Sufi hypocrisy; How did the sect of Gonabadi slip from remembrance to politics? / The hidden link between Zionist dervishes and separatists + documents

Many documents can be mentioned about the Gonabadi sect and its anti-security measures, but their association with the separatists is one of the strangeness of this current's criminal actions.

Eastern Politics Service - The Gonabadi sect has been repeating the slogan of "separation from politics" for years, but its clear traces in the seditions and unrest of the last few decades show that the monasteries of this movement have become a hangout for politics and anti-military organization rather than being safe from remembrance and mysticism.

For years, the elders of this sect have raised the dual involvement and non-interference of dervishes in politics and claim that dervishes have nothing to do with politics, but dervishes as individuals can interfere in politics. Duality combined with contradiction and paradox.

Today, if we take a look at the performance of this sect, regardless of all the heresies and deviations in belief and jurisprudence that exist in its foundations, we witness the dishonesty in this alleged slogan; A sect that says one thing in language and behaves differently in practice. This dual policy of declaration and practice can be clearly seen in various issues, including the entry and involvement of Dervishes in politics.

The leaders of the sect claim not to interfere, but in practice, the nature of this Sufi sect has been reduced to a political party and hangout. Throughout history, there are numerous examples of the political behavior of this sect - both before the Islamic revolution and during the Pahlavi regime, and in the type of political communication and interactions.

In passing, we can mention the role of some affiliates of this trend in the government positions of that period; From Manouchehr Iqbal, the then prime minister, to Nematullah Nasiri, the head of the dreaded SAVAK organization. People like Abdul Hossein Timurtash (brutal Pahlavi executioner) and Bakhtiar are also mentioned in this context.

It is noteworthy that the same dual behavior continued with the victory of the Islamic Revolution. This time, the elders of the sect highlighted the slogan of non-interference in politics, but in practice, they showed behaviors with a sharp political approach. In this framework, non-interference was practically defined as not accompanying the system and the revolution; While political activism continued in opposition to it.

In other words, there is political activity, but in the direction of opposing the system and the revolution and not accompanying it. Therefore, during more than four decades, this sect not only accompanied the glorious revolution of the people in 1957 and defined itself apart from the general body of society, but at every point when the currents opposed to the regime were active, some of its followers were also present in the line of confrontation with the regime.

Examples of this political behavior can be found in the Fitna of 2008, the riots of the winter of 2016 in Golestan Haftam Street, and some unrest in recent years such as the Mehsa Fitna in 1401 and especially the disturbances of January 1404. According to the observation, the role played by some affiliates of this sect - both inside and outside the country - has strengthened the image of a movement with a purely political and party function and against national security in public opinion.

Many documents can be mentioned about the Gonabadi cult and its anti-security measures, but their association with the separatists is one of the wonders of this movement's criminal actions.

Examining the content published on one of the virtual pages related to the followers of the Gonabadi Dervish sect, shows a worrying trend in the discourse and media overlap between this sect and separatist and terrorist currents.

This page, which continuously republishes images and videos of leaders and elders of the Gonabadiyeh sect, used to publish content of videos and messages of extreme ethnic separatist groups, including separatist currents, on a daily basis in its stories section.

The content of these messages was mainly associated with a militant appearance and threatening literature, and in some cases, explicitly threatened the Iranian government with violent and terrorist actions.

The republishing of such themes by a page attributed to the Gonabadi Dervish social body raises serious security questions about the type of communication, synergy or at least media alignment between this sect and separatist terrorist and sometimes takfiri movements.

Based on this, the image that is drawn of this sect in the social arena today is a current that has found a political and confrontational function rather than relying on the spiritual and ritual sphere, and its other programs and ritual slogans are on the sidelines of this approach.