# Religion in Iran

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Ashaq Hussain, Religion in Iran, bahai-library.com.
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> 
> International Journal of Humanities and Social Science Invention
> ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714
> www.ijhssi.org Volume 2 Issue 3 ǁ March. 2013ǁ PP.01-08
> 
> Religion in Iran
> Ashaq Hussain
> 
> Centre of Central Asian Studies, University of Kashmir, India
> 
> ABSTRACT : Religious beliefs and doctrines in Iran have passed under many names and appeared in many
> different and sometimes violently opposed forms. But throughout the whole periods of Iranian history there has
> been both continuity and consistency of ideas, and a steady progress and evolution. Shi‟ism became the most
> formidable belief throughout the Iranian history. After the Iranian Revolution, Zoroastrianism, Christianity
> (Armenians, Assyrians, and Chaldeans) and Judaism were recognized religious minorities and were treated as
> the Ahl Kitab (people of the Book) or ahl al Dhimma (the protected people under the Islamic rule). However, the
> Baha‟i faith never achieved recognized recognition and faced severe persecution since its emergence. So far as
> the relevance of the present study is concerned, its pros and cons need to be analyzed and evaluated objectively.
> Study of religion usually influences common people in so far as the legitimate force that operates behind the
> principles and ideals of religion are concerned. The objective of this article is to give the reader a sense of
> religious faiths emerged and also their religious freedom in Iran. It is in this context the present paper has been
> analyzed.
> Keywords: Iran, Religion, Shi‟ism, Ahl Kitab, Ahl al Dhimma,
> 
> I.        INTRODUCTION
> Few countries can rival Iran in the length and the variety of her history. One has only to look at a map
> of the Middle East to see why history has been so eventful. The country is situated for the most part between the
> depressions of the Caspian Sea and the Persian Gulf and its territory has, therefore, often served in the past as a
> bridge for peoples and tribes migrating westwards from the vast areas of Central Asia and beyond, and
> sometimes in the reverse directions. [1]
> 
> II.      RELIGIOUS MINORITIES IN IRAN
> While Muslims constitute 98.8% of Iran‟s population (including 91% Shi‟a and 7.8% Sunnis), the
> Christians command a population of 0.7%, the Jews, 0.3%, the Zoroastrians, 0.1% and the remaining 0.1% are
> the followers of other religions. The constitution of the Islamic Republic of Iran recognizes Islam, Christianity,
> Judaism, and Zoroastrianism as official religions. Article 13 of the Iranian Constitution, recognizes them as
> people of the Book and they are granted the right to exercise religious freedom in Iran. [2] The constitution of
> the Islamic Republic recognized and confirmed the protection of the cultural, social and political liberties of the
> religious minorities within a legal framework: “Zoroastrians, Jewish and Christians Iranians shall be the only
> recognized religious minorities who shall be free within the limits of the law to perform their religious rights
> and ceremonies and shall act according to their canons as far as their personal status and religious teachings
> are concerned”. (Article 13)
> After the revolution of 1979, the constitution of Iran provides reserved parliamentary seats to the
> recognized religious minority. There are 2 seats for Armenians and one for each other minority: Assyrians, Jews
> and Zoroastrians. Given that the Baha‟i Faith is not recognized, they do not have seats in the parliament. Sunni
> Muslims are mainly in the Kurdestan and Seistan, Baluchistan provinces and are proportionately represented in
> the Islamic consultative Assembly. [3]
> 
> Shi'a Islam
> Shi‟ism, which today appears closely mingled with the Iranian sense of national identity, came to Iran
> in the very early days of Islam. From the very beginning, history mentions the names of outstanding Ulama in
> Iran who were faithful Companions of the twelve Imams at various stages of history. In particular mention the
> names of the sixth Imam, Ja‟far ibn Muhammad (A.S) and the 8 th Imam, „Ali ibn Musa Al Reza (A.S) who had
> migrated to the province of Khurasan from Medina. Islam is the religion of 98% of Iranians of which
> approximately 89% are Shi‟a almost all of whom are Ithna „Ashari. In 1501, Safavid dynasty established the
> Twelver Shi‟a Islam as the official state religion. After that, there were successive dynasties who adopted the
> Shi‟a Islam as the official religion in Iran. According to the constitution of Iran: “The official religion of Iran is
> Islam and the Twelver Ja‟fari school (in Usul al-Din and fiqh), and this principle will remain eternally
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> immutable. Other Islamic schools, including the Hanafi, Shafi‟i, Hanbali, and Zaydi, are to be accorded full
> respect, and their followers are free to act in accordance with their own jurisprudence in performing their
> religion rites. These schools enjoy official status (marriage, divorce, inheritance, and wills) and related
> litigation in courts of law. In regions of the country where Muslims following any one of these school of thought
> constitute the majority, local regulations, within the bounds of the jurisdiction of local councils, are to be in
> accordance with the respective school of thought without infringing upon the rights of the followers of other
> schools.”
> Today with a population of more than 150,000,000 scattered the world over, mostly in places like
> Pakistan, Afghanistan, India, Iraq, Lebanon, Bahrain and the United Arab Emirates, the Shi‟a represent a
> reckoning force and with the rapid advance of the Islamic revolution of Iran. The predominant school of
> theology and jurisprudence (Madh‟hab) among Shi‟as in Iran is Ja‟fari established by Abu Ja‟far. [4]
> 
> Sunni Islam
> Sunni Muslims are the second largest religious group in Iran. Specifically, Sunni Islam came to rule in Iran after
> the period Sunni were distinguished from Shi'a through the Ghaznavids from 975 AD, followed by the Great
> Saljuq Empire and the Khwarizm Shah dynasty until the Mongol invasion of Iran. Islam returned to rule
> when Ghazan converted but he soon converted specifically to Shi'a. In Iran, the Sunni community which
> constitutes 7.8% of the population lives peacefully alongside their Shi‟a brothers and are given total freedom to
> perform their religious rites and Friday prayers. They are mainly in the Kurdistan and Seistan-Baluchistan
> provinces and are proportionately represented in the Islamic consultative Assembly. In the contemporary period,
> one witness a global conspiracy contain the revolutionary tide and prevent it from reaching the Sunni populated
> regions. As Imam Khomeini has said: “The filthy hands which aggravate the differences between the Shi‟a and
> Sunni Muslims, belong neither to the Shi‟a not the Sunnis. They are the hands of the colonialists who hatch plots
> for creating division under the pretext of Shi‟ism or Sunnism. But no matter what, the global conspirators are
> watching with apprehensions the growing unity between these two communities. The predominant school of
> theology and jurisprudence (Madh‟hab) among Sunnis in Iran is Hanafi, established by Abu Hanifa. [5]
> 
> III.     BAHA’I FAITH
> The founder of Baha‟ism, Mirza Ali Mohammed, who afterwards assume the title of Bab (i:e Gate),
> was born at Shiraz in the south of Persia, on the 20 th October, 1819 A.D. He was a Sayyid, that is, a descendant
> of the Prophet Muhammad (S.A.W). His father, a well known merchant died soon after his birth, and He was
> then placed under the care of maternal uncle, a merchant of Shiraz, who brought Him up. [6] Shaykhi school
> became the precursor of the Babi movement that later developed into a truly autonomous religion. This school
> was founded by Shaykh Ahmad al-Ahsa (1753-1826), a pious Shi‟a theologian from Al-Ahsa (Arabia), the
> name of the movement coming from his title of Shaykh). The Shaykhis believed that a Bab or gate must always
> be present as an intermediary between the people and the Imam. To some Shaykhis Bab is an abstract concept
> and to some it is referred to a real person. He educated in Bahrain and the theological centers in Najf and
> Karbala in Iraq. He spends his last twenty years of life in Iran. [7]
> Mirza Hussain Ali Nuri (B.1817) who later became Baha‟u‟llah, was born in Tehran. In his youth he
> became a Babi and after the execution of Bab he became a prominent figure among Babis. [8] Most of the Babis
> were exiled by the Qajar government to the Sunni Ottoman area in Iraq. It was in Iraq that Baha‟u‟llah
> proclaimed himself the manifestation or „Prophet Promised‟ by Bab. Majority of the Babis believed him and
> those Babis entered the new faith and became Baha‟is. This happened in 1863 after a decade of Bab‟s execution.
> Afterwards Baha‟u‟llah was exiled by Ottoman Empire to Akka, a prison city in Palestine (now Israel) at that
> time. Baha‟u‟llah abrogated many laws given by Bab because of their rigidity. He stated his own dispensation
> and wrote letters to many kings instigating them to establish peace. He tried a lot to make his laws compatible
> with the modern globalized world. To him “World is but one country and humankind its citizens” [9]
> After Baha‟u‟llah, Abbas Effendi, better known as „Abdul Baha became the pivotal source of Baha‟is.
> When Turkey Sultanate was abolished by young Turks, he was released from the prison city of Akka. It was
> „Abdul Baha who propagated Baha‟i religion through his intensive travels in Europe, America and Egypt. [10]
> American converts to Baha‟i faith established their center in Chicago and a Baha‟i house of worship was
> established there. After „Abdul Baha‟s death in 1927, Shoghi Effendi, his grandson, became his Guardian of
> Baha‟i faith. He appointed many as „Hands of the Cause‟ to look after the socio-religious issues of this faith.
> The main reason for the establishment of the Babi-Baha‟i religion is embedded in the theories of Shaykhi school
> which interpreted many Quranic verses and the sayings of the Shi‟a Imams in a way which predict the advent of
> Imam Mahdi and Messiah. Shaykhis interpreted Qiyamah or the Day of Judgment in two ways according to
> which the esoteric or hidden meaning of the Qiyamah was the advent of the Qiam al-Muhammad which is
> another name of Imam Mahdi according to Shi‟a terminology. Another meaning of the Qiyamah given by them
> was closed to mainstream understanding as the reward and punishment for good and bad deeds respectively.
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> Similarly they collected a lot of sayings of Shi‟a Imams which depicted the appearances and personality of
> Imam Mahdi differently from the mainstream Shi‟a Ithna Ashari School. Hence after the death of Sayid Kazim
> Rashti, majority of the Shaykhis found these attributes in the person of Sayyid Ali Muhammad Bab. All such
> attributes were collected by Abul Fazl Gilpaigani in his book „Al-Faraid‟. He was among the famous
> companions of Baha‟u‟llah who contributed in the spread and expansion of the Baha‟i faith.
> In so far as the Baha‟i principles and doctrines are concerned they say that God is transcendental and
> unknowable entity. “All the ways to Him are barred.” Baha‟is believe that God sends His Messengers to guide
> humankind according to different times and conditions. They believe in the continuation of ProphetHood and
> Islam. Religion is one but different Prophets come with different dispensations. Bahaullah has given stress on
> the great infallibility of God‟s Messengers. They do not believe that Prophets are incarnations of God but they
> propound that every Prophet is a manifestation of God who manifest God‟s will on earth.
> Baha‟is does not accept re-incarnation but believe in the reward and punishment for soul according to deeds.
> „Abdul Baha summarized and listed twelve points as the only characteristics of the movement. The twelve
> principles are the following: - Unity of mankind, Need to attain the truth through unprejudiced and independent
> research, Need to attain the truth through unprejudiced and independent research, Essential unity of all religions,
> Need for religion to be the cause of unity. If this is not so atheism is better, Need for harmony between religion
> and science, Equality of rights and duties between the sexes, Fight against every kind of prejudice (the struggle
> against nationalism, religious fanaticism, class consciousness and racism are particularly stressed), Realization
> of world peace, Universal education to be made available to all (in the Baha‟i communities the children of poor
> families are educated at the community‟s expense), Religious solution of the social problem through the
> abolition of poverty and wealth and the sharing of business profit, Encouraging the adoption of an international
> auxiliary language, English, Establishment of an international court of Justice. [11]
> Baha‟is believe that God sends His Messengers to guide humankind according to different times and
> conditions. They believe in the continuation of Prophethood and Islam. Religion is one but different Prophets
> come with different dispensations. Baha‟u‟llah has given stress on the great infallibility of God‟s Messengers.
> They do not believe that Prophets are incarnations of God but they profound that every Prophet is a
> manifestation of God who manifest God‟s will on earth. Baha‟is does not believe re-incarnation but believe in
> the reward and punishment for soul according to deeds.
> Iran never proved a hostile atmosphere for the Baha‟is from the emergence until the present day. The
> Bab‟s declaration of his mission constituted, therefore, a challenge to the central pillar of this theological
> system. Throughout Persia, the followers of the new faith were denounced by the clergy as enemies of God.
> During the Qajar period, the Baha‟is were persecuted because of their un-Islamic practices and activities. When
> the resulting mob attacks failed to halt the rapid spread of the Bab‟s message, the government moved with
> armed force against the principle centre‟s of Babi influence. [12] The Bab was executed in 1890 after a trial by
> an ecclesiastical court. This action participated an attack on the Qajar ruler, Nasiri‟d-Din Shah, in retaliation for
> the execution of their Prophet, but failed, in response, the Shah ordered a nation wide witch hunt for Babis
> hundreds of whom were tortured and put to death.
> During the Pahlavi period (1925-1979), the secularization of the Reza Shah government in the late
> 1920s at first helped the Baha‟is, who built a Baha‟i centre (Hazirat al-Qudus) in Tehran. Reza Shah also
> appointed a number of Baha‟is to important positions in the civil administration, particularly those branches of
> government related to finance. Although, as a salve to the Mullahs, laws were passed restricting the general
> employment of Baha‟is in the civil service, minor improvements in the position of the Baha‟is began to appear.
> Baha‟is could count on a limited degree of protection from persecution and were eventually permitted to open
> schools. As these schools rapidly gained a reputation for excellence, the monarch was moved to enroll his own
> children. It seemed possible that, given time, the restrictive laws might be lifted and the miasma of prejudice and
> hostility eventually dissipate. At the same time, Reza shah himself adept at the „divide and rule‟ philosophy
> which was to play an important part in the perpetuation of the Pahlavi regime. [13] But later on, he formalizes a
> policy of discrimination which was to characterize the treatment of the Baha‟i community for the next five
> decades. In 1933, the publication of Baha‟i literature was banned; Baha‟i marriage was deemed concubinage,
> and prison sentences were set for those who admitted to marrying to Baha‟i law‟ a number of Baha‟i cemeteries
> were expropriated; Baha‟is in the public service were demoted or fired; attacks in the press were freely
> permitted; and eventually the Baha‟i schools were closed. Once again the community sank to its former status as
> a proscribed and hated minority.
> Since the Revolution of 1979, a new chapter in the persecution of the Baha‟is of Iran was introduced.
> When the Republic‟s constitution was drawn up in April 1979, the rights of the Christians, Jewish and
> Zoroastrians minorities in Iran were specifically mentioned and protected. The rights of the Baha‟i community,
> the largest religious minority, however, were not mentioned. In an Interview given by the Ayatollah Khmomeini
> to Professor James Cockroft of Rutgers University in December 1978, the Ayatollah had this to say about the
> Baha‟is:
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> “Will there be either religious or political freedom for the Baha‟is under an Islamic government?
> Khomeini: “They are a political faction; they are harmful. They will not be accepted.
> “How about their freedom of religion-religious practice?
> Khomeini: “No”
> In March 1979, the house of the Bab the holiest Baha‟i shrine in Iran was turned over by the
> Government to a Muslim cleric known for his anti-Baha‟i activities. Then, in September, the house was
> destroyed by a mob led by mullahs and officials of the Department of Religious Affairs. In November 1979,
> Baha‟i teachers were not only dismissed but held them responsible for the repaying of all salaries they had
> previously received. In the early 1980s, the trading licenses of most Baha‟i businessmen were revoked, the
> assets of businessmen run by Baha‟is were confiscated, and bank accounts of most Baha‟i businessmen were
> frozen. In addition, the authorities intimidated private employers into dismissing many Baha‟i employees. In
> Tehran and other cities throughout Iran, Baha‟i buildings were looted and burned. In rural areas, the authorities
> encouraged the plunder and destruction of the livestock and crop of Baha‟i farmers. In 1981, an official decree
> was issued barring Baha‟i students and Professors from admission to or employment at any university in Iran.
> Universities published new prospectuses in 1981 requiring that applicants belong to one of the four religions
> recognized in the constitution, namely the Muslim, Jewish, Christian or Zoroastrian religion. Admission to
> primary and secondary schools was refused to those who identified themselves as Baha‟is, and hundreds of
> students were expelled.
> Despite the overwhelming proof that the Baha‟i community in Iran is being persecuted solely because
> of its religious beliefs, the Iranian Government continues to justify this persecution by charging the Baha‟i
> community with a variety of offenses. The principle charges advanced by the Government are:- “That Baha‟is
> are supporters of the Pahlavi regime and the late shah of Iran; that they collaborated with SAVAK, the secret
> police; and that the Baha‟i faith is a political organization opposed to the present Iranian Government”. “That
> Baha‟is are agents of Zionism”. “That Baha‟is are involved with prostitution, adultery and immorality”. [14]
> The international community has responded to the persecution of Baha‟i community in Iran with overwhelming
> sympathy and concern for the Baha‟is and condemnation of the Iranian Government. The United Nations
> Commission on Human Rights has passed eleven resolutions expressing serious concern about reports of human
> rights violation in Iran. Each resolution has made specific mention of the situation of the Baha‟i community
> there. Since 1985, United Nations General Assembly itself has approved seven resolutions which specifically
> mention the situation of the Baha‟is in Iran and express concern over reports of human rights violations there.
> [15]However, in early 1980s and early 1990s the Government has undertaken a reconsideration of its policies
> towards Baha‟is. In 1988, most of those Baha‟is being held in prison were released and the number of
> executions dropped sharply after 1985. During this period, Baha‟i children were allowed to re-enroll in primary
> and secondary schools in most of the country. But the restrictions were not lifted to institutions of higher
> learning. Baha‟is were not allowed to freely circulate their books. Some Baha‟is were allowed to obtain new
> business licenses and restrictions to other forms of economic activity appeared to lessen.
> Islamic Republic of Iran has been accused of never producing convincing evidence with regard to its
> characterization of the Baha‟i community. However, the Islamic Republic of Iran has offered them freedom “if
> they recant their belief and convert to Islam”. Further, it is to be noted that the more aggressively the Iranian
> Government pursues its campaign against Baha‟i the stronger Baha‟i community seems to become. Baha‟is
> remain officially „unprotected infidels‟ and their rights are often ignored. Without them, the very existence of
> the Baha‟is as a viable religious community is seriously endangered.
> 
> IV.      CHRISTIANITY
> Christianity in Iran is the very oldest religion and had a long history. During the 1980‟s and 1990‟s
> their numbers were estimated to be around 200,000. [16] Most of the population belongs to Apostolic Church,
> which has archdioceses in the cities of Tehran, Tabriz and Isfahan. There are some very old churches in Iran -
> perhaps the oldest and largest is Tatavous Vank (St.Tatavous Catherdral), which is also called the Ghara Kelissa
> (the black monastery) south of Makou. [17] Christianity has always been a minority religion, overshadowed by
> the majority state religions –Zoroastrianism in the past, and Shi‟a Islam today. In Iran Christianity have played a
> significant part in the history of Christian mission. In Iran, the Armenians, Assyrians and Chaldeans constitute
> the Christian community in Iran. Armenians follows the Gregorian rite, one of the sects of Christianism, has
> always had friendly relations with the Iranian nation and enjoy the protection of Islamic Republic. While always
> a minority the Armenian Christians have had autonomy of educational institutions where a good level of
> education is maintained. Their journal Alik in the Armenian language and deals with issues regarding with the
> Armenian community and socio-political problems of the country. There are more than twenty Gregorian
> churches in Iran besides Catholic Church and other Centers for Armenian churches. Every year on the occasion
> of the birth of Christ, special programmes were arranged by the Islamic Republic of Iran. They were also active
> in taking part in political and social organization like khilafat council and Armenian National Assembly, which
> 
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> organizations are officially recognized. They also participate in elections and referendum and two deputies in
> parliament are represented by Armenians. They enjoy same rights as any other citizen in Iran. [18]
> Between 1894 and 1920, the Armenians living under the Ottoman Empire experienced the destruction of more
> than two-thirds of their population in a series of massacres, culminating in the genocide of 1915. On May 28 for
> the first time in centuries, an independent state was established. Unfortunately, it lasted for only two years and
> several factors are responsible for its collapse including: Catastrophic economic conditions, starving refugees
> from Turkish Armenian, reliance on unfulfilled promises of the Allied powers, Kamal Ataturk‟s successful
> military ventures against the Allied powers, ideological and personal friction combined with political
> immaturity within the Armenian leadership; and advance of Bolsheviks into the Caucus. While a Turkish took a
> large portion of western Armenia, the Bolshevik Red Army occupied eastern section and established the
> Armenian Soviet Socialist Republic at the end of 1920. [19]
> From times immemorial there were cultural links between Armenian and Persia and also under direct
> or indirect rule of the Persians. Armenia retained its unique position and much influenced by Persian culture and
> religion. [20] However, the presence of Armenian in Persia predates the Safavid era (1501-1722), [21] the bulk
> of population was transported from their ancestral lands during the early seventieth century by Shah Abbas.
> They lived peacefully during the reign of Shah Abbas. In Isfahan Armenians have been credited for a number of
> inventions such as the Safavid artillery; they were also successful merchants of different commodities,
> especially silk.
> During the twentieth century, Armenians in Persia excelled as small artisans and actively involved in
> international trade. However, their political role remained limited. During Qajar rule, Armenian ambassadors
> were dispatched to Europe, [22] and were actively involved in the constitutional movement in the twentieth
> century. [23] With the rise of Pahlavi‟s, Reza Shah was more difficult than Muhammad Reza Shah for
> Armenians, they were given cultural and religious autonomy in communal affairs, but were threatened their
> internal autonomy and allowed one additional deputy in majlis also Reza Shah closed down their schools in
> 1928-39. They were denied government jobs and employment. The British saw it a pro-Nazi tendency designed
> to arouse the fanatical religious segments of population and many saw it a personal admiration with Kemal
> Ataturk of Turkey. [24] During the rule Mohammad Reza Shah, Armenian internal autonomy was fully restored.
> [25] The policy of economic development, modernization and westernization furthered the communal life and
> the socio-economic condition of religious minorities. Besides freedom of religion, Armenians preserved
> themselves by paying homage to the top leaders of Persia in the hope of receiving a safe livelihood and
> protection. They enjoy cultural autonomy and had no need to rebel against the Persia.
> The majority of the Christians in Mesopotamia and Persia belonged to the East Syrian Church (known
> as the Nestorian Church), which later evolved into two dominant groups Assyrians and Chaldeans (Catholics).
> Chaldeans are referred to as Assyrian Roman Catholics; Assyrians are also referred to as Nestorians as opposed
> to Chaldeans. One writer asserts that the Assyrians are followers of Nestorianism, [26] who include Protestants
> and Catholics. [27] These groups received a hostile and peaceful atmosphere in Persia, especially in the Pahlavi
> regime whose numbers had already dwindled considered comparable to the early 1900‟s. By the mid-1970 at
> least half of the 30,000 Assyrian populations lived in Tehran, and some 40 percent still resided in Urmieh and its
> surroundings. During the 1990‟s, the Assyrian and Chaldean population got shrunk at all time low from 16,000
> to 18,000 in Iran, the majority being Assyrian and majority of the population lives in Kuzistan and Ahwaz.
> Besides Assyrians and Chaldeans also shared a common destiny with the Iranian nation and lived with perfect
> peace and amity with the Muslim citizens. Assyrians showed a great inclination towards language, history, art
> and writings. They also have their own association which takes care of the affairs of the Assyrian community.
> They also participate in elections and have one deputy in the Islamic parliament. Like other minority groups,
> they also enjoy protection from the Islamic Republic of Iran. Beside there were other sects of Christianity like
> Protestants, Roman Catholics, Adventists and these have their own centers of worship. [28]
> 
> V.       ZOROASTRIANISM
> Zoroastrianism also called Mazdeism [29] and Magianism, is one of the oldest religions in Iran and its
> existence came before the advent of Islam who follows the rites of Zoroaster, who mostly lived in what is today
> eastern-northeastern Iran between 1700 and 1500 B.C. [30] The Holy Quran calls the Zoroastrians Majus,
> Muslim authorities, going back to the Caliph „Umar, accept Zoroastrians as a “people of the scripture”, with a
> revealed religion. Zoroastrians had the status of Dhimmis, who could not be compelled to enter into the fold of
> Islam. [31] Zoroastrians mainly are ethnic Persians and are concentrated in the cities of Tehran, Kerman, and
> Yazd. The Zoroastrian religion was the state cult of Iran at the time of Arab conquest. It was 1200 years old
> then; dating from its founder Zoroaster (Zarathustra), a man who lived about 600 B.C. [32] In the tradition of
> Indo-European religions Zoroastrianism was dualistic in ethics and monotheistic in belief. [33] The Muslim
> conquest of Persia in the seventh century led to the reduction of Zoroastrian population. At first they tried to
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> maintain their exclusivity, but their conversions to Islam and intermarriages with Muslim, the community lost its
> economic and social domination. [34]
> Zoroastrians believe that there is one universal and transcendent God, Ahura Mazda. It is built around a
> system of sun and fire cults; Ahura Mazda is the fire of heavens, his son Atar is the fire of earth. The fire
> worship was the part of social and political organization of ancient Iranians. There was a worship of the family
> hearth and fire; worship of the clan or village fire; worship of the province fire; and worship of the fire of the
> king and empire. They believe in the immortality of the soul, in reward for good by attainment of paradise in life
> hereafter and punishment for evil men and non-believers. Animal sacrifice is forbidden and the bodies of dead
> man were kept secured from contact with earth, fire and water. Therefore the dead were exposed to some
> mountain or towers, and later the bones placed in tombs. [35]
> Zoroastrians were actively involved in the affairs of the state, like other non-Muslim minorities took
> active role in constitutional movement of Iran whether by financially, or lobbied by Muslim merchants, „Ulama,
> preachers, and the press for the passage of provisions on equal rights of all citizens. [36]
> No doubt, Zoroastrianism remained a national or state religion of the major portion of the people for
> many centuries. [37] During the Sassanid period, the Sassanid monarchs set themselves to the task of re-
> organizing the Zoroastrian faith and codifying its doctrines. Temples were erected and Avesta and other
> religious books were translated and recorded in their finally accepted form. Nevertheless, in spite of the virtual
> elimination of Zoroastrianism under the potent influence of Islam, it has survived to the present day, mainly in
> Yazd and in the Parsi community in Mumbai.
> During the Pahlavi period, on one hand restriction were put on their schools and worships centers
> similar to those on other religious minorities. On the other hand they became unique nationalist ideology of the
> new monarch. The most obvious was the 1934 declaration by Reza Shah that foreigners call the country “Iran”
> rather than the “Persia”. “Iran” derived from an expression in the Zoroastrian Holy book “Avesta”. Naturally,
> many Zoroastrians welcomed the new system and became ardent supporters of Reza Shah. Arbab Keikhosrow
> Shahrokh, a Zoroastrian who was deputy in Majlis, worked tirelessly for the welfare of the Zoroastrian
> community. [38]
> This community also possesses its own schools and enjoys total protection in practicing its religion as
> other religious minorities in Iran. In Iran, there is a particular place called Talar where religious ceremonies
> were take place. Also one Deputy represented in the parliament of Islamic Republic. They also take active part
> in social and political activities of the country. [39]
> 
> VI.      JUDAISM
> From times immemorial the presence of Jews was in Persia. Judaism is one of the oldest religions
> practiced in Iran and dates back to the late biblical times. The biblical books of Isaiah, Daniel, Ezra, Nehemiah,
> Chronicles and Esther contain references to the life and experiences of Jews in Persia. They possess around 30
> synagogues all over the country and freely promote their culture, language, writings, history etc. [40] Since the
> conquest of Babylonian Empire by Cyrus the Great in 539 B.C, Jews with the distinctive identity lived within
> the Persian boundaries. [41] Jewish sectarian movements have also existed in Iran, and one scholar suggests a
> “Jewish development parallel to the appearance of numerous proto-shi‟te with messianic overtones during the
> final years of the Umayyad Caliphate. [42]
> After the Muslim conquests of Persia, religious minorities along with the Jews were assigned the status
> Dhimmis in which they have to pay Jizya towards the Arab conquerors and in return they enjoy religious
> freedom. [43] They were also required to do some additional social and legal disabilities; they were prohibited
> from bearing arms, riding horses, testifying in cases involving a Muslim, and also required to wear a dress that
> is distinguished from Muslim.
> In 1255, Halgu Khan a Mongol Ruler, made some changes and considered all religions equal,
> abolished the Dhimmi classes. Mongol rulers preferred Christians and Jews in official posts and one Sa‟d al-
> Daula a Jew, was appointed as his Vizier. The appointment faced serious opposition from Muslim Clergy and
> finally al-Daula was murdered and Persian Jews received a serious persecution. [44] But the conversion of
> Ghazan Khan, Jews again gained the status of Dhimmis. His successor pressured many Jews to convert to Islam,
> among such convert was Rashid al-Din Hamadani, a physician, historian and statesman who adopted Islam in
> order to advance his career. He was later executed for poisoning the Mongol ruler Oljeitu and his head was
> carried in the native city of Tabriz.
> During the reign of the Safavids, Shi‟a Islam became the official state religion. Shi'ism assigns great
> importance to the issues of ritual purity, and non-Muslims, including Jews, are deemed to be ritually unclean so
> that physical contact with them would require Shi'as to undertake ritual purification before doing regular
> prayers.
> The reign of Shah Abbas I (1588–1629) was initially benign. Jews prospered throughout Persia and
> were even encouraged to settle in Isfahan which was made a new capital. However, toward the end of his rule,
> 
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> Religion in Iran
> 
> the treatment of Jews became harsher; upon advice from a Jewish convert and Shi'a clergy, the Shah forced
> Jews to wear a distinctive badge on clothing and headgear. In 1656, all Jews were expelled from Isfahan
> because of the common belief of their impurity and forced to convert to Islam.
> During the rule of Nadir Shah (1736–1747), Jews experienced a period of relative tolerance when they
> were allowed to settle in the Shi‟as Holy city of Mashhad. Yet, the advent of a Shi'a Qajar Dynasty in 1794
> brought back the earlier persecutions. [45] Another European traveler reported a degrading ritual to which Jews
> were subjected for public amusement. [46]
> During the Pahlavi dynasty, the atmosphere towards Jews of Iran was hostile and benign. The influence
> of the Shi'a clergy was weakened, and the restrictions on Jews and other religious minorities were abolished.
> [47] Reza Shah prohibited mass conversion of Jews and eliminated the Shi'a concept of ritual uncleanness of
> non-Muslims. Modern Hebrew was incorporated into the curriculum of Jewish schools and Jewish newspapers
> were published. Jews were also allowed to hold government jobs. [48] However, Jewish schools were closed in
> the 1920s. Eliz Sanasarian estimates that in 1948–1953, about one-third of Iranian Jews, most of them poor,
> immigrated to Israel. [49] David Littman puts the total figure of emigrants to Israel in 1948-1978 at 70,000. [50]
> The reign of Muhammad Reza Shah was the most prosperous era for the Jews of Iran. In 1970s, only 10 percent
> of Iranian Jews were classified as impoverished; 80 percent were middle class and 10 percent wealthy. Although
> Jews accounted for only a small percentage of Iran's population, in 1979 two of the 18 members of the Iranian
> Academy of Sciences, 80 of the 4,000 university lecturers, and 600 of the 10,000 physicians in Iran were Jews.
> [51]According to The world Jewish Library, most Jews in Iran live in Tehran, Ishfan (3,000), and Shiraz. BBC
> reported Yazd is home to ten Jewish families, six of them related by marriage; however some estimate the
> number is much higher. Historically, Jews maintained a presence in many more Iranian cities.
> Today, the largest groups of Jews from Iran are found in the United States which is home to
> approximately 100,000 Iranian Jews, who have settled especially in the Los Angeles area and New York area.
> [52] Jews also enjoy the same rights that other citizens of Islamic Republic do. Also one deputy represented in
> the Islamic Assembly (Majlis) and they have their own association under the banner of Anjomane Kalimian,
> journal by the name of Tamouz, private schools social committees. They also take active part in social and
> political activities of the country. [53]
> 
> VII.       CONCLUSION
> Iran saw many dark days under the continuous regimes, but the Islamic revolution of Iran mark an end
> to the despotic regimes. Licentiousness, female exhibition, prostitution, extravagant living, sexual exploitation,
> pornographic magazines, cheap and dirty theatrical plays and films, rampant bribery, drugs, corruption, thefts
> were the order of the day. Moral values were decaying and western culture was encouraged. But there emerged
> the Islamic Revolution and the establishment of Islamic rule to end at all.
> Revolution changed the whole scenario of Iran, women were held in high esteem, and she was no more
> a play thing, a sex symbol. Now, she is a human being who commands respect. Now, she wears Hijab and walks
> the streets and goes to the University for sane Education. The media which previously concentrate on lewd and
> debauchee aspects of things were radically changed to give the healthy public news and writings, educational
> films and radio programmes. Thus, Iranian have established a proper set of values based on religion upon which
> he breathes feels and lives.
> Today, Iranian society has come out unique in the world by following the Islamic principles. Those
> corrupt aspects which have eroded the very foundation of the society have disappeared. Continuing this path of
> God and His religion (Islam) the road to perfection is no doubt very near.
> 
> ACKNOWLEDGEMENT
> The author would like to thank his supervisor Prof. G.N Khaki, University of Kashmir (Centre of
> Central Asian Studies), whose lectures and publications have inspired the preparation of this paper
> 
> REFERENCES AND NOTES
> [1].    John A.Boyle, Persia History and Heritage, Henry Melland Limited, London, 1978, p.17
> [2].    Anonymous, Islamic Republic of Iran Today 1987, published by Islamic Propagation Organization, Ist Edition, p.120
> [3].    Ibid, p.119
> [4].    Ibid, p.118
> [5].    Ibid, p.119
> [6].    J.E.Esslemont, Baha‟u‟llah and the New Era, Baha‟i Publishing Trust, London, 1937, p.13
> [7].    Alessandro Baussani, Religion in Iran, Bibiliotheca Persica, New York, 2000, p.381
> [8].    Gloria Faizi, Baha‟u‟llah The Promised One, Baha‟i Publishing Trust, New Delhi, 2003, p.3
> [9].    Ibid, p.83
> [10].   J.E.Esslemont, Baha‟u‟llah and the New Era, Baha‟i Publishing Trust, London, 1937, p.54
> [11].   Alessandro Baussani, Religion in Iran, Bibiliotheca Persica, New York, 2000, p.399
> [12].   Douglas Matin, The Persecution of Baha‟is Iran, 1844-1984 )1984), pp.15-29
> [13].   Shahrough Akhavi, Religion and Politics in Contemporary Iran, Clergy state relations in the Pahlavi Period, 1980, pp.76-87
> www.ijpsi.org                                              7|P age
> Religion in Iran
> 
> [14].   Anonymous, The Baha‟i Question, Baha‟i International Community Publication, New York,pp.24-25
> [15].   Affolter, Friedrich W. (2005). “The Specter of Ideological Genocide: The Baha‟is of Iran (PDF). War Crimes, Genocide and
> Crimes against Humanity 19 (1): 59-89.               doi 10.1016/0048-721X (89)90077-8. http:/www.aa.psu.edu.journals/war-
> crimes/articlesV1/v1n1a3.pdf.
> [16].   Eliz Sanasarian, Religious Minorities in Iran. Cambridge: Cambridge University Press, 2000, pp 72-84
> [17].   Jeffrey Burton Russel, The Devil perceptions of evil antiquity to primitive Christianity, Comell University Press, 1987, p.99.
> [18].   Anonymous, Islamic Republic of Iran Today 1987, published by Islamic Propagation Organization, Ist Edition, p.123
> [19].   Richard G. Hovannisian, Armenian on the Road to Independence, University of California, 1918, p.12
> [20].   James R.Russell, Zoroastranism in Armenia, Harvard University Press, 1987, pp.3-6
> [21].   Eraven, Armenia, Khach Ga Publishers, 1989, pp.20-41
> [22].   Ismail Rain, Iranian-e-Armani, Tehran Publishers, 1949, p.41
> [23].   Ervand Abrahamian, A History of Modern Iran, Cambridge University Press, 2008, pp.97-100
> [24].   According to Faghfoory‟s research on Ulama-state relations between 1921 and 1941 shows that as early as 1921Reza Khan had
> used ethnic religious identity to achieve his political goals. He set out to eliminate his rival and partner, Sayyed Ziya al-Din
> Tabatabai, by exploiting his relationship with non-Muslim groups, especially the Armenians. Ziya al-Din‟s arrest of a well-
> known cleric and deputy from Isfahan and blamed on the Armenians. By manufacturing Armenians, British, and Ziya al-Din
> front, Reza Khan won the support of the Ulama to oust his rival.
> [25].   Tehran based Kayhan International, Perspective on the Armenians, 15 January 1969
> [26].   Nestorianism is a Christological heresy which originated in the church in the 5 th century out of an attempt to rationally explain
> and understand the incarnation of the divine logos, the second person of the Holy Trinity as the man Jesus Christ. Nestorianism
> teaches that the human and divine essences are separate and that there are two persons, the man Jesus Christ and divine Logos,
> which dwelt in the man. Thus, Nestorians reject such as terminology as “God Suffered “or God was crucified”, because they
> believe that the man Jesus Christ suffered. likewise, they reject the term Theotokos (Giver of birth to God) for the virgin Mary,
> using the instead term Christotokos (giver of birth to Christ) or Anthropotokos (giver of birth to a man).
> [27].   Joseph Yacoub, The Assyrian Question, Chicago, 1986, p.5
> [28].   Anonymous, Islamic Republic of Iran Today 1987, published by Islamic Propagation Organization, Ist Edition, pp.123-24
> [29].   The term Mazdeism is a typical 19th century construct, taking Mazda-from the name Ahura Mazda and adding the suffix to
> suggest a belief system. The Zoroastrian name of religion is Mazdayasna, which combines Mazda-with the Avestian language
> word Yasna, meaning „worship, devotion”.
> [30].   Ann Boyce, Textual Sources for the Study of Zoroastrianism, Manchester University Press, 1984, p.15
> [31].   Cyril Glasse, The Concise Encyclopedia of Islam Stacey International London, 1989, p.434
> [32].   Lawrence Krader, Peoples of Central Asia, Published by Indiana University Bloomington, 1963, p.118
> [33].   In the Zoroastrian creed, the world is dominated by two opposing forces or principles, good and evil. Each of these is personified
> in a being with human traits; the good is Ahura-Mazda, evil in Ahriman.
> [34].   Jamsheed K. Choksy, “Zoroastrians in Muslim Iran: Selected problems of Co-existence and Interaction During the early
> medieval period,” Iran Studies 20, no.1 1987, pp.17-30
> [35].   Lawrence Krader, Peoples of Central Asia, Indiana University Bloomington, 1963, p.188
> [36].   Mongol Bayat, Iran‟s First Revolution, Oxford University Press, pp.190-91
> [37].   Jacob Hoshchander, The Book of Esther in the Light of History: Chapter IV, The Jewish Quarterly Review, New Series, Vol.10
> No.1, 1919, pp.87-88
> [38].   Eliz Sanasarian, Religious Minorities in Iran, Cambridge University Press, 2000, p.70
> [39].   Anonymous, Islamic Republic of Iran Today 1987, published by Islamic Propagation Organization, Ist Edition, p.123
> [40].   Ibid, p.121
> [41].   Habib Levy, Tarikh-e-Yahood-e-Iran, vol.II, p.34
> [42].   J.Lassner, “Abu Isa Esfahani”, Encyclopaedica Iranica, Vol.I p.234
> [43].   John Louis Esposito, Islam the Straight Path, Oxford University Press, January 15, 1998, p.34
> [44].   David Litman, Jews Under Muslim Rule: The Case of Persia, Wiener Library Bulletin, 1979, p.3
> [45].   In the middle of the 19th century, J. J. Benjamin wrote about the life of Persian Jews: "…they are obliged to live in a separate
> part of town…; for they are considered as unclean creatures… Under the pretext of their being unclean, they are treated with the
> greatest severity and should they enter a street, inhabited by Mussulmans, they are pelted by the boys and mobs with stones and
> dirt… For the same reason, they are prohibited to go out when it rains; for it is said the rain would wash dirt off them, which
> would sully the feet of the Mussulmans… If a Jew is recognized as such in the streets, he is subjected to the greatest insults. The
> passers-by spit in his face, and sometimes beat him… unmercifully… If a Jew enters a shop for anything, he is forbidden to
> inspect the goods… Should his hand incautiously touch the goods, he must take them at any price the seller chooses to ask for
> them... Sometimes the Persians intrude into the dwellings of the Jews and take possession of whatever please them. Should the
> owner make the least opposition in defense of his property, he incurs the danger of atoning for it with his life... If... a Jew shows
> himself in the street during the three days of the Katel (Muharram)…, he is sure to be murdered.
> [46].   In the middle of the 19th century, J. J. Benjamin wrote about the life of Persian Jews: "…they are obliged to live in a separate
> part of town…; for they are considered as unclean creatures… Under the pretext of their being unclean, they are treated with the
> greatest severity and should they enter a street, inhabited by Mussulmans, they are pelted by the boys and mobs with stones and
> dirt… For the same reason, they are prohibited to go out when it rains; for it is said the rain would wash dirt off them, which
> would sully the feet of the Mussulmans… If a Jew is recognized as such in the streets, he is subjected to the greatest insults. The
> passers-by spit in his face, and sometimes beat him… unmercifully… If a Jew enters a shop for anything, he is forbidden to
> inspect the goods… Should his hand incautiously touch the goods, he must take them at any price the seller chooses to ask for
> them... Sometimes the Persians intrude into the dwellings of the Jews and take possession of whatever please them. Should the
> owner make the least opposition in defense of his property, he incurs the danger of atoning for it with his life... If... a Jew shows
> himself in the street during the three days of the Katel (Muharram)…, he is sure to be murdered.
> [47].   Eliz Sanasarian, Religious Minorities in Iran, Cambridge University Press , 2000, p.46
> [48].   Roman Ghirshman, Iran from the earliest times to the Islamic Conquest, penguin books, 1954, p.300
> [49].   Ibid, p.47
> [50].   David Littman, Jews Under Muslim Rule: The Case of Persia, Wiener Library Bulletin, 1979, p.5
> [51].   Sanasarian, opp.cit.,p.47
> [52].   Hennessy-Fiske, Molly; Abdollah, Tami (2008-09-15). “Community torn by tragedy”. Los Angeles Times.
> [53].   Anonymous, Islamic Republic of Iran Today 1987, published by Islamic Propagation Organization, Ist Edition p.121
> 
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>
> — *Religion in Iran (Used by permission of the curator)*