There have been many researches about Baha’ism most of which have been done from the point of view of theological and organizational criticism. In the meantime, the need to examine the status of this organization in jurisprudence is necessary, especially, with regard to the claims about the “citizenship rights” of the members of this cult, the suspicion is created in the minds of the public that perhaps from a jurisprudential point of view, there is no doubt of Blasphemy and impurity for these people because it is not conceivable that the demand to respect the rights of citizens is about them. While, both in the fatwas of the contemporary sources of religious law and according to Imami jurisprudence sources, it becomes clear that Baha’is are not only infidels and impure, but are also considered among the military infidels and are the enemies of Islamic government. Therefore, the relationship with them cannot be viewed from the entry of citizenship rights; because they are basically not considered as citizens of the Islamic government.
The following article is aimed at answering this question: “How should be the interaction of the Islamic government with the Baha’i cult from the point of view of jurisprudence?”
آنچه در ادامه می خوانید
Explaining the divisions of infidels in jurisprudence
In various chapters of jurisprudence, such as the book of purity and jihad, divisions have been proposed for the unbeliever. This division can be summarized in this way that infidels are divided into three types: Main, apostasy and Takfiri. The main disbelievers are divided into two main categories, including bookish and non-bookish. Apostasy is of two types, national and intrinsic, and the meaning of takfiri is also Muslims who are ruled to be disbelievers.
Considering that the first generation of Baha’is has apostatized and those who are Baha’is in the current era are considered as the main infidels, then the jurisprudential discussion is focused on the title “main infidel”. The main disbeliever is either in Darul-Islam or Darul-Harb. For further explanation, there is a need to explain the two words “Dar al-Islam” and “Dar al-Harb”.
Dar al-Islam and Dar al Harb
The titles “Dar al-Islam” and “Dar al-Harb” have appeared in the language of hadiths and, accordingly, are reflected in jurisprudential texts. In some hadiths, the title “Blad al-Muslimeen” and “Dar al-Islam” are mentioned together. In some others, “Dar al-Islam” and “Dar al-Harb” are placed against each other, just as Dar al-Islam is placed against Dar al-Sherk and Dar al-Kufr.
Considering the word “Dar” and the appearance of the narrations in which this word is used, the meaning of “Dar al-Islam” is the environment in which Islam and the rules of this religion flow. The most important analogy that can clarify this meaning is the interpretation of “entering” or “exiting” from/to Dar al-Islam. It is obvious that this type of interpretation refers to the environment and the place where it is possible to enter and exit. To further clarify the meaning of this word, we can pay attention to a narration narrated by Imam Reza (P.H.):
“… وَ إِنَّ الدَّارَ الْيَوْمَ دَارُ تَقِيَّةٍ وَ هِيَ دَارُ الْإِسْلَامِ لَا دَارُ كُفْرٍ وَ لَا دَارُ إِيمَانٍ …”
In this narration, which is his correspondence to “Ma’mun”, the Excellency Imam Reza (P.H.) considers the environment of that time as the environment of “dissimulation”, which is truly The environment of “Islam”, it is neither the environment of disbelief nor the environment of faith; That is, in those days, all the people in that environment, land and geography were Muslims; They were neither unbelievers nor believers in the Shiite faith, so that environment was an environment of dissimulation.
In the same way, the meaning of “Dar al-Harb” is also an environment in which a Harbi unbeliever is present, but not in the sense that an infidel is waging an actual war, but the presence of an infidel in that environment is the reason why it is called “Dar al-Harb”. Regarding this word, it should be noted that its meaning is “Dar al-Kufr” or “Dar-al-Sherk”, which have also been mentioned in hadiths.
In the term of jurisprudence, the two mentioned words have found a specific definition; among the predecessors, “Sheikh Tusi” specifies two types of “Dar”:
“و أما الدار فداران دار الإسلام و دار الحرب…”[۱]
After the dual statement of Dar al-Islam and Dar al-Harb, he explains Dar al-Islam in three ways, which will be reported from the statement of “Mohaqqeq Karki”. It is implied by the appearance of the words of the jurists that “the first martyr” is the one who provides a specific definition for these two titles:
«المراد بدار الإسلام ما ينفذ فيه حكم الإسلام….. و أمّا دارالكفر فهي ما ينفذ فيها أحكام الكفّار»[۲]
As it can be seen, the first martyr considers Dar al-Islam to be the geographical place where Islamic rules are influenced and implemented. In contrast, Dar al-Kufr is also a situation in which the rulings of infidels have influence. It is obvious that the first martyr’s intention of influence is not the establishment of the rules of Islam or infidelity by the government, but he means the implementation of the rules of Islam or the rules of infidels in that geography by the people.
Baha’ism, Kafir Mo’ahid or Kafir Harbi?
In numerous researches, Baha’i beliefs have been discussed and criticized. What is needed in this article is to examine the Baha’i organization in terms of its relationship with the Islamic government. Perhaps the most important feature of this organization in relation to the Islamic government can be described as “espionage”. Since Baha’ism has been an organization born in the lap of the colonialism of Russia, England, and finally America and Israel, and its history is indicative of this continuous relationship, therefore, the suspicion this organization as “spies” is not far from the mind. In addition, detailed research also proves this claim. In addition, in the memoirs of some ex-Baha’is, the espionage system of this organization has been mentioned; A type of espionage based on beliefs, organization and network, and is far from the usual security and espionage environment. A popularized method of espionage that is carried out by Baha’i individuals and the information collected from the neighborhoods and cities reaches the universal house of justice located at occupied Palestine.
Such a perception of the Baha’i organization has also been in the minds of Shia dignitaries and authorities in the contemporary era, but it was spread to the society by them. As an example, one can understand this approach by looking at the thought of Imam Khomeini (P.H.). He has considered Baha’ism as a spying organization and an agent of Israel since the period of time before the victory of the Islamic Revolution, and expressed it in many speeches. For example:
“The Baha’i system and the Pepsi-Cola factory are the spying system of the Palestinian Jews.”
“Now that there is a danger to Islam, and that danger is the Jews, and the Jewish party – which is the Baha’i one – this danger is now approaching…”
“Gentlemen should note that many of the sensitive posts are in the hands of this [Baha’i] cult who are really the agents of Israel.”
The Baha’i cult is defined in the Imam’s (RA) thought as a “Jewish espionage apparatus, a Jewish party, and the agents of Israel.” This idea of the Baha’i cult is rooted both in their theoretical and historical sources, and in their field experiences and political performance during the Pahlavi regime’s period of time.
Ayatollah Alavi Gorgani” has answered a question about Baha’ism which is the same result obtained by the present article:
“Baha’is do not have a divine religion and their school of thought is in the direction of confronting against Islam, therefore they do not own their properties and have the status of Kafir Harbi, unless they are subject to the laws of Islam, which have the status of Kafir Mo’ahed, and trading with them is void and forbidden unless it is with the permission of the Ruler of Sharia.”
As far as we know, most of the people present in this organization advertise for it, provide the information of the Islamic state to the Western and Israeli spy services, provide financial resources for the universal house of justice (located at occupied Palestine), and consider themselves subject to the laws of the universal house of justice. It is definitely not possible to consider such organizations as Kafir Mo’ahed because they are not in agreement with the Islamic government and are in complete conflict with it. However, since they did not actually declare war, did not take up arms, and did not engage in a military war and severe overthrow with the Islamic government, they are considered as “Kafir Harbi”; That is, an unbeliever who has potential to become a warrior and if he is given facilities, he will fight against the Islamic government.
[۱] Al- Mabsout Fi Feqhatul Imamiyah, vol.3, p.343.
[۲] Al-Dorousul Shariyah Fi Feqhil Imamiyah, vol.3, p.78.
