How Mankjy appears in Iran

Ali Mohammad Bab was executed about three years before the establishment of Mankjy in Iran. Bob movement arose from the colonial center. In my opinion, claim of researchers who considered Baha'ism as a religious spontaneous and natural movement and a popular uprising and know the beginning of the movement's links with British colonialism since the time it turned into two eternal sects of Azali and Baha'ie is not true. There are several reasons that seem Babiism from the beginning as a suspicious gesture associated with the colonial centers. In this regard, I have discussed everything in detail in the book "plutocracy" in Volume VII and I will offer my documents and reasons. I am just pointing out the importance of staying period of Ali Muhammad Shirazi (Bob) in Bushehr port. Bob was busy trading from 18 to 21 years old in Bushehr then he went to Karbala and became disciple of Sayyid Kazim Rashti, the heads of Sheikhiyya, and after the death of Sayyid Kazim Rashti he began his claims. During Bob staying in Bushehr, the port was an important center of Jewish and Parsi and English and European companies. At that time, the most important company in the port belonged to a Jewish family Sassoon who were Jewish leader of Baghdad. Later, we find the Jewish role in the development of the Baha'i and Babiism faith to the extent that we can claim that the spread of the Baha'i faith and Babiism was possible only with the support of an active network affiliated to Jewish Sassoon family. Babiism and the Baha'i faith entered and grew in Iran by Jews and new converted to Islam Jews. Hamadan, as an important center of Jewish, is a good example. It is odd that the authors were completely disregarded of the period Bob stayed in Bushehr. For example, Edward Brown has a passionate interest in the various stages of Bob's life, but he remains silent about his life in Bushehr. As a rule, Brown must have paid more attention to the course because Bushehr port as a confluence of European and Iran businesses should be recognized as the center of Bob's knowledge about the West. However, since Brown and others did not intend to know Babiism as influence of the modern West and tended to highlight its Islamic indigenous sources, they dropped the impact of this focus completely.
However, after the establishment of Mankjy in Iran he played an important role in strengthening and expanding Babiism and many theology books were written in his secretariat to promote Babiism. List of "Treasures of Mankjy" in the Camma institution's library (Bombay) indicates that how much Mankjy has been active in this field. During Mankjy's activities era there were vast relations between him and Bobby and Jewish activists and they had regular relations with Mumbai, which was a center of publishing their works. Mirza Abu'l-Fazl Golpaygani, one of the leaders of the Baha'i and Babiism faith, at the time was secretary of Mankjy. Agha Azizullah, was of the Jews of Mashhad who converted to Baha'ism, and was associated with Mankjy and Golpaygani. Agha Azizullah is the one who later introduced Edward Brown to Golpaygani. Mankjy's relation with Babis and Baha'is is to the extent that Baha'i sources mentione Mankjy as a Baha'I person and they write he converted to Buddhism after he met with Mirza Ali Nuri (BAHA) in Baghdad. Baha also mentioned the meeting with Mankjy in his tablets. There is documents show that Naseri intelligence service was aware of the hidden relationships of Mankjy with Babis and he was sensitive to times like plot of assassinating the Shah of Persia in 1300 BC. / 1882.
An important part of the repertoire of Mankjy in Iran is dedicated to the establishment of Freemasonry. Mankjy's role in the incident has been completely neglected and all researchers know the first institution of Freemasonry in Iran, which is known as "Faramush Khaneh", by the name of Mirza Malcolm Khan. Malcolm's role in the Faramush Khane's activity is not doubtable, but the issue is more complex. According to my research, in fact, Mankjy had the major role in the establishment of Faramush Khane and Malcolm was his assistant. In other words, as at the time of the Constitutional Revolution, Iran's Freemasonry wake organization was formed by Ardeshir Reporter, Faramush Khane emerged by Mankjy. In this regard, I will discuss in detail in the seventh volume of the book "plutocracy". Note that formally the head of the Faramush Khane, or supreme Master, was a son of Fath Ali called Jalaluddin Mirza. Malcolm alongside some of the Naseri men of age was a member of the secret society. Mirza Mohammad Taqi Sepehr Kashi (Alsan al-molk) and Reza-Qoli Khan Hedayat were members of this institution.
Circle or network of Mankjy was the first serious and organized focus that began the promotion of archaism in Iran. One of Mankjy's attempts was printing and distributing Dasatir book in Iran in thousand copies. By this time, Dasatir was little known in Iran and in fact its huge impact began since Mankjy. Jalal ad-Din Mirza, Supreme Master of Faramush Khane, is also known as a prince culture oriented and as promoter of anti-Arab nationalism. He wrote a book called Nameh Khosravan which contains a historical period of ancient Iran. Of course, the book published in his name and became known. But the real author of it is a person called Sheikh Ali Yazdi, who was secretary at the British Embassy and was influential individual in the British system in Iran. Reza-Qoli Khan Hedayat, ancestor of Hedayat house and other member of Faramush Khane, also published various writings in spirit of archaism. His most important work is "Anjoman Ara-ye Nāseri". Hedayat wrote this book by Mankjy's order and its name used to be "Anjoman Ara-ye Houshang"; Houshang is a name that Mankjy chose for himself and introduced self in Iran with names such as "Houshang Hatryay Kiani " and "Darvish Fani". But later he chose to attribute the book to Naser al-Din Shah, and so called it Anjoman Ara-ye Naseri. The book was published with money Mankjy in 1288 BC. / 1871 AD in the first year of chancellery of Mirza Hussain Khan, the generalissimo, and shortly after the death of Reza-Qoli Khan Hedayat. Mankjy also wrote his introduction to the book. This book is full of fake Dasatir and it had an important role in the dissemination of archaism in Iran in the manipulation cultures such as Borhan Qate. For example, by adaptation of the Dasatir, he had provided detailed list of non-Arab prophets. This book is full of references to the Persians and Zoroastrians and Dasatir, and Dabestan al-Mazahib, etc., and in contrary entries such as "Islam" and "Quran" do not exist in it and revelations of the Qur'an and hadith are rare. This book's nature is completely non-Islamic so that it should be known as the Mankjy's foremost trying to promote archaism in Iran along with a Nameh Khosravan. For example, he introduces the Kaaba house as headquarter of ancient Iranian prophet called Mahabad. He knows name of Abul Bashar as a Persian name and he claims that if at the time of the Arab conquest of Iran all the books on ancient Iran were burned by Umar ibn al-Khattab's order, the Caliph of the Muslims.
Mankjy's secretaries and brokers were also very active in promoting archaism. Mirza Abu'l-Fazl Gulpaygani, Mankjy's secretary and of the leaders of the Baha'i sect, was of promoters of archaism. For example, in a treatise he says descent of Mirza Ali Nuri (BAHA) goes bacl to the Yazdgerd Sassanid. Mirza Mohammad Hussain Khan Soraya and Haji Mirza Hasan Khoshnevis Isfahani and Mirza Lotfali Danesh and Mohammad Ismail Khan Zand were also employed around the circle. Mohammad Ismail Khan Zand is the author of a book with the same content called Farazestan. Golpayegani wrote that he changed his name to Hormozdyar and claimed that his race goes back to "Khosrow the king and has extremely efforts to enliven ancestors' faith and renewing their method." Of course, we also need to say that later Golpayegani became Mankjy's opponent and stated points against him and archaism in his letters.
Mankjy's cultural center was closely associated to Mirza Fath Ali Akhundzade in Tbilisi to the extent that Akhundzade calls Reza-Qoli Khan Hedayat with headings such as "dear father" and "blessed Father ". At this time Akhundzade is Russian army colonel and senior officials of regent's office of Russian tsar in the Caucasus and in my opinion he had a position in the Caucasus' intelligence servivce and he was Iran's issues aganet as Mankjy had position in the government of British India.
As we know, Akhundzade was of the promoters of archaism, anti-Islamism and Anti-Arabism and the theory of East tyranny in Iranian historiography, and in this context he had a big impact as well. For example, in a letter to Jalal ad-Din Mirza, he wrote: "according to people of Europa real name of King is attributed to a person who obeys the law, and is thinking about prosperous and well-being of homeland and education and progress of the nation. In the country of Iran, after the Arab conquest and decline of the Persians state and the culture and laws of and Treaty of Mahbadyan being mortal were not true monarchy. During the Hijri date rulers of this country have been generally unlawful. "
Akhundzade is founder of a tendency that introduced changing the alphabet as the development of Islamic countries. He developed the idea in Ottoman through Manyf Pasha and in Iran by Mankjy circle. Manyf Pasha during the reign of Generalissimo was Ottoman ambassador in Iran for four years and during the Mozafer al-Din Shah era he was in the position for two years. He had a close relationship with Mankjy and Akhundzade and Mirza Yousef Khan and Mirza Malcolm Khan.
The fourth branch of Mankjy's activity in Iran was focused on Sufism and therefore Mankjy's network members had a close relationship with some of the leaders of Sufism. Mankjy introduced him as a dervish, and he was titled as “Darvish Fani", and was socializing with the heads of some of the Sufi schools including Rahmat Ali Shah (Haj Mirza Kuchak Shirazi). Reza Qoli Khan Hedayat was a member of Nematollahi path and it is interesting to note that in Anjoman Ara-ye Naseri he has known "Daryush" as "Dervish".
Relationship of colonial centers with Sufi sects have a long history. Since Mongol Ilkhans, Jewish conspiracy makers tried to use Sufi mysticism Dasatir for their own purposes of and Jewish mysticism known as Kabbalah was established with the same aim and later the cities of Jerusalem and Damascus became active centers of settlement of Sufi looking Jews. On the Path of Kabbalah and its great position in the emergence of mysterious conspirator factions I have detailed discussion and documentary in the book plutocracy.
In the next centuries, Western espionage activities continued in Sufi clothes, and this approach of activity peaked in the nineteenth century in all Islamic lands.
• Including the Sufi sect that was founded by a Jew named Mohammad Ali Ashkputy in 1821 in Mashhad. The sect had a close relationship with Sufis of Kerman, Mashhad and Shiraz and their mentor was Mirza Abuqhasem Shirazi known as Mirza Sokout. In Qesas al-Ulama we can read in a time Akhund Mulla Ali Nuri, who was of great jurists and philosophers and mystics of his day, had gone to Shiraz and people went to see him. Mirza Abul Qaem Sokout also went to his residence and asked to meet him. Akhund Mulla Ali Nuri said the man is defiled and unbelieving, and he shall go out of my house. Sokout went out of the house. Later, Vesal Shirazi and Vaghar Shirazi (Vesal's son) had a close relationship with Mankjy circle and the family of Nawab Hendi.