Colonial centers and cultural invasion in the nineteenth century

- Can we say that these assumptions were promoted in Iranian historiography by colonial centers through institutions such as Freemasonry?
Shahbazi:
• Yes. The claim can seriously and documented be discussed and we can consider deep links between the prevalence of such prejudices in Iranian historiography and intellectual and cultural activities of secret and public circles and associations and organizations affiliated with the colonial centers, including Freemasonry, and therefore, promoting such cultural discussions have colonial political purposes.
Since the early nineteenth century, a strong and organized cultural movement began in Iran that arose from the British Indian government. The foundation of the movement was laid during the reign of Richard Wellesley in India. Wellesley family has an important role in the history of British colonialism, and thus it has great influence on Iranian history. John Malcolm's board was sent to Iran by Richard Wellesley. In the book "Plutocracy" I have discussed about the house of Wellesley and its deep ties with the Jewish plutocracy and Rothschild families in detail. Richard Wellesley, the ruler of British India, founded a college in Kolkata in 1800 that one of its objectives was cultural confrontation with Islam. Muslims who served British were involved in the college such as Mirza Fetrat and Aqa Sobat. In 1811, the college sent a missionary named Henry Martin to Iran. Henry Martin was an employee of the East India Company and Sir John Malcolm introduced him to some of the important political figures of Iran. Henry Martin settled in Shiraz at home of Jafar Ali Khan, the Nawab Shirazi family ancestor, and began his activity with Qavam Shirazi family's support and started controversial religious debates with scholars of Shiraz.
Two families of Qavam Shirazi ans Nawab have an important role in the history of colonial activities in Iran. Jafar Ali Khan Nawab was previously senior officer of the Indian Army and he was commander in one of bloody suppressions of a popular uprising in India. He later married to the daughter of Mirza Hasan Ali Khan Tabib Shirazi and settled in Shiraz Shah square neighborhood. Mirza Hassan Ali Tabib is son of Haji Aghasi Beig Afshar, friend and consultant of Karim Khan Zand, and Nawab family were related with a number of prominent families of Shiraz in this way. Nawab family next generations also have a key role in Iran's history. One of them is Gholam Ali Khan Nawab whose reports as an agent of the British Embassy were printed as Vaghaye Etefaghieh and the other one is Hossein Ali Khan Nawab who was Iran's foreign minister and head of the Democratic Party for a while. Qavam Shirazi family are Jewish and at the time they were known as Hashemiye family because their grandfather was a Jew who just converted to Uslam ans was called Usher and changed his name to Hashem and his son, Ibrahim Khan, is the one who was sheriff of Shiraz and Minister Lotf Ali Khan and helped to disarm Zandieh and climb Agha Mohammad Khan Qajar and was chancellor of Agha Mohammad Khan and Fath Ali Shah. In the year that Henry Martin entered Iran, Mirza Ali Akbar Khan (Qavam al-molk the first), son of Haji Ibrahim Khan the Sheriff, was governor of Fars.
From the time, writing and printing against Islam and the Quran began that the most famous of them is Mizan al-haq book. I think this book is the most important refutation that since the time had been written against the Koran. Apparently this book was written by a German missionary dependent on the British Indian government called Doctor Carl Pefander but analysis of its text shows that it cannot be done by Pefander alone, but he certainly received help of Muslims who had been quite familiar with Islamic texts. Pefander has two other books as well: Meftah al-Asrar and Tarigh Al-Hayat. The organized missionaries' invasion wave had a great reaction among Iranian scholars and created a rejection writing movement that is considered as the first intellectual confrontation of Shiite scholars with the new West's cultural invasion. Scholars in Fath Ali period Shah such as Mirza Qomi, Mullah Mohammad Reza Hamadani, Mullah Ali Nuri, Seyed Mohammad Hossein Khatoonabadi and Mullah Ahmad Naraghi wrote treatises against the missionaries or as they say "Padari". "Padari" is taken from the word father and it means Christian pastors.
Soon after Henry Martin's controversial visit to Iran, in 1818, a book was published in Bombay which later had big impact on political thinking of Iran. This book is called "divine Dasatir". Its writer or in fact its forger is a Persian named Mullah Firuz who is a broker of British East India Company and was secretary and assistant to Sir John Malcolm. Mullah Firuz introduced "divine Dasatir" as a holy book that belongs to the ancient Iranian prophets. Ironically, many of European Iranologists and prominent brokers of the East India Company supported Mullah Firuz's feign and showed "divine Dasatir" as the original text. Sir William Jones and Sir John Malcolm and Lord Hastings and Sir George Ozeli and Mount Stuart Alfinston are some these people.
"Dasatir" gradually became known in Iran and through some public and cultural figures of Qajar era had a big impact on Persian thought and language and literature. Zoroastrians of India also recognized "Dasatir" officially as a religious text and promoted it. Even till the Constitutional Revolution, Zoroastrians of Iran and India and many Indian and Iranian cultural famous Muslim people knew "Dasatir" valid and divine scripture. Prominent poets and writers including Reza Qoli Khan Hedayat and Forsat Shirazi and Adib al-mamalek Farahani were advocates of "Dasatir".
Dasatir was also a fake religious text that was attributed to Iran's ancient prophets and it was a false history period was for Iran to promote archaism and it became a source for making the so-called pure Persian words. Throughout this book is full of nonsense in the name of pure Persian and original Persian. For example: "dar Kacheh va Harkachh va Parkachh va Marnd Karchh." That means "bragging and blight and palate do not have anger." Or: "Hrshandeh Harshshgar Zemrpan" means "merciful and compassionate." Or: "Hamstny Ramstny Shamstny Zamstny , Shalshtny Shalshtny Shalshtny Shalshtny, Mezdasty Sezdastny Vezdastny Azdastny ".
Later, European and Indian researchers gradually became suspicious about Dasatir and denied its authenticity. This wave also entered Iran and articles against Dasatir were published that the most important article was Ibrahim Purdavid which is published as the introduction of Dehkhoda dictionary. I must add that Purdavid wrote this article based on a book by an Indian Parsi priest and a prominent researcher named Shahryarjy Bahrucha. This means that he said the same content of Bahrucha with additions. Bahrucha wrote this treatise before 1894 and introduced Dasatir as a completely fake text. Bahrucha's book was published in Bombay coincided with the constitution in 1907. Of course, both Bahrucha and Purdavid were trying to acquit Mullah Fairuz of accuse of forging Dasatir. In my opinion, Dasatir and the same texts as Dabestan Al-mazahib and modifications made in popular culture by decisive argument all belong to the early nineteenth century and claiming ascription of these texts in the seventeenth century is not true.
This wave of aggression against Iranian and Islamic culture reached its peak in Iran since the 1850, and this is when an intelligence officer of British Indian government in the name of maneckji limji hataria stationed in Iran during Crimean War. Mankjy was of the Parsis of India and worked as the head of the intelligence network of British Indian government in Iran, and he had close relationships with prominent British diplomats in Iran, Sir Ronald Thompson and Edward Aystovik and Sir Henry Rawlinson. This is the beginning of a period of serious influence of British colonialism in Iran and it was on the outcome of Mankjy's activities and his network that finally Mirza Hussain Khan Moshir-ol Doleh (generalissimo) was appointed as Prime Minister of Iran. Generalissimo period is peak of social and cultural activities of the Association in Iran.
Mankjy's cultural activities took place in four categories: First, protection and enhancement of Baha'ism and contribution in its development, second establishment and spread of Freemasonry in Iran, third, dissemination of archaism in Iranian culture, fourth, strengthening some of the Sufi sects in Iran.