On the occasion of the destruction of the Bahai centers in Tehran and Shiraz by the masses (1965)
The Bahais, like the Jewish community, had and still has significant potential for expanding its influence in the areas of wealth and power. Currently, they seek to influence Iranians living in the West. They attempt to do so by relying heavily on the media channels they have established there.
However, the rise of Bahaism in the areas of power and wealth dates back to the Pahlavi era. Bahaism, which was forced into isolation during the Qajar period, due to the dominance of the Shia clergy over the political-social arena, reinforced its position during the Pahlavi era. Understanding the nature of the Bahai sect, and the reasons for its presence and empowerment during the Pahlavi era, paves the way to better understand the nature and goals of the Pahlavi regime. This article attempts to delve into the reasons and methods of Bahai empowerment during the Pahlavi era.
Bahaism, as a minority sect, has always sought to gain a special economic and political position in order to increase its followers and secure their interests. From this perspective, it can be compared to Judaism, which has constantly sought to increase its economic power and find political centrality in order to secure the interests of its members. Furthermore, both enjoy the support of Britain and America.
During the Qajar period, Bahaism did not achieve much success and remained isolated as a minority group, engaging in underground activities. The few successes they achieved in gaining economic and political positions during the Qajar period were not due to the support of the Qajar Shahs, but rather through the support of colonialist governments, like Russia, Britain, and some elements of the court, such as Mirza Aga Khan Nuri.
The followers of Bahaism, both living in Iran and outside in exile, sought to increase their political and economic influence with the help of Russia and Britain. At that time, a significant number of Bahais were able to penetrate Iranian society while being staff of European embassies, the British Imperial Bank, the Russian Bank, also known as the Loan and Discount Bank of Persia, the telegraph company and other Western institutions. Nonetheless, the Qajar Shahs were not in favor of supporting this group or entrusting its members with governmental positions. However, when the Pahlavi regime took power, the situation suddenly changed and the Bahais found themselves a golden opportunity.
Pahlavi and Bahaism
With the rise of the Pahlavi dynasty, the position of Bahaism in Iran suddenly changed. Their political and social isolation ended and they gained freedom of action and expression in many aspects, such that they managed to gain key administrative positions. Their previous strict and harsh approach against the government was replaced with compromise and collaboration. The primary factor regarding the improvement of the conditions for Bahaism during the Pahlavi era was the secular and anti-religious nature of this regime. This characteristic contributed significantly to the promotion of Bahaism. On the one hand, it nullified any bias towards a certain religion and sect, providing an excellent opportunity for other religious sects, including Bahaism, to grow and expand. Whereas, on the other hand, it caused Pahlavi I and II, both who considered the modernization of society as their main objective, to oppose anything perceived as traditional. From their perspective, one of the biggest symbols of traditionalism in Iran was Shia Islam and those Shia clerics who strongly rejected Western modernity. As a result, the Pahlavi rulers focused mainly on marginalizing the Shia clerics and Shia Islam. Thus, paving the way for the promotion of the anti-Shiite Bahai sect provided the best opportunity for the Pahlavi regime to realize its goals.
Additionally, the changing of Bahaism from a rebellious sect to one that tended to compromise with the government, while urging its followers to obey and follow the administration of the country, fostered cooperation and mutual trust between the government and the Bahais.
Bahaism During the Reign of Pahlavi I
After the fall of the Qajar dynasty and the ascension of Reza Shah to power, a
new era of activities and propaganda for Bahaism began. One Bahai author named Fazel Mazandarani writes the following about the beginning of Reza Shah’s reign: “After the collapse of that government (Qajar), which was similar to the Umayyad dynasty, His Highness Reza Shah Pahlavi, who was the then Commander-in-Chief of the army and prime minister, came to power in Jamadi al-Awwal 29, 1344 AH. This brought stability and reforms to the country in every aspect, with his goals being security, justice, and equality.”
In addition, Yunus Afroukhteh, a Bahai leader in Tehran, writes: “When I was in Qazvin, seventy people rushed to visit me. Witnessing the gathering and assembly of these beloved friends created a new spirit in my heart. I remembered my childhood and recollected the hardships we endured at that time; how we used to meet in the middle of the night with caution and secrecy just so that we could convey a message to each other. And how much suffering and damage we had been subjected to. Today, thanks to the efforts of the pious believers and the influence of the martyrs, a just government has been established and, therefore, friends will gradually be coming together and forming the spiritual council.”
With Reza Shah’s leniency towards this sect, we witness the acceptance, growth and expansion of the Bahai faith in Iran. Taking advantage of these favorable conditions, Bahais established formal organizations and forums. The National Spiritual Assembly of the Bahais and the Council of Spiritual Passion were among the first official Bahai organizations established in Iran during the premiership of Seyyed Zia al-Din Tabataba'i. Reza Shah, who saw his objectives as conflicting with Iran’s traditional and religious fabric, “appointed individuals to important government positions whom, like him, were unaware or opponents of this fabric. Therefore, individuals affiliated with specific religious groups, especially Babis and Bahais, were employed in administrative positions and afterwards gained political and economic power in Iran.”
In order to reduce the power and authority of Shia clerics and to marginalize them, Reza Shah warmly welcomed the involvement of Bahais in social, economic, and even political arenas. One example of Reza Shah’s leniency towards this sect was the appointment of General Shu'a'ullah Ala'i, one of the prominent Bahais of Tehran, as the minister of the Finance Department and later the Qazzaqi Accounting Department. Additionally, he chose one of the famous Bahai officers named Major Mani’i as the adjutant of the Crown Prince.
Besides the expansion of the Bahais’ activities and propaganda during this period, they, like the Jews, were in pursuit of widespread infiltration into economic and political domains. This group, with the help of the Jews, created a powerful and influential network and managed to take control of the economic pulse of the country. In general, during Reza Shah’s era, compared to the past, Bahais had more opportunities for movement and influence. However, the peak of their freedom in Iran and the expansion of their influence in social, economic and political arenas was during the second Pahlavi era, especially after the coup of August 19, 1953.
Archive of The Enemies of the Islamic Revolution
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