Persian Empire 1845

Chapter 27 Religious Dispute
Naserdin came to the Caspian coast, a place that has enabled Mazandran to become Iran's "Jiangnan beyond the Great Wall".

"It would be great if there were some ships here."

As Nasserdin spoke, the person next to him quickly added, "Sir, according to the treaty signed with Russia, Iran is not allowed to have any ships in the Caspian Sea."

It's another treaty, something previously signed with Russia that limits Iran's potential. All he can do now is boost the situation in Azerbaijan and introduce new elements into this conservative country.

"One day, I will break this shackle and let the Russians see Iran's true strength."

Grand pronouncements can only boost morale; concrete actions are still needed. Naser al-Din needed to return to Tabriz and formulate a specific plan.

In Mazanderland, however, the governor's schedule had nothing to do with them. They still had to work to feed themselves and their families.

"Now that the Governor has arrived, we can finally catch our breath."

“Indeed, those tax collectors used to look down on us, but now that the governor is here, they’ve become a bit more subdued.”

Farmers in Mazanderland gathered under a large tree to discuss the recent changes.

“Recently, silkworm farming and tobacco farming have been very profitable. People are very keen to buy them, and the price has increased by more than a third compared to last year.”

"But if everyone grows tobacco, where will the food come from? We can't rely on tobacco to fill our stomachs, can we?"

This is essentially the difference between small-scale farming and large-scale farming. Large-scale farmers think about what will make the most money, while small-scale farmers think about how to increase their income without starving. Only landlords would think about making money by growing certain things; they should just continue growing grain.

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British surveyors have completed the railway plan, which is expected to be operational in just over a year. Their plan envisions the railway not only shortening travel time but also increasing the flow of goods, significantly boosting the local economy.

"Everything must be prepared, and the construction of the railway must begin immediately."

Amir, acting on behalf of the governor, gave the order. He knew that the railway project was something the governor had been pushing for, and now everything was ready—let's get started!
This time there was no protest from Ulima, because they were all thinking about something else: someone had been transferred to Tabriz, which was dangerous for them.

How dangerous was it? This man claimed to be Qaim, the prophesied figure of Shia Islam. In the name of the Mahdi, he proclaimed that the reclusive twelfth Imam, the savior of Islam, was about to descend upon the earth to save the suffering masses, eliminate all injustice, and establish a society free from oppression, where everyone lived in equality and happiness. He then preached extensively in Shiraz. This provoked opposition from the local Ulama, forcing him to leave Shiraz. He went first to Isfahan, then to Tehran, but none of these places would accept him; they even arrested him. Finally, it was decided to send him to Tabriz.

“We cannot allow him to come here; it is an insult to Allah,” said an Ayatollah.

All religious scholars oppose this man, not only because his doctrines conflict with the Quran, but also because his concept of equality for all threatens their privileges. Therefore, he must be killed; killing him will eliminate all destabilizing factors. "Gentlemen, I have received Hariri's letter. He is currently in a country called Prussia, and he has attached his observations and experiences in Europe."

Everyone was curious about what Mujitashid had seen, so Ayatollah had someone read it aloud.

"Your Excellency Ayatollah and fellow Mujtahids, I have accompanied Prince Abdullah to Europe and am currently in Prussia. Our previous visit to Austria was truly awe-inspiring..."

According to Hariri's account, the local religious and secular governments were separate. Religious and governmental entities did not interfere with each other; aside from establishing some hospitals and schools, nothing else was even considered.

"This is heresy! This is against Allah's will! He should be brought back immediately!" a religious scholar roared. He finally understood that the doctrines here demanded they abandon all the fundamental tenets of Shia Islam and completely turn to the West. This was impossible.

“That’s right, we can’t let such heretical ideas run rampant. If the governor is unwilling, then we must take on this responsibility.”

Within religious circles, most influential scholars claim that the reclusive Imams entrusted the responsibility of guiding the people to the religious community rather than to secular rulers. They distanced themselves from the court, upheld early Shia principles, and denied the legitimacy of secular regimes in governing the people. Although the kings of the Qajar dynasty claimed to be "the shadow of Allah on earth," they were often viewed by the religious elite as usurpers of Allah's earthly power.

“How could you have known the governor would do this? Everything he's done since last year has been unexpected. Citizens and farmers alike are praising his virtues…”

"Yes, we acknowledge that the Governor possesses all the virtues of a ruler. But now our rights are being threatened, and the Governor is not doing anything to stop it. Is this what you want to see?"

Look at Tehran and Qom; we have been bound for far too long. Only by breaking free of these shackles can we create a better world.

The idea was good, given the historical context of the Umayyad Caliphate. However, the times didn't allow it. The introduction of new factors of production into Azerbaijan strengthened the governors-general's power while weakening their base. Shia supporters were primarily urban and peasant classes, but the governors-general directly cultivated and supported merchants and the military. Coupled with the establishment of schools, the Shia movement had to transform.

"Alright, alright!!!"

Mirza stopped the discussion, saying, “The message Hariri sent back is very important. If we want to keep our current position, we have to let the Governor-General and the Shah know that we are an integral part of this country.”

On the way to Tabriz, the scholars say the young man was in shackles and two jailers. But behind him were hundreds of his followers, who volunteered to follow him until the end of their lives.

“You must remember that one day, the Mahdi will come to this land, and everyone will be able to eat their fill, and no one will be superior to anyone else.”

Everyone was his supporter; even the jailer was drawn in by his preaching and converted on the spot. Others said he had changed his name to Báb, meaning "gateway."

Despite his imprisonment, the Báb was not afraid. He had been greatly inspired over the past few months; these clergy could not defeat the truth. Besides, Tabriz was a very developed city, and he might be able to learn a great deal from it.

(End of this chapter)