saint". Bamat has a capital of up to one and a half hundred thousand rubles, and is constantly guarded by six murids who are completely loyal to him. He has 12 or 18 murids in total, and a very large number of followers of his teachings in general...

Chechnya... I was very dissatisfied with the actions of the military sergeant Verbitsky and his detachment, in particular with the beating of Chechens in villages last year. Gudermes... Yielding to the feelings of his co-religionists, the "holy" Bamat blessed the Murids to pay off the Russians and sent his son Ali with them. The party was joined by robbers Zelimkhan, Ayup Tamaev and Abubakar, as well as a former army lieutenant, Ingush Dolgiev, who was exiled to hard labor for the murder of a regimental commander and now joined the ranks of the abreks" [On the spread of pan-Islamic ideas..., 2006, p. 422].

Despite this information, both sons of Bamat-Giray Haji Mitayev-30-year-old Ali and 18-year-old Omar-were not sent after their father [GAKO, f. 783, op. 1, d. 894, l. 11]. He was accompanied by his 30-year-old wife Araguz and, according to Chechen journalist M. D. Zaurbekov, the closest murids [Zaurbekov, 2008, p. 27]. Ali Mitayev soon became an influential political and religious figure in Chechnya and was executed in 1925, despite having supported the Bolsheviks during the Civil War. Even the term "red mullahs" was used in relation to Sugaip-Mullah Goysumov and some other Muslim leaders of the region (Akaev and Elbieva, 2006, p.54).

The Caucasian authorities soberly assessed the scale of the threat posed by Zelimkhan's activities and, realizing that his elusiveness was based on the support of the local population, took decisive measures to expel his accomplices from the region. On charges of harboring Zelimkhan Gushmazukayev, in August 1913, residents of the Vedensky district of the Terek Region, Chechens Yusup Talhikov (from the villages of the southern part of Russia), were exiled to the Kaluga Province for five years under police supervision together with their families. Agishpatoy), Min-kail Gunayev (from villages. Avtury), Dry Tameligov (from villages. Authors) and Khabibula Akhtaev (from the village of Serzhen-Yurt) [GAKO, f. 783, op. 1, d. 1195, l. 13].

In September 1913, Zelimkhan was killed in a clash with government troops, and in February 1914 Talhikov and Akhtaev were allowed to return to their homeland with their families. Gunaev and Tameligov were informed that their early return was possible if they assisted the voluntary appearance of the fugitive Dzhabrail Minkayilov [GAKO, f. 783, op. 1, d. 1195, l. 36-40]. Sugaip-Mullah Goysumov and Bamat-Giray haji Mitayev's request for permission to return to their homeland on August 19, 1914 was rejected "because there were no valid reasons for this" [GAKO, f. 783, op. 1, d. 894, l. 1]. Although there was a valid reason, and it was known At the time of his arrival in Kaluga, the Caucasian authorities, Bamat - Giray haji Mitaev, were 103 years old according to the documents [GAKO, f. 783, op. 1, d. 894, l. 10]. It is possible that the age of the supervised person is greatly overestimated, but the fact that he was already in advanced years is beyond doubt. V. Kh. Akaev, the author of a large number of publications about the Kadiri leaders of Chechnya and Ingushetia, indicated a different year of death of this religious figure - 1913 [Akaev and Magomadov, 1996, p.62]. However, the documents of the State Archive of the Kaluga Region allow us to date this event quite definitely.

6 There may be an inaccuracy here - the village of Avtury is located 6 km to the east of the village of Shali and in the documents of GAKO is assigned to the Veden district.

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It is believed that Bamat-Giray haji Mitaev and Batal-haji Belkhoroev were the vekils7 Kunta-haji Kishiev. The process of formation of new virds began after the expulsion of Kunta-hadji [Berezhnoy, Dobaev, Krayniuchenko, 2003, p. 130].

On September 11, 1914, two days before Mitaev's death, a telegram was sent to the Commander-in-Chief of the Caucasian Army from the Head of the Terek region and the Ataman of the Terek Cossack Army: "The representatives of the Grozny and Vedensky districts, having discussed the issue of the material side of the formed Chechen regiment, unanimously decided: in addition to the material assistance provided by the population, all 263 representatives of the Chechen population, having prayed for the granting of victory to our weapons, applied to me for the return of administratively exiled Sugaips. Mullahs Goysumov and Bamatgirei Haji Mitayev, very old people, according to their statement, in order to give them the opportunity to live out the last days of their homeland."

I report on the above to Your Excellency Lieutenant-General Fleischer " [GAKO, f. 783, op. 1, d. 1097, l. 36].

On September 12, the Commander-in-Chief of the Caucasian Army decided to release Goysumov. It is not known whether he intended to make a similar order against Mitayev or whether he considered his presence in the region undesirable during wartime. Murids brought the body of Bamat-Giray haji Mitayev to the Caucasus, and the place of his burial in his native village of Avtury became a revered ziyarat [Zaurbekov, 2008, p. 38]. Sugaip-Mullah Goysumov left for his homeland on September 24, 1914 [GAKO, f. 783, op. 1, d. 1195, l. 26]. On March 14, 1917, at the Chechen National Congress in Grozny, which, according to various sources, gathered from 3 to 10 thousand participants, he, together with Ali Mitaev and Denis Arsanov, sought the introduction of "Sharia rule" in Chechnya [Khasmagomadov, 2008, p.285].

Today, the Qadiri tariqa is widely spread among the Muslims of Ingushetia, Chechnya and Dagestan. On 24.09.07, the official website of the all-Russian public movement "Russian Islamic Heritage" published a message about three days of mourning in Chechnya, which R. Kadyrov announced in connection with the death of religious figure Magomed Mitayev at the age of 51. He was a descendant of Ali Mitayev and Bamat-Giray Haji Mitayev and their follower.

The authors of the" South Russian Review", published in 2003, give the percentage of followers of various virds in Ingushetia. According to their data, 0.3% of believers adhere to the teachings of Bamat-Giray haji Mitayev and 4.5% - Batal-haji Belkhoroev. 85% of believers belong to the vird of their teacher - Kunta-haji Kishiev. The Naqshbandiyya tariqa is represented only by a wird of followers of Denis Arsanov, whose number is 10% [Berezhnoy, Dobaev, Krayniuchenko, 2003, p. 132].

It should be noted that, despite the importance of the Qadiri religious leaders of the late 19th and early 20th centuries, which was also recognized by the Caucasian administration, their property and legal status in exile did not differ from the usual supervised ones. This also applies to Kunta-haji Kishiev, whose conditions of detention in Ustyuzhna were in stark contrast to Imam Shamil's situation in Kaluga, and to a group of his followers who were exiled in late 1911, and whose attention to the provincial authorities, according to the documents, was almost identical to that given to dozens of mountaineers under police surveillance for various criminal offenses. It is also important that at the beginning of the XX century. kavkazskaya administrative division-

Vekil -7 Commissioner, deputy.

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The Administration imposed a short-term five-year ban on the Qadiri sheikhs. Moreover, it considered it possible for Sugaip-Mullah Goysumov to return to the Caucasus ahead of schedule in wartime.

The use of new archival materials in the study of poorly studied periods of life of influential religious figures in the Eastern Caucasus ultimately allows us to better understand the socio-political situation, as well as to take a fresh look at the actions of the government of the Russian Empire in the region before the First World War.

list of literature

Akaev V., Elbieva L. Enlightenment and socio-political activity of the Chechen intelligentsia in the 20s of the XX century. 2006. N 12.

Akaev V. Kh., Magomadov S. S. Sufi fraternities in Chechnya, their mutual relations and participation in modern socio-political life. 1996. N 3.

Berezhnoy S.E., Dobaev I. P., Krainuchenko P. V. Islam i islamizm na yugu Rossii [Islam and Islamism in the South of Russia]. Issue No. 17. Rostov-on-Don, 2003.

"...Return to the motherland is recognized as early...". Exiled mountaineers in the Pskov province. 1862-1880 / Publ. by E. M. Fedorova // Domestic archives. 2004. N 3.

The most comprehensive report of the Commander-in-Chief of the Caucasian Army on the Military and People's Administration for 1863-1869, St. Petersburg, 1870.

State Archive of the Kaluga Region (GAKO).

State Archive of the Ryazan region (GARO).

State Archive of the Tula Region (GATO).

Dmitrieva N. A. Kavkazskie resettledtsy v Smolenskaya gubernii v XIX veka [Caucasian settlers in the Smolensk province in the 19th century]. People. Events. Opinions. Collection of scientific papers. Issue No. 2. Smolensk, 2005.

Zaurbekov M. D. Sheikh Ali Mitayev: patriot, peacemaker, politician, genius-the standard of justice and honor. Grozny, 2008.

Ibragimova Z. Kh. Kunta-hadji / / Voprosy istorii. 2005. N 12.

Krasin V. M. Natsional'naya politika Rossiiskoi imperii na Kavkaze: kavkazskie exiles and muhad-zhiri v vtoroi polovine XIX - nachale XX v. [National Policy of the Russian Empire in the Caucasus: Caucasian exiles and muhad-zhiri in the second half of the XIX-early XX centuries]. Smolensk, 2006.

Lisitsyna G. G. Obzor osnovnykh istochnikov po istorii rossiiskoi politiki na Kavkaze [Review of the main sources on the history of Russian politics in the Caucasus]. St. Petersburg, 2003.

Milyutin D. A. Memoirs of 1863-1864. Moscow, 2003.

Imperatorskaya Rossiya i moslemskiy mir (kontsa XVIII - nachalo XX V.) [Imperial Russia and the Muslim World (late 18th-early 20th centuries)]. Compiled by D. Yu. Arapov, Moscow, 2006.

Severny Kavkaz v sostave Rossiiskoi imperii [The North Caucasus as Part of the Russian Empire].

Tumanov G. M. Robberies and reform of the court in the Caucasus. SPb., 1903.

Khasmagomadov E. H. Chechnya v period revolyutsii i grazhdanskoi voiny (1917-1920) [Chechnya in the Period of Revolution and Civil War (1917-1920)]. Chechentsy v istorii, politike, nauke i kul'tury Rossii: issledovaniya i dokumenty Moscow, 2008.

www.islamnasledie.ru

www.rkna.ru

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