The demand for faith in prisons is higher than in freedom

As a result of the confrontation between Baku and Tehran, the number of convicted Muslims is growing in Azerbaijan, many are accused of collaborating with Iranian secret services. In places of detention, the proportion of radical Muslims among the total number of those serving sentences is increasing. Is it possible to say that the institutions of the country's penitentiary system are becoming a hotbed of religious radicalism? Turan addressed questions to the director of the Center for Human Rights of Azerbaijan, Eldar Zeynalov.

- Recently, prayer houses have been created in many CLI (correctional labor  institutions. Who creates them, with what funds?

- This process has been going on for a long time and on a legal basis. While Azerbaijan was still preparing to join the Council of a new Penal Enforcement Code (PEC) was introduced in 2000. In it, in particular, the convicts were guaranteed freedom of conscience and freedom of religion. They have the right to profess any religion or not to profess any religion (Article 13.1), have the right to participate in the performance of religious rites (art. 10.2.8), the use of religious supplies and literature, the invitation of clergymen of officially registered religious denominations (Article 13.3), including to perform the necessary religious rites in relation to seriously ill prisoners (Article 13.5). All these rights reflect the usual European practice regarding the serving of sentences by convicts, in particular, Article 29 of the European Penitentiary Rules.

It is generally accepted that prisoners should not be forced to profess any religion or forbidden to profess their religion, and in everyday life it is necessary to consider their religious requests whenever possible. This applies not only to visiting a prayer room, participating in joint prayers, meetings with priests, but also receiving and storing religious literature, dieting, etc.

In accordance with the PEC, the prayer room was included among the premises of the residential area listed in the "Internal Regulations of Penitentiary Institutions" (rule 3.3). Unlike other premises in prisons and colonies, the device of prayer rooms is not regulated by the Internal regulations (IR). Therefore, in different penitentiary institutions, depending on the capabilities and imagination of the administration, these premises are different. Somewhere it is an adapted room in an ordinary building, somewhere it is a real mosque, somewhere Christian convicts have a separate prayer room, and somewhere they are allowed to pray in a common room with Muslims. In some prison temples there is a cabinet with copies of the Koran, in others there is a fairly rich library or even a CD player with recordings of prayers. Without a doubt, wealthy convicts also participate in the arrangement of prayer rooms.

The common thing in all these prayer rooms is that there is no prison chaplain in them, because a priest who would constantly look after order, conduct rituals, read prayers, etc. Therefore, religious convicts, i.e., criminals, manage such prayer places.

- The number of believers among those sentenced to imprisonment has increased. How much? Among the prisoners, the number of those who observe Muslim rituals is growing. How much?

- I have never seen statistics on the ratio of religious and non-religious prisoners, as well as on the number of Christians, Jews, etc., But the number of believers can be roughly estimated during the Muslim fast by the number of prisoners refusing breakfast and lunch. The administration meets them halfway, not considering it a violation of the schedule and preparing packages of food for iftar for them in the evening. Such prisoners are half of the prison "contingent", or even more. But here we must also consider the fact that the majority of prisoners have this religiosity, which reflects both the general fashion for Islam in the country and a completely selfish interest. Religiosity in general, if it is not related to the criminal charge of a prisoner, is perceived by the prison administration as a sign of remorse, an indicator of correction and improves personal characteristics for early release. But at the same time, observing the external ritual side of Islam does not prevent taking drugs, engaging in same-gender relationships, etc. So, it would be more correct to talk about the growth not of the number of believers, but of the general religious background in penitentiary institutions. This is a general trend in the country.

- Are there Muslim communities in penitentiary institutions?

- Attempts to create such communities are constantly being made, but they are met with hostility. After all, in fact, groups of convicts which have a leader (and the community cannot exist without a head), united by one ideology, internal discipline, the cult of brotherhood and martyrdom - this is a parallel power in prison. From the point of view of the administration, such communities are not much different from criminal "bratva".

I remember how in the past, with the beginning of the persecution of religious radicals in Azerbaijan, such prisoners in one of the prisons tried to appoint their "amirs" to each of its buildings (in fact, the same "pakhans", "watchers"). They spread their views on religion and what was happening in the country, acted as "muezzins" to lead common prayers (prisoners sat in cells of 1-2 people), etc. Under their influence, religious prisoners began to demand permission for Friday prayers, which was not provided for by the prison regulations (this is allowed in the colonies). But then it turned out that one of these "amirs" had been directing the preparation of an attack on Western embassies by mobile phone for several months, and discussions on such topics were stopped.

We can also recall the history of the Muslim Unity Movement (MUM), which was created by one of the prisons among the participants of Friday prayers and then, already on the outside, created a headache for law enforcement agencies. Released in 2011 , a supporter of the MUM in an interview with one of the sites recalled: "When we were brought to prison, there were 10 people doing prayer, but with the help of our confessor ... their number has grown several times. The community even began to do namaz together twice a day, and it was impossible to find a free place for namaz (in the mosque)..." And as a result, yesterday's lovers of fumbling in their pockets were reforged into future fighters of the "Islamic revolution". It is clear that this cannot but worry the prison administration. Moreover, the officers responsible for educational work are hardly competent enough to work with believers who are sure that they need to return to the 19th century, to Sharia. A priest is needed here, but they are only seen in prisons on holidays.

- How does the Muslim community coexist with crime? Does crime involve Muslims in its ranks or vice versa? Is it possible to talk about the fusion of crime and religion?

- The coexistence of radical Muslims and professional criminals is not their choice, but a requirement of the Criminal Code. In our legislation there is no division into criminals and Muslims or criminals and political prisoners. He received a sentence under his Article of the Criminal Code — serve it in a prison of the regime appointed by the verdict. And there, fanatically believers side by side with God—defying supporters of the thieves' law, and those, in turn, with preachers of a God-fearing lifestyle. And in order not to get to a stabbing, the only way is neutrality.

Another thing is the bulk of the prisoners, "men" who are neither particularly believers nor supporters of the "thieves' law". They are the goal of the "soul hunters" who are introduced to Islam. And the state of mind in which people who are torn out of ordinary life are in prison contributes to the perception of religious propaganda. At the same time, it is only partially possible to talk about the fusion of crime and religion. After all, Muslim believers preach that it is impossible to kill, steal, rape. In this regard, they cannot be supporters of a criminal lifestyle. But you have to fight for a righteous way of life. And if an ordinary believer believes in God, then a radical believes in a revolution that will establish the right way of life with true believers at the head. It is only intended to redirect the violence in the criminal's soul into the right, "righteous" channel — against the "godless" System.

At one time, this approach made criminals and Bolsheviks socially close. Nowadays, he replenishes the ranks of religious radicals with criminals who are ready to go to Syria with their families and join terrorist groups there.

- Is the arrival of Islam in penitentiary institutions good or bad from the point of view of piety? Do people leave the underworld and move into the Muslim Ummah?

- People go to prison with a broken soul and broken dreams, seek salvation in religion, even find a mosque in their colony, although they did not go to it in freedom. And what is next? There is no priest in the mosque, the deputy political officer does not understand anything about religion, the prison chief gives good characteristics only to those who pretend to be a believer, and then in the mosque the guys who have visited Syria tell interesting things about jihad...

The situation is reminiscent of the biblical parable (Matthew 12): "When the unclean spirit comes out of a person, he walks through waterless places, seeking rest, and does not find it; then he says: I will return to my house from where I came out. And when he comes, he finds it unoccupied, swept and cleaned; then he goes and takes with him seven other spirits, eviler than himself, and, having entered, they live there; and for that person the last is worse than the first. So, it will be with this evil race."

What will be the outcome of such a situation? If a person comes to Islam, he will most likely be either a hypocrite or a radical. There will be no question of any true piety, and it is unlikely that after release from prison such a person will be a good acquisition for the Muslim Ummah. Therefore, religious education of prisoners should not be allowed to take its course. This issue requires a deeper, thoughtful attitude on the part of the authorities. The Penitentiary Service, the State Committee for Work with Religious Organizations, the Spiritual Administration of Muslims of the Caucasus, the church, and the synagogue should work here," Eldar Zeynalov, director of the Human Rights Center of Azerbaijan, concluded the interview.