Quran Followers Society in Mashhad

Gholamreza Azari Khakestar
Translated by: Zhra Husseinian

2015-11-2

Muhammad Nazarzadeh, expert responsible for Oral History Department at the management of documents of Astan Quds Razavi, has reviewed and analyzed Ali Asqar Abedzadeh’s activities in a separate book entitled, Quran followers society in Mashhad: religious, educational, political, and social activities with an emphasis on Ali Asqar Abedzadeh’s efforts, in detail. This book has been published in the autumn of 1394 by the Islamic Research Foundation of Astan Quds Razavi publication, in 500 copies and at a price of 100,000 Rs.

The author was born in 1347 and holds a master’s in Shi'ism history and has a background in researching and operating at the field of oral history. In fact, this book is the result of a decade efforts of author in recent years that interviewed about the character and life of Abedzadeh sporadically.

Late Ali Asqar Abedzadeh Khorasani was born in 1290 (Solar Hijri), in the Noqan neighborhood of Masshhad. He began basic education in Maktabkhaneh and busied with peddling after his father‘s death. In the years 1312 to 1314, he was engaged in military service on East Ninth Division, and then back to basic education in Hawza. In 1325, Abedzadeh entered into religious and educational affairs by founding Mahdieh. Being arrest and imprisonment after the 28 Mordad coup and building twelve schools are of his educational activities. Finally, on Tuesday, 10^th of Tir 1365, he died at the age of 75 after a long illness; and his body was buried in Mahdieh according to his will.

Quran followers society in Mashhad is a documentary and unbiased look in the socio-political activities of late Abedzadeh. In detail, the book’s author has addressed the grounds of foundation of Quran followers’ society schools in Mashhad and its structure.

Comprehensive using and referencing to the sources and use of archival documents, along with interviews of oral history has made the book more important. Fifty books and 16 articles, 7 newspapers, 32 oral history interviews and 4 theses has been used for final formulation of this book. Books, such as the Quran Followers Society to Hojjatiyeh Society [1], Memories and Beliefs [2], Over the Gulf [3], Red Reason [4], Oral History of Dissemination Association of Islamic Truth [5], Good Teacher [6], and so on, formed the most documents of the book. Also, on the basis of news and analysis of local newspapers such as, Aftab Sharq, Banner of Islam [7], Khorasan, Zarin, Black and White, Khorasan Voice, and Atlas, the author intends to offer the analysis of Abedzadeh’s character and Quran followers’ society schools, which is in the press.

Oral history interviews are formed the main part of references in Quran Followers Society. The author said that about eighty hours interviews with more than thirty members of society, which has been conducted by oral history department of Astan Qods Razavi Library, and dozens of other interviews, which have come in publications and writings, have been used. These interviews offer unique and new knowledge about how this society founded, holding religious rituals, the establishment of schools’ buildings and training in them, and socio-political activities of society for interested people [8]. Some of these interviews have been done with persons, such as Ahmad Ali Montazeri, Hassan Moqadas Torbati, Reza Givehchi, Muhammad Ali I’tizad Razavi, Gholam Reza Behzadian, Ali Akbar Sani Khieabani, Ahmad Saeedi Nejat, Muhammad Taqi Ghanian, Mahmoud Khadmalkhamseh, Hussein Abedzadeh, and Muhammad Salehi Azari.

Photos and documents are the other sources that the author has used them. A number of documents derived from the personal archives of interviewee and some of them also from Documentation Center of Astan Qods Razavi, which have been published for the first time in this book.

Quran Followers Society is written in four parts. After the preface and introduction, in three chapters, the author has reviewed the contexts and areas of development of Quran Followers Society at first part. First chapter is contained of issues, such as religious bodies; population employees of Society of Islamic Propaganda; Association of Islamic truth dissemination; and the population of Muslim fighters. In the second chapter, “Baha’i beliefs”, and third chapter, “Islamic schools”, Nazarzadeh has dealt with issues, such as the Baha’i, the Kasrawī, Tudeh Party, the schools of Islamic teachings, and independent Islamic schools.

The second part of book titled, “Ali Asqar Abedzadeh and establishing the Quran Followers Society” has been developed in two chapters. In the first chapter, the biography of founder of Society - from birth to death of Haji Abedzadeh - has been introduced to readers. Also, issues such as, articles of association, branches of society, religious activities, festivals, fire at Mahdieh, and social activities of Quran Followers Society has been collected in this chapter.

The third part of this book is devoted to political activities, in two chapters. At first chapter the author has addressed political activities of Society before the 28 Mordad coup; and in the second one, the political activities after the coup. The most important contents of this part are: Ayatollah Kashani’s travel to Mashhad; participation of society in installing the NIOC board; objection of Society to the initial vote of Hague Tribunal; Society’s join to the Islamic Coalition population; organizing protests; uprisings of 30 Tir; presence of Nawab Safavi in Mahdieh; first days after the coup; destruction and arresting of Abedzadeh; Abedzadeh’s mother passing away; after prison and split in Quran Followers Society.

The last part of the book is devoted to educational activities of Quran Followers Society and has two chapters. Exploring the buildings of Mahdieh, Askarieh School, Naqavieh, Javadieh, Baqerieh, Kadhimiya, Fatemiyeh, Alevieh, Sajadieh, Hosseinieh, Hasanieh, Jafarieh, Razavieh and Mohammedieh is the material of the first chapter; and the second chapter is devoted to issues such as, education, opposition to public schools, board of programs, textbooks, rituals, reward and punishment, etc. final pages of the book are contained materials about reviewing resources, conclusion and attachments, such as documents and photographs related to the content.

In the preface, added to the necessity of addressing history, the author has written: “Historians of each generation has to write the history of his generation and seek answers to questions of their generation. History is the very events that happen around us. History is the events of collective life of ordinary people.” Then, referring to historical events and its impact on daily life, as well as foresight, he has continued: “due to their vividness and tangible, contemporary events are always attractive and show their effect in our lives. The history of our times, show us that how we have lived, in what routs we have moved and where we have reached today. Today, we live in the future of fifty years ago. We should be close to our history and understand it to know how and who we will be in the future.”[9]

Quran Followers Society in Mashhad allowed reader to become familiar with the pros and cons of one issue, and then achieve an overview about the content of events and actions. The author never sought to accentuate the Abedzadeh’s character, but through offering various documents and analyzes, allows readers to be familiar with the roll of late Abedzadeh in Quran Followers Society without prejudice, and judged about his religious and educational activities. In a part of the book, activity of “Islamic truth dissemination center” has been introduced; and Rasoul Jafarian has written in movements and political - religious organizations in Iran book: “After the coup of 28 Mordad 1332, Muhammad Taqi Shariati and some members of society were jailed for a while. Later, he went to Hosseinieh Ershad in Tehran when the society’s activity is banned...” [10] Or in other pages, without mentioning to the date of Diyanati School’s establishment [11], author only explained about its location. [12]

Author’s attention to the details of oral narratives and incorporating them into the book content has led to its attractiveness: “Mehdi Amirpour was the manager of workshop. His workshop produced forty Gross pocket framed mirror weekly. Each Gross was 144 mirrors, i.e. twelve dozens. Abedzadeh wholesaled mirrors to businessmen and haberdashers. [13]” expressing a narrative from late Abedzadeh’s daughter, author has written about Abedzadeh’s job as a mirror-maker and his beliefs. Wearing plain clothes and explaining some memories about it are of considerable issues that Muhammad Abedzadeh, Abedzadeh’s eldest son, has narrated: “his shoes was so worn-out that my mother told me: “Mohammed! Throw away Haj Agha’s shoes and replace it with new galoshes.” My father protested when realized it, and I jokingly said: “a thief stole your shoes”, and he was forced to wear these shoes despite his discomfort, but he mired them so not to be seen new.”[14]

Author devoted a page of the book to the death of late Abedzadeh and wrote that the cause of his death is taking part in the demonstration of 9^th Dey 1357; because after shooting and revolutionaries fighting with Armed Forces, Abedzadeh suffered a stroke. Reviewing all aspects and lack of censorship in historical narrative are the outstanding characteristics of Quran Followers Society in Mashhad.

Holding splendid celebrations of Mid-Sha`ban in Mahdieh and the presence of various groups of people in the event are other issues that have been considered in this book. Writer believes: “at this event, women had no strong role and presence. [15] And Haji Abedzadeh publicized that these celebration is a thorn in the side of the Baha’is and a great service to Shia. [16]” and then about Mahdieh’s decoration and details of such a celebration he has continued: “… but the rich, who knew how to spend their money, took advantage of this golden opportunity to advertise their business. Famous mercer of market put his beautiful and colorful fabrics in a large round tray, which is called Khoncheh, and hired a number of unemployed to place them on their head and marched in a long queue from market to Mahdieh. In this way, a lot of people were aware of the generosity of the benefactor mercer; and his charity show, triggered the people’s desire to buy from him …” [17]

Events related to fire has been addressed in two separate issues in this book. In the first pages of the book, the author has explained the fire of Shir-o-KHorshid building in 24 Esfand 1318, coincided with the Shah’s birthday. General public saw this as a miracle and believed that these incident caused by the strange coincidence of this celebration with Sham-e-Ghariban of Imam Hussein (AS). [18] The second fire is related to Mahdieh in 1340. Reviewing the documents, oral histories and information published in the newspapers, the author believed that this incident was due to some disruption in electricity. [19]

Community activities of Quran followers’ society and helping people in natural disasters, such as earthquakes and floods, are other information that Muhammad Nazarzadeh has analyzed. [20] The presence of Nawab Safavi in Mahdieh at Farvardin 1331, leads to raising this question whether Nawab and Abedzadeh have closed to each other because of approaching their prospective? After discussing about Nawab’s presence dimensions [21], the author has expressed comments of proponents and opponents about late Abedzadeh’s view, he said: “his word is our word. We don’t want something else. We ask the government only the religion.” [22]

Mashhad 28 Mordad coup and the roll of Quran followers’ society are other topics of the research in which the author has pointed out to inactivity of society and Abedzadeh, after analyzing the various narratives.[23] After 28 Mordad coup, newspapers added fuel to destruction of Abedzadeh character, and challenged his character by various excuses and multiple questions. Questions like from where Abedzadeh’s income [24] is provided? Who are Individuals and organizations that give money to Abedzadeh confidentially and strengthen the society? And charges like the British aid [25], leads to diminution of late Abedzadeh’s popularity and provided the grounds for his arrest by SAVAK. Although some answers was given to these questions in ‘Aftab Sharq’ and ‘Khorasan Voice’ newspapers, but at the end these things led to his arrest in the 6^th Azar 1336. Discouraging news was cited about him from those who saw him in prison. Late Abedzadeh believed that political activities distanced him from his goals. The government didn’t cause serious disturbance for holding Quranic and religious events and ceremonies; so, in 1337, Abedzadeh’s shift caused a split in the Quran followers’ society. Disseminating a statement [26], some bodies then resigned and created grounds for the formation of Keramat Mosque in 1344. And from 1352, the mosque became one of the important centers of the Islamic Revolution in Mashhad by invitation of Seyyed Ali Khamenei.

By establishment of Mahdieh in 1325, educational activities of Quran followers’ society was formed. Although the author has provided important information on educational facilities and its dozen important schools; but has not had an analytical look to graduates of these schools. Have been these schools really an appropriate response to education issues of students from the thirties to the fifties? What has been the fate of their students? Although the book didn’t give a proper response to these questions, but founder’s thought and insight had attracted the public trust, and their children have studied for a while in these schools. Abedzadeh’s opposition to public schools and girls’ education is a significant point, which the author seeks to scrutinize it by interviewing with some activists of Quran followers society.

Selection and recruitment of teachers, how to implement morning programs, practicing religious duties, disciplining and encouraging students, are another engaging and documented content of Quran Followers Society book, which the author has provided by having a commanding view about resources. The most important feature of the book is the explanation of all positive and negative aspects of society’s schools and the late Abedzadeh character. This book provides valuable information to study by stating the facts and avoiding prejudice and character-orientation.

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[1] - Rahimpour, Heidar (1388), from “Quran Followers Society” to “Hojjatiyeh Society”: An Interview with Heidar Rahimpour (Azqandi) and evolution of religious associations from Shahrivar 1320 so far. Tehran, Tarh Farda Press.

[2] - Nojoumian, Hossein, (1386), remembrances and beliefs, Mashhad, Fourth

[3] - Nejat Hosseini, Mohsen, (1379), over the Gulf: memories of Mohsen Nejat Husseini, a former member of Mojahedin Khalq Organization (1346 1354), Tehran, Ney Publication.

[4] - Hakimi, Mohammad Reza and Mohammad Esfandiari, (1383), Red Reason: twenty articles, Qom, Dallilma Publication.

[5] - Mansouri, Parvin, (1384), Oral History of Association of Islamic truth dissemination, Tehran, Islamic Revolution Documents Center

[6] - Good Teacher: Commemoration of Ayatollah Mirza Hassan Salehi’s half-century scientific activities, (1385), Mashhad, Islamic Research Foundation

[7] - “Banner of Islam” newspaper has been published with religious, news and analytical content from 1325 by management of Seyyed Abdul Karim Faghihi.

[8] - Nazarzadeh, Muhammad, (1394) Quran followers society in Mashhad: religious, educational, political, and social activities with an emphasis on Ali Asqar Abedzadeh’s efforts, Mashhad, Islamic Research Foundation, P. 210.

[9] - Ibid, P. 13

[10] - Ibid, P. 33

[11] - Sheikh Gholam Hossein Tabrizi (1260-1359 solar hijri) established the primary school in a Hosseinieh which was located in the Sarshour neighborhood of Mashhad with the help of late Seyyed Javad Khamenei.

[12] - Nazarzadeh, Muhammad, (1394) Quran followers society in Mashhad, P. 47

[13] - Ibid, P. 61

[14] - Ibid, P. 62

[15] - Ibid, P. 84

[16] - Ibid, P. 85

[17] - Ibid, P. 85

[18] - Ibid, P. 21

[19] - Ibid. P. 86

[20] - Ibid, P. 92

[21] - Ibid, P. 119

[22] - Ibid, P. 121

[23] - Ibid, P. 125

[24] - Ibid, P. 129

[25] - Ibid, P. 133

[26] - Ibid, P. 140