The most important theological transformation of Bahaism during the period of time after Bahaullah is the theological transformation of Abdul Baha as the leader of Bahaism and presenting new teachings by him created by keeping in touch with the Jewish, Freemasons and colonialists and was displayed in his trip to the west during the years 1911-1913 A.D. Due to several reasons, Bahaism was transformed theologically and internally during Abbas Effendi’s (Abdul Baha) period of time:
I) Being boycotted by the Iranian community: While Babism and Bahaism were created in Iran and their leaders were Iranian, they were Seriously confronted by scholars, people and the government since the onset of their creation due to various reasons: Deviant beliefs, challenging the beliefs of the majority of the community, creating riot and assassination in the community and Ali Muhammad Bab, the founder of the cult was executed by Amir the great in 1266 A.H.
After him, his followers were exiled from Iran and lived in misery in the Ottoman country. The condition was changed by the weakening of Ottoman emperor and its collapsing and gaining power by Abbas Effendi as the leader of Bahaism.
II) Supporting Bahaism by aliens: The second factor in intellectual transformation of Bahaism was supporting this cult by aliens. Although this cult was supported by two colonial powers, Russia and England since the onset of Bahaism emergence. Due to their supports, Hussein Ali Nouri (Bahaullah) who played a key role in the adventure of Naser Al-Din Shah’s assassination was saved from execution.
However; during Abdul Baha’s period of time, Bahaism was seriously in center of the attention of colonial powers due to his services to the Jewish and English in Palestine. Receiving the sir medal and his proselytizing trips to western countries and freedom of action of the Baha’is in Palestine are of the signals of this attention.
These supports caused Abdul Baha to reconsider the Bahaism teachings in the direction of colonial aliens fitting with western culture which was based on humanism, secularism and liberalism and to present it as a modern religion to the Iranian community to provide the opportunity for political and cultural exploiting of Iran more.
III) Keeping in touch with Freemasonry and enlightenment assemblies: Abdul Baha and other Baha’is relationships with Freemasonry and enlightenment assemblies in Iran, Ottoman and the western countries was the third factor of intellectual transformation in Bahaism. In fact, these communities were the sequence of the western communities created by the colonialism agents in other countries to provide the opportunity for political and cultural colonialism.
These communities were in first formed in Iran during Qajar period of time directly by the intelligent service agents of colonialism.
One of the most important agents of colonialism during this period of time was “Maneckji Limji Hataria” who was commissioned from India to Iran. He formed an assembly presented by prince Jalal Al-Din Mirza, Akhond Zadeh, Mirza Melkom Khan, Nazem Al-Doleh and Mirza Hussein Khan Sepahsalar and the Babis kept in touch with him.
According to Abdullah Shahbazi:
“After Maneckji resided in Iran, he played a key role in strengthening the rest of the Babis and the expansion of Babism. In his active secretariat, various theological books were compiled to preach Babism.
The bond between Mackenji and Babism was to such an extent that the Baha’i resources commemorate him as Baha’i and write that he had turned to Bahaism after visiting Mirza Hussein Ali Nouri (Baha) in Bagdad. Baha has also mentioned this visit.[1]
Another character of this movement was Mirza Melkom Khan who was touch with Babism and Bahaism cults. Freemasonry was also formed organizationally during Naser Al-Din Shah’s era by Mirza Melkom Khan who can be called as the father of enlightenment in Iran.
Admiring Mirza Melkom Khan by Abdul Baha is indicating the bond between Bahaism and him:
In this world, thousands of politicians came and went and wrote many writings on the earth, but they now aren’t being mentioned. Melkom Khan – peace be on him – wrote political broadcasts for 50 years and made Iran full off law newspapers and caused thoughts to be intrigued.”[۲]
After Maneckji Hataria, his mission was continued by Ardeshir J. Reporter. The establishment of the Iranian awakening lodge, keeping in touch with the Baha’is and encouraging the Zoroastrians to turn to the forged and colonial creed of Bahaism, being influential on Cossack troops and providing opportunity for 1299 coup were of the measures of Ardeshir J.
Source: The study of Bahaism theologically and culturally in Iran, PP. 158-164.
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[۱] Abdullah Shahibazi, “Mackenji Hataria and the primary Bahaism.
[۲] Abdul Rahim Ishraq Khawari, the heavenly food, vol.9, p. 150.
