By: Seyyed Muhammad Reza Salari
Baha’ism cult celebrated Abdul Baha’s willing towards entering French Colonialism into Tunisia and intellectual repression of love of freedom and fighting against Colonialism in this country while the divine religions have never been a means to penetrate and settling power of the tyrants and the aggressive.
The Baha’ism organization celebrated its entrance into Tunisia and cooperation with the French Colonialism to repress the intellectual repression of liberal movements in France.
Late 1400 S.H., the Baha’i media covered the news of the ceremony of the bicentennial anniversary of Baha’ism entrance into Tunisia. The report investigated the history and aim of this cult’s entrance into this country:
“The Baha’is of Tunisia cherish the bicentennial anniversary of the day when Abdul Baha sent an Egyptian Baha’i called Sheikh Mohieddin Sabri to Tunisia bearing the message of peace and unity. Later on, he became a turning point of the Baha’is in this land. He met a group of the youth attracted by the Baha’i religion due to peaceful world based on spiritual bases. One hundred years later, the Baha’is of Tunisia move on the path of this viewpoint.[1]”
However, it is necessary for the reason and aim of the entrance of this cult in Tunisia to be investigated:
Since 1881 A.D., Tunisia country became under the protection of France because of Bardo treaty. The presence of Colonial France continued. After World War I, the democratic oppositions against French Colonialism raised. Although the oppositions were repressed, but never quitted. They reached their peak in 1930s and nationalism movements were formed in this country.
It is interesting that the French Colonialism asked Abdul Baha, Baha’ism cult leader, to send Baha’i proselytizers to its colonies such as Tunisia in those years. Abdul Baha agreed and wrote to his prominent proselytizer: “Several letters have been received in which the people in charge of the French embassy urge some proselytizers paying attention to Africa; that is, Tunisia and Algeria to proselytize for the people of these lands…[۲]”
Consequently; in the peak of fighting against Colonialism in Tunisia, Baha’ism thought entered into this country as a mean of French Colonialism. Nevertheless, what was the reason? Why did France select Baha’ism thought for its colony?
The answer is that on the conditions that French Colonialism was encountered with the peak of Tunisian people’s fighting against Colonialism, it resorted to tyranny accepting thoughts of Baha’ism which prevent people to fight against tyranny[3]; and consider love of freedom as sedition[4] and had also assume carrying weapons illegitimate[5] and believe in love of freedom as an deceptive issue[6] and consider obeying tyrant rulers as illegitimate[7] and assume obeying the rulers as necessary due to divine gift of power to them by preaching determinism thoughts[8] and believe in love of freedom which causes human being to be impolite and inferior[9].
However, have the divine religions been means for the influence and settlement of tyrants’ power?! The Almighty God has stated in the holy Quran that:
“أُذِنَ لِلَّذينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَ إِنَّ اللَّهَ عَلي نَصْرِهِمْ لَقَديرٌ [حج/۳۹]”
“Sanction is given unto those who fight because they have been wronged; and Allah is indeed able to give them victory.” (Al-Hajj/39)
[۱] Narrated by the Baha’ism media.
[۲] Ishraq Khawari, the heavenly food, Bija: the national institute of the faith press, 122 Badi’a, Vol. 9, pp. 47-48.
[۳] J. Esslement, Bahaullah and the new era, translated by Rahimi, Eelshi and Soleimani, Brazil: Dar-al-Nashr Al-Bahaiyah, 1988 A.D., p. 191.
[۴] Hussein Ali Nouri, the Aqdas, the electronic copy, p. 116, paragraph 123.
[۵] Refer to Ishraq Khawari, the treasury of limitations and commandments, the electronic copy, chapter 36, p. 272.
[۶] Hussein Ali Nouri, the Aqdas, the electronic copy, pp. 116-117.
[۷] Refer to Abbas Effendi, Makatib, Bija: the national institute of the faith press, 134 Badi’a, Vol. 8, pp. 246-247.
[۸] Hussein Ali Nouri, Eqtedarat and some other tablets, the electronic copy, p. 324.
[۹] Hussein Ali Nouri, the Aqdas, the electronic copy, p. 117.
