The political systems in the world are in political, cultural and security domains and are trying to homogenize in society in the form of common language and religion, nationality and etc. The more this coordination and homogenization exist in community and nation, the more it strengthens power and security in that community.
Now, if the group, cult, organization or etc. act contrary to this issue, it causes power, authority and national security and the power of community and country to become weak. So, cults make border and disunity in society and also cause anti-security applications for country and community power. Consequently, the various dimensions of anti- security applications for the nations by the cults are presented:
I) Disturbance in national integrity and creating social gap:
Each factor which decreases the integrated identity, territorial unity and eventually the sense of belonging to values, norms common land is considered as anti-security factor; because in case of lack of national integrity, the instability field will be provided.
Additionally, the lack of integrity in common values, the value-based and legitimizing rudiments make the political system disrupted; because each political system has been organized based on a set of common and agreed values and if the identity system is disrupted, common values are weakened and eventually, social incoherence happens, the political system will be encountered with challenges.
In measuring these components, all disruptions and gap must be mentioned which cause identity conflict, dividing the community into various poles and clarifying the existent contrasts but hidden ones in national gathering. From political sociology perspective, these ruptures can be cognitive, racial, religious, ethnic and gender-related and etc.
Sociologically, religion causes integrity and unity among people and groups. Believing in beliefs, values and common symbols creates bonhomie and coordination among the faithful; but cult activities prevent the emergence of integrity creating application of religion.
In current conditions, the most important factors in emerging divergence inside Iran are nationality and political and religious cults.
Each of these factors can create challenges for national security; but challenge changes into crisis when an opponent group is the mixture of the above-mentioned factors. For example, the dervishes who are residing in minority areas like Kurdistan, Kermanshah, Azerbaijan, Khuzestan and Baluchistan are possessing two sectarian and ethnic dimensions.
The communities which possess homogeneous structure religiously and nationally are more resistant confronting crisis or social rupture because they are rather coherent nationally and religiously. National and religious differences and conflicts not only threaten territorial integrity and government of countries to be separated, but also make the country vulnerable against foreign meddling, too. Social gaps can be divided into various titles including: generation gap, sectarian and religious gaps, the gap between the government and religion, national gap, lingual and racial gaps and etc.
Social gaps cause dividing and separating population and genesis of grouping which may cause political organization. Many Asian and African countries particularly the Indian subcontinent, Afghanistan, Iran, Syria and Lebanon possess racial, national, lingual and religious varieties.
National and religious variety becomes critical when political and economic fields and factors are included. The continuation of national and religious conflicts has many negative consequences that are as follows:
I) These conflicts prevent strengthening and stability of sovereignty of a national government over all territory of a country and make a government encounter many problems.
II) Violent religious and rational conflicts threaten the general security of these countries.
III) These conflicts waste an important part of humane and economic resources in these communities.
The most important phenomenon which influence on national security in religious communities is religion. In some conditions, religion can be unity and coherence factor for a nation and in some occasions it can a threat against a nation seriously.
II) Sectarian violence:
The members of religious cults attribute their violent actions to ideological values. They are brainwashed by their political-religious leaders to execute terroristic operations.
The characteristics of religious cults which cause violence:
I) Fanaticism and dogmatism among members regarding the cult s doctrine and beliefs.
II)The small scale of the group, a limited membership, and a sense of being a minority.
III) Extremism and radicalism, which are meaningful through opposition to “others.”
IV) In this way, cults seek to establish their identity by negating others; thus, processes of hostility, conflict, and the excommunication of outsiders remain constant features within these groups.
V) The absolute authority and central importance of the cult’s leaders – to such an extent that the group’s cohesion often diminishes upon the death or departure of its key figures or founder.
VI) As long as the cult’s beliefs have not gained widespread public acceptance, it lacks formal legitimacy; this fosters a perception among members that the group is illicit or clandestine. This sense of operating in the shadows creates a pretext for the use of violent means.
Violence in cults [1] are divided into three dimensions:
I) Intra-sectarian violence: It specially happens over the succession of cult’s leaders.
II) Inter-sectarian violence: The conflicts between cults and anti-cults such as the conflict between Bahaism and Hojjiatieh association.
III) The violence between cult and government: For example, the violence between the Babis and Qajar government.
IV) Deviating people’s religious beliefs: All cults have their own special deviations which are common among various cults. For example, Sufism cults have established monastery versus mosque. They have special dancing, whirling and recitations which aren’t existent in Islam.
The interpretation of the holy Quran is of the other deviation of Sufism cults. They interpret the verses of the holy Quran according to their own personal viewpoint.
The following reasons are the social ones which cause people to turn to cults:
I) They are fleeing from something – for instance, from overly possessive family, a bad friendship, or an unsuitable lifestyle.
II) They believe that traditional religions are stifling, boring, hypocritical, and devoid of feeling or affection, whereas new religious movements offer smaller, more intimate, exciting, and engaging communities.
III) Some seekers desire a closer relationship with God or a better world.
IV) Some wish to belong to a friendly community of like-minded individuals.
V) Others seek to improve their life path, relationships, or level of success in their studies or professional endeavors by discovering their true selves.
IV) Depending on tyrannical factions:
One of the characteristics of religious cults particularly Sufism is depending on tyrannical movements. For example, Sa’dat Ali Shah who was the head of Ne’mat Allahi cult was of the companions of Zell Al-Sultan and Timor Tash who was the minister of Reza Khan’s court and possessed a special position was of the disciples and devotees of Sultan Ali Shah, Sultan Muhammad Gonabadi’s son, the head of Gonabadi cult. Marshal Nasir, the head of SAVAK [2] was also of the disciples Ne’matullahi Gonabadi cult.
After the Islamic Revolution and downfall of Pahlavi regime, most heads of cults left the country such as Dr. Javad Nour Bakhsh, the head of Zolriyasatein dynasty, Dr. Abdul Hamid Ganjouriyan, the head of Zahbiyeh dynasty and Sadegh Angha, the head of Oveysiyeh dynasty.
The Bahaism cult entered into political arena after 1320 S.H. movement when the second Pahlavi government was formed. It was the golden period of the Baha’is and the Baha’is ruled till the last days of Pahlavi regime because their elements were famous in Hoveyda’s government.
Source: cult from Gnosticism to threat, Hadi Emdadi Fard and others, pp. 264-275.
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