To answer to this question that have the social, economic and political crises been the agents for tendency towards Baha’ism and people’s becoming Baha’is, two assumptions can be imagined. If we distinguish between tendency towards Baha’ism and becoming Baha’i, these factors may increase the tendency towards Baha’ism, but it can never be the agent for preaching Baha’ism in the meaning of cordial belief. Although social and economic damages can provide the opportunity for tendency towards Baha’ism, but it can never cause the increase in cordial belief in this cult.
The cruel sanctions of Baha’ism supporters and several lacks in managements and differences among parties and cultural invasions against family basis cause economic, political and social anarchies.
۱-In one assumption, it can be thought that the economic, social and political pressures which were existent since Qajar periods of time at the same time with Baha’ism birthday is one of the factor for the survival and preaching of this cult in Iran[1]. Consequently, since the economic straits and social problems are the best opportunities for the claimant movements, Baha’ism has been able to penetrate a bit.
Baha’ism’s stressing on misusing social issues in proselytizing stressing on society making process and development of economic services[2] and opposing government movements from which some consider their problem as due to the lack of competence are evidence of necessity of the mentioned knots with Baha’ism development.
Launching three wars during Qajar period of time, supporting those who created coup during Pahlavi period of time and the undercover of overthrowing movements in the Islamic Republic of Iran are in the direction of misusing by Baha’ism.
۲_Another assumption is that the distasteful economic and social conditions don’t cause some people to quit their correct belief and to turn to the beliefs of false claimants. Meanwhile, Baha’ism movement which considers penetrating by economic and social anarchies today as a practical principle for itself wasn’t going to reform the affairs and to riot having the slightest power.
Thus; according to this view, if the economic pressure and social anarchy cause people to be Baha’i, poor families and localities must tend to Baha’ism the most. However since the beginning, most of those who became Baha’is were of the wealthy families.[3]
[۱] Yosof Fazaee, investigating the history and beliefs of Sheikism, Baha’ism and Kasarawism, pp. 83-84.
[۲] Social and economic development, A glance at the highest covenant messages and the statements of the office of social and economic development (OSED), 1983 A.D. to Redhvan 2010 A.D.
[۳] Seyyed Ali Hassani Amoli, Bi Baha, Tehran: Torath, 1398 S.H., pp. 70-71
