چکیده:
The expansion of roles and diversity of functions of contemporary nation-states in the twentieth century inevitably places ethnic, racial, religious, and linguistic groups under their policies and approaches. Therefore, recognizing the government as the most important institution regulating these policies is the first step in studying these groups. On the other hand, minorities, contrary to what may appear, are not passive social groups; by adopting various strategies inspired by their intellectual sources and teachings, they play a role in shaping minority policy. In Iran, influenced by the non-religious official policies towards religious minorities between 1953 and 1978, the ground was prepared for the role-playing and activity of Baha'is. This coincided with the persistent efforts of the court and the Shah to concentrate power as much as possible and develop an absolute regime. The concentration of power led to the elimination of rival forces and the search for new power bases among those groups and social forces that were loyal to the monarchy. Baha'ism, due to its own doctrinal teachings that promoted complete obedience to the government, was one of the groups that was considered suitable in the regime's new approach to society and pro-monarchy groups. Thus, under the influence of three variables – secularism, the development of an absolute state, and 'minority behavior' – favorable conditions were created for the social, political, and economic activities of the Baha'is.
خلاصه ماشینی:
The main hypothesis of this article is that the secular nature of the Mohammad Reza Shah regime, along with the requirements of developing an absolute state, on the one hand, and the conciliatory behavior of the Baha'is towards the Pahlavi regime, on the other hand, were the major variables in regulating the reciprocal relationship between the two, which manifested in forms of cooperation, granting of benefits, and creating a power base.
The Nine-Year Plan initially had general and overall goals: formulating and codifying "the explicit provisions of the Most Holy Book," drafting the constitution and bylaws of the Divine Universal House of Justice, "expanding the circle of the Hands of the Cause of God with consultation of that august council in order to extend the two special functions of that great lineage, namely the protection and propagation of God's Cause in the future," continuing to formulate "blessed texts and authoritative epistles," "continuing efforts to liberate God's Cause from the constraints of religious prejudices and striving to achieve the stages of separation and independence of the precious Faith," preparing a plan "for coordinating and organizing all lands around the holy sites in the Holy Land," "expanding the existing gardens on Mount Carmel," strengthening the relationship between the Baha'i community and the United Nations, holding intercontinental and inter-prize conferences, and drafting and compiling world maps to commemorate the centenary of "the descent of the Surah al-Mulk in the land of the East and the proclamation of the Cause of Baháʼu’lláh to kings and rulers of the world" (Akhbar-e Amri, 1343, pp.
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