[PROVISIONAL TRANSLATION FROM Persian]

 

[Translator’s notes appear in square brackets.]

[Personal information has been redacted.]

[The excerpt below is from the section of the article that pertains to the Baha’i Faith]

 

[Newspaper:] Kayhan-e Havaie

[Date:] Wednesday, 1 Farvardin 1369 - 21 March 1990

[Issue No.:] 872

[Page:] 14

 

Submitted Article

Signed by Naser Pourpirar

Intellectuals and Lagging Behind the Accelerant Social Movements

In number 36 of Adineh Magazine, a few articles were dedicated to honouring and appreciating Ehsan Tabari. Among them was an article by Masoud Behnoud, entitled “A Note on the Margins of a Life”.  In that article, Masoud Behnoud, while bringing up the influence of Tabari’s thought and reflections on the younger generation, generally defends his [Tabari’s] scientific and cultural persona. In response to this article, Mr. Naser Pourpirar wrote an article criticising Tabari’s scientific persona and writings. But Adineh Magazine refrained from publishing that article. . .

… The story goes like this: The Tudeh Party of Iran published abroad the second part of the compilation entitled “The World Views and Movements” in 1354 [1975/1976], under the title of “The Collapse of the Traditional Regime and the Birth of Capitalism in Iran”, and subsequently published the second part of that same book abroad under the title of “Iran under Reza Shah” in 1356 [1977/1978]…

… “Kianouri had secretly given the book entitled ‘Significant Personalities’ to Tabari, on my behalf, because Tabari was in charge of the advertising. He had read it, agreed with it, and had published it.

“I said, ‘Folks why is this book published without my knowledge and what kinds of books are you publishing? This guy has written that, among the significant personalities, my father was the most significant. This means propaganda for Farmanfarma. What kind of party is this, and who told you to write these things?’

“They said: ‘Rafiq [Comrade] Tabari is in charge of the propaganda and he has endorsed it’. “I asked him, ‘Rafiq Tabari! What is this?’.

“He said, ‘Swear to God, I did not realize it’.

“I said, ‘There is the secretive talk of Nosrat-ed-Dowleh here, and there are also a few words about Sheikh Fazlollah Nouri. What does this have to do with our party? Nosrat-ed-Dowleh has written the contract. Tabari himself has written about it in his books.

“I said, ‘We cannot inflict such things on history. Nosrat-ed-Dowleh was a foreign minister who had signed the (aforementioned) contract. Vossug ed Dowleh has received a payment of two hundred thousand pounds or so from the British. Just because he is the brother of Maryam Firouz, we cannot consider him a significant personality.’ 

“Of course, Tabari’s book, ‘The Collapse of [the Traditional Regime and the Birth of] Capitalism’, was taken off the shelves in Iran. He had praised Baha’ism in this book. I told him at that time, when there was still no talk of the Islamic Republic, ‘Look, my friend, at one point you wrote about Arani [Taghi Arani, [who] was a professor of chemistry and left-wing Iranian political activist], and at another, about Baha’ism. This is not good for the reputation of our party. What is the necessity of discussing Baha’ism in here?’

“He said, ‘Because this is a progressive episode’.

“I said, ‘Progressive or whatever it was, it is not politically wise for us to write such a thing. Why have you written this in your book?’ (5)” ...[incomplete]

… In the new edition, on page 68, Tabari [in his book] changed the “movement toward wiping out of religion” to the “movement toward wiping out the superstitions”, which changes the topic completely, and he has also simply deleted that last part of the paragraph [which was about Babism]…

… On page 68 of the older edition of the book, “The Collapse of the Traditional Regime,” he had written the following when passing judgement on Babism: “Just as the revolutionary movements of 1848 in Europe and the revolutionary movements in Asia in China and Taipei were suppressed, the Babi revolutionary peasant religious movement was also drowned in blood in Iran.”

In the new edition, not only when explaining the above paragraph, but also everywhere else, the adjective, “revolutionary” has been deleted when referring to the Babi movement, and once again our historian breaths in peace, and Mr. Behnoud, without any knowledge of such culturally deceptive actions, considers him [Tabari] a philosophical historian and influencer on the thoughts of young peoples of two generations.