Few days ago, one of my colleagues in “The Iranian Renaissance Movement” Mr. Aria Salehi had the honor to have a meeting with Mr. President Donald Trump.
The event went very constructive and useful (I can not share more details about it, for now).
Make America and Iran Great! As indeed, “Making Iran Great Again” will be parallel to bringing stability to the Middle East, which has direct effect on the World’s safety and prosperity.
By Iran, I do not mean “Islamic Republic”; but an Iran standing on its true Indo-European Cultural Values.
Before Islamic Invasion some 1400 years ago, Iran have had a close relationship with its Western (Roman) Aryan and Eastern (Indian) Aryan brothers, as well as China and Africa.
Another day after an exhausting work shift, I was trying to find out the correct name of Muhammad’s donkey (the donkey that Muhammad said: He had traveled with him to the sky for meeting Allah)! I needed the correct name to use it in a writing.
After few minutes of reading the text, I couldn’t stop laughing!
You may experience the same, just by reading the caption of this image (in the first photo). Although, reading the words of all three attached screenshots, may cause some levels of smiles too.
Well, I agree that Islamic sources are a collection of jokes!
“RELIGION OF THE ZEND-AVESTA
THE HISTORICAL AND RELIGIOUS SETTING
The Iranians are an offshoot of that branch of the Indo-European race which is known as Aryan (‘noble’). Iran, or Eran, is the land of Aryans, who without doubt came from Southern Russia, passed into Asia either by way of the Caucasus or the Dardanelles, and gained the plateau of ‘Iran’. Their language, which is very similar to the Vedic of India, is a variety of the same tongue which is inferred to be the parent language of Slavonic, Teutonic, Celtic, Greek and Latin. Among the Indo-European peoples the Aryan tribes were those which established themselves farthest in the East of Eurasia, either in Iran, in the valleys of the Indus, or, to the North of Pamir, in what is now known as Chinese Turkestan.”
New Larousse Encyclopedia of Mythology. Introduction by Robert Graves.
“‘I dislike that God, who is happy with me if I obey him; but he gets angry with me if I don’t!
Well, he is in my control, due to his dependency on what I do!’, he replied.” (By. Attar. Tazkirat al-Awliya)
Attar was a 12th Century Iranian theoretician of Sufism, poet, and hagiographer.
This text is only a short part chosen from a long text. Although by going through the whole context, it shows; the author himself and other participants in the story are following Islam, but this section reflects an interesting point to think about!
Translating the text from Persian Language to English, by Arvin Adriyan.
June 9, 2019
Yesterday, the title of a book attracted my attention. So, I had a glance at its 9th chapter: “Is Islam Misogynistic?”
Soon after, I was about to laugh!
The author of this part of the book was trying to vindicate “The Quran” and “Muhammad’s Life” against Gender Discrimination!
What an effort!
It seems, human blindness towards some clear issues is wonderful!
In some countries that they have already been invaded by Islam, many people put their life at risk to criticize The Quran and Muhammad’s Life (for the sake of their lands’ better future). On the other hands, in many Non-Muslim countries many people just do the opposite!
I wonder, when we can learn from the history?
About the Photos:
1 . Illustration of a fairy tale, named “The Wolf and the Seven Young Goats”. (Public Domain)
In this story, the young goats are cheated by a cunning wolf!
2 . Cover of book, called: “Half the Sky : How to Change the World”.
When “Islam” is combined with “Tribal Behavior” (in 21th Century):
“Honor killings are a common feature in traditional Iraqi Kurdistan, where women who are deemed to have dishonored the family by associating with men who are not immediate relatives are killed by a relative.” .. “Man hangs his own daughter in Iraqi Kurdistan over her love relationship”
A valuable evidence that we witnessed in the recent years:
No matter how much Muslims in your countries sound moderate Muslim, in your eyes; but as soon as an Islamic Caliphate appears somewhere in the planet earth, some of your Muslim citizens happily join to serve its savage army.
And please don’t say, you didn’t notice this fact by yourself! But still, you do not see the potential soldiers against your future safety, inside your motherland!
Then you are much braver than me! Good luck to your braveness!
Muslims caused, that the recent flood in Iran destroys many parts of this ancient country! Yes, they did. As they have been doing the same, during almost 1400 years Islamic invasion of Iran! No Islam = Less Sorrow
“The most effective way to destroy people is to deny and obliterate their own understanding of their history.”
And to do so. Burn the libraries and universities to create a vacuum of knowledge. Story is same from Iran to India.
The Arabs post victory started to destroy the places of worship and sacred places.They also burned many Persian libraries to the ground, as they at that time were an anti-intellectual society, that didn’t want to read any books that weren’t related to Islam.
This is what Omar, a Caliph, said about burning down the grand libraries of Persia and destroying all the booksIf the books contradict the Qur’an, they are blasphemous. On the other hand, if they are in agreement, they are not needed, as for us Qur’an is sufficient.
Omar, an Islamic Caliph.
Same was the case of Nalanda University and still goes on in modern day Iraq to Afganistan where extremist destroy heritage site as the not in line with there historical chronology.
“Among those who say they have experienced close encounters with UFOs, some suggests that for a period of time they encounter memory loss. According to them, they are ‘missing time’ from the period that the UFOs have been in contact with them. They do not remember anything about what happened during this ‘missing time.’
We are not concerned here with evaluating whether or not Close Encounters and the memory loss associated with them is real. For the sake of drawing an analogy we will just assume that some people have had such encounters with UFOs and experienced memory loss for a limited period of time as a result of such contact. They do not remember what has happened to them in the missing time. That memory loss can affect the life of the person in question, since s/he does not know what has been done to her/ him.
This topic of losing memory is not only limited to UFOs. Surprisingly, the religion of Islam also causes memory loss, but there are some differences as compared to the missing time experienced by those who allegedly encounter UFOs.
Encountering Islam can cause memory loss not only for one particular person, but can pass it on to the next generations. One generation encounters Islam, but memory loss as a result of this encounter occurs for subsequent generations as well. Sadly, history has left us many examples of memory loss in the context of Non-Muslims encountering Islam.
Let us look at one historical example of this, an example provided by Biruni (Al-Biruni), an Iranian polymath living from 973 to 1050. Biruni has a famous book called ‘Asar al Baghiye’ or ‘The Remaining Signs of Past Centuries’. Biruni pointed out an historical event about the Islamic Invasion in Khwarazm, where was a part of Iranian civilization in northeast of greater Iran. In his book Biruni reveals how the people of Kharazm became illiterate and strangers to their true cultural and historical roots.
According to Biruni:
Khwarazm was conquered by muslims. But its native people turned their face away from Islam. Due to this, the army of Islam had to conquer it again. This conquest was done by a muslim commander named “Qutayba ibn Muslim”.
After the second Islamic conquest of Khwarazm, Qutayba ordered particularly severe destruction to take place there. He commanded that certain categories of local people must be killed or sent into exile. These categories included whoever was literate and able to read, knowledgeable about the sciences, or aware about the status and situation of the people of Khwarazm. These were the classes of people that Qutayba wanted to purge from society.
On account of that destruction, reports about the situation of people in Khwarazm is very limited and hidden from us. Therefore, after the appearance of Islam there, we are left with no means of discerning the facts and truth about Khwarazm.
Biruni continues that:
Qutayba killed authors, murdered Zoroastrian sages, and burnt their books. Hence the people of Khwarazm became illiterate. After those acts, the only sources of knowledge that they still had were the ones that remained in their memory. But when a longer time passed, they forgot the details of their knowledge and only a vague and overall impression was left in their minds.
It must be emphasized that this historical event is only one example of Islam’s destructive acts in different societies and geographical areas. Nevertheless, we can see how profoundly that society was afflicted by memory loss after Islam was spread to it by the sword.
Returning to the topic of UFOs, one may ask: which one is more dangerous, to meet Islam or to encounter UFOs?
Let us remember that although encountering UFOs was a speculative assumption, the spread of Islam is a reality. One can vividly witness this reality today in the ‘Sharia Controlled Zones’ inside non-Muslim lands!”
It has been a period, when in a peaceful country named “Finland” that holds a humanitarian culture; inhabitants, including natives and immigrants are shocked due to a sorrowful event. It happened in the city of “Oulu”, where a group of men raped an innocent underage girl.
About the rapists, their origin is from an Islamic dominated atmosphere; where is generally considered as one of the most difficult places for a woman to live in. In there, the majority of both genders are fascinated by Islam.
Hence, it is most likely, that the rapists in Oulu city of Finland were all Muslims. By taking this all into consideration, what is worthy to think about is:
Non-Muslims in their motherlands give peaceful living opportunity to Muslims, but in return some Muslims rape, rob, and even kill their hosts! Sometimes we may wonder: Is this something new, which is happening for the first time in the 21st century?
To answer this question we will have a look at historical events and leave the reader to draw his or her own conclusion.
In the year 652 AD, Osman, the third Caliph of Islam, sent a military detachment to Khorasan (the East part of the Iranian plateau), in order to make deal about the number of girl and boy slaves that the denizens of the Iranian city of Merv must hand over to the Arab Muslims as war spoils.
After making this deal, the Muslim missionary and his army stayed in tents outside of Merv. There was very cold weather at that time. Being aware of the harsh weather and tough situation of those Muslims outside of the city, the nobles and farmers of Merv came up with a humanitarian suggestion. They decided to protect the lives of those in the Muslim encampment from being lost at the hands of the frost. They allowed the Muslims to come back into the city and stay in their homes, until winter season ends.
After the Muslims moved into the homes of these local Iranian people, they started to disturb family members and lay their hands on the property of their hosts. Consequently, the people of Merv became disgruntled and disappointed with the Muslims. So, the native folk decided on a sudden attack against them, in order to push them out of the city.
Unfortunately, the Muslim missionary came to know about the plan of the Iranians. He ordered his soldiers to prepare for urban warfare. They took their swords and slaughtered much of the population of Merv, plundering their houses in the process. In the end, the native people accepted to pay an even higher religious tax, in avert suffering even more massacres and brutality at the hands of the Muslims. This historical event is recounted in “Futuh al-Buldan” of Al-Baladhuri and “Zayn al-akbar” of Abu Sa’id Gardezi.
The question concerning some Muslims behaviors in the lands of their non-Muslim hosts remains the same. Do you think that during the centuries something has changed in their behaviors?
Arvin Adriyan (Cultural Activist) 03.02.2019 Finland This article is dedicated to Kansallismielisten Liittouma.
You would still: – respect that women are inferior to the men, as Aristotle taught and believed in! – respect the practice of child sacrifice! – respect enslaving others, depending on their skin color!
No, I don’t agree that all beliefs are respectful! But yes, I insist that some belief systems such as Islam need a numerous number of criticisms; in order to cure the human society from such destruction!
“Mary Boyce – British scholar on Iranian languages, and an authority on Zoroastrianism. In her book Zoroastrians: Their Religious Beliefs and Practices describes in detail the state of Iranian post-conquest of Iran by Arabs. Details of state of people of Iran is available in Chapter 10 Under the Caliphs.Page 166.”
‘Saddam’s Qadisiyyah’: Religion and History in the Service of State Ideology in Baʿthi Iraq, By, D Gershon Lewental
“Rhetoric espoused by the Baʿthi regime of Iraq reflected a deliberate mix of nationalistic and religious elements, most clearly expressed in the discourse surrounding the war with Iran, termed ‘Saddam’s Qadisiyyah’, after a battle during the Arab-Islamic conquests, which Saddam Husayn turned into a metaphor for Arab-Iranian relations. As the memory of the seventh-century engagement was popularized in Iraq, Qadisiyyah nomenclature spread throughout the Arab world (and beyond) and Saddam’s political paradigm found acceptance among Arab governments and western observers alike. Saddam used this propaganda campaign to three ends: (1) to portray the political conflict with Iran as an ancient ethnic clash; (2) to promote his cult of personality; and (3) to present a successful precedent for Arab victory over Iran. In doing so, Saddam forged a new ‘Arab-Islamist’ discourse, combining religious faith with nationalist sentiment, which he embraced with increasing reliance to the end of his rule. Today, radical Sunni Islamist groups have assumed the mantle of this rhetoric.”
Qadisiyya: Iranin islamilaisen valloituksen ja kansanmurhan muistopäivä
Aika: 16.-19. marraskuuta
Qadisiyyan taistelu, joka käytiin yli tuhat vuotta sitten ja on pääosin jo unohtunut Iranissa ja länsimaissa, oli yksi käänteentekevistä historiallisista tapahtumista. Kukistuminen Qadisiyyan ja Navahandin taisteluissa merkitsi zarathustralaisen Iranin (joka siihen aikaan käsitti koko läntiseen Aasian) tuhoa valloittavien arabi-muslimien käsissä juuri kun tämä klassinen sivilisaatio oli saavuttamassa huippunsa. Tätä seurannutta katastrofia voidaan hyvällä syyllä kutsua yhdeksi historian merkityksellisimmistä tapahtumista.
Qadissiyya oli iranilaisen sivilisaation, eli indoeurooppalaisen kulttuurin itäisen haaraan viimeinen asema Arabian niemimaan aavikoilta tulleiden Islamilaisten raakalaisheimojen hyökkäyksiä vastaan. Iranin tappio taistelussa Islamia vastaan Qadisiyyan ja Navahandin taisteluissa oli yksi Aasian-, ellei koko maailmanhistorian kohtalokkain tragedia. Se vaikutti koko maailman kehitykseen. Tässä valossa on outoa, että näiden taisteluiden ja niiden seurausten tutkimiseen ei ole juurikaan käytetty aikaa. Ehkä yksi osasyy tässä on se, että valloituksen jälkeen iranilainen väestö joutui niin perusteellisesti islamilaisen ideologian koneiston riuduttamaksi ja muokkaamaksi, että iranilaisista, jotka menettivät eniten tässä katastrofissa, tuli lopulta niiden apologeettoja ja kätyreitä, jotka olivat tuhonneet heidän islamia edeltäneen kulttuurinsa. Tästä seurauksena he ovat sensuroineet tähän valloitukseen liittyvää historiallista tutkimusta ja esittäneet jopa perusteluja sille.
Miksi Qadisiyyan ja sen seurausten tutkiminen eurooppalaisille tänä päivänä ensiarvoisen tärkeää?
Ensinnäkin on ymmärrettävä, että Qadisiyyan taistelu, joka toimi keihäänkärkenä islamin valloittaessa klassista Irania, ei ole vain historiallinen kuriositeetti tai surkuttelua menetetyn loisteliaan sivilisaation perään. Qadisiyya voidaan paremmin ymmärtää varoituksena islamin uhasta indoeurooppalaisen kulttuurin läntiselle haaralle, eli Euroopalle, joka on sivistyneen maailman keskus.
Kun klassinen Iran tuhoutui islamin käsissä, yksi kahdesta edistyksen moottorista maailmassa pysähtyi. Ennen tätä Iranilainen Aasia oli ollut verrattavissa Eurooppaan teollisessa tuotannossa, sosiaalisessa järjestyksessä ja elintasossa. Noin 400 vuotta muslimikolonisaation jälkeen Iran oli täysin islamisoitu ja sen innovatiivinen henki vaipui horrokseen, jossa se on vielä nykyäänkin. Sen itäisen vastinparin tuho jätti Euroopan kohtaamaan irrationaalisen islamin yksin. On totta, että Eurooppa pystyi kantamaan ihmiskunnan edistyksen vastuuta harteillaan myös yksin, mutta jos sen rinnalla olisi ollut kirittämässä klassinen Iran, ihmiskunnan teollinen ja tieteellinen kehitys olisi edennyt paljon nopeampaa tahtia ja ilman jatkuvaa totaalisen tuhon uhkaa erilaisilta (Arabian, Seljukkien ja Ottomaanien) kalifaateilta, jotka useamman kerran melkein syöksivät Euroopan taantumukseen.
Tänä päivänä islamin leviäminen ja “no go”-alueiden, jotka ovat de-facto enemmän sharia-lain kuin kansallisten lakien alaisia, syntyminen Euroopan sydämessä muodostavat jälleen kerran kuolemanvakavan uhan indoeurooppalaiselle maailmalle.
Arvio syistä miksi Iran kärsi tappion Islamin käsissä ja sen historialliset seuraukset.
Yli tuhat vuotta ennen Qadisiyyaa, iranilainen vaikutusvalta muokkasi Aasian kehitystä indoeurooppalaiseen suuntaan. Arjalaisten kansojen maahanmuuton jälkeen, noin tuhat vuotta eKr. Iranin tasangon luonne muuttui enemmän ja enemmän indoeurooppalaiseksi, kunnes voitiin sanoa, että siitä oli tullut Aasian Eurooppa.
Kyyros II Suuren kukistettua Babylonian ja Vähä-Aasian, iranilaiset levittivät omaa tulkintaansa “edistyksestä” ja “iloisuudesta”, jonka juuret olivat syvällä zarathustralaisessa kulttuurissa kautta läntisen Aasian. Tämä ei tuonut pelkästään rauhaa ja edistystä näihin maihin, jotka olivat olleet sisäisten ristiriitojen repimiä. Se toi myös toisten kulttuurien kunnioitusta. Kunnioitus ihmisyyttä ja ympäristöä kohtaan juurrutettiin lakeihin ja hallintoon koko Suur-Iranin alueella.
Niiden vuosituhansien aikana, kun Iran oli hallitsevassa asemassa, yritteliäisyys ja sivilisaation taso läntisessä Aasiassa edistyi ohi Euroopan ja rakentavan kilpailun hengessä rohkaisi Eurooppalaisia samaan. Tästä on monia esimerkkejä: Kyseenalaistava Zarathustralainen kulttuuri Iranissa toimi katalyyttinä kreikkalaiselle filosofialle ja lopulta ahne ja kostonhimoinen Aleksanteri suuri omaksui persialaisen suvaitsevuuden ja humanitaarisuuden, tasavertaisuus Rooman kanssa koulutuksessa ja tieteellisessä tutkimuksessa mm. Gondeshapurin akatemiassa, sekä teollisessa tuotannossa. Jälkimmäinen oli erityisen näkyvää Sassanidien aikaisessa Iranissa, joka loi metallityöstön ja lasinpuhalluksen mestariteoksia, joita voimme ihailla vielä nykyäänkin museoissa. Kuudennella vuosisadalla Roomalaiset tiedemiehet ja oppineet hakivat Iranista suojaa omilta fundamentalistisen uskonnollisilta hallituksilta ja pääsivätkin Sassanidien suojelukseen. On hämmästyttävää, että jopa keskiaikaisen Euroopan ritarillisuus oli tuontitavaraa Sassanidien Iranista, oli sitten kyse ketjupanssareista, taistelustrategioista tai ritarillisuuden etiikasta (mikä pääosin katosi Iranista islamilaisen valloituksen jälkeen).
Klassisen Iranin kulttuurilla oli niin voimakkaat juuret, että näiden tuhoaminen vei vähintään 500 vuotta arabien voiton jälkeen. Iranin tahto edistyä oli niin voimakas, että vielä häviön ja islamin pakottamisen (raiskauksen, kidutuksen ja jizyan keinoin) jälkeenkin, sen kulttuurin puu kukki vielä kauniisti eri tieteenaloilla, joita tänään typerästi ja epärehellisesti esitetään “islamilaisena tieteenä” historiankirjoissa, jotka työnnetään kurkusta alas Euroopalle. On erittäin selvää, että tarpeeksi monen sukupolven jälkeen, kun islam oli kasvattanut juurensa iranilaiseen mielenlaatuun korvaten zarathustralaisuuden, joka oli säilynyt vielä nk. islamin “kulta-aikana”, islamilainen maailma muuttui kolmanneksi maailmaksi, jota se on nykypäivänä. Tällöin sen tuotoksia olivat uskonsodat naapurivaltioita vastaan ja suuri osuus maailman orjakaupasta (suurin osa Eurooppaan tuoduista orjista 1500-1800 luvuilla myytiin muslimien toimesta, jotka hyötyivät valloitettujen väestönosien orjuuttamisesta Afrikassa ja Kaakkois-Euroopassa).
Oman tien kulkijoiden velvollisuus tämän historiallisen totuuden muistamisessa ja jakamisessa…
Nykypäivänä ne Iranilaiset jotka ovat, yli 1400 vuoden mittaisen aivopesun ja Islamin vastaisten kansannousujen väkivaltaisten kukistamisten jälkeenkin, onnistuneet pitämään edes osan klassisen Iranin (eli indoeurooppalaisen maailman itäisen osan) zarathustralaisesta hengestä sydämissään täytyy lyöttäytyä yhteen läntisen sukulaiskulttuurinsa edustajien (eli nykypäivän Eurooppalaisten) kanssa, jotta yhdessä voimme kantaa humanistisen filosofian velvollisuuden valaista kaikkia vapaita kansoja siitä että Iranin tuho islamin takapajuisen ja epäinhimillisen ideologian käsissä ei ollut mitään muuta kuin kulttuurillinen kansanmurha.
Jos he eivät tee näin, Eurooppa kokee ennen pitkää yhtä karmean kohtalon kuin Iran. Kun klassinen Iran kohtasi muslimivalloittajien epärehelliset taktiikat, se ei ollut yhtään vähemmän sotilaallisesti ja teollisesti edistynyt (aikansa standardien mukaan, verrattuna sivistymättömiin arabeihin) kuin Eurooppa on tänään. Iranilainen kansa ja heidän kulttuurinsa olivat veistetty samasta puusta kuin nykyajan eurooppalaiset ja heillä oli samat unelmat ihmiskunnan edistyksestä.
Yhteenvetona on sanottava, että nämä ponnistelut eivät pelkästään auta pelastamaan Eurooppaa, mutta ne voivat jopa vapauttaa Iranin 1400 vuoden henkisestä vankeudesta. Nuorison herääminen nykypäivän Iranissa ja heidän paluunsa zarathustralaisille juurilleen todistaa tämän olevan todellinen mahdollisuus.
Meidän on itse vaadittava oikeudenmukaista tulevaisuutta ja kaikki puolivillaiset yritykset taholtamme ovat anteeksiantamattomia, koska kysymys, joka on vastattavanamme, ei ole enempää tai vähempää kuin: Ollako vai eikö olla.
“Any thinking Iranian at some point of his life must decide between: Iran or Islam?”
“1400 years ago Arabo-Muslims led by Omar, Ali, Hassan, Hussein and other Tazi murderers killed your fathers, raped your mothers, enslaved your brothers, sent your sisters as concubines (sex slaves) to Mecca and mass slaughtered hundreds of thousands of your fellow Iranians. Then they started the 1st AIOG (Arabo-Islamic Occupational Government).
This is how Islam entered Iran! Islam did not enter Iran with chocolate kisses and Noql O Nabat! Today, it is time to once more stand against the 2nd AIOG (Arabo-Islamic Occupational Government) of the 1979 and Mullahs.Today, together we say:
No to Islam and Yes to Iran.”
“Modern revisionist Moslem historians, and scholars such as the late Ayatollah Motahari, have attributed the fall of the mighty Sassanid Empire, the last native, Zoroastrian Empire of ancient Iran to the “simplicity, clarity and class equality of the monotheistic Islam.”
According to contemporary Moslem revisionists, “the great unpopularity of the Zoroastrian Priesthood of the late Sassanid period combined with the arrogance selfishness, and cruelty of an elitist, Sassanid nobility, gifted victory to the invading Moslem Arabs.” The myth states that the invading Moslem armies were met with little or virtually NO resistance from a disgruntled population who almost immediately embraced the superior ideology of Islam!!!
Unfortunately for the modern Moslem revisionists, their fairly recent account of islamization of ancient Persia DOES NOT AT ALL AGREE with EVEN ONE SINGLE early Islamic historian or chroniclers, such as Balāḏorī’s Fotūḥ (Conquests,) chronicles of Al Ṭabarī, and histories of Masʿūdī, Morūǰ.
(Balāḏorī, Fotūḥ (Conquests) is the main authentic moslem source for the islamic take over of the Iranian plateau. The narration of arab moslem conquests is divided topically by each geographical region of the Iranian Plateau, See pp. 68-94, 105-13, 241-89, 301-431.
See also the chronicles of Al Ṭabarī, I, p. 1528 to III, p. 2. Yaʿqūbī, II, pp. 54-410, and Masʿūdī, Morūǰ (ed. Pellat) III, p. 29 to IV, p. 83.)
All the early Islamic sources attribute the fall of the Sassanid Empire to Moslem resolve to establish the POLITICAL and MILILTARY DOMINATION of Islam, greater mobility/flexibility of Bedouin armies, Sassanid dynastic instability after Ḵosrow II Parviz, great discord among the Sassanid nobles thereafter, andcomplicity of the Persian local nobles and rulers with the invading Moslem armies for their short-term Political and Economic expediency.
According to ALL the early Moslem early sources, the main concern of the invading Moslem armies was to establishthe Political and Military Domination of the Islamic religion, and impose Islamic taxation or jazziya on the conquered non- Moslem populations. For example after the battle of Qādesīya, a decisive victory for the Moslems which opened the Mesopotamian rich territories of the Sassanid Empire to the Arabs, the Arab commander Saʿd approached al-Madāʾen (“apex of all cities” Arab term for the Sassanid seat of Power Ctesiphon,) slaughtered the Sassanid garrison near Ctesiphon, captured most of the royal treasure, accepted the surrender of the people in the White Palace and at Rūmīya in return for tribute/treasures, and quartered the Muslim army there.
The Moslem arrangement was tributes in return for nominal security of the local populations. Also, Jazziya or Tribute paid by Non Moslems was substantially raised after each rebellion.
We read in Qur’an 9:29—“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizzyah (heavy tribute/poll tax) with submission, and feel themselves subdued and humiliated.”
Moslem invaders drew upon hadith “sayings” attributed to the Prophet of Islam, and the first Shi‘ite Imām “religious leader ” ‘Ali b. Abi Tālib (598-661) for incorporating Zoroastrians into the ahl al-ḏhimma “communities enjoying blood protection guarantee.”
The Zoroastrians were not given full status like Christians and Jews but the dhimmi status provided nominal safety for the conquered Zoroastrian masses. The dhimmi or the “blood protection guarantee” for Zoroastrians was halfheartedly recognized by Omar the second Caliph, and the Umayyad (661-750) and the ‘Abbasid (750-1258) Caliphates.
Zoroastrianism clearly represented the Dominant faith numerically, though NO LONGER politically in the Mountainous Iranian Plateau, Caucasus, and Central Asia for FEW CENTURIES after the Islamic conquest.
The conversion to Islam by the native Iranian populace has been narrated by the early Islamic sources, as very slow, gradual, and at times very violent. The overnight adoption of Islam by the oppressed masses is a false myth that is entirely ABSENT from all the early Moslem accounts.
Places such as Hamadān and ancient City of Ray, were taken and retaken several times. Ḥoḏayfa b. al-Yamān accepted the surrender of the town and district of Nehāvand from its lord, called Dīnār; he arranged to pay tribute in return for protection for the walls, property, and houses of the people there.
Hamadān was taken over on similar terms. The territory of Ray was taken from the marzbān with the help of a local noble called Faroḵān, on terms similar to Nehāvand. A tribute of 500,000 dirhams was imposed on Ray and Qūmes; in return the fire temples were not to be destroyed nor the people killed or enslaved.
Ḥoḏayfa b. al-Yamān marched west to Azerbaijan, where he defeated the marzbān, took the capital of Ardabīl, and imposed a tribute of 100,000 dirhams. According to the terms made by Ḥoḏayfa, the people were not to be killed or taken captive; and their fire temples would not be destroyed.
The people of Šīz were allowed to keep their fire temple and to perform their dances at religious festivals.
After the death of the second Caliph ʿOmar in 23/644, all the places in Azerbaijan, the Highlands, and the Heartland of Pārs withheld tribute and had to be retaken.
While the Muslims were preoccupied with their own first civil war (35-41/656-61), most of ancient Zoroastrian Iran slipped out of their control, and there were numerous popular revolts all over the conquered territories.
The Hephthalites of Bāḏḡīs, Herat, and Pūšang withheld tribute, as did Nīšāpūr; the people of Zarang overthrew their Muslim garrison, when the third Caliph ʿAlī was busy with Kharijite revolts in Iraq, widespread tax revolt broke out in the Highlands, Highland of Pārs, and Kermān in 39/659; the tax collectors were driven out, and Zīād b. Abīhi was sent to bloodily suppress/crush rebels at Eṣṭaḵr Pārs and Kermān. The third Calipf ʿAlī also managed to send a military force that retook Nīšāpūr in the northeast. Eastern Iran had to be re-conquered under Moʿāwīa.
The outbreak of the second Muslim civil war at Moʿāwīa’s death in 61/680 ended expansion in the east for twenty-five years, and after the death of Moʿāwīa’s son, Yazīd in 64/683, Moslem rule collapsed in Khorasan and Sīstān.
The lush mountains of Northern Iran, and the breadbasket of Zābolestān in the East, were never permanently controlled by the Moslem, except through their elite proxies. It took the Moslem armies over 100 years to fully control/conquer all the Mountainous Iranian plateau, and the Sassanid territories east of Mesopotamia.
To ensure the conquered population paid their jazziya or Islamic taxation, Arab garrisons were established at key former Sassanid urban administrative centers, and in frontier regions of the ancient Persian Empire. The countryside was controlled indirectly through local nobles and landlords dihqans who were willing to collaborate with the Moslem Arab invaders.
An agricultural reform during Ḵosrow I Anôshirvan allowed local landlords and nobles to switch production to cash crops, such as cotton or sugar cane. This led to a substantial increase in local economies and wealth. However Ḵosrow II Parvizused this new economic boom to fund his wars of expansion with Byzantium. The local nobles and landlords wanted to keep their own land and increased wealth for themselves, and saw collaboration with Arabs much more lucrative than staying loyal to the Sassanid Empire, and financing the Empire’s war machine with Byzantium.
The collection of tributes/Jazziya by the local nobles in their own districts or little, autonomous kingdoms had the effect of establishing protectorates by the Arab Moslems. The new Moslem overlords by using collaborative local rulers and installing Arab garrisons, secured most of ancient Iran under their rule. However, after numerous popular rebellions, tribute arrangements had to be constantly re-imposed.
ACCESS TO POWER meant adopting Arabism and Islam. The ELITE adopted the new Islamic ideology, and gained positions of authority by doing so, from the eighth through tenth centuries, two or three centuries AFTER the Islamic conquest. Arabic became the language of religion, literature, and science thereafter. No scientific work could be published and no scientist could be recognized unless they adopted Islam as religion and Arabic as the sacred and scientific language.
A good many among the Zoroastrian priests became early interpreters of the canonical beliefs of the Islamic religion. The conversion of the Persian elite to Islam around this time period has contributed if not wholly but substantially to the rise of the Islamic Golden Age, for over 90% percent of Moslem scientists and scholars of this golden age era are Persian.
We read in the Preface to Greater Bundahishn (the Zoroastrian account of Creation, finally put down in writing around 10th or 11th century,) Owing to the coming of the Arabs to the realm of the Aryans, and their promulgation of heterodoxy and ill-will, orthodoxy has vanished and fled from the magnates, and respectability from the upholders of religion; deep wonderful utterances, and the proper reasoning of things, meditation for action, and word of true reason, have faded from the memory and knowledge of the populace.
On account of evil times, even he of the family of nobles, and the magnates upholding the religion, have joined the faith and path of those heretics; and for the sake of prestige, they have defiled, with blemishes, the word, dress, worship and usages of the faithful.
He too, who had the desire to learn this science and secret, could not possibly appropriate them, from place to place, even with pain, trouble and difficulty.
Islam spread among native Zoroastrian rural folk from the tenth through thirteenth centuries. According to tradition, the dastūrān dastūr, the “ Zoroastrian supreme high priest” moved to the desolate and rugged central Iranian village of Torkābad, north of Yazd in the late twelfth century, after Zoroastrianism was no longer the majority religion.
After the late 12th century the Zoroastrians steadily moved to the out-of-the-way locales into rugged, and desolate Mountains of Central Iran.
The Safavid period (1501-1736), and the institutionalization of Shi‘ism, marked a horrific time for the followers of the ancient faith in Iran. Up to the Safavid period, Zoroastrians constituted a substantial minority similar to the Copts in Egypt that make up about 20% of the population.
Forcible conversion of Zoroastrians to Shi‘ism, execution of Zoroastrians who refused to comply, coupled with destruction of their fire temples and other places of learning and worship was decreed by Solṭān Ḥosayn (r. 1694-1722; Lockhart, pp. 72-73; for the Shiʿite religious context, see also MAJLESI, MOḤAMMAD-BĀQER.)
During the reign of Shah ʿAbbās I (1587-1629), Zoroastrians had been forcibly relocated to the capital city Isfahan as skilled, slave labor (Pietro della Valle [1586-1652], tr., II, p. 104; Garcia de Silva y Figueroa [1550-1624], tr., p. 179.)
Shah ʿAbbās even had a high priest or dastur dasturān executed together with other Zoroastrian notables for failing to deliver to the royal court a magical manuscript that the Zoroastrians were thought to have possessed (John Chardin [1643-1713], II, p. 179.).
In the mid-1650s, among the harsh measures undertaken during the reign of ʿAbbās II (r. 1642-66), mass expulsion of Zoroastrians from Isfahan’s city center took place—on account of their presence being deemed UNCLEAN, detrimental to the orthodox Moslem beliefs, ritual purity, and day-to-day safety of Moslems. See chronicler Aṙakʿel of Tabriz (tr. in Bournoutian, pp. 347-61.)
The Ritual Uncleanliness of Zoroastrian was justified based on the following Verse, Qur’an 9:28—O ye who believe! Truly the Pagans are unclean.
Similarly, after Zoroastrians sided with the more religiously tolerant Zand dynasty (1750-94), which made overtures to ancient Iranian tradition, Zoroastrians were designated as traitors and were most cruelly punished by Āḡā Moḥammad Khan Qājār.
The Miraculous Socioeconomic Success of the Parsi Zoroastrians under the British Raj, and their coming to the aid of their Iranian brethren was the only thing that saved Zoroastrians in Iran during the Qajar rule.
I shall conclude this article by addressing the last false myth regarding the collapse of the Sassanid Dynasty, namely the overreaching and corrupt power of the Zoroastrian Priesthood at the end of the Sassanid dynasty.
Khosrow II Parviz and some of the Late Sassanid kings after him, EXCEPT the noble Yazdgerd III were all known for making public overtures to the Mesopotamian Christian communities of their Empire. Khosrow II Parviz (r.591-628), the quintessential last-Sassanid king of kings, married an Armenian Christian wife, and had a Christian chief minister. Likewise, in the course of gathering support for his campaigns against Byzantium, Khosrow Parviz supported the Nestorian Christian community in present day Syria.
The same Khosrow Parviz, upon conquering, and entering Jerusalem, moved the True Christian Cross from Jerusalem to Khuzistan in the South-West of Iran in order to provide prestige for the Christians of his empire. Christians, in fact, were the dominant population in Mesopotamian territories of the Sassanid. In all reality, the Sassanid dynasty ended with Khosrow II in 628.
There is NO EVIDENCE of a state sponsored, all-powerful Zoroastrian Priesthood at the end of the Sassanid era. Rather all the evidence suggests that during the reign of, and after Khosrow II Parviz, Orthodox Zoroastrianism was increasingly disassociated from the late Sassanid State.”
“When the Arab commander (Saad ibn-e Abi Vaghas) faced the huge library of Cteciphon, he wrote to Omar: what should be done about the books. Omar wrote back ‘If the books contradict the Koran, they are blasphemous and on the other hand if they are in agreement with the text of Koran, then they are not needed, as for us only Koran is sufficient’. Thus, the huge library was destroyed and the books or the product of the generations of Persian scientists and scholars were burned in fire or thrown into the Euphrates. ¹
By the order of another Arab ruler (Ghotaibeh ibn-e Moslem) in Khwarezmia, those who were literate with all the historians, writers and Mobeds were massacred and their books burned so that after one generation the people were illiterate. ²
Other libraries in Ray and Khorassan received the same treatment and the famous international University of Gondishapour declined and eventually abandoned, and its library and books vanished. Ibn-e Khaldoun, the famous Islamic historian summarizes the whole anihilation and conflagration:” where is the Persian science that Omar ordered to be destroyed?” Only few books survived, because the Persian scholars translated them into Arabic.”
1- Gergie Zeidan, History of Islamic Civilization, 3rd volume p 42-47, Persian translation- Haj Khalifeh, Kashf el Zonoun- Eben-e Khaldoun, preface 2- Abu Rayhan Birouni, Aussar el Baghieh
Reference: The History of Zoroastrians After Arab Invasion : (Alien in Their Homeland). Daryoush Jahanian, M.D. Kansas City, Kansas. Presented at the North American Zoroastrian Congress in San Francisco 1996 and the World Zoroastrian congress in Houston 2000-2001.
During the Muslim invasion of Iran, While attacking Gorgan (A town in the north of Iran) 80000 Islamic forces led by Sad bin Vaghas faced heavy resistance. Locals fought them very bravely to the point Sa’d ibn abi Waggas performed a praying ritual called “prayer out of fear”. Yet in the end, the people of the town asked pardon and mercy from Arab Muslims to surrender. Sad bin Vaghas swore: “he will not kill one person from the town”. When the town surrendered to him, he ordered the massacre of the whole population of the town but a single person. He later when confronted of his betrayal claimed that:”I promised not to kill one person from the town and that I did”. (Book of Tabary history fifth volume p-2116 & The Book, Complete history; the third volume p-178)
Translating the text from Persian Language to English, by Maysam Mansoory.
“The history of Zoroastrians of Iran after the Arab conquest can be summarized in three words: oppression, misery and massacre. The Arabs invaded Persia not only for its reputed wealth, but to bring into the faith new converts and to impose Islam as the new state religion. They were religious zealots who believed that ‘in a religious war if one kills or is killed, one’s place in heaven is secure’. To impose the new religion, the old culture and creed had to be destroyed. Therefore first they targeted the libraries, universities and schools.”
Preface: The battle of Qadisiyya, which has for a over a thousand years been largely forgotten by both Iranians and Westerners, was one of the most fateful historical events. When taken together with the defeat at the Battle of Nahavand, Qadisiyya marks the irreversible fall of Zoroastrian Iran (encompassing all of Western Asia) at the hands of the invading Arab-Muslims just when this classical civilization had reached its zenith. Consequently, this catastrophe can be considered one of the most important events in all of history!
Qadisiyya was the last stand of Iranian Civilization, one of the two main branches of the Indo-European cultural world (its Eastern branch), in the face of an assault by Islam, a brutal totalitarian ideology that emerged from out of the uncivilized desert wastelands of the Arabian peninsula. The defeat of Iran in the face of Islam, which took place at Qadisiyya and Nahavand and deviated the evolutionary trajectory of the world forever after, was the most baleful tragedy in the history of Asia and perhaps of the entire world. So it is puzzling that both the battle itself and its long term consequences have to date been subjected to relatively little scrutiny or examination. Perhaps it is on account of the fact that the Iranian Civilization that was defeated there was so thoroughly consumed, rendered, and processed by the machinery of Muslim ideology that Iranians, who lost the most in the course of this catastrophe, became apologists for, or even co-conspirators of, those who destroyed their pre-Islamic culture. Consequently, they have either censored historical research regarding this conquest or even provided justifications for it.
Why is taking another look at Qadisiyya and its consequences more important than anything else today for civilized European Man?
It needs to be made clear that remembering the historical tragedy of Qadisiyya, as the spearhead of the Islamic Conquest of Classical Iran, is not merely a matter of historical curiosity or mournful commiseration with that radiant and humanistic lost civilization. Rather, beyond this and more serious than it is the relevance of Qadissiya to the mortal threat that Islam poses today to that other branch of the Indo-European World, its Western branch, namely Europe, which is the heart of the civilized world.
With the destruction of Classical Iran at the hands of Islam, one of the two great motors of progress in the world was stalled. Prior to that, Iranian Asia had been comparable to Europe in industrial production, social order, and standards of living. After about 400 years of Muslim colonization, Iran was thoroughly Islamized and its innovative spirit sank into the slumber that it remains in today. This demise of its Eastern soul mate, left Europe to face the menace of irrational Islam alone. It is true that Europe was able to bear the burden of continuing human progress on its own shoulders, but had its brotherly competition with Classical Iran continued, human industry and discovery would have proceeded at a much faster pace and without the constant threat of total annihilation at the hands of the various Caliphates (Arabian, Seljuk, Ottoman), which on a number of occasions quite nearly did plunge Europe into the pit of regression, misogyny, etc.
Today with a new wave of the expansion of Islam in Europe, and the establishment of “no go zones” that are de-facto governed by Sharia rather than civil law in the very heart of Europe, that last remaining Western bastion of the Indo-European World once again faces a mortal danger.
Assessment of the reasons why Iran suffered defeat at the hands of Islam, and the historical consequences and implications thereof.
For more than a thousand years before Qadisiyya, Iranians marked the social evolution of Asia with the brand of their Indo-European culture. After the migration of the Aryan peoples in the second millennium BC, especially toward the close of it, the character of the Iranian plateau became more and more Indo-European until, it could be said, it transformed into another Europe in the midst of Asia. After the victory of Cyrus the Great over Babylon and Asia Minor, Iranians propagated the interpretation of “progress” and “joyousness” that were deeply imbedded in their own Zoroastrian culture throughout all of Western Asia. This not only brought peace and progress to those lands that had been afflicted by internal strife, the respect for diverse cultures, and above all, the respect for the humanity of the human being as such, and a concern with ecology that seems strikingly modern, were institutionalized in the laws and administration of Greater Iran.
In those millennia that Iran was dominant, the industriousness and level of civilization in Western Asia advanced beyond that of Europe a number of times and, in a constructive competitive spirit, it encouraged the Europeans to seek to better themselves. There are many examples of this: the questioning Zoroastrian culture of Iran catalyzing the rise of Greek philosophy, the initially rapacious and vengeful Alexander eventually adopting Persian tolerance and humanitarianism, a parity with Rome in education and scientific research at institutions such as Gondeshapur, as well as in the sphere of industrial production at the many sites in Sassanian Iran that produced the marvels of metalwork, blown glass, and so forth that we see on display in Museums today. Was it not in Iran that, in the 6th century AD, Roman scientists and men of knowledge took refuge from their own fundamentalist religious government and received Sassanian patronage? It is astonishing how even the Chivalric culture of medieval Europe was an import from Sassanian Iran, whether it comes to chainmail armor and battle strategies, or the knightly ethics of chivalry (which became much less evident in Iran itself after the Islamic conquest).
Classical Iran had such sturdy cultural pillars that it took Islam no less than five hundred years after the initial Arab military victory to totally demolish these pillars! Such was Iran’s will toward progress that even in the days after the defeat and forcible imposition of Islam (under rape, torture, and jizya), the tree of its culture yielded captivatingly beautiful blossoms in various fields of science, which today, in the height of stupidity and in the most dishonorable fashion, are passed off as “Islamic Science” in history books that are forced down the throat of the European world. It is very clear that after enough generations had passed for Islam to really take root in the Iranian mind, replacing the Zoroastrian ethos that endured in the so-called ‘golden age of Islam,’ the Islamic world turned into that Third World that it is today, with its only significant exports being by means of Jihad against its neighbors and major contributions to the global slave trade (most of the slaves imported by Europeans from the 16th to 19th century were sold to them by Muslims who profited from enslaving conquered populations in Africa and Southeastern Europe).
The duty of free spirits in recollecting and disseminating this historical truth…
Today those Iranians who have, after 1,400 years of Muslim brainwashing and violent suppression (of their repeated revolts against Islam), still managed to maintain something of the Zoroastrian spirit of Classical Iran (which is to say the eastern branch of the Indo-European world) within their hearts, must join hands with their cultural kin in the West (which is to say contemporary Europeans), so that together they may bear the burden of the humanistic philosophical duty of enlightening all free peoples as to the fact that the destruction of Iran at the hands of the backwards and inhumane ideology of Islam was nothing less than a cultural genocide.
If they do not do so, Europe will before long suffer a fate as terrible as Iran did. At the moment when it was subjected to the dishonorable tactics of the Islamic conquest, Classical Iran was not any less militarily capable and industrially advanced (by the standards of its own time, as compared to the uncivilized Arabs) than Europe is today. Iranians were then a people and a culture cut from the same cloth as Europeans today, and they had the same hopes and dreams for human progress.
In sum, not only can these efforts save Europe, they could even free Iran from 1,400 years of spiritual incarceration. The mass awakening among the youth in Iran today, who are returning to their Zoroastrian roots, attests to the fact that this is a real possibility.
It is up to us to claim our rightful destiny, and any insufficient efforts on our part will be unforgivable, because the question that faces us is nothing less than: To be or not to be?