[Translator’s notes appear in square brackets.]

[Personal information has been redacted.]

[The excerpt below is from the section of the article that pertains to the Baha’i Faith]


[Newspaper:] Ettelaat

[Date:] Thursday, 31 Shahrivar 1362 [22 September 1983]

[Issue No.:] 17115

[Page:] 6


Fighting the Baha’is: The Channel of the Erosion of Forces

In Recognizing the Ghaedin-e Zaman Party [Society]

Written by: A – Baghi

(Part Eighteen)

The task of the Teaching Committee or Group was to attract young, fresh and active forces to train them. The source of nourishment for these forces was the schools, where the agents of the [Anti-Baha’i] Society, by means of their coaches and teachers, would search among the students and select the intelligent and talented ones.

Despite some people’s belief, the Society has a global, complex and experienced organization and it is natural that with nearly 30 years of organizational experience, it worked against a strong spy network called Baha’is—although, the way that [the Society] fought was such that the same spy sect [the Baha’is] and the Taghut’s government benefited the most. In any case, fighting with it required a closed, coherent and complex organization. On the other hand, the presence of intelligence agents and elements in the Society, who themselves had the intelligence and the organizational experience, was fruitful for the strong organization of the Society’s forces. The Ghaedin Party had various committees, such as teaching, research, writing, guidance (chase, watch and debate) committees, foreign relations, and conferences ...

…. Study of the basic part lasted about one year, to a maximum of one and a half years, of which seven to eight months were for teaching the principles of [Islamic] beliefs, monotheism, prophethood and … And then a brief acquaintance with Babism and Baha’ism. For teaching the principles of the Islamic belief, during the course, the tapes of the Society’s officials were [sometimes] used, which were often from Mr. Halabi, and people took notes while listening. The aim was that, when the members of the Society encountered the Baha’is, they would be able to debate, or when they entered into the espionage sections of the Society—since they are familiar with the problems of the opponents on monotheism and their response—they could [pretend to] deny the belief in “monotheism”, and in this way infiltrate the Baha’is. One of the debates among the upper echelons of the Society was even the denial of God, so that by denying God they could influence the Baha’is, arguing that it would be better for them to become Marxists than to become Baha’is.

Special Stage:

At this stage, Baha’i topics were taught at a higher level, and individuals would begin practical work. Of course, after the Revolution, other subjects were added to the courses at different levels and all lessons consisted of Arabic, laws, critique of Marxism, reading the introduced books, and practicing lectures and undertaking public speaking and debating.

Of course, some of them used to work in the field of English. But working and studying foreign literature and English was not to spread and propagate Islam in the languages of the nations of the world, but to enable them to read and study the texts that Baha’is had published in foreign languages. Learning Arabic literature and language was not primarily to learn hadith [tradition] and the Quran, but to be able to read some Baha’i texts written in Arabic. The practice of lecturing and learning the rules of public speaking was meant to increase the skill of the members of the Society in arguing with the Baha’is, and so that their so-called language should be fluent. It was done so that people who may have the talent could run the community classes in the future. In fact, all the provocations and the activities of the Society were centred around Baha’ism and motivated by the fight against it, as it was discussed in the previous pages regarding the quality of their limited struggle.

Of course, in the months leading up to and after the revolution, a series of Islamic teachings entered the Society, but it had become passive and reactionary. For example, before the revolution, when people faced a Baha’i, and were faced with ambiguities, they were unable to answer; especially after the Revolution, when ideological questions occupied the minds of young people and Marxists… who made great efforts to create these ambiguities, the Society members, by studying these Islamic books, sought to dispel their doubts and problems…