Abdorrahman Boroumand Center

for Human Rights in Iran

https://www.iranrights.org
Omid, a memorial in defense of human rights in Iran
One Person’s Story

Mohsen Moradi

About

Age: 27
Nationality: Iran
Religion: Other
Civil Status: Unknown

Case

Date of Killing: August, 2018
Gravesite location is known: Yes
Location of Killing: Karaj County, Raja’i Shahr (Gohardasht) Prison, Karaj, Alborz Province, Iran
Mode of Killing: Execution » Death in custody
Age at time of alleged offense: 27

About this Case

Mohsen Moradi, a 27-year-old Kurdish Yarsan, was detained in Karaj during the August 2018 protests. He later died in Qezel Hesar Prison as a result of torture while in custody.

Information regarding the death in custody of 27-year-old Mohsen Moradi, son of Ramazan, was gathered from the Sedaye Yarsan website (August 13, 2018), the Kurdistan Human Rights Society (August 13, 2018), Fadyade-Ma Facebook page (August 16, 2018), and the Solmaz X account (August 13, 2018).

Mr. Moradi was a Yarsan follower residing in Dareh-Rash village, Dalahu County, Kermanshah Province. No further details about his education, employment, or family life are available in the sources (Sedaye Yarsan, August 13, 2018; Kurdistan Human Rights Society, August 13, 2018).

Mr. Moradi participated in the August 2018 protests.

Event background

In early August 2018, following an increase in the price of gold, a severe increase in the price of gold coins, and a severe drop in the value of the Rial against the Dollar, many major cities across Iran were in turmoil due to urban protests. These protests began in Esfahan’s Shahpur Jadid district and quickly spread to other cities such as Tehran, Karaj, Shiraz, and Mashhad. The August 2018 protests were among protests that occurred subsequent to the December 2017 - January 2018 waves of widespread protests that took over more than 100 cities across Iran. These protests began in the city of Mashhad in reaction to the spike in the price of goods, but as it quickly spread to towns across the country, they turned into political protests against the entirety of the ruling regime. 

A short time after the August 2018 protests, dozens of people were arrested in various cities, and received prison sentences. Reports [of these arrests] focused mainly on those arrested in Tehran, whereas a great many protesters were arrested, tried, and imprisoned in other cities, including Shiraz.

Arrest and Detention

According to available information, Mr. Mohsen Moradi was arrested by Ministry of Intelligence officials during protests in Karaj in August 2018 (Faryade-ma, August 16, 2018). After his arrest, Mr. Moradi was taken to Qezel Hesar Prison. His family was kept in the dark about his detention location, physical condition, and legal status for some time, and they were denied any contact or visitation opportunities (Sedaye Yarsan, August 13, 2018).

Mr. Mohsen Moradi’s Death in Custody

According to available information, Mr. Moradi’s family was notified on August 7, 2018, that he had died of a heart attack in Qezel Hesar Prison. His body was later handed over to them, but they were simultaneously barred from revealing details about his death or speaking to the media (Sedaye Yarsan, August 13, 2018; Kurdistan Human Rights Society, August 13, 2018).

According to published reports and testimonies from individuals close to Mr. Moradi, visible injuries were present on his body (Kurdistan Human Rights Society, August 13, 2018; Our Cry, August 16, 2018).

Mr. Moradi’s body was buried in Kermanshah under strict surveillance (Solmaz X page, August 13, 2018).

Officials’ Reaction

Security officials attributed Mr. Moradi’s death to a heart attack. When handing over his body, they pressured his family not to discuss the circumstances of his death with the media or the public (Sedaye Yarsan, August 13, 2018; Our Cry, August 16, 2018).

Familys’ Reaction

No information is available regarding the reaction of Mr. Moradi’s family.

Impacts on Family

No information is available regarding the impact of Mr. Moradi’s death on his family.

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The Yari Faith and the Yarsan People
The Yari faith is the Yarsan people’s religion and is among creeds that are common among a certain section of the people of the Middle East, the majority of whom live in Iran. In the Islamic Republic parlance, this faith has been called in demeaning terms such as “Aliallahi”, “the Ahl-e Haq Cult”, and in certain instances “Devil worshippers”. The Yari creed is not officially recognized in the Iranian Constitution, and the Yarsan people have been subjected to severe oppression during the four decades of the Islamic Republic’s rule. Although the majority of the adherents of the Yari faith in Iran are also members of the Kurdish ethnic community and primarily live in regions in Kermanshah Province, they live in some of Iran’s Azeri regions as well. Purity, truth, inexistence (degenerating desires), and Reda (self-sacrificing and providing services to help human beings) are the four pillars of Ahl-e Haq, [another term to refer to the Yarsan]. “Kalam-e Saranjam” is their central holy book. “Jamkhaneh” is their place of worship and collective prayer, which, in most regions, is accompanied by the musical instrument Tanbur. In addition to having different religious rites, among other Yarsan fundamental beliefs that distinguishes them from the religious communities around them, is belief in “God’s spirit coming into man’s body in various periods and under particular circumstances, and also belief in resurrection and the circulation of man’s spirit in different bodies.” (Boroumand Center interview, May 6, 2021). Adherents of the Yari faith live in regions of Kurdistan, Kermanshah, Azarbaijan, Zanjan, Hamedan, and Lorestan Provinces. They have always suffered from some form or another of oppression, limitation, disrespect, and insult, in the Islamic Republic. According to documents published by Amnesty International, adherents of the Yari faith have been banned from building new Jamkhaneh’s under the pretext of being in contradiction to “Islam’s Shari’a and the law”. (Amnesty International). During the rule of the Islamic Republic, no new Jamkhaneh has been built in a town like Sahneh, a major hub of the Yarsan people. (Boroumand Center interview, May 5, 2021). In the summer of 2013, several members of the Yarsan community set themselves on fire in protest of these conditions. Yarsan people have engaged in peaceful assemblies on several occasions, including in front of the Iranian Majless (Parliament), protesting these policies. (BBC Persian, July 27, 2013; October 20, 2013). 
During the past forty years, Iranian officials in Kermanshah, which is among the main hubs where Yarsan people reside, have stated that their standard for determining their policies toward the Yarsan is the ideologies of Ayatollah Khomeini and Ayatollah Khamenei. (Mehr News Agency, February 16, 2015). The founder of the Islamic Republic’ opinions regarding the Yarsan, or the “Ahl-e Haq” as it is stated in Shiite authorities’ Fatwas (Decrees), is not fundamentally different than their opinions regarding non-Abrahamic religions. In response to a question concerning “eating” with adherents of the Yari faith and a “Kofr Decree” against them, [essentially making them infidels and subject to execution], Ayatollah Khamenei stated that these would be conditioned upon the Yarsan not denying “Tohid and Nabovvat” (Belief in unity and a single God, and in Moahmmad being the messenger of Allah) and other “requirements of the religion of Islam”. (Tabnak website, October 18, 2019 ). Ayatollah Makarem Shirazi stated this regarding marrying an adherent of Ahl-e Haq: “They deny Islam’s requirements; they do not believe in Namaz (5-time daily Islamic prayer) and fasting (during the month of Ramadan) and in anythin else. Marrying them is absolutely not permitted.” (Tabnak website, October 18, 2019). 
In a meeting with Ayatollah Khomeini, and later in a letter dated March 25, 1979, Seyed Nasreddin Heydari, one of the leaders of Yarsan asked the Ayatollah that “the religion of Ahl-e Haq” be recognized in the Constitution as a religious minority. He stressed the right to elect a representative to the National Consultative Assembly and local councils and “to have an effective vote in electing local officials”.

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