According to most sources of religious jurisprudence, Bahaism [1] is a corrupt and deviant cult [2] which has been made and supported by colonial governments.
During the recent two centuries, tens of books have been published and thousands of speech have been made by the scholars of theological schools against Bahaism on the path of this view. So, campaigning against theoretical teachings and practical activities of this cult has been considered as necessary.
The process of campaigning of Shia sources of religious jurisprudence against Babism and Bahaism had been started since first months after Bab’s emergence. Since Ayatollah Broujerdi’s time for being the source of religious jurisprudences (1254-1340 S.H.), this campaign was pursued extensively and more formally due to extreme danger of Bahaism influence.
According to judgment issued by him in the beginning of 1330s S.H. to answer Ayatollah Montazeri’s question:
“It is necessary for Muslims to quit social intercourses, interaction and transaction with this cult. I just ask Muslims not to lose tranquility and discipline.
Encouraging some scholars of theological school, writing suitable texts and dispatching prominent orators to various cities, Ayatollah Broujerdi did great measures in fostering insight. The process of opposing by sources of religious jurisprudence of theological schools against Bahaism and encouraging Muslims not to have any relationship with the Baha’is economically and not to get married with them continued with the next sources of religious jurisprudence having similar judgments.
After Ayatollah Broujerdi’s departure who was recognized as the sources of Shia for 15 years, the power and influence of Shia source of religious jurisprudence decreased.
The Pahlavi regime that was using authoritarian approach after the coup 1332 S.H. to strengthen its influence bases exploited the existent vacancy as an opportunity to proceed its secular aims.
The Shah who was fond of western modern life attempted to make approach civilization gates by diminishing religion and preaching western culture and lifestyle.
Passing state and provincial associations bill, free men and women conferences, the white revolution of the Shah and nation, 6 bills and eventually the family support law were of regimes steps in culture and legislation domain to achieve these goals.
The Shah’s policies which were in contrast with the views of the scholars of theological schools and the religious gradually cause the clergymen to be pessimistic with regime with regime.
The scholars of theological school particularly Imam Khomeini (P.H.) concluded that the state and provincial associations bill has been passed for providing opportunities for the Baha’is to present in important governmental posts officially. Later on, this analysis was proved when Hovoyda became prime minister appointing several Baha’i ministers.
In 1341 S.H., nearly 2000 Baha’is traveled to London to participate at the universal congress of Baha’ism for the universal elections of “the universal house of justice” using governmental subsidy. This action indicated the Baha’ism influence on higher economic and political ranks of the country which caused the scholars of Qom city particularly Imam Khomeini to be furious.
Imam Khomeini (P.H.) made an important speech to oppose this action issuing a notification those days to announce:
“Many important posts have been occupied by this cult which are by really agents of Israel. The danger of Israel for Islam and Iran is really prominent. Contracting with Israel against the Islamic government has been or will be done. It is necessary for distinguished scholars and respectful orators to make other classes of people aware to prevent this danger in its proper time.”
In this notification, he formally announced his firm resolve to struggle against Pahlavi regime: “I am determined not to put this corrupt system of government in its proper place.”
On the solar month of Ordibehesht, 1342 S.H., Imam Khomeini (P.H.) once again warned of the danger of Baha’is influence during one of his sessions less than a month before 1342 S.H., Khordad events: Alas to this country, alas to this ruling establishment, alas to this world, alas to us, alas to the silent scholars, alas to this silent Najaf and silent Qom and Tehran, alas to silent Mashhad, this deathly silence causes our honor to be trampled under the boots of Israel by these Baha’is.”
Imam’s letter writings and negotiations with other scholars and sources of religious jurisprudence – coupled with his fostering of shared sense of alarm regarding the threat posed by the infiltration of foreigners and Baha’s into the nation’s administrative apparatus-fostered a convergence among the majority of the clergy in opposition to the Shah and his policies. This gradually gave rise to a clerical movement against the Shah which ultimately ended in the Islamic Revolution.
Source: Hussein Rahnamaee, Bahaism movement, pp. 192-196.
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