Ms. Mahboubeh Ismaeeli
آنچه در ادامه می خوانید
Abstract:
One of the important discussions during the contemporary periods of time is Colonialism fighting against it. The European thinkers such as George Balandier have pointed out the Colonial conditions or a country such as imposed dominance divergent civilization relationships, the political dependence and the economic Colonialism. The evidence of such conditions is totally evident in the relationships between Iran and the United Kingdom during 19th and 20th centuries. During Qajar era, suitable conditions to pass from the traditional community to the developed one weren’t available due to power structure characteristics. Thus, dissatisfaction of social classes increased. As the most active dissatisfied ones were the Baha’is who play key roles in crises and the English statesmen weren’t ignorant these crises. In order to recognize the Baha’ism cult, many contemporary researchers and scholars investigated the firm bond between the Baha’is and the British Colonial government and considered the hidden influence of this country in expanding and continuing this cult in Qajar and Pahalvi eras.
Introduction:
Qajar era was coincided with 19th century when the European people were influenced by modern changes and transformations and developed and created the industrial revolution. At that time, Qajar kings didn’t figure it out due to the closed system of government. So, they pared the way for the countries like the United Kingdom to develop its interests in the Middle East. England paid attention to Iran as the first country to achieve their goals because the political geography of Iran provided a suitable condition. However, the Shia scholars were the serious obstacle. Shia scholars had considered fighting against Colonialism as the head of their policies. The British statesmen preferred to use the hidden policies more rather than the clear ones.
The Babism cult first used the Russians and then the English to confront against the scholars. Although during Naseruddin Shah’s era, they were firmly confronted and their leader, Seyed Ali Muhammad Bab was executed, but the continuation of their movement by Baha’ism showed really different appearance. Their hidden policies in Iran and abroad supported by the English fructified during Pahlavi era, but they were identified as the agents of Colonialism by the scholars because they entered into policy arena having really anti-religion appearance contrary Babism and supported the policies of Pahlavi regime, England, America and Israel openly.
The relations of Iran and England 19th century
The 19th century A.D., coincided by Qajar government, the English could develop depending on the industrial revolution. The development of business, the emergence of the strong class of businessmen and investors, achieving raw materials needed by industries in abundance and cheap, using slaves’ labor force, depending on the equipped, effective and advanced sea force, the development of technical and scientific information day by day, progress in agricultural and animal husbandry methods and the political freedoms[1] and etc. caused this country to be among the powerful countries that could pave the way to influence into weak and underdeveloped countries.
Coincided with such great transformations in the UK, Iran was traversing a retrogressive excursion. Continuing an authoritarian government and making Iran Qajar were of the effective factors which paved the way to colonize Iran. It is figured out by investigating the position and role of the ruler in Iran that all decision makings particularly in foreign affairs of Iran and contracting politically and economically had direct relationship with the ideology, worldview and the awareness of the king about political issues and universal transformations. Also, it will be distinct from historical texts and documents related to Qajar period of time[2] that Qajar era kings particularly Fath Ali Shah, Muhammad Shah and Naseruddin Shah were surrounded by tight fences of authoritarian insight which resembled more to those of tribes’ leaders. They were aware of the international transformation quite less[3]. Such meanness which was the characteristic of despotic government caused Iran to be defeated by the Russian and two treaties Golestan and Torkamanchai were contracted which were ended in some extensive parts of the Iranian country to be lost.[4]
The despotic structure of Qajar government caused Iran to be in the verge of crisis because in this period of time Iran was located at out of the pivot of universal economy and accepted the marginal role in economic transactions. John. F. Foran is of the thinkers who points out the fragile resistance of Iran in the arena of the universal economy and speaks about the method of creating modern capitalism[5] which had made Qajar statesmen not possess action initiative. Thus, Qajar method of government caused Iran to be totally dependent. According to John F. Foran, dependence has got political, economic and ideological aspects. This dependence was imposed to Iran by the military power and the economic dominance was followed.[6] At the end, England could easily put Iran in reaction position.
As a matter of fact, the entrance of England was the confrontation of two thoughts: tradition and modernity. The second though caused dominance and Colonialism to be hastened in Iran. On the other side, Iran could become the gate for the entrance of Britain’s rivals that is Russia and France due to geopolitical and strategic conditions and possessing shared borders with India. Consequently, the English considered Iran as a military base. Not only they strengthened their presence in Iran, but also they succeeded to take remarkable privileges from the Iranians imposing contracts during the years 1224 A.H. 1809 A.D. in brief form and during the years 1227 A.H. / 1812 A.D.[7] the Reuters privilege is of them based on which all natural resources of Iran were turned over a Jewish investor[8]. The presence of the English in Iran continued to the end of Qajar periods of time by establishing Masonry institutions and assemblies. During Pahlavi government, Iranian people were suffering from Colonialism dominance in that manner.
The English reaction against anti-Colonial policy of clergymen
Inefficiency of the political system of Qajar government which ended in the entrance of the English into Iran caused Shia scholars to confront against them as the most efficient political-religious element. Suitable facilities were provided for Shia scholars during Qajar era by formalizing Shia religion during Safavi era and extensive supports of the scholars by them in government issue.[9] Not only they posed their most radical political thoughts to confront against the despotic Qajar government, but also they fought against each kind of dominance and submission using divine law means. Boycotting tobacco which was done by the religious decree of Shia source of religious authority called Mirza Reza Shirazi[10] which made Qajar despotism and the British Colonialism really helpless has indicated the prominent role of scholars during this period of time.
On the other side; at this time via the transformation in Shia religious jurisprudence which caused more accuracy and accordance in understanding of Osuli jurisconsult. This issue decreased general validity of Akhbari jurisconsults who were competing Osouli ones. According to Osoouli jurisconsults, using Osoul science which includes literal and practical principles causes for the divine inspiration to be achieved. However, according to Akhbari jurisconsults applying wisdom isn’t allowable due to be fallible in the interpretation of inspiration[11]. Consequently, this difference caused Sheikism school to pave the way for the emergence of Babism school although it claimed for having relationships with the holy Imams (peace be upon them).
Babism and Baha’ism which are famous for being the followers of the Colonial creed were following three aims to attack religion and national identity: 1) Exiting religion out of social domain, policy and government, 2) Justifying Colonialism in the country as the unique factor of modernity and progress, 3) Stabilizing western oriented forces in the pillars of policy and decision making of the country[12].
Seyyed Ali Muhammad Shirazi who was one of the pupils of Seyyed Kazem Rashti was at the top of the cult. At first, he introduced himself as the deputy of Imam of the Time (P.H.) depending on Mahdism Shia philosophy and using Babism position and then he claimed for being Mahdi and even claiming for prophethood and abolishment of the religion of Islam[13]. He created continuous riots in some cities of Iran including Shiraz, Isfahan, Zanjan, Shahroud and Mazandaran[14]. His thoughts were originated from Ahmad Ehsaee, the leader of Sheikism cult. This religion is a kind of new Shiism which has been branched from 12 Imams Shia religion. Sheikism justifies that the absent Imam has two aspects that is reality and face and veil the aspect of his reality is spirit which is always constant but his face and veil is the very body which is constantly being transformed and changed. Thus, everybody who achieves the position of perfect Shia can be the place for reality and the spirit of the absent Imam. That is, it can be his face and veil aspect[15]. So, Sheikism provided facilities for Babis activities. Seyyed Ali Muhammad Shirazi stood against Islam and Shia scholars depending on Sheikism school, Sufi teachings, Batenis by interpreting Quran verses and commandment falsely and changing Islam’s rules and traditions.[16]
At first, Naseruddin Shah tried to exploit Babis as bulwark to confront scholars[17], desired by countries like Russia and England. They also used Babis to confront against scholars’ anti-Colonial policies. They created religious conflicts to influence on Iran more. Consequently, the scholars’ religious judgments were effective and the circumstances became calm and relaxed when Ali Muhammad Shirazi (1267-1850 A.H.) was executed by Amir the great. Although Ali Muhammad Shirazi had repented in the presence of scholars many times[18], but he was lying in wait to gain an opportunity to gain power. Thus; after his death thought by the Babis to be done by king Naseruddin, they didn’t find comfort and planned to assassinate Naseruddin Shah.[19] However, they didn’t succeed. From that time on, Naseruddin Shah himself participated in Babis killing and repression; so that many of them such as Hussein Ali Nouri Mazandarani (Bahaullah) and his brother, Yahya (Sobhi Azal) exiled from Iran. As a matter of fact, forming the deviant cult of Baha’ism formed at that time.
The Baha’i leaders, as the heads of England out of Iran tried to proselytize and preach Baha’ism and also to confront against the Islamic scholars. Many years after Naseruddin Shah’s death, Abdul Baha, the Baha’i leader fought against some of the Islamic commandments such as Jihad (the holy war) in his tablets and repeatedly rejected it. He was encouraging people to be away from the scholars[20].
The relationship between England and Masonry associations and the Iranian Baha’is:
In line with the British policies in Iran, a person called Mankji Limji Houshang Hatria who was one of the Iranian Zoroastrian from India and served remarkably to the English government since Muhammad Shah Qajar’s period of time came back to Iran during Naseruddin Shah’s period of time again. He tried to create changes among Zoroastrians and to take them away from Islamic native-Iranian influences and turn them to the Baha’is to support the Baha’is[21].
[۱] Sajjad Raee Gloujeh, Qajar dynasty, Afghanistan and the Colonial contracts, p. 18.
[۲] George N. Curzon, Iran and the theorem of Iran, Vol. 2, pp. 326-327; Wales, itinerary, pp. 153, 291 & 355; Nazemul Islam Kermani, the history of Iranian awakening, pp. 99 & 105; Muhammad Ali Katouzian, the contrast between people and government, pp. 73-104
[۳] Sajjad Raee Gloujeh, ibid, p. 28.
[۴] For more studies refer to Abdul Reza Houshang Mahdavi, the history of foreign ties of Iran, pp. 232-236.
[۵] John F. Foran, the fragile resistance, the history of the social transformations of Iran, p. 22.
[۶] Ibid, p. 223.
[۷] Houshang Mahdavi, ibid, pp. 218-223.
[۸] Ibid, p. 289.
[۹] Ann, Lambton, government in Islam, pp. 427-436. Also refer to Rasoul Ja’farian, Safavi in religion, arena culture and policy arenas, Vol. 1, pp. 191-249.
[۱۰] Nazemul Islam Kermani, ibid, pp. 11-45.
[۱۱] Seyyed Saeed Zahedani, Baha’ism in Iran, p. 287.
[۱۲] Mozaffar Namdar, “Colonialism and pseudo-religious creeds”, Ayyam magazine, No. 29, 1382 S.H., p. 48.
[۱۳] Yousof Fazaee, investigating the history and beliefs of Sheikism, Baha’ism and Kasrawism, pp. 86-95.
[۱۴] For investigating these riots, Refer to Ja’far Khormoji, Haqayequl Akhbar Naseri, pp. 58-59.
[۱۵] Yousof Fazaee, ibid, p. 57.
[۱۶] Mashayekh Faridani and Abdul Hussein Shahidi, “Bab” entry, Shia encychlopedia, Vol. 3, p. 4.
[۱۷] Ervand Abrahamian, Iran between two revolution, p. 23.
[۱۸] Etezad Al-Saltaneh, Bab sedition, p. 16.
[۱۹] Bahram Afrasyabi, the comprehensive history of Baha’ism, p. 271.
[۲۰] Celebrated Mozaffar, ibid, p. 49. Narrated by Amri news, 1351 S.H., p. 18.
[۲۱] Mousa Faqih Haqqani, “Baha’ism and the intelligent service of England”, Ayyam magazine, No. 29, 1382 S.H.
