Now, the deviant cult of Baha'ism is seriously seeking for remove the gap between the Iranian enlightenment and itself!! In this regard, the following people have had a new look towards Baha'ism in the field political and intellectual history of Iran: Touraj Amini, Shapour Rasekh, Nader Saeedi, Kawiyan Sadeq Zadeh, 0ilani. They are trying to gain a share in the Iranian constitutional movement and to play a role in Iran's national identity. On the other hand (with a hermeneutic look), they are trying and seeking for reduce their gap out of religious intellectuals! Additionally; as a matter of fact, they are trying to gain a position for themselves among religious modernists in their interpretations about God, prophet and its relationship with the modern world!

Unfortunately, today the reformists have become a means for the deviant cult of Baha'ism (in planning this historical look and gaining a position in the history of Iranian enlightenment).

According to the Baha'is themselves, the reformists have shifted the Iranian Baha'i community from the margins to the center of the gravity of contemporary thought and accepted the reform movement and the religious enlightenment "movement as a member of the Iranian civil community.[1]

Akbar Ganji has listed the obstacles of accepting the Iranian civil community as follows:

1)   Investigating the historical issues regarding the origin and formation of Baha'ism and expressing their dependence on the Colonial powers.

2)   The authorities of religious imitation aren’t pluralists and even inclusive towards Baha'ism contrary to their inclusiveness towards the heavenly religions.

3)   Discussing about historical and theological issues of Baha'ism and they don’t consider any judgment about the truth and falsity of the Baha'i beliefs which aren’t assumed to be agreeable with religious reformists.

4)   Not believing in pluralism and its expansion[2]. In order to offer a new definition for the relationship between the nation and government, Saeed Hajjariyan is analyzing the Iranian Baha'i community and believing that the improvement of relations between the Baha'is and the government can only be achieved in a secular community[3]. He believes that these relations will be reformed under the shadow of human rights and the civil ones not in the light of Shiite jurisprudence[4].

Hassan Yousefi Eshkeveri even criticizes the religious judgment of Ayatollah Montazeri who doesn’t also consider Baha'ism as a religious minority (within the framework of Shiite jurisprudence) first, and second; for this reason, he deprives Baha'ism of the basic rights and considers just citizen rights for them. He expressed hope for the Iranian Baha'i community problem to be solved in the future having younger scholars taken over the leadership of religious source of authority! According to Eshkeveri, one of the main obstacles to the acceptance of the Baha'i community as a member of the Iranian civil community in Shiite jurisprudence.[5]

Ahmad Ghabel also believes that the Baha'i community will be accepted as a member of the Iranian civil community by changing Shiite jurisprudence, eliminating the sensitivities of the society towards Baha'ism, correcting the view of the Iranian society about the external dependencies of the Baha'is.[6]

The Baha'ism organization believes that there is no need for the Iranian people to become Baha'is in a wide range right now!! Rather, it will be adequate for them to accept the Baha'is alongside other members of the Iranian community. Additionally, this role has been left to the reformists to play!

Have the reformists become the hidden layers of the Baha'i organization and their supporters (having the pretext of humanity and religious freedom)?![7]