Zamenhof, Szapszał and disappearing Moses - was Ahmad Kasravi an antisemite?

Ahmad Kasravi was one of the most prolific Iranian intellectuals of the first half of 20th century, often presented as a more tolerant nationalist who, for example, while purifying the Persian language of Arabic words did not harbor any enmity to the Arabs themselves. This view is generally accepted, although in recent years there have been some challenges to it, based on his view of the history of Khuzestan.
This paper looks at another aspect often linked with the nationalist ideas, i.e. Kasravi’s possible antisemitism. While he had not finish his work on the shortcomings of Christianity and Judaism, still here and there one can catch a glimpse of his rather critical view not only of Mosaic faith, but of Jews in general. It is either done by playing to the antisemitic stereotypes, by omitting Jewish prophets from his discussions of religion, and by offensive terminology
This is even more striking when we take a look at his attitude towards two people connected to Poland and Polish Jewry. Kasravi never wrote about Poland itself, but two people of Mosaic faith, who had ties with Poland, frequent the pages of works – Ludwik Zamenhof and Hadżi Seraja Szapszał. While him the first is always shown as a wise Polish doctor, the second is portrayed as a treacherous Russian Jew. While Kasravi admitted in one footnote that it is said that Szapszał was a Karaim, he still decided to call him either a Jew or a Russian.
All these seem to point to the fact that Kasravi was in fact an anti-Semite, although antisemitism was not a pillar of his ideology. Still, he omitted Jewishness of people whom he wanted to paint in a positive light, and used it as a tool to further vilify those whom he disagreed with. Yet there are no indications that during the WWII, when a number of Polish refugees, including Polish Jews, entered Iran, he ever wrote anything specific against this populace.