Sunday, November 2, 2014
Thou Shalt Emulate the Most Knowledgeable Living Cleric: Redefinition of Islamic Law and Authority in Usuli Shi‘ism
Zackery M. Heern. “Thou Shalt Emulate the Most Knowledgeable Living Cleric: Redefinition of Islamic Law and Authority in Usuli Shi‘ism,” Journal of Shi‘a Islamic Studies. Vol. VII, No. 3, Summer 2014, pp. 323-346.
Islamic law, Islamic authority, Usuli Shi‘ism, Murtada Ansari, usul al-fiqh, marja‘ al-taqlid
To ensure that the actions of Shi‘is are in conformity with God’s will, Usuli scholars argued that all Shi‘is must emulate (taqlid) the rulings of the most knowledgeable (a‘lam) living mujtahid, who is the exemplar, or ‘source of emulation’ (marja‘ al-taqlid) for the Shi‘i community. Marja‘iyyah is the concept that a living mujtahid has leadership over the Shi‘i community. As Linda Walbridge puts it, the marja‘ is ‘the representative of the “general deputyship” of the Imam’ and ‘enjoys the dual role of chief legal expert and spiritual model for all Shi‘a.’ Although theories of marja‘iyyah have their roots in the pre-modern period, it is only since the nineteenth century that the concept has achieved traction among a sizable portion of the Shi‘i community in practice. In the contemporary Shi‘i world, marja‘s have become pope-like figures, who should theoretically be emulated (taqlid) by the Shi‘i community in matters related to the all-encompassing system of Islamic law.
The theoretical underpinnings for the Shi‘i concepts of jurisprudence (usul al-fiqti) and marja‘ al-taqlid were redefined by Shaykh Murtada ibn Muhammad Amin Ansari (1799-1864), who was one of the most influential Muslim scholars of the nineteenth century. Ansari systematically overhauled much of the socio-legal framework of modern Usuli Shi‘ism. Ansari’s supporters have referred to him as the ‘seal of the mujtahids’ as well as the ‘the Imam’s Chosen One and the Caliph in truth over all men in all judgments concerning what is permitted or forbidden, the Exemplar of both the experts and laymen.’ In his monumental work, The Mantle of the Prophet, Roy Mottahedeh rightly argues that ‘leadership in Shiah learning... found its highest expression in Sheikh Mortaza Ansari,’ and ‘more than that of any mullah leader of the past two centuries, his leadership celebrated his learning.’ Indeed, Ansari reached a pinnacle of both Shi‘i scholarship and leadership, achieving an unprecedented status in Shi‘i history as the widely recognized sole supreme exemplar (marja‘ al-taqlid al-mutlaq) of the global Shi‘i community.
In addition to redefining central theories of Shi‘i law and authority, Ansari modeled his new approach to Shi‘ism during his lifetime. Scholars debate whether Ansari was the first or second supreme marja‘ al-taqlid in Shi‘i history Regardless of who deserves the title of first marja‘, the concept of marja‘ al-taqlid did not exist in practice prior to the nineteenth century, even though the theory had been developed prior to this time. However, largely as a result of Ansari’s efforts, the marja‘ became a fixture of Shi‘i authority in the twentieth century. Ansari’s acceptance as leader of the Shi‘i community also greatly contributed to the establishment of Najaf as the dominant international centre of Shi‘i learning and authority until the mid-twentieth century when Qum emerged as a leading Shi‘i centre.
Abbas Amanat questions whether the notion of ‘marja'-i taqlid kull (supreme source of emulation)’ existed during Ansari’s time given that ‘the first explicit reference to Ansari’s supreme authority’ only appears in the twentieth century. Whether or not Ansari’s contemporaries viewed him as such, no other scholar has come to exemplify the office of marja‘ al-taqlid more than Ansari. He became the prototype and the icon on which the institution was built. Marja‘iyyah continues to be a defining feature of contemporary Shi‘i societies, even if no single marja‘ has obtained the same widespread support that Ansari once enjoyed.
The remainder of this paper argues that Ansari’s redefinition of key concepts related to Islamic legal theory and clerical authority increased the power of Shi‘i mujtahids. Ansari’s work was instrumental in establishing Usuli clerics as intermediaries between lay members of the Shi‘i community and traditional sources of Shi‘i authority. Ansari systematized the process of issuing and disseminating legal judgments. His conception of marja‘ al-taqlid required lay Shi‘is to emulate the judgments of the most knowledgeable living jurist. In fact, Ansari argued that following a mujtahid is legally binding in Islam...
Friday, October 24, 2014
History 390/RGS 390
Dr. Zackery M. Heern, PhD
Office Hours: MWF 10:30-12:30, Th 2:00-4:00
Office: Faculty Hall 6B #4
Note: This syllabus is subject to change at the instructor’s discretion. It is the responsibility of each student to note any changes. All changes will be posted on Blackboard.
This course compares the histories of Iran and Iraq in the modern period. The two neighbor states share Shi‘i and Kurdish populations, but have also been rivals. Topics include economic, social, and political developments of the two nations.
Textbooks and Readings:
Abdullah, Thabit A. J. A Short History of Iraq. Prentice Hall, 2003.
Tripp, Charles, A History of Iraq. Cambridge University Press, 2007.
Ebubekir Ceylan, The Ottoman Origins of Modern Iraq. I. B. Tauris, 2011.
Keddie, Nikki R. Modern Iran. Yale University Press, 2006.
Additional readings and films will be posted on Blackboard. I will also post a weekly reading schedule. These readings are required!
Exams. We will have three exams. A study guide will be posted on Blackboard. Exams will be approximately week 5, 10, and 15. Each exam will test your overall knowledge of course content and will primarily be composed of essay questions. We will discuss the exams further in class.
Research Papers. Each student will write 3 research papers for this class. Each paper will be roughly 2,000 words (roughly 5-7 pages).
Reading Discussions. We will have regular discussion sessions (usually on Friday) on the readings for that week. Participation and preparation for the discussion is worth roughly 10 points each week.
Participation. If a student is absent for five or more classes, his/her final grade will automatically be dropped by a full letter grade. Ten or more absences will result in an automatic E for the final grade. Students will lose participation points for texting or improper use of technology in the classroom.
Blackboard will be used extensively for this class. I will post announcements regarding changes in the syllabus and class schedule on Blackboard. I will also post your grades on Blackboard. Please check it regularly.
Grade: (Your grade will be calculated as follows)
Discussions and participation: 100
Exam 1: 100
Exam 2: 100
Exam 3: 100
Paper 1: 200
Paper 2: 200
Paper 3: 200
You may earn up to 10 extra credit points in this class by attending an academic lecture on campus or sharing a news article with the class related to the content of this course. In order to receive credit, you must write a summary and critique (roughly 200 words) of the lecture, film, or article. Each submission is worth 5 points. Extra credit is due no later than week 13.
Murray State University prohibits cheating, which includes plagiarism. If a student is charged with academic dishonesty, an E may be recorded as the final grade and the student may be expelled from the university. See below for more detail.
Feel free to come to my office hours as often as you would like. You can contact me in the following ways:
- I will be in my office on MWF during the hours indicated above.
- Email: I check my email regularly and will respond to you as quickly as possible. Feel free to email me at firstname.lastname@example.org.
- Phone: 270-809-6585. If you are unable to come to office hours please call me.
STATEMENT OF AFFIRMATIVE ACTION AND EQUAL OPPORTUNITY
Murray State University endorses the intent of all federal and state laws created to prohibit discrimination. Murray State University does not discriminate on the basis of race, color, national origin, gender, sexual orientation, religion, age, veteran status, or disability in employment, admissions, or the provision of services and provides, upon request, reasonable accommodation including auxiliary aids and services necessary to afford individuals with disabilities equal access to participate in all programs and activities. For more information, contact Director of Equal Opportunity, 103 Wells Hall. 270-809-3155 (voice), 270-809-3361 (TDD).
ACADEMIC HONESTY POLICY
Murray State University takes seriously its moral and educational obligation to maintain high standards of academic honesty and ethical behavior. Instructors are expected to evaluate students’ academic achievements accurately, as well as ascertain that work submitted by students is authentic and the result of their own efforts, and consistent with established academic standards. Students are obligated to respect and abide by the basic standards of personal and professional integrity.
Violations of Academic Honesty include:
Cheating - Intentionally using or attempting to use unauthorized information such as books, notes, study aids, or other electronic, online, or digital devices in any academic exercise; as well as unauthorized communication of information by any means to or from others during any academic exercise.
Fabrication and Falsification - Intentional alteration or invention of any information or citation in an academic exercise. Falsification involves changing information whereas fabrication involves inventing or counterfeiting information.
Multiple Submission - The submission of substantial portions of the same academic work, including oral reports, for credit more than once without authorization from the instructor.
Plagiarism - Intentionally or knowingly representing the words, ideas, creative work, or data of someone else as one’s own in any academic exercise, without due and proper acknowledgement.
Instructors should outline their expectations that may go beyond the scope of this policy at the beginning of each course and identify such expectations and restrictions in the course syllabus. When an instructor receives evidence, either directly or indirectly, of academic dishonesty, he or she should investigate the instance. The faculty member should then take appropriate disciplinary action.
Disciplinary action may include, but is not limited to the following:
1) Requiring the student(s) to repeat the exercise or do additional related exercise(s).
2) Lowering the grade or failing the student(s) on the particular exercise(s) involved.
3) Lowering the grade or failing the student(s) in the course.
If the disciplinary action results in the awarding of a grade of E in the course, the student(s) may not drop the course.
Faculty reserve the right to invalidate any exercise or other evaluative measures if substantial evidence exists that the integrity of the exercise has been compromised. Faculty also reserve the right to document in the course syllabi further academic honesty policy elements related to the individual disciplines.
A student may appeal the decision of the faculty member with the department chair in writing within five working days. Note: If, at any point in this process, the student alleges that actions have taken place that may be in violation of the Murray State University Non-Discrimination Statement, this process must be suspended and the matter be directed to the Office of Equal Opportunity. Any appeal will be forwarded to the appropriate university committee as determined by the Provost.
Tentative Weekly Schedule
Part 1: c. 1500-1800
Week 1: (Jan.14-18, Last day to add and drop with no grade Jan. 18)
Topics: Introduction, Iran (Pre-1500)
Week 2: (Jan. 21-25 - MLK Day Jan. 21)
Topics: Safavid Iran
Week 3: (Jan. 28-Feb. 1)
Topics: Pre-Modern Iraq and Ottoman Iraq
Abdullah, A Short History of Iraq, pp. 1-73
1 From Arab conquest to the fall of Baghdad, 636-1258
2 Iraq under the Mongol and Turkman rule, 1258-1534
3 First three centuries of Ottoman rule, 1534-1831
Week 4: (Feb. 4-8)
Topics: Safavid Iran and Interregnum
Katouzian, Homa, The Persians: Ancient, Mediaeval and Modern Iran, New Haven: Yale University Press, pp. 110-153
Nasr, Hossein, “Religion in Safavid Iran,” in Iranian Studies, Vol. 7, No. 1/2, Studies on
Isfahan: Proceedings of the Isfahan Colloquium, Part I (Winter - Spring, 1974), pp. 271-286
Faleh Abdul-Jabar, “Genesis and Development of Marja‘ism versus the State,” in Ayatollahs, Sufis and Ideologues: State, religion and Social Movements in Iraq, Edited by FAleh Abdul-Jabar, London: Saqi Books, pp. 61-89
Week 5: (Feb. 11-15, BCPS Conference on Feb. 15)
Topics: Ottoman Iraq
Week 6: (Feb. 18-22)
Topic: Qajar Iran (c. 1800-1900)
Keddie, Modern Iran
2 Foundations of 19th century Iran
3 Continuity and change under the Qajars 1796-1890
Abbas Amanat, Apocalyptic Islam and Iranian Shi‘ism
7 In-Between the Madrasa and the Marketplace: The Designation of Clerical Leadership in Modern Shi‘ism
Week 7: (Feb. 25-March 1)
Topic: Iraq (c. 1800-1900)
Week 8: (March 4-8, Midterm Grades Due March 5)
Iran (c. 1800-1900, Constitutional Revolution)
Keddie, Modern Iran
4 Protest and revolution: 1890-1914
Ann Lambton, Qajar Persia
9 The Persian ‘Ulama and Constitutional Reform
10 Secret Societies and the Persian Revolution of 1905-6
SPRING BREAK (March 18-22):
Week 10: (March 25-29)
Iran (c. 1900-1950): World Wars and Nationalism
Keddie, Modern Iran
5 war and reza shah: 1914-1941
6 world war II and Mosaddeq: 1941-1953
Week 11: (April 1-5)
Iraq (c. 1900-1950): Mandate and Monarchy
Tripp, A History of Iraq
2 British Mandate
3 The Hashemite monarchy 1932-41
4 The Hashemite monarchy 1941-58
Week 12: (April 8-12)
Iran (c. 1950-1980): Pahlavi Regime and Revolution
Keddie, Modern Iran
7 Royal Dictatorship: 1953-1977
8 Modern Iranian Political Thought
9 The Revolution
Week 14 (April 22-26)
Week 15 April 29-May 3
Iraq (c. 1980-Present): American Occupation and aftermath
Tripp, A History of Iraq
7 The American occupation and the parliamentary republic
Final Exam and Paper
Thursday, February 6, 2014
David Waines, The Odyssey of Ibn Batutta: Uncommon Tales of a Medieval Adventurer
By Zackery M. Heern
Published in Al-Masaq: Islam and the Medieval Mediterranean, Volume 25, Issue 2, August 2013, pages 265-267
David Waines’s The Odyssey of Ibn Battuta is a palatable monograph on the legendary Moroccan Muslim traveler. Ibn Battuta’s travelogue, al-Rihla, has long been used as a source of information on Eurasia and Africa in the Middle Ages. Sex, culinary delights, miracles, and radical others are among the many themes of Waines’s book. Like Ibn Battuta’s travelogue, The Odyssey explores the sacred and the profane in equal measure.
In the opening chapter, Waines seeks to contextualize Ibn Battuta and his famous travelogue, which is the only book attributed to Ibn Battuta. Waines uses the English translation of al-Rihla by Gibb and Beckingham as his primary source of research for The Odyssey. After Waines makes the inevitable comparison between Ibn Battuta and Marco Polo, he attempts to defend the very authenticity of Ibn Battuta’s travelogue. Waines concedes that portions of al-Rihla are plagiarized and that the chronology of Ibn Battuta’s travels laid out in the text is “impossible.” Waines argues that even though Ibn Battuta copied portions of his travelogue (most notably from Ibn Jubayr), he still adds a fourteenth century eyewitness account on top of the accounts of previous authors.
As Waines periodically indicates throughout The Odyssey, Ibn Battuta’s al-Rihla generally conforms to the historical realities of the Middle Ages. Therefore, the question that scholars are grappling with is whether Ibn Battuta actually visited the places he discusses in his book or if his account is the product of his own research. Ultimately, Waines suggests that critics of Ibn Battuta, including Gibb, provide misleading conclusions. Waines argues that plagiarism among medieval writers was widespread, even if frustrating for the modern scholar. Although the plagiarism question consumes most of the first chapter, it is not the main thrust of Waines’s book. Waines is more interested in opening up the world of Ibn Battuta to a contemporary Western audience.
The remainder of The Odyssey is divided into four chapters. Chapter two dives into the travels of Ibn Battuta. The reader makes a pilgrimage with Ibn Battuta to Mecca, sails south to Yemen, travels to Anatolia, and heads east to India and China before returning to Ibn Battuta’s homeland of Morocco. Along the way, Ibn Battuta hears church bells ring for the first time, purchases two Greek slave girls, joins a military expedition, and receives a large cash gift from a Turkish sultan. Throughout this chapter and the remainder of the book, Waines is a good tour guide, providing historical or cultural context when necessary.
The themes of chapter three are food and hospitality. In fact, much of the discussion on hospitality focuses on food as well. Having written extensively on medieval Islamic culture since the 1970s, Waines is in his element when discussing food. In fact, Waines’s contribution to Ibn Battuta studies may well be his elaboration on food culture. Throughout the chapter, he gives detailed descriptions, even recipes of dishes that Ibn Battuta mentions. Further, Waines points out Islamic food laws when applicable to the stories he relates.
In my view, chapters four and five are the highlights of The Odyssey. Chapter four fulfills the promise indicated by the subtitle of the book. The reader is treated to fantastic tales featuring great religious and political figures. Waines does not disappoint in his retelling of Ibn Battuta’s experiences with fire dancing, snake biting, fortune telling, levitation, and other miracles. As Waines points out, Ibn Battuta’s travels can seem like “a medieval globetrotter’s guide to the cemeteries of the Muslim world” (p. 135). Waines argues that Ibn Battuta’s goal in visiting tombs of saints and other holy sites was to receive religious blessings and witness miracles (p. 121).
The theme of the fifth and final chapter is the “other,” for which Waines relies heavily on the work of Remke Kruk and Roxanne Euben. The first half of the chapter discusses Ibn Battuta’s treatment of women. Waines describes Ibn Battuta as “more of a serial monogamist than polygamist, except for his…sojourn to the Maldive Islands” (p. 158). In what follows, Waines describes a pattern in which Ibn Battuta would contract marriages during his stay in a given place and divorce his wives once he decided to travel to his next destination. Waines illustrates how Ibn Battuta reveled in the fact that marriage in the Maldives “is really a sort of temporary marriage,” (p. 163). However, as a judge on there, he tried to force women to wear Islamic dress, but to no avail. Additionally, Ibn Battuta chastised the immoral behavior of buying Greek slave girls for prostitution, but continuously purchased slave girls throughout his travels when he could afford it. Waines also points out that Ibn Battuta was scandalized by the fact that he came across matrilineal societies in sub-Saharan Africa, where women and men had platonic relationships.
In the second half of the fourth chapter, Waines discusses Ibn Battuta’s relationship with religious and racial ‘others.’ Waines illustrates a number of encounters between Ibn Battuta and practitioners of Islamic legal schools other than his own Maliki school. Waines includes an entire section on Ibn Battuta’s interaction with Shi‘i Muslims. Following the practice of Ibn Battuta, Waines uses the derogatory terms dissidents and Rafidis (lit. rejectionists) to describe Shi‘is. In all, Waines suggests that although Ibn Battuta detested the “extreme Rafidis,” he admired their piety and hospitality.
Saturday, November 23, 2013
"President Rouhani could signal his seriousness of purpose by announcing, at a minimum, the release of the seven Baha'i leaders"
Since taking office in August, the newly elected President of Iran, Hassan Rouhani, has been on an international charm offensive, making speeches to the UN, doing interviews with reporters, and tweeting to Iran’s historically marginalized Jewish community. His conciliatory tone on a wide variety of issues, from nuclear weapons to Iran’s role in the Middle East, has diplomats, policy-makers and ordinary citizens everywhere looking for ways to measure his sincerity.
In a phrase, they are asking: will his deeds match his words?
There is, actually, a simple test by which to gauge his intentions. That is the degree to which President Rouhani and his government begin to take concrete steps to improve the human rights situation in Iran.
In recent years, Iran’s record on human rights has sharply deteriorated. In early October, the UN Secretary-General and the UN Special Rapporteur on human rights in Iran issued their latest reports documenting the continuing human rights crisis in Iran. As usual, they expressed deep concern over Iran’s policy of arresting, imprisoning and otherwise repressing lawyers, journalists, human rights defenders, and ethnic and religious minorities, not to mention its treatment of women and record of juvenile executions.
President Rouhani implicitly knows that he cannot begin to mend Iran’s reputation on the world stage without addressing human rights. On September 18, his government released at least 11 prisoners of conscience, including noted human rights lawyer Nasrin Sotoudeh, who had been imprisoned since 2010 on an 11-year sentence.
As soon as Ms. Sotoudeh was released, she bravely called for the release of other prisoners of conscience, as a full demonstration of the new government’s direction. First among the persecuted groups that Ms. Sotoudeh mentioned was the Baha'i community of Iran. “We ask you to end the injustices against our Baha’i citizens,” she wrote in a letter to President Rouhani, according to the Human Rights Activists News Agency.
Soon after its release of these 11 prisoners, the government announced that it was releasing another 80 prisoners. The fact that no Baha'is were among those released is a telling and conspicuous omission. It points to the distinctive situation of Iran’s Baha'i community, which is the country’s largest non-Muslim religious minority and has been the target of state-sponsored persecution since the 1979 Islamic Revolution.
Indeed, if there is a specific litmus test for the seriousness of President Rouhani’s new direction, it will be in the way that he handles “the Baha'i Question.”
Those were the words actually used in a 1991 secret memorandum signed by Supreme Leader Ali Khamenei that outlined a series of repressive social, economic and cultural measures to be instituted against Baha'is. So far, that policy has been followed to the letter.
Since 2005, nearly 700 Baha'is have been arrested, and the number of Baha'is in prison has risen from fewer than five to the current figure of 115. The list of prisoners includes all seven members of a former leadership group serving the Baha'i community of Iran. In 2010, the seven were wrongly sentenced to 20 years in prison – the longest term currently facing any prisoner of conscience in Iran.
Baha'is also face economic and educational discrimination, strict limits on the right to assemble and worship, and a government-led campaign of hate speech in the news media. Baha'is are prevented from attending university. Attacks on Baha'is or Baha'i-owned properties go unprosecuted and unpunished, creating a sense of impunity for attackers. As noted recently by a top UN human rights official, the government-led persecution spans “all areas of state activity, from family law provisions to schooling, education, and security.”
On August 24, 2013, a well-known member of the Baha'i community of the city of Bandar Abbas in southern Iran was murdered. Mr. Ataollah Rezvani was found in an isolated location, shot in the head, and numerous human rights defenders have said his killing was religiously motivated. Among other things, his death came against a backdrop of hate speech directed against Baha’is by a local cleric. Sadly, more than ten Baha'is have been killed or died under suspicious circumstances in the last decade.
President Rouhani could signal his seriousness of purpose by announcing, at a minimum, the release of the seven Baha'i leaders – something that has also been called for by Sotoudeh. He could allow young Baha'is to freely attend university. He could begin to prosecute perpetrators of hate crimes against Iranian Baha'is, such as the killer of Rezvani.
These things would truly signal a new beginning for Iran.
Published by Your Middle East
By Zackery M. Heern
On August 24, a well-known Baha’i in the Iranian port city of Bandar Abbas was shot dead by an unknown gunman. Mr. Ataollah Rezvani’s body was found with a gunshot wound in the back of his head. He was left in his car on a deserted road leading out of the city.
Rezvani’s death is mourned by Baha’is and Muslims alike. According to countless stories by family members and acquaintances, Rezvani was constantly helping those in need, whether it was caring for hospital patients in Bandar Abbas or driving to the opposite end of the country to help his niece and nephew after both parents were imprisoned for being Baha’is. Reports about Rezvani’s funeral indicate that people traveled from far and wide to attend his memorial service, which lasted until 2 a.m.
All indicators suggest that Rezvani’s murder was motivated by the fact that he was a Baha’i. Prior to his murder, he had received repeated threats. Additionally, the assailants did not steal his wallet, car, or anything of value aside from his cellphone, suggesting that the murderers were not motivated by money.
Baha’is have suffered persecution in Iran since the inception of the Baha’i Faith a century and a half ago. Persecution worsened after the Islamic Revolution of 1979. Since the early 1980s, the Iranian government has imprisoned, harassed, and executed Baha’is. Leaked secret documents lay out a systematic program for the destruction of the Baha’i community, which is the largest religious minority in the country.
Official media outlets in Iran regularly include anti-Baha’i propaganda, which reinforces the government’s intentions of exterminating the Baha’i community. A recent study of official Iranian news agencies notes that anti-Baha’i propaganda appears in state-run news media every one to two days. Baha’is are commonly blamed for economic problems and political unrest. Anti-Baha’i propaganda often features illustrations of zombies and the grim reaper. Baha’i holy places, known for their well-groomed gardens and beautiful architecture, are depicted as deaths-scapes.
Like most Baha’is, Rezvani and his extended family have suffered continuous harassment. Along with all other Baha’i students, Rezvani was expelled from university shortly after the revolution. His uncle served a prison sentence in the 1980s and was jailed again last year at the age of 85. His sister, Sahba Rezvani, recently served a three-year sentence. Her daughter and son-in-law have also been jailed in recent years. Additionally, government officials have forced members of the Rezvani family to shut down their businesses.
Rezvani lived most of his adult life in Bandar Abbas, where he installed and managed municipal water treatment systems. He was well known in the city as an active member of the Baha’i community.
In the past few years, the leader of Friday prayers (imam) at the congregational mosque in Bandar Abbas consistently delivered inflammatory sermons against Baha’is. The last such sermon was delivered the day before Rezvani was murdered.
Due to the intense pressure that the Baha’i community in Bandar Abbas was facing, Rezvani and several other Baha’is composed a letter to the imam regarding his false accusations about the Baha’is. They also filed a complaint with government officials about the incendiary remarks against the Baha’i community. By taking these steps, the Baha’is were hoping that they could prevent assaults against Baha’is and reconcile with the imam.
Apparently, government officials took Rezvani’s actions as an affront and orchestrated his dismissal from his job. From this point on, Rezvani was continuously harassed by government officials and unidentified callers. Baha’is from Bandar Abbas who have recently been arrested say that they were questioned about the activities of Rezvani and their interrogators warned them not to associate with him.
Since 2005, more than 60 Baha’is have been physically assaulted or murdered by government officials or plainclothes assailants. Not one of these cases has been prosecuted. If Rezvani’s murder is not investigated, it will only add to the assumption that government officials ordered his murder.
His death comes a month after the inauguration of Iran’s new president Hassan Rouhani, who is often described as a moderate. Many hoped that he might change the course of Iran’s atrocious human rights record.
However, as media attention focused on the hopeful prospects of a new regime in Iran, Ayatollah Khamenei, the country’s supreme leader, issued a new series of fatwas in which he projected himself as the leader of the entire Shi’a world.
According to a report by Ali Mamouri for al-Monitor, the fatwas adopt a “hostile view…toward Iran's Baha’i community, wherein any association with them has been deemed unlawful, and the Baha’i faith has been labeled false and misguiding.” Mamouri further suggests that, “these fatwas of Khamenei have been issued as other Shiite authorities, in the hope of eliminating prejudice against the Baha’i community, have recently issued humanitarian and tolerant fatwas regarding the Baha'i.”
"Such a horrible event creates an atmosphere of insecurity"
In another fatwa Khamenei forbids the publication or public announcement of crimes or corruption related to government officials. In light of Rezvani’s murder, this does not bode well for the Baha’i community in Iran, which may well witness an uptick in violence in the coming months.
News media in Iran has been silent on the murder of Rezvani. However, several Persian language outlets outside of Iran, including BBC Persian and Voice of America, have reported the story.
Human rights organizations, including Iran Human Rights Documentation Center and Iran Press Watch, have reported that Ayatollah Masumi Tehrani recently met with a group of Baha’is, which his website confirms. According to Iran Press Watch, the Ayatollah said the following in his meeting with the Baha’is: “The heart-wrenching and unfair murder of the late Mr. Ataollah Rezvani is a cause for grief and sadness, and I offer my condolences to his family and friends…My ardent hope is that with the spread of rationalism and avoidance of blind religious fanaticism in Iranian society we will not witness such horrifying crimes any more. I also hope that the authorities identify and punish those responsible for these crimes.”
Additionally, a group of nearly 50 prisoners of conscience in the infamous Rajai Shahr prison in Iran have written a letter in support of Rezvani. They “condemn this vicious act and demand the immediate investigation and prosecution of the perpetrators of this incident and those who ordered it in a fair court of law.”
They further state that, “such a horrible event creates an atmosphere of insecurity among fellow members of Iran’s Baha’i community as well as other minority groups.” They also remind the reader that on the basis of the Universal Declaration of Human Rights and the Iranian constitution, “all citizens have equal rights, and the government is responsible for protecting their personal, financial, and social safety.”
Rezvani’s family members have made appeals to the Iranian government to launch a full investigation of the murder.
Published by Your Middle East
By Zackery M. Heern
"The judge promptly ordered Kashani to be beaten in the courtroom"
As Iran gears up for next month’s presidential election, its largest religious minority, the Baha’i Faith, continues to face persecution. Last week marked the five-year anniversary of the incarceration of the seven Baha’i leaders in Iran known as the Yaran (Friends), who have been sentenced to 20 years in prison.
According to the Guardian, Iran is holding at least 870 prisoners of conscience. More than 100 of these prisoners are Baha’is – who do not participate in partisan politics and are not calling for regime change.
In addition to being the largest religious minority in Iran, the Baha’i Faith is the second most geographically widespread religion in the world. Therefore, countless Baha’i communities around the world have supported the international campaign called “Five Years Too Many” by raising awareness of the plight of their co-religionists in Iran, who are still struggling for basic human rights.
Government officials throughout the world, UN resolutions, and global leaders continuously call on Iran to stop persecuting Baha’is and other prisoners of conscience. Comedians Rainn Wilson and Omid Djalili as well as Roxana Saberi, journalist and former cellmate of members of the Yaran, are among the most outspoken supporters of Baha’i prisoners. However, the Iranian government is not showing signs of backing down.
Iran’s systematic campaign to repress Baha’is is organized both nationally and locally. Understandably, most international coverage of Iran’s human rights abuses focuses on high profile national cases. However, local abuse also appears to be on the rise.
One of the most “extreme manifestations of religious intolerance and persecution” in the worldAmong the localities that have received considerable attention is Semnan, where a Baha’i cemetery was destroyed in 2009 and several infants are currently in prison with their Baha’i mothers.
Another such local campaign has targeted Baha’is in the city of Gorgan for the past six months.
According to a report by the UN Special Rapporteur on Iran, Dr. Ahmed Shaheed, Iranian authorities raided more than 24 Baha’i homes in or near Gorgan last October, which resulted in 25 arrests. According to Dr. Shaheed, the detainees were charged with “cooperating with an enemy
Government,” “participating in a group of more than two people inside or outside the country with the intent of disrupting the security of the state,” and other trumped-up charges.
After several weeks of interrogation and torture, the majority of the Baha’is in Gorgan were released from detention after posting bail. However, six of them were transferred to Tehran – first to Evin prison and then to Gohardasht prison, where they are currently being held.
One of the six Baha’is from Gorgan is Kamal Kashani. According to sources in Iran, guards entered his home and confiscated books, computers, CDs, even wall hangings. Two hours later the guards arrested him and took him in for questioning. He has been in prison ever since.
Kashani’s wife, Parisa, went to the police station everyday asking for his whereabouts. Finally, after 4 days she received a handwritten note from her husband requesting warm clothing. She was finally granted a visit with her husband after one month of his arrest. She was shocked at how much weight he had lost. She recounts that he had been severely beaten and his fingers were so skinny that his wedding ring would no longer stay on his finger.
Another Baha’i from Gorgan, Farhad Fahandezh, was beaten so badly that he was transferred to Tehran in an ambulance. One Baha’i prisoner remembers an Iranian official telling his torturer that he was permitted to beat Baha’is as much as he wanted, but was not permitted to kill them for fear of international media attention.
Kashani’s first court appearance was last February, four months after his initial arrest. At this time he had not been officially charged with specific crimes.
At the court hearing, Kashani’s lawyer explained to the judge that he had not been granted ample time with his client. The judge planned to sentence Kashani and the other Baha’is from Gorgan after 30 minutes. However, the judge agreed to postpone the trial for three months so that the lawyer could prepare a defense.
Kashani and the other Baha’is from Gorgan had their second and apparently final court date on April 24. The judge spoke to each prisoner for about 10 minutes. He asked Kashani why he was organizing gatherings for the “service of humanity.” Kashani replied that Baha’is are not permitted to organize gatherings in Iran. The judge then asked him if he prayed at home. “Of course,” Kashani said. The judge asked whether he prayed with his family. Again, Kashani replied affirmatively. The judge then explained that these family prayers amounted to illegal Baha’i gatherings.
The judge promptly ordered Kashani to be beaten in the courtroom. Severely injured, Kashani could hardly stand for the remainder of the hearing.
The judge announced that he would hand down a sentence the following week. However, the ruling was delayed for nearly a month because the judge reportedly went on pilgrimage to Mecca.
As the imprisoned Gorgan Baha’is were awaiting the judge’s ruling in Gohardasht prison, Kashani’s wife Parisa was arrested in Gorgan on May 8, which meant that her four children were left home alone. Similar arrest warrants were issued for the wives of the other imprisoned Baha’is from Gorgan.
After a week and a half, authorities in Gorgan finally confirmed to the children that their mother was in custody. On May 20, Parisa was suddenly released after her children paid a steep fee, which prison officials had demanded.
On May 22, Kashani and most of the other Baha’is from Gorgan were sentenced to five years in prison. This is the second prison sentence for Kashani. He served a five year term after the 1979 revolution. His brother, Jamal Kashani, was also executed by the Islamic Republic in 1984.
The experience of Kamal Kashani and the other Baha’is from the city of Gorgan is but one example of Iran’s human rights crisis. Iran’s persecution of Baha’is is one of the most “extreme manifestations of religious intolerance and persecution” in the world, according to UN Special Rapporteur on Freedom of Religion and Belief, Dr. Heiner Bielefeldt.