The identity crisis is one of the important categories in the new era and emphasized in recent decades all over the world, and it has been discussed and researched at the world level and in various countries with different approaches, and many articles have been written about it. .
The challenge of identity crisis has both a psychological and individual dimension as well as a social and political dimension. Naturally, all cultures that deal with this great challenge should try to recognize it comprehensively, and in religious societies, in addition to that, the question of religion’s position against this psychological and social problem also occurs .
Definitions of identity
Recognizing the concept of identity requires paying attention to “personality”, personality is (2): a set of different characteristics of a person such as physical structure, temperament, behavior, interests, tendencies, abilities and talents, and the result This set of human characteristics. Identity, in fact, is the personality that has been internalized. The feeling of personality can be called identity. This point should be carefully considered that a person’s personality and identity is beyond mechanical personality and identity, a person’s identity is dependent on countless elements, but all of them are formed in the light of his view and attitude towards himself and the world. What a person produces from himself and existence will be the creator of his identity. On the other hand, the consistency of existence and personality is the meaning of life, and the meaning of life and how it is formed in the shadow of a person’s view, attitude and interpretation of himself and existence and value priorities. According to this definition, two points should be emphasized: 1- Identity is a rational and emotional thing, and it is a measured and convincing interpretation of personality and its dimensions, existence and meaning of life. 2- On the one hand, identity is an internal thing and on the other hand, it is dependent on many external factors that affect a person’s attitude and interpretation .
crisis and identity
The health of the personality depends on a person’s adaptation to the surrounding social environment and compliance with social rules, as well as a balanced and compatible interpretation of oneself, society and values. When a problem, deficiency, or challenge appears in this process, abnormality and psychological anxiety will appear, and when this disorder doubles and creates devastating consequences, it can be called a “ crisis”. Therefore, a healthy and calm identity is meaningful where a person has a consistent and balanced view of himself and the world, and the elements of his personality are compatible and compatible, and he has built a meaningful life for himself. be On the other hand, the identity crisis is exemplified when a serious conflict and challenge has arisen in the person’s attitude between the influential and constructive elements of his personality, and the person is unable to provide a comprehensive interpretation of them and a convincing answer to the meaning of life. , and also when a person or a society is unable to provide its essential needs and the power to satisfy or persuade itself, it will face a crisis of personality and identity. Internal and external crisis are in interaction, influence and mutual influence. Economic and social crises can make a person’s attitude vulnerable from the inside and produce an internal crisis, and on the other hand, internal inconsistencies and the intellectual and emotional survival of individuals and groups can create social crises. . Material and economic crises are of secondary importance for nations. Intellectual, emotional and spiritual crises are much more painful in the field of the human soul. All social crises are not so important as long as they do not create a crisis and damage the character of the society and the legitimacy of social institutions. Identity crisis sometimes remains at an individual and personal level and sometimes it spreads among individuals and groups and turns into a general and social crisis . Therefore, identity crisis occurs in one of the following situations:
a: When a person or a society is prevented from providing their basic and original needs and does not find a way to respond .
B: When there is a conflict between components and dimensions of personality and criteria, and the individual or society is unable to comprehensively resolve and create consensus between them or prefer and prioritize .
J: At the time of spiritual changes and social transformations, crises are expected to appear, and since these changes occur on a large scale in the new era, more crises appear .
Just as the conditions for intellectual and emotional crises are more favorable in the growing age and adolescence period, for this reason, this is well felt in the transitioning societies. Therefore, all kinds of crises can become an identity crisis and this is the worst situation that can happen to the society .
Types of identity
Identity has many divisions, as it is made up of various factors. Here we mention some of them: From one point of view, identity is divided into individual and social, and social identity is divided into union, group, ethnic, national, regional and global. From another perspective, identity based on growth stages has the following types: Childhood, adolescence, youth, middle age and old age. On the other hand, the layers of identity should be searched in the dimensions and areas of human existence, such as religious, moral, emotional, behavioral identity and the like. Of course, the overall and absolute identity is the result and the product of the interaction of these dimensions, layers, circles and types .
Types of crises and youth crisis
At the beginning, it is appropriate to emphasize that crises are divided into two categories in terms of age:
a: General crises that are not related to the age and specific stage of a person’s development and may happen at any stage – on an individual level or on a social scale .
B: Crises that are specific to certain stages and periods of human development. Among these, the crisis of youth is more important and has been the focus of extensive investigations in psychological books and researches .
A point that deserves careful attention is that crises of the first type have a dominant and sensitive occurrence in the youth period. Basically, due to the importance of the youth phase and the effective and obvious role of the youth and their awareness and energy, their intellectual and mental crises spread to the entire society and general crises appear among the youth with great speed. Therefore, the young generation should be the center of attention and attention in this field .
Now we are dealing with different types of crises. From a macro perspective, crises can be divided into three major types:
a: Human crises .
B: Contemporary human crises .
J: Regional crises .
The first part of human crises is because he is a human being, regardless of time and place, he may face them and has always plagued people. The second type of crises and challenges faced by contemporary civilization has occurred more prominently since ancient times. The third type is crises that appear in different areas of the world in different forms .
Here we mention the most fundamental challenges, concerns and identity crises of the first kind .
Human crises
a: Crisis of death and annihilation
This question has always occupied a person’s mind: Am I immortal or will I fall into the desert of annihilation and nothingness with death? Confusion in searching for an answer to this question and the idea of absolute annihilation, if it is not portrayed correctly for discerning people, it can be a source of discouragement, despair and a kind of identity crisis .
B: Crisis of absurdity and meaninglessness
The health and vitality of life and, as a rule, identity depends on the meaningfulness of life and belief in the reasonable philosophy of human life, but this finding of meaning is not always easy, and perhaps due to the materialistic and human perspective, it is subject to crisis because of this. It becomes an identity .
J: Conflict of ethics and profit
If someone cannot resolve the annoying incompatibility of personal benefit and moral action within himself, it is expected that he will be under the control of challenges and identity crises. To these, we can add the crisis of materiality and spirituality .
Contemporary human crises
Some identity crises are new and born of the new age and civilization. Now the most prominent ones are mentioned;
1- Tradition and modernity
One of the great challenges of contemporary man is the confusion between tradition and modernity. The modern civilization has challenged many of the norms and attitudes of the previous world, which were considered part of the human identity, and the conflict of some of the elements of the new civilization and modernity with the standards of the previous ages has created a crisis within people. On the other hand, the division between different parts of the world and developed countries and developing countries has become the source of crises. One of the categories of the modern age is the expansion of doubt and absolute relativism in epistemology and ethics, which produces many internal crises and conflicts, and this is the path that science and ethics have taken. . Divine rationality and religious faith are among the foundations that can largely curb this crisis and provide peace and a healthy identity to today’s generation .
2- Controlling the car and its requirements
Among the crises born of the new age, which also make the identity of people in crisis, is the phenomenon of new technology and the machine and its psychological and social requirements. Although technology and machine have been a beneficial phenomenon for mankind, its growth and development has caused a kind of alienation of man from himself and man’s falling away from pure nature and the domination of quantity and the rule of the spirit of violence. Of course, all these issues are stormy and crisis-creating in the identity of a person and especially in the soul of a young person .
3- The age of communication and globalization
The acceleration of contemporary developments and the expansion of communications and the explosion of information in recent decades, as well as huge transformations in political geography, have increased the speed of moving towards the global village and globalization. But globalization has two readings, according to one reading – which unfortunately is widespread to the point of excess and is more likely in the north – globalization means the superiority of certain civilizations and the destruction of other identities in it. Of course, this is the source of both social crises and identity crisis among the new generation in the south and even in Europe, and the solution to the problem is to present, strengthen and stabilize the second reading of globalization, which is a balanced and measured reading of the world. Becoming where civilizations and cultures are accepted and the identities and cultural categories of nations are not negated and they do not try to impose single standards and values in a forced and one-sided manner. It should be emphasized that the acceleration of the developments of this age and the leap towards new situations both make the status of the identity of the North and especially its European part shaky and unstable, and the identity of the South is in crisis. . It should be noted that due to the continuity of climates and the close relations of cultures with increasing momentum, social and personality and identity crises in every corner of the world can potentially have lasting effects on the whole world instead of thinking. Separated islands cannot be desirable for any society and culture today.
4- Feeling of instability and security
As a result of what was mentioned, in principle, the new civilization, along with very positive achievements, has provided the ground for a pervasive nervousness and a feeling of being in a global precipice, which will certainly make today’s generation suffer from an identity crisis and a feeling of instability and instability. Undoubtedly, the solution to the problem should be sought in the refinement of the human spirit and the promotion of spiritual culture. In the meantime, the issue of weapons of mass destruction, terrorism and environmental destruction has a special place and if an informed, fair and comprehensive and deep confrontation with them is not carried out, many damages can be caused. brought Now that there is no agreed framework and plan for them, it has brought serious crises in the mentality and identity of today’s generation .
5- Family
Social and economic changes have brought changes in the attitude towards the family and women, which, although it has resulted in good achievements, but on the other hand, it has made the center of the family, which is the place of humanization and emotional cultivation, very shaky and disorderly. , and this fact has a great impact on the identity crisis of the generation that grows up in this context. A generation that is brought up in an authentic and loving family will have a positive sense of identity and a superior character, and if rootless people are brought up in a stable family, they will undoubtedly not be immune from a crisis of identity. . Divine religions and Islam have a complete emphasis on the authenticity and protection of the family, and harmonizing modern life with the criteria of strength and authenticity of the family requires new practical efforts and international agreements. Regional crises in southern countries
Most of what was listed is also seen in developing countries, so here we mention some of them that are the most prominent and some of their special crises .
Among the southern nations, the youth are standing on the two paths of tradition and modernity, globalization and remaining national, accepting global general standards and their own specific cultural standards, becoming assimilated into other people’s culture and protecting national originality, and all this within They have ignited a fire and created a crisis. All the big challenges regarding the family, urbanization, the dominance of globalization, and the like have also covered this generation, even though they have little or no benefit from many privileges of the new life, and this It adds to their confusion and identity crisis. In southern and developing countries, especially young people face various difficulties in terms of livelihood, job, status, status, choice of status and hope for the future, each of which hurts their soul and creates an identity crisis..
In Islamic countries, the challenge between nationality and Islamism and the ambiguities in religious demarcations of permissible and forbidden religion are also considered as crisis-causing factors. A look at the vast amount of articles and research, as well as social movements and challenges in Islamic countries, including Iran, shows the importance of this topic. In addition, the break of generations, and the multiplicity of sources of identity and their inconsistency and incompatibility should also be considered in the identity crisis in such countries .
Religion and identity
The question facing religious scholars in this regard is how religion stands against “identity”? By referring to religious texts, the following principles can be obtained in this regard. Ali al-Asul religion has a position of approval and acceptance regarding the components and elements of identity in its wide range. Religious sources have never denied some of the individual, trade, group, family, national, civilizational, social, cultural, and similar identities and did not want them to be removed from the human psyche, but some of them are emphasized is also placed With these words, religion has insisted on flourishing and giving advantage and prioritizing natural, spiritual and moral identity. Religions have brought this advice to mankind that the most sublime element of identity and personality is the spiritual nature of a person, and it should be placed on top compared to other components of identity. In addition to them, religion puts full emphasis on regulating, balancing, and correcting other elements in the sense of identity and preventing excesses in the sense of union, group, family, national, racial identity, and the like, and always reminds a person to Avoid the trap of extremes and ignorant racial, national and similar prejudices .
Religion and identity crisis Another question about this is: What is the position and role of religion in relation to the listed crises? Regardless of the extreme and excessive approaches in the functioning of religion, the roles and positive functions of religion in solving identity crises can be summarized as follows :
1- Answering and solving the problem
The first task of religion is to solve the crisis by solving its roots and answering questions and problems. This work does not apply to all crises, but some of the most important identity crises in general human contexts fall into this category. Solving the significant crisis of life or death and survival is directly in the field of religion’s mission and religion is expected to answer it. Likewise, grading and explaining the system of priorities in life and activating prominent elements of identity are mostly placed in the field of religion .
2- Encouraging you to take advantage of human thought and experience
In many human problems and identity crises, religion recommends the use of reason, thought, knowledge and human experience with general and general rules and leaves it to man to find practical solutions. How to solve the family crisis or the future of life or the break of generations and the like are things that are entrusted to human rationality. Of course, faith and spiritual ethics will be an important support in this direction. In the same way, the observance of the general principles and rules emphasized by religion should be considered .
3- Substitution and partial resistance
Another function that is expected from religion and actually this role has been demonstrated by religion in its history and experience is providing resistance. When there is a crisis and a conflict in a person and it is not possible to respond to a need or solve a problem, religious faith and related concepts can prevent the exhaustion and intensity of the crisis and weakness of the person and give him the will, courage and steadfastness to let the identity crisis subside in him. Religious concepts such as patience, trust, satisfaction and so on. . . It shows this important axis in mental health and curbing mental crises. Finding resistance in the human psyche has mechanisms and one of them is substitution. Whenever a person feels failure and failure in one of the dimensions and areas, he tries to compensate for it in another dimension and replace it with something else, this mechanism is also used in the teachings of religions, and based on motivation. Sublime faith and spiritual achievements have been emphasized as a substitute for irremediable pain and suffering. In the end, it should be emphasized that the secret of human happiness and the liberation of today’s troubled generation from crises depends on returning to religion, ethics, spirituality, understanding and empathy . http://psycnews.blogsky.com/page/4
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When ideals are in crisis.
In the struggles before the revolution, ideological tendencies were one of the most important factors in demarcating currents and motivating people to continue on their way. Due to the difficulty of the road and stubbornness, suppression and suffocation were natural. Without strong religious motivations, no one could go through those stages .
Individual motivations and the least attention to personal interests were enough to stop the fighter from continuing the path at some point .
It was due to this importance and role of ideology that the story of the change of opinion in the Mojahedin organization in 1354 faced a very wide and deep reflection among the forces and created far-reaching consequences. The crisis of this organization, which until then represented the centrality of religious and political struggles, had another result, and that was the emergence and growth of spontaneous and self-reliant groups that had lost their hope in the organization. In the previous series of writings, we examined a number of these groups, including the Ummah Wahdeh group, the Abu Dharr group, the Mohedin group, and… In this issue, you will read the fate of the Mahdayoun organization .
One of the religious groups that organized their campaigns in the beginning of the 50s with an armed approach was called the Mahdayoun organization. The members of this group had a very close cooperation and activity with the People’s Mojahedin Organization from the very beginning. Following the ideological crisis of the Mojahedin organization after the arrest of the initial leaders of the organization, the first ideological reactions towards the Mojahedin policy were formed among some of the activists of this organization with a different approach .
Mohammad Amirshah Karami and Mehdi Amirshah Karami, who were both distinguished students of Aria Mehr (Sharif) University of Technology at that time, founded the Mahdayoun group in 1352 by understanding the historical conditions and necessities of their time and studying and summarizing on ideological bases. they did The militant elements who were trying to join the People’s Mojahedin organization during this period were gradually absorbed by the Mahdovians in the process of organizational development. The history of political activity of these two brothers goes back to their high school days and the basis for their recruitment and recruitment was provided in those days. The first contacts of the People’s Mojahedin Organization were made with them in the Satari Mosque of Isfahan through Morteza Samadieh Labaf and Majid Sharif Waqfi. Samadiyeh Labaf and Sharif Waqfi were both members of the organization’s central staff, who, by recognizing Shah Karmi’s brothers in mosque meetings, introduced them closely to the Mojahedin organization and its policies through programs. In this way, the basis for recruiting them to the group’s organizations was provided 1349 and 1350 were the peak years of tyranny and suffocation of the regime, and any activity was severely crushed. In these years, the leftist forces in the university enjoyed a lot of attraction, but the religious forces in the universities, being in the minority, were passive in front of the leftist forces. Dr. Ali Shariati, as a charismatic personality, analyzed this passivity gradually, and by proposing controversial ideological topics and new and revolutionary views on religion, he breathed life into the depressed body of the religious forces of the university .
Before him, Engineer Mehdi Bazargan and Ayatollah Seyed Mahmoud Taleghani had tried to give the youth a religious identity and remove any distance between intellectualism and religiosity with various lectures and discussions. In fact, this effort came to fruition with the emergence of Shariati and the transformation of Hosseinieh Irshad into a gathering center for students and intellectuals . The beginning of 1350 with the celebrations of 2500 years of Shahshahi and its coincidence with the armed struggle of the People’s Mojahedin Organization provided special conditions and transformations at the beginning of the decade. This year, the student strikes of Tehran University reached an unprecedented scale. In order to hold the celebrations easily, the regime suppressed and arrested the opponents and groups so that until November 1351, almost all the cadres of the leading guerilla organizations suffered irreparable blows. became. The students, who had never forgotten the ominous memory of Nixon’s arrival in December 1332 and the martyrdom of three leaders of the student movement, staged a passionate demonstration and threw stones at the car carrying the American president, in which a large number of students were arrested .
Mehdi Amirshah Karmi was one of these students who was arrested and imprisoned by SAVAK because of his active role in this demonstration. In prison, he discussed and exchanged opinions with some of the members of the central staff of the Mojahedin Khalq organization, and despite the ideological differences between him and the organization, after his release, he continued his campaigning activities as one of the members of the organization, and in The weapon of one of the agents of the regime participated.
Mehdi Amirshah Karmi’s deep studies about Mullah Sadra’s philosophy and trying to find his philosophical questions and meeting with Morteza Samadiyeh Labaf from the main cadres of the organization made him aware of the ideological deviation and the areas of crisis formation in the organization and because the solution of this crisis depends on the answer He was clear and transparent about ideological ambiguities, when he did not find the cadres of the organization ready to answer, he minimized the cooperation of himself and his like-minded friends with the organization and gradually decided to form group bases with his brother Mohammad and several of his like-minded people in Tehran and Isfahan. A religious named “Mahdoyoun”. At the beginning, he went to see Ayatollah Montazeri, who was staying in Najafabad at that time, and shared his opinions with him. In this meeting, Ayatollah Montazeri emphasized a lot on the policy of fighting against the regime and went so far as to announce; There is not even a chance to see if we have help or not. You have to run and move. After this meeting and familiarization with different viewpoints of struggle, he and his like-minded people discussed and consulted on the necessity of forming a religious organization with an armed policy in consecutive nights.. The summary of these discussions finally led to the birth of a religious organization named “ Mahdavian Organization” .
The Mahdayoun organization made the following general principles the basis of its organizational cohesion .
۱- Belief in God as the absolute ruler
۲- The Qur’an is the embodiment of the facts that were revealed to the Prophet and faith in it and in the prophets before it
۳- Belief in Islam in the framework of Twelver Shiism
۴- Absolute negation of exploitation
۵- Belief in Hazrat Mahdi (AS) as the only representative of the oppressed of the world
۶- Belief in human evolution throughout history and the absolute victory of right over wrong
۷- The violent conflict between right and wrong
In addition to the group’s attention to the above general principles, the belief in armed struggle from the village and its expansion to the cities, the formation of team houses and the centrality of ideological and political studies, the preparation of bombs and grenades and weapons for armed struggle and the fact that most of the group’s members are family members are among the characteristics. The important and prominent features of this organization were guerillas. The members of the Mahdaviun organization believed that in order to achieve freedom and social justice, there should be an irreconcilable struggle with exploitation and tyranny in order to prepare the ground for the emergence of Hazrat Mahdi (AS). They paid attention to the methods of the organization of the People’s Mojahedin Organization, and despite criticizing the organizational relations of the Mojahedin, they had not reached the independent methods of organization. They had started organizing their organizations when the ideological deviation of the People’s Mojahedin Organization and Crisis was in the stage of emergence..
Mehdi Amirshah Karmi founded the Mahdayoun group in 1352 with his like-minded friends. It was in May of the same year that Mohammad Taqi Shahram, a member of the People’s Mojahedin Organization, along with Amir Hossein Ahmadian, a prison guard officer, and another prisoner named Hossein Ezzati, managed to escape from Sari prison and join the People’s Mojahedin Organization .
In June 1352, Reza Rezaei was killed, and when Mohammad Taqi Shahram joined the Central Committee of the organization, the seed of the crisis was closed. In this way, while the People’s Mojahedin Organization was facing deep ideological challenges, the members of the Mahdayoun Organization started organizing their organizations by branching off from the Mojahedin Organization .
Four branches were created in the organization; The Tehran branch is led by Mohammad Amirshah Karmi and Hosseinjan Zainali, the Isfahan branch is led by Mehdi Amirshah Karmi and Mohammad Ali Akbarian, and the Tabriz branch is led by Ibrahim Jafarian and Morteza Vaezi Dehnavi. A branch of the organization started to join and operate in Mashhad. After the initial organization of the organization, Mehdi Amirshah Karmi went to Isfahan and with the help of Mohammad Ali Akbarian, he compiled the group’s ideology and wrote the “Knowledge Booklet”. He was able to give a clear and eloquent answer to the problems and questions he had regarding the Mojahedin-e-Khalq’s pamphlet, by addressing the issues of knowledge and its related categories. The most important ideological achievement of the group in these days was the compilation of a pamphlet on knowledge, which was compiled and compiled with an emphasis on the philosophical works of Mulla Sadra and other Islamic philosophers. This pamphlet, which was actually a response to the organization and rejection of the recognition of the People’s Mojahedin Organization, was discussed within the group and was criticized and reviewed by the members. In addition to the pamphlet of recognition, the group had other intellectual achievements and left valuable works during the struggle. Tafsir of Surah Hamad, Fasting, Imam Hussein (AS) and Imam Zaman (AS ) are among these works .
After finishing the compilation of ideological topics, the group started to identify important points of the city and Savak patrol cars. With the approval of the armed movement, a safe house was prepared in Kurdabad, Isfahan, and it was also covered through a shop in the communication market of the members. At the same time, talented people were identified and recruited by the group . Gradually, the military facilities of the group improved and the group decided to carry out an operation around Isfahan. For this purpose, a team from the group undertook this operation .
This team was commanded by Mohammad Ali Akbarian and Shamsuddin Amirshah Karmi was another member of this team. The group’s goal of this operation was to attack and hit the Darun checkpoint, which always harassed people. On the road outside the city, the military forces and SAVAK surrounded the car and after their resistance and a fight, both members of the group were finally arrested. In the inspection of Timi’s house, cyanide, equipment for preparing cyanide capsules, detonators, fuses, dynamite, stencils were found. An alcoholic hand and various pamphlets were discovered.
In 1353 , Mehdi Amirshah Karmi was attacked by the university guard in front of Aryamhar University and managed to escape. After this failure, the agents identified one of the houses of the group’s residence in Tehran, and after the siege, they arrested Mehdi’s elder brother, Ahmed Amirshah Karmi, and his cousin Azim Amirshah Karmi .
After that, SAVAK started a wide activity to find the founders of the group. There was a possibility that the sisters of Amirshah Karmi would be arrested and subjected to torture and interrogation in order to reveal their whereabouts. Because of this, Mehdi decided to bring both his sisters into a secret life and give new dimensions to the group’s activities. Zahra Zandizadeh, one of the most effective and early members of Mahdoyoun, who was a student of chemistry at Isfahan University, was assigned by Yaft Siddique and Fakhrelsadat Amirshah Karmi’s group to join the sisters Mehdi and Mohammad, and by giving them the necessary training, secret living conditions and campaigning activities. provide a team for them. They started study programs and work on Quran and Nahj al-Balagheh in a secret house, and they were assigned by the group to identify abandoned alleys so that they would not be caught in these alleys while escaping. Among the activities of the female members of the Mahdoyoun Organization were the copying of the recognition pamphlet and its distribution among the members, distributing anti-regime announcements, working in factories, reporting the status of workers to the group, and making hand-made grenades..
In the beginning of 1353, Sadegh Noroozi, one of the sympathizers separated from the Mujahideen, got in touch with Mahdayoun through Hosseinjan Zainali, who was one of his university classmates, and the group gradually became involved in the organization’s ideological developments. Mehdi Amirshah Karami, who worked under the responsibility of Ibrahim Johari when he was a member of the People’s Mojahedin Organization, had noticed these deviations before the crisis became apparent. With the Marxistization of the leadership of the organization and the beginning of the purges, the Mahdayoun organization was considered a major threat to the Marxist organization of the Mujahideen. Especially since it was possible that some members of the Mojahedin organization who had not changed their ideology might be attracted to this group. Therefore, in these days, it was decided by the organization to attack Mahdaviun as the focus of attention and to attract religious forces separated from Mujahideen, Mahdi Amirshah Karmi to be purged and assassinated. In addition to the Marxist Mojahedin organization, SAVAK had followed and cared for Mehdi ever since he had chosen a secret life. In the meantime, SAVAK forces, under the leadership of Nadi, the famous torturer and interrogator of SAVAK, managed to identify him on June 30, 1354, and caught him in their siege and police net. Mehdi Amirshah Karmi was martyred during the bloody conflict that took place in Kordabad neighborhood of Isfahan. A few days later, Kihan newspaper wrote on its front page; “The hideout of Islamic Marxists was discovered in Isfahan. The motorcycle saboteur was killed by the explosion of the bomb and explosives he was carrying .
After the martyrdom of Mehdi Amirshah Karmi, the organization focused its activities in Tehran. Zahra Zandizadeh and one of Mehdi’s sisters named Fakhr al-Sadat, who were under intense persecution by SAVAK in Isfahan, came to Tehran and went to Damavand for a while and hid there. Amirshah Karmi’s friend, Mahdi’s other sister, also hid in a house in Tehran for a while with her brother Mohammad. One day, while Muhammad was cleaning his gun, a bullet came out of his gun and hit his leg and injured him. The members of the group tried hard to remove the bullet, but they did not get any results. While the bullet was still in his leg, Mohammad continued organizing the group. Some time later, Hosseinjan Zainali was martyred during a conflict after going to his organizational appointment. On February 18, 1354, while he had changed his appearance, he appeared for the appointment based on the appointment he had at the University of Technology, but suddenly he was surrounded by a team of agents of the Joint Committee who had rushed to the university to get him. arrest During a fight that took place between him and a police officer who was wearing a disguise, he was shot and wounded in the neck. He was martyred on the way to Shahyad Hospital while he was fleeing and shouting slogans against the dictatorial regime and asking for help from the people..
A short time after Hosseinjan Zainali’s martyrdom, Mohammad Amirshah Karmi, while still having an arrow in his leg and unable to walk properly, was identified and surrounded while crossing one of Tehran’s streets, and was shot dead by the agents. In 1356, two members of the group named Morteza Vaezi Dehnavi and Fatemeh Jafarian were martyred in an armed encounter with the agents in Tabriz, and two members of the group named Ibrahim Jafarian and Taibe Vaezi Dehnavi were arrested after the clash. and both were martyred in prison. The members of the Tehran branch, including Zahra Zandizadeh, Sediqeh Amirshah Karmi, Reza Majlisi, and Ahmad Piravar, were all arrested and imprisoned during a separate operation. Among the members of the Isfahan branch, only Hossein Moseibzadeh was arrested and imprisoned in Isfahan prison until the eve of the victory of the revolution. The imprisoned members of the Mahdayoun organization continued their campaigning activities in prison against the regime, and with the height of the people’s struggle, along with hundreds of other political prisoners from Prisons were liberated.
Sources;
۱- Oral History of the Mahdayoun Organization, Jalil Amjadi, Islamic Revolution Documentation Center, Tehran, 2014 – Trial site on December 20, 2015
۲- “ One should be hopeful in any situation…” memories and memories in Shahid Yaran’s interview with Siddique Amirshah Karmi, Shahid Yaran, New Journal, No. 39, February 2017
۳- “We lost all ties…” memories and memories in the interview of Shahid Yaran with Fakhrel Sadat Amirshah Karmi, Shahid Yaran, new period, number 39, February 2017 Written by Jalil Amjadi
