The servants of the Muslim cult of the Tobolsk province in the late 1890s – 1920s.

Fajzullina Guzel Chakhvarovna ORCID: 0000-0002-2721-4063 Doctor of Philology Senior Researcher, Tobolsk Complex Research Station, Ural Branch of the Russian Academy of Sciences 626150, Russia, Tyumen region, Tobolsk, Academician Yuri Osipov, 15 utgus@mail.ru Other publications by this author

Introduction

The relevance of studying the Muslim clergy in the late 19th century – the first decade of Soviet power is determined, firstly, by the time frame characterized by complex socio-political processes, secondly, by ambiguous processes in the relationship between religious communities and the state, and thirdly, by the need to systematize information about the clergy of parish mosques based on the material of regional archives.

The purpose of the article is to study the composition of the Islamic clergy in the late 1890s - 1920s by using various archival materials – Muslim metric records, the First Census of the Russian Empire in 1897, the "Bulletin on the number of parishes and clergy of different provinces" of the Orenburg Mohammedan Spiritual Assembly (compiled at the turn of the early XX century)., documents (charter, minutes of general meetings, agreement, lists of parishioners, etc.) of the Mohammedan religious communities, etc. The following methods were used in the study: historiographical analysis, comparative historical method, source analysis. The novelty of the research is seen in the involvement of poorly studied sources in Russian and Tatar languages and in the systematization of disparate materials about Muslim clerics according to the chronological principle.

Islam and the Muslim clergy of Western Siberia are the subject of research in a number of historiographical works. The compilers of the handbook "State-confessional relations and religious associations in the Tyumen region" note that "until the 20th century, Islam for the Muslim population of Siberia was both a faith, a way of life, and the norm regulating the social aspects of life. Muslim mektebs and madrasahs, which existed in almost all villages, helped to spread literacy among the population and form a worldview. The existence of "traditional" Islam and the underdevelopment of the economic principles of the existence of the Muslim community were features of Islam in Siberia of the pre-Soviet period" ^{[20, p. 132]}.

With the establishment of Soviet power, "ambiguous processes took place in the relationship between religious communities and the state, which again actively intervened in the confessional development of Western Siberia" ^{[23, p. 65]}.

In the early years of Soviet rule, almost all Muslim communities and mosques continued to function, while imams and mullahs served. Despite the decree on the separation of schools from religion, the Tatar schools of the region worked according to the curricula and programs of confessional educational institutions until 1920 ^{[22, p. 21]}.

Let's consider the main provisions of the Charter of the Spiritual Organization of Muslims of the Russian Socialist Federative Soviet Republic (with the exception of Crimea, the Caucasus and Turkestan) dated November 30, 1923. It provides a list of institutions in charge of "spiritual and religious affairs of Muslims in the territory of the Tatar, Bashkir, Kyrgyz and Ukrainian Republics, Chuvash, Votsky, Kalmyk Autonomous Regions, as well as provinces of inner Russia and Siberia": 1) The Congress of Representatives of the Muslim Clergy and Parishes, 2) The Central Spiritual Administration of Muslims, 3) The Council of Gulems / Scientists/, 3) The Muhtasibat Administration, 4) Parish Administrations / mutawalliats/.

The Central Spiritual Administration of Muslims was elected by a congress of representatives of the clergy and parishes for a period of 3 years, consisting of a Chairman, called the Mufti, and six members, called kazyas. The permanent place of residence is a room in Ufa at 50 Tukayevskaya Street. The Central Spiritual Administration of Muslims was in charge of three areas: 1) religious and dogmatic activity, 2) management of the spiritual organization of Muslims and 3) religious education. It also mentions the existence of positions of servants of the Muslim cult – mullah, muezzin, half.

The Council of Gulems /Scientists/ is created from ten persons elected by the congress for a period of three years in order to develop and correctly resolve religious and theological issues. The office of the Mukhtasibat consists of 3 members - the mukhtasib / chairman/ and 2 mushavirs / advisers/, elected for three years.

Parishes are associations of Muslims for "the joint administration of liturgical and religious services, as well as to meet the religious and moral needs of believers." In order to conduct the affairs of the parish, the Parish Administration is elected at a general meeting of believers who have reached the age of 18. The Parish Administration consists of at least 5 persons, three of whom are elected by the general assembly of parishioners, and two - the imam and the muezzin – are ex officio members of the Parish Administration. Imams and muezzins are elected for life from persons with spiritual education and are approved by the Central Spiritual Administration.

1927 was marked by the beginning of the anti-religious policy of the Soviet government, which resulted in anti-religious propaganda, the widespread destruction of Muslim literature, the closure of mosques, the persecution of believers and ministers of worship" ^{[20, p. 133]}.

E.R. Dinmukhametova divides historical sources of the second half of the 1920s on the anti-religious policy of the Soviet state towards Muslims in the Tyumen region into several groups: 1) documents of the central and regional bodies of the Bolshevik Party and the state (resolutions of congresses, conferences of the CPSU(b), directives of the Politburo, decisions of the Central Executive Committee and the Council of People's Commissars of the USSR, etc.); 2) documents of public organizations of Muslims (reports, certificates, reports, summaries, charters of societies, lists of believers, etc.); 3) periodicals (magazine "Feng em Dinh", newspapers "Eshche", "Saban em Chukech", "Yukselyar chatkysy") ^[21].

The main part

The State Archive of Tobolsk has preserved files on the following Mohammedan religious communities: Ishtama, Komarovsky, Medyansky, Mirimovsky, Sabanakovsky, Sauskansky, Suklemsky, Escalbinsky.

The Ishtaman yurts were located 30 versts from the provincial town (Sibir.- Tatars. Ishtamal, currently part of the village. Cherkashina of the Tobolsk district). From the available archival materials in Russian and Tatar languages, we have the following chronology of the ministry of priests at the Ishtaman parish:

1880s: Parish imam^[1] Kalimullah son of Muhammedshakir;

1890s – the beginning of the XX century: imam at the Muhammadgani mosque, son of Gabdelkhalik or the indicated imam Mukhametgani Tavletbakiev, or imam-khatib and mugallim Mukhametganiy Datletbakiev. Therefore, the full name is Tavletbakiev Mukhammetgani Gabdelkhalikovich. In the census of 1897, the indicated mullah is Bukharian Tauletbakiev Aptulgani (born in 1871). Perhaps this is the same person. It is known that he was born in the Butala yurts of Bukhara parish, studied at the Orenburg Mohammedan Theological School. The main occupation was farming. According to the same census, the sexton was a 66-year-old foreigner from the Yakubov Cossacks, Mamet Niyas;

1904: Muezzin Abdulakhat Kalimullin;

1921: Shamsutdin Khisametdinov, aka Imam Shamsiddin Yansamiddinov (born in 1882), a servant of the cult;

1925: ministers of the cult Shamsutdin Khisametdinov and Bukharian Fatah Allayarov (born in 1895).

It should be noted that in the early years of Soviet power, namely on January 20, 1921, 39-year-old Shamsutdin Khisametdinov was appointed to the post of imam. Under him, there has been an increase in the number of members of the Ishtaman Mohammedan religious community: in 1923 – 52 members, in 1925 – 304 people.

Komarovsky yurts (sibir.- Tatars. Komarau, a now-disappeared settlement) was located 22 versts from the provincial town. Let's consider the composition of the clergy in the period under study:

1897: akhun (noble Muslim) Bukharian Niyazov Mutalip Pilalov (born in 1839), mullah Bukharian Seitov Sahatetdin Yanguchin (born in 1844), teaching mullah Bukharian Appasov Mukhametnabi (born in 1830), teaching mullah Bukharian Yanguchin Aptulchapar (born in 1860), sexton (azanchi) Bukharian Kutashev Shaban (1834 G.R.);

1903: Mullah Mukhamedsharif Gubaidullin;

1917: Muezzin Shagbanov Bilal;

1924: Imam of Bukhara Yanguzin // Yanguchin Mukhamedrahim Gabdulzabbarov // Chepparov (born in 1892). In 1927, Khusain Komarov (born in 1891) served with him as mullah.

It is known that in the Soviet years (07/29/1924), a 32-year-old Bukharian Yanguzin was approved as an imam // Yanguchin Mukhamedrahim Gabdulzabbarov // Chepparov. In the Komarov Mohammedan religious community, there was a tendency to increase the number of parishioners: in 1925 – 138 people, in 1927 – 175 people.

Yurts of the Medyansk (sibir.- Tatars. Satylgan; 7 versts from the provincial town) now have the name of the Tatar Medyanki of the Tobolsk district. The following Muslim clerics served in the Medyan parish:

1890s: Imam-khatib and mugallim Mukhamatkunafiy Tokhfurshin. According to the data of 1897, the indicated mullah of Bukhara Mukhamethanafi Takbirshin (born in 1855), who was born in the Medyan yurts, considers Asian as his native language, while he can read Tatar letters. His family members – wives, 3 sons, 3 daughters – have Tatar as their native language. Separately, it is necessary to note the teaching staff: 1) the "Tatar teacher" Bukharian Abitov Mukhomet Niyas (born in 1817) was educated at home in the Medyan yurts, 2) a foreigner Abdul Hasan Nachmetdinov (born in 1865), who has two main occupations – farming and teaching Muslim children, 3) a foreigner Abdrasul Mametov (born in 1866) studied in different schools He was engaged in the cultivation of grain and the education of Muslim children;

1921: Imam Takfursha Mukhamedkunafin Aitov;

1923: ministers of the cult of Seites Tuzmukhamethafi Tokfurshsha (perhaps he is Takfursha Mukhamedkunafin Aitov) and Isankildiev Bikbulat Isankilovich. It must be assumed that imams Mukhamatkunafiy Tokhfurshin and Takfursha Mukhamedkunafin Aitov are relatives – father and son;

1925: Mullah Seitov Hanafi (born in 1859; aka Seitov Tuzmukhamethafi Tokfurshsha) and sexton Kutumov Died (born in 1875).

In Soviet times (01/29/1921), Takfursha Mukhamedkunafin Aitov was approved as the imam. The Medyan Mohammedan religious community consisted of 362 people in 1923 and 363 in 1925.

Mirimovsky yurts (sibir.- Tatars. Kollar; 34 versts from the provincial town), now the village. Merimovskaya, Tobolsk district. According to archival data, the following priests served at the mosque:

1896: Imam-khatib and mudaris Mukhametsagit Yumashev (born in 1831);

1897: Bukharian mullah Urazumetov Maskhut Niuman (born in 1838), who studied in Tobolsk with a mullah; Bukharian sexton Ilyasov AptulNabi (born in 1842) was educated at home;

In the 20s of the XX century, the Mirimovsky religious society of the Blinnikovsky village council of the Tobolsk district and the district of the Ural region consisted of ministers of worship Shagivali Tumakov (imam since 10/24/1922), Urazmetov Alimchan Maskutovich (born in 1882; in 1924 the sexton, in 1927 the mullah), Nazirov Aidbak Ashryafovich (born in 1875; sexton). The Mirim religious society in 1924 consisted of 87 people, in 1927 - 108 people.

Sabanakovsky yurts (Mirza-Irtyshak, Sibir.- Tatars. Ketse Yurshak; less than a mile from the provincial town), now the village. Sabanaki of the Tobolsk district. They served at the Sabanak parish:

1884: sexton Meidyashev Abdulgafur // Gafur (born in 1865);

1897: the decree mullah sedentary foreigner Seityashev AbdulKarim (born 1834), muezzin or sexton Seityashev Fattah (born 1870);

1913: Imam Mukhamedrahim Gabdulzabbarov Yanguzin;

In the early years of Soviet power, Mukhamedsaki Abubakirov Yumashev was approved as imam (resolution dated 07/12/1923), mullah – Yumashev Mukhamedsaki // Saki (born in 1866, has been serving since 1922). The Sabanak religious society in 1923 numbered 132 people, in 1924 – 132 people, in 1926 – 168 people.

The yurts of the Sauskans (sibir.- Tatars. Sawysgan) were located 14 versts from the provincial town (now it is a vanished settlement). Let's consider the composition of the clergy in the period under study:

1883: parish imam Muhammedniyaz son of Gabdelnasyr. It is known that the imam served since the 1860s. In the census of 1897, information was recorded about his wife Abdunazirova Abiba Shametivna (born in 1847) in the status of the widow of the specified mullah, who lived at someone else's court and was engaged in knitting nets;

1885: parish decree Imam Fayzullah son of Zainetdin;

1897: the decree mullah MametAliev Kozylbayev Faysulla Seynetdinov // Kizylbayev Fayzulla (born in 1852) studied literacy at the Tarsky Mohammedan School, muezzin or sexton Kerichov Sulbukhar Urazmetov (born in 1853). It should be noted that the decree mullah Kizylbayev Fayzulla and sexton Kizylbayev Sayfulla (born in 1857) served until the end of 1920- x years .;

During the Soviet era, Abdulalim Kuchashev was appointed imam-khatib (from 07/28/1920). In addition, there is information about Imam Abubakir Sharipov, who died in 1923.

Yurts of Suklem (sibir.- Tatars. Suklam) were located 20 versts from the provincial town (now the village. Suklem of the Tobolsk district). The following cultists of the Suklem Society are known:

1894: Mullah Bukharets Yanishev Fayzulla Ainullovich (born in 1874);

1923: sexton Yanishev Abdulbari Salimovich (born in 1887).

In the early years of Soviet power, the aforementioned priests served. The society in 1924 included 75 people, in 1925 – 176 people.

The Escalbinsky yurts were located 15 versts from the provincial town (Sibir.- Tatars. Yaskalby, a now-extinct settlement). According to archival data, the following priests served at the mosque:

1897: Mullah Safarov Maskhut (born in 1846) was educated at home;

1905: Imam Musalim Tashtemirov;

1906: Mullah Mukhamed Karymov Abaydulov;

1910: Imam Hafis Garai Shamsutdinov;

1914: Imam Khatchatul Mukhtasimov;

Let's consider the documents included in the case of the Chelyabinsk Mohammedan religious community. The case contains the charter, protocols of the founders, lists of members and an inventory of the church property of the Escalba Mohammedan religious community, the agreement of the Escalba yurts on the use of the Mohammedan liturgical building. The case was started on 03/24/1923 and ended on 30.09.1927.

The 1923 agreement specifies an authorized person – peasant Abtul-Malik Isalyarov, who accepted the mosque from the Ovsyannikov Council of Workers and Peasants Deputies for indefinite use. From other documents for 1923, it is known that the founders of the Chelyabinsk Mohammedan religious community were Hanafei Aisin, Urazkaley Razy Akhmedov and Ziyatdin Kachkurov, mullah – Kachkurov Muh-karym Abaydulovich Mahmudov, sexton – Muh-sharif. The list of members of the Chelyabinsk Religious Society is supplemented by the names and surnames of 81 residents. It should be noted that in 1926 the number increased to 97 people.

In the receipt for the receipt of the registered charter of the mosque dated 04/05/1925, the mullah yurt of the Chelyabinsk Mukhometchanov Magometzyan is indicated. The document for 1926 contains the signature of the minister of the cult Abaytulin Khamitulla (born in 1885).

Conclusion

An analysis of archival documents on the servants of the Muslim cult of the Tobolsk province in the late 1890s - 1920s showed that priests previously approved in the spiritual rank continued to serve in the Mohammedan religious communities organized in the early 1920s. Moreover, in the early years of Soviet power (up to 1925), new persons were approved in various positions – imam, imam-khatib, mugallim, mullah, muezzin (except for the specified imam).

Fig. The number of approved priests in Tobolsk county

(according to the "Bulletin on the number of parishes and clergy of different provinces" of the Orenburg Mohammedan Spiritual Assembly ^[19])

During the Soviet period, continuity in the service of a religious cult by blood relationship continues to be traced. Some ministers of worship do not cease to indicate their ethnic origin, namely Bukhara.

The documents show variability in the spelling of the personal names of priests, which is associated with the formation of linguistic norms concerning the spelling of anthroponyms of the Tatar population: merged – Abdulgafur, MametAliev; separate – Mamet Niyas; semi–split (hyphenated) - Muh-Sharif. According to the structure of the names, there are two-component, three-component and four-component names. In the early years of Soviet power, there was a tendency to reduce names that were difficult in structure, for example, Tuzmukhamethafi ? Hanafi, Gabdulzabbarov ? Chepparov.

^[1] Hereafter, the spiritual rank of the clergy is indicated in accordance with the archival source