The Hajj and Religious Politics after 1905 131autocrac y.^49 His support for religious reform was ultimately part of a broader
agenda to remove “causes of social discontent” in the empire, and thwart the
growth of revolutionary groups.^50 But many disagreed with his vision. His
reform program caused open conflict between the state and the Orthodox
Church, which fought his measures in the Duma, fearing an erosion of its priv-
ileged status in the empire. And the tsar, who feared losing the support of a
crucial imperial institution, was growing increasingly worried about Stolypin’s
proposals for religious reform.^51
And yet the risks of the government doing nothing about the hajj were great
as well. Saidazimbaev had covered most of them in his report. If the govern-
ment ignored the miserable state of the hajj, and the growing Muslim appeals
for help, it might call into question the government’s commitment to expand-
ing religious toleration in Russia. This was a central promise of the October
Manifesto, and failing to deliver on it could endanger Russia’s relationship with
its Muslim populations. In this context, Stolypin’s appointment of Saidazim-
baev appears to be an attempt to increase support for the hajj by reliance on a
trusted Muslim subject, to avoid the appearance of direct government support
and further controversy. This plan was in keeping with Russia’s centuries-long
tradition, like that of other European empires, of turning to its Muslim subjects
for help managing and governing its Muslim populations.^52 To manage the hajj,
Russia had used Muslim subjects as consuls and spies. But Saidazimbaev was to
be more than an intermediary. His plan put him in charge of organizing and
overseeing all aspects of the pilgrimage. And he was to have broad, empire-wide
authority. The Ministry of Internal Affairs ordered Russian governors and
city-governors across the empire, and local authorities under their control, to
provide Saidazimbaev with “all necessary assistance,” within the boundaries of
t he law.^53 Stolypin envisioned that pilgrims would “naturally” flock to Saidaz-
imbaev’s facilities. He stressed that pilgrims needed to decide on their own,
under conditions of competition, to use such facilities, based on word of mouth
about their comfort and affordability, but under no circumstances should they
be forced to use them. Perhaps most remarkably, Stolypin apparently accepted
Saidazimbev’s professed charitable intentions, and later expressed indignation
when it became clear that his motives were, in fact, largely economic.^54
After his appointment, Saidazimbaev began his ambitious plan for the
fast-approaching hajj season. Pilgrims would start gathering in Odessa in
September, and he had a lot to do in a short period of time. That year the Feast