Abstract
Given the prominent stance of Yazd in the Iranian-Islamic civilization, the current study endeavors to determine the role and status of Jewish religious minorities, especially those living in Yazd, during the era of the Islamic Republic of Iran. The study was descriptive-analytical using a library data collection procedure and documentary research method. To explore how people interacted with the Jews concerning various commercial, economic, cultural, social and religious domains, the researcher employed face-to-face and virtual interviews with elders, officials, witnesses and other authorities including both religious minorities and Iranian Muslims living in the Islamic Republic of Iran. The importance of economy and trade in the lives of Jews, residence in the cities along the commercial route, and their attention to the value-added issues have been among the factors in inhabiting the business centers of Yazd as well as the vicinity of the Grand Mosque although there is no existing information or historical analysis in this regard. On the other hand, the prejudice and harsh treatment exercised by the clerics have been the major cause for their fleeing from one region to another. Numerous interactions and confrontations have taken place between Shiite Muslims and Jewish minorities in Yazd in spite of the fact that, overall, the largest peaceful coexistence and religious interactions can be observed in this area.
Keywords: Jews, Muslims, Interaction, Confrontation, Yazd, Islamic Republic of Iran.
Introduction
In the history of Iran, the geographical distance of Yazd from the major centers of power has slowed down the process of political and social upheavals; nevertheless, the city has enjoyed peace and security that are among the rudimentary requirements of the peaceful coexistence of different religious groups and minorities. By scrutinizing various sources and pieces of evidence, one can conclude that the minorities (especially Jews) have had a prominent role in the development of the civilization and culture in this region. Despite the ups and downs existing in the interactions between the majority of Yazd Muslim community and the foreign Jews residing in this region in the current Iranian state (1967-2022), certain factors including the foreign interference in Iran's affairs and the political pressure have led to more flexible and compromising interactions with the Jews. Before the Islamic revolution, the Jewish population of Yazd was estimated to be 6000 (Afshar, 2008: 249-250). Following the overthrow of Mossadegh, the Jews experienced the best conditions in Iran (De Loeb 1977: 133). The family relationship between Mohammad Reza the Shah and the Jewish had an unpleasant repercussion in the society (Mohammadinia, 2003: 324-325).
In the Ashura mass demonstrations against the Shah, some estimated the number of Jews participating in this demonstration to be 12,000. The "Community of Jewish Intellectuals" organization, which was founded in Tehran on September 8, 1978, played a key role in cooperating with the revolutionaries. Yusuf Hamdani Kohan and Yedidiya Shofet played an influential part in directing such collaborations. In December 1978, a group of Jews met with Ayatollah Taleghani. Sapir Jewish Hospital, which had been founded by Dr. Ruhollah Sapir as a Jewish doctor, also played an important role in the Iranian revolution. At the end of 1978, the Jewish representative, who met Ayatollah Khomeini, was arrested and then executed for charges of corruption, connection with Israel and Zionism, friendship with God's enemies and economic imperialism on May 9, 1979. Three days after Alghanian's execution, a group of Jewish led by Yedidya Shofet, the chief rabbi, went to Qom and met with Imam Khomeini. During this meeting, Imam declared that he drew a distinction between Jewism and Zionism (Sternfeld, 2014: 857-869). After the revolution, the oil sale suffered great challenges. In the meantime, an Israeli-Swiss businessman named Mark Rich dispatched his Glencore company representatives to Tehran. He was the only person who managed to export Iranian oil between 1979 and 1995.
Following the victory of the Islamic Revolution of Iran (February11, 1979), most of Pasal's fixed assets were confiscated (Papoli Yazdi, 2009, Vol. 3: 127). At present, all the Jews residing in Yazd amount to 83, living in the Jewish neighborhood. Currently, there are 12 synagogues in Yazd, four of which have been destroyed and two are closed. The tensions escalated during Mahmoud Ahmadinejad's presidential tenure, especially when he called the Holocaust a myth and organized an international conference in 2006 to discuss whether the World War II genocide against the Jews had really occurred. Mohammad Reza Rahimi, the vice president, once labelled all the Jews as drug smugglers. In Hassan Rouhani's presidential tenure, the Jews gained more acceptance and were allowed to enjoy several clubs, student gatherings, a library and a magazine.
 
Materials and methods
The methodology employed in this study was descriptive-analytic, using a collection of library materials, documentary research, face-to-face and virtual conversations, as well as interviews with elders, witnesses, and authorities, including religious minorities and Muslims. The study was based on the interactions between the Yazd Muslim and Jewish communities across various commercial-economic, sociocultural and religious areas during the post-revolution Iran.
 
Discussion and Result
Despite certain disagreements, relatively good relations in terms of interaction and confrontation have generally been established and felt during the post-revolution era between the Yazd Jewish minority and the Muslim majority. The ongoing running of 12 synagogues in the adjacent areas and behind the Yazd Grand Mosque, known as Chahar Souq, is indicative of the conservative policy and the refuge of this 2000 minority group in the holiest center of the Shiite Muslim community in Yazd.
Following the 1979 revolution in Iran, the Jewish minority was entangled in a complicated situation. As the revolutionary discourse reached its peak in the early 1940s followed by the announcement of the establishment of the State of Israel in 1948, anti-Zionist sentiments rose among the masses in Iran. With the realization of changes in Iran's foreign policy, which was in conflict with Israel's ambitious plans, the hostility between the two countries flared out and the rivalry overshadowed the relationship.
As part of its cross-border plan to counter the Zionist occupation, Iran founded Lebanon's Hezbollah in 1982. Imam Khomeini issued a fatwa and declared: "The Iranian Jews are a minority community that enjoys the full support of the Islamic state." He forbade people from any aggression against Jews. This statement implied that the Iranian state sought to distinguish between Zionism, which is Iran's staunch enemy, and Iranian Jews, who have a historical background lasting 2,500 years in Iran. Accordingly, the constitution, which recognizes Islam as the official religion of the country, has also recognized three other divine religions, namely Judaism, Christianity and Zoroastrianism.
 
Conclusion
In Tehran, Jews have three active synagogues, five schools, two kindergartens and a 100-bed hospital. Of course, it should not be overlooked that the state does not simply ignore the issue of Jewish immigration. In 1998, Ruhollah Kadkhodazadeh, who mediated the illegal Jewish immigration, was sentenced to death. Furthermore, the Iranian state has recently increased its strictness on people traveling to Israel. In this context, two Jews were sentenced to 91 days in prison although this sentence was later mitigated to 20 days. In addition, Iranian Jewish rabbis express their satisfaction with the living conditions in Iran when travelling to the United States and the West. The Jewish minority in Iran freely perform their religious rituals. They can obtain permission to build worshipping sites and establish associations as well as charitable institutions in cities with Jewish populations.
The greatest peaceful coexistence among religions has taken place in Yazd. In a small room, which is apparently an ancient historical holy place, the followers of all four active religions  (Islam, Zoroastrianism, Judaism, and Christianity) have erected that holy shrine. Depending on the type of their inner intentions, they make vows, light candles, and pray to God to obtain their wishes. This small holy shrine is located at the city center in one of the alleys of Enghelab street.