i am accompanying mr. sina vahad, a writer and researcher in the field of history, along with mr. musa haqqani, the head of the institute of contemporary history, mr. vahad . greetings to the studio of the special talk of news, to your colleagues and colleagues, dear viewers and mourners. thank you very much for allowing me to say goodbye to the esteemed viewers of ik sima channel with this short introduction and of course introducing the guests of tonight's special news talk and invite me to report and also start this talk. stay with us on the news network.

according to the routine of the special news talk, every night we see a report first and come back and start the discussion and tonight's program on july 21, 1314, the silence of mashhad city is broken by the sound of continuous bullets. our head started. this happened here, that is , in the goharshad mosque and near the court of imam reza (peace be upon him). the continuous firing of bullets resulted in the death of more than 1,600 people, and in this way, a bitter historical event took place. since then, i have been knocking on a sheikh's door, then i said that saying sheikh balura, after bringing here the steel window. this historical crime followed reza khan's trip to turkey. with his meeting with atatürk, i

am extremely happy that reza khan's goal is to westernize iran in atatürk's style. his biggest obstacle is people's beliefs. the reason why reza shah was not successful was that reza shah's modernism was amiran's modernism. the only thing that reza khan did not see was the old identity of iran for changing the cover and so-called self-culturalization of iran. in the second pahlavi period , the title of a commercial tool is the appearance and the so-called appearance of a woman.

what happened to the title of goharshad uprising that this book? you wrote and then during, before and after that you interviewed people who were there. were they present or do they have experience in this matter? in the name of god. please let me know that i have been in contact with mr. hakimi since before the revolution. one of his books

called imam in the objectivity of society influenced me a lot . it was after this book that i found mr. hakimi, got to know him, and our relationship continued like this until after the revolution. after the revolution, a personal story for i happened to go to them to see what it was and what was their answer when we were with my wife, after a private conversation, mr. hakimi mentioned the story of goharshad. about the importance and

bitter greatness of his kami in history and the fact that hicks does not talk about him in silence, and i remember i asked him why he said so much importance to you because my teacher sheikh mojtaba qazvini was very offended by this incident and he himself was among those who were in trouble. he had severe hiccups , anyway, the first key. they gave us this job, and of course they didn't know anyone in particular to introduce , they just

told us the general concept and the general story as far as they had heard, that's why you you went to people who now have experience, heard or even seen, yes, but this is it. it has its own beauty. when we were soroush magazine, we were supposed to go to work on this story . we went to mashhad. well, we didn't have anything . i really didn't know what to do at all. as soon as we got off the bus, we saw the dome , we gave a greeting, we gave a handshake and i said, "sir, let's help. we came from that direction. we came this way. i saw an almost fat man. in short, in terms of cinematography

, some images have something for me. they have a lasting effect , that is, we have nothing." i can see a scene hour d hour let that scene continue for me . i was just sitting in the form of this heavy man on a small stool behind me . there was a carpet shop selling beautiful carpets with its own texture . i went to him like this and said, sir, you are from mashhad. he said yes , i said that when this story happened, you are from mashhad. you said yes, i was a policeman myself. being involved in this story, i said, let's turn on the recording and we will talk , he said yes, we recorded and turned it on, but of course i will say here later that our lady's help in the story of goharshad

was so fundamental that if it wasn't for this help, maybe we wouldn't have known something called goharshad. let's produce, anyway , now with the main and the sidelines that i will definitely ask you, mr. dr. haqqani qiyami, which led to the incident of goharshad. let's ask, how did the course that led to this incident happen? in the name of god . i am very happy to be at the service of mr. sina. one of the timely measures that may have been taken in the field of historiography of the country was the work that they took pains to do. although he finally

did this after a while because it was not possible during the pahlavi regime , and he did this work at the first opportunity in 1959. perhaps by trying to create the events that led to the goharshad incident it is necessary for us to go back to the basis of the 1299 coup, when reza khan came to power, or even before that , the constitution and the events that happened after the constitution , but i will discuss for a long time, it will become historical , maybe some viewers will be out of patience. after the constitution, we have a trend in our country that seeks to modernize the iranian society. this modernization is considered by some people as modernization and other things , but it is not a modernization project, it is a completely

colonial project that they were trying to implement in iran. the issue of identity change is to change the identity of nations when colonialism is a form of domination. they come to the conclusion that the identity of the societies that are either under their colonization or the same as iran, which never continued but was strongly under the pressure of colonial policies. it was the westerners , there should be changes in the society that these are a kind of so-called assimilation in terms of lifestyle , covering the type of thoughts in these societies and they don't assume us as aliens and invaders if, for example, we have this feeling towards them. they are attacking our country and want to destroy our identity and loot our resources. if they do it naturally, then there will be an uprising. for example, we are having the moment of tobacco , we are facing the nationalization of the oil industry, and

we are witnessing dozens of movements and uprisings in our own country against this, so the reason why mrs. reza khanum came to the topic is actually changing the uniform of the union. it was a projection of that islamic identity that was being pursued. yes, exactly and basically , the coup of 1999, other than political goals, other than economic goals, other than those regional goals , cultural issues were also considered , having these cultural goals as well. the memories he says that he said that i asked one of the british officials why you staged a coup in iran. he said that apart from economic and political issues, collecting the mourning rugs for the martyrs and gathering the rugs of the shia clergy shows that they have cultural goals. since 1303, a magazine was published in iran called iran javan, which was managed by the political mr. ali akbar

, and the modernists of the constitutional period wrote there , from there the attack on the hijab and the attack on iranian islamic traditions began, and reza khanum under the effect of these was and basically the cultural policies of the pahlavi principle dictated these as well, and reza khan was obliged to they are also saying that iranians will not accept these changes with a nice language, we must do this forcefully and forcefully, and they even use the word iron fist. dictator manorah reza khan khan does not enter into these categories until 1367. he is careful, from 1306 onwards, his anti-cultural policies will gradually begin. and at the head of these policies, changing men's clothes, changing men's hats, and changing women's clothing

are considered. of course, you can almost say that since 1997, there are a series of forums and such in iran different cities of iran start under the title of hurriyet nesman association and from these titles, so if we want to mention the foundation of its formation , we mention 1297, which is a series. yes , the practical measures will start, and the iranian society will realize that the issue of changing clothes is behind identity issues. a french magazine published an article in 1314 after baghi goharshad . it makes a really good point. it says that there are violent events in iran. it has led to the killing of the so-called expression. change men's clothes, men's hats and women's hijab take them off, then he points out that clothes and

hijab have the status of a flag, that is, it almost has an identity aspect, and i don't know why they are implementing this project in such an ambitious way, of course , he also gives some suggestions that actually confirm me in a way, but not in an ambitious way. we come to 1300 ad and something happens in shiraz, where mr. ali asghar hekmat was the minister of education , they attend a meeting, and at the end of the meeting, some girls who were in that school take off their hijabs and start dancing. and this gets a very bad response in fars, the scholars and the people protest

they are protesting, they are not paying attention to these protests . another meeting will be held in shiraz. the first meeting was in shahpur school. another meeting will be held. this time mohammad ali farooqi is also participating . mr. hikmat says that his majesty said that the hijab should be removed i said this because some people are like that. they state that goharshad's uprising has nothing to do with the hijab, it's just a question of the so-called cultural hat and uniform, and it 's also a question of the hijab, basically the anti-cultural policies of reza khan. our people are protesting and since 1313 we have this in the opening ceremony of tehran university. 1313 reza khan's order is that a number of so-called women without hijab attend that meeting , so the iranian society fully understands that it is not just a question of hats, it is not just a question of men's clothes

, but the clothing of women is considered for this reason when the late ayatollah qomi. they come to tehran to talk with reza shah about the same issues , they confine him. the news of his confinement in hazrat abd al-azim in the city of rib reaches the khorasanis, and they gather, the scholars gather, and in the evening, the late bahloul goes to the goharshad mosque. the amount of space for speaking and protesting these events is increasing let's keep the place until we reach a thousand single gentlemen , let's go to the ups and downs that you wrote in the book qiyam goharshad, based on what you heard, based on what you received .

we talked to the characters we managed to talk to. in terms of both personality and in terms of that historical discourse that has transhistorical values, because the public remembers the books that are written about an event. far from the main spirit of that fact, some of the bitterness that is very serious is not taken into consideration at all. for example, the type of prison they went to. the type of interrogation. the kind of behavior that, as they say at that

time, or diwan harb with these nobles. for example, with mr. esfahani, whom we talked to, he was on the verge of 90 years old. now consider that a man at the age of 90 wants to narrate the memory of his 2 years, 3 years, and 4 years of his prison, which was a part of his prison. he was single. he is reviewing the so-called past, it is very painful , it can also be painful for the person who sympathizes with this great man, this is something that cannot be written in a so-called historical book it was found. well, as a historian

, which keywords did you try to find in these steps? gohar shaddad's message of what you hear and what you write, make it last, because you are pointing out that it was painful for those who reviewed this event and this historical stage, and for those who read it, it is a concept. nowadays , i can't say much about the keyword, but there were many things that were intended. you see, this barbaric civilization of the west had been hit from many places. the conclusion of iran , that they had this for themselves , was that until this story of shia and its fundamental powers.

which is ashura and imam hossein and other values , if these values ​​remain in their society , they will not reach their desired dominion. what was their desired dominion? the ideal rule is that everyone listens to what they say and no challenge is put in front of them, as they say today, that's why mr. reza shah came to work. these are the words that mr. haqqani said. on the sidelines of this dictator's personality , he started to be able to say that the most violent words are really the most violent words. for this course, you can't use ordinary words. i 'll let you, because i don't have much time, so i'll just come

let me add a parenthesis to goharshad's story . see, from one point of view, this is the first largest sit-in demonstration in the entire middle east. now, sit-in demonstrations are held in some places. that is, 100 people, 20 people are taken to a certain spot, they sit down, they don't move anymore, this happened in the goharshad mosque, it means the people who were gathered there, who did not go around the shrine, then they say in the goharshad mosque that everyone gathered inside the goharshad mosque. having done and not having any other movement, maybe every now and then someone would go on the pulpit and talk, and one of them the same sir. a sitting demonstration should be so scary for a government that

considers itself powerful to come and deal with them with a machine gun , machine guns that were brought on the back of a machine gun, not a normal machine gun, a machine gun that had a cartridge train , not a 12 night shooting magazine. until morning call to prayer, kill kill. there are 3 narratives about the number of those killed. a narration of mr. mhabadi's own narration, which he said in the court , is over 1,200, and he also documents his words with the fact that he was told by his subordinates in lashkar sharq that we counted that many bodies. a narrative of mr. farooqi's government

apparently, the philosopher, i don't know, was a thinker, the minister of the interior issues a statement saying that 8 people, 9 people of your opinion were killed, and the third story, and the third story , the third story is also a story told to us by the elders of mashhad. this narration is not less than 3 thousand and not more than 5 thousand. and more bitter than all this, and later, the narrative of reuters news agency khabith about this story is more bitter. that is, this mr. reutri, who is doing the same thing today, here and there , broadcasts a story of seven or eight people about this massacre

. it is true for europe and london. the rest of the words are for me. what is the reason for policies in the field of culture that are opposed by the people, clerics and scholars? what were pahlavi's cultural policies in front of the people? yes, i mentioned the issue of identity change in iran . we have a figure in the constitution named seyyed hasan taghizadeh. he is famous. he said the same thing that he said himself. i exploded. he said that if iranians want to progress, they should be westernized from head to toe.

it happens that the government officials inform him that gohrshad's work is over, and he accepts this with joy the information of the members of the government bodies goes there , emphasizing that iranians are becoming western europeans in appearance and character. you can see, this is a policy that the enlightened thinkers of the constitutional era, unfortunately , following this policy , they had the support of british colonialism, and the iranian identity was supposed to change. our country was not colonized. there are many countries around us that were colonized, but iran was not colonized because of this identity, this is the identity that the people of iran have. of course, that civilization history of several thousand years will

always make this nation. and of course the west is still trying to remove this identity from the islamic society and continues to focus on the issue of roza and hosseini's mourning on the issue of women's hijab , much more complicated, much more complicated than the period of reza khan, because reza khan came he did this by force and he could not. then during the period of mohammad reza pahlavi, more people came to do this through the media that became popular, and he was more successful than his father. it was still going on until today. you , our compatriots abroad, are in the same election that we went through it was difficult to vote, and sima broadcasted a scene in which some of the women who voted took the scarf off, one of them said that i am reza khanum's child, and she took the scarf off the head of the lady who came to vote. you see , reza khan's comments are still in the so-called.

they are busy abroad and are following this because of the importance of the hijab issue in our religious identity, and in fact, it can make the iranian society, like any other islamic society , face the so-called identity collapse. i said that he had a mission to do this the components of my government. they were accompanying and some of them were forced to join this story. sir, if i want to read exactly the same words of mr. mokhbar al-sultaneh, we have two minutes. to leave it means to leave nationality and to leave chastity. this is what mr. makhbil al-sultaneh says, who

was the head of the so-called vice-ministers of mr. reza khan until 1312. i heard this memory, mr. sardar ashraf, minister of justice and reza khan had forced all the employees and all the ministers, if an employee did not bring his wife to the kashf hijab celebration, he would be suspended and even fired, saad al-ashraf says that very much to me. reza khan pressed that you should bring your wife and daughter to the celebration of the unveiling of the hijab. he says that my wife and daughter did not come at first. later, when he saw that my life was in danger, he accepted to come . he got sick from the education he had received. a year later, his body was taken out of the house. look, these are the people who died

inside work being in that period and they are telling those difficult and terrible times of discovering the hijab and the pressure that came to iranian women, which is a sad story that teachers and women teachers could not go to school with a hijab and teach the bodies of those who smell of civilization. and after the so-called promotion , they stopped a lady wearing a hijab , who was also a good teacher, from teaching. very well , dr. haqqani, mr. vahad, thank you very much to both of you, historical debates are debates that should be discussed for years and hours and programs , thanks to our special news talk tonight. we talked about the uprising of goharshad. thank you both for your presence, and thank you for being with one of you dear countrymen. please pray for a good night and god bless you.

in the name of god, ladies and gentlemen, hello , welcome to the world today in the case. first of tonight's program , we will examine the impact of a missile on a hospital in kiev, in the second case , we will examine the final statement of the nato summit, and in the third case, on the anniversary of the basni massacre , we will have a look at the history of this genocide, but on the 27th and 9th of the gaza genocide. like this