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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Moojan Momen, Iran: Province of Qazvin, bahai-library.com.
──────────────────────────────────────────────────────────────────────
Iran: Province of Qazvín
Moojan Momen
1994
This province lies to the north-west of Tehran on the important road between
Tehran and Tabriz. The area is populated by a mixture of Ádharí
Turks in the villages and Persians in the towns, predominantly Shi`is.
It is an important agricultural area but towards the east of this province
there is increasing reliance on irrigation as the climate becomes drier.
The Bábís of Qazvín sprang from a strong Shaykhí
community that had existed here previously, despite the opposition of Shaykh
Muhammad-Taqí Baraghání, the uncle and father-in-law
of Táhirih. Three of the Letters of the Living were from Qazvín.
The Bábí community appears to have been well organized under
the leadership of such persons as the Farhádí family and
Nabíl-i-Qazvíní. The assassination of ShaykhMuhammad-Taqí
Baraghání in 1847 prompted the first major outbreak
of persecution of the new religion on Iranian soil. As a consequence, the
first Bábí martyrdom in Iran occurred and Táhirih
(q.v.) was imprisoned.
In the aftermath of the persecutions of 1848-52, the situation in Qazvín
was rather chaotic. The Bábís had split into a number of
factions: one group followed Mullá Hádí Qazvíní,
the Letter of the Living; one group regarded Karbalá'í Muhammad
Hasan-i-Fatá, a merchant, as the successor of Táhirih and
followed him (on this man, see Samandar 273-4, 287; on his links with Táhirih,
see DB 294); another group followed Mullá `Abdu'r-Rahím (presumably
the same person as is referred to in Samandar 138-142, 231-2); some called
themselves Bayánís; while another group called themselves
A`yánís (statement of Nabíl Zarandí in ZH6:525
- presumably the Bayánís did not follow any particular leader
while the A`yánís are the ones mentioned above who followed
Qurratu'l-`Ayn's - i.e. Táhirih's - representative - although A`yán
is not in fact the correct plural for `Ayn in this sense). A number
of the leading Bábís of the town accepted Bahá'u'lláh's
claim when it first became known in early 1282/1865-6 and became Bahá'ís.
These included such figures as Nabíl Qazvíní and his
son Shaykh Kázim Samandar, Hájí Nasír,
a survivor of Shaykh Tabarsí, and Áqá
Muhammad Javád Farhádí.
Of the factional groups, Muhammad-Hasan-i-Fatá eventually became
an Azalí as did Mullá Hádí Qazvíní,
while Mullá `Abdu'r-Rahím became a Bahá'í.
However, despite the strong initial base, the Azalís diminished
in importance. Áqá Mírzá Yahyá Sarráf,
the son of the Azalí leader Muhammad Hasan-i-Fatá, after
discussions with the Bahá'ís of Qazvín decided to
travel to Cyprus and `Akká to investigate the truth for himself.
He returned a Bahá'í (ZH6:540; Samandar 277-287). Another
Azalí of Qazvín, Siyyid Javád, became a Bahá'í
in Láhíján (EB 62-4). By the time that he was writing
his history in 1332-3/1913-4, ShaykhKázim Samandar
reported that there were no Azalís left in Qazvín (Samandar
289).
Among those who became Bahá'ís later in Qazvín
were Mírzá Hasan-i-Vá`iz whose open preaching of the
new religion caused him to be driven from one town to another; Mírzá
Muhammad-`Alí Kad-khudá, who was the cousin of Mírzá
Husayn Khán Mushíru'd-Dawlih, the Prime Minister;
and Hájí Munis, a Sufi who became a Bahá'í
succeeded in converting several other Sufis. Mullá `Abdu'r-Rahím
acted as a judge and religious authority in several of the villages around
Qazvín. Through this work, he succeeded in converting a number of
the villagers of Kakan. It was also from Qazvín that the new religion
spread to Láhíján and Rasht (see "Gilán").
Compared to the intense early persecutions of the Bábís
in this area, there were comparatively few episodes during the later periods.
In 1883, when there was a major persecution of Bahá'ís in
Tehran, some of the Bahá'ís of Qazvín, such as Shaykh
Kázim Samandar, were harassed and their property destroyed.
Initially the followers of Mírzá Muhammad-`Alí
were strong in Qazvín following the death of Bahá'u'lláh.
Áqá Jamál Burújirdí, whose wife was
from Qazvín, and Mírzá Muhammad-Javád Qazvíní
had strong connections in the town, and Samandar's daughter, Thurayyá,
was married to Diyá'u'lláh, the brother of Mírzá
Muhammad-`Alí. But through the efforts of Ibn-i-Abhar and Hájí
Mírzá Haydar- `Alí, the situation was turned in `Abdu'l-Bahá's
favor. Samandar visited `Akká in 1317/1899 and subsequently wrote
a tract supporting `Abdu'l-Bahá that was published in Egypt.
In 1324/1908, the Bahá'ís of Qazvín founded the
Tavakkul School under the directorship of Hájí Ibrahím-i-Vá`iz
and with the financial support of Mírzá Músá
Hakímbáshí and Mírzá Ridá
Khán-i-Taslímí.
Among the teachers at this school was Mírzá Muhammad Labíb
who played a prominent role in promoting Esperanto in Iran and also founded
the Nawnahálán company which became a national Bahá'í
institution to encourage saving among the Bahá'í children.
Bibliography
Samandar, Táríkh-i-Samandar, Tehran: Mu'assisih
Millí Matbú`át Amrí, 131B.E./1974. ZH 3:301-389;
6:525-559; 8a:600-29.
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──────────────────────────────────────────────────────────────────────
Iran: Province of Qazvín
Moojan Momen
1994
This province lies to the north-west of Tehran on the important road between
Tehran and Tabriz. The area is populated by a mixture of Ádharí
Turks in the villages and Persians in the towns, predominantly Shi`is.
It is an important agricultural area but towards the east of this province
there is increasing reliance on irrigation as the climate becomes drier.
The Bábís of Qazvín sprang from a strong Shaykhí
community that had existed here previously, despite the opposition of Shaykh
Muhammad-Taqí Baraghání, the uncle and father-in-law
of Táhirih. Three of the Letters of the Living were from Qazvín.
The Bábí community appears to have been well organized under
the leadership of such persons as the Farhádí family and
Nabíl-i-Qazvíní. The assassination of ShaykhMuhammad-Taqí
Baraghání in 1847 prompted the first major outbreak
of persecution of the new religion on Iranian soil. As a consequence, the
first Bábí martyrdom in Iran occurred and Táhirih
(q.v.) was imprisoned.
In the aftermath of the persecutions of 1848-52, the situation in Qazvín
was rather chaotic. The Bábís had split into a number of
factions: one group followed Mullá Hádí Qazvíní,
the Letter of the Living; one group regarded Karbalá'í Muhammad
Hasan-i-Fatá, a merchant, as the successor of Táhirih and
followed him (on this man, see Samandar 273-4, 287; on his links with Táhirih,
see DB 294); another group followed Mullá `Abdu'r-Rahím (presumably
the same person as is referred to in Samandar 138-142, 231-2); some called
themselves Bayánís; while another group called themselves
A`yánís (statement of Nabíl Zarandí in ZH6:525
- presumably the Bayánís did not follow any particular leader
while the A`yánís are the ones mentioned above who followed
Qurratu'l-`Ayn's - i.e. Táhirih's - representative - although A`yán
is not in fact the correct plural for `Ayn in this sense). A number
of the leading Bábís of the town accepted Bahá'u'lláh's
claim when it first became known in early 1282/1865-6 and became Bahá'ís.
These included such figures as Nabíl Qazvíní and his
son Shaykh Kázim Samandar, Hájí Nasír,
a survivor of Shaykh Tabarsí, and Áqá
Muhammad Javád Farhádí.
Of the factional groups, Muhammad-Hasan-i-Fatá eventually became
an Azalí as did Mullá Hádí Qazvíní,
while Mullá `Abdu'r-Rahím became a Bahá'í.
However, despite the strong initial base, the Azalís diminished
in importance. Áqá Mírzá Yahyá Sarráf,
the son of the Azalí leader Muhammad Hasan-i-Fatá, after
discussions with the Bahá'ís of Qazvín decided to
travel to Cyprus and `Akká to investigate the truth for himself.
He returned a Bahá'í (ZH6:540; Samandar 277-287). Another
Azalí of Qazvín, Siyyid Javád, became a Bahá'í
in Láhíján (EB 62-4). By the time that he was writing
his history in 1332-3/1913-4, ShaykhKázim Samandar
reported that there were no Azalís left in Qazvín (Samandar
289).
Among those who became Bahá'ís later in Qazvín
were Mírzá Hasan-i-Vá`iz whose open preaching of the
new religion caused him to be driven from one town to another; Mírzá
Muhammad-`Alí Kad-khudá, who was the cousin of Mírzá
Husayn Khán Mushíru'd-Dawlih, the Prime Minister;
and Hájí Munis, a Sufi who became a Bahá'í
succeeded in converting several other Sufis. Mullá `Abdu'r-Rahím
acted as a judge and religious authority in several of the villages around
Qazvín. Through this work, he succeeded in converting a number of
the villagers of Kakan. It was also from Qazvín that the new religion
spread to Láhíján and Rasht (see "Gilán").
Compared to the intense early persecutions of the Bábís
in this area, there were comparatively few episodes during the later periods.
In 1883, when there was a major persecution of Bahá'ís in
Tehran, some of the Bahá'ís of Qazvín, such as Shaykh
Kázim Samandar, were harassed and their property destroyed.
Initially the followers of Mírzá Muhammad-`Alí
were strong in Qazvín following the death of Bahá'u'lláh.
Áqá Jamál Burújirdí, whose wife was
from Qazvín, and Mírzá Muhammad-Javád Qazvíní
had strong connections in the town, and Samandar's daughter, Thurayyá,
was married to Diyá'u'lláh, the brother of Mírzá
Muhammad-`Alí. But through the efforts of Ibn-i-Abhar and Hájí
Mírzá Haydar- `Alí, the situation was turned in `Abdu'l-Bahá's
favor. Samandar visited `Akká in 1317/1899 and subsequently wrote
a tract supporting `Abdu'l-Bahá that was published in Egypt.
In 1324/1908, the Bahá'ís of Qazvín founded the
Tavakkul School under the directorship of Hájí Ibrahím-i-Vá`iz
and with the financial support of Mírzá Músá
Hakímbáshí and Mírzá Ridá
Khán-i-Taslímí.
Among the teachers at this school was Mírzá Muhammad Labíb
who played a prominent role in promoting Esperanto in Iran and also founded
the Nawnahálán company which became a national Bahá'í
institution to encourage saving among the Bahá'í children.
Bibliography
Samandar, Táríkh-i-Samandar, Tehran: Mu'assisih
Millí Matbú`át Amrí, 131B.E./1974. ZH 3:301-389;
6:525-559; 8a:600-29.
METADATA
Views7812 views since posted 2010-08-10; last edit 2022-02-05 04:10 UTC;
previous at archive.org.../momen_encyclopedia_qazvin
Language
English
Permission
author
Share
Shortlink: bahai-library.com/3520
Citation: ris/3520
select Collection:
Archives
Articles
Articles-unpublished
Audio
Bibliographies
BIC
Biographies
Books
Chronologies
Compilations
Compilations-NSA
Compilations-personal
Documents
East-asia
Encyclopedia
Essays
Etc
Excerpts
Fiction
Glossaries
Guardian
Histories
Introductory
Letters
Maps
Music
Newspapers
NSA-documents
NSA-letters
Personal
Pilgrims
Poetry
Presentations
Resources
Reviews
Scripts
Software
Statistics
Study
Talks
Theses
Transcripts
Translations
UHJ-documents
UHJ-letters
Video
Visual
Writings
home
sitemap
series
chronology
search:
author
title
date
tags
adv. search
languages
inventory
bibliography
abbreviations
links
about
contact
RSS
new
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