CdUM case

In the first years of Soviet power, the Bolsheviks treated Islam and the Muslim clergy much better than, for example, the Russian Orthodox Church . This was due to both the foreign policy factor (counting on the promotion of the idea of ​​a world revolution in Muslim countries and territories) and the domestic political factor (competition with the religious elites of Central Asia ). Until 1929, repression against the Muslim clergy was relatively mild and sporadic.

The Muslim clergy of the USSR in the 1920s recreated their organizational centers in the form of spiritual administrations. On the scale of the USSR, the Central Spiritual Administration of Muslims (TsDUM), created in 1920 and registered by the authorities of the RSFSR in 1923, played a leading role in this period. The TsDUM residence was located in Ufa . TsDUM was the successor of the oldest spiritual administration of Muslims of the USSR - the Orenburg Mohammedan spiritual assembly . Until 1936, the head of TsDUM was a Muslim theologian, Mufti Rizaitdin Fakhretdinov . Jurisdiction TsDUM extended to the entire territory of the RSFSR (except the Crimea and the North Caucasus ). Thus, in the territory of jurisdiction and in the number of believers, the TsDUM was the largest Muslim organization of the Soviet Union ^[1] .

In the 1920s, TsDUM sought to extend its influence not only to the RSFSR, but also to Central Asia. Organizationally, the Central Asian clergy differed from the Volga-Urals in that they did not have large associations. In fact, the mullahs of Central Asia did not obey anyone. TsDUM began to form such religious associations in Central Asia and Kazakhstan. In the mid-1920s, the Muftiate of the Uzbek SSR operated in Tashkent , but it did not enjoy significant influence among the clergy of this republic ^[2] . Moreover, a number of independent spiritual administrations existed on the territory of the Uzbek SSR during this period.

As of 1927, separate spiritual departments of Muslims operated in Samarkand , Kokand , Andijan , Namangan , Margelan , Old Bukhara and Khiva ^[3] . In 1926, a representative of the CDUM was sent to Turkmenistan ^[4] .

The unification of Soviet Muslims around a single spiritual center in the 1920s did not take place thanks to the efforts of the Eastern Department of the OGPU, which organized the movement for the autonomy of the spiritual administrations of the "Eastern Republics" from the TsDUM ^[5] . As a result of this policy, TsDUM lost control over the offices of Central Asia and Kazakhstan. In 1928, Soviet Kazakhstan emerged from the jurisdiction of TsDUM ^[6] .

But the Bashkir clergy became the strongest opposition of the TsDUM. In December 1917, the Bashkir Spiritual Administration of Muslims was created. Its appearance almost coincided with the proclamation of the Bashkir autonomy in November 1917. On March 20, 1919, an agreement of autonomists and Bolsheviks on the creation of the Bashkir Soviet Republic was concluded. On June 14, 1922, Ufa Province was annexed to it. The Soviet government in 1924 registered the Bashkir Spiritual Administration of the Muslims, which became a tough opposition to TsDUM ^[7] .

In January 1926, the Bashkir Spiritual Administration issued a circular against the TsDUM, which demanded "to prohibit the old Administration from bringing contention in the name of religion within the state of the poor Bashkir people" ^[8] . This circular demanded to evict TsDUM from its building in Ufa and prohibited collecting funds for this organization ^[9] .

The members of the TsDUM regarded the Bashkir spiritual government as illegal, since Islam does not divide believers along ethnic lines ^[10] . The Bashkir Spiritual Administration of Muslims controlled a smaller part of Muslim parishes (even in the Bashkir Autonomous Soviet Socialist Republic in 1929, out of 2,300 Muslim parishes, only 500 recognized its jurisdiction ^[11] ), but the organizational split weakened the position of the Central Movement of Democratic Unions. The Soviet government supported the confrontation between the two spiritual administrations, weakening the TsDUM.

At the turn of 1929-1930, in connection with collectivization and a change in foreign policy (the collapse of hopes of the world revolution "by the hands of the East"), the policy of the Soviet government towards Muslims sharply tightened. This was testified by Peter Smidovich , who in May 1930 in Ufa received and listened to the chairman of the Central Spiritual Board of Muslims, Rizaitdin Fakhretdinov ^[12] . Following the meeting, Smidovich addressed a memorandum to Mikhail Kalinin . In it, he reported ^[13] :

All Muslim religious organizations are on the eve of the complete destruction and disappearance from the face of the earth. While 87% of mukhtasibats (Muslim episcopates) closed, out of 12,000 mosques more than 10,000 were closed, from 90 to 97% of mullahs and muezzins are unable to send a cult ... The position of the Muslim cult is worse than other cults, but in general it draws a characteristic for all cults a picture ...

The wave of persecution against the Muslim clergy ended by the end of 1930 with a series of concessions to believers. The authorities returned a part of the previously selected mosques, some local activists who were closing the mosques were convicted. A special body was created to protect the believers and the clergy and ensure that local authorities did not violate their rights. It was the Standing Committee on Religious Issues under the Presidium of the USSR Central Executive Committee (established in May 1929), headed by Peter Smidovich ^[14] . In places (far from everywhere), religious commissions were created, subordinate to the Smidovich Commission. They should have considered complaints of violations of the rights of believers.

The return of part of the mosques did not lead to the restoration of their number before collectivization. For example, in the Bashkir Autonomous Soviet Socialist Republic there were 2414 Muslim parishes in 1927, whereas in 1934 there were only 924 Muslim parishes in the republic ^[15] . Thus, despite the return of part of the buildings, the total number of mosques in Bashkiria for the years 1927-1934 decreased by more than 2.5 times.

The activity of the Smidovich commission did not last long. Since 1933, the Smidovich Commission (he was replaced in 1935 by lawyer Peter Krasikov ) carried out human rights activities inconsistently and occasionally, and sometimes the Commission’s human rights efforts were blocked by concessions to supporters of the fight against religion ^[16] .

In 1934, the Commission was formally abolished, but its powers were immediately transferred to a new body, which was headed by the same Smidovich - the Permanent Commission for the consideration of religious issues under the Presidium of the CEC of the USSR ^[17] . In April 1938, the Commission was formally abolished, and all questions related to religion were referred to the NKVD of the USSR ^[18] . Thus, the believers were to be protected by the employees of the structure that fabricated criminal cases against them.

In 1936, the Great Terror began in the USSR. In his period, the Soviet government decided to abandon the practice of supporting the organizational split in the Muslim environment, turning to repression against the entire Muslim clergy. Here the policy was similar to that which was carried out in relation to the Orthodox clergy: before the Great Terror, the Soviet government supported the church schism and repressed mainly those ministers who were loyal to the canonical church. In the period of the Great Terror, the servants of the canonical church and their opponents ( Renovationists ) were equally subjected to repressions and executions, which had not been touched by the authorities before. Moreover, the authorities liquidated the schismatic Synod of the Renovationists (forcing it to disband) and destroyed many of its members: in 1937-1938, killed in the camps or prominent figures of the renovationists were executed ^[19] .

With the beginning of the Great Terror, the authorities eliminated the organizational split in the Muslim environment, completely destroying the Spiritual Administration of Muslims of the Bashkir Autonomous Soviet Socialist Republic loyal to them. In 1936, the mufti of this spiritual administration, Mutygulla Gataullin , died. The authorities then destroyed the archive and documentation of this Muslim office, and its building was transferred by the Bashkir Regional Children's Commission by a decree of the Presidium of the Bashkir CEC of February 9, 1937. ^[20] The Soviet authorities announced the merger of the TsDUM and the Spiritual Board of Muslims of Bashkiria ^[21] . Legally, the merger of the two spiritual administrations was not carried out. This is indicated by the conclusion of the legal adviser of the Council for Religious Cults Fedulova dated October 16, 1957, which states that the Muslim Religious Board of the European part of the USSR and Siberia is not the legal successor of the Spiritual Board of Muslims of Bashkiria ^[22] . The clergy of the Spiritual Administration of Muslims of the Bashkir Autonomous Soviet Socialist Republic largely died during the Great Terror.

Simultaneously with the liquidation of the Bashkir Spiritual Administration of repression, they attacked the Central Spiritual Administration of the Muslims. On April 12, 1936, Rizaitdin Fakhretdinov , chairman of the Central Spiritual Board of Muslims, died. The Soviet authorities did not agree to hold the congress for the election of its successor ^[23] . Gabdrakhman Rasulev became the acting mufti.

Fakhretdinov’s death was the signal for the beginning of repression against the leadership of TsDUM. Sharaf Sharafutdinov, Treasurer, TsDUM ^[24], was arrested on April 19, 1936 (that is, a week after Fakhretdinov’s death) in Ufa. In August 1936, Sharafutdinov was convicted under paragraphs 10-11 of article 58 of the Criminal Code of the RSFSR by 5 years in prison for “being a member of a counter-revolutionary nationalist organization, he actively participated in organizing counter-revolutionary spirituality in order to fight the Soviet government and spread it among their like-minded ideas of denial of the Soviet system ” ^[25] . The verdict was not surprising - Sharafutdinov had previously been tried, received a short sentence and should have been transferred from the Ufa prison to the concentration camp.

The beginning of the "TsDUM case" was the events in Moscow . In May 1936, a group of 27 Muslim clergymen and believers were arrested in Moscow: Deputy Fakhretdinov Kashaf Tardzhimanov, TsDUM member Zia Kamali, imam-Khatyb of the Moscow mosque, Abdulla Shamsutdinov, engineer of one of the Moscow factories Muhammad-Salih Yerzin and others ^[26] . During the interrogation Tarjimanov admitted that among the members of the TsDUM and representatives of the clergy, the question of the self-dissolution of the TsDUM was discussed ^[27] .

The dissolution of TsDUM was indeed discussed at the end of Fakhretdinov’s life. Two documents confirming this fact were withdrawn from Tarjimanov: ^[28]

• A copy of memorandum No. 1694 addressed to Fakhretdinov dated August 22, 1935, signed by Tarjmanov. In it, Tarjimanov proposed closing the TsDUM in order to influence the Soviet government;
• A copy of Fakhretdinov’s written proposal to the members of the TsDUM No. 21 of December 17, 1935 about holding a secret meeting with the aim of discussing the question of closing the TsDUM.

There was nothing unusual about the self-dissolution of the TsDUM. In 1928, Tapi Ibragimov defiantly dismissed the People’s Administration of the religious affairs of the Muslims of Crimea ^[29] .

During the interrogation on July 16, 1936, Tardzhimanov admitted that he was a member of the “center of the counter-revolutionary organization,” allegedly created in 1930 ^[30] . On the morning of July 17, 1936, Mullanur Usmanov, Abdrakhman Fakhretdinov, Galey Sirazetdinov, Bagautdin Maksyutov and Gumda Khabirov were arrested in Ufa ^[31] . The next arrested was Galyamutdin Khanislamov. A friend of Khanislamov informed that he wants to flee to Kashgaria ^[32] . At the time of the indictment of this charge, Khanislamov had already been arrested on charges of stealing grain ^[33] .

In the autumn of 1936, Tarjimanov showed during interrogation that in the summer of 1935 he traveled to the Dema River for a picnic with a group of worshipers. There, according to Tarjmanov, the question of the self-dissolution of TsDUM was discussed. After the testimony of Tardzhimanov, all the participants in the “picnic on Deme” were arrested ^[34] .

Imam Khatyb of the Moscow Mosque, Abdullah Shamsutdinov, confessed that he was the head of the “sabotage counter-revolutionary nationalist organization in the USSR created by Japanese intelligence” ^[35] . After that, on October 25, 1936, the accusation of a counter-revolutionary organization was brought against Sharaf Sharafutdinov, convicted in August but not yet transported to a camp and imprisoned in a Ufa prison ^[36] . Investigators cited the fact that Sharafutdinov is closely associated with the already recognized Abdullah Shamsutdinov ^[37] .

In December 1936, the prosecution was finally formulated. Now the Moscow and Ufa prisoners were accused of creating a counterrevolutionary rebel organization. Mullanuru Usmanov ^[38] was charged on December 15, 1936 with participation in a counterrevolutionary rebel organization.

The “TsDUM case” was considered in a number of cities of the RSFSR . The largest were the Moscow and Ufa groups. They were tried in Moscow and Ufa, respectively. There were also arrests in Kharkov (as the mullah of the local mosque Sharaf was arrested), Omsk and Orenburg .

Ufa group

In the Ufa group, the following persons were arrested ^[39] :

• Sharaf Shagar Sharafutdinov . Treasurer TsDUM. Born in 1877 Judge In 1928, the Collegium of the OGPU was convicted of anti-Soviet activities and the organization of illegal religious courses to 3 years in prison. Arrested on April 19, 1936.
• Mullanur Bagautdinovich Usmanov , born in 1869. Former major merchant. During the Civil War, he fled to Japan , and then to Harbin . He returned to the USSR in 1925, worked as a seller. Convicted by the bodies of the OGPU in the Tatar ASSR to 5 years in prison in 1928. He was arrested on the morning of July 17, 1936 after the testimony of Kashaf Tarzhimanov;
• Mutagar Mirmahaydarovich Kamaletdinov , Mufti of the Spiritual Administration of Muslims of the Bashkir ASSR;
• Galey Sirazetdinov . Arrested on July 17, 1936;
• Bagautdin Maksyutov . Arrested on July 17, 1936;
• Abdulhak Mannanov , former Kazyi TsDUM.
• Ziya Fattakhovich Muzavirov , management engineer at Bashneft;
• Galyamutdin Khusnutdinovich Khanislamov , former editor of the magazine “Din va Magishat”;
• Halim Kadyrovich Abdrakhmanov ;
• Garifyan Muhametovich Mustafin ;
• Habibulla Abdulhakovich Akhtyamov . Former mullah. Teacher;
• Gumda Sagdullovich Khabirov , a teacher of the Tatar language . Arrested on July 17, 1936;
• Abdrakhman Rizaetdinovich Fakhretdinov . The son of Mufti Rizaitdin Fakhretdinov, editor of the closed newspapers "Bashkurdistan" and "Vakyt". Arrested on July 17, 1936. At the end of 1936 he died in the Ufa prison. Convicted was not.
• Jahangir Talhovich Abyzgildin . Imam-Khatib of the 1st Ufa Mosque. He was arrested in October 1936 according to the testimony of Kashaf Tarzhimanov as a participant in the “picnic on Deme”;
• Hanafi Muzafar . He was arrested according to the testimony of Kashaf Tardzhimanov as a participant in the “picnic on Deme”.
• Zia Kamaletdinov (Zia Kamali) . Member of TsDUM. Arrested and transferred to Moscow;
• Musa Shmakov . Specialist Yuzhuralles. Arrested, committed suicide in prison.

Thus, among the Ufa group of detainees there were both members of the TsDUM and those who had nothing to do with it.

Moscow Group

The Moscow department of the NKVD was in charge of the Tardzhimanov group. In Moscow, one of the sons of the late Mufti Rizaitdin Fakhretdinov Rashid was arrested ^[40] . Also R. Khusainov, G. Mustafin and Nugumanov were attracted.

In the case of TsDUM in Moscow, 25 people were convicted, including: ^[41] :

• Kashaf Tardzhimanov . Deputy Mufti Fakhretdinov, former editor of Islam magazine. Arrested in Moscow in May 1936;
• Zia Kamali (Parvazetdin Yamaletdinovich Kamalitdinov) . TsDUM member, Kazy;
• Abdulla Khasanovich Shamsutdinov . Imam Khatib of the Moscow Mosque. He was arrested along with Tarjmanov;
• Muhammad-Salih Erzin , engineer. He was arrested along with Tarjmanov.
• Badretdin Devishev , Researcher. He was arrested along with Tarjmanov.
• * A.-H. Kazakov , an employee. He was arrested along with Tarjmanov.

Kazan group

In the case of TsDUM, a number of individuals were arrested in Kazan . Among them was Hadi Atlasov , formerly a deputy of the State Duma of the II convocation , who had previously been condemned for speaking out against translating the Tatar language graphics into the Latin alphabet (arrested on July 27, 1936) ^[42] .

Omsk

In the case of TsDUM, the imam of the Omsk mosque, Galya Galievich Gimush, was also arrested ^[43] .

The initial accusation was that the suspects were going to announce the closure of the TsDUM in order to cause discontent of the believers with the Soviet power. After Kashaf Tarjimanov admitted that among the leadership of the TsDUM and part of the clergy, the question of closing the TsDUM was discussed, a wave of arrests took place in Ufa ^[44] . In particular, Tardzhimanov said that in October 1935 he was a participant in a “picnic on Deme”, during which he informed those present that the TsDUM should be closed, as this organization does not bring benefits to believers, but only serves for Soviet power as a symbol of freedom of conscience in the USSR ^[45] .

On July 16, 1936, Kashaf Tardzhimanov admitted that he was a member of the “center of the counter-revolutionary organization” created in 1930 and called his accomplices ^[46] . In addition, K. Tarjmanov showed that this center had connections with the embassies of Afghanistan , Turkey and Japan ^[47] . This enabled investigators to qualify the activities of the Muslim clergy group as related to foreign intelligence services. On July 17, 1936, stamps in English with the words "Japan" and an album about Japan were seized from the arrested Mullanur Usmanov ^[48] . This made it easier to bring charges of connections with Japanese intelligence.

By 1936, a significant Muslim white emigration lived in Japan and Manchou-Go under its control. It was formed after the border with Manchuria was crossed in November 1920 by the remnants of broken white units, among which were two thousand Bashkir-White Guards ^[49] . On November 20, 1920, their ideological leader “the great imam of the Far East” Mohammed-Gabdulkhay Kurbangaliev , going to Manchuria, called on the Bashkirs to stay there and stop the armed struggle with Russia (despite the position of Ataman Grigory Semenov , who insisted on continuing the struggle in Primorye ) ^[50] .

In Japan, the "Great Imam of the Far East" Kurbangaliyev contacted the authorities. There he promoted the idea of ​​a certain community of the Ural-Altai peoples (“Great Asia”) from the Urals to Fuji ^[51] . Based on this community, Kurbangaliyev proposed to create an independent Islamic state under the control of Japan, including Central Asia and Xinjiang ^[52] . Kurbangaliev argued with Gayaz Iskhaki , who advocated the creation of a Turkic-Muslim state between the Volga and the Urals ^[53] .

Kurbangaliev’s views were known to the Soviet authorities. Interest in it intensified after Japan created Manchukuo on the border with the USSR in 1932. In 1932–1934, almost all relatives, many neighbors and Kurbangaliev’s friends who remained in the USSR were arrested by the authorities ^[54] . The Bashkir and Tatar emigrants were regarded in the USSR as “agents of Japanese intelligence,” and persons associated with them as “members of the counter-revolutionary White Guard immigrant organization” ^[55] .

The charges were open. In 1937, a collection of articles “On some methods and techniques of foreign intelligence agencies and their Trotsky-Bukharin agents” was published. In it S. Uranov reported the following ^[56] :

By betting on the organization of mass sabotage acts in the deep rear of the USSR (Central Asia, the Urals, Tataria), the Japanese military maintains close contact with the emigrant centers of the kulak-Basmachi, Pan-Turkic and pan-Islamist counter-revolutionary groups. In the Middle East and in Europe, the Japanese openly support the leaders of counter-revolutionary Muslim emigration. In Japan, the main organizer of the espionage and sabotage work on the "Muslim line" is Mullah Kurbangaliev , who has long been in the service of Japanese intelligence

Also, the investigation into the TsDUM case established that Khanislamov was acquainted with Kurbangaliev before 1917, maintained contact with him during the Soviet era and with his help intended to flee abroad - to Kashgaria ^[57] . Khanislamov himself, on interrogation on August 26, 1936, claimed that Kurbangaliev had not personally met ^[58] :

Abdurakhman Fakhretdinov showed that his father Rizaitdin Fakhretdinov corresponded with the White Muslim émigrés, but stated that he did not know the contents of the correspondence ^[59] . On August 3, 1936, Abdurakhman was accused of hiding information about the counter-revolutionary activities of K. Tardzhimanov and his circle ^[60] . During the interrogation on October 25, 1936, Abdurakhman admitted his participation in the counter-revolutionary activities of his father ^[61] .

In October 1936, a woman-Kazy, a member of TsDUM Mukhlisa Bubi, was involved in the TsDUM case as a witness. After the first interrogation on October 19, 1936, Bubi became accused under Article 58.4.11 of the Criminal Code of the RSFSR.

On December 15, 1936, the prosecution was reclassified to a heavier article. The defendants were charged with foreign intelligence services. Now the investigation version was as follows: the late mufti Rizaitdin Fakhretdinov and Kashaf Tardzhimanov were leaders of the “espionage and sabotage insurgent organization” ^[62] . For the activities of this organization in the USSR, agent Mullanur Usmanov was abandoned, who contacted one of the leaders of TsDUM Ziya Kamali ^[63] .

In the verdict of the Supreme Court of the Bashkir Autonomous Soviet Socialist Republic of December 22, 1936, the accusation was stated as follows. The intelligence services of the two foreign powers created in the USSR a “espionage and sabotage counter-revolutionary organization among Muslims” headed by the leaders of TsDUM — the late mufti Rizaitdin Fakhretdinov and Kashaf Tardzhimanov ^[64] . This counter-revolutionary group acted on assignments from the White Immigrant Centers in Berlin and Harbin ^[65] . Gayaz Iskhaki , Galimjan Idrisi and Rashid Ibrahimov ^[66] were named in the verdict as leaders of the emigrant centers who allegedly gave instructions on the conduct of anti-Soviet activities.

On December 22, 1936, the Supreme Court of the Bashkir ASSR passed judgment in case No. 2301 (Ufa group). 11 people were sentenced to imprisonment from 4 to 8 years with a subsequent defeat in rights for a period of 3 to 5 years (all 11 were named as active participants in the “Bashkir branch” of a counter-revolutionary organization) ^[67] . The 12th defendant (Ziya Muzhavirov, engineer of Bashneft) was acquitted ^[68] . Such a lenient sentence displeased the prosecution. The special board of the Supreme Court of the RSFSR in October 1937 canceled the sentence and sent the case for review ^[69] . In 1938, the Supreme Court of the RSFSR issued a new sentence in respect of 11 defendants of the Ufa group ( Abdurakhman Fakhretdinov had died by that time and was excluded from the list of defendants) ^[70] :

• 8 people (Abyzgildin, Kamaletdinov, Sharaf-Shagar, Akhtyamov, Khanislamov, Usmanov, Khabirov and the previously acquitted Muzhavirov) were sentenced to death;
• 3 people received 10 years in camps with a defeat for 5 years.

Condemned to execution filed petitions for pardon to the Supreme Court of the USSR , which in May 1938 replaced the shooting of Khabirov and Khanislamov with imprisonment and stopped the case against Akhtyamov who died of “pulmonary edema” ^[71] . Thus, out of the 12 defendants of the “Ufa group” of TsDUM, two died in prison before the execution of the sentence, 5 were shot on June 17, 1938 ^[72] , and another 5 people received imprisonment. Of those convicted to imprisonment, one (Khanislamov) died in the Sol-Iletsk prison on January 30, 1942 ^[73] .

The case of the “Moscow group” was considered in a court of law and, as a result, the accused received a milder punishment than members of the Ufa group. In January 1937, the Military Collegium of the USSR Supreme Court sentenced Imam Khatyb Abdullah Shamsutdinov to execution (executed in 1937), and most of the rest to 10 years imprisonment and 5 years of defeat in rights ^[74] . In 1949-1952, four defendants of the “Moscow group” of the TsDUM case were convicted and sent to the camp for the second time: Akchurin, Devishev, Yerzin and Musyaev ^[75] . On December 23, 1937, a woman-Kazy Mukhlisa Bubi was shot.

The person involved in the Kazan group Hadi Atlasov was shot on February 15, 1938 by the verdict of the Supreme Court of the Tatar Autonomous Soviet Socialist Republic ^[76]

The “TsDUM case” gave rise to a whole series of fabricated processes in different republics and regions of the USSR. Their defendants (clergymen and believers) were accused of creating anti-Soviet rebel organizations on the instructions of convicted members of TsDUM. The number of convicts in such cases, "echoes" far exceeded the number of convicts in the TsDUM case. The Soviet investigators, fabricating the case, proceeded from the fact that the counter-revolutionary rebel organization of Muslims, Kashaf Tarjmanov and Rizaitdin Fakhretdinov, had a number of branches throughout the USSR. Due to the extensive contacts between the TsDUM and the local clergy in the 1920s, a situation arose where virtually any Muslim leader could be accused of having links with Rizaitdin Fakhretdinov and Kashaf Tarjmanov.

The accused was arrested and forced to confess, as well as to name the circle of not yet arrested "accomplices". They were also arrested and declared members of a “pan-Islamist” or “nationalist” counter-revolutionary organization under the influence of the leaders of the TsDUM with foreign intelligence services, as well as Muslim emigration. The division "pan-Islamist" - "nationalist" was conditional. In the 1930s, Soviet intelligence officers identified religious leaders as pan-Islamists who advocated the unity of all Soviet Muslims (if the leader favored self-organization along ethnic lines, he was accused of pan-Turkism ) ^[77] . Thanks to this interpretation, all the actions of the leaders of the Central Spiritual Administration of Muslims of the 1920s, aimed at expanding the sphere of influence of TsDUM (both in the USSR and abroad) were declared pan-Islamic during the Great Terror period ^[78] .

The choice of foreign intelligence with which the accused “collaborated” depended on the current foreign policy of the USSR. Thus, the case of the Chain of the Koran (1940-1941) was fabricated at a time when the USSR had good relations with Germany. Therefore, figures connected with the intelligence of the Third Reich were not imputed to the defendants of the “Chain of the Quran”.

На местах следователи пытались связать «повстанческую деятельность» ЦДУМ со сфабрикованными делами других «повстанческих организаций». Например, в Прикамье в 1937 году рассматривалось дело № 26356 в отношении мусульман Перми и башкирского села Кояново . В это же время в Свердловской области (в ее состав входила до 1938 года Пермь) разрабатывалось дело об «уральском штабе восстания», который якобы возглавлял бывший глава Уральской области Иван Кабаков . Никаких оснований подозревать коммуниста Кабакова в симпатиях к мусульманскому духовенству не было. Однако был найден «свидетель», который показал связь «Уральского повстанческого штаба» и ЦДУМ. Им стал православный священник, арестованный 1 июня 1937 года за антисоветскую агитацию ^[79] . Священник показал 13 августа 1937 года, что Ахмет-Заки Валидов из Франции руководил подпольной деятельностью через Хады Максуды ( Ташкент ) и ЦДУМ ^[80] . Кроме того, «Уральский повстанческий штаб», созданный «троцкистами, правыми и другими контрреволюционными партиями в блоке с духовенством» сотрудничал с ЦДУМ ^[81] . Также из протокола допроса священника следовало, что «Уральский повстанческий штаб» организовывал повстанческие ячейки в селах, деревнях, на заводах, в колхозах и среди духовенства ^[82] . В 1939 году выяснилось, что показания за священника были составлены следователем, а духовное лицо просто подписало их ^[83] . 11 сентября 1937 года тройка УНКВД приговорила всех фигурантов дела к расстрелу с конфискацией имущества ^[84] .

Горьковская и Куйбышевская области

В Поволжье сотрудники НКВД сфабриковали два уголовных дела на мусульманских духовных лиц ^[85] :

• Повстанческая организация Краснооктябрьского района Горьковской области (1937 год). По этому делу были осуждены 76 (по другим данным 78) городских и районных мулл, расстреляны 56 человек;
• «Группа Муртазина » («националистическая контрреволюционная организация Куйбышевской области — ячейка заграничной организации „Идель-Урал“») Постановлением «тройки» УНКВД от 20 декабря 1937 года по этому делу 41 человек был осужден к расстрелу, а 1 к лишению свободы.

Обе эти организации по мнению сотрудников НКВД, развивались под идейным влиянием лидеров ЦДУМ (в частности Кашафа Тарджиманова) и были связаны с мусульманской эмиграцией ^[86] .

Южный Казахстан и Узбекистан (1937—1938 годы)

В 1937—1938 годах в Южном Казахстане и Узбекистане была «раскрыта» «антисоветская панисламистская террористическо-повстанческая и шпионско-диверсионная организация», связанная с мусульманской эмиграцией и японской разведкой ^[87] . Большинство обвиняемых по этому делу (231 человек из 267) были из Южного Казахстана, остальные из Узбекистана ^[88] . Дело связали с «делом ЦДУМ»: обвиняемым вменяли в вину связь с «японскими агентами» из состава ЦДУМ — кази ЦДУМ Магди Магкуловым (расстрелян в 1937 году) и заместителем муфтия ЦДУМ Кашафом Тарджимановым ^[89] . По итогам этого дела, двое религиозных авторитетов-ишанов, которых советские органы считали лидерами организации (узбек Юсупхан Умартюряев и казах Алькен Джангирходжаев) были расстреляны в 1937 году ^[90] .

Цепь Корана (1940—1941 годы)

3 июля 1940 года на территории Казахской ССР был арестован ишан Суфихан Искандеров, который дал показания о том, что в Узбекистане действует панисламистская организация, связанная с мусульманской эмиграцией в соседнем Афганистане ^[91] . Благодаря показаниям Искендерова (следствие по нему велось в Алма-Ате ) и донесениям агентуры сотрудники НКВД «выявили» обвиняемых в Самарканде и Самаркандской области , Туркмении и Казахстане ^[92] . Сам Искандеров 1907 года рождения был уроженцем кишлака Торы-Айгир Ак-Дарьинского района Самаркандской области и являлся ишаном, муллой с высшим духовным образованием ^[93] .

Привлекаемых лиц обвинили в создании «панисламистской повстанческой организации». Подозреваемыми по делу проходили 237 человек (мусульманские духовные лица, представители дореволюционной светской элиты). Их обвиняли в том, что они хотели создать на территории Средней Азии государство, основанное на принципах шариата во главе с мусульманским духовенством при вооружённой помощи «капиталистических мусульманских государств против кяфиров-большевиков и советской власти». По версии следствия, эта повстанческая организация была связана с разведками мусульманских стран ( Ирана , Саудовской Аравии , Турции ), Великобритании и Франции .

Версия следствия была такой. Актив выявленной «панисламистской организации» должен был вести «шпионско-разведывательную работу» по заданию руководства ЦДУМ: муфтия Ризаитдина Фахретдинова, его заместителя Кашафа Тарджиманова и казыя Магди Магкулова ^[94] . Эти указания казахские и среднеазиатские мухтасибы, муллы и ишаны якобы получили на общероссийских съездах мусульман 1923 и 1926 годов ^[95] .

По делу были арестованы 70 человек, из которых 12 были расстреляны. 27 августа 1959 года все фигуранты «Цепи Корана» были реабилитированы «за отсутствием состава преступления».

В ходе хрущевской реабилитации почти все фигуранты дела были реабилитированы. С требованием пересмотра дела выступили четверо выживших фигурантов «московской группы» «дела ЦДУМ» (Бадамшин, Акчурин, Ерзин и Мусяев) ^[96] . В марте 1956 года Верховный суд СССР признал, что «в суде многие оклеветали себя в результате применения к ним незаконных методов ведения следствия» отменил приговор и прекратил дело в отношении 24 осужденных «московской группы» ^[97] . В 1960-е годы был реабилитирован Мужавиров. В отношении имама-хатыба Абдуллы Шамсутдинова приговор был оставлен в силе ^[98] .

• Ислам в СССР
• Политические репрессии в Башкирской АССР
• Цепь Корана