Nezamabad (نظامآباد)
Although women were socially absent to a considerable extent during the Qajar period, they entered the public sphere, to a greater or lesser degree, during the Constitutional era. “Iranian women are conspicuously absent everywhere. If, from time to time, a few bold women are seen on Lalehzar Street (خیابان لالهزار), nothing can be seen of them except a black chador and high-heeled shoes; even their faces are hidden behind veils made of black horsehair.” (Moʿtmedi, 1381 SH, p. 539)
At the shrine of Imamzadeh Davud (امامزاده داوود), several women were found staying together in a room without any men. The lutis told them: “Leave this room so that we can stay here.” They then attempted to force the women out. They pulled at their chadors and assaulted them, forcibly driving them from the room. The women began to cry out and scream, invoking, “O Mohammad! O religion!”
At that time, Ashraf al-Zakerin (اشرفالذاکرین) and Sadr al-Vaʿezin (صدرالواعظین), two prominent preachers, had come to the shrine on a pilgrimage. Hearing the women’s cries, they asked the lutis: “Why did you molest these women?” The lutis responded with verbal and physical abuse and assaulted these two respected men as well.
The two men then left Imamzadeh Davud (امامزاده داوود) and went to Nezamabad (نظامآباد), to the summer residence of Nezam al-Molk (نظامالملک), where they presented their complaint.
Nezam al-Molk (نظامالملک) realized that if he did not put a stop to such conduct and protect both the religious law and the state, the lutis of every neighborhood might cause disturbances the following day, with voices of protest rising from every quarter. The number of rebels would increase, while the republicans would intensify their folly, corruption, and disorder, ultimately plunging affairs into chaos.
He therefore sent stern officials and ordered Aqa Aziz (آقا عزیز), the leader of the lutis, along with several of his men, to appear in Tehran (تهران). They appeared and were interrogated. It was established that Aqa Aziz’s associates and followers had unjustly attempted to harass the women and insult the preachers.
Nezam al-Molk (نظامالملک), who was already aware of the lutis’ disorderly conduct, therefore ordered, in the interest of maintaining order and silencing the preachers, seyyeds, and religious scholars, that the chub-o-falak be brought. The attendants placed Aqa Aziz’s feet in the falak and began beating him with sticks.
(Afzal al-Molk, 1361 SH, p. 477)
