One of the important issues in investigating the sectarian movements and deviant cults [1] is the study about the movement of the transition of behavioral gradual changes and transformations of the cognitive approach of them. The nature of their aims, dimensions and purpose domains can be recognized and confronted influentially.
This issue will be more important concerning some cults as Bahaism regarding the functional transformations and transition of movement towards tendency to parties.
At first, Bahaism is recognized as a deviant branch of Islam, but the transition and course of this creed changed by emigration of the Baha’i leaders to Baghdad, Istanbul and Palestine as wage earners of colonialism and late Bahaism stood against Islam by a fabulous revolution from “idealism” to “pragmatism”.
The Bahaism cult entered into a new phase of natural transformations in which Abbas Effendi played a key role:
“Making Bahaism community as a church and escaping from reality were done by Abbas Effendi himself… This change and transformation was so that even the necessary deviations penetrated into the Bible to such an extent that the main Aghdas book is inaccessible for the Baha’i public and it has been hidden.
Following this measure, the Bahaism heads established an organization inevitably in order to dominate on the fate, consequence and movements coherently which happen in the Baha’i community. In this way, the thunderous organization of the universal house of justice was formed and the faith guardian institute did too.”[۱] [2]
“The late Bahaism has been afflicted by a kind of changes and evolutions in the rudiments and principles of thought concerning non-rudimental issues and approaches towards society, policy and their perimeters, although the Baha’is are not obliged to this belief.
As a matter of fact, these non-fundamental issues… include teachings which are consisted of social and political debates and a kind of modernized viewpoint towards religious teachings.
The new leaders of Bahaism consider believing in Bahaism as being bound over these teachings by the Baha’is, although their beliefs in religious principles and rudiments haven’t been progressed so much.”[۲] [3]
Shoghi Effendi, as the leader of the structure and organization of modern Baha’is omitted most of religious-traditional teachings and commandments of Bahaism and adjusted it with laic and secular western culture…
In continuation of this method which breaks norms by Shoghi Effendi [4], the organization of the universal house of justice deviated Bahaism in addition to changing the tactic of irreversible principles of Bahaism like the principle of not meddling with policy and announced its justifications and interpretations for this measure.
While; according to Baha’ism classic teachings, each kind of interpretation in Baha’i affairs is not allowable and this measure by the universal house of justice is against the orders of the previous leaders of classic Baha’ism in this regard.[3] [5]
Some of the aims and plans of Bahaism are as follows:
– Preaching theological and intellectual doubts continuously particularly in two issues of Mahdism and finality of the holy prophet (P.H.)
– Using all political, social, cultural and …levers. to proselytize and preach Bahaism.
– Preaching feminism
– Trying to exaggerate the Baha’i population statistics in Iran and concentrating on the Baha’i slogans in population plurality
– Trying for the universal cradle and making Iran as the center for Bahaism through gathering so-called elites
– Spying for alien intelligent services particularly the Jewish Zionists
Some strategies are as fallows:
– Clarifying plans and tricks of the colonial cults particularly Bahaism and permanent attempt to neutralize the Baha’is plans
– Promoting general knowledge and awareness via proselytizing activities of people in charge of cultural and religious affairs of the Islamic community
– Answering to Bahaism scientifically and intellectually
– Preventing the influence and entrance of the cult into the governmental offices
– Denouncing the Baha’i leaders in the universal community by the high-ranking people in charge of the country.
The book “the criticism of the late Bahaism is compiled by Gholam Reza Minagar, published by the Islamic thought and culture research institute, 1401 S.H., 1st edition in 408 pages.
Source: Roshana, No. 98, Summer 1403 S.H.
Keep in touch with us: bahaismiran85@gmail.com [6]
[۱] [7] Minagar, Glolam Reza, the criticism of the late Bahaism, the publishing house of the Islamic thought and culture research institute, 1st edition, 1401 S.H., P. 155.
[۲] [8] Ibid, 283.
[۳] [9] Ibid, 345.