Jewish Infiltration and the Creation of Sects: Baha’i Faith, Babism, and the Zionist Agenda

The creation of sects has historically served as a strategy for Jews to infiltrate societies and manipulate conditions to their advantage. This research provides compelling evidence that Jews incited Ali Muhammad Shirazi to establish Babism in Iran, specifically targeting the Shia belief in the advent of Imam Mahdi (AJ), as the Promised savior of the End Times, to divert followers from the truth. It examines assertions regarding its foreign origins, including connections to Russian or British Jews, its doctrines, and the involvement of secret Jews in Iran in founding and expanding this sect.

The study further explores the support given by Zionists to Hossein Ali Nuri, a follower of Bab, in forming the Baha’i Faith. Originally a simple sect, the Baha’i Faith evolved into a well-organized international network that aligned with the Zionist ideology, particularly in establishing Israel as a state in Palestine, thereby ensuring its continuation. Additionally, the study presents credible documentary evidence illustrating the close ties between Baha’is and Israel, highlighting the global reach and influence of this organization.

The powerful Jewish network in Russia and Britain intended to infiltrate religions and countries and establish deviant sects in order to gain global dominance on multiple levels. However, since Shias had a strong faith and were loyal to the religious leaders who guided the populace during the occultation of Imam Mahdi (AJ) and thwarted enemy plots, Jews were prompted to create the heretical sects of Babism and later the Baha’i faith in Iran to deceive the people [1]. Of course, Bahaism developed from a deviant sect to a political group that supported Zionism, a topic we will delve into further in this paper.

 

Approaches Taken by British Jews to Dominate the World

In the 15 century, since the Safavid era in Iran and the Renaissance in Europe, the Jewish network mostly located in Britain used three strategies to conquer different regions of the world: identifying each area, devising a strategy tailored to it, and implementing that strategy.

 

Orientalists as Spies

The first step consists of obtaining intelligence from those British spies who pretended to be Orientalists and visited various parts of the world, such as Iran, India, and Arab nations [2]. Many of them wrote travelogues that showcased their accurate analytical understandings of the geography, politics, economy, military sciences, and cultural beliefs of each area ^b.

 

 Strategy Implementation

After identifying each region and designing a plan for infiltration, the next step was to recruit capable individuals as key operatives to implement the strategy [3]. Consequently, Jewish agents from England and Russia identified and selected a young man named Sayyid Ali Muhammad Shirazi for this purpose.

 

 Babism

Ali Muhammad was born in 1819 in Shiraz city in Iran and lost his father at a young age. He moved to Bushehr ^c with his uncle to engage in trade [4]. Ali Muhammad’s ascetic behavior, superficial interpretations of Quranic verses and hadiths, and his moral characteristics [5] led the networks of Russian and English Jews to consider him the best candidate for establishing a deviant sect among the Shia. Consequently, Ali Muhammad declared himself the deputy (Bab) of Imam Mahdi in 1844 AD. He later claimed to be Imam Mahdi (AJ) himself and quickly expanded his claims to prophethood and divinity. He referred to himself as “the Bab of the Imam” and became known as “the Bab” [6]. The claims of the Bab were in stark contrast to the noble Shia teachings against which scholars like Mirza Mahdi Khan Zaim al-Dawlah wrote numerous books, such as Miftah Bab al-Abwab. Regarding the origins of the connections between Jews and Ali Muhammad, there are various hypotheses, which we will explore further (3.2).

 

The Ideological Inspiration Behind Ali Muhammad’s Beliefs

Ali Muhammad was influenced by the Shaykhism school, which refers to the adherents of Shaykh Ahmad Ahsa’i. Consequently, at the age of nineteen, he traveled to Karbala to advance his education under the instruction of Sayyid Kazim Rashti and Shaykh Ahmad Ahsa’i. The beliefs of shaykh Ahmad’s followers, who expected the forthcoming advent of the Promised Savior, combined with the bad living conditions of people, led Jews to establish a deviant sect, centered on Mahdism and led by Ali Muhammad.

 

Examining the Different Hypotheses About the Rise of Babism

There are differing viewpoints regarding the initial connections between Jews and the founders of the Babi sect, as well as the extent to which Babists received support from the British or the Russians. Although the traces of Jewish influence can be seen in all hypotheses.

It seems rather naive to assume that Britain or Russia would engage in extensive planning and send spies around the world solely for their national interests. This is a conspiracy by Jews to obscure their nefarious influence in all the tragic events of history. The Jewish network, led by the Rothschilds, initially established control over the British state and gradually expanded its infiltrative network into governments worldwide, including Russia, employing a divide-and-conquer strategy [7]. Therefore, focusing on the notion that it was Britain who originated Babism and subsequently the Baha’i Faith or that Russians are responsible might divert us from the main objective of the research. Additionally, the validity of both hypotheses does not seem impossible, especially considering that the Jewish network operates globally. Nevertheless, we will present two more robust hypotheses without insisting on the superiority of either.

 

Bab’s Incitement by British Jews

Some historians, including Abdollah Shahbazi [8], believe that Ali Muhammad‘s first connection with the network of British Jews and his association with them dates back to his stay in Bushehr. His time in Bushehr coincided with the activities of the global Jewish network led by the Rothschilds, who were involved in the opium trade and espionage through the Sassoon Company [9], consisting of Baghdadi Jews.

 

Bab’s Incitement by Russian Jews

Some supporters of this hypothesis refer to the connection between Dmitry Ivanovich Dolgorukov, the Russian envoy in Iran, and Ali Muhammad Shirazi in Karbala [10]. Some consider Seyyed Kazem Rashti, Ali Muhammad Bab’s teacher, to be a Russian agent from Vladivostok who traveled to Rasht because the Gilaki language is similar to Russian; moreover, the lineage of his family in Rasht remains unknown. Another factor that historians use to support their claims is the support of Mo’tamed al-Dawlah (a Russian spy from Georgia) for Bab and sheltering him during his exile from Shiraz. Another important document is the report by Louis Alphonse Daniel Nicolas, a Babi historian, which states that the Russian embassy requested its spies to save Ali Muhammad Bab from execution [11].

 

 The Role of Jews in the Expansion of Babism and the Baha’i Faith

Surely in a Shia country like Iran, with strong and profound faith in the Quran, the Ahl al-Bayt, and the religious authorities’ guiding at the time, no one would be misled by false demeaning claims of persons pretending to be Imam Mahdi (AJ), Prophet (PBUH), or God. As a result, Jews had to form the first followers of the Bab.

 

Secret Jews or Newly Muslim Jews

The term “Newly Muslim Jews” refers to Jews who outwardly converted to Islam to integrate into the Muslim community while secretly practicing Judaism. The Jewish Encyclopedia describes the phenomenon of the new Muslims of Mashhad as “secret Jews,” rather than “apostates” [12]. This concept is also alluded to in verse 82 of Surah Al-Ma’idah and verse 107 of Surah At-Tawbah. Of course, Jews deny this truth and try to consider it as Anusim, suggesting that they were forced to abandon Judaism against their will due to the prevailing atmosphere in their country of residence.

 

Newly Muslim Jews of Mashhad

In 1831, about two thousand Jews residing in Mashhad suddenly converted to Islam collectively without any pressure on them. Throughout history, Jews have often been hated by the people of every land due to their ethics and wickedness. They themselves even acknowledge this fact. However, considering the evidence, they had good conditions in Iran, just as today the Jewish community in Iran lives peacefully alongside other Iranian ethnicities and coexists harmoniously. They also have representatives as a religious minority in the Islamic Consultative Assembly, and their demands are accepted. Therefore, the justification that they converted to Islam out of fear or coercion seems to stem from their victimhood culture, especially since this conversion to Islam occurred exactly five years before Bab’s public invitation and coincided with the establishment of the Sassoon Company in Bushehr. Among the leaders of the Jewish network in Mashhad, one can mention Mulla Ibrahim Nathan, Mulla Abdulkhaliq Yazdi, Mulla Mashayekh, and Mulla Benjamin Yazdi, all of whom changed their names to Islamic ones after their apparent conversion to Islam and formed the first followers of Bab [13].

 

 Openly Practicing Jews

Openly practicing Jews also played a significant role in the spread of Bahá’ism, which originated from Babism. Among them are the Jews of Hamedan, Kashan, Shiraz, and Rasht. In fact, most of the Bahá’í community in Iran was composed of Christians or Zoroastrians, and there were few Muslims who were attracted to their hollow and empty beliefs [14].

 

Through the World

Jew’s efforts to promote the Baha’i Faith as a globally influential religion is evident not only in Iran but the whole world. In other countries, particularly in Europe and the United States, both evident Jews and secret Jews (disguised as Christians) joined this movement. One of the most notable figures was Hippolyte Dreyfus, who played a crucial role in expanding and strengthening the Baha’i Faith [15].

 

 Internal Wars Caused by Babists and the Fate of the Bab

After Mohammad Shah’s death and Naser al-Din Shah‘s ascension, Babism sparked increasing riots, driven by Ali Muhammad Bab’s close associates and colonial backing. This turmoil led to three internal wars in Zanjan, Fort Shaykh Tabarsi, and Neyriz. Ultimately, Ali Muhammad Bab was executed by the fatwa of the Shia scholars of Iran and the order of Amir Kabir ^e, the capable Prime Minister of Iran [16]; the dogs of the city ate his body, although Bahá’ís claim that they transferred the Bab’s body to Mount Carmel in Haifa (Occupied Palestine) after sixty years [17]!

 

Exile of the Babis and the Emergence of the Baha’i Faith

The Babis, resentful of Amir Kabir and Naser al-Din Shah ^f, made two assassination attempts on the Shah. Following the second unsuccessful attempt in 1268, prominent conspirators from the Nuri family were arrested but subsequently released with the aid of the Russian embassy. This assistance enabled them to relocate to Baghdad. There, they aimed to regain leadership over Babis with support from England and Russia (Fig. 1). Bahá’ís consider the day when their leadership was transferred from Yahya Nuri to Hossein Ali Nuri (Baha’u’llah) as the founding day of Bahá’ism, since at first, Yahya Nuri (Subh-i Azal), Baha’u’llah’s younger brother, led the sect during their exile. However, after some time, Mirza Yahya was sent to Cyprus while Mirza Hossein Ali was confined to Akka in Palestine ^g [18]. The public reason for the split between Mirza Yahya and Baha’u’llah was a leadership dispute, compounded by the Iranian government’s push to expel Babis from Iran and Karbala. However, historian Mohammad Ali Movahed suggests that the Ottoman government exiled Baha’u’llah to Palestine on the British ambassador’s recommendation.

 

 The Defeat of Babism and the Change in Jewish Strategy

After Babism’s failures, the secret Jewish network shifted its strategy. As a result, Baha’u’llah was transferred to Akka, Palestine, for his new mission. There he gained significant wealth through economic and religious policies for his followers [19].

 

Influence in the Ottoman Empire: The Prelude to the Occupation of Palestine

According to the new strategy, Baha’u’llah and his son, Abdul Baha, were tasked with presenting themselves as social reformers among Muslims in the Ottoman Empire, infiltrating them while purchasing Palestinian lands to transfer to Jewish immigrants. Abdul Baha even became the imam of the Al-Jazzar Mosque. Official reports from Ottoman security agencies indicate that in the same year Baha’u’llah passed away, these two were involved in buying lands from Muslims of Palestine and selling them to Jewish immigrants [20].

During World War I, Bahá’ís played significant intelligence roles for the British government. As the war neared its end, Ottoman military officials planned to execute Abbas Effendi (Abdul Baha) and seize Bahá’í properties in Haifa and Akka, but these plans failed after the Ottomans’ defeat [21].

 

The Close Relationship Between Baha’is and Israel

Bahá’ís have often downplayed their connections with Jews and Zionists, yet substantial documentation reveals this truth:

1. Maxwell, the wife of Shoghi Effendi, the third leader of Bahaism, described the Baha’i faith and Israel as interconnected [22].
2. In 1907, Abdu’l-Bahá expressed to Habib Moayed, a Jewish Bahá’í, that Jewish people would return to Palestine soon and reclaim their historical glory [23].
3. One of the first actions of the Universal House of Justice was to connect with the Israeli government. Notably, a gathering included the then-President of Israel and the Mayor of Haifa, a moment proudly featured in the Bahá’í World book [24].
4. The collaboration between Bahá’ís and Zionists is evident in Abdu’l-Bahá’s partnership with General Allenby during World War I and his ties to Herbert Samuel, a key figure behind the Balfour Declaration and Palestine’s first High Commissioner. Samuel recognized Bahá’ís as an independent religion free from the decline affecting other Middle Eastern faiths [25].
5. During the 1967 Six-Day War, Israel received approximately one billion two hundred million Rials from Bahá’í leaders as assistance [26].

 

Baha’i Faith: A Political Organization Rather Than a Sect

The Baha’i faith is more than a sect or deviant group; it operates as a structured organization led by Jewish oligarchs ^h and is active through strategic planning and various schemes.

In 1893, a priest named George Alfred Ford purportedly recognized the Baha’i faith for the first time in the United States at the World Parliament of Religions in Chicago. This recognition was part of Abdul Baha’s initiatives to establish connections with the U.S. and expand networks after the passing of his father, Bahaullah, in 1892 (Fig. 1). He read a text shared by Henry Harris Jessup that praised Bahaism. Jessup was a supposedly Christian pastor with a Zionist worldview who worked within the Ottoman Empire to establish the state of Israel. Years later, in 1912, Abdul Baha visited New York and claimed to have met the then-President of the United States, according to Baha’is. The Baha’is regard Syrian Ibrahim G. Kheiralla as the first special envoy of Bahaism to promote the Baha’i faith in the U.S. Thornton Chase, Lua Getsinger, and Phoebe Elizabeth Apperson Hearst are among the most prominent members of the Baha’i community in the United States.

The Baha’i network gradually spread its reach to France, India, Egypt, and other countries of the world, including Iran in 1934, and developed its laws based on the recommendations of Baha’is in the U.S. and Haifa.

Baha’is had numerous schemes to develop their global network, the most notable of which were the Ten Year Crusade; it planned to create twelve Baha’i centers in twelve regions throughout the world, and the Nine Year Plan.

After many ups and downs, particularly after Shoghi Effendi’s death in 1957, the Baha’i organization was managed for six years by a group of close associates and influential figures known as Ayadi-e Amr Allah. Due to division and discord among the Baha’is between 1957 and 1967, finally, the American Baha’is organization came under the leadership of Charles Mason Remey, while Baha’is in Israel were led by Shoghi’s wife, Ruhiyyih Maxwell, as you see in figure 1 [27].

Fig. 1. Leaders of the Baha’i Faith from Hossein Ali Nuri to Ruhiyyih Khanum (1863 – 2000)

 

Conclusion

Although the Baha’i faith was initially founded by Babis, the Bahá’ís adopted a different approach by serving Zionists more actively and establishing connections with the superpowers of their time, i.e., the U.S. and Europe. They transformed themselves from a sect into a global organization that aspires to govern the entire world. In fact, Bahá’ísm is the result of Jews’ failure to establish the seemingly sacred sect of Babism. Although Bahá’ís continually strive to present this sect as a new sacred religion, their support for Israeli Zionists alone is sufficient to reveal their nefarious objectives.

 

Notes:

[a] The term “Jews” in this context refers to the broader Jewish community, whose Zionist ideology, as depicted in Quranic verses (5:66, 69), is often associated with arrogance and aggression. It is worth noting that today, Jews who stand alongside peace-loving individuals worldwide in the quest for peace and the restoration of Palestinian rights are seen to be on the right side of history – the side of truth.

[b] Like Sir John Malcolm, Arthur Conolly, and George Nathaniel Curzon

[c] A port city in the south of Iran

[d] Believing in the advent of Imam Mahdi (AJ) as the savior of the End Times

[e] Amir Kabir, a true Shia, was murdered by Mahd-i Ulya, Naser al-Din Shah’s mother, for opposing the Jews’ evil and colonialist objectives through the Jewish network plot (See “Jews in the Qajar Court; From Enmity with Amir Kabir to Friendship with Mirza Agha Khan Noori.” Jewish Studies Center.)

[f] The fourth Shah of the Qajar dynasty of Iran

[g] Palestine was not known by this name at the time because it was a part of the Ottoman Empire.

[h] Oligarchy means the rule of a small rich minority over society. Influential families that are at the top of power are called oligarchs.

 

References:

1. Fatemi, Seyyed Morteza. “Emergence of Babism, the End of Mahdism.” Comprehensive Portal of Humanities Sciences, no. 13, 2009.
2. Sabri Pasha, Ayyub. Hempher Memoirs. N.p., n.d.
3. Sabri Pasha, Ayyub. Hempher Memoirs. N.p., n.d.
4. “A Brief Biography of His Holiness Sayyed Bab.” The Azalis, 22 Apr. 2012.
5. Ishraq-Khavari, Abdu’l-Hamid. Summary of the History of Nabil Zarandi. N.p., n.d., pp. 63-64.
6. “Siyyid Ali Muḥammad Bab.” Wikishia.
7. Carrington Hitchcock, Andrew. The Synagogue of Satan. N.p., n.d., pp. 16, 72.
8. Shahbazi, Abdullah. Essays on the History of Baha’ism in Iran. N.p., n.d., pp. 21-22.
9. Carrington Hitchcock, Andrew. The Synagogue of Satan. N.p., n.d., pp. 36-70.
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14. Shahbazi, Abdollah. “Secret Jews and the Spread of Babism and Bahaism.” Jewish Studies Center.
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16. Golpayegani, Abolfazl. Kashf ul Ghita. N.p., n.d., pp. 204-205.
17. Esmaeili, Hamidreza. The Baha’i Political Organization 1892-1979. Mo’assese Motale’at va Pazhuhesh-haye Siyasi, 2022, p. 69.
18. Esmaeili, Hamidreza. The Baha’i Political Organization 1892-1979. Mo’assese Motale’at va Pazhuhesh-haye Siyasi, 2022, pp. 91-92.
19. Esmaeili, Hamidreza. The Baha’i Political Organization 1892-1979. Mo’assese Motale’at va Pazhuhesh-haye Siyasi, 2022, p. 136.
20. Ershad, Hasan. “The Role of Baha’u’llah and ‘Abdu’l-Baha in the Occupation of Palestine by the Zionists.” 31 Aug. 2023.
21. Ershad, Hasan. “The Role of Baha’u’llah and ‘Abdu’l-Baha in the Occupation of Palestine by the Zionists.” 31 Aug. 2023.
22. Akhbar-i Amri, no. 10, Jan. 1962, p. 601.
23. Moayed, Habib. Khaterate Habib. Moasseye Melli Matbouate Amri, p. 20.
24. “Bahai Scholar.” National Association of Iran, vol. 14, p. 92.
25. Esmaeili, Hamidreza. The Baha’i Political Organization 1892-1979. Mo’assese Motale’at va Pazhuhesh-haye Siyasi, 2022, p. 132.
26. Esmaeili, Hamidreza. The Baha’i Political Organization 1892-1979. Mo’assese Motale’at va Pazhuhesh-haye Siyasi, 2022, p. 394.
27. Esmaeili, Hamidreza. The Baha’i Political Organization 1892-1979. Mo’assese Motale’at va Pazhuhesh-haye Siyasi, 2022, pp. 131-253.