Bahá’í World/Volume 19/Persecution of the Bahá’í Community of Írán 1983-1986

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2. THE PERSECUTION OFITIIIE BAHA’l

COMMUNITY OF IRAN 140, 141 and 142 of the Bahá’í Era 21 April 1983-20 April 1986 For information about the persecution of the Bahá’í community of Iran in the period from 21

April 1979 to 20 April 1983, see ‘The Persecution of the Bahá’í Community of Iran’, by Geoffrey Nash, The Bahá’í World, V01. XVIII, 1979-83, pp. 249-289, and other related articles in that

volume.

A. SURVEY OF EVENTS

THE violent oppression and hostility that were meted out to the followers of the Báb, and later to those of Bahá’u’lláh, have always thrown their dark and sinister shadows across the fortunes of the Bahá’í community of Iran. No decade from the 18405 to the present has been without its martyrs.‘ The persecution inflicted upon the Bahá’ís has sometimes taken subtle forms and has sometimes—as was notably the case in 19552—erupted into episodes of cruelty and barbarism that have shocked and outraged the world.

Although the persecution of the Iranian believers in the Cradle of the Bahá’í Faith during the years immediately preceding the pre-revolutionary period was for the most part covert and insidious, since 1979 the Revolutionary Government of Iran has virtually declared war on the hapless Bahá’í community, and has launched a systematic and organized campaign to destroy every trace of the Faith in the land of its birth. ‘It is absolutely certain that in the Islamic Republic of Iran there is no place whatsoever for Bahá’ís and Bahá’ísm’, the President of the Revolutionary Court in Shíráz announced in February 1983.3 ‘Before it is too late, the Bahá’ís should recant Bahá’ísm, which is condemned by reason and logic. Otherwise, the day will soon come when the Islamic nation will deal with them in accordance with its religious obligations, like it has dealt with other hypocrites

“The persistent and decisive intervention of the Russian Minister, Prince Dolgorouki, who left no stone unturned to establish the innocence of Bahá’u’lláh ...’ (See Shoghi Effendi, God Passes By, p. 104).

‘Possibly a reference to the Qur’án, surih 5, verse 33.

3Reported in K/iabar-i-Jumib, issue of 22 February 1983.

‘The executions took place on 8 September 1980. Ayatollah

who have appeared in more dangerous garb and have religious and satanic gatherings.’ It was perfectly clear that a pogrom was at hand designed to exterminate the Bahá’ís of Iran.

‘The decline of religious and moral restraints has unleashed a fury of chaos and confusion that already bears the signs of universal anarchy,’ the Universal House of Justice stated in its message to the Bahá’í world at Naw-Rúz 136 B.E. (21 March 1979). ‘Engulfed in this maelstrom, the Bahá’í world community, pursuing with indefeasible unity and spiritual force its redemptive mission, inevitably suffers the disruption of economic, social and civil life which afflicts its fellow men throughout the planet. It must also bear particular tribulations. The violent disturbances in Persia, coinciding with the gathering of the bountiful harvest of the Five Year Plan, have brought new and cruel hardships to our long-suffering brethren in the Cradle of our Faith and confronted the Bahá’í world community with critical challenges to its life and work. As the Bahá’í world stood poised on the brink of victory, eagerly anticipating the next stage in the unfoldment of the Master’s [‘Abdu’l-Bahá’s] Divine Plan, Bahá’u’lláh’s heroic compatriots, the custodians of the Holy Places of our Faith in the land of its birth, were yet again called upon to endure the passions of brutal mobs, the looting and burning of their homes, the destruction of their means of livelihood, and physical violence and threats of death to force them to recant their faith. They, like their immortal forebears, the Dawn-Breakers, are standing steadfast in the face of this new persecution and the ever-present threat of organized extermination.’

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On 13 May 1983, early in the period under review, it was the sad task of the Universal House of Justice to inform the Bahá’í world of the execution on 1 May 1983 of Mr. Suhayl Safa’i and Mr. Ialal Ḥakíman, who had been imprisoned since October 1982 in Iṣfahán. More than a week went by before the families and friends of these Bahá’ís learned that they had been executed in Tihran.

Mr. Suhayl Safa’i, aged 35, after attending high school in Iṣfahán had graduated from university in Tihran where he studied literature. For a time he was the manager of the Zamzam Company’s plant in Iṣfahán, a firm owned by a Bahá’í. After the company was taken over by the new regime, and its employees dismissed, Mr. Safa’i, who was married and had two young sons, opened a small stationery shop from which he derived a meagre living. He was active in teaching Bahá’í youth and was making notes for use in compiling a Bahá’í encyclopaedia. These notes, and his sizeable library of Bahá’í books, were used in support of the accusations made against him, principally that he was engaged in ‘propagation of the misled sect’. Neither a will nor his notebooks came to his family after his death, nor did his library, only his shoes and a small bag, and a copy of Will Durant’s The Story of Philosophy which he had read in prison and on the flyleaf of which he had written a verse by Hafiz:

0 Bird of Paradise!

On the journey to the Loved One Let longing march by my side For the destination is distant And I, a novice traveller,

Seek a seasoned guide.

Mr. Jalal Ḥakíman, aged 62, was a retired writer whose fields of interest when he was a student had included the study of literature, English and psychology. He had served as a translator in the Ministry of Health. Mr. Ḥakíman was a profound student of the Bahá’í Faith and devoted himself assiduously to study and research. He was not married. His relatives and friends were concerned about him because he sometimes became so engrossed in his study of the Faith that he would forget to eat. A few months before his arrest he wrote to a friend about the transitoriness of the mortal world and stated, ‘If my life does not last, I will also,

THE BAHA’I WORLD

God willing, go to my destiny—do not grieve or feel despondent about what is happening, but resign yourself to the will of God and be assured that there is no father kinder than Him.’ He was, throughout his life, noted for his courtesy and graciousness and his grasp of the Bahá’í teachings. At the time of his arrest he was engaged in writing a series of books recording the history and development of thought and civilization in the world, and was working on a dissertation on dreams.

Then §_lliraz suddenly became the focus of attention, as it had been in the early years of the revolution, and so often before in Babi and Bahá’í history. On 23 October 1982 the militia had invaded the homes of a number of Bahá’ís in the area of Shíráz and arrested over forty men and women and imprisoned them. After months of confinement and torture, the fate of some of these prisoners was now revealed,

With great sorrow the House of Justice announced on 20 June 1983 that in Shíráz on 16 June six Bahá’ís had been executed by hanging: Dr. Bahrarn Afnan, aged 50, a prominent physician specializing in heart and internal diseases; Mr. Bahram Yalda’i, aged 28, who had studied to obtain his doctorate in economics; Mr. Jamflid Siyavushi, aged 39, who owned a clothing shop; Mr. ‘Inayatu’llah Ifiraqi, aged 61, who had worked for the Iran Oil Company and was retired; Mr. Kurug Haqqbin, aged 34, an electrical technician specializing in the repair of radio and television sets; and Mr. ‘Abdu’l-Husayn Azadi, aged 66, a veterinarian who had been an employee of the Ministry of Health. Of this group, all save Mr. Igraqi and Mr. Yalda’i were members of Local Spiritual Assemblies in Shíráz or surrounding communities.

Dr. Bahram Afnan-—his name indicating that his family is related to the Báb——had, before his arrest, voluntarily Visited Bahá’í prisoners and tended to their needs and relayed messages, but he was denied a medical permit by the authorities and had to discontinue this service. Because of his lineage he was subjected to an unusual degree of abuse and humiliation after his arrest, and was tortured so severely that he suffered a heart attack on two occasions. Despite his condition—his body ‘torn and bleeding and skeletal’, according to an eyewitness——the prison authorities had to resort

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to his assistance because of his medical competence, and he was asked to tend to the sick prisoners. Doctors in the city continued to consult him about their patients. His last gesture before being taken from the cell for execution was to remove a gold crown from his tooth and present it to a friend. ‘I have not written a will; I leave all I have in your hand!’ he remarked.

Mr. ‘Abdu’l—Husayn Azadi, who was from Burazjan, a town in Bughihr county, and who in 1978 pioneered to Akbarabad near Shíráz, was a warrn—hearted believer. He was married with three daughters and four sons. Although he keenly missed his wife during his imprisonment and suffered painful disorders to his respiratory and digestive systems due to being tortured, nevertheless he remained cheerful, goodnatured and concerned for others. He was very entertaining to be with and was a source of joy and amusement to his fellow prisoners, raising their spirits when they sank under the weight of sorrow.

Mr. Kurush Haqqbin was from a devoted and well-known Bahá’í family of Yazd. Born in 1949, he spent his childhood in comfort, and was an obedient child. He was hard-working and serious both in school and in Bahá’í classes, and enjoyed good relationships with his teachers and fellow students. After finishing elementary school he was forced to find work because of the financial circumstances of his family, but he continued his education by taking night classes. With his parents, he pioneered to Sar-i—Pul-i_D;hahab, Kirman_s_l_;ah, where he participated in Bahá’í activities, acquired the skill of repairing radio sets, and attended school classes. He performed his military service in Shíráz during which time he graduated from high school, majoring in mathematics and then, in response to a dream about ‘Abdu’l-Bahá, he pioneered to Marvdaflt, a community not far from Shíráz, settling in Suhaylabad which had only a Bahá’í group and not yet a Local Spiritual Assembly. After the Spiritual Assembly was formed, the two administrative districts were merged and he served on the Local Spiritual Assembly of Marvdasht. Meanwhile, he opened a radio repair shop. In 1976, he married, and following the birth of the first child the following year, he and his wife pioneered to Sar-i~Pul-i~@ahab where they settled in an agricultural co-operative. Mr. Haqqbin studied Kurdish, the lan 179

guage used in that area, to facilitate his teaching the Faith, and he travelled to neighbouring villages to acquaint the residents with the Bahá’í principles. A Spiritual Assembly was formed in Sar-i-Pul-i-D_hahab. Three years after the Haqqbin family arrived there, when war broke out between Iran and ‘Iráq, the couple left Sari—Pul-fiahab which is situated on the border of the two countries. At this time they were expecting their second child. They returned to Marvdasht where Mr. Haqqbin opened a shop for the repair of radio sets, undeterred by the fact that the shop he opened there earlier, as well as his shop in Sar-i-Pul-i-iahab, had been set afire by fanatics hostile to the Faith. It has been written of him, ‘Whoever had met Kurufi, even once, would feel affection for him; he was good-natured, kind and generous to all without expectation of return.’ After his arrest on 8 December 1982 he said to his mother, when she visited him in prison, ‘Why do you cry? All these calamities have been encountered in the path of God and in service to the Cause of Bahá’u’lláh. If we are fortunate and depart from this mortal realm with a good end, our souls will be elevated in the next world. Do not grieve; rather, pray for us.’ He was especially concerned about his older brother who had been arrested and imprisoned with him, and rejoiced when his brother was freed. ‘Now I can stay in prison without anxiety,’ he remarked. Although of slight stature he had a powerful spirit, and he delighted his fellow prisoners by chanting in a melodious voice some of the many prayers he had memorized. On the last occasion that his family visited him in prison, his father recorded, Kurush Haqqbin already knew of his sentence of death, and appeared to be in another world. He consoled his family, urged them not to sorrow, seemed oblivious to the tears of his children whom he loved so deeply, and took his leave of them without glancing back. It was already too late for his nearest and dearest, and the loyalties of this world, to keep him from his destination.

Mr. ‘Inayatu’llah I§l_1raqi, who came from Najafabad, Iṣfahán, had been arrested and imprisoned in 1980, together with his family, but they were all released the following day. On 29 November 1982, he and his wife and teenage daughter, Ru’ya, were again arrested and imprisoned, the women being sent to the women’s prison. ‘Mr. Iflraqi’, one of his fellow

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inmates wrote, ‘was imperturbable; his qualities of dignity and quiescence were more than I can describe. No incident would disturb him, and he remained constantly calm and thankful.’ Mr. I_s_l;raqi was an assistant to an Auxiliary Board member, and served on the Local Spiritual Assembly of Shíráz. Both he and his Wife had served as marriage counsellors. He was the first of the group of six to be summoned to the court, and was called four times in two successive days, but no matter how the authorities tried they could not persuade him to recant. By pure chance, after leaving the interrogation room on the first day, Mr. Iflraqi encountered his beloved wife for a brief moment on the stairs. ‘May my life be a sacrifice for you!’ she exclaimed——a Persian expression of utter love and devotion—before the guards whisked him away. It was the last time they were to see one another. When the sentence of death was passed, one of the friends remarked lightly that the authorities might only be blufling. ‘Don’t worry, boys, sometimes these people play~act,’ he said. ‘But we have come here for the real thing!’ Mr. Ifiraqi replied.

Originally from Yazd, Mr. J amflid Siyavu§_l_1_i spent the last few years of his life in Shíráz Where he was arrested on 1 November 1982. Because he served as treasurer of the Local Spiritual Assembly of Shíráz, the interrogations to which he was subjected were more rigorous than those experienced by others. He was also severely tortured in an effort to have him reveal the hiding place of the large sums of money the authorities mistakenly assumed he had under his control. He was placed in solitary confinement for a considerable period and frequently lashed on the soles of the feet with electric cables. So unbearable did his sufferings become that he sought to take his own life by gashing his wrists and throat With a broken tile, but he was prevented from doing so. Separation from his wife, to whom he had been married for about twelve years and who was also imprisoned, and uncertainty about what might befall her, added to his misery. One day the authorities told Mrs. Siyavughi that they were going to torture her husband until he died and to prove their point they summoned her to the interrogation chamber. Her husband was led in by two guards Who had to support him under his arms. He had been tortured and deprived of sleep for seventy days; his back was covered

THE Bahá’í WORLD

with festering wounds caused by lashings, and his toenails had been removed and were also infected. Only with difficulty was he able to speak. On another occasion which proved to be their final meeting, the jailers again brought husband and Wife face to face. Each was told beforehand the falsehood that the other had recanted and become a Muslim. In their last hurried moments together, the couple assured one another that they had remained steadfast.

On 23 October 1982, Mr. Bahram Yalda’i and his mother and father were arrested. Bahram’s presence in prison, a fellow prisoner testified, was a source of consolation and tranquillity, and a cause of the spiritual strengthening of the imprisoned Bahá’í friends. Although his father was freed after a short time, his mother was not, and Bahram was deeply concerned about her fate. He devoted his time to teaching Arabic and to explaining the relationship of the Qur’án to the Bahá’í Writings. His courage and audacity in defending the Faith during the interrogations, and his knowledge of both the Bahá’í teachings and the Qur’án, won the admiration of all who heard him, even his questioners, though this did not prevent his being transferred to a more secluded prison cell and given harsher treatment for seventy days. Still, his spirit was not broken and he faced death with equanimity.

A still greater shock now swept through the Bahá’í World. Although by Riḍván 140 B.E. (21 April 1983) almost a score of Bahá’í women of all ranks had been executed, mobbed, assassinated, or disappeared without a trace, including lre'1n’s first woman physicist, a concert pianist, and the illiterate wife of a shepherd, the fate of some of the women who had been rounded up in the area of ShI'raz in October 1982 became known.

The Universal House of Justice, on 20 June 1983, reported to the Bahá’í world that on the evening of 18 June ten Bahá’í women, ranging in age from 17 to 57, were hanged in Shíráz, after months of imprisonment and torture during which they refused to renounce their faith. ‘THE EXECUTION OF THESE GUILTLESS WOMEN IN THE NAME OF RELIGION MUST SHOCK CONSCIENCE HUMANITY’, the House of Justice telexed. ‘THEY WERE ARRESTED FOR ACTIVITIES IN Bahá’í COMMUNITY INCLUDING EDUCATION OF YOUTH.’

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Even the youngest among the women fearlessly admitted during the interrogations during which it was sought to have her recant that she had been conducting classes for the spiritual training of children. She had seen it as her duty, since the children were barred from attending regular schools.

The telex of the House of Justice continued: ‘FOLLOWING LONG INTERROGATION IN PRISON THEY WERE WARNED THEY WOULD BE SUBJECTED TO FOUR SESSIONS PRESSURING THEM RECANT THEIR FAITH ACCEPT ISLAM AND IF BY FOURTH TIME THEY HAD NOT SIGNED PREPARED STATEMENT RECANTING FAITH THEY WOULD BE KILLED. ALL PREFERRED DIE RATHER THAN DENY THEIR FAITH. FEW HOURS PRIOR EXECUTION WOMEN MET WITH FAMILIES NONE OF WHOM KNEW [OF] IMPENDING EXECUTION. NEWS THIS DASTARDLY CRIME NOT PUBLICLY ANNOUNCED OR FORMALLY GIVEN TO FAMILIES. AUTHORITIES REFUSED ALLOW FAMILIES RECEIVE BODIES FOR BURIAL OR EVEN TO SEE THEM.’

In the Same communication the Bahá’í community was reminded that between October and November 1982 over 80 Bahá’ís were arrested in Shíráz. The authorities later revealed that 22 persons among the 80 were condemned to death if they failed to recant. The names of these 22 were never revealed, however, intensifying the psychological stress endured by Bahá’í prisoners.

Not only the fellow prisoners of the ten women but their executioners too were affected by the heroism with which these women met their fate, remarking that they sang and chanted as though they were enjoying a pleasant outing. One of the men attending the gallows confided to a Bahá’í, ‘We tried saving their lives up to the last moment, but one by one, first the older ladies, then the young girls, were hanged while the others were forced to watch, it being hoped that this might induce them to recant their belief. We even urged them to say they were not Bahá’ís, but not one of them agreed; they preferred the execution.’

A witness reported, ‘The bodies of the women were taken to the morgue at 10:00 p.m. The following day, when relatives went to take delivery of the bodies of the six Bahá’í men who had been executed two days before [16 June 1983], they learned that the ten women were also martyred. The news spread rapidly throughout Shíráz. Soon it was impossible to buy flowers

in the city as all had been purchased and sent to the relatives of the martyrs as an expression of sympathy. On 19 June the militia removed the bodies to the Bahá’í cemetery of Shíráz without informing the families, and they were buried with their clothes on and without washing and shrouding.’

There was no further humiliation to which the enemies of these Bahá’í women could subject them; now they were in the hands of God, and their names had been inscribed among the immortals.

The names of these women are: Miss Shahin (or ‘Shirin’) Dalvand, aged 25, who held a degree in sociology; Mrs. ‘Izzat J anami Ishraqi, aged 57, a homemaker, the wife of ‘Inayatu’llah Ishraqi who was executed but two days before; Miss Ru’ya Ighraqi, aged 23, a second-year student of a veterinary college and the daughter of Mr. and Mrs. ‘Inayatu’llah Igraqi; Miss Muna Mahmudnigad, aged 17, the youngest Bahá’í and the youngest female to be martyred up to this point in the present onslaught, who was in her last year of high school at the time of her arrest and imprisonment and whose father, Mr. Yadu’llah Mahmudnifiad, had been executed on 12 March of that year; Miss Zarrin Muqimi-Abyanih, aged 28, Who held a B.A. in English and who wrote excellent poetry; Miss Mahshid Nirumand, aged 28, who had qualified for a degree in physics though it was denied her because of her being a Bahá’í; Miss Simin Sabiri, aged 25, who held a high school diploma; Mrs. Táhirih Arjumandi Siyavushi, aged 30, who had qualified as a nurse and was the wife of Jamflid Siyavufii, martyred two days earlier; Miss Alghtar "l“_habit, aged 25, a nurse; and Mrs. Nusrat fiufrani Yalda’i, aged 47, a brilliant teacher of the Faith, who was a member of the Local Spiritual Assembly and the mother of several children, including Bahram Yalda’i, who had been executed on l6 June. Although the provisions made for hangings varies from prison to prison it seems clear from reports that the desired end is generally not accomplished by the method in which the body drops from a considerable height, the neck is broken and death is swift, but by the less humane method of having the victim stand on a chair or low support which is then removed, or sometimes by slow elevation of the victim by a pulley, with, in either case, resultant strangulation and the maximum of suffering.

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Even before the details of the lives of these women were known a storm of public protest was registered by leaders of thought and by the media. The Guardian of 25 June 1983 carried a story, representative of those describing the hangings, under the headline ‘Bahá’í Women Sing and Pray on Way to Meet Hangman’. Other newspapers, echoing a paid advertisement inserted in major newspapers by the National Spiritual Assembly of the United States, tersely declared ‘Now They Are Hanging Women’, while many editorials spoke of ‘genocide’, ‘bloodletting’, and the ‘reign of terror’.

Miss flahin Dalvand, nicknamed ‘Shirin’, was born to a Bahá’í family in Shíráz in December 1956. She was extremely diligent and was recognized as an outstanding student. Her senior thesis at the university of Shíráz where she earned her bachelor of science degree was accorded much praise by her professors. During her final year of school, _Shirin’s parents were in England, but despite the possible danger and her family’s request that she move somewhere where she would be safer, she remained in Shíráz with her grandparents. She was, until her arrest and imprisonment on 29 November 1982, active on various Bahá’í committees, and would often visit the families of Bahá’í prisoners and martyrs. Asked during her trial if she were willing to die for her beliefs, she replied in an unruffied manner that she was, and expressed the hope that God would help her to be steadfast in such circumstances. An eyewitness said that her responses to the interrogator seemed inspired. ‘flirin had a generous and sensitive spirit and was calm and content in prison’, a Bahá’í woman who was imprisoned with her has written. ‘I remember one day in the prison when we were having a meal together, and §_hirin told us that it was her birthday, and that the year before her mother had given her a beautiful new dress as a birthday gift, and that this year her gift was to be a prisoner for Bahá’u’lláh. Since we had nothing else, each of us took a little morsel of food and placed it in Shirin’s mouth, and thus celebrated her birthday.’

Imprisonment was not a new experience for Mrs. ‘Izzat Janarni Igraqi, nor for her daughter Ru’ya, as they had been previously arrested and then released, but they refused to leave Shíráz, choosing instead to remain there to help the

THE Bahá’í WORLD

Bahá’í community. After‘ the revolution, Mr. Ishraqi’s pension was withheld because of his being a Bahá’í, but in spite of their growing hardship the Ifiraqfs home continued to be used as a haven for the disconsolate and those believers who had been rendered homeless. During one of Mrs. Iflraqfs interrogations in which, because she was blindfolded she experienced great diificulty in walking, the questioner taunted her, saying, ‘Are you so blind that you cannot walk?’ She replied, ‘I am merely outwardly blind, but you are inwardly blind.’ Ru’ya, who was training as a veterinarian until she was dismissed in the second year of her course because of her adherence to the Bahá’í Faith, was possessed of beauty and a radiant personality; she was one of the most popular Bahá’í youth of Shíráz. She led an active life and loved sports such as mountain climbing. Her sister, Ruzita, became engaged the same day that her father was killed. When Ruzita, two days later, told her mother and sister about the death of Mr. Ishraqi, her sister said ‘Thank God!’ and her mother calmly said, ‘I knew, I knew, I knew.’ Ru’ya had a deep affection for her father and on one occasion persuaded the judge to let her speak to her father during their interrogation. Noticing the tender exchange between them, the judge sought to capitalize on it. ‘What a pity,’ he said. ‘You put yourselves through this agony only for one word; just say you are not a Bahá’í and I’ll see that the three of you are released, and payment of the pension of your father resumed.’ Ru’ya was quick to respond. ‘Your honour, the love of father and mother for their daughter is a natural sentiment, but my love for my Lord and my attachment to His Cause must take precedence over my love for my parents. I will not exchange my faith for the whole world.’ Asked, then, if she would insist on saying she is a Bahá’í even until the moment of her execution, Ru’ya replied that she hoped to remain firm in her belief and steadfast in her love of the Blessed Beauty to the end of her life. As a child of five or six, she had dreamed one night that she was lost in a wheatfield among stalks so high that she could not find her way home, and was rescued and taken home by two men of brilliant countenance on horseback, one of whom was Bahá’u’lláh and the other ‘Abdu’l-Bahá.

The youngest of this group of martyrs, Miss Muna Mahmudnigad, a schoolgirl, who as a

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result of her extreme youthfulness and conspicuous innocence became, in a sense, a symbol of the group, and whose martyrdom was greatly publicized, was born on 10 September 1965 in Yemen where her parents were pioneering, a child of the Ten Year Plan. The family returned to Iran in 1969 when the Government expelled all foreigners. Muna possessed a fine singing voice, was a good student, and had a warm, loving nature and a frank, inquisitive mind. An essay she wrote in 1981 on the topic ‘The fruit of Islam is freedom of conscience and liberty; whoever tastes it benefits therefrom,’ in which she expressed her frustration at being restricted, as a Bahá’í, to offering guarded private responses to questions posed about the Faith by fellow students, caused a furor in the school that resulted in the principal, a fanatical man, prohibiting her mentioning the Bahá’í religion on the school grounds, an injunction with which she faithfully complied. When Muna and her parents were arrested on 23 October 1982, her mother protested to the guards that Muné was only a child. One of the men, who in ransacking the house had come across a poem written by Muna, retorted, ‘Do not call her a child. You should call her a little Bahá’í teacher. Look at this poem, it is not the work of a child. It could set the world on fire. Some day she will be a great Bahá’í teacher.’ In prison she was bastinadoed, lashed on the soles of the feet with a cable, and forced to walk on her bleeding feet. Sneering guards taunted her and the other victims by setting, just out of reach, a glass of water that would have been balm for their physical agony. A book entitled The Story of Mona 1965-1983, produced by the National Spiritual Assembly of Canada in 1985, and a videotape of the Canadian musician Doug Cameron performing his composition ‘Mona with the Children’, produced by Jack Lenz and Mr. Cameron in collaboration with other Canadian friends, were disseminated throughout the world and reached both Bahá’í and general audiences. Muna, in death, fulfilled the guard’s prediction that she would be a great Bahá’í teacher. It has been related by one of the guards that Muna asked to be the last to be hanged, and that she prayed for the ‘murderers’ of her martyred friends. Then she is reported to have said, ‘In the Bahá’í Faith the kissing of hands is prohibited, and we are only allowed to kiss the hands of those who kill us for our beliefs.’ Seizing the

executioner’s hand she kissed it lightly, then kissed the rope and placed it around her throat and, smiling, said goobye to this world. Muna’s mother, Mrs. Farl_g_llundih Mahrnudnizhad, succeeded in gaining entry to the mortuary after the hangings, and later wrote to Mrs. Táhirih Dalvand, mother of §_hirin (Shahin), who was residing in the United Kingdom with her husband, ‘I visited them all and kissed them, and then I returned in order to kiss Muna once again and bid farewell to my beautiful little daughter. My eye fell upon §h_irin Dalvand. I arose from bending over the pure and sanctified body of Muna and went toward Shirin. I said, “fliirin, dear, I shall give you two kisses, one on behalf of your mother, and the other on behalf of your father; accept these kisses from me!” and I leant down and kissed her twice.’

‘Whether you accept it or not, I am a Bahá’í. You cannot take it away from me. I am a Bahá’í with my whole being and my whole heart.’ These were words uttered by Miss Zarrin MuqimiAbyanih at one point during her interrogation after her arrest when, having failed to convince her with arguments, the interrogator began to use foul language. Her ringing, melodious voice, and her vigorous defence of the Bahá’í Faith, caused one of her interrogators to declare that she should have obtained a degree in public speaking. Zarrin, the daughter of Umm-i-Hani and Husayn Muqimi-Abyanih, was born on 23 August 1954 in the beautiful village of Abyénih, located at the foot of a mountain between Iṣfahán and Ka_s_l_1_2'in, and was raised in Tihran. Even as a child she used to stand on a chair reciting prose and poems in her clear voice. She was an honour student in high school and at age 21 graduated from the University of Tihran where she obtained her degree in English literature. She memorized the entire text of the Kimbz'-Aqdas, made a thorough study of the Qur’án, and was tireless in service to the Faith. A deep attachment existed between Zarrin and her father and the two would spend hours discussing the Bahá’í teachings. When her attempt to obtain employment as a school teacher in Abyanih where the villagers made clear she was welcome was rejected because the authorities did not want a Bahá’í residing there, she accepted a job as administrative assistant, interpreter and accountant in a petrochemical plant near Marvdasht, not far from Shii‘az,

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where her father was in charge of maintenance of the house of the Báb and other Bahá’í properties, but she was discharged after the revolution, with seven other Bahá’í employees. In taking leave of her supervisor, Zarrin so brilliantly expounded the Cause that her dismissal became a means of proclamation throughout the company. When news of her death reached the company driver who used to transport Zarrin to her office, he exclaimed: ‘O God! Why should I have known and served an angel, and now bear the anguish of her martyrdom!’ An accomplished poet, Zarrin wrote the following stanza in honour of one of her dearly loved Bahá’í teachers, Mr. Haflim Farnufl, who was martyred on 23 June 1981:

O God! My teacher is now the teacher of Holy Souls, He sings the divine song among the denizens of eternity, He offered his breast as a target for the burning arrows of the enemies,

He chanted new refrains of love and sacrifice, And at last he tinged with his crimson blood The pale leaves of history.

He wrote a final counsel for his pupils:

‘If we are true lovers of that Peerless Beloved, Why should we shrink from His test?’

Time after time during her trial, the judge who was Zarrin’s interrogator pressed her to recant, and threatened her with execution if she did not. On one occasion she replied, ‘How can I make you understand that my being exists solely for Bahá’u’lláh, the object of my hope and love is Bahá’u’lláh, and my heart is also of Bahá’u’lláh.’ ‘I will tear your heart out of your breast,’ the judge replied. ‘Even then that heart will cry out “Bahá’u’lláh!”, “Bahá’u’lláh!”, “Bahá’u’lláh!”’ Zarrin retorted. Later, she wearily reminded him of his first interrogation of her. ‘Do you think that I can deny the truth? I told you the first day I would not recant. If you try me for months and years, my response will be the same.’ Zarrin’s parents were also arrested but were subsequently released.

A graduate in physics from the University of Shíráz in 1979, Miss Mahghid Nirumand was ridiculed by her interrogator, who boasted that although he did not complete high school, he was in a position of power and was questioning a university graduate: ‘What an education! A

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graduate in physics!’ he jeered.

Mahflid was born in Shíráz in 1955. Until her arrest December 1982 she had served as a youth advisor and as a member of a number of Bahá’í service committees. She was also an assistant to an Auxiliary Board member. Throughout her long imprisonment she was strong, steadfast, and solicitous of others, often sharing her food with her fellow prisoners and encouraging them to be staunch. She was, by nature, pensive and retiring, and although she was a lioness in the strength of her faith, she had a calm and soothing disposition, and a dignified bearing. She spoke little, but when she did it was to the point and revealed her profound grasp of the teachings of Bahá’u’lláh.

Noticing her demureness even when being cross—examined, the judge who was conducting her interrogation exclaimed, on one occasion, ‘Your meekness and your non-interference in politics are banners that you Bahá’ís hold in your hands to conquer the world, and so far you have been successful. All the foreign radio broadcasts are talking about the Bahá’ís being wronged in Iran!’ Confronted with the death sentence for failing to recant, Maflid replied, ‘I have found the path to Divine Reality and I am not prepared to abandon it. Therefore, I am willing to abide by the court’s verdict.’ A young Bahá’í who was able to view the bodies of the women after their martyrdom wrote a poignant report in which he described Mafiid as appearing to be in a deep, peaceful sleep. Muna, the youngest, lay close by, her head resting on Mah$id’s shoulder, as if seeking strength and solace.

Miss Simin Sabiri was the daughter of Husayn and Tavus Pampusiyan Sabiri and was born on 2 March 1958 in the village of Dahbid in Fars Province. Her father was from a Muslim background, and her mother from a Jewish one, but her father, and the parents of her mother, had independently investigated and accepted the Bahá’í Faith. Simin’s father was a widower when he married her mother and had two sons and four daughters by his first marriage. Simin was the youngest of the five children born of the new union. After completing high school Simin studied typewriting and acquired other secretarial skills and found employment in an agricultural company in Marvda§_l_;t.

In November 1978 when the homes of many Bahá’ís in fliréz were burned and looted, the

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Sabiri residence was attacked by a raging mob who threw stones and broke windows and threatened the family. Although she was injured by broken glass, Simin remained cheerful throughout the incident. She and her family took refuge with relatives and about a month later their home in Shíráz was confiscated, as were the homes of other Bahá’í families. Ultimately, on 26 October 1982, Simin was imprisoned.

Simin Sabiri has been described as one of the most fearless of the group of women who were martyred together. She had been a member of the Bahá’í Education Committee in Shíráz, responsible for the continuing education of Bahá’ís about their Faith and its Writings, and she was the youngest assistant to a member of the Auxiliary Board. During her interrogations, she would constantly try to refute the accusations and correct the misinformation of her interrogators. Throughout her imprisonment she remained strong and resilient, and did not yield to sorrow, but comforted and encouraged the other believers.

A Bahá’í' who was imprisoned with her has written, ‘Simin was steadfast, courageous and swift-thinking. Her whole being was suffused with love of Bahá’u’lláh, and she had a happy and smiling face. Even in prison she did not stop smiling. She was a symbol of absolute detachment, a true lover of the spiritual path and aflame with a desire to serve the Cause of God. “It is not important how they treat us here”, she was often heard to remark in prison, “but what is important is that our interrogators realize the goal of the Bahá’í Faith and its administrative order. We have unveiled the nature of the Bahá’í administrative order and introduced and proclaimed the Faith. It is important that the truth is being made known to judges all across Iran in order that they might understand that the Bahá’í Faith is a religion, not a political movement.” She appeared willing to overlook the more cynical view that the stronger the sunlight grows, the blinder bats become.’ When a female relative called at the prison to collect Simin’s clothing after her martyrdom, she apologized to the guards and other workers that her relation had been their guest for so many months and said aloud, as she signed the receipt in the prison book, ‘Dear Simin, may my life be a sacrifice to you! We are proud of you, and I am happy to sign a

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document that testifies so eloquently to your success.’ Though some of the guards and workers bowed their heads with shame, others defended the right of the Islamic Republic to execute those whom it regards as enemies. Simin was twenty-four years and four months old at the time of her martyrdom, her mother has stated. She tried very hard to prepare her parents for their loss. ‘Don’t expect that I shall be allowed to leave here,’ she warned her mother on one occasion. And always she pleaded with her family to recognize that she was content with the will of God and prayed that they would be able to reconcile themselves to separation from her.

Mrs. Táhirih Arjumandi Siyavufli had served as a member of the Local Spiritual Assembly of Yasuj, near Shíráz, had been active as an assistant to the Auxiliary Board and as a member of the committee on deepening, and she had memorized, as had Miss MuqimiAbyanih, the entire text of the Kitáb-i-Aqdas. Mrs. Siyavushi, a nurse, had been fired from her job for being a Bahá’í but had later secured employment in a private hospital. After being imprisoned she was, for a time, held in solitary confinement where the cells have no bathrooms or toilets—~facilities the prisoners may use only three times in twenty-four hours, at the discretion of the prison guards. Frequently, to make her recant, the guards told her that her husband would be tortured to death. When the prison authorities brought Mr. and Mrs. Siyavufli together in an effort to persuade them that the other had recanted, she could barely recognize her husband because he had been so severely beaten, and indeed the prison personnel did not think he would live through the night. The guards felt so sorry for him that they asked his wife to send him some fruit, but he could not eat it. Although he recovered to some degree, he was hanged shortly afterward. When Mrs. Siyavushi realized that she, too, would be executed, she encouraged her family not to mourn. When she saw her father for the last time, she said, ‘Look how beautiful I am!’ And she was laughing. Some time after Mrs. Siyavuflfs execution, a Bahá’í who had been imprisoned with her but who was later freed, brought to the World Centre a pair of pale grey heavy cotton ankle-length socks which had belonged to Táhirih, and which she insisted her fellow prisoner wear when the latter was taken away

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to be whipped on the soles of her feet, in order to provide a greater degree of protection, as she had only thin stockings. When the prisoner spoke of her intention, if released, of presenting the socks to the Universal House of Justice, Táhirih wished her the fulfilment of her heart’s desire. ‘If you are released, it will be with honour,’ she said. Then she counselled: ‘Leave Iran and tell the world what we suffered, what the enemies did to us. And tell the Bahá’ís, too, so they will utterly detach themselves from material things, will not be content with the glitter and illusions of this contingent world, and will devote their lives to service to the Cause.’

Born in 1958 in Sarvistan, about fifty miles from Shíráz, to a family of modest means, Miss Afltar Ihabit was a model pupil, as her teachers have testified, cheerful and willing and always ready to assist her classmates in the study of their lessons. Humility, kindness of heart, respect for her elders and an eagerness to serve others were among her distinguishing characteristics. While attending school she had to accept employment in order to assist her family. She was always attractively attired in simple and becoming clothes that she made herself. Ever devout in nature, and faithful in her duties, she served as a teacher of children’s classes and was an assistant to a member of the Auxiliary Board. Hostile elements among the population of Sarvistan often attacked and molested the Bahá’ís, murdered them, and plundered their properties. On 8 November 1978, when she was still a teenager, Ak_htar and her family and a large number of Bahá’ís had to abandon their homes when the enemies launched an attack. Undismayed, and with firm resolve, she continued her studies in Shíráz, graduated as a pediatric nurse and found a job caring for children in a hospital in that city. After her arrest on 23 October 1982 the hospital manager telephoned and pleaded with the authorities to release her as she was extremely capable and her services were needed. But her release was conditional upon her recanting her faith, an impossible demand. Till the time of her death she served the other prisoners, washed their clothing (considered ‘untouchable’ and ‘defiled’ by the authorities because it belonged to ‘infidels’) and hung the laundry to dry on a line she had improvised from plastic bags; put her nursing skills at the disposal of all including the

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non-Bahá’í drug addicts and immoral women in other wards who called upon her for help, claiming that the peacefulness of her countenance alone was an aid to them; and, on one occasion, restoring to consciousness a Bahá’í prisoner who had blacked out due to a heart attack. ‘Even at the expense of your life do you intend to remain firm in your belief?’ Akhtar was asked during one of her interrogations. ‘I hope so, by the grace of God,’ was her reply. A member of the Local Spiritual Assembly of Shíráz, Mrs. Nusrat Qhufrani Yalde'1’i was known for her kindness and hospitality, and her home was considered one of the centres of Bahá’í community life in Sliiraz. Like her close friend, Mrs. Tuba’ Za’irp1’1r, who held a degree in Persian literature and who had been martyred on 12 March 1983, Mrs. Yalda’i had been a pupil of the noted Bahá’í teacher, Mr. Nasru’llah C_hihrihnigar. She was extremely knowledgeable about the Faith and allowed her home to be used for deepening classes and other Bahá’í gatherings. Intransigent neighbours on various occasions made trouble over the years, harassing and seeking to annoy her, and complaining to the police on the pretext that she and her guests were disturbing the peace, although their real objection was that the purpose of the meetings was to discuss the Bahá’í teachings. On at least one occasion when the police asked her to desist from holding Bahá’í meetings in her home, she refused on the grounds that it was her religious obligation to be hospitable, and to open her doors to friends and strangers alike. But that was back in what, in retrospect, might be seen as a period of relative calm, before the nightmare began in Shíráz in October 1982 when she and so many others, including her husband and son, were swept into prison. Mrs. Yalda’i was one of the several women who were tortured and she was twice given severe beatings of as many as 200 lashes. Those who saw her after those beatings testified that strips of her blood-soaked clothing were embedded in the weals that covered her body. Her wounds, an eyewitness recounted, were still visible after she was hanged. During her imprisonment she was cursed and reviled by her interrogators who pressed her to announce on radio and television that she had spurned the Bahá’í Faith and was inviting the Bahá’ís to follow her example by recanting and becoming Muslims. ‘I am but a drop compared to the ocean of the Cause of

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Bahá’u’lláh,’ she replied. ‘Do you think you can stop the Sun from shining? DO you think I Was a member of the Bahá’í Assembly when this religion Was established? You Should understand that the light of the Cause of God Will not disappear even if I and Others were to recant.’ Her son, Bahram, who was executed on 16 June 1983, it was learned, on hearing of his decree Of death, danced from the courtroom to the prison——a truly Worthy Son of such an outstanding mother.

‘Outrage in this country [U.S.A.] has continued to build following the public hanging in June Of 17 Bahá’ís—l0 of them women and teenage girls—in the southern city of Shíráz,’ declared a report in the 29 August 1983 issue of US. News & World Report. ‘Oflicial charges, such as spying for foreign powers, have grown more transparent in recent killings of girls and adolescents . . . Most observers have little hope that the situation will change Very soon.’

A report reached the World Centre about this time, illustrating conditions in the prisons: ‘Being unwilling to touch the ‘unclean’ Bahá’ís, the guards blindfold the Bahá’í prisoners, give them the end of a folded newspaper the other end of which they hold in their hand, and lead them to the interrogation room. In the interrogation room the blindfolded prisoners are made to sit down next to and facing the wall. Then the blindfold is removed and each prisoner is given a file containing questions Which must be answered either in writing or Verbally without turning around. The responses often produce insult and invective on the part of the judge or examiner, who seeks by every means to humiliate the prisoners. Non-Bahá’í prisoners at first shun the Bahá’ís because they are told they are unclean, but soon they become friendly and realize that all the allegations against Bahá’ís are false. There are a few spies among the prisoners, but the Bahá’í prisoners conduct themselves in a manner above reproach. Prisoners take turns in cleaning up and performing other duties in prison, but the young Bahá’ís often take the place of their elders. Bahá’ís are prevented from saying prayers in prison; they have to rise in the middle of the night when others are asleep and whisper their prayers. Trial of the prisoners is carried out in three stages. Stage one is the investigation in Which the prisoner is asked to give information about himself and other Bahá’ís inside or outside the prison. Sometimes

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the prisoner is taken to a room next to the torture basement, where he or she can hear the cries of agony of those being tortured, and is threatened with the Same punishment if he or she withholds information. Stage two is Verbal or Written interrogation in the courtroom by the district attorney. Stage three is the court procedure in which the religious magistrate acts as a judge and issues the final Verdict. In many instances Bahá’í prisoners are subjected to physical torture.’

The response of the Universal House of Justice to the tragedy in fliréz Was to send the following cable on 24 June 1983 to ‘Bahá’í Youth Throughout the World’:

‘RECENT MARTYRDOMS COURAGEOUS STEADFAST YOUTH IN EIRAZ, SCENE INAUGURATION MISSION MARTYR-PROPHET, REMINISCENT ACTS VALOUR YOUTHFUL IMMORTALS HEROIC AGE. CONFIDENT Bahá’í YOUTH THIS GENERATION WILL NOT ALLOW THIS FRESH BLOOD SHED ON VERY SOIL WHERE FIRST WAVE PERSECUTION FAITH TOOK PLACE REMAIN UNVINDICATED OR THIS SUBLIME SACRIFICE UNAVAILING. AT THIS HOUR OF AFFLICTION AND GRIEF, AND AS WE APPROACH ANNIVERSARY MARTYRDOM BLESSED BAB CALL ON Bahá’í YOUTH TO REDEDICATE THEMSELVES TO URGENT NEEDS CAUSE Bahá’u’lláh. LET THEM RECALL BLESSINGS HE PROMISED THOSE WHO IN PRIME OF YOUTH WILL ARISE TO ADORN THEIR HEARTS WITH HIS LOVE AND REMAIN STEADFAST AND FIRM. LET THEM CALL TO MIND EXPECTATIONS MASTER FOR EACH To BE A FEARLESS LION, A MUSKLADEN BREEZE WAFTING OVER MEADS VIRTUE. LET THEM MEDITATE OVER UNIQUE QUALITIES YOUTH SO GRAPHICALLY MENTIONED IN WRITINGS GUARDIAN WHO PRAISED THEIR ENTERPRISING AND ADVENTUROUS SPIRIT, THEIR VIGOUR, THEIR ALERTNESS, OPTIMISM AND EAGERNESS, AND THEIR DIVINELY-APPOINTED, HOLY AND ENTHRALLING TASKS. WE FERVENTLY PRAY AT SACRED THRESHOLD THAT ARMY OF SPIRITUALLY AWAKENED AND DETERMINED YOUTH MAY IMMEDIATELY ARISE RESPONSE NEEDS PRESENT HOUR DEVOTE IN EVER GREATER MEASURE THEIR VALUED ENERGIES TO PROMOTE BOTH ON HOMEFRONTS AND IN FOREIGN FIELDS, CAUSE THEIR ALL-WATCHFUL AND EXPECTANT LORD. MAY THEY MANIFEST SAME SPIRIT SO RECENTLY EVINCED THEIR MARTYR BRETHREN CRADLE FAITH, SCALE SUCH HEIGHTS OF ENDEAVOUR AS TO BECOME PRIDE THEIR PEERS CONSOLATION HEARTS PERSIAN BELIEVERS, AND DEMONSTRATE THAT THE FLAME HIS OMNIPOTENT

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HAND HAS KINDLED BURNS EVER BRIGHT AND THAT ITS LIFE—IMPARTING WARMTH AND RADIANCE SHALL SOON ENVELOP PERMEATE WHOLE EARTH.’

Scarcely had the Bahá’í world community assimilated the distressing news of the hangings of the ten women in Shíráz when, on 3 July 1983, the Universal House of Justice sent another cable:

‘SWIFT ON HEELS EXECUTION YOUNG BAHA’iS SHIRAZ ANNOUNCE DISTRESSING NEWS YET ANOTHER YOUNG SERVANT Bahá’u’lláh THAT CITY, 24 YEAR OLD SUHAYL HI’IS_HMAND, HANGED 28 JUNE, BRINGING To 142 TOTAL NUMBER BAHA’iS KILLED SINCE BEGINNING OF ISLAMIC REVOLUTION, NOT INCLUDING l4 WHO DISAPPEARED. FATE OTHER PRISONERS giRAz IN BALANCE . . .’

Mr. SuhaylHú$mand was born in Sarvistan in the Province of Fars. He was arrested in Shíráz with Others, in October 1982, and, as attested to by non—Bahá’í prisoners, was Subjected to fierce interrogations and maltreatment, including torture. Enemies of the Faith, in an effort to weaken the morale of the other Bahá’í prisoners, almost immediately spread the rumour that Suhayl had broken down under pressure and recanted, but his strength of character Was too well known among his friends, and the falsehood was not believed. ‘He suffered beyond human endurance,’ one friend wrote, ‘but he remained steadfast.’ When Mr. Hufimand learned of the execution of the six believers on 16 June he was distressed not to have been included, and related to a friend that it was perhaps because he had not yet been spiritually purified. ‘God has ordained that I go to His Threshold With a perfectly clean soul; I Will be summoned one of these days,’ he Said. A few days later, hearing his name called over the loudspeaker, he put on the fresh clothing he had prepared for this eventuality, embraced and took leave of his fellow prisoners, and a few hours after sunset Went to meet the hangman calmly and triumphantly.

On 4 July 1983 yet another message was sent by the Universal House of Justice to the Bahá’ís of the World:

‘ATROCITIES MOUNTING AGAINST BRETHREN CRADLE FAITH, NOW DIRECTED TOWARDS DEFENCELESS VILLAGERS NEAR SARl IN MAZINDARAN. IN VILLAGE OF ivAL OVER 130 BAHA’iS INCLUDING WOMEN AND CHILDREN WERE HELD

CAPTIVE FOR THREE DAYS IN WALLED-IN OPEN FIELD WITHOUT FOOD AND WATER. WHEN PRESSURES TO RECANT FAITH ACCEPT ISLAM FAILED THEY WERE ALLOWED TO RETURN To THEIR HOMES. HOWEVER, SAME NIGHT, JULY 1ST, THEY WERE ATTACKED BY VILLAGERS AND FORCED HIDE IN NEARBY FOREST.

‘FURTHER DISTRESSING NEWS TWO PROMINENT BAHA’iS TIHRAN, JAHANGiR HIDAYATi AND AHMAD BA-SHiRi, KIDNAPPED. APPEALS To AUTHORITIES SO FAR UNHEEDED, ANY KNOWLEDGE THEIR ABDUCTION OR WHEREABOUTS DENIED. . .’

On 27 July 1983 the Universal House of Justice sent the following message to Bahá’í communities:

‘PRESSURES MOUNTING AGAINST BAHA’iS TRAN, PARTICULARLY IN TIHRAN WHERE MEMBERS OF Bahá’í INSTITUTIONS ARE BEING HUNTED, THEIR HOMES RAIDED. IF NOT FOUND, THEIR FAMILIES ARE BEING HARASSED . . .’

The House of Justice went on to Say that 22 believers including ll women were arrested between ll—20 July, and that on 16 July several Bahá’ís of Yazd, among whom were three who had been imprisoned in that city, were banished to K_ha$, Baluchistan.

The above news was followed by the announcement telexed by the House of Justice on 2 August 1983 that ‘PERSECUTIONS IRANIAN FRIENDS REMAIN UNAEATED. WAVES ARRESTS PROMINENT BAHA’iS RECENTLY INTENSIFIED . . .’

The Iranian authorities, early in 1979, had seized all the records of the National Spiritual Assembly of Iran; on 21 August 1980 they abducted all nine members of the National Spiritual Assembly who were never seen again; and on 27 December 1981 they executed eight of the nine believers who had been elected to replace the first group (the ninth having absented herself from the meeting due to illness). Then, in what the authorities surely must have regarded as the crowning blow to the Bahá’í community, on 29 August 1983 they banned all Bahá’í administrative and community activities and made membership of a Spiritual Assembly a criminal offence.

The Universal House of Justice on l3 September 1983 communicated this information to the Bahá’í world by cable in these Words:

‘SORELY TRIED COMMUNITY GREATEST NAME iRAN HAS IN RECENT DAYS SUSTAINED YET ANOTHER CRUEL BLOW OPENING NEW CHAPTER ITS TURBULENT HISTORY. ON 29 AUGUST

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IN UNPRECEDENTED MOVE REVOLUTIONARY GOVERNMENT THROUGH STATEMENT ISSUED ATTORNEY GENERAL ANNOUNCED Bahá’í ADMINISTRATION, RECITING USUAL FALSE ACCUSATIONS STATING EXISTENCE ADMINISTRATION OFFICIALLY CONSIDERED TO BE AGAINST LAWS CONSTITUTION COUNTRY. HOWEVER STATEMENT SAID BAHA’IS MAY PRACTICE BELIEFS As PRIVATE INDIVIDUALS PROVIDED THEY DO NOT TEACH OR INVITE OTHERS To JOIN FAITH, THEY DO NOT FORM ASSEMBLIES OR HAVE ANYTHING TO DO WITH ADMINISTRATION. SERVING IN Bahá’í ADMINISTRATION NOW SPECIFIED As CRIMINAL ACT. THIS LATEST ONSLAUGHT DEFENCELESS COMMUNITY CLEARLY DEMONSTRATES IMPLACABILITY FANATICAL ELEMENTS IN THEIR DRIVE SUPPRESS LIGHT GOD’S INFANT FAITH IN LAND ITS FIRST GLEAMING. . .’

The House of Justice went on to report that the National Spiritual Assembly had immediately taken action to dissolve the Bahá’í administration. The House of Justice also expressed its confidence that the Steadfast Iranian believers would face their new Situation With radiant fortitude. Bahá’ís residing elsewhere were called upon to ‘VINDICATE BY THEIR RECONSECRATION TO IMMEDIATE SACRED TASKS UNABATED SUFFERING THEIR GRIEVOUSLY WRONGED IRANIAN BRETHREN. INDEED ALL NATIONAL ASSEMBLIES URGED TAKE STEPS STRENGTHEN FOUNDATION BAHA’I INSTITUTIONS THEIR COUNTRIES AS TRIBUTE SACRIFICES COURAGEOUSLY ACCEPTED MEMBERS COMMUNITY Bahá’u’lláh’s NATIVE LAND.’

In response to the ban, on 3 September 1983, the National Spiritual Assembly immediately informed the Attorney-General of its Willingness to obey the law, and took the opportunity to refute all the false charges that had been made against the Bahá’ís. The text of this document, ‘An open letter from the National Spiritual Assembly of the Bahá’ís of Iran about the banning of the Bahá’í Administration’, copies of which were distributed to more than two thousand important officials and other prominent people in Iran, and, through the Universal House of Justice, to all National Spiritual Assemblies, is as follows:

‘Recently the esteemed Public Prosecutor of the Islamic Revolution of the country, in an interview that was published in the newspapers, declared that the continued functioning of the Bahá’í religious and spiritual administration is

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banned and that membership in it is considered to be a crime. This declaration has been made after certain unjustified accusations have been levelled against the Bahá’í community of Iran and after a number of its members——ostensibly for imaginary and fabricated crimes but in reality merely for the sake of their beliefs—have been either executed, or arrested and imprisoned. The majority of those who have been imprisoned have not yet been brought to trial.

‘The Bahá’í community finds the conduct of the authorities and the judges bewildering and lamentable——as indeed would any fair-minded observer who is unblinded by malice. The authorities are the refuge of the people; the judges in pursuit of their work of examining and ascertaining the truth and facts in legal cases devote years of their lives to studying the law and, when uncertain of a legal point spend hours poring over copious tomes in order to cross a “t” and dot an “i”. Yet these very people consider themselves to be justified in brazenly bringing false accusations against a band of innocent people, without fear of the Day of Judgement, without even believing the calumnies they utter against their victims, and having exerted not the slightest effort to investigate to any degree the validity of the charges they are making. “Methinks they are not believers in the Day of Judgement.” (Hafiz)

‘The honourable Prosecutor has again introduced the baseless and fictitious story that Bahá’ís engage in espionage, but without producing so much as one document in support of the accusation, without presenting proof in any form, and without any explanation as to what is the mission in this country of this extraordinary number of “spies”: what sort of information do they obtain and from what sources? Whither do they relay it, and for what purpose? What kind of “spy” is an eighty-five-year-old man from Yazd who has never set foot outside his village? Why do these alleged spies not hide themselves, conceal their religious beliefs and exert every effort to penetrate, by every stratagem, the Government’s information centres and offices? Why has no Bahá’í “spy” been arrested anywhere else in the world? How could students, housewives, innocent young girls, and old men and women, like those blameless Bahá’ís who have recently been delivered to the gallows in Iran, or who have become targets for the darts

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of prejudice and enmity, be “spies”? How could the Bahá’í farmers of the villages of Afus, C_h_igan, Qal‘ih Malik (near Iṣfahán), and those of the village of Nuk in Birjand, be “spies”? What Secret Intelligence documents have been found in their possession? What espionage equipment has come to hand? What “spying” activities were engaged in by the primary schoolchildren who have been expelled from their schools?

‘And how strange! The Public Prosecutor perhaps does not know, or does not care to know, that spying is an element of politics, while non-interference in politics is an established principle of the Bahá’í Faith. On the contrary, Bahá’ís love their country and never permit themselves to be traitors. ‘Abdu’l-Bahá, the successor of the Founder of the Bahá’í Cause, says: “Any abasement is bearable except betraying one’s own country, and any sin is forgivable other than dishonouring the government and inflicting harm upon the nation.”

‘All the other accusations made against the Bahá’ís by the honourable Public Prosecutor of the Revolution are similarly groundless. He brands the Bahá’í community with accusations of subversion and corruption. For example, on the basis of a manifestly forged interview, the falsity of which has been dealt with in a detailed statement, he accuses the Bahá’í community of hoarding, an act which its members would consider highly reprehensible. The Prosecutor alleges that the Bahá’í administration sanctioned the insensible act of hoarding, yet he subtly overlooks the fact that with the proceeds that might be realized from the sale of unusable automobile spare parts whose total value is some 70 million tumans—the value of the stock of any medium-size store for spare parts——it would be impossible to overthrow a powerful government whose daily expenditures amount to hundreds of millions of tumans. If the Public Prosecutor chooses to label the Bahá’í administration as a network of espionage, let him at least consider it intelligent enough not to plan the overthrow of such a strong regime by hoarding a few spare parts! Yes, such allegations of corruption and subversion are similar to those hurled against us at the time of the Episcopalian case in Iṣfahán when this oppressed community was accused

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of collaboration with foreign agents as a result of which seven innocent Bahá’ís of Yazd were executed.‘ Following this the falsity of the charges was made known and the Public Prosecutor announced the episode to be the outcome of a forgery. ‘Bahá’ís are accused of collecting contributions and transferring sums of money to foreign countries. How strange! If Muslims, in accordance with their sacred and respected spiritual beliefs, send millions of tumans to Karbila, Najaf and Jersualem, or to other Muslim Holy Places outside Iran to be spent on the maintenance and upkeep of the Islamic Sacred Shrines, it is considered very praiseworthy; but if a Bahá’í—even during the time in which the transfer of foreign currency was allowed—~sends a negligible amount for his international community to be used for the repair and maintenance of the Holy Places of his Faith, it is considered that he has committed an unforgivable sin and it is counted as proof that he has done so in order to strengthen other countries. ‘Accusations of this nature are many but all are easy to investigate. If just and impartial people and God—fearing judges will only do so, the falsity of these spurious accusations will be revealed in case after case. The Bahá’í community emphatically requests that such accusations be investigated openly in the presence of juries composed of judges and international observers so that, once and for all, the accusations may be discredited and their repetition prevented. ‘The basic principles and beliefs of the Bahá’ís have been repeatedly

Khomeini, in his lectures on Islamic Government (1973), had for his own purposes falsely linked the Christian missions in Iran with the Bahá’ís as corrupters of Muslim youth. In August 1980 pressure against the Christian community in general began to mount. The 27 August 1980 issue (No. 11079) (5 _S_l_iahrivar 1359 A.H.) of the Tihran—based newspaper Kayluin carried a story released through the Pars agency about the discovery in an Episcopalian church in Iran of a document purporting to be a‘ receipt of US $500 million signed by a clergyman who was said to be spying for the C.I.A. The sum was, the report said, to be split among various agencies including ‘the head of the Bahá’ís and anti-revolutionary groups’ and was described as a preliminary step in anticipated terrorist activities including bombing the residence of Ayatollah Khomeini. Soon after the hanging of the seven Bahá’ís, and it may be concluded because groups other than Bahá’ís were affected, the Public Prosecutor announced that the document was a forgery.

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proclaimed and set forth in writing during the past five years. Apparently these communications, either by deliberate design or by mischance, have not received any attention, otherwise accusations such as those described above would not have been repeated by one of the highest and most responsible authorities. This in itself is a proof that the numerous communications referred to were not accorded the attention of the leaders; therefore, we mention them again.

‘The Bahá’í Faith confesses the unity of God and the justice of the divine Essence. It recognizes that Almighty God is an exalted, unknowable and concealed entity, sanctified from ascent and descent, from egress and regress, and from assuming a physical body. The Bahá’í Faith which professes the existence of the invisible God, the One, the Single, the Eternal, the Peerless, bows before the loftiness of His Threshold, believes in all divine Manifestations, considers all the Prophets from Adam to the Seal of the Prophets as true divine Messengers Who are the Manifestations of Truth in the world of creation, accepts Their Books as having come from God, believes in the continuation of the divine outpourings, emphatically believes in reward and punishment and, uniquely among existing revealed religions outside Islam, accepts the Prophet Muhammad as a true Prophet and the Qur’án as the Word of God.

‘The Bahá’í Faith embodies independent principles and laws. It has its own Holy Book. It prescribes pilgrimage and worship. A Bahá’í performs obligatory prayers and observes a fast. He gives, according to his beliefs, tithes and contributions. He is required to be of upright conduct, to manifest a praiseworthy character, to love all mankind, to be of service to the world of humanity and to sacrifice his own interests for the good and well-being of his fellow kind. He is forbidden to commit unbecoming deeds. ‘Abdu’l-Bahá says: “A Bahá’í is known by the attributes manifested by him, not by his name; he is recognized by his character, not by his person.”

‘Shoghi Rabbani, the Guardian of the Bahá’í Faith, says: “. .. a person who is not adorned with the ornaments of virtue, sanctity, and morality, is not a true Bahá’í, even though he may call himself one and be known as such”.

‘He also says: “The friends have been required

to be righteous, well-wishing, forbearing,

sanctified, pure, detached from all else save God, severed from the trappings of this world and adorned with the mantle of a goodly character and godly attributes.”

‘The teachings and laws of the Bahá’í religion testify to this truth. Fortunately, the books and writings which have been plundered in abundance from the homes of Bahá’ís and are available to the authorities, bear witness to the truth of these assertions. Bahá’ís, in keeping with their spiritual beliefs, stay clear of politics; they do not support or reject any party, group or nation; they do not champion or attack any ideology or any specific political philosophy; they shrink from and abhor political agitations. The Guardian of the Bahá’í Cause says, “The people of Baha, under the jurisdiction of whatsoever state or government they may be residing, should conduct themselves with honesty and sincerity, trustworthiness and rectitude. . . . They are neither thirsty for prominence, nor acquisitive of power; they are neither adepts at dissimulation and hypocrisy, nor are they seekers after wealth and influence; they neither crave for the pomp and circumstance of high office, nor do they lust after the glory of titles and ranks. They are averse to affectation and ostentation, and shrink from the use of coercive force; they have closed their eyes to all but God, and set their hearts on the firm and incontrovertible promises of their Lord. . .. Oblivious to themselves, they have occupied their energies in working towards the good of society. . . . While vigilantly refusing to accept political posts, they should whole-heartedly welcome the chance to assume administrative positions; for the primary purpose of the people of Bahá is to advance the interests and promote the welfare of the nation. . .. Such is the method of the Bahá’ís; such is the conduct of all spiritually illuminated souls; and aught else is manifest error.”

‘Also, Bahá’ís, in accordance with their exalted teachings, are duty bound to be obedient to their government. Elucidating this subject, Shoghi Rabbani says: “The people of Bahá are required to obey their respective governments, and to demonstrate their truthfulness and good will towards the authorities. . .. Bahá’ís, in every land and without any exception, should . . . be obedient and bow to the clear

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instructions and the declared decrees issued by the authorities. They must faithfully carry out such directives.”

‘Bahá’í administration has no aim except the good of all nations and it does not take any steps that are against the public good. Contrary to the conception the word “administration” may create in the mind because of the similarity in name, it does not resemble the current organizations of political parties; it does not interfere in political affairs; and it is the safeguard against the involvement of Bahá’ís in subversive political activities. Its high ideals are “to improve the characters of men; to extend the scope of knowledge; to abolish ignorance and prejudice; to strengthen the foundations of true religion in all hearts; to encourage self-reliance and discourage false imitation; to uphold truthfulness, audacity, frankness, and courage; to promote craftsmanship and agriculture; to educate, on a compulsory basis, children of both sexes; to insist on integrity in business transactions; to lay stress on the observance of honesty and piety; . . . to acquire mastery and skill in the modern sciences and arts; to promote the interests of the public; . . . to obey outwardly and inwardly and with true loyalty the regulations enacted by state and government; . . . to honour, to extol and to follow the example of those who have distinguished themselves in science and learning”. And again, “. . . to help the needy from every creed or sect, and to collaborate with the people of the country in all welfare services”.

‘In brief, whatever the clergy in other religions undertake individually and by virtue of their appointment to their positions, the Bahá’í administration performs collectively and through an elective process.

‘The statements made by the esteemed Public Prosecutor of the Revolution do not seem to have legal basis, because in order to circumscribe individuals and deprive them of the rights which have not been denied them by the Constitution, it is necessary to enact special legislation, provided that legislation is not contradictory to the Constitution. It was hoped that the recent years would have witnessed, on the one hand, the administration of divine justice——a principle promoted by the true religion of Islam and prescribed by all monotheistic religions——and, on the other, and coupled with an impartial investigation of the

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truths of the Bahá’í Faith, the abolition or at least mitigation of discriminations, restrictions and pressures sufi"ered by Bahá’ís over the past l35 years. Alas, on the contrary, because of long—standing misunderstandings and prejudices, the difficulties increased immensely and the portals of calamity were thrown wide open in the faces of the longsuffering and sorely oppressed Bahá’ís of Iran who were, to an even greater degree, deprived of their birthrights through the systematic machinations of Government officials who are supposed to be the refuge of the public, and of some imposters in the garb of divines, who engaged in official or unofficial spreading of mischievous and harmful accusations and calumnies, and issued, in the name of religious and judicial authorities, unlawful decrees and verdicts.

‘Many are the pure and innocent lives that have been snuffed out; many the distinguished heads that have adorned the hangman’s noose; and many the precious breasts that became the targets of firing squads. Vast amounts of money and great quantities of personal property have been plundered or confiscated. Many technical experts and learned people have been tortured and condemned to long-term imprisonment and are still languishing in dark dungeons, deprived of the opportunity of placing their expertise at the service of the Government and the nation. Numerous are the self-sacrificing employees of the Government who spent their lives in faithful service but who were dismissed from work and afflicted with poverty and need because of hatred and prejudice. Even the owners of private firms and institutions were prevented from engaging Bahá’ís. Many privately owned Bahá’í establishments have been confiscated. Many tradesmen have been denied the right to continue working by cancellation of their business licences. Bahá’í youth have been denied access to education in many schools and in all universities and institutions of higher education. Bahá’í university students abroad are deprived of receiving money for their education, and others who wish to pursue their studies outside Iran have been denied exit permits. Bahá’ís, including the very sick whose only hope for cure was to receive medical treatment in specialized medical centres in foreign lands, have been prevented from leaving the country. Bahá’í cemeteries have been confiscated and bodies rudely

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disinterred. Numerous have been the days when a body has remained unburied while the bereaved family pleaded to have a permit issued and a burial place assigned so that the body might be decently buried. As of today, thousands of Bahá’ís have been divested of their homes and forced to live as exiles. Many have been driven from their villages and dwelling places and are living as Wanderers and stranded refugees in other parts of Iran with no haven and refuge but the Court of the All-Merciful God and the loving-kindness of their friends and relatives.

‘It is a pity that the mass media, newspapers and magazines, either do not want or are not allowed to publish any news about the Bahá’í community of Iran or to elaborate upon what is happening. If they were free to do so and were unbiased in reporting the daily news, volumes would have been compiled describing the inhumane cruelty to and oppression of the innocent. For example, if they were allowed to do so, they would have written that in §_hiraz, seven courageous men and ten valiant women—seven of whom were girls in the prime of their lives—audaciously rejected the suggestion of the religious judge that they recant their Faith or, at least, dissemble their belief, and preferred death to the concealment of their Faith. The women, after hours of waiting with dried lips, shrouded themselves in their Qadurs, kissed the noose of their gallows, and with intense love offered up their souls for the One Who proffereth life. The observers of this cruel scene might well ask forgiveness for the murderers of Karbila, since they, despite their countless atrocities, did not put women to the sword nor harass the sick and infirm. Alas, tongues are prevented from making utterance and pens are broken and the hidden cause of these brutalities is not made manifest to teach the world a lesson. The Public Prosecutor alleges that they were spies. Gracious God! Where in history can one point to a spy who readily surrendered his life in order to prove the truth of his belief?

‘Unfortunately it is beyond the scope of this letter to recount the atrocities inflicted upon the guiltless Bahá’ís of Iran or to answer, one by one, the accusations levelled against them. But let us ask all just and fair-minded people only one question: If, according to the much publicized statements of the Public Prosecutor,

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Bahá’ís are not arrested and executed because of their belief, and are not even imprisoned on that account, how is it that, when a group of them are arrested and each is charged with the same “crime” of “spying”, if one of them recants his belief, he is immediately freed, a photograph of him and a description of his defection are Victoriously featured in the newspapers, and respect and glory are heaped upon him? What kind of spying, subversion, illegal accumulation of goods, aggression or conspiracy or other “crime” can it be that is capable of being blotted out upon the recantation of one’s beliefs? Is this not a clear proof of the absurdity of the accusations?

‘In spite of all this, the Bahá’í community of Iran, whose principles have been described earlier in this statement, announces the suspension of the Bahá’í organizations throughout Iran in order to establish its good intentions and in conformity with its basic tenets concerning complete obedience to the instructions of the Government. Henceforth, until the time when, God willing, the misunderstandings are eliminated and the realities are at last made manifest to the authorities, the National Assembly and all Local Spiritual Assemblies and their Committees are disbanded, and no one may any longer be designated a member of the Bahá’í Administration.

‘The Bahá’í community of Iran hopes that this step will be considered a sign of its complete obedience to the Government in power. It further hopes that the authorities-including the esteemed Public Prosecutor of the Islamic Revolution who says that there is no opposition to and no enmity towards individual Bahá’ís, who has acknowledged the existence of a large Bahá’í community and has, in his interview, guaranteed its members the right to live and be free in their acts of worship—will reciprocate by proving their good intentions and the truth of their assurances by issuing orders that pledge, henceforth:

1. To bring to an end the persecutions, arrests, torture and imprisonment of Bahá’ís for imaginary crimes and‘on baseless pretexts, because God knows—-and so do the authorities——that the only “crime” of which these innocent ones are guilty is that of their beliefs, and not the unsubstantiated accusations brought against them;

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2. To guarantee the safety of their lives, their personal property and belongings, and their honour;

3. To accord them freedom to choose their residence and occupation and the right of association based on the provisions of the Constitution of the Islamic Republic;

4. To restore all the rights which have been taken away from them in accordance with the groundless assertions of the Public Prosecutor of the country;

5. To restore to Bahá’í employees the rights denied them by returning them to their jobs and by paying them their due wages;

6. To release from prison all innocent prisoners;

7. To lift the restrictions imposed on the properties of those Bahá’ís who, in their own country, have been deprived of their belongings;

8. To permit Bahá’í students who wish to continue their studies abroad to benefit from the same facilities that are provided to others;

9. To permit those Bahá’í youth who have been prevented from continuing their studies in the country to resume their education;

10. To permit those Bahá’í students stranded abroad who have been deprived of foreign exchange facilities to receive their allowances as other Iranian students do;

ll. To restore Bahá’í cemeteries and to permit Bahá’ís to bury their dead in accordance with Bahá’í burial ceremonies;

12. To guarantee the freedom of Bahá’ís to perform their religious rites; to conduct funerals and burials including the recitation of the Prayer for the Dead; to solemnize Bahá’í marriages and divorces, and to carry out all acts of worship and laws and ordinances affecting personal status; because although Bahá’ís are entirely obedient and subordinate to the Government in the administration of the affairs which are in the jurisdiction of Bahá’í organizations, in matters of conscience and belief, and in accordance with their spiritual principles, they prefer martyrdom to recantation or the abandoning of the divine ordinances prescribed by their Faith;

13. To desist henceforth from arresting and imprisoning anyone because of his previous membership in Bahá’í organizations.

‘Finally, although the order issued by the Public Prosecutor of the Islamic Revolution was

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unjust and unfair, we have accepted it. We beseech God to remove the dross of prejudice from the hearts of the authorities so that, aided and enlightened by His confirmations, they will be inspired to recognize the true nature of the affairs of the Bahá’í community and come to the unalterable conviction that the infliction of atrocities and cruelties upon a pious band of wronged ones, and the shedding of their pure blood, will stain the good name and injure the prestige of any nation or government, for what will, in truth, endure are the records of good deeds, and of acts of justice and fairness, and the names of the doers of good. These will history preserve in its bosom for posterity.

‘Respectfully,

(signed) The National Spiritual Assembly of

the Bahá’ís of Iran (12 Shahrivar 1362) [3 September 1983]’

But the troubles of the Bahá’ís of Iran were not at an end despite the swiftness of their obedience in suspending administrative activities. On 7 November 1983 the House of Justice informed the Bahá’ís of the world that ‘intense pressures’ continued to be directed against the Bahá’í community by the authorities. ‘Many of these pressures are being exerted’, the House of Justice wrote, ‘in the hope that the Bahá’ís will recant their faith and trade their love of Bahá’u’lláh for the comfort and security which the authorities offer to them in exchange.’ The message went on to say that many imprisoned Bahá’ís were being tortured in an effort to make them recant and that although ‘no Bahá’ís have been executed since the statement calling for the disbanding of the administration of the Faith was made by the Attorney-General on 29 August, it has been reported that on 19 September a Bahá’í farmer in the town of Lhuy, Mr. Akbar Haqiqi, died as a result of a beating by a mob incited by the clergy. Moreover, at least I40 Bahá’ís have been arrested in all parts of the country following the Attorney-General"s statement, 50 of whom were detained on 30 October in the Caspian Sea area.’ Although some Bahá’ís had been released, the Universal House of Justice reported, its records showed that the total number still imprisoned in Iran stood at over 450.

Mr Akbar Za’iri-Haqiqi was born in 1939 in

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the village of Ivoghli, in K_huy, Aflirbayjan, the son of Muhammad-‘Ali and Zahra Haqiqi. He finished primary school in lvoghli and became a farmer. In 1971 he married Miss Gulsanam Samandari, and the couple had three children. He was a member of the Local Spiritual Assembly of Ivoghli for several years, and he often encountered problems from the villagers for being a Bahá’í. Once in 1964 and again in 1974 he was arrested for his faith. On 19 September 1983 at about 9:00 a.m., he went to his farm with his son. There, a village youth began to argue with him. The youth picked up a long, heavy branch and when Mr. Haqiqi turned away from him, refusing to argue, the youth beat him with the branch until he collapsed. Neighbours took Mr. Haqiqi tofiuy, to the hospital, but treatment was ineffective and he passed away.

In that same message the House of Justice Wrote, ‘Three believers who were advanced in age have died in prison and thus have joined the ranks of those who had laid down their lives in service to the Cause. They are: Mr. Husayn Nayyiri—Iṣfahání Mr. Ahmad‘Ali Ihabit-Sarvistani Mr. Muhammad Iflraqi.’

Mr. Husayn Nayyiri-Iṣfahání, aged 64, had been imprisoned in Iṣfahán since 19 July 1981, and died just as he was going into court for his trial on 29 November 1982. He had been born into a religious family in Iṣfahán, the youngest son of Siyyid-Javad, a well-known Muslim divine, who witnessed the execution in a public square of two young followers of Bahá’u’lláh and was so affected by this occurrence that he investigated and embraced the Bahá’í Faith. Mr. Nayyiri-Iṣfahání’s mother, Zahra—Bagum, was a kind-hearted Muslim who acquiesced to her husband’s request that Husayn be taught the Bahá’í principles. After completing his primary and secondary education in Iṣfahán, Husayn entered the Agricultural College in Karaj, but later, upon returning to his native city, he became interested in accounting and pursued his career in this field. He married Miss Bahíyyih Nikubin, a descendant of Mulla J a’far, the sifter of wheat who was the first in Iṣfahán to accept the Báb. The couple had three children, a daughter and two sons. Mr. Nayyiri-Iṣfahání served as a member of the Local Spiritual Assembly of Iṣfahán. Imprisonment was especially difficult for Mr. Nayyiri-Iṣfahání because of his age

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and his not being able to receive treatment for his diabetic condition, but the more he suffered the more steadfast he became in his faith. ‘I want nothing from this mortal life,’ he told a fellow prisoner, ‘save the safety of my family.’ Having obeyed the instructions of the prison officials to be present in Iṣfahán for the funeral of Mr. Nayyiri-Iṣfahání on 30 November 1982, his daughter and son-in-law were not in their home in Shíráz when the revolutionary guards called at their house to arrest them. Mr. NayyiriIṣfahání is buried in the Bahá’í cemetery of Iṣfahán.

Mr. Ahmad-‘Ali T_habit-Sarvistani, aged 67, died in prison in Shíráz on 30 June 1983. He was born on 25 March 1912 in Sarvistan, Fars. Having lost his mother when he was only a small child, he was raised by his sister. His father, Karbala’i Shukru’llah, a recipient of a Tablet from ‘Abdu’l-Bahá, was a knowledgeable teacher of the Faith. His son, too, had an insatiable desire for knowledge and studied the Bahá’í writings from early childhood, and grew up to be a most humble and pleasant man who was known for his sincerity. Mr. _T_habit-Sarvistani and his wife, Afsaru’$-flarfih ‘Idalat, had nine children, five daughters and four sons. In 1944, Mr. and Mrs. flabit-Sarvistani pioneered to the goal area of ghafr, remaining there for twelve years despite hardships and problems created by fanatical elements among the population. Later they settled in Taflt-i-Jamflid and then in Marvdaflt. He earned his living by a means practised in Persia of treating the afflicted with traditional herbal medicines. On 4 December 1982 he was summoned to prison and although Muslim relatives offered him a means of escape he considered that to accept would be a betrayal of his Faith, and apologized to them for not being able to accompany them. He submitted to his fate, took leave of his family, and went to prison where, in part due to his age, he became ill, though he never complained. His fellow prisoners gave up their own sheets in order to provide a shroud for him when he passed away. His body was given to his relatives, and burial was arranged in the Bahá’í cemetery.

Mr. Muhammad Iflraqi, who died in prison in Tihran on 31 August 1983, was 81 years of age, and was a member of the Auxiliary Board.

When he was a 13-year-old boy in Yazd, he witnessed a crowd abusing the body of a Bahá’í

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martyr, Muhammad Bulur Furush. He later told his family, “It was as if a pot of fire had been poured on my head: I was filled with an extraordinary feeling and longed to be taken and martyred with him”. Some 70 years later, after a lifetime of service to the Faith, his wish came true and he became a martyr himself. Born in 1899 in the city of Gurgan, he was the son of Haji Muhammad Tahiri flandihari — one of the merchants of Yazd whose father, Haji Muhammad Mulla Tahiri _C_}_handihari, was a famous Mujtahid of Yazd and an early believer in Bahá’u’lláh — and Bibi Gouhar, who had become a Bahá’í before her marriage. Theirs was a spiritual home, and prominent Bahá’í teachers often stayed with them when they were in Yazd. Muhammad Ishraqi grew up to be very knowledgeable and strong in the Faith. From the age of 16 he helped the secretary of the Local Spiritual Assembly in Kirman with his correspondence, and when 21 he was elected to the Local Spiritual Assembly of Kirman. As a young man he went to Hamadan to study the Bahá’í Writings with Mr. Sadru’l-Sudur. Subsequently he went to Tihran to continue his studies with prominent Bahá’í scholars there. Four years later he returned to Kirman, from where, after two years, he proceeded to Iṣfahán for Bahá’í activities. In 1929 he married Miss Nayyirith Zandi. The couple had five children, the first of whom died at the age of 13. At about the same time, he had the privilege of going on pilgrimage to the Holy Land and being in the presence of the Guardian for 18 days. Mr. Iflraqi worked for the Post and Telegraph Office for 14 years, then worked for the National Bank of Iran for 21 years before he retired in 1955. During the Ten Year Plan he homefront pioneered to Arak to help develop the Bahá’í community there, then in 1959 he moved again to Iṣfahán and was elected to the Local Spiritual Assembly of that city. It was during this time that he was appointed as a member of the Auxiliary Board. During the 45 Months Plan he pioneered to Natanz, then to §_hahr-i-Kurd, then returned to Iṣfahán and again to Tihran. During all of this time he served on many national committees, and was delegate to many national conventions in Iran. In 1980 he was appointed an advisor along with Mrs. Qhinus Mahmudi and Mr. Shapt'1r Markazi in working with the National Spiritual Assembly in the absence of Hands of the Cause and Counsellors. When at

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last Muhammad Ishraqi was called by phone to go to the prosecutor, it was not unexpected as all knew that his name was on the list of leading Bahá’ís in Iran, and when he left his home to drive to the court he told his daughter that it was a great day in his life. He left his house at about 7:00 a.m. on 16 February 1983 to be there on time, and he did not get home until 4:30 p.m. When he returned there were three people with him, and he told his daughter to bring tea and cookies for their guests. The “guests” took some of Mr Ishraqfs books and papers and sealed his library, then took him away again, telling the family that he would be returned the next day. After five days the guards went to his home and took the remainder of his books. The family had no news of him for some months. When finally they were allowed to visit him, he was spiritually as strong as ever. His family asked him whom they should see to ask for his release he said, “Nobody, God is taking care of us”. He was later transferred to Qasr prison where his family was allowed to continue to visit him occasionally, always finding him thankful to Bahá’u’lláh and never complaining. Five months later, on 6 September, while visiting, the family was told that he had been taken to court. When they went to the court they were informed that his body had been taken to the morgue, at the morgue they were sent to the cemetery to see the list of people who had been buried recently. There they learned that a death certificate had been issued for Mr. Muhammad Ifiraqi on 31 August 1983.

In that same message of 7 November 1983, the Universal House of Justice wrote, ‘Word has also recently been received that in the city ofDizfúl, a Bahá’í woman, Mrs. Iran Rahimpur (ghurméfni), was executed on 12 May 1982 [that is, almost eighteen months earlier] after giving birth to her child. The baby was taken away by the Muslims and his fate is unknown.’

Mrs. Iran Rahimpur was born in the summer of 1938 in Tihran to a Muslim family, the fourth of five daughters, two of whom eventually became Bahá’ís. After receiving her education at the Girls’ School of Tihran, Iran found employment in the local office of the Ministry of Communications (Telephone, Telegraph and Post). In 1958 she married Mr. Muhammad-L Riyadat who later divorced her, the marriage being without issue. In 1964 she married Mr.

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Hasan Akbari and bore two daughters, but the union was not a happy one and it terminated in divorce in 1975. Anguished by Separation from her children and by family disunity, Iran turned to serious thought and began to read books Of history, philosophy and comparative religion. Although she had read material written by authors who were antagonistic to the Bahá’í Faith, and was so obstinately Opposed to it that for six months she Severed all relations with her two sisters who had espoused its teachings, She became attracted to a co—worker who in time revealed that she was a Bahá’í. Soon Iran embraced the Faith, was reunited with her sisters, became ablaze with a fervour for teaching, arranged for a transfer to the communications Office in Dizful, and went pioneering to nearby Andimi_s_l;k where she had a small property. ‘How she had changed when we met in 1978,’ one Of her sisters wrote. ‘She talked about nothing but the Cause of God and how to spread the message of Bahá’u’lláh.’ Later her family learned that she married one Of her colleagues who had accepted the Bahá’í Faith. In January l98l news reached her sisters that a month before, Iran, now an expectant mother in the fifth month of her pregnancy, had been arrested together with her husband, and that She was still in prison. ‘She tried to alleviate our anxiety during our brief phone conversations by reminding us of the tribulations Of Bahá’u’lláh, the Báb and the early believers,’ her sister wrote. ‘And she would speak enthusiastically about her teaching efforts in the prison.’ In April l98l word reached the family that she had given birth to a Son whom she had named Kamyar. In May 1982 it was learned that Iran had been executed On 12 May after being in prison for 17 months, that her husband had recanted after a few lashes of the whip, was fined and Sent to the war front, and that the child was in a nursery in the custody of one of the guards. Iran’S home had been looted, her car confiscated, and access to the child has been denied to her family. When her sister inquired at the court-house the reason for the execution of Iran Rahimpur the reply was, ‘She was a Bahá’í, and Bahá’í means Zionist spy-’

The Universal House of Justice concluded its message of 7 November 1983 by saying, ‘One of the most obvious examples Of persecution and proof Of the evil intention of the

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Iranian authorities to uproot the Faith in that land is the destruction and desecration of Bahá’í cemeteries. Recently there was an Oflicial advertisement in the newspapers in Iran indicating that the tombstones in the Bahá’í cemetery in Tihran were being put up for sale. Since all markers on the graves are apparently being eliminated, it is possible that no trace of the Bahá’í cemetery will remain in future.’

The year 1984 opened on an ominous note with a disturbing message being relayed to the Bahá’í world by the Universal House of Justice. On 3 January it telexed: ‘DISTRESSED INFORM YOU THAT RECENTLY IRANIAN GOVERNMENT ANNOUNCED ANOTHER OPPRESSIVE MEASURE AGAINST Bahá’í PRISONERS. IN ORDER TO BE RELEASED PRISONER MUST SIGN FOLLOWING UNDERTAKING: “I UNDERSIGNED (DETAILS OF PERSONAL STATUS INCLUDING RELIGION) UNDERTAKE NOT TO HAVE IN MY POSSESSION ANY BOOK, PAMPHLET, DOCUMENT, SYMBOL OR PICTURE OF THIS MISGUIDED, ZIONIST, ESPIONAGE GROUP OF BAHA’iS. IF ANY OF THE ABOVE-MENTIONED ARTICLES BELONGING TO THIS HATED UNDERGROUND MOVEMENT IS FOUND ON MY PERSON OR IN MY HOME, THIS WILL BE TANTAMOUNT TO MY BEING OF THOSE ‘WHO WAR AGAINST GOD’ AND THE ATTORNEY-GENERAL WOULD BE FREE TO DECIDE AGAINST ME IN THE MANNER HE DEEMS FIT.” THE TERMINOLOGY “WHO WAR AGAINST GOD” IS A TERM USED BY PRESENT REGIME TO SIGNIFY A CRIME DESERVING SENTENCE OF DEATH. Bahá’í PRISONERS HAVE REFUSED SIGN SUCH AN INFAMOUS DOCUMENT FALSELY IMPUGNING THEIR FAITH. MOREOVER SIGNING SUCH A DOCUMENT WOULD LEAVE BAHA’I'S OPEN TO HAVING SUCH ITEMS PLANTED ON THEIR PERSON OR IN THEIR HOMES. WAVE OF RECENT ARRESTS OF BAHA’iS SUGGESTS THAT AUTHORITIES PLAN EXERT PRESSURE ALL BAHA’iS TO SIGN SUCH AN IMPOSSIBLE UNDERTAKING. . .’

The next telexed report from the Universal House Of Justice to the Bahá’í World community about the Situation in Iran was dated 17 January 1984:

‘PRESSURES AGAINST BELEAGUERED BRETHREN CRADLE FAITH UNCEASING. THREE MORE STALWART SUPPORTERS GREATEST NAME JOINED RANKS MARTYRS, AS FOLLOWS: MR. ‘ABDU’L—MAIiD MUTAHHAR IMPRISONED ISFAHAN 4 SEPTEMBER DIED SHORTLY AFTER CONFINEMENT; MR. RAHMATU’LLAH HAKIMAN MYSTERIOUSLY PASSED AWAY

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IN PRISON IN KIRMAN EARLY JANUARY 1984 AFTER BEING IMPRISONED; ON 19 NOVEMBER IN VILLAGE OF MUHAMMADIYYIH NEAR ISFAHAN, MR. BAHMAN DIHQANI, WELL KNOWN AND RESPECTED Bahá’í, DIED As A RESULT OF MOB ATTACK. SINCE BURIAL NOT ALLOWED HIS VILLAGE, BAHA’iS CARRIED BODY TO NAJAFABAD AND BURIED HIM THERE. FULL DETAILS CIRCUMSTANCES ALL THREE DEATHS UNKNOWN. . .’

Mr. ‘Abdu’l-Majid Mutahhar was born in 1919 to a Bahá’í family in Shahrida, a city not far from Iṣfahán. After studying to the highest level that was possible in the place of his birth he then entered the army where, in View of his being unusually well educated, he might have rapidly advanced through the ranks and achieved a comfortable standard of living. However, after a few years he came to the conclusion that the life of a service man and military values were not compatible with the tenets of his belief; therefore, he left the army and entered the field of education. At about the same time he married Miss Aqdas ‘Aqda’i who had been raised in a Bahá’í family as well. The couple decided to pioneer to remote areas of the Province of Iṣfahán. They obtained permission to build primary schools in villages that did not have any and sought to develop existing primary schools in order to teach higher grades. To the extent possible they endeavoured to improve local public health. Their tireless and sacrificial services to the community, rendered in the face of prejudice and fanaticism, and in circumstances of hardship, won them an uncommon degree of popularity among the villagers and no doubt contributed to their protection in an area of the country where fanatical elements could easily rally mobs. Even in this period Mr. Mutahhar continued to further his education, bicycling long miles along the dusty shoulders of the inter-village roads in order to participate in various teacher-training classes and thus better qualify himself to fulfil his duties. His clear perception and generosity of spirit made him reluctant to impose his views on others but his life was such an attractive and irresistible example that it drew others close to him automatically. After pioneering in various rural areas of the Province of Iṣfahán for about 14 years, Mr. and Mrs. Mutahhar settled in the city of Iṣfahán in 1961. Mr. Mutahhar immediately started to render his wide range of activities in the Bahá’í community. He was the secretary of

THE BAHA’I woRLD

the Spiritual Assembly of Iṣfahán, a member of various committees and a teacher of Bahá’í classes for many years. The firesides at the home of the Mutahhars were always so crowded with seekers that many called their home ‘Iṣfahán’s second Ḥaẓíratu’l-Quds’. Despite Mr. Mutahhar’s many activities he was never negligent in the matter of the education of his own children and sacrificed all that he could for their material and spiritual well-being. During the last four years of his life, in addition to his regular Bahá’í activities, he spent considerable time coaching Bahá’í students who had been expelled from their schools, to enable them to obtain a high school diploma by passing an extracurricular exam. Although he had many ailments, he bore them cheerfully. At 3:00 a.m. on 4 September 1983 five armed men entered the Mutahhar home, went through Mr. Mutahhar’s personal belongings including books, family photo albums and his children’s address books, blindfolded him and took him away. They also took away one of his sons who was later released. Later it became clear that Mr. Mutahhar was confined in the Bahá’í Centre of Iṣfahán which had been expropriated and turned into a prison. The pleas and requests of his wife and children to see him were not heeded. Even his doctor who had accepted to examine him in the prison was not given access to him. Mr. Mutahhar was denied his essential and critically needed medications. The repeated requests of his family for a date to visit him were postponed from one week to the next. He died in prison on 15 December 1983. ‘The news of his death reached us through the relatives of some prisoners,’ one of his sons wrote. ‘Our broken hearts are filled with pain because of the loss of this burning candle of the love of God, this hero of resistance and courage. . . Father would tell me: “Do not weep and mourn for me after my death. Instead, reflect on the fact that everybody must pass away some day, and the only important point is in what path you give up your life.” ’ The Bahá’í cemetery of Iṣfahán having been confiscated, it was not possible to bury Mr. Mutahhar’s body there; instead, he was buried in a small town in the Province of Iṣfahán. Despite the danger to their lives, about 400 Bahá’ís from Tihran and Iṣfahán attended a memorial gathering to honour Mr. Mutahhar, a meeting which lasted several hours and terminated only by order of the revolutionary guards.

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Mr. Raḥmatu’lláh Ḥakíman, a member of a wel1—known Bahá’í family of Yazd, and the youngest of six children born to Sadiq and Kubra Ḥakíman, was only five years of age when his father died. After completing his studies he was engaged in the service of an international welfare organization and after three years transferred to the Department of Agriculture in a post which necessitated his repeated visits to towns and villages to assist the people, who came to love him greatly. In 1958 he married Miss Parvin Katibi and three children were born to them. After 28 years of loyal service to his country, Mr. Ḥakíman was discharged from Government service because he was a Bahá’í and, simultaneously, his wife was dismissed from her employment for the same reason. The family had to sell carpets and other household goods to raise some capital with which to open a small stationery store. A few months later both the family home and the shop were confiscated and the contents plundered. Mr. Jalal Ḥakíman, Raḥmatu’lláh’s brother, after nine months’ imprisonment and torture, was executed on 1 May 1983. On 30 December 1983, Raḥmatu’lláh Ḥakíman was arrested together with eight other members of the Local Spiritual Assembly of Kirman. The wives of these men brought food each day to the prison but were not permitted to see their husbands. On 9 January 1984, Mr. Ḥakíman’s family learned that a certificate of death had been issued for him on 6 January. It was understood that he died as a result of severe torture. His body was not delivered to his family but was buried during the night.

Mr. Bahman Dihqani Muhammadi, the son of Haji Muhammad and Zaha’ Baygum Dihqani, was born on 3 January 1941 in the village of Muhammadiyyih Karvan outside of Najafabad in Iṣfahán. He married his wife, flahnaz, in 1964 and they had seven children. He had an elementary education and had a business in his village for some time, then later became a farmer. He served as a member of the Local Spiritual Assembly of Muhammadiyyih Karvan until he was martyred. On 15 November 1983, around midnight, a group of villagers stoned him to death. As burial was not allowed in his village, the Bahá’ís carried his body to Najafabad and buried him there.

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The message of 17 January 1984 from the House of Justice to all National Spiritual Assemblies went on to Say:

‘SINCE LAST REPORT 7 NOVEMBER OVER 250 Bahá’ís INCLUDING INFANTS AND CHILDREN HAVE BEEN ARRESTED IN ALL PARTS COUNTRY. NEARLY 70 OF THESE WERE DETAINED BETWEEN 31 DECEMBER 1983 AND 3 JANUARY 1984. OTHER DESPICABLE ACTS AGAINST Bahá’ís INCLUDE THE FOLLOWING: REVOLUTIONARY GUARDS PERMITTED ENTER Bahá’í HOMES WITHOUT WARRANTS, CONFISCATE VALUABLE PERSONAL POSSESSIONS. COMPLAINTS To AUTHORITIES UNAVAILING. SOME IMPRISONED Bahá’ís WHO WERE EXPELLED FROM THEIR JOBS HAVE BEEN PROMISED RELEASE IF THEY REPAY ALL SALARIES PAID TO THEM FROM BEGINNING THEIR EMPLOYMENT, SOMETIMES UP To 30 YEARS...’

The next report of the Universal House of Justice to the Bahá’ís of the world was telexed on 10 April 1984. It announced that the persecution of the Iranian Bahá’ís ‘FERSISTS, TAKING EVEN MORE INSIDIOUS TURN’ and explained that in March ‘AT LEAST THREE PRISONERS DIED UNDER MYSTERIOUS CIRCUMSTANCES, TWO IN TIHRAN AND ONE IN BAFT, KIRMAN’. The body of Muhsin Radavi, a 57-year-old businessman, ‘SHOWED EVIDENCE OF HANGING’ while the other two men, _C_}_hulam-Husayn HaSanzadihflakiri, aged 80, and NuSratu’llah Diya’i, aged 61, ‘WERE BURIED WITHOUT FRIENDS RELATIVES BEING INFORMED. . .’

Mr. Muhsin Radavi was born on 6 July 1926 in the town of Sirishabad, Hamadan, to Hamidih and Hasan Radavi. Muhsin’s father, before accepting the Bahá’í Faith, had been a Muslim clergyman who discarded his clerical garb and with his wife travelled around to teach the Cause. Muhsin was born on one of these journeys. Because of his family’S financial circumstances and a chest ailment which caused shortness of breath, he was unable to pursue higher school studies despite his aptitude and eagerness to learn. At age 15 he left his home in Search of employment, finally settling in Tihran Where he engaged in a number of enterprises including operating a shop that sold Spare parts for automobiles. In 1956 he married Miss Parvinduflt Himmati; two daughters and one son were born of the union. In 1971 Mr. Radavi entered Government service Where he served first in the Forestry Department and subsequently in the Ministry of Health until he was

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discharged for being a Bahá’í; his arrest took place on 5 May 1983 and his death on 4 March 1984. He had pioneered with his family to a number of goal towns within Iran, serving as a member of the Local Spiritual Assembly in each. He was obliged to leave his last post, Afsariyyih, because the populace recognized that he was a Bahá’í and refused to permit him to rent a house, so he located in Tihran-Pars. The family learned of his execution through a telephone call from the office of the AttorneyGeneral during which they were advised that he had already been buried. On 19 January 1985, the family home was confiscated.

Mashhad was the birthplace of Mr. G_hulamHusayn Hasanzadih-§_lgakiri. Born in 1903 into What he described as a ‘prejudiced Muslim family’, he devoted his adolescence, in his own words, to ‘becoming the most wicked and mischievous young man of his time’. Even his investigation of the Bahá’í Faith was conducted, he admitted, with a View to harassing the Bahá’ís. Eventually, under the guidance of the famed Bahá’í teacher, Mr. Iflraq Qavari, he became a devoted and knowledgeable believer. He was fond of saying ‘Bahá’u’lláh Himself saved me!’ After settling in Tihran, Mr. HasanzadihShakiri married Miss Bahirih Zamaniyan, and devoted all his time to performing administrative duties for the Faith, even when he reached an advanced age and had become seriously ill. In 1982, Mr. Hasanzadih-flakirfs pension was cut off, and on 10 April 1983 he was imprisoned. He told his wife when she visited him that his interrogators kept asking him to recant his belief and he would be freed due to his old age and his illness, but he would not agree to do so. On 10 March 1984, in his eightieth year, he was executed, a fact which the Universal House of Justice was only able to establish and report in a message dated 15 April 1984 when it advised the Bahá’ís of the world that it had verified that he ‘WAS ALSO EXECUTED BY FIRING SQUAD INSTEAD OF DYING MYSTERIOUSLY IN PRISON AS REPORTED’.

Mr. Nusratu’llah Diya’i of Baft was 61 years

‘of age when he died in prison on 19 March

1984. He was a retired employee of the Post and Telegraph Department and had suffered a stroke a few years earlier which had temporarily paralysed his right leg and left his right arm permanently impaired. On 31 December 1983 Mr. Diya’i’s home was invaded and ransacked

THE BAHA’I WORLD

by the militia, and he was arrested along with his wife and their Son, Mihran, who was home because of illness, and who begged to be allowed to accompany his parents and to help his father. Mihran was placed in solitary confinement for about eleven days enduring, as he has recounted, ‘insults and lack of necessities’ as well as frequent interrogations instigated at about 1a.m. and lasting from three to four hours during which he was forced to wear a blindfold. His answers to the interrogator’s questions were rewarded with severe beatings, and after several weeks he and his mother were released under a security bond of 60,000 tumans. His mother’S back, he has testified, was black and blue from being beaten with a rubber hose. The elder Mr. Diya’i, however, was kept in prison and sustained the same treatment meted out to his son—interrogations, mental torture and physical beatings. His Son reported that he saw his father’S head smeared with blood and his legs grew so infirm that he could hardly stand or walk. In one conversation Mr. Diya’i told his son, ‘I have been kicked all over my body, worse than on earlier occasions, and they have issued the verdict for my execution.’ With delight, he showed his Son the paper containing the verdict at the bottom of which he had inscribed a poem, an act for which he was punished when the guard discovered it. At one point the pain in Mr. I_)iya’i’s waist which originated with the first beating became so intense that he was permitted to enter a hospital for a brief time but was returned to prison before recovery was effected. As mentioned in the message above, burial occurred without the family’s being notified.

The message of 10 April 1984 from the House of Justice reflects the difficulties being experienced by the Bahá’ís of Iran at that period. It stated, ‘ARRESTS CONTINUE WITH LEAST AMOUNT PUBLICITY. SINCE LAST REPORT 17 JANUARY ALTHOUGH SOME Bahá’í PRISONERS RELEASED, 1 1 1 HAVE BEEN ARRESTED, MOST OF WHOM WERE MEMBERS OF SPIRITUAL ASSEMBLIES BEFORE THEIR DISSOLUTION LAST YEAR. NUMBER BAHA’IS KNOWN TO BE IN PRISONS IN IRAN TOTALS 704.

‘ACCURATE INFORMATION IN HAND DESCRIBES TORTURES PERPETRATED AGAINST SOME VERY PROMINENT EAHA’IS. FOR EXAMPLE ONE Bahá’í SEVERELY TORTURED UNDER EXTREME CIRCUMSTANCES FORCED CONFESS To FALSE CHARGES. OTHERS SIMILARLY TORTURED RESISTED PRESSURES

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EXERTED ON THEM TO MAKE FALSE PUBLIC CONFESSIONS FOR BENEFIT RADIO TELEVISION. . .’

Five days later, on 15 April 1984, another message was sent by the Universal House of Justice reporting a still more sinister turn of events. On a date not then established, but which was later confirmed to be 4 April 1984, three more believers had been executed by firing squad in Evin (if transliterated, Ivin) prison, Tihran. The executions were not announced and the bodies were unceremoniously buried without the families or relatives being informed, which gave the House of Justice grounds to fear that other Bahá’í prisoners might meet the same fate. The three who died on 4 April were the following:

Mr. Kamran Lutfi, a 32-year-old university professor who had graduated in mechanical engineering from Tabríz University and who, until the revolution, had taught in the Simnan Technology Faculty. He had languished in prison since 5 May 1983, suffering the maltreatment commonly accorded Bahá’í prisoners.

Mr. Rahim Rahimiyan, a 52-year-old businessman, who had also been imprisoned since 5 May 1983.

Mr. Yadu’llah Sabiriyan, a 64-year-old manager of a print shop, whose arrest had Occurred on 9 February 1982.

Mr. Kamran Lutfi, the son of Yadu’llah and Aqdas Lutfi, was born in Iṣfahán on 27 January 1952. He completed his primary and secondary education in the city of his birth and in 1971 entered the College of Technology in Tabríz, graduating in 1976 with a degree in mechanical engineering. Upon completion of his military service in 1978, he married Miss Farzanih Safa’i. A son was born to them. In February 1979, Mr. Lutf i obtained a teaching position at the College of Technology in Simnan where he continued to work until September 1982 when he was discharged because of his being a Bahá’í. He was always active in the Faith, working on various committees in Iṣfahán, Tihran and Tabríz, conducting deepening classes in Tihran, and serving as a member of the Local Spiritual Assembly of Simnan. He was appointed an assistant to a member of the Auxiliary Board, and served on a supervisory regional committee for Narmak and surrounding communities. After his arrest in May 1983, he spent three months in solitary confinement in Gawhardas_l_1_t

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prison, near Karaj, and was denied the privilege of receiving visitors. During the period when he was in Evin prison, his parents, wife and son were permitted to telephone him once every three weeks but were not allowed to see him. No information is available about the two-anda-half months he spent in the sanatorium of Evin prison, as his family’s visiting privileges were withdrawn during that time. From Mr. Kamran Lutfi’s will and testament, it was determined that he was executed on 4 April 1984. Since that time, no further information has come to light.

Mr. Rahim Rahimiyan, the grandson of the well—known and highly respected physician, Ḥakím Rahim, for whom he was named, was born on 1 May 1932, the third son in a family of six brothers and four sisters. His birthplace was Arak, and there he spent his childhood. Due to financial problems, Mr. Rahim Rahimiyan’s father was forced to settle in Tihran. Rahim, at age 14, started to work, first in the steel industry and then in plastic manufacturing. Denied the opportunity of pursuing higher education, Rahim nevertheless acquired a sound knowledge of the Bahá’í teachings and was active, as a youth, in the community. His devotion, his friends noticed, further intensified after he made his pilgrimage to the House of Bab in Shíráz in 1954. Two years later, Mr. Rahimiyan took up residence in the village of Narmak as a homefront pioneer, and served for a number of years on the Local Spiritual Assembly there. He, like his colleague, Mr. Kamran Lutf i, Served on the regional committee for Narmak and adjacent territories, until the time of his arrest. In 1964, Mr. Rahimiyan married the writer, Miss Afaq Murad-‘Ali, and two sons were born to them. In October 1977, the Rahimiyans left Iran for a pioneering post in India, but being unable to obtain residence visas, they were forced to return eight months later. Mr. Rahimiyan then placed himself entirely at the disposal of the National Spiritual Assembly of Iran and was engaged in ceaseless activities on behalf of the Bahá’í Faith until his arrest in May 1983. He was held in solitary confinement in Gawharda_s_l_1t prison for three months, and then was transferred to the general prison. His family received permission to visit him on three occasions. On their last visit, which took place on 2 October 1983, he informed his family that his trial had been held and he was

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under sentence of death. In the afternoon of the same day, prison officials took him to his home under guard, made a list of all his properties and possessions, and returned him to Gawhardasht prison. He was then transferred to Evin prison and was denied visitors; his family were distressed to learn they could not even deliver to him some necessary items of clothing. His properties were confiscated and the members of his family were evicted from their home. In a telephone conversation with his family on 18 March 1984 he said he experienced no anxiety, and expressed the hope that he would remain firm in his convictions toithe last moment of his life. When his family enquired about him on 10 April 1984, they were informed that he had been executed because of his refusal to be ‘guided back to Islam’. No information has been made available about the exact date of his martyrdom or the place of his burial. His brief will and testament, in which he assigned his few remaining possessions to his family (one watch, one string of prayer beads, a little cash, some clothing, a driving licence and a pair of glasses) concluded with a line from a prayer revealed by ‘Abdu’l-Bahá, ‘O my God, may my life be a sacrifice to Thy loved ones ...’——words which the prison officials felt it necessary to cross out.

Mr. Yadu’lláh Sabiriyan, the son of Muhammad Hasan and _I§h__ayru’n-Nisa Sabiriyan, was born in 1920 in Simnan. His father, originally a Muslim, had accepted the Bahá’í Faith through contact with his business partner; his mother, although sympathetic, did not register as a believer. Yadu’llah, the only son, spent his youth in a Muslim environment and often took part in Islamic passion plays playing the role of a martyr. He espoused the Bahá’í Faith when he reached maturity. One of his three sisters also accepted the Bahá’í Faith and married Mr. Badi‘u’llah Yazdani, who was martyred on 6 May 1980. Mr. Sabiriyan married Miss Muluk N1’iri’d-Din; two sons and a daughter were born to them. After working for some time in a printing firm, Mr. Sabiriyan, in partnership with a friend, opened a print shop in 1951 which they called Badi‘ Printing House. During the thirty years in which he operated this company he attempted to demonstrate to his customers the Bahá’í principles of justice and fair dealing. For several years he served on various local and national committees in Tihran and then in 1960

THE Bahá’í WORLD

he settled in the village of Narmak where he was elected first to the regional Spiritual Assembly and subsequently to the Local Spiritual Assembly of Narmak. He accepted his responsibilities with joy and enthusiasm and was noted for his willingness to serve, and for his hospitality. He lavished praise on his wife for providing their children with a loving home and a good education. In February 1982, Mr. Sabiriyan was arrested and charged with printing Bahá’í material in his shop. He wrote to his family from prison assuring them that he was well and that his only concern was for their welfare. In a letter to his wife he wrote, ‘The moment I think about you, tears of joy stream from my eyes. At midnight, when I pray to God, the beautiful faces of you and the children shine before me. My last advice to you is to preserve your unity now and forever, and if, God forbid, a difference should occur among you, try to resolve it in a spirit of fellowship, and replace it with love and friendship.’ The same sentiment was expressed in the very short will he wrote in prison in which he admonished his wife, his children and his relatives to conserve to the end of their lives the love that united them. The prison authorities granted his request to ask for photographs of his grandchildren, but as the girls did not wear Islamic headdress in the pictures, they were withheld from him. On 19 February 1984, the family home was confiscated and Mrs. Sabiriyan was left homeless. Then, after more than two years’ imprisonment, Mr. Sabiriyan was executed. A week elapsed before his family were informed that he had been killed. When his wife enquired why he had been put to death, the chief attorney exclaimed, ‘What crime is worse than not responding to three months of guidance in Islam and refusing to recant belief in heresy!’

On 22 May 1984 the Universal House of Justice sent a further report to the Bahá’í world describing events in Iran. It stated that since the beginning of the revolution more than 300 residences of Bahá’ís had been plundered or set afire; some 170 Bahá’ís had been killed by a variety of methods, but principally through execution by firing squads and by hanging; in urban areas personal properties belonging to several hundred Bahá’í families had been seized, while in rural areas many orchards had been destroyed and farms and arable lands confiscated. Petitions to the authorities for redress

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of grievances were ignored. In addition, the Ministry of Works and Social Affairs had formally instructed industrial and commercial institutions not to pay the salaries or pensions of their Bahá’í' staff; more than 10,000 Bahá’ís employed in government offices or in the private sector had been summarily discharged and their rights to pensions and other employment benefits revoked, and some had received demands for refund of the salaries they had received for the duration of their employment; Bahá’í students had been dismissed from all universities and other institutions of higher learning; in most cities and provinces, Bahá’í children had been denied entry to schools and therefore were without access to basic education; some 700 Bahá’ís including men, women and children were being held in various prisons throughout Iran; for more than nine months visits to 40 Bahá’í prisoners had been prohibited by the authorities and their fate unknown; and in Evin and Gawhardafit prisons a number of Bahá’í prisoners were undergoing relentless torture including floggings of all parts of the body, but especially the legs and feet, involving sometimes up to 400 lashes. The hapless prisoner was then forced to walk, and finding this impossible he or she perforce had to crawl on hands and knees back to a dark cell. In Maflhad and Yazd, Bahá’í prisoners were being regularly whipped on the head and face with thick plastic tubes, and similar procedures were being followed to a lesser degree in other prisons. A number of these victims of torture had lost their sight and hearing, others their mental competence. The bodies of four prisoners subjected to such treatment were seen before being buried in unknown graves. ‘It is therefore feared’, the House of Justice stated, ‘that other prisoners whose bodies have been similarly buried without their families being notified suffered the same fate.’

Nor were the Bahá’ís who were not imprisoned safe. The same report revealed that Bahá’í homes were being entered at will, day or night, by revolutionary guards, who harassed the inhabitants by insulting, threatening and beating them. When the guards failed to find a particular Bahá’í at home, they would seize other members of the household, even children, as hostages, and would ransack the place, confiscating whatever they pleased. ‘Whenever the head or some other important member of the family has been killed,’ the report concluded,

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‘and often when such a person has been imprisoned, those remaining behind have been forced from their homes and not permitted to take any belongings, even in the dead of winter. The victims of such treatment have no recourse to justice since their petitions to the authorities are ignored. Bahá’í families in Iṣfahán, Mashhad, Tihran, Urumiyyih and Yazd in particular are affected by these conditions.’

The martyrdoms of four more Bahá’í's were announced in the report of 22 May: Mr. J alal Payravi and Mr. Maqsud ‘Alizadih who were executed on 5 May in Tabríz and who had been imprisoned on 22 October 1981 and 27 January 1982, respectively; and Mr. ‘Ali-Muhammad Zamani and Mr. Jahangir Hidayati who were executed on 15 May in Tihran, the former having been arrested 5 May 1983 and the latter having been abducted in June 1983. It was also stated that Mr. Asadu’llah Kamil-Muqaddam died in prison on 2 May in circumstances which were then unknown.

Mr. Jalal Payravi was born in Milan on 26 March 1937 to Ahmad and Táhirih Payravi, devoted Bahá’ís. He was the fourth of five children and, as their only son, was doted upon by his parents and sisters. The family later moved to Tabríz where Jalal studied engineering and was employed by the government as manager of the Institute for Development of Agricultural Machinery, first in Ardibil and later in Tabríz. In December 1965 he married Miss Simin Dana and two sons were born to them. He had been active as a youth in the affairs of the Faith and had served on the Spiritual Assemblies of the communities in which he resided. He was a member of the Auxiliary Board. In 1970, Mr. Payravi was transferred by his employers to Gurgan, then to Urumiyyih, and in 1979 to Tihran. In May 1981 he was discharged for being a Bahá’í and in October of that year he was arrested. His mother, sorely afflicted by separation from her son, died three months after his arrest. ‘He was always thinking of the welfare of others,’ one of his sisters wrote of him. ‘When I visited him in prison he would urge me to call on the families of the martyrs to see if they were getting along well and whether I could be of assistance to them. In prison he was liked and respected by all, and during visits he was found to have a smile on his lips at all times, and his eyes were illumined with the light of love for his Master. In many of the letters he wrote to

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us from prison he cited the words of ‘Abdu’l-Bahá, “He doeth as He doeth, and what recourse have we?” " After more than thirty months in prison, Mr. Payravi was shot by a firing squad. One of his sisters received a letter from him dated the day of his execution in which no mention was made of his impending fate, indicating that he was not aware of the sentence until he was taken from the prison. The Bahá’ís learned of his death the following day. The decree of execution, it was reported, stated that Mr. Payravi was to be put to death because of ‘intense involvement with Zionism and membership in the misled sect of Bahaism’. More than 100 Bahá’ís from Tabríz and other communities attended the funeral service which was held on 7 May 1984.

The parents of Mr. Maqsud ‘Alizadih, Ahmad and Tuba ‘Alizadih, had both been raised in Bahá’í families, and they were living in Miyan-Duab when Maqsud, their second son, was born on 28 September 1940. In pursuit of his advanced studies, Maqsud went to live with his uncle in Tabríz where he attended high school and went on to obtain a diploma in biology from the Agricultural College in Varamin. After graduation he was engaged by the Department of Land Improvement in the section devoted to promotion of agriculture. In October 1967 Mr. ‘Alizadih married Miss Manigih Na‘imiyan, and from this union two daughters were born. Mrs. ‘Alizadih continued her studies in Tabríz, obtained a degree in Laboratory Science, and found employment in the Health Centre laboratory in Ric_la’iyyih. In Rida’iyyih, Mr. ‘Alizadih served on the youth committee and other service committees and in 1977, with his wife and eldest daughter, he made his pilgrimage to the World Centre. During 1978-1979, when the homes of the Bahá’ís of Miyan-Duab and suburbs were set on fire, the ‘Alizadih family and other friends spent most of their time helping to resettle those who had lost their homes and property. Although he was transferred to the Tihran office of the Department of Land Improvement in 1979, he managed to take short trips to Ric_l2'1’iyyih once every two weeks. In 1981, after twenty years of service, he was retired, and in 1982 his pension was cut off. He then returned to Ri<;l2'1’iyyih. While he was visiting Tabríz his home in

‘Selections from the VVrú‘ings of ‘Abdu’l-Ba/Mi, p. 51.

THE Bahá’í WORLD

Rida’iyyih was plundered, as were those of other Bahá’ís in that community. In January 1982 he was arrested. His family found him to be cheerful when they visited him in prison, his conversation full of encouragement and references to the need for prayer, study and perseverance. The day after his execution, when his wife and small daughter and his mother-in-law went to the prison, they were informed that he had been killed by firing squad with his fellow believer, Mr. Jalal Payravi.

Mr. ‘Ali-Muhammad Zamani, who was killed in Tihran on 15 May 1984, had been born in June 1929 in the town of Girawgan-i-Jasb. His father, Abu’l-Qasim Zamani, had suffered imprisonment as a Bahá’í and had been honoured with a Tablet revealed by ‘Abdu’l-Bahá. His mother, flawkat Haydar, was not a Bahá’í at first but later embraced the Cause. ‘AliMuhammad had three sisters and one brother. Part of his childhood was spent in the village of ghaniabad where he attended primary classes for Bahá’í children. He pioneered for a time to the village of Hamidanak and worked for the Hand of the Cause Valiyu’llah Varqa, and then sold dairy products; finally he entered military service and worked in the communications section of the army. Upon completion of his military service he was employed by a private company. He married Miss Mansurih Farahani, and at the time of his martyrdom their three children were aged 7, 13 and 14 years. He took an active interest in the spiritual education of his children and organized Bahá’í children’s classes in the community; these and other Bahá’í meetings were held at his home at least five days each week. He was an active member of the Bahá’í community wherever he lived, and his services on the Local Spiritual Assembly of Vahidiyyih extending over a twelve-year period were described as having a revitalizing effect on that body. Generosity characterized all his actions and he was unstinting in giving to the Bahá’í funds. On 5 May 1983 at 10:0Op.m. 12 militiamen acting on the instructions of the Attorney-General invaded the home, confiscated a number of Bahá’í books and tapes, a photograph of ‘Abdu’l-Bahá, and a family album, and arrested Mr. Zamani as well as Mr. Kamran Lutfi, Mr. Kamran lhabit and Mr. Muhsin Radavi. For seven months, Mr. Zamani was detained in Gawhardaflt prison, and then was transferred

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to Evin prison, where visitors were allowed once every twenty days. It was reported that on one occasion during his trial when the judge was late in arriving, Mr. Zamani said, ‘I’ve been waiting for you here and have been worried that perhaps you had experienced a mishap,’ to which the judge replied indignantly, ‘Don’t worry about me; worry about your own situation.’ One of his Bahá’í fellow prisoners commented, ‘Despite Mr. Zamani’s poor health and the difficulties he suffered from kidney stones, he would wash my clothes.’ He was fond of chanting a verse written by Laqa’iy-i-Kaflaniz ‘The tumult of the crowd at my back, the roll of the drum at my front, and me dancing toward the square; how wonderful!’ On 8 May 1984 Mr. Zamani’s family were informed that he had been found guilty of a ‘serious offence’ and executed. The sum of 11,000 tumans, said to be the cost of the bullets and the charge for preparing the body for burial, was demanded of his brother and paid. The body was not shown to the family nor was the place of burial revealed, but it is known that Mr. Zamani and his friend, Mr. Jahangir Hidayati, who was executed on the same day, had suffered torture.

Born in 1923 in ‘Aliabad, a village near Yazd, the son of a farming family of Zoroastrian background, Mr. Jahangir Hidayati was but 13 years of age when he was orphaned, and was thereafter cared for by his older sister and brother. He completed his secondary studies in Yazd and went to Tihran to attend college. After graduation he obtained employment in the Ministry of Roads. In response to the call of Shoghi Effendi for homefront pioneers, he settled in K_hunsar, a town on the road to Iṣfahán, but he contracted malaria and found it necessary to move to Iṣfahán, where he devoted much of his time to serving the Bahá’í community as a member of the youth committee. He also took part in preparing and constructing the monuments on the graves of the King of Martyrs and the Beloved of Martyrs. After his military training in Tihran, Mr. Hidayati worked for the Department of Civil Aviation. He was married to Miss Mihrangiz Zamadi in 1953; three children were born to them. Mr. Hidayati was sent to England by the Civil Aviation Department for further study for two years; subsequently he did postgraduate study at the University of Tihran and obtained a degree in civil engineering. From his home base in

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Mihrabad, where he served on the Spiritual Assembly, he contributed his time over the course of eighteen years to a number of national and local committees. He was recognized as an accomplished civil engineer and given responsible positions. As the assistant manager of the Department of Planning and Development, he was in charge of planning and supervising the construction of nearly all Iranian airports. When he retired from Government service in 1975 he was engaged by a private firm and sent as a consultant to Somali and the Philippines. For four years he served as the assistant project manager during construction of the airport in greater Tihran. After the Islamic revolution, Mr. Hidayati was summoned several times for interrogation along with other members of the Board of Directors of Nawnahalan, the Bahá’í investment company. In January 1982 he was elected to the National Spiritual Assembly and despite the obvious danger joyously consented to serve. He was re-elected in 1983 and 1984 and continued to serve until the dissolution of the National Assembly. On 30 June 1983 he was arrested and held in solitary confinement for eleven months during which he was tortured repeatedly in an effort to persuade him to appear on television and openly recant the Faith. His wife was not permitted to visit him and only through persistent enquiries was she able to learn that he was in Evin prison. Finally, she was granted one full minute with him. ‘Don’t worry, I’m all right,’ was the message he gave her. On 20 May when she went to the prison hoping for another meeting with her husband she was informed that he had been executed five days before.

Asadu’llah Kamil-Muqaddam was born in Babul in 1920, the son of Valiyu’llah and Fatimih. His wife K_hadijih was also from Babul. They were married in 1943, and had four children. After their marriage they moved to Bihshahr, where they lived for eight years while Mr. Muqaddam worked as account manager in the Bihflahr Fabric Plant. Then the family moved to Tihran where he worked for the Mazandaran Fabric Plant until 1970 when he began working in a real estate business until his retirement in 1978. He had been a member of the Local Spiritual Assembly while living in Bih_s_lg ahr, and was elected to the Local Spiritual Assembly of Ariagahr when he and his family lived in that suburb of Tihran. From the begin [Page 206]206

ning of the revolution in Iran he was always under pressure in his neighbourhood for being a Bahá’í and on 27 October 1983 he was arrested in his home in Ariaflahr. Two Revolutionary Guards went to his house, and after three-and-ahalf-hours of searching and collecting his books and his belongings they took him to jail. He was moved around to different prisons, then after a month he was transferred to solitary confinement in Evin Prison. In March 1984 he was transferred to a public room, and he was there until the day he had a heart attack and passed away in prison. On 25 April 1984 he was buried in Kl_iatun—Abad Cemetery by the Guards. His family was not allowed to see his last will and testament.

The distressing news emanating from the World Centre was accompanied by reports of the achievement of an unprecedented degree of recognition of the Bahá’í Faith throughout the free world. Clear evidence was seen on every side of the emergence of the Cause of Bahá’u’lláh from obscurity. In its message to the Bahá’ís of the world at Riḍván of that year (21 April 1984; 141 B.E.) the House of Justice paid tribute in these words:

‘The year just closing has been overshadowed by the continued persecution of the friends in Iran. They have been forced to disband their administrative structure, they have been harassed, dispossessed, dismissed from employment, made homeless and their children are refused education. Some six hundred men, women and children are now in prison, some denied any contact with their friends and relatives, some subjected to torture and all under pressure to recant their faith. Their heroic and exemplary steadfastness has been the mainspring in bringing the Cause out of obscurity, and it is the consolation of their hearts that their suffering results in unprecedented advances in teaching and proclaiming the divine Message to a world so desperately in need of its healing power. For this they embrace the final service of martyrdom. . .’

On 3 July 1984 and again on 5 July the Universal House of Justice informed the Bahá’í world about the situation in Iran: on 17 June in Maflhad Mr. Nusratu’llah Vahdat had been hanged, and an additional 51 believers were being held in prisons, making a total of 751. ‘A NUMBER OF FRIENDS ARE NOW IN PARTICULAR DANGER’, the House of Justice telexed, stating

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that after eleven months’ imprisonment, Mr. Ihsanu’llah Kat_hiri was executed in Tihran on 17 June and his body unceremoniously buried by the authorities without informing his family.

Mr. Nusratu’llah Vahdat, the son of Valiyu’llah and Zahra Vahdat, was born in the Village of Sangsar in 1933, one of eight children. He was six years old when his father died, and forty days later his eldest brother, aged 18, died as the result of the hardships suffered by the friends in that area during the persecutions in 1939. After completing secondary school in 1956, Mr. Vahdat entered the Military Officers’ College and upon graduation was assigned to duty in the region of Kurdistan, serving in Sanandaj and Marivan, and becoming known as an honest and efficient officer, and a faithful and devoted Bahá’í. Subsequently he was transferred to Tabríz, Dizful, Shíráz, and finally, again, to Kurdistan. In time, he rose to the rank of Colonel. He married Miss Munirih Parsa in 1961 and four children were born to them. After completing an army staff training course in 1979, Mr. Vahdat was assigned to duty in Kirmanshah until he was discharged later that year for being a Bahá’í. He met with high officials in the army and political authorities of the revolutionary regime in an attempt to convey to them a clear understanding of the spiritual ideals of the Bahá’ís, and although the majority of them expressed regret concerning the order for his dismissal they could do nothing to prevent its being implemented. After his discharge he joined his family in Maflhad and actively involved himself in the affairs of the Bahá’í community to such a degree that threats were made to his safety, but he ignored them, feeling it would be cowardly to flee. On 23 July 1983 he and his wife were arrested but were released after fourteen days during which they were ter ' rorized and bullied. On 10 October of that year

revolutionary guards came to arrest Mr. Vahdat, and not finding him at home arrested his son, Jalayir, and daughter, Mandana, and held them as hostages. Mandanéfsehusband of five months, Mr. Davar Nabflzadih, was also placed under arrest, as was her uncle, Mr. Muhammad-‘Ali’ Vahdat. Ten days later, Mr. and Mrs. Vahdat presented themselves to the court. They were imprisoned and their children released. Colonel Vahdat telephoned home after the court’s verdict was conveyed to him, in order to take his leave of his family. As only his

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youngest daughter was at home he could not find it in his heart to break the news to her and instead merely enquired how the family was faring. Half an hour later he was hanged. When Mandana visited her mother to inform her of the execution of her father she congratulated the prison attendant on having successfully achieved the aim of putting her father to death. ‘You’d better come back when your mother’s case has been finalized and you can congratulate us on achieving our aim with regard to both,’ was the reply. Advised of the passing of her husband, Mrs. Vahdat told her children they could well be proud of their father. ‘He was an honourable man,’ she said, ‘and he is now happy in the presence of his Beloved. You also should be happy and grateful forever.’

A fifth-generation Bahá’í, descended from one of the Báb’s early followers, Mr. Il_1sanu’llah Kamiri was born on 3 August 1936 in the town of ‘Arab-Qayl. He lost his father at an early age and his education was interrupted; nevertheless he completed his secondary studies and obtained employment with the Ministry of Health, in the branch concerned with the eradication of malaria, and later with the Customs Department. With his wife, Bahariyyih Mazlum, he settled in Karaj. Three children were born to them. The youngest, named Muna in honor of Miss Muna Mahmudniflad who was martyred a few months before the baby’s birth, was but 15 days old when her father was arrested on 28 July 1983; the other children were aged ll and 7. Two and a half years before his arrest, and after having served on Various committees, Mr. Kathiri was elected to the Spiritual Assembly of Karaj and gained a reputation for being meticulous and faithful in carrying out his duties. In January 1976, accompanied by his mother, he made his pilgrimage to the Holy Land, and the following year arranged for the pilgrimage of his wife while he stayed home and cared for the children. In 1979, Mr. Kafiiiri retired and managed to live on a small pension while devoting his life to the service of the Faith. He was, in the words of one admiring friend, ‘neither an eminent Bahá’í figure nor a man of wealth and reputation; he was simply a good—natured and humorous young man whose heart was filled with the love of God. All the torture inflicted on him by the authorities, and all their trickery to make him recant, were of no avail, and there 207

fore they decided to end his life.’ When their house was invaded and looted by the militia at 4:00 a.m. on 28 July, and her husband was being taken to prison, Mrs. Kamiri found the courage to ask the militia to produce a warrant for his arrest. ‘This is our order,’ said one of the men, striking her on the head with his gun. Sixteen other Bahá’ís were arrested that night, many of whom were subsequently executed. During the eleven months he spent in prison, no information could be obtained about Mr. Ka_thiri’s trials and interrogations, but two friends who were imprisoned with him later related that he was in high spirits, and was friendly and courteous to the guards who developed respect for him to the degree that one of them, who had been especially unkind to the Bahá’ís, totally changed his manner after coming to know Mr. Kathiri. At her husband’s request, Mrs. Kamiri rejected traditional black mourning clothing in favour of white and was a radiant figure in the memorial gatherings held in his honour. ‘Neighbors and non-Bahá’í friends were puzzled’, she wrote, ‘not realizing that no matter how unbearable the loss of a dear one may be, we draw consolation and contentment from the thought that the crown of martyrdom has been bestowed by the will and good pleasure of the Blessed Beauty.’

The execution of yet another Bahá’í in Iran was reported in a telex sent by the Universal House of Justice on 24 August 1984. Dr. ManuQihr Ruhi had been killed by a firing squad on 16 August in Bujnurd, K_hurasan Province, after having had his properties confiscated and spending eleven months in prison. The House of Justice shared its concern for the lives of twenty-five other Bahá’ís imprisoned in different parts of the country and against whom death sentences had already been pronounced.

Dr. Manughihr Ruhr’, a pharmacist, was born on 26 June 1936 in Zahidan, the son of R1’1hu’llah and flahrbanu Ruhi. Shortly after his birth the family moved to Gunabad. He was a small child when fanatical people in the town rose against the Bahá’ís; his brother, Husayn, aged 20, was killed by a mob, and his uncle was blinded. The family left Gunabad and settled in Mamhad. Manugihr was fifteen years old when his father passed away and the burden of meeting the expenses of the family fell on his shoulders. He secured a day job as an apprentice in a pharmacy and pursued his studies in the

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evening and thus replaced his father in taking care of his sisters and a young brother. In 1960 he married Miss Badru’n-Nisa T_habiti by whom he had two daughters. After years of hard work he was able to purchase his own pharmacy in 1965, in partnership with a friend. He was much loved for his kind and gentle disposition, for his generosity to the poor and for his spirit of public service. In September 1980 the Islamic Revolutionary Court accused him of embezzlement of funds from the public treasury and fined him a hundred thousand tumans. On 24 September he was arrested, and the following day his house was ransacked and stripped of Bahá’í books. Within two days, seven members of the Local Spiritual Assembly were placed under arrest. It was reported that only Dr. Ruhr’ was placed in solitary confinement. On 1

October, Dr. Ruhi’s wife and sister were also arrested but were subsequently released on bail due to illness. On 29 October the homes of all the Bahá’ís were entered and looted and the occupants terrorized. The pharmacy was confiscated on 5 December 1983 and turned over to the Red Crescent Society. After being denied visiting privileges for three months, Dr. Rúhi’s family were finally granted a three-minute visit, and were then able to arrange for fortnightly visits. He was also permitted to see his blind uncle. On one occasion he told his family, ‘I have given up everything and think only of the Beloved. They have told me if I don’t recant they will execute me. I said to them that I am not equal even to a single hair of those they have executed so far; I have no other wish but to give up my life in the path of God and for the sake of reaching my goal.’ The authorities informed his family that as he was a spy, there was no recourse but to execute him.

On 11 October 1984 two more deaths were announced by the Universal House of Justice. Mr. Shapúr (Hufiang) Markazi, described by the House of Justice as an outstanding servant of the Faith, had been a member of the previous National Spiritual Assembly and a member of the Auxiliary Board. He had suffered cruel tortures, the telex stated, whose purpose was to force him to admit false charges implicating the Bahá’í institutions as a network involved in espionage and himself as a spy. ‘HIs GROWING RESISTANCE INCREASED INTENSITY TORTURES WHICH MAY HAVE CAUSED HIS DEATH 23 SEPTEMBER’, the telex continued. He was buried

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on 25 September without the knowledge of his relatives and friends.

In the same telex it was announced that Mr. Aminu’llah Qurbanpur, aged 60, a mason, had died in prison, of unknown causes, on 25 August 1984. His blood-stained clothes were turned over to his family together with his recently washed shoes. The fact that his shoes had been washed aroused suspicion about the circumstances of his death. His body, too, was buried without the knowledge of his relatives.

Mr. flapur Markazi was born in the summer of 1929 in Hamadan, although the family home was in Burujird where his father, K_halil, operated a pharmacy. In 1934 the family transferred their residence to Tihran where flapur attended school and quickly distinguished himself as an intelligent student, excelling in literature and composition. He also ranked high among the students who attended Bahá’í study classes. After the death of his father, flapur interrupted his studies and pioneered with his mother to the mountain village of Zarnan, situated about twenty miles from Tihran and accessible only by mule or donkey. For two years they lived contentedly in a cold, damp room next to the place where sheep and cattle were kept, and flapur organized classes for Bahá’í children, teaching both conventional studies as well as Bahá’í lessons. He contracted jaundice and had to be taken to hospital. After recovering he remained in Tihran until a few years later when he served as a pioneer to Bahrayn Island. Until he could settle there he made the uncomfortable journey by boat from Bumihr where, because of his blue eyes, he was suspected of being a European spy and was severely beaten and robbed of his money and books. He remained in Bahrayn for seven years, at first finding only unsuitable jobs but finally obtaining work as treasurer of a large supermarket. He married Miss Parigihr Azadih and the couple had two children. Upon his return to Tihran, Mr. Markazi was engaged to work in the statistical department of the Institute of Irrigation, and because of his recognized efiiciency he was promoted to positions of increased authority and served in various areas of the country. Often he was elected to serve on the Local Spiritual Assembly of the town to which he was posted. In 1980, Mr. and Mrs. Markazi were privileged to make their pilgrimage to the World Centre. In September 1983, when returning to his home

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in Gurgan from a teaching trip, Mr. Markazi was arrested and taken directly to prison. During the course of his imprisonment his torturers broke his ribs and damaged one eye so badly that it seriously impaired his vision. After executing him, his captors buried him in a place they call ‘Kafaristan’, meaning the place reserved for infidels.

Mr. Aminu’ll2'1h Qurbanpur, who died in prison in his fifty-ninth year, was born into a well-known Bahá’í family in Adhirbáyján. His father, Ruhu’llah, and his mother, Nargis, who were among the early believers of the area near Tabríz, travelled on foot from their home village, Babakandi, to the Holy Land to make their pilgrimage, and had the privilege of meeting Shoghi Effendi. From earliest childhood, Aminu’llah had the love of Bahá’u’lláh in his heart. As a young man he served on the youth committee of Babakandi and after finishing his military service he was elected a member of the Local Spiritual Assembly and served on that body for four years. He was noted for his courage and audacity, and if ever he heard anyone speaking against the Faith he would arise, introduce himself as a Bahá’í, and present the truth about its teachings and principles. If he learned that the Islamic propaganda group planned to hold a meeting for the purpose of vilifying the Bahá’í Faith, he would attend the gathering, obtain the chairman’s permission to address the audience, and standing behind the microphone he would give an effective talk in defence of the Cause. In 1944, he married Miss Ihya’ Maflhadi who bore him seven children. The family moved in 1955 to Majidiyyih, a suburb of Tihran, where Mr. Qurbanpur earned his living by operating a dairy farm, and for seven years served on the Local Spiritual Assembly. Then, in 1967, he moved his family to a goal community east of Tihran called _Igh__ak-i-Sif id Where pioneers were needed. While in the process of building a home for his family he was recognized as a Bahá’í and the residents of the place started a campaign of harassment. Despite this, the Qurbanpur family remained there and formed a Local Spiritual Assembly on which Mr. Qurbanpur served until the administrative structure of the Faith was disbanded by Government decree. He was also the representative of the Local Spiritual Assembly in meetings of the regional committee of the Assemblies in East Tihran. In 1976, he

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and his wife made their pilgrimage to the Holy Land. At midnight on 20 May 1984, the revolutionary guards invaded his home and took him first to the headquarters of the central committee, then to prison. On 11 September, when the family went to visit him in Gawhardagt prison, they were told he had been transferred to Evin, but after going back and forth between the two prisons they eventually learned from a prisoner that Mr. Qurbanpur had grown ill and died. With great dilficulty, and due to the good memory of a mortuary attendant, the family were able to identify the unmarked gravesite in Bihisht-i-Zahra, the Muslim cemetery. Here they also saw Mr. Qurbanpur’s name on the list of those who had been executed. His clothing which they retrieved from prison contained fragments of glass and bloodstains; his shoes, too, despite having been washed, were stained with blood.

On 11 October 1984 a letter was written by a Bahá’í in Iran which graphically depicts the circumstances under which the Persian believers laboured. Bearing the salutation ‘Greetings to my dear brother’, it reads:

‘Nowadays we learn that a martyrdom has taken place when the person responsible for the graves in the Bahá’í cemetery, or the so-called burial place for infidels, finds out that a new grave has been occupied. Then referring to the list of executions, we see the name of one of the friends who was executed the day before: Oh, Mr. Shapur Markazi!

‘This information starts the process in motion. Then the relatives of the martyr go to the prison to investigate. After waiting quite a while, a man with black bushy whiskers and unkempt clothing comes forward and says, “We killed him last night; go to Bihiflt-i-Zahra cemetery and find out where they have buried him.” Such is the reply from a Government prison representative. Thus it is discovered that a dear friend has lost his life through the tortures inflicted upon him by the prison executioners.

‘The authorities so far have not derived any benefit from the execution of the Bahá’ís. Recently a man called Tulú‘i, who is one of the principal torture—mongers of this regime, has told one of the Bahá’í friends, “We need you

, in the oil company. I’ve been asked to talk to

you—if you don’t want to become Muslim, you may return to your previous religion and become a Zoroastrian.” The Bahá’í replied,

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“You have confiscated by properties; my life is also at your disposal. I am, however, a believer in my religion and attached to it; I cannot change. If you want me to return to my job you must apologize and give back my properties. Then, if you give me a questionnaire to fill out and sign for re-employment, in the column for creed I will cross out the word ‘creed’ and write ‘Bahá’í religion’.” Such is the perseverance of the friends in Iran.

‘The Bahá’í friends have used up all their savings; they have no jobs, and do not engage in swindling and fraudulence. Nevertheless, they are confident and trust the Lord. In truth, God is great and grants them strength to continue being alive and active. As the cruelty of the persecutors intensifies, the patience of the friends increases proportionately.

‘Last night one of the friends who has had confiscated all his property including his factory, was a guest at our house. A few days ago, men from the Prime Minister’s office entered his house and took an inventory of all his belongings in front of his wife and children. They went into the garage to take away his car and said to him, “You must vacate the house.” “Where can I take my family?” he pleaded. “That is your affair,” they replied. “You are supposed to vacate the house and let us have it.” Then my friend invited me to have supper and spend the evening with him before the house is taken from him. The house has an estimated value of 20 million tumans and like all confiscated properties will be at the disposal of the Prime Minister who is free to sell it and keep the proceeds.

‘At present there are about 750 Bahá’ís in prison. After the martyrdom of Mr. Markazi another grave was dug next to his, and someone has been buried in it overnight. The person’s identity is not yet known. No doubt he is a Bahá’í, because it is in the area reserved for the Bahá’ís.

‘These days there is no execution by firing squad. The Bahá’ís give up their lives to the Bestower of Life while they are being tortured in prison, and all alone cry out “Yá-Bahá’u’l—Abhá” [O Thou the Glory of Gloriesl]. Such is the situation of innocent Bahá’ís in the prisons of Iran.

‘Write a new history like Nabz'l’s Narrative. You may call it whatever you want, but I would give it the title “Massacre of Bahá’ís under the

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Islamic Regime of Iran”. Write and publish the life accounts of the martyrs, their wills, and their photographs——fill as many volumes as may be required—Vol. I, II, III and IV, each volume containing the life accounts of fifty martyrs. Let us pray that Vol. V may not be needed and that the era of execution may come to an end.

‘The Bahá’ís of Iran are mostly Wanderers, distressed and jobless, but thankful and happy; anxious at heart, but serene and with smiling countenances. “Whoever cannot see, serves him right.”

‘The other day I happened to meet and take a stroll with a new friend of mine to whom I said, “Dear friend, I am a Bahá’í; perhaps you don’t know. But I tell you all this so that nothing may remain secret between us.” He replied, “My wife has told me several times that she believes you are a Bahá’í, as it can be seen from your attitude and conduct. Now that you have mentioned it, I see she has guessed correctly. I am glad of it, and more than that, I congratulate you.” He said the reason his wife suspected I was a Bahá’í was that she had lived in a Bahá’í family, although she is not a Bahá’í herself, but she knows how the Bahá’ís behave.

‘You can see how the Bahá’ís are distinguished in the community!

_‘Dear reader, I don’t know what you will do with this letter. Only remember this is a letter written by an Iranian Bahá’í. What may be your reaction to the letter is entirely your business. If you choose to translate and publish it, that also is your business. But please don’t throw it away.’

Another believer wrote to the World Centre stating that he Visited the grave of his wife frequently, but was forbidden to erect a marker over the resting-place of an ‘infidel’. Any time he had left a small piece of paper with her name to mark the grave, it had been either removed, or had obscenities scrawled on it. He reported that a number of Bahá’í tombs had been defaced and that the walls of the cemetery were covered with graffiti defaming the Bahá’ís. ‘

On at least one occasion the Persian press outside Iran carried a story about someone who claimed to be a Bahá’í, perhaps with a view to obtaining increased sympathy for the victim and to discredit the Government. An example is found in the 25 October 1984 issue of the German magazine Punte which carried a translation of a story that appeared in a Persian

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newspaper published outside Iran by groups antagonistic to the present regime. The article, which appeared to be fictional, contained details of what purported to be the martyrdom of two Bahá’ís in Shíráz, and the torture and subsequent escape of their daughter, but no such incident was reported to the World Centre nor was there any record of a girl bearing the name used in the article among the daughters of Bahá’í married couples in Shíráz.

The executions of three more Bahá’ís were announced by the Universal House of Justice in a message sent on 9 November 1984. Mr. Ahmad Bashiri, a member of the National Spiritual Assembly which had been disbanded on 29 August 1983, and Mr. Yunis NawrI’IziIranzad, a member of the Local Spiritual Assembly of Karaj, the House of Justice stated, had been executed by hanging, while the third believer, Mr. Firuz Purdil, died by means not then known. The telex continued, ‘IT IS CERTAIN THAT MR. BASHIRI IN HIS FIFTEEN MONTHS’ IMPRISONMENT SUFFERED CRUEL INHUMAN TORTURES DESIGNED TO OBTAIN FALSE DECLARATION FROM HIM IMPLICATING DISBANDED Bahá’í ADMINISTRATION IN IRAN AS ESPIONAGE NETWORK. HIS ENDURANCE, STEADFASTNESS, LIKE THAT OF HIS HEROIC FELLOW BELIEVERS, THWARTED IMFAMOUS DESIGNS. MR. EAQIRI AND MR. NAWRUZI [IRANZAD] ALONG WITH MR. EAPUR MARKAZI PREVIOUSLY REPORTED WERE INCLUDED IN LIST BAHA’iS ALREADY CONDEMNED TO DEATH. THIS CAUSES GRAVE CONCERN FATE REMAINING VALIANT SOULS LANGUISHING IN PRISON. . .’

Mr. Ahmad Bagiri Was born in 1915 into a Muslim family residing in Iṣfahán. His father, Faraju’llah, died when Ahmad was seven, and he was raised lovingly by his mother and brother. Sultan, his mother, converted to the Bahá’í Faith when she learned of it from her other son, Muhammad~‘Ali, who had accepted the Cause in Yazd. Thus Ahmad was raised as a Bahá’í child. After completing his primary and secondary education he enrolled in the Teachers’ College in Iṣfahán and upon graduation was employed by the Department of Education as a teacher and school principal in Gulpayigan. ‘In order to fulfill the compulsory service requirement,’ Mr. Bashiri has Written, ‘I spent one year in the Officers’ College and one year in the first army division. I started servin‘ in the Ministry of Culture after completion of my military service. For three years, I Worked as a

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teacher and as supervisor of the education and endowments office in Tafrifl and Afltiyan. I was transferred, then, to Iṣfahán and served there for twenty-one years in teaching, headmastership, a legal advisory capacity and as head counsellor of legal affairs in the Ministry of Culture of the Province of Iṣfahán. I continued my education while I was working. After obtaining a diploma in literature, I entered the school of law in Tihran University and in 1951 obtained my Bachelor’S degree in legal studies.’ In Iṣfahán he was active in Bahá’í community life and was elected to the Local Spiritual Assembly. He served also on the Spiritual Assemblies of Tajrish and Ilahiyih, and on local and national Bahá’í committees. In the winter of 1965, through the intrigue of people hostile to the Faith, he was banished to Yazd; a year later, he retired, after thirty years’ dedicated public service in the field of education. ‘A point Worth mentioning,’ he recorded in the brief Summary of his life that he prepared, ‘is that since I started serving, I accomplished my assignments with meticulous care, sincerity and a sense of responsibility which was always admired, appreciated and rewarded by my supervisors. I have also had a calm and clear conscience. I considered work as an act of worship, a moral obligation and an ethical matter. During the entire expanse of my service, I tried to perform the assigned task to the best of my ability.’ With the approval of the Spiritual Assembly of Iṣfahán, Mr. Ahmad Bashiri Went to Tihran and continued to serve the Cause in the capital where, after several years, he Was elected to serve on the Local and the National Assemblies. In the period of the revolution he often worked twelve to fourteen hours a day until, in July 1983, he was arrested and imprisoned. On 1 November 1984, he was hanged. He left three sons and three daughters-Mahfiid, Mahvash, Mihrflid, Mihran, Mihrdad and Mihryar—the fruit of his union with Miss Táhirih Furughi, the daughter of Isfandiyar and Bushra Furughi, whom he had married in October 1965.

Mr. Yunis NaWRI’Izi-Iranzad’s family roots were in Russia from whence his parents, Abdu’lláh and Ma‘sumih Nawruzi-Iranzad, migrated to Iran and settled in Tabríz where they learned of and accepted the Bahá’í Faith. Yunis was born on 8 August 1926 in Marand, Ad_hirbayjan, where he attended primary

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school, completing his secondary studies in Tihran. After completing his military service, he was engaged as a teacher by the Ministry of Education and worked in Abadan until he was discharged for being a Bahá’í. Unemployed for a while, he eventually found work in the National Bank and was sent to Sirjan in the Province of Kirman, and then to Fasa, a town in Fars. At last he was transferred to the central branch in Tihran where he worked until retirement. In his various communities of residence, he taught children’s classes and served on committees. He was, for a time, a member of the Local Spiritual Assembly of Karaj. In addition to his Bahá’í activities in Karaj, Mr. Nawrt'1ziIranzad served as an accountant to the committee for combating illiteracy, and his competence and dedication were highly appreciated and praised by the authorities. After the untimely death of his first wife, Miss Shahindu_k_1_1_t Muhájir, by whom he had three children, he married Miss Vajihih Masruri, to whom two children were born. In 1981, he was deprived of his pension for being a Bahá’í, and on 27 July 1983 he was arrested at his home and placed in prison. After fifteen months’ imprisonment and torture, he was executed on 28 October in his fifty-eighth year. One of his sons wrote of him, ‘No doubt, many of those heroic Bahá’í martyrs in Iran have been just that—very special persons, outstanding in their professions or careers, as well as in their services to their Faith. But among them have also been lesser, unknown persons, largely anonymous in society and equally unobtrusive in their devotion to Bahá’u’lláh. It is these martyrdoms which seem the most pointless. Yet, the smallest and the ordinary too have their place in the Bahá’í Faith. For the stories of these simple lives have caused thousands of Bahá’ís world-wide to restructure their definition of “heroism”; and they have served as an eye-opener to the rest of the world, clearly showing the massacre of the Bahá’ís of Iran in its true light . . . by what stretch of imagination could [my father], a banker and a music teacher, be accused of “warring with God”?’

Mr. Firuz Purdil was born in February 1944, the son of Munir and Mardiyyih Q_hulami Purdil, who came to Iran from ‘Ishqábád, settling first in Tihran and later in Maghad. Firuz was called for military service after graduation with a degree in mechanics from the Technical

THE Bahá’í WORLD

College of Tihran University, and then he worked for the National Iranian Oil Company and later in a communications operation. Because of being a Bahá’í he was discharged after the revolution began. His marriage to Miss Nasrin flabiti in 1971 resulted in the birth of two daughters. In 1973, Mr. and Mrs. Purdil made their pilgrimage to the World Centre. Increasingly, he devoted all his free time to service on the Bahá’í youth committee and to teaching children’s classes. In 1979, as a member of the Local Spiritual Assembly of Maflhad, he devoted his energies to attending to the needs of persecuted Bahá’í families. His activities led to his being arrested in September 1983. In prison he was severely lashed but he uttered no complaint. His family reported that whenever they visited him they found him perfectly calm and serene, and he counselled" them to be content with whatever God had ordained for him. On 30 October 1984, Mr. Purdil was executed, but the family was not informed until 2 November, their anxieties being fed by rumours and suspicions as to his fate. Through the fearless insistence of his wife, Mr. Purdil’s body was delivered to his family on 4 November and, under the supervision of the militia, they were able to make preparations for his burial. In the presence of a group of militia men, eight family members chanted prayers for the deceased, but were forbidden to weep or lament. Nevertheless, so poignant an atmosphere was created that tears streamed from the eyes of at least one observer. Many floral tributes were received by the family among which was one from a Bahá’í prisoner who had been sentenced to life imprisonment. With it was a card bearing the message: ‘Dear Firuz, congratulations to you on donning the robe of martyrdom!’ And when they were informed of the death of Mr. Purdil, some of his fellow prisoners composed a poem in his memory, praising him as a pure-hearted lover of God who remained firm in the covenant and proved worthy of attaining the rose garden of martyrdom. The esteem in which Mr. Purdil was held among non-Bahá’ís was clearly demonstrated by the presence of large numbers of them at the memorial meetings held in his honour.

Grim news was communicated to the Bahá’í world again on 17 December 1984 when the House of Justice announced the execution of six Bahá’ís in Tihran. Although the executions

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took place on 9 December the details were unknown at that point, as neither the relatives nor friends of the martyrs were informed, and the fact of the executions was discovered only eight days later. Those who gave up their lives were: Dr. Ruhu’llah Ta‘lim, Mr. Firuz Athari, Mr. ‘Inayatufllah Haqiqi, Mr. J amflid PurUstadkar, Mr. Jamal Kaflani, and Mr. g3_hulam-Husayn Farhand. Another telex followed on 18 December in which the Universal House of Justice stated that after four months’ imprisonment and torture, Dr. Farhad Asdaqi had been hanged on 19 November; and that, although the cause of death had not been established, Mr. ‘Ali—Rida Niyakan died on 11 November, and Mr. I_)iya’u’llah Mani‘i—Uskú’i died on 6 November, both in Tabríz prison, where they had spent two and a half years.

Dr. Rúhu’llah Ta‘lim was born on 29 September 1937 in Tihran. His father was a Bahá’í of Jewish background and of humble means, and although his mother did not convert from her Jewish faith, she was content to have her children raised as Bahá’ís. An extremely bright, docile and well-behaved child, Rúl_iu’llah excelled in his studies, was among the top students in his school, and at age 19 entered medical college. After graduation, he specialized in gynaecology and worked as a trainee in various hospitals in Tihran. He then established a private practice in Kirmanfiah where he became well known for his spirit of dedication to the people. The size of his practice grew very large. Eventually he established a hospital called Arya and for the benefit of his fellow physicians he created a company in which they could become shareholders. In 1972 he married a young woman of Muslim background by whom he had two daughters. On 5 December 1983 he was arrested, later released, and then arrested again. In his will he took tender leave of his family and closed with the words, ‘. . . in a few moments I will say goodbye to you forever. I ask you to forgive me. I apologize. You, my dear daughters, I ask you to assist your mother whom I love above all others.’

Mr. Firuz Athari was born in 1932 in MiyanDuab, Adhirbáyján. His grandfather, Tahir Mirza Qajar, although not a believer, had assisted the Bahá’ís at one point, and for this was praised in a Tablet addressed to him by ‘Abdu’l-Bahá. Mr. Firuz Athari’s parents spent their lives as pioneers, a service which included

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twenty-five years in the town of Máh-Kú. In his turn, Firuz Athari served the Faith of Bahá’u’lláh as a pioneer, first in the Fort of Máh-Kú, then in flahin-Diz_h_-i-Afflar, a town near Miyan-Duab, and finally in Karaj, a town near Tihran. He was employed by a Bahá’í firm in Tihran called Firuz Company, but he made his residence in Karaj. In 1963, he married Miss Táhirih flabit-Imani, of a well—known Bahá’í family of Yazd, and the fruit of this union was two daughters. Mr. Athari was a member of the Local Spiritual Assembly of Karaj at the time of his arrest in October 1983 when his home was invaded in the small hours of the morning and stripped of valuables. Mr. Athari was led away blindfolded and his family was unable to obtain information concerning his whereabouts until Naw-Rúz, 1984, when he was permitted telephonic Contact with them. Later, permission was granted him to receive, once every three weeks, visits from members of the family and close relatives over forty years of age. One of his sisters who saw him two days before his execution described his condition in these words: ‘His body has been wasted; all his teeth are broken or missing; the torture he endures becomes more intense every day; all that is left is skin and bones and one great spirit. We are waiting anxiously to visit him again in two weeks’ time, although on each occasion that I see him it ages me ten years.’ But the anticipated visit did not take place. As one of his daughters wrote: ‘We had ten visits with dad during which he always consoled us and repeated the same counsel, that we should be patient and firm in facing tribulations, that we should not be disturbed because of what has taken place, and that we should be content with the divine will and place our trust in God. On the eleventh occasion, when we went to get the visitors’ pass, we were told that my father’s name was not on the list of prisoners. They denied having ever had his name in their book. Finally, we were given a telephone number to contact. Very anxious and worried, we returned home and called the number. We were asked to leave our number, and were told they would be in touch with us later. We realized there was something amiss, and they were trying to conceal the truth from us. Accompanied by several friends, we went to the Bihi_s_l_1t-i-Zahra cemetery. There we were given the number and location of the grave and the date of burial.

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We had to go to another cemetery to visit dad’s grave. We found out he had been buried thirteen days before, and we hadn’t been informed.’ No answer was forthcoming when the family enquired about the circumstances of the death of Mr. Firuz Athari, but on his identification card, which they later saw, was written, ‘Cancelled because of hanging.’

Mr. ‘Inayatu’llah Haqiqi, the son of Fathu’llah and Fatimih Sultan Haqiqi, was born on 13 August 1933 in Najafabad where he attended primary school, completing his secondary studies in the Technical School of Iṣfahán in 1957. After completing his military service, he went to Tihran where he found employment as a technician in a power station. In 1960 he married Miss Nuraniyyih Dayhirnpur, and three sons were born to them. In 1969, Mr. Haqiqi, an active Bahá’í since his youth, was elected as a member of the Local Spiritual Assembly of Daryan-i-Naw. Twice he made pilgrimage to the Holy Land with his wife, in June 1975 and in February 1977. He transferred his residence to Karaj in 1976, and in 1980 was elected to the Local Assembly. He was a studious Bahá’í and acquired a copy of each new book the Publishing Trust produced. At Nineteen Day Feasts he gave brief summaries of the books and was in charge of book sales. In June 1982, after twenty-three years’ faithful service in the Department of Electric Power, he was discharged for being a Bahá’í. Two hours after midnight on 28 July 1983 he was arrested at his home and taken to prison. ‘Our last visit with him was on 2 December 1984,’ his wife has written. ‘His face radiated with joy and happiness and he kept repeating that we should trust the Lord and remain unperturbed.’ When his wife attempted to see him on 16 December, she was advised that he had been executed. She wrote, ‘At that moment I felt like a bird that had lost one wing; how can a bird fiy with only one wing?’

Simnan was the birthplace of Mr. Jamgid Pur-Ustadkar. He was born on 6 September 1953. His father, Hidayatu’llah, was from Sangsar, and his mother, Sadiqih, was from flahmirzad; both were deeply committed Bahá’ís. The family, consisting of the parents and four sons and two daughters, established their residence in Gulfiahr-Vila, a suburb of Karaj, after Jamsl_i_id completed his military service in 1974. He qualified as an accountant

THE Bahá’í' WORLD

and worked as chief accountant for a wellknown firm in Tihran, commuting from Gulflahr-Vila where he served on the Local Spiritual Assembly. In 1979, he married Miss Mahvafi Mutlaq Arani, who bore a son. The child was three years of age when his father was executed. In March 1982 Jamgid was discharged from his employment for being a Bahá’í and, unable to find a job, he started to transport passengers in his motor car between Karaj and Tihran. In the early hours of 28 July 1983, he was arrested after the militia had searched for him in his father’s home. For two hours they slapped the faces and lashed the bodies of his father and his 13-year-old brother, following which they entered the home of his mother-inlaw, lashed her son until he fainted, and attempted to terrorize her by making her stand on a chair, placing a noose about her throat, and threatening to hang her when she protested their removing her Bahá’í books, and freeing her only when it was apparent she had no fear of death. The house was stripped of all valuables, and the militia left. For three months after the arrest of Mr. Pur-Ustadkar there was no news about where he had been taken, or whether he was alive or dead. When it was learned that he was in prison, visits were allowed once every fifteen days, and each time the prison guards demanded money for the expense of washing his clothing. After eighteen months’ imprisonment he was executed, although his family has been unable to learn by what means. In his will dated 4 December he states that his relationship with his wife began with the remembrance of God and that in the short time in which they lived together she brought him great happiness; he urges her to do the best she can for the education of their son; he expresses gratitude to his parents for their unselfish care of him; he extends his loving greetings to his wife’s parents, and to his brothers and sisters; and he commits all of them to the care of God.

Mr. Jamal Kashani was born in the autumn of 1949 in Tihran, the son of ‘Ali-Akbar and Bahirih Sulaymani Kashani. J amal’s father was descended from a martyr who had died for the Bahá’í Faith in the time of Bahá’u’lláh. When Jamal was four years of age his parents pioneered to the village of ‘Aliabad-Tapangih where they remained for three years, experiencing great difficulty in finding employment or earning a livelihood, until they moved to

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another pioneering post near Gunbad-i-Qabus where they farmed, grew a few vegetables, and raised sheep and cattle. Their living conditions were very primitive, their home being made of reeds and wattle, hot in summer and cold in winter, and they had to draw their drinking water from a well, strain it to remove worms and other impurities, and then boil it. The family remained there for twelve years and with the arrival of other pioneers a Local Spiritual Assembly was formed. Jamal and his brother and sister stayed with their grandmother in Gunbad-i—Qabus where they attended school. The family then moved to Gurgan where Jamal attended high school. At age sixteen, Jamal trained in Tihran as an electrical technician, and at age twenty~four he married Miss Afsanih (Ilham) flahidi who was also descended from an early martyr. Two daughters were born to them. For nine years Jamal and his wife lived in Dihqan-Vila where he served on the Local Spiritual Assembly. Most of the meetings of the Spiritual Assembly were held in the Kagani home. On 24 July 1983, Mr. Kashani was arrested. His mother wept, she wrote, when on one of her visits to the prison she noted that his fingers were pale yellow and his nails were blackened. ‘Don’t grieve, mother,’ he told her, ‘Trust in God; whatsoever He has ordained for us is to our true benefit.’ Three non-Bahá’ís who befriended Mr. Kagani when they were imprisoned with him later visited his father and told him of the bravery and steadfastness of his son whom they had nicknamed ‘Valiant’. They described his returning from the interrogations with bruises on his face and throat, but, they said, he would not recant and he was uncomplaining. On 17 December 1984, when Jamal Kashani’s father visited the prison, he was informed that his son had been executed on 9 December, and was handed his clothing in a bundle.

Mr. flulam-Husayn Farhand, the son of Rahrnatu’llah and ‘Ata Farhand, was born in Hamadan in March 1927, the second of the seven children born to this couple. When fiulam-Husayn was still a youngster, his father’s people ostracized Raḥmatu’lláh and ‘Ata, expelling them from the family, and the couple moved to Ahvaz as they were no longer welcome in Hamadan. After completing his secondary school education in Ahvaz, QhulamHusayn Farhand found employment with the

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National Oil Company. He was a young man when his father passed away and he had to assume responsibility for the whole family. At age twenty-five, he married Miss Akram J ahangiri, and four children were born to them. Mr. Farhand served in various capacities on the Local Spiritual Assembly of Ahvaz. In 1961, his company transferred him to Tihran and in 1978 he pioneered with his wife and family to Karaj where he was elected to the Local Spiritual Assembly and served, variously, as secretary and chairman. At the beginning of the revolution he was discharged from his employment because of his being a Bahá’í, so he earned his living by doing carpentry work. He was arrested on 27 July 1983 together with six other members of the Spiritual Assembly. Although Mrs. Farhand was visiting in Tihran at the time of her husband’s arrest, two of their sons, Farflad and Fardad, were at home when the militia burst into the family home in the early hours of the morning. Farshad, aged 12, woke up feeling the cold metal of a gun against his temple, and witnessed the painful scene of his father being beaten and the house being looted of all valuables, including even the: pocket money which the boy had received from his father the previous evening. When his brother, Fardad, protested the injustice of his father’s arrest he, too, was beaten. It fell to Fardad’s lot to acquaint his mother in Tihran with the bad news; later, Mrs. Farhand and her children took refuge in the basement of a relative’s home. After ten months of anxious enquiry, Mrs. Farhand finally received news of her husband’s whereabouts. Her first visit with him took place in Evin prison in April 1984, and thereafter she was permitted to see him every few weeks until his execution on 9 December 1984. The family came to know about his execution some thirteen days after it occurred. When they called at the prison to visit him they were told he had been transferred to another prison. Because they persisted in their enquiries, they were given a phone number of the prosecutor who had given orders for the executions of Mr. Farhand and others. After insulting Mrs. Farhand and swearing abusively, the prosecutor, known to the Bahá’ís as ‘Mr. Tuli’1‘i’, finally admitted that Mr. Farhand had been executed.

Tihran was the birthplace of Dr. Farhad Asdaqi who was born on 22 September 1952, the son of staunch Bahá’ís whose ancestors

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had accepted the Faith during the time of Bahá’u’lláh. After graduating from Alburz High School with excellent marks he studied medicine at the National University of Iran. In 1979 he enlisted for military service, was stationed in Birjand, and opened a private office for medical practice. Since there was no ophthalmologist in that town he studied the subject and tried, so far as possible, to extend assistance to the people needing treatment in that line. After his military service was over, he remained in Birjand’ in private practice, offering his services without charge to those unable to pay. For a time he was a member of the Spiritual Assembly of that town. Throughout his youth he had been active in service to the Cause of Bahá’u’lláh and he served on a number of committees including the youth committee of Tihran, the national teaching committee, and the national youth committee. He was one of those who were instrumental in establishing the youth teaching institute in Tihran and, with others, he pioneered to Shiyan to establish a Local Spiritual Assembly. In addition, he was an assistant to the Auxiliary Board and was later appointed to the Board. In September 1981 he was arrested but to everyone’s surprise he was granted his freedom on 13 December, the very day the members of the second National Spiritual Assembly were arrested, and the following day he was called to Tihran to serve on the national body. Despite numerous obstacles and difficulties, he served diligently on the National Spiritual Assembly until it was disbanded in September 1983. In obedience to government regulations under which physicians were to contribute one month’s service annually to the poor in the war zone, Dr. Asdaqi went to Bandar-i-‘Abbas in May 1983. A few days later his home was invaded by the militia who had orders to arrest him. Therefore, he did not return to his home but became a wanderer. In June 1982, Dr. Asdaqi married a young woman from Mashhad whose father, Mr. Ni‘matu’llah Katibpur-flahidi, had been martyred the previous year. Their son was born in July 1983, but Dr. Asdaqi did not dare visit his wife in hospital. Because their home was being watched, Mrs. Asdaqi with the infant became an itinerant, staying in a different place every night, just as her husband was. Only two and a half months later was Dr. Asdaqi able to see the child, and from that time on the three

THE Bahá’í WORLD

wandered from town to town and from house to house until he was arrested in June 1984. Before his arrest, he devoted his energies to assisting the oppressed and homeless Bahá’í's, but he sensed what was in store for him, and often spoke of his impending arrest and torture. ‘I have pledged this to the Blessed Beauty,’ he said on one occasion. His family found him resigned to the will of God on the two occasions when they were permitted to visit him in prison. The third time they were not allowed to see him, and on the fourth occasion they were told of his execution.

At the time this volume of The Ba/zd’z' World was sent to press, due to the difficulties involved in communicating with the Bahá’ís in Iran, no biographical information about Mr. ‘Ali-Rida Niyakan, or further details surrounding his martyrdom, had reached the World Centre.

Mr. Diya’u’llah Mani‘i-Uskú’i was born in 1920 in ‘Ishqábád of Bahá’í parents of Persian nationality. When Diya’u’llah was seven years of age his parents returned to Iran. After completing his primary and secondary education and his military service, I_)iya’u’llah at the age of 19 volunteered to go pioneering under the 45month teaching plan of the National Spiritual Assembly and was assigned to Zabul where the climate and living conditions were considered the worst in the country. It was difficult to earn a living but after enduring hardships for several years Mr. Mani‘i—Usku’i was able to open a small photo studio which enjoyed success despite the fact that religious extremists in the town would sometimes harangue his customers for doing business with a Bahá’í. In 1948 Mr. Mani‘i-Uskú’i married Miss Tulu‘iyyih Majidi; their home in Zabul became a centre for gathering the Bahá’í friends. One of their sons developed severe mental problems in 1974 as a result of the harassment and ridicule he suffered from the students and teachers at school, and upon the recommendation of a physician his mother and the other children moved to Tihran so the boy, aged 13, could be treated. Mr. Mani‘i-Uskú’i was reluctant to abandon his pioneering post where he had spent so many years, but in 1978, with the approval of the Universal House of Justice, he joined his wife and children, and chose to settle in Urumiyyih for the purpose of better serving the Faith. He opened a shop and also conducted classes for Bahá’í youth. To the amazement of the doctors,

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his son recovered. On 27 July 1981, at the peak of the revolutionary period in Iran, Mr. Mani‘i-UskI'1’i was taken to prison, the first Bahá’í to be arrested in Urumiyyih. When his wife asked the authorities what crime her husband had committed, she was told he was guilty of attempting to attract people to the Bahá’í Faith not by words but by his example of showing loving kindness. The result of his trial was that he was condemned to death, but in view of his age the court later mitigated the sentence by ordering that he spend ten years in prison. On 6 November 1984 he died as a result of a heart attack after a life of service distinguished by humility and lack of ostentation. In his will he expressed heartfelt love and gratitude to his wife for her many sacrifices, and to his two sons and two daughters for their commitment to the Faith, and drew to their attention the words of ‘Abdu’l-Bahá about joy and sorrow, and about the perils of pride and egotism.

On 29 January 1985, when the Universal House of Justice again reported to the Bahá’ís of the world, it announced that it had just received news of the execution in Yazd of Mr. Rúhu’llah Hasuri, and confirmation of the death in prison in Tihran of Mr. Rustam Varjavandi who died on 15 September 1984. The number of Bahá’ís in prison, the House of Justice stated, as far as could then be ascertained, totalled 707. The telex continued, ‘GOVERNMENT EMPLOYEES WHO WERE DISMISSED OR THEIR PENSIONS STOPPED BECAUSE OF THEIR FAITH ARE Now BEING SUMMONED BY ATTORNEY GENERAL AND COMPELLED PAY BACK ALL THE SALARIES RECEIVED FOR MANY YEARS, EVEN DECADES, FAILING WHICH THEY WILL BE IMPRISONED. CAUSE MANY RECENT IMPRISONMENTS IS INABILITY To PAY BACK SALARIES BAHA’I'S HAD RECEIVED WHILE LAWFULLY EMPLOYED BY GOVERNMENT.’

Mr. Rúl_1u’llah Hasuri was born in 1942 in the village of Sharifabad, near the city of Yazd, the son ofYal_1ya and Rubabih Hasuri. He had three brothers and one sister. After some years of study in the primary school in the place of his birth, R1’1l_1u’llah Hasuri continued his education by taking night classes while working in Tihran. Even after his marriage in 1967 to Miss Nusrat Mirza’i, the daughter of @ulamRida and Tuba Mirza’i, he continued to pursue his studies, qualifying himself as an electrical

‘technician. When Rúl_1u’llah was 15 years of

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age, his father took ill, and because Rúhu’llah’s older brother was married, responsibility for the welfare of the family fell on Rúhu’llah’s shoulders. Two years later, his father passed away; his mother had died previously. Rul_1u’llah went to Tihran with his family after his father’s death. The many difficulties and Obstacles he faced there challenged him and perhaps contributed to the depth of his character. He held various jobs including working as an Optician, and six months after his marriage he began work as a driver for a radio and television organization. Subsequently, on obtaining his diploma as an electrical technician, he followed that line of employment, and in 1976 transferred to Yazd where he helped inaugurate television facilities. In addition to his principal responsibilities, he was also a director and broadcast operator of the station. In the summer of 1980, he was fired because of his being a Bahá’í, but due to the protests raised by his colleagues, the decree was altered and he was ‘retired’. Even after his forced withdrawal from his job, his coworkers continued to refer to him for technical assistance and advice. He would go to the station without hesitation and lend them Whatever help and support he could. In this period he was called to Tihran three times by the television authorities who would have been glad to reinstate him because of his skill, but as he would not deny his Faith his pension was terminated. Thereafter, although he did odd jobs like plumbing and electrical wiring, he devoted most of his time to serving the Faith. Although while in Tihran he had formerly conducted children’s classes and performed other services, he now was able to increase his labours. In 1981, he was appointed an assistant to Mrs. Qinus Ni’mat Mahmudi, a member of the Auxiliary Board, and the following year he was elected to serve on the Local Spiritual Assembly of Yazd. The year after that he was elected to the Local Spiritual Assembly again, and was vicechairman, as well as being a member of the Covenant Committee. Two sons were born to Mr. and Mrs. Hasuri. ‘My husband was by nature very kind and he helped everyone in any possible way,’ Mrs. Hasuri has written. ‘He listened to people’s problems and would suggest solutions. He was extremely sensitive when talking with friends. At his job, or when serving the Faith, he felt deeply responsible and always did his best. He always told me not to worry

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about any uncompleted housework or unaccomplished chores. “Don’t worry about them,” he would say, “the work of the Cause has priority over every other task.” ’ One of Mr. Hasúri’s brothers said in tribute to him, ‘I didn’t notice anything but kindness, a giving attitude and sacrifice on Rúhu’llah’s part, both when he was a child and also when he matured. His sole purpose in life was serving mankind and, at the end, he sacrificed his life for this.’ Rul_1u’llah Has1’1ri’s arrest took place on 16 May 1982. The doorbell of the Hasurfs home rang at 12:30 p.m. A man’s voice speaking over the intercom system said, ‘I have come to read the counter on the water metre.’ Mrs. Hasuri noticed a man on the roof as she stepped out to open the door, a man who had been instrumental in the arrest of the group of seven martyrs of Yazd, and who had used every opportunity to persecute the Bahá’ís and plunder their properties; within a few days of the arrest of Mr. Hasuri, this individual was himself arrested on charges of bribery, extortion and theft, and was sentenced to prison. Although Mr. Hasuri was not at home at the time, the guards awaited his return and arrested him. He was released, but was required to return to the court house the next day which he did, telling the Bahá’í friends, ‘I do not retreat from the front line and desert my friends.’ After 25 days, through the persistent efforts of his family, a brief meeting was arranged before the assistant prosecutor; Mr. Hasuri had grown a long beard and it was clear that he had been in solitary confinement. Mr. Hasuri and four of his friends were transferred to another prison in November 1983. In the following month he was transferred to yet another prison and for about 45 days no one had news of his whereabouts, the authorities, as was the case for the most part with Bahá’í prisoners, refusing to release information, or in some instances releasing false information. From the militia prison he was taken to court, and then to the police prison again. Finally, on 21 January 1985, in his forty-third year, he was executed by firing squad.

Mr. Rustam Varj avandi was born on 30 November 1917 in Maryamabad, near Yazd. At the time of his birth his father, originally a Zoroastrian, had just embraced the Bahá’í Faith but his mother had not converted. In accordance with Zoroastrian rites, she bathed the seven-day-old child in open air, as a result of

THE Bahá’í WORLD

which he caught a cold which developed into pneumonia and threatened his life. This led to serious discussion between Rustam’s parents and the acceptance by his mother of the new teachings. After Rustam completed his primary school studies, Rustam’s father, himself a wellknown merchant of Yazd, apprenticed his son under a five-year contract to a Zoroastrian relative who owned a wholesale business in Tihran. Although delighted to pursue his studies in a large centre, Rustam’s movements were monitored by his employer who forbade the young man to attend Bahá’í classes and ridiculed him for refusing wine. Rustam, however, was able to buy Bahá’í books and study in his free time. Eventually, his employer’s mother-in-law, who lived with them, grew sympathetic to Rustam, defended him against insults, and encouraged him to attend Bahá’í classes on Friday mornings while excusing his absence on the grounds of his visiting the public baths. When the five years ended, Mr. Varjavandi worked for another two years with the same employer as a partner on behalf of his father, then spent two years in military service. After that he worked in a wholesale company established in Saray-iAmir, Tihran, by his father, for the sale of textiles from Yazd, as well as imported fabrics. In 1941 he and his cousin, Miss Qudsiyyih Varjavandi, were married, and two sons and two daughters were born to them. The family pioneered to Sari for two years but the climate aggravated Mr. Varjavandi’s asthma, a condition to which his illness in infancy had predisposed him, and they moved to Darrus and then to C_h1'zar to form a Local Spiritual Assembly, after which they settled in Rustamabad flimiran. Mr. Varjavandi commuted to work in Tihran and became a well-established merchant in the bazaar until he was forced out of business through the machinations of envious merchants who resented having a Bahá’í in their midst. With complete resignation, Mr. Varjavandi sold everything he owned, settled his debts, and became a keeper of stores for a pharmaceutical company which employed him during the period 1964-1974. After sustaining a stroke from which he made a remarkable recovery, in 1976 he started to work in the office of the National Spiritual Assembly, his services being brought to a halt when the revolution gained momentum. On 30 October 1983, Mrs. Varjavandi was seized as a hostage and taken to

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prison where she was interrogated for three days. Learning that she had been incarcerated, Mr. Varjavandi surrendered himself to the militia and begged them to release his wife, but she was brought to trial with him and Mr. Suhrab Varjavandi, and after refusing to deny her belief was, as they were, accused of bribing Muslims with cash to convert to the Bahá’í Faith, among other things. On 15 October 1984 Mr. Varjavandi’s daughters were informed that their father had died of heart failure. Although permission was granted to his wife to have three days’ leave to attend the funeral, through a misunderstanding the order permitting this did not reach her until the burial had taken place. After serving her sentence, she was released from prison on 19 November 1984.

After a few weeks of peace, on 14 March 1985 the Universal House of Justice informed the Bahá’í world of the deaths of two more believers, Mr. Rúhu’llah Bahramflahi, who was executed in Yazd on 25 February 1985, and Mr. Nusratu’llah Subhani, who was executed in Tihran on 5 March 1985.

Mr. Rúl_1u’llah Bahramflahi was born in 1933 in the village of Rahatabad, a suburb of Taft. His father, Gufltasb, who had accepted the Faith after investigation, was privileged to go on pilgrimage and attain the presence of ‘Abdu’l-Bahá and, much affected by the story of the martyr Ruhu’llah Varqa, named his son after him unaware, of course, that his son, too, would wear the crown of martyrdom. R1’1hu’llah Bahramgahfs mother, Surar, who passed away one week after the execution of her son, had been raised in a Bahá’í family. She was young when she was widowed and experienced much hardship in raising her four children, but spared no effort for their education. After the seventh grade, Rul_1u’llah joined a group of young people, travelled to Pakistan and India, and found work in a shop in Bombay. Learning of the call issued by Shoghi Effendi for pioneers, he consulted the National Spiritual Assembly of India and was sent to the virgin territory of Allahabad where he rented a room in a Persian hotel, and together with a young relative from Taft started a small bakery shop. They spread the Bahá’í teachings throughout a Vast area and, with the establishment of the Local Spiritual Assembly of Allahabad, won the praise of Shoghi Effendi. After their return to Iran, Rúl_1u’llah married Miss Táhirih Daymarani.

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About a year later he returned to India with his bride. In time, however, realizing that his mother was alone, the couple went back to Taft, and then settled in a suburb of Yazd to aid in forming a Local Spiritual Assembly. Five years later they moved to Yazd. Mr. Bahramgahi worked in a textile mill as personnel manager but was discharged after the upheaval of 1955 when Bahá’ís throughout Iran were persecuted. In 1980, he was appointed an assistant to a member of the Auxiliary Board, and in 1981 and 1982 he served on the Spiritual Assembly of Yazd. On 16 May 1983, while Mr. Bahramshahi was in Taft, the militia entered the family dwelling and, not finding him at home, they struck Mrs. Bahramflahi on the head with a book, attempted to frighten and humiliate her, and took away all Bahá’í photographs, documents and books. Finally, on 18 May 1984, their true quarry was located in Taft, and arrested. Mr. Bahramflahi was held for fifteen days without his family having news of his welfare. After a long struggle they were permitted to see him. He was barely recognizable, with unkempt clothing, long whiskers, a shaved head, and inflamed lips and cheeks. He was in pain and could hardly speak. He kissed his mother and begged her not to weep. His wife and aunt, on their last visit, when his mother lay ill in bed, found him attired in clean clothing and looking radiant. ‘Tonight I am going to the Abhá Kingdom!’ he exclaimed. His wife attempted to see the Imam-Jum‘ih of Yazd to beg him to intercede, not to stop the execution but to delay it long enough for the mother to bid farewell to her son, but the guard at the chief mullah’s gate refused her entry because of the lateness of the hour. However, after enquiring, he kindly informed her that the body had been delivered to K_huld-i—Barin cemetery. When news of Mr. Bahramgahfs execution was delivered to his mother who was critically ill, she roused herself briefly and uttered the last words she ever spoke: ‘Good for him!’

Mr. Nusratu’llah Subhani was born in Shahi in 1932 and was raised as a Bahá’í. Even as a child he enjoyed memorizing the Bahá’í Writings. His father recalls having a temporary memory lapse, on one occasion, while chanting the long obligatory prayer, and his son, then aged six, who had the prayer by rote, spontaneously completing the recitation for him. When Nusratu’llah Subhani was nine years old,

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his family pioneered to flirwan during the course of the 45-month teaching plan and, this period being one during which the believers experienced strenuous opposition from bigoted elements in the population, for a year lived in the only quarters they could find, a garage. Subsequently the family moved to Gunbad-iKavus where Nusratu’llah Subhani spent most of his life. He married, and five children were born of the union. He was always active in the Faith and, in 1975, with his wife and children, he pioneered to India for five years. Upon returning to Tran, he found a new spirit which intoxicated him, and his devotion to the Cause of Bahá’u’lláh waxed even stronger. The last four years of his life, before his imprisonment, were spent entirely in the service of the Bahá’í Faith. About two months before his arrest on 17 June 1984, a member of the revolutionary guards visited him and, feigning friendly concern, informed him about his forthcoming arrest; in reality, he expected a bribe. Mr. Subhani who was always even-tempered and kind, was unperturbed and made clear to his informant that he did not fear imprisonment. However, recognizing the inevitability of his being arrested, he made plans to visit: friends in Iṣfahán and Shíráz in order to say farewell. On 17 June he left his home in the morning to visit friends and never returned. After a week of anxious searching, his wife and relatives at last learned his whereabouts, but for six months no visitors were permitted to see him in prison. Even his wife’s letters to him, and sums of money for his expenses in prison, did not reach him, although they were handed over to the prison authorities. Then, in the period of one month, his wife was permitted to visit him twice. Following that, he was transferred to another location and visiting privileges were denied. The day before his execution, his wife was summoned to the prison and was able to spend a few moments with him, but left without knowledge of the fact that he was to be killed. Two days later the family received the news that he had been hanged on 5 March 1984. In his will and testament, Mr. Subhani expressed his love for his family, and urged them to remain steadfast and follow the path of truth. He concluded the brief document by expressing thanks to God that he had no material substance to bequeath anyone. ‘Although his neck was scarred and bruised,’ said a relative who glimpsed him at

THE Bahá’í WORLD

the time of his burial, ‘his face was serene and content, and his lips conveyed the hint of a smile.’

In March 1982 a report entitled The Bahd’z's of Iran, published by the Minority Rights Group Ltd., an international research institute based in the United Kingdom, had been distributed to National Spiritual Assemblies by the Universal House of Justice. In August 1985 a corrected and updated copy of the document was disseminated. And then, on 19 September 1985, after a few months’ cessation of executions of Bahá’ís in Tran, the Universal House of Justice telexed the news of two further executions. On 1 August, Mr. ‘Abbas ldilflani was executed in prison without his family’s being notified, his grave being accidentally discovered near Tihran. At that time, the manner of his execution was not known. He had been imprisoned on 26 April 1982 in Zanjan where he remained until April 1985 when he was taken to Tihran. Mr. Raḥmatu’lláh Vuj dani, who was arrested in Bandar-‘Abbas in July 1984, was executed by firing squad on 28 August 1985. ‘FROM THE END JANUARY TO SEPTEMBER 1985’, the House of Justice stated in its telex, ‘63 Bahá’ís WERE ARRESTED AND 39 RELEASED. TOTAL NUMBER PRISONERS NOW 741. THIS FIGURE INCLUDES 39 PRISONERS RELEASED DURING PERIOD. Bahá’í STUDENTS OF ALL LEVELS HAVE TO COMPLETE ADMISSION FORMS WHICH INCLUDE SPACE FOR ONLY FOUR OFFICIALLY RECOGNIZED RELIGIONS. Bahá’í STUDENTS WHO STATE THEY ARE BAHA’iS ARE DENIED SCHOOLING OR IF ADMITTED FACE TREMENDOUS PRESSURE AND HARASSMENT. OTHER FORMS PERSECUTION INNOCENT EAHA’I'S PERSIST.’

Mr. ‘Abbas 1dilk_hani was born in 1931 in Zanjan. His father, ASadu’llah, had embraced the Bahá’í Faith through his own effort and investigation, but his mother was a Muslim. ‘Abbas Spent his youth in Tihran training as a blacksmith, and later he qualified himself as an electrical technician Specializing in the installation and repair of air-conditioning units. His scholastic education did not go beyond primary school, but he learned a great deal through the study of the Bahá’í Writings. When he was about thirty years of age, Mr. ldilkhani married Miss Parvin F ana’iyan; two children were born to them, a boy and a girl. The couple made their home a centre for teaching the Faith, and when Mr. Aydilk_hani addressed gatherings of

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seekers he deeply impressed them by his eloquent exposition of the Bahá’í teachings and principles. A few years after their marriage, the Idilganis settled in Zanjan as pioneers where they constructed a building to serve as their living quarters and place of business. Enemies of the Faith mistook the structure for a Bahá’í Centre and caused trouble for Mr. Idilflani, but he dealt with the situation in good humour and showed friendly conduct toward the neighbours, and completed the construction. Moreover, after living among them for a few years, he won the hearts of the townspeople to a degree that was remarked upon by anyone who visited. ‘The people of Zanjan would write a b.ook two metres thick if they were asked to describe his virtues and qualities, so loved and respected was he!’ his brother-in—law has written. Throughout his imprisonment he put his skills at the service of his jailers. One year after being arrested, his family were denied the opportunity to visit him. On 4 August 1985, Mrs. Idilflani received a telephone call from the public prosecutor who instructed her to visit her husband. She went to the prison and was herself incarcerated and not allowed to return home. A few days later, the family was told by the authorities that ‘Abbas Idilflani had died of heart failure on 1 August, but when they called for his belongings they heard various accounts of his death’ and were unable to obtain definite information. Mrs. Idilflani was imprisoned, her family concluded, in order to avoid having the people of Zanjan visit her in large numbers to console her when news of the death of her husband reached them.

Mr. Raḥmatu’lláh Vujdání, the son of Safar‘Ali and Fatimih Vujdání, was born in Bandar‘Abbas in 1928. His father had accepted the Faith as a result of his own investigations, and had then introduced it to his wife who also embraced it. As a child, Raḥmatu’lláh was distinguished among the children for his intelligence, and as a Bahá’í youth he excelled others in literary talent; his chanting of the Holy Writings and prayers in meetings attracted the hearts of all those present. After receiving his education he was employed by the Ministry of Education as a teacher in a village not far from Bandar—‘Abbas. He spent four years in the township of Hajiabad and formed the first Bahá’í group there. In 1949 he married Miss Ishraqiyyih ‘Azimi; six children were born to

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them. In 1953 he was transferred to the township of Minab where the first Local Spiritual Assembly was formed, largely through his efforts. Fanatical and prejudiced people in the town, enraged by the formation of the Spiritual Assembly, complained to the authorities about the Vujdání family and as a result Mr. Vujdání was, as a punishment, transferred to the remote island of suza; which has a difficult climate and where camels are the sole means of transportation. Here, together with his expectant wife, two small children, and his blind brother, he spent two trying years under arduous circumstances, but he succeeded in delivering the Bahá’í message to the inhabitants of the island. In March 1955, he was suspended from service for eight months because of registering as a Bahá’í on a questionnaire, but after strenuous efforts he succeeded in appealing the verdict of dismissal and was reinstated in his job in Suza. Subsequently he was transferred to the island of Qi_sh_m, then to Bandar-‘Abbas and finally to Minab where he remained for five years, his sincerity and effectiveness resulting in his being appointed supervisor of physical education in the township. Meanwhile, he continued his studies and eventually obtained his degree in literature. In July 1972, while living in Iṣfahán, the Vujdánís learned of the death of their son, Faramarz, a student at Mindanao State University in the Philippines, who with two of his Bahá’í friends had been murdered there while on a teaching trip to a rural area inhabited by Muslims} Upon Mr. Vujdanfs return to Bandar—‘Abbas in 1977 he was elected to the Local Spiritual Assembly and served as its secretary. At midnight on 24 July 1984 he was arrested, and he gave up his life in the path of his Beloved on 28 August 1985, his body being consigned for burial in the section of the Muslim cemetery reserved for infidels, despite the family’s protestations. Nevertheless, the family was able to arrange to wash and shroud the body, and ofifer Bahá’í prayers. The guards assigned to supervise the funeral became so afi”ected by the serenity and dignity of the family and the other Bahá’ís that they asked many questions about the Bahá’í teachings; they laid aside their guns to participate in the burial, expressed their regrets for the martyrdom of one so loved and respected, and embraced members of the family

I See ‘In Memoriam’, The Ba/ui '2' World, vol. XV, pp. 514~l6.

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at the end of the ceremony. One non-Bahá’í among the many who attended the funeral was heard to exclaim, ‘Mr. Vujdání was well known for his good character and his gentleness; why have they done this to him?’

It was reported to the World Centre on 21 November 1985 that Mr. Nuru’d-Din Ta’ifi died of a heart attack in the hospital prison in Pahlavidig (Gurgan) on 12 October 1985. His body was given to his family in Gurgan, and he was buried with a Bahá’í burial ceremony. Mr. Ta’if i, one of whose maternal uncles had been martyred for the Faith in flahrud, was born into a devout Bahá’í family about 1925. He trained as a pharmacist and in his thirtyfirst year pioneered to a small village in the vicinity of Gurgan where he established a pharmacy which, despite his not being from the area, was always full of customers who reposed great trust in him. Often those who were without funds were given free medicine. His geniality, honesty, hospitality and good moral character resulted in his acquiring many friends. He never lost an opportunity to speak about the principles of the Faith when talking with his acquaintances and associates, and because of his familiarity with Islamic traditions he was able to present eloquently the verities of the Faith. He constantly participated actively in the work of the Bahá’í Faith and served on a number of committees including the translation committee. He was tireless in his encouragement of pioneers and travelling teachers to outlying areas, and generous in his support of the Bahá’í Fund. In the mid-1950s he married Miss Táhirih Ihanéfi; seven sons were born to them. With three other members of the Local Spiritual Assembly, Mr. Ta’if i, who had suffered a heart ailment for many years and required medication, rest and a special diet, was arrested on 30 October 1983. He was transferred from one prison to another and was unable to follow his normal medical regimen. His requests for medication and medical treatment, which he offered to pay for, were ignored. He was consistently subjected to severe psychological torture not only by his interrogators but by a circle of political prisoners into whose midst he was thrown. He experienced physical torture, too. On one occasion, clad only in his thin underclothing, he was led out of doors by the guards and left standing for several hours in the bitter cold with his hands tied, one arm

THE Bahá’í WORLD

being placed behind his head, and the other twisted behind his back. He refused to recant his Faith and bore his sufferings with dignity. The uncertainty of his fate and that of his friends added to his difficulties and anguish. When the verdict of the court was finally handed down, Mr. Ta’ifi was sentenced to six years’ imprisonment. The effects of his maltreatment took their toll. On one of the visits from his family, they found him disoriented and bewildered. Once when he was at last able to see a physician the doctor warned the authorities that unless Mr. Ta’if i were able to have rest and medication, he would die within six months. The warning went unheeded. After many months’ imprisonment he sustained a massive heart attack. A number of hours went by before he was moved to a hospital. But it was too late. Despite the diligent efforts of the doctors, he died ten days later.

On 24 November 1985 the Universal House of Justice released to the Bahá’í world news of the execution by firing squad on 19 November 1985 of Mr. ‘Azizu’llah Afljari, a Bahá’í prisoner in Tabríz, who had been imprisoned for over four years. His body was given to the family, as was not the case with many other executed Bahá’ís, and burial took place on 22 November, the House of Justice stated. It concluded the message by pointing out that 767 Bahá’ís were still reported to be in prison.

Mr. ‘Azizu’llah Afljari, who was martyred in his fiftieth year, was born in Karaj to Bahá’í parents, his mother, Rubabih, being descended from an early martyr of Yazd, and his father, Muhammad-‘Ali, being also a devout believer, though both lived circumspect lives and concealed their association with the Faith in order to avoid arousing hostility among their Muslim neighbours. As a youth, ‘Azizu’llah, showed no inclination toward religion but idled his time away in cafes and bars, drinking with youth who had sympathy for communistic ideologies. Through meeting a Bahá’í youth from Kirman, about 1956, he became attracted to the Faith, to the delight of his parents, and a year or so later devoted himself to it wholeheartedly. In time, he became a home decorator and ran a factory that manufactured mosaic tiles. He suffered business losses through the machinations of former friends who conspired against him, angered by his affiliation with the Bahá’í

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Faith. Although his formal education did not extend beyond junior high school, as a result of assiduous study of the Bahá’í teachings he became a knowledgeable Bahá’í teacher and speaker. In 1959, Mr. Ashjari married Miss Manigih ‘Abbudi. The fruit of this union Was a daughter and a son. In 1973, Mr. and Mrs. Afljari pioneered from Tihran to Ardibil in the Province of Adhirbáyján Where Mr. Ashjari served as an assistant to the Auxiliary Board, travelling throughout the Province to encourage Local Spiritual Assemblies and groups. He Was arrested in Ardibil on 7 September 1981. Until his death in November 1984, he wrote letters to his family from prison, urging them to be patient and trust in the Lord.

Although the end of the year 1985 did not mark the cessation of oppression of the believers in Iran, it brought significant news Which Was surely a direct result of the sacrifices of the Persian friends in that land. On 17 December the Universal House of Justice telexed the Bahá’í world: ‘WITH JOYFUL HEARTS WE ACCLAIM UNPRECEDENTED RECOGNITION Bahá’í COMMUNITY THROUGH ADOPTION BY UNITED NATIONS GENERAL ASSEMBLY OF RESOLUTION MAKING SPECIFIC REFERENCE PERSECUTED FRIENDS IRAN. FOR FIRST TIME NAME PRECIOUS FAITH Bahá’u’lláh MENTIONED HIGHEST MOST WIDELY REPRESENTATIVE INTERNATIONAL FORUM YET ESTABLISHED THUS FULFILLING LONG-CHERISHED WISH BELOVED GUARDIAN. SIGNIFICANCE THIS MOMENTOU§ DEVELOPMENT ALSO UNDERSCORED BY FACT THAT ONLY IN THREE INSTANCES BEFORE HAS GENERAL ASSEMBLY ITSELF ADOPTED RESOLUTIONS CENSURING PARTICULAR COUNTRIES FOR BAD HUMAN RIGHTS RECORDS. PROCESS WHICH RESULTED SUCH A REMARKABLE OUTCOME BEGAN TWO YEARS AGO WITH DECISION UNITED NATIONS COMMISSION ON HUMAN RIGHTS TO SEND REPRESENTATIVE IRAN INVESTIGATE VIOLATIONS HUMAN RIGHTS INCLUDING THOSE DIRECTLY AFFECTING Bahá’í COMMUNITY. THE COMMISSION DETERRED IN ITS INTENTION BY IRANIAN AUTHORITIES REFERRED ISSUE TO GENERAL ASSEMBLY WHERE MATTER WAS DISCUSSED FIRST IN THIRD COMMITTEE WHEN INTERESTS FAITH WERE VIGOROUSLY UPHELD BY REPRESENTATIVES VARIOUS COUNTRIES AND RESOLUTION WAS PROPOSED AND THEN IN PLENARY SESSION WHICH RATIFIED RESOLUTION ON 13 DECEMBER. NOTABLE CONSEQUENCE IS RETENTION ISSUE AGENDA GENERAL ASSEMBLY THUS PERMITTING INTENSIFICATION

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EFFORTS RELIEVE SITUATION SUFFERING BELIEVERS IRAN IN ANTICIPATION DAY COMPLETE EMANCIPATION FAITH GOD THAT LAND. WARMLY COMMEND ACKNOWLEDGE UNTIRING EFFORTS UNITED NATIONS REPRESENTATIVES Bahá’í INTERNATIONAL COMMUNITY RESOLUTELY SUPPORTED BY NATIONAL SPIRITUAL ASSEMBLIES ALL CONTINENTS.

‘OCCURRING IN CONIUNCTION WITH PRESENTATION PEACE STATEMENT BY AMATU’L-BAHA RUHIYYIH KHANUM TO SECRETARY—GENERAL UNITED NATIONS ONLY FEW WEEKS BEFORE, WITH ONGOING DELIVERY SAME STATEMENT TO HEADS STATE THROUGHOUT WORLD AND WITH UNEQUIVOCAL PUBLIC DEFENCE IRANIAN Bahá’ís BY PRESIDENT UNITED STATES AT HUMAN RIGHTS DAY CEREMONY, THIS INESTIMABLE ACHIEVEMENT DEFINITELY AFFIRMS EMERGENCE FAITH OBSCURITY HERALDS NEW PHASE IRREPRESSIBLE UNFOLDMENT DIVINELY APPOINTED WORLD ORDER Bahá’u’lláh.’

The love, courage, and steadfastness of the friends in the Cradle of the Faith, despite the hardships heaped upon them by an intolerant fanaticism in that country in the years since the Islamic revolution of 1978, have been a source of constant inspiration to Bahá’ís throughout the world, giving impetus to their activities and impelling them to increased and more audacious efforts to acquaint their fellow men with the healing message of Bahá’u’lláh. The Steadfastness of the Iranian believers Was further symbolized by a gift of 184 red roses, purchased from the donations of Bahá’í prisoners in three prisons in Iran, and presented to a number of National Conventions—Australia, Canada, Germany, the United Kingdom, and the United States—-at Riḍván 1986. An accompanying note said: ‘An offering of love presented by the friends of the Cradle of the Faith in memory of the known martyrs of Iran and those Who have disappeared in that land to the National Spiritual Assembly of the Bahá’ís of . . . in grateful appreciation of your continuing efforts to vindicate the rights of Iranian believers—rights that are not yet recognized and of which they are still deprived.’

Telex reports from National Conventions conveyed the impact of this touching gesture on the receiving communities. The Australian National Convention responded. ‘OVERWHELMED EMOTION RECEIPT GIFT RED ROSES FROM IMPRISONED IRANIAN BELIEVERS BEHALF MAR [Page 224]224

TYRS. IN RESPONSE DELEGATES MOVED RECOMMEND NATIONAL SPIRITUAL ASSEMBLY LAUNCH UNPRECEDENTED NATIONAL CAMPAIGN OF PUBLICITY BRING NAME TEACHINGS Bahá’u’lláh TO ALL AUSTRALIANS.’

The National Spiritual Assembly of Germany replied in acknowledgement of the gift: ‘MOST TOUCHING, MOST MOVING, MOST OVERWHELMING EVENT ON EVE OF 2 MAY 1986 WHEN MORE THAN 400 BELIEVERS FROM GERMANY AND OTHER EUROPEAN COUNTRIES ASSEMBLED MEMORIAL GATHERING MARTYRS CRADLE FAITH. IN PRESENCE COUNSELLORS ADIB TAHERZADEH, HARTMUT GROSSMANN 184 RED ROSES CONTRIBUTED BY THE ADMIRED BELIEVERS PRESENTLY IMPRISONED IN THREE MAJOR PRISONS OF IRAN WERE BROUGHT INTO HALL IMPELLING CRYING ASSEMBLAGE TO ARISE AND STAND UP AS SYMBOL OF LOVE AND UTMOST RESPECT LISTENING To SPECIAL MESSAGE FROM FRIENDS IRAN. FEELINGS OF RESPECT SORROW LOVE NEW DEDICATION IMPOSSIBLE TO DESCRIBE . . . AFTER ADDRESS OF COUNSELLOR TAHERZADEH WHO CONCENTRATED THOUGHTS OF BELIEVERS ON SPIRITUAL REALM, THE ASSEMBLAGE PROCEEDED———ESCORTED BY ROSES FROM IRAN—To MAsiIRIQU’L-AEKAR WHERE 195 LIGHTED TORCHES SURROUNDED HOUSE OF WORSHIP AND WELCOMED WITH THEIR BRIGHT FLAMES THE PROCESSION WHICH CIRCUMAMBULATED MOTHER TEMPLE EUROPE TO ENTER INNER HALL . . A MOVING MEMORIAL SERVICE WAS HELD OUR PROMISE GOES To THE FRIENDS IN THE PRISONS OF IRAN FOR NEW SERVICE NEW EFFORTS INCREASED TEACHING BELOVED FAITH.’

The National Convention of Canada opened its Convention report With: ‘OVER 1000 Bahá’ís GATHERED NATIONAL CONVENTION CANADA THRILLED, HUMBLED, HEART-RENDING GIFT Bahá’í PRISONERS IRAN.’

The National Convention of the United Kingdom telexed: ‘THE MOST MOVING CLIMAX OF CONVENTION OCCURRED WHEN 184 DEEP RED ROSES, SYMBOLS OF THE IRANIAN Bahá’ís’ SACRIFICIAL LOVE, WERE PRESENTED. ALL HEARTS WERE PROFOUNDLY STIRRED AND MANY EYES FILLED WITH TEARS AT THIS BEAUTIFUL EVIDENCE OF STEADFAST LOVE FOR Bahá’u’lláh BY SOULS OVERSHADOWED BY DEATH AND PERSECUTION. SUCH SUBLIME LOVE MUST SURELY INSPIRE A DEEP RESOLVE IN ALL OUR HEARTS To SERVE THE FAITH WITH THE UTMOST DEDICATION, AND To ENSURE THE SUCCESS OF THE SIX YEAR PLAN.’

The friends gathered at the National Con THE BAHA

9

I WORLD

vention of the United States sent the message: ‘THE LOVE EXPRESSED THROUGH THE WORDS AND THE ROSES SENT TO US BY OUR STALWART PERSIAN BROTHERS AND SISTERS HAVE DEEPLY MOVED OUR HEARTS AND CHALLENGED US TO ACTION.’

Expressions of appreciation, pledges, and reports of projects initiated in the name of the ‘gift of red roses’ or in honour of the prisoners and martyrs, reached the World Centre from every corner of the globe.

/9/

In its message to the Baha Is of the world at

A Riḍván 1986 in Which the Universal House of

Justice reviewed the conspicuous progress of the Bahá’í Faith during the preceding year, and in which it described the Seven Year Plan as ‘a Plan Which will be remembered as having set the seal on the third epoch of the Formative age’, tribute was paid to those who gave their lives. It Was stated: ‘The opening of that Plan coincided with the recrudescence of savage persecution of the Bahá’í community in Iran, a deliberate effort to eliminate the Cause of God from the land of its birth. The heroic steadfastness of the Persian friends has been the mainspring of tremendous international attention focused on the Cause, eventually bringing it to the agenda of the General Assembly of the United Nations, and, together with world-Wide publicity in all the media, accomplishing its emergence from the obscurity which characterized and sheltered the first period of its life. This dramatic process impelled the Universal House of Justice to address a Statement on Peace to the Peoples of the World and arrange for its delivery to Heads of State and the generality of the rulers.’

Thus, even in the flush of victory, the followers of Bahá’u’lláh remembered with awe, gratitude and admiration those Whose blood was spilled to water the tree of the Cause of God and who, from the invisible realm, hasten the inevitable day when its outreaching branches will shelter all mankind.

But even as the Bahá’í world rejoiced yet another atrocity was about to be perpetrated upon the hapless Iranian Bahá’í community, an event which was to yield the youngest martyr to give his life in the period under survey and indeed, so far as is known, the youngest since the beginning of the Islamic revolution in 1979. Although the exact date of the incident is unknown, it would have occurred not long

[Page 225]INTERNATIONAL SURVEY OF CURRENT BAHA’I ACTIVITIES

before 28 April 1986 when it was reported to the World Centre. Communicating the news to the Bahá’í world community on 12 May 1986, the Universal House of Justice stated, ‘FIFTEENYEAR-OLD PAYMAN SUBHANl TOGETHER WITH HIS FATHER RUHU’L-AMIN WAS TAKEN BY A GROUP OF FANATICS, ENCOURAGED BY OFFICIAL RELIGIOUS ELEMENTS, To THE MOUNTAINS, WHERE THEY WERE BEATEN AND STONED. BOTH WERE PRESUMED DEAD AND THROWN OVER A CLIFF. ACCIDENTALLY A VEHICLE STRAYED INTO THE AREA AND FOUND THEM. THE FATHER, BARELY ALIVE, WAS TAKEN TO A HOSPITAL IN TIHRAN WHERE HE IS STILL IN SERIOUS CONDITION. THE SON, PAYMAN, WAS DEAD. THESE CRIMES AFTER RELATIVE QUIET PERIOD IN IRAN HAVE CAUSED CONCERN SAFETY, WELL BEING IRANIAN Bahá’í COMMUNITY. . .’

Approximately twenty-five years ago, Táhirih and Rt'1hu’l-Amin Subhani, the parents of Payman Subhani, pioneered to Suran, a town about twenty-five miles from Saravan, in the Province of Balugistan and Sistan, and established a small business there. Payman’s father became well—known among the townspeople for his good conduct and his trustworthy character, but at the beginning of the Islamic revolution, hostile elements in the community spoke against him, and on one occasion a ruffian tried to invade Mr. Rúhu’l-Amin Subl_1ani’s home. Although the police promised to guard Mr. Subhani’s house when he reported the incident, he and his family were frequently threatened by fanatical townsmen, and in 1981 he settled his family first in Saravan and then in Yazd, and returned alone to Suran to attend to his shop. He was subsequently informed that he was to be arrested and brought to trial, so for two years he went into hiding and then returned to Suran to reopen his shop. He was on one or two occasions taken into custody and questioned about his service as secretary of the Bahá’í community of Suran, and one of his sons was also interrogated at least once. In 1983, Mr. Ruhu’l-Amin spent twelve days in prison and was released after two Muslim Baluchis, who were his friends and business associates and who patiently endured the insults of the prison officials, signed as guarantors. One spring morning in 1986 a stranger entered the shop owned by Mr. Subhani and purchased some bales of cotton. Saying that he had no car, he asked Mr. Subhani to give him a lift

225

with the goods to a nearby address. Payman who often assisted his father in the shop asked to join them, as he and his father intended to proceed to their home after delivering the merchandise. In the middle of town the passenger asked Mr. Subhani to stop for two of his friends who flagged them down, and these two men who were also unknown to Mr. Subhani climbed into the back of the small van. As they reached the outskirts of the town, Mr. Subhani began to suspect a plot. Before he could bring the van to a halt, one of the men riding in the back jumped into the front seat, pushed him aside and took the wheel, saying, ‘This is a holdup.’ Mr. Subhani said they could have the van and his money, and the key to his home and the safe, but pleaded with them to spare their lives. He and Payman were then blindfolded and their hands were bound. Their captors drove them into the wilderness about two hours’ journey from town, and ordered them to step out. Mr. Subhani was given the choice of being beheaded, having his skull crushed under the wheels of the van, or being thrown down the mountain. Payman, his father later reported, cried out, ‘Don’t separate me from my father; let me die with him!’ But his request was ignored. After begging that Payman not be injured and being assured that he would not be, Mr. Subhani chose to be thrown from the cliff. He was beaten senseless, his body cast from the heights, and he was left for dead. He regained consciousness after eighteen hours, crawled up the side of the mountain, hailed down a truck that was loading rocks, and was eventually able to obtain muchneeded medical assistance. Mr. Subhani made a partial recovery, although half his face is now paralysed, he is deaf in one ear and has impaired hearing in the other, and his vision has seriously deteriorated. Despite this, he speaks of the incident with spiritual poise and mental tranquillity. Only when he mentions his young son, Payman, can one detect the depth of Mr. Subhani’s grief and shock. Several days after the incident described above, the body of Payman was discovered in a field. His hands and feet were bound, and his body had been savagely stoned, beaten and mutilated. Shortly after the tragic loss of Payman, his mother, who at the time of his martyrdom was pregnant, gave birth to twin daughters.

At age fifteen, Payman Subhani is thus far the youngest Bahá’í to have given his life for

[Page 226]226

the Bahá’í Faith in the present episode of persecutions; the first to do so within the Six Year Plan which opened on 21 April 1986 and terminated on 20 April 1992; and again the first to do so during the earliest hours of the fourth epoch of the Formative Age——that age whose inception, the Universal House of Justice

THE BAH/Vi WORLD

declared in its letter of 2 January 1986 to ‘the Bahá’ís of the world’, was recognized in the ‘new development in the maturation of Bahá’í institutions’ through the setting of national goals of the Six Year Plan ‘largely formulated by National Spiritual Assemblies and Boards of Counsellors’.

[Page 227]227

INTERNATIONAL SURVEY OF CURRENT BAHIQI ACTIVITIES

M a M.

4%

[Page 228]BAH/X’lS KILLED IN TRAN (1978—20 April 1986)

ALL praise be to God Who, from every drop of blood shed by His chosen ones, hath brought forth a vast creation whose number none but Himself can reckon. He hath raised them to be the embodiments of His love and the manifestations of His tender affection. It is they who are the hands of His Cause amongst men. It is they who have rendered aid unto God in every age and have arisen to promote that which He hath purposed in such wise that the majesty of the kings and their dreadful might have failed to aifright them, nor have they been hindered from following the path of truth by the clash of arms and the furious clamour of battalions. They have raised their triumphal cry amidst all that dwell in the heavens and on the earth, summoning everyone unto the Lord of all mankind, He Who is the Ruler of this world and of the next, the God of the throne on high and of the earth below.

He is God~——Blessed and Exalted is He

ALL praise unto the Almighty the Sanctified—glorified be His power——Who hath ordained that the tyranny of the unjust and the violence of the oppressors should become the means whereby the true lovers draw nigh unto the glorious habitation of the Best Beloved and the sincere among His servants attain the Paradise of communion with Him Who is the Desire of all men, and that sufferings and tribulations should serve as the instrument whereby His Word of command is spread abroad and the standards of His praise are unfurled in all regions.

How great is His transcendent power, how immensely exalted His all-embracing Will, inasmuch as He produceth light from fire and joy from sorrow.

They that are sunk in heedlessness fondly imagine that massacre and crucifixion cause the fire of the Word of God to be extinguished, and regard martrydom as a devastating injury. They are utterly oblivious of the truth that through such afflictions the Cause of God is exalted, its fame is blazoned far and wide, and the martyrs themselves are enabled to attain the boundless retreats of nearness unto God. Immeasurably exalted is the Lord of Wisdom who doeth that which He willeth and ordaineth whatsoever He pleaseth.

228

[Page 229]

Blessed is he who hath laid down his life in My path and hath borne manifold hardships for the sake of My Name. Bahá’u’lláh

Note: This list, based on information received at the World Centre subsequent to the publication of The Bahá’í World, vol. XVIII (1979-1983), corrects and supersedes that which appeared on pages 29l~293 of that volume, and is followed by photographs, where available, of those who were martyred, or abducted and presumed dead, between 21 April 1979 and 21 April 1986, and whose photographs were not available at the time vol. XVIII went to press.

The gathering of biographical and other information about the martyrs, and their photographs, is an ongoing process of vital interest to the Bahá’í World Centre. Although many of the martyrs served at various times as members of Bahá’í institutions, an effort has been made to identify the kind of services they were performing at the time of arrest and execution, as indicated by the following key:

n denotes member of the Continental Board of Counsellors I denotes member of the Auxiliary Board

denotes member of the National Spiritual Assembly

• denotes member of a Local Spiritual Assembly

No. Name Date Place where martyrdom occurred 1978 1. Mr. Ahmad Isma‘ili 1978 Ahram, Bufiihr 2. Mr. Diy'c'1’u’llah Haqiqat 13 Aug. 1978 Jahrum, Fars 3. Mr. ghir-Muhammad Dastpifl Dec. 1978 Buyr-Ahmad, Iṣfahán 4. Mrs. ‘Avad—Gul Fahandifl 14 Dec. 1978 Shiréz, Fars 5. Mr. Sifatu’llah Fahandi_zh 14 Dec. 1978 §h_iraz, Fars 6. Mr. _Igh__usraw Afnani 22 Dec. 1978 Miyan-Duab, Aflirbayjan 7. Mr. Parvíz Afnani 22 Dec. 1978 Miyan-Duab, Aflirbayjan 1979 8. Mr. Ibrahim Ma‘naVi early 1979 Hisar, _K_h_urasan 9. Mr. Haji—Muhammad ‘Azizi 9 Jan. 1979 K_hurm1’1j, Bufiiihr 10. Mr. Husayn fihakuri 2 Apr. 1979 Ugnaviyyih, Afiirbayjan 11. Mr. ‘Ali-Akbar Lhursandi* 12 Apr. 1979 Tihran, Tihran 12. Mr. Bahar Vujdéni 27 Sep. 1979 Mahabad, Adhirbáyján 13. Mr. ‘Ali Sattarzadih 28 Oct. 1979 Bukan, Suristan 14. Mr. ‘Azamatu’llah Fahandiz_h_ 14 Dec. 1979 Shíráz, Fars 1980 15. Mr. Ḥabíbu’lláh Panahi 4 Feb. 1980 Urumiyyih, Aflirbayjan

229

[Page 230]

Blessed is he who hath laid down his life in My path and hath borne manifold hardships

for the sake of My Name.

No. Name

Mr. Qhulam-Husayn A‘zami Mr. ‘A11'—Akbar Mu‘ini Mr. Badi‘u’112'1h Yazdani Mr. Parvíz Bayani . Mir—Asadu’llah Mufltari

Mr. Hasan Isméfiilzédih

Mr. Yusif Subhéni

. Mr. Yadu’llah /51st2'1ni*

24. Dr. Farémarz Samandari* 25. Mr. Muhammad Akbari 26. Mr. Yadu’lláh Mahbubiyén 27. Mr. fiabihuflláh Mu’mini

[\):\):\)x\)»—-»-—a»——-hp-a 3

28. Mr. Nuru’lláh Ak_htar—£he'1variI

29. Mr. ‘Azizu’lláh Qgabihiyanl . Mr. Firaydun Faridanin Mr. Mahmud Hasanzadih

Mr. ‘Abdu’l—Vahhab Kazimi-Manghadi

Mr. Jalél Mustaqim* . ‘A11 Mutahhari* Mr. Ridé Firuzi

Mr. Muhammad-Husayn Ma‘$umi

. Mrs. flikkar-Nisé’ Ma‘$úmi . Mr. Bihruz Sana’i

mmwmmwwmm °°\‘.°‘.U‘:‘*‘.‘*’!"."“O "Q

39. Prof. Manugihr Ḥakím** 40. Mr. Mihdi Anvari

41. Mr. Hid2'1yatu’lláh Dihqéni 42. Mrs. Nurémiyyih Yarghétir 43. Mr. Sattér Quiu

44. Mr. Ihse'1nu’llah Mihdi-Zédih 45. Mr. Yadu’112'1h Vahdatn

1981

46. Mr. Muhammad (Suhrab) Habibi* 47. Mr. Muhammad-Béqir (Suhay1) Habibi*

48. Mr. Husayn Khándil* 49. Mr. 1"ar:«.'1zu’lláh £Quzayn*

Date

6 May 1980 6 May 1980 6 May 1980 11 May 1980 18 May 1980

Jun.

27 Jun. 14 Jul. 14 Jul. 16 Jul. 30 Jul. 15 Aug. 8 Sep.

8 Sep.

8 Sep.

8 Sep.

8 Sep.

8 Sep.

8 Sep. 9 Nov. 23 Nov. 23 Nov. 17 Dec.

12 Jan. 17 Mar. 17 Mar.

Apr.

30 Apr. 30 Apr. 30 Apr.

14 Jun.

14 Jun.

14 Jun.

14 Jun.

1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980 1980

1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981

Bahá’u’lláh

Place where martyrdom occurred

Ṭihrán, Tihran Tihran, Tihran Tihran, Ṭihrán Pirangahr

Andrun, K_hurasan Sanandaj, Kurdistan Tihran, Ṭihrán Tabríz, Aflirbéyjan Tabríz, Agirbayjan Ra§1_1t, Mazindarén Tihran, Ṭihrán Tihran, Tihran Yazd, Yazd

Yazd, Yazd

Yazd, Yazd

Yazd, Yazd

Yazd, Yazd

Yazd, Yazd

Yazd, Yazd

Tabríz, Aflirbayjan Nuk, Birjand

Nuk, Birjand Ṭihrán, Tihran

Tihran, Tihran Shíráz, Férs

fiiréz, Férs

Tihran, Tihran fliréz, Férs

Shíráz, Férs

Shíráz, Férs Hamadan, Hamadan Hamadan, Hamadan Hamadan, Hamadén Hamadan, Hamadan

230

[Page 231]

Blessed is he who hath laid down his h'fe in My path and hath borne manifold hardships for the sake of My Name.

00000000000OOO\l\l\l\}\l\]\!\l\I\lO\O\O‘\O\O\O\O\O\O\O'\LhU1U1UIL/1U1U1U1LJVUx .°“"'“‘5"!"!“9§°9°>‘9‘§":“5"’5"!“95°9°>‘F"5":"P"!\’i“9}°9°>‘9‘5":‘>‘E*’5‘-’!“9

Dr.

. Name

. Husayn Mutlaq*

. Firuz Na‘imi*

. Nésir Vafe’1’i*

. Buzurg ‘AlaViyén*

. Héglgim Farnu§hI*

. Farhang Mavaddat*

. Masih Farhangin

. Badi‘u’l12'1h Farid

. Yadu’lláh Pustggi

. Varqé Tibyéniyén (Tibyéni) . Kam2'1lu’d—Din Baglgtévar . Ni‘matu’ll2'1h Kétibpur-Shahidi . ‘Abdu’l-‘Ali Asadyéri*

. Husayn Asadu’lláh-Zédih* . Mihdi Béhiri*

. Masrur Dal_<§ili*

. Parvíz Fir1’1zi*

. Manugl_1ihr _I_{_lr;e'1<_1i‘i*

. Alláh-Virdi Miméqi

. Habibu’llé1h Tahqiqi*

. Ismé1‘il Ziht2'1b*

. Husayn Rastig2'1r—Némdér . Habibu’ll2'1h ‘Azizi*

. Bahman ‘Ajcifi

. ‘Izzat ‘Atifi

. Ahmad Riḍváni

. ‘A’;é1’u’lláh Rawhéni

. Gufltésb T_hébit—Résik_h . Yadu’l12'1h Sipihr-Arfa‘

. Mihdi Amin Amin**

. Jalail ‘Azizi**

‘Izzatu’ll2'1h FurúhiI**

Mrs. Qinus Ni‘mat Ma1_1mudiI**

Dr.

. Mr. . Dr. Mr.

Mahmud Majg11_ub** Qudratu’lláh Rawl_1éni** Sirus Raw$ani** Kémrén Samimi**

Date

14 Jun. 14 Jun. 14 Jun. 23 Jun. 23 Jun. 23 Jun. 24 Jun. 24 Jun. 24 Jun. 24 Jun. 26 Jul. 26 Jul. 29 Jul. 29 Jul. 29 Jul. 29 Jul. 29 Jul. 29 Jul. 29 Jul. 29 Jul. 29 Jul. 5 Aug. 29 Aug. 11 Sep. 11 Sep. 11 Sep. 11 Sep. ll Sep. 23 Oct. 27 Dec. 27 Dec. 27 Dec. 27 Dec. 27 Dec. 27 Dec. 27 Dec. 27 Dec.

1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981 1981

Bahá’u’lláh

Place where martyrdom occurred

Hamadén, Hamadém Hamadén, Hamadén Hamadén, Hamadén Ṭihrán, Ṭihrán Tihrétn, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Iihrén, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Mas_l;had, Qurésén Ma_s_l;had, ggurésén Tabríz, Agirbayjan Tabríz, Adhirbáyján Tabríz, Aggirbayjan Tabríz, /51g1_1irb2'1yjén Tabríz, Aghirbéyjén Tabríz, Aghirbéxyjén Tabríz, Aglhirbéyjén Tabríz, Agl_l_1irb2'1yjén Tabríz, Agllirbéyjén Ṭihrán, Ṭihrán Tihrán, Ṭihrán Déryun, Isfahén Déryun, Isfahén Déryun, Isfahén Déryun, Isfahén Déryun, Iṣfahán Iihrén, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán

231

[Page 232]

Blessed is he who hath laid down his lzfe in My path and hath borne manifold hardships for the sake of My Name.

No.

xoxoxo \o\o\o\ooooooo \OOO\l UJ§\):——*_©\DO0\]

119. 120.

Name

. Mrs. fliva Mahmadi Asadu’llah—Zadih* . Mr. Iskandar ‘Azizi* . Mrs. flidrugg Amir-Kiya Baqa

Mr. Fatl_1u’llah Firdawsi* Mr. K_husraw Muhandis1'* Mr. Kúru§_1; Tala’1'*

. Mr. ‘A’ga’u’llah YaVari*

. Mr. Ibrahim Qayrflah

. Mr. Husayn Vahdat—i—Haqq 96. . Mr. Il_1sanu’llah K_hayyami . Mr. ‘Azizu’llah Gulshan1'

. Mrs. Iflraqiyyih Fur1’1har* . Mr. Mahmad Farúhar* 101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 1 1 1. 1 12. 1 13. 114. 1 15. 116. 117. 1 18.

Mr. ‘Askar Muhammadi

Mr. Badi‘u’llah Haqpaykar* Mr. /\gahu’llah Tizfahm

Miss Jalaliyyih Mugtail-Uskú’i Mrs. Iran Rahimpfir (§_l;urma’i) Mr. Nasru’llah Amin1'*

Mr. Sa‘du’llah Babazadih*

Mr. ‘A‘ga’u’llah Haqqani

Mr. Muhammad ‘Abbasi*

Mr. J adidu’llah A_s_l_r_1_raf*

Mr. Manfigihr Farzanih—Mu’ayyad*

Mr. Muhammad Mansuri* Mr. Managihr Vafa’i

Mr. ‘Abbas-‘Ali Sadiqipur Mr. ‘Ali Na‘imiyan

Mr. Ḥabíbu’lláh Awji

Dr. _I&iya’u’llah A1_1rari* Mr. Husayn Nayyiri-Iṣfahání Mrs. Guldanih ‘Alipur

Mr. Hidayatu’llah Siyavu$i* Mr. Yadu’llah Mal_1m1’1dniQadI*

19352

1983

Date

4 Jan. 4 Jan. 4 Jan. 4 Jan. 4 Jan. 4 Jan. 4 Jan. 26 Feb. 28 Feb. 2 Apr. 12 Apr. 29 Apr.

1982 1982 1982 1982 1982 1982 1982 1982 1982 1982 1982 1982

8 May 1982 8 May 1982 8 May 1982 10 May 1982 10 May 1982 12 May 1982 16 May 1982 16 May 1982

1 Jun.

9 Jul.

9 Jul.

9 Jul.

9 Jul.

9 Jul. 15 Jul. 11 Aug. 16 Nov. 21 Nov. 29 Nov. 24 Dec.

1 Jan. 12 Mar.

1982 1982 1982 1982 1982 1982 1982 1982 1982 1982 1982 1982

1983 1983

Bahá’u’lláh

Place where martyrdom occurred

Tihran, Tihran

Tihran, Tihran

Tihran, Tihran

Tihran, Tihran

Tihran, Tihran

Tihran, Tihran

Tihran, Tihran Babul-Sar, Mazindaran Tihran, Tihran Ra1_11'ml<_han, Kirman Urumiyyih, Aflirbayjan Maflhad, _I(_hurasan Karaj, Tihran

Karaj, Tihran

Karaj, Tihran Uramiyyih, Agirbayjan Urfimiyyih, Aflirbayjan Dizflil, lgguzistan Khániabad, Tihran Khániabad, Tihran Tihran, Tihran

Qazvin, Tihran

Qazvin, Tihran

Qazvin, Tihran

Qazvin, Tihran

Tihran, Tihran

Shíráz, Fars

Uramiyyih, Ad_hirbayjan Shíráz, Fars

Shíráz, Fats

Iṣfahán, Iṣfahán

Sari, Mazindaran

Shíráz, Fars Sgiraz, Fars

232

[Page 233]

Blessed is he who hath laid down his life in My path and hath borne manifold hardships for the sake of My Name.

No.

121. 122. 123. 124. 125. 126. 127. 128. 129. 130. 131.

132. 133. 134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147.

148. 149. 150. 151. 152. 153. 154.

Name

Mr. Rahmatu’112’1h Vafé’i*

Mrs. Tfibé Zé1’irp1’1r

Mr. ‘Adadu’lláh (‘Aziz) Zaydi Mr. Jalél Ḥakímén

Mr. Suhayl Safari

Dr. Bahrém Afné1n*

Mr. ‘Abdu’l-Husayn /\zé1di* Mr. Kfirufl Haqbin*

Mr. ‘Inéyatu’lláh IfIráqi

Mr. Jamsfiid SiyéVu$i*

Mr. Bahrém Yaldé’i

Miss filgahin fiirin) Délvand Mrs. ‘Izzat Jénami Is_1;r2'1qi Miss Ru’y2'1 IfIráqi

Miss Muné Mahmúdni_z_1_1_2'1d Miss Zarrin Muqimi-Abyénih Miss Mahshid Nirfimand

Miss Simin Sébiri

Mrs. Táhirih Arjumandi Siyévusgi Miss Afltar T_hé1bit

Mrs. Nusrat fiufréni Yalde'1’i* Mr. Suhayl Hfishmand

Mr. Ahmad-‘Ali flébit-Sarvisténi Mr. Muhammad Ishre'1qiI

Mr. Akbar Haqiqi

Mr. Bahman Dihqéni

Mr. ‘Abdu’l-Majid Mujcahhar

Mr. Ra1_1matu’112’1h Ḥakímén

1984

Mr. _(_}_hu1é1m-Husayn Hasanzédih-flékiri

Mr. Muhsin Radavi Mr. Nusratu’11é1h Diyé’i Mr. Kémrén Lutfi

Mr. Rahim Rahimiyén Mr. Yadu’lláh Sébiriyén

Date

12 Mar. 1983 12 Mar. 1983

1 Apr. 1983

1 May 1983

1 May 1983 16 Jun. 1983 16 Jun. 1983 16 Jun. 1983 16 Jun. 1983 16 Jun. 1983 16 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 18 Jun. 1983 28 Jun. 1983 30 Jun. 1983 31 Aug. 1983 19 Sep. 1983 19 Nov. 1983 15 Dec. 1983

11 Jan. 10 Mar. 4 Mar. 19 Mar. 9 Apr. 9 Apr. 9 Apr.

1984 1984 1984 1984 1984 1984 1984

Bahá’u’lláh

Place where martyrdom occurred

§giréz, Marvdaflt, Férs §giréz, Fairs Miyz'1n—Dúab Tihrein, Ṭihrán Ṭihrán, Ṭihrán fliréz, Férs Akbarébéd, Fairs Marvdasht, Férs fliréz, Férs fliréz, Fairs flirétz, Férs Shir2'1z, Férs _S_1;iréz, Férs §hiréz, Fairs _Sgir2'1z, Férs Shir2'1z, Fairs Shir2'1z, Férs Shir2'1z, Férs fliréz, Férs Shir2'1z, Férs Shiréz, Férs Shiréz, Fairs fliréz, Fairs Ṭihrán, Ṭihrán K_huy, Agigrbayjan Muhammadiyyih, Isfahén Isfahén, Isfahén

Kirmén, Kirmén Ṭihrán, Ṭihrán Ṭihrán, Iihrén Béft, Kirmén Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán

233

[Page 234]Blessed is he who hath laid down his life in My path

for the sake of My Name.

No.

155. 156. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. 171. 172. 173. 174. 175. 176. 177.

178. 179. 180. 181. 182. 183. . 184.

185.

Name

Mr. Asadu’llah Kamil-Muqaddam Mr. Maqsud ‘Alizédih

Mr. Jalal Payraviu

Mr. Jahangir Hidayati**

Mr. ‘A1i—Mu1_1ammad Zamani Mr. Nusratu’llah Vahdat

Mr. Ihsanu’llah Kagiri

Dr. Manuflihr Ruhi

Mr. Aminu’11é1h Qurbétnpur Mr. Rustam Varje'tvandiu** Mr. flapur (Huflang) Markazi Mr. Firuz Purdil

Mr. Ahmad Ba$iri**

Mr. Yunis Nawruzi-1ranzad* Mr. D1'y:'1’u’lláh Mani‘i—Usku’i Mr. ‘Aliridé Niyakein

Dr. Farhéd A$daqi**

Mr. Firuz Athari*

Mr. fiulam-Husayn Farhand* Mr. ‘In2'1yatu’112'1h Haqiqi*

Mr. Jamal Ka$é.ni*

Mr. Jarngkjd Pur-Uste'1dkar* Dr. Ruhu’llah Ta‘1im*

Mr. R1’1hu’lláh Ha$uriu*

Mr. R1’1hu’112'1h Bahram$ahi* Mr. Nusratu’11e'1h Subhani Mr. ‘Abbas idilflani

Mr. Rahrnatu’11é1h Vujdání* Mr. Núru’d-Din Téfif i

Mr. ‘Azizu’llah Asgari

Mr Payman Subhani

1985

1986

Date

2 May 1984 5 May 1984 5 May 1984 15 May 1984 15 May 1984 17 Jun. 1984 27 Jun. 1984 16 Aug. 1984 25 Aug. 1984 15 Sept. 1984 23 Sept. 1984 30 Oct. 1984 1 Nov. 1984 1 Nov. 1984 6 Nov. 1984 11 Nov. 1984 19 Nov. 1984 9 Dec. 1984 9 Dec. 1984 9 Dec. 1984 9 Dec. 1984 9 Dec. 1984 9 Dec. 1984

21 Jan. 1985 25 Feb. 1985 5 Mar. 1985 1 Aug. 1985 31 Aug. 1985 12 Oct. 1985 19 Nov. 1985

28 Apr. 1986

and hath borne manifold hardships

Bahá’u’lláh

Place where martyrdom occurred

Tihran, Tihran Tabríz, A_d_hirbayj2'1n Tabríz, Aghirbayjan Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Maflhad, Qurasan Ṭihrán, Ṭihrán Bujnurd, ggurasan near Tihran

Ṭihrán, Ṭihrán Ṭihrán, Ṭihrán Maflhad, _1{_hur2'1sé1n Tihran, Ṭihrán Karaj, Tihran Tabríz, Agi_1;irb2'1yjan Tabríz, Aggirbayjan Tihran, Tihran Karaj, Ṭihrán Karaj, Tihran Karaj, Ṭihrán Karaj, Tihran Karaj, Tihran Kirm2'1n§_1;e'1h

Yazd, Yazd

Yazd, Yazd

Ṭihrán, Tihran

Ṭihrán, Tihran Bandar~‘Abbas Pahlavidifl, Mazindarén Tabríz, Agirbayjan

Saravan

234

[Page 235]Blessed is he who hath laid down his life in My path and hath borne manifold hardships

for the sake of My Name.

Bahá’u’lláh '

BAHA’1S WHO DISAPPEARED WITHOUT TRACE IN IRAN AND ARE PRESUMED DEAD

I

i-3‘!-‘fi—‘)1||i‘

‘*‘P"."’f“.°.‘°.°°.\‘.°‘S":‘*‘E*’

1979-20 April 1986

denotes member of the Auxiliary Board

denotes member of the National Spiritual Assembly . Name Where Disappeared

1979 Mr. Muhammad Muvahhid Tihran Dr. ‘Alimuréd Davudi Tihran

1980 Mr. Ruhi Rawshani Tihran Mr. ‘Abdu’l-Husayn Tash'mi** Tihran Mr. Huflang Ma1_1mudi** Tihran Mr. Ibrahim Rahme'1r11'** Ṭihrán Dr. Husayn Naj1'** Tihran Mr. Manuhir Qa’im Maqami** Tihran Mr. ‘Ata’u’llah Muqarrabi** Ṭihrán Mr. Yusif Qad1'mi** Tihran Mrs. Bahíyyih Nadiri** Tihran D1‘. Kambiz Sadiqzadih** Ṭihrán Dr. Yusif ‘Abbasiyann Tihran Dr. Hi$matu’112'1h Rawhanin Tihran

Date Disappeared

24 May 1979

11 November 1979

3 January 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980 21 August 1980

235

[Page 236]

A/]l1’I(ld Ismc?'1'lI' Kl_1usraw A fndni

Diyd ’u ’lld/1 H aqiqat

Parvíz Afncini Husayn S_llc1/cL21'z' Ibrd/1z'm Ma ‘navi

RL2/11' Raw;/lam’ ‘A /1' Satrdrzddi/1 Qfiuldn1-Husayn A ’.7am1'

[Page 237]

‘All’-Akbar Mu ‘inz’ ParvI'z Baycini

Badi ‘u ‘Ila’/1 Yazddni

Hascm Ismci’z'lzddz'/1 Muhammad Akbari NL2rcinz'yyz'h Ycirficizir

MaI1L2c_hi/21' _Ig'flcid"z' ‘Abdu’l-‘All’ Asadydrz' Allci/2- Virdi M ifidqi

[Page 238]

Husayn Rastigcir-Ncimdcir Ibrci/1z'm _I_(_/gayrfld/1

[Q/gusraw Mu/1aI1disi

‘Askar M ulzaminadi ‘Azz’zu’llah Gulfiani Badi ‘u 7162/2 Haqpaykar

M am?c_hz'I2r Farzdnilz—Mu ’ayyad Muhammad Man§L2rz' Jadz'dL/[Id/2 Aflraf

[Page 239]

Muhammad ‘Abbdsz’ ‘Abbds- ‘All’ Scidiqz'pL2r

M am2g_fy'Izr Vafa'r’z'

‘A ll’ Na ‘imiydn Habibu ’lZd/1 Awji D_hiyci ’u ’lZd/1 A/grdri

Husayn Nayyz'rz’-Isfalzdm' Guldcinih ‘Alz'pL2r

[Page 240]

Ba/zrdm A fndn Kdruglg H aqqbin

Balzrdm Yaldd ’z'

‘Inciyatu ’lld/1 Iflrciqi

Ru’yd Is_lzrciqz' Mahflid Nz'rz2mand ‘Izzat Jdnami Igflrdqz’

[Page 241]

Zarrin Muqz'mz'-Abytinih S_lla/1131 (§fiz'rz'n) Ddlvcmd

M Lmd M a/_1Im2a’niz_/162:2’

Simin Sdbiri Ta’/zirih Arjumandz' Siycivumi Afltar I_/gdbit

Al;mad- ‘All’ T_hdbit-Sa1'vistdni Nusrat Q/1ufi‘dnz' Yaldd’z' Suhayl Hdflmand

[Page 242]

M ulzammad Is_/irdqi Bahman Dilzqdni

Akbar Haqiqi

‘Abdu’l-Majid M u_tahhar _GfiuIdm-Husayn Hasanzc2dz'h- Ral,1matu’lld/2 Ḥakímcin fld/ciri

” VV . V Nu__w‘atu’lla'zh Dz'yci’I' V ' Mu/jsin Radavi Kdmrcin Luzfi

[Page 243]

Ralnfm Rallz'mz'ydn Yadu’lIc2h Sc2birz'ydn

Asadu ’lIdh Kcimil—Muqaddam

Jaldl Payravz’ Maqszéd ‘Alz'zddih Jahdngir Hiddyati

Nu.yratu’lIa'r/1 Va/Jdaz‘ ‘A lz'—Mu/.zammad Zamdni I/_1sdnu’Ild/1 Kat_/11'r1'

[Page 244]

Mam?c_hihr Rbilzi Amz'mz’lId/1 Qurbdnpzir Rustam Vatjdvandi

F1'rL?z Purdil S_/2c?pL21‘ (HL2s_/zang) Markazi A/gmad Bas_/1z'rz’

Diyd ’u ’ll(2/1 M an I’ ‘z'— Us/(L? ’z' YL?m's NmvrL2:1'-Irdnzdd ‘A/1'ric_lc2 Niydkdn

[Page 245]

Vi‘.

‘Indyatu Yléih Haqiqz’

Farhdd Asdaqi

F z'rL2z A;/1arz'

RL2/_1u’lld/1 Ta ‘lz'm Jam;/1z'd PL2r— Ustddkdr Jamdl Kdfldni

RL2/_2u’lláh Hasdrz’ G_hula'm-Husayn Farlzand RL2/12/lláh Ba/1rdn1§f2_dhz'

[Page 246]

Ra/_1matu’ZZdh Vujddnz'

Nu._9ratu ’lZdh Sub/_1dm' ‘Abbas idilfldni

NL2ru’d-Dz'n Id ‘Azz'zu’lláh Ashjdrz' Paymcin Subf_zc2m'

‘A yd ’u ’lláh Haqqcini

[Page 247]D. A REPRESENTATIVE SELECTION OF DOCUMENTS ILLUSTRATING THE PERSECUTION OF THE BAHA’I COMMUNITY OF IRAN 1983-1986

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Letter from the Ministry of Health to the Head of the Personnel Ofifice of Ti/Iran Province (date not legible) advising them of the inappropriateness of employing Bahá’ís in Government organizations, and the need for the present employees to either recant or be dismissed.

[Page 248]248 THE Bahá’í WORLD

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1 «SM: OLA

Verdict of the Ministry of Oil dated 11.2.1362 (1 May 1983) dismissing from work in Government organizations and afiliated institutions Mr. Hidayatu’llah Imtit_halz', due to his membership in the Baha ’z' Faith.

[Page 249]

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4-.u..sz., 4..-J.-, ~'-la. =1-4-«.-:~:dz» M:-.. eerw-.I«-«*~:a é-w»-'-'i«.1

Verdict of the Manpower Reforming Council dated 30.6.1362 (21 September 1983) stating that the

accused, Mrs. _.S_‘llamsz' Asflyai-Nasab, being a member of the Baha"

z administration, is sentenced

to death. But, as her opposition to the Islamic Republic has not yet been proven, she is sentenced

to ten years of imprisonment.

[Page 250]250 THE Bahá’í WORLD

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er -t~‘°—~‘;3 $5,‘? 95

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Letter from the Municipality of Naws/_1ahr to Mr. ‘Alt’-Rida flhdnlari, dated 30.5.1364 (21 August 1985) informing him of their refusal to issue him with a work permit due to his membership in the ‘wayward sect’ of Bahá’í'.

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Letter from the Iranian National Industries Company to Mr. Hushang Kiflavarz dated 18.1.1363 (7 April 1984) informing him of his dismissal from services. ‘Despite your perseverance and competence in the progress of the aflairs of the company, and your economising of its funds, and also despite your good manners and goodly behaviour throughout the period of your services, based on the circular letter number 20261 dated 16.9.1360 (7 December 1981), regarding the dismissal of Bahá’í employees, your services in this company are ended as of 181.1363 (7 April 1983).

[Page 252]

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Notice regarding the Reviewing Council of the Ministry of Oil published in Kayhém newspaper, issue number 11832, dated 11.1.1362 (31 March 1983). ‘We hereby notify all members of the wayward Bahá’í' sect who have appealed for a review that they should come to receive their invitation forms as soon as possible. Failure to do so would lead to a verdict being issued in their

absence. ’

[Page 253]INTERNATIONAL SURVEY OF CURRENT Bahá’í ACTIVITIES 253

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[Page 254]9

254 THE BAHA i WORLD

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Letter from the tractor factory in Iran to Mr. ‘Azizu’llah Zzjradz’-ShishvaI1 (date not legible) informing him of dismissal from work. ‘Of course, should you announce your acquittal from the wayward Bahá’í' sect by producing valid documents, there will be no objection to you working here. . . .’

[Page 255]INTERNATIONAL SURVEY OF CURRENT BAHIICI ACTIVITIES 255

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Verdict issued regarding Mrs. Sha/ild _I(_hajilt Tdhiri, who was accused of membership in the wayward Bahá’í' sect and who was invited to an interview and requested to recant. She has not attended work since that interview.

[Page 256]256

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1, dated 14 _.SZ1_ahrz’var 1362 (5 September 1983) Zamic Revolution, the licenses of 32

[Page 257]INTERNATIONAL SURVEY OF CURRENT BAH/Vi ACTIVITIES 257

The Mashriqu’l-Adhkár in Germany surrounded by 195 torches during a memorial service for the Bahá’í's 'n Iran held in May 1986.

Two bouquets of roses placed inside the House of Worship in Germany as a gift from. the friends imprisoned in the three major prisons of Iran.

[Page 258]258

THE Bahá’í WORLD

E. BAHA’I CHILDREN AND YOUTH IN TIME OF PERSECUTION 21 April 1983——20 April 1986

ALTHOUGH the circumstances created in Iran by the Islamic revolution have made it difficult to communicate with the Bahá’ís in that country, some accounts have been received of the significant share Bahá’í children and youth have contributed to the heroism demonstrated by the believers in time of persecution. Given below are a few representative examples of such accounts, some of which were shared with all National Spiritual Assemblies on 10 January 1985 primarily for circulation among Bahá’í youth who, the Universal House of Justice stated, ‘may derive inspiration

. for their activities during International Youth Year’. The names of persons and places, in most instances, have been omitted in order to protect the authors of the reports. An account of the responses of Bahá’í children and youth to persecution and harassment in the period 1979-83 appears in The Ba/za'r’z' World, vol.XVIII, pp. 331-36.

Excerpt from a letter received from a Bahci’z' in lrcin:

‘My dear friend, a few days ago I was talking with —— about the latest events and about the martyrdoms. She analyses every problem so well, in spite of her tender years. She said to me, “The darkness of egotism and selfishness has covered the face of the earth; the Bahá’í Faith is like a light which illumines all that it shines upon. Those whose eyes are accustomed to darkness cannot bear the glare of the light, and want to put it out.” You see, my dear friend, what a beautiful comparison this 7-yearold child has made. I said to her, “There is an old proverb: Whoever blows upon the light kindled by God will singe his beard!” She liked the proverb and has memorized it. She is fond of proverbs and often recites one appropriate to a situation.’

Excerpt from a girl students essay written to honour the ten women who were martyred z'n Shz'r'dz on 18 June 1983:

‘We rejoice for the great bounty vouchsafed to them, and rather than crying and moaning, we thank God for bestowing upon them the strength to bear this most great burden, with

honour and glory, to its ultimate destination. ‘We have sacrificed our dear ones, Simin, Muna, Zarrin, Maflid and §l_1ir’in, Ru’ya and the others in order that the Faith of God may be proclaimed throughout the world. We hope the enemies of the Faith may realize that every drop of blood shed in the path of God will lead to a new triumph for His Cause, so that they may put an end to all this persecution and bloodshed. ‘Were it not for what the enemies have done, the Faith of God would not have been introduced to the people of the world, and the newspaper reporters and television and radio commentators would not have arisen to defend us. So, we must be grateful rather than complain. On the other hand, God has pledged Himself not to forgive any man’s injustice! Only God knows how these oppressors will be judged or what retribution they will receive for their tyranny.’

Excerpt from a letter from a Baha'r’z' who was released from prison:

‘My dear and respected spiritual brother . . . I hope that you are safe under the protection of the Blessed Beauty. Some time ago I sent you a brief explanation of the courage of some of the martyrs and brave women who were examples of loyalty and steadfastness. Now I will relate another part of the life history of these servants of the Beloved . . . O God, what a bounty Thou has bestowed upon us: Thou hast welded the hearts into one heart, O Powerful One, Thou who canst bestow upon a straw the strength of a mountain, I do not know whether I should call to mind the mother whose whole being was illumined with the love of God and whose entire life was spent in the service of the Cause of God and who, while in prison, though sorely longing to see her children who were studying abroad nevertheless said goodbye to all such human desires and approached the noose on her own feet and offered her head like an unworthy commodity in the pathway of her Loved One; or whether, perhaps, I should make mention of her l2-year-old son who at 5:00 a.m. stood like a protective shield before the gate of the family house, his innocent face sad and grave, having stationed himself there in order

[Page 259]INTERNATIONAL SURVEY OF CURRENT BAHA’I ACTIVITIES

to warn any of the friends who might approach that the dwelling was surrounded by guards and that during the middle of the night his home had been raided and his parents, his brother and a neighbour taken to prison. . .’

Group after group of the young Bahá’ís have been dismissed from their schools, even kindergarten children, but none are prepared to submit to the pressure to say that they are not Bahá’ís. There are youth who in the last years of their medical college or high school were dismissed, ruining all their academic achievements, but they stood firm. There have been scores of such injustices meted out to the young Bahá’í's. Bahá’í' boys and girls have prepared themselves outside the school for the Government examinations and the successful results have been staggering.

The following report is taken from a letter written by a boy 16 years of age:

‘The teacher in my high school was giving a lesson in sociology on the subject of cultural colonialism. As an example, he cited the Bahá’í Faith as a type of cultural colonialism. According to my spiritual obligation, I had to reply. I got permission and to the extent possible for me, I gave a speech on the Faith and countered the statement of my teacher. After a few days the principal called me to his office, accusing me of apostasy, stating that Islam is the last religion of God, etc. One of those present asked me what I believed. I told him I was a Bahá’í. The Haji, the principal, rose from his chair, agitated and shouting, “You have no place in this school! I thought you were a good boy! Now everything is changed and you have no right to go to your class until your situation is cleared!”

‘After a week there was a summons from the office of the Imam Jum‘ih [High Priest of the town, who is usually appointed by the Central Government to carry out its policy]. On the way I was trembling, thinking of what they might ask and what I should reply and what would be my fate. I entered the Imam’s office in this condition, but as soon as I was confronted by him I was not the same person any more. It was as if somebody had taken me by both hands. Not only did I not tremble but I was as erect as a column of steel. In the office of the Imam Jum‘ih were eight of the ‘Ulama with turbans, and the bodyguard of the Imam were standing close behind me. After some time the

259

Imam looked at me asking, “Do you have any business?” “No,” I replied, “You have business with me.”

‘After asking my name and the name of my father, he asked if I was a Muslim. I told him I was a Bahá’í. He asked what my father did. I told him he was unemployed. The Imam then started saying, “You are against Islam, the Qur’án, and Muhammad.”

“‘No,” I responded, “We believe in Islam, in the Qur’án, in Muhammad and the Imams, and we respect them.”

‘“Now that you say that you are a Muslim and believe in the Qur’án. . .”

‘I interrupted him with an apology and said, “Sir, I never said that I was a Muslim. I only told you that I believe in Islam. I believe in Islam as you believe in Judaism and Christ and Christianity and believe in the Bible.”

‘Then he said, “All right. Now that you believe in Islam, have you ever read any books of the Imams?”

‘“Yes, to the extent possible.”

‘ “If you have read these books, tell me where is it written that a wretched woman will give birth to a boy named Siyyid ‘Ali~Muhammad, called the Báb, and that he would be the Promised One?”

‘ “First of all, it is not proper that you name a woman in a derogatory manner. We have famous women in history, like Mary, K_hadijih, Fatimih, . . .

‘He interrupted me saying, “Tell me where is it written in those books about the Báb?”

‘ “It is not written in that way, but you show me in those books where it is written that He is not coming!”

[The report states that there was then a long discussion about the Bahá’í Faith and the writer quoted verses from the Qur’án and the Imams showing that the Promised One will bring a new religion]

‘On this note another Mulla who was present changed the subject. He told me that the Bahá’ís are forces of Russia and that a Russian official called Dolgorouki‘ confessed that he trained Siyyid ‘Ali Muhammad to say first that he was the Promised One, then to

“The persistent and decisive intervention of the Russian Minister, Prince Dolgorouki, who left no stone unturned to establish the innocence of Bahá’u’lláh ...’ (See Shoghi Effendi, God Passes By, p. 104).

[Page 260]260

claim to be the Light of God, and ultimately to be God, Himself.’

‘I very boldly replied, “The Bahá’í community does not know what tune to dance to. One says that we are forces of Russia; another says that we are American stooges; still another says we are agents of Britain and recently of Israel. You should know philosophy,” I said. “If there is truth then there should be unanimity in the understanding of that truth. Everybody understands that when the water reaches 100 degrees it boils. For boiling water, one doesn’t say when it reaches 80 degrees or 120 degrees it boils. Therefore, it is not fair for you to present a false thing.”

‘The Imam suddenly shouted at me, “Be quiet! Islam is the last religion! No religion will come after it! You are not right! You are an apostate!”

‘I asked, “Sir, do you give me permission to speak?”

‘He replied, “No.”

“‘Then I am afraid I must speak without your permission. We are not apostates. We are right, and the time for Islam is over.”

‘He interrupted me sharply, shouting, “Islam is eternal!” and he quoted an Arabic verse which I could not understand. Then I quoted a verse from the Qur’án, saying every religion has an end.

[Here the writer gives a long discourse about the meaning of this verse and at the end he quoted a Verse from a reliable flfih book of traditions to the effect that if Muslims are virtuous, the life of Islam will be 1,000 years and if not, it will be 500.]

‘Then I told him, “You have been Virtuous and Islam has lasted 1,000 years. Now is the time for the Faith [of Bahá’u’lláh], and no power on earth can arrest it!”

‘He shouted, “Shut up! Don’t be impudent!” Then he continued to say that the Bahá’ís are aiding Israel. I replied that to do so would be a political act and we are not involved in politics.

‘He said that we had buildings in Israel. “You have a Mashriqu’l-Adhkár [House of Worship].”

“‘They are our Holy Places.”

“‘Take your Holy Places out of there!”

“‘Holy Places cannot be moved. If they could, why don’t you bring out the Mosque of Aqsa from Jerusalem.”

‘ “The Mosque fits that place very well!”

THE Bahá’í WORLD

“‘So do our Holy Places.”

‘Again he shouted, “Shut up!” And then he added, “Get out of the room!”

‘Throughout the conversation I was very polite and soft-spoken, and then I bade farewell with great politeness, smiled, excused myself, and came out.

‘On the way out of the room, another Mulla said, “Look, my son, many of us have returned to the bosom of Islam. You have reached the age of maturity [l5]; you should follow those who have come back to Islam.”

‘I replied, “Yes, I have reached the age of maturity. I have accepted my Faith by my own choice. And to the last breath of my life I will support it. I am prepared to undergo any torture, any difficulty for my Faith! I don’t consider my blood to be more red than that of my fellow Bahá’ís who are offering it to God.”

‘The Imam said, “In that case, we have to expel you from school.”

“‘Do whatever your duty demands.”

‘After I left the office of the Imam Jum’ih, to my surprise again I started trembling. I went to my school and said goodbye to my fellow students, got my dismissal order and went back home.’

[This dismissal order is now one of the documents preserved in the hands of the Bahá’ís.]

Two teenage sisters were walking in the street and were stopped for a routine check. When asked about their political afiiliation, the girls said that as Ba/2a’z's they had no political afiliation. The word ‘Bahá’í’ was enough for the guards to take them to prison. There follows an extract from the letter they wrote describing their experiences:

‘They blindfolded us and took us to the car. We did not know where we were going. They separated us and placed us in separate small cells. After an hour there, and while we were still blindfolded, they took us to another place by car. We found out later that this was the place of the Committees, which are manned by members of the Hujjatiyyih [an anti-Bahá’í group].

‘We were taken to a room which was an office. We heard the voices of two women, one old and one younger. The typewriter was running. After about an hour a man entered and asked what group we belonged to. We told him that we do not belong to a group but that we belong to the Bahá’í religion. He asked which branch

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of Bahá’ís. We told him that there are no branches in the Bahá’í Faith. He laughed sarcastically, called the Faith a misguided group, and left the room.

‘When the man left, the two women who heard that we were Bahá’ís started abusing us, swearing against the Faith, saying that the Bahá’ís do not believe in God, and complaining that we had defiled their office by our presence. The older woman, who was full of hatred, started beating us, slapping us, abusing and insulting us, complaining, “Why do you not become Muslims and come to the true path!”

“‘What path is more true than belief in the Greatest Name?”

‘ “What is the Greatest Name?”

‘ “It means that we believe in God.”

‘She didn’t say another word. Meanwhile we were thirsty and asked for water. They said we would defile the glass if they gave us water. We said, “Let us drink from the tap, then.” They refused. The younger woman, however, later on brought us some water in a milk container.

[The girls underwent a long interrogation which is reported in detail. This interrogation was about the Bahá’í Faith and particularly the Bahá’í administration. They wanted the names of the members of the Spiritual Assembly, etc. The same night that the girls were detained, a. group was sent to their home, where they confiscated Bahá’í books and family albums. After harrassing a member of the family and breaking the frame of a picture of ‘Abdu’l-Bahá, they left.]

Two Bahá’í's, 11 and 12 years old, were in the 4th and 5th grades at the time of the following incident which occurred at a time before Bahd’z' students were all expelled from schools, and indicates how on certain occasions the staunchness of the Bahá’í youth won the admiration of their school friends and teachers:

‘When the teacher called the students to perform the congregational Muslim prayer, the two Bahá’ís refused to join. The Government teacher asked why they wouldn’t participate. They replied, “We are Bahá’ís, and until we are 15 it is not compulsory for us to perform obligatory prayers. But at that time we will recite a different kind of prayer.”

‘ “All right,” the teacher said, “That is fine. But today I have asked you to go and participate in the prayers.”

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“‘Congregational prayer is forbidden in the Bahá’í Faith, and I am not going at all,” replied one of the boys.

‘The teacher became furious. “In that case you say your own prayer!”

‘While about 500 children were saying their congregational prayers, one of the Bahá’ís, obeying the teacher’s instruction, chanted, very beautifully, a prayer by ‘Abdu’l-Bahá. All the children stopped their prayers and gathered round him to listen and watch. This action greatly moved the teacher. When he saw that the boy was chanting with folded arms as a sign of reverence, the teacher stood in the same way.

‘The teacher took the boy to the office of the principal where the teachers were gathered for prayers and he encouraged him to chant prayers there, too. These prayers also greatly influenced the teachers and the principal, who said with kindness, “Hereafter you say your own prayers at the school.”

The execution of the youth in Shir'dz on 18 June 1983 has already been announced to the Bahd’z' world and is reported in the survey of events in the preceding pages of this volume. However, details of their encounters in prison, written by those who were with them during the last days of their lives, are so dramatic that they will surely be retold many times.

The following is an account of what Ru’ya Iflrdqi, a teenage girl who was martyred with her parents, told a fellow prisoner. This prisoner was later released and conveyed Ru ’ya’s story in a letter:

‘On one of the days of the trial, she said to the judge, “I have not seen my father for the past 32 days. If you allow me to turn around and see for a minute the face of my father. . .” [Before the prisoners were taken to the trial session, they were first blindfolded, then deliberately taken to wrong rooms and zig~zagged through the prison while abuses and insults were heaped upon them. Then they were taken to a wall, their blindfolds were removed, and they were then given their file and required to write a reply to the questions presented.] The judge hesitated for a moment. However, he agreed that Ru’ya could see her father in the adjoining room for a few minutes.

‘She kissed her father, telling him how she loved him and encouraging him to be brave and steadfast. Touching the face of her father, she

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asked why he had not shaved. The reply was they were not allowed to shave.

‘At the time Ru’ya was looking at her father with great love and kissing his face, the judge interfered saying, “Isn’t it a pity that you refrain from saying only one word——that you are not Bahá’ís-—by which you could avoid such trouble. If you say those words, all three of you will be free and all the frozen assets of your father [including his pension] will be given to him.”

‘Ru’ya, with her customary smile and decisive look, replied, “The love between parents and children is natural, but my love for my Beloved is even greater than my love for my parents.”

‘The judge asked, “Are you holding to this view until the moment of your execution?” And Ru’ya replied, “I pray and hope that to the last breath, I will stand firm in my love for my Beloved.”’

Eight Bah.ci’z's who were students in a girls’ high school were asked to participate in a political walk and to shout slogans aloud, but they refused on the grounds that they were Bahá’ís and could not participate in political aflairs, including protest marches. The incident was reported in these words:

‘They were taken to the principal’s office and each student was questioned separately. The eight students all identified themselves as Bahá’ís and said they could not participate in political matters. As a result, it was decided to expel the eight students from school. These students had shown themselves to be Bahá’ís by word and deed. Many of their fellow students were astonished at the expulsion order, but the Bahá’í students, resigning themselves to being deprived of normal education, placed their trust in divine confirmation, were confident of being protected by invisible hosts, and felt assured that in time they would be granted their rights. They followed Bahá’u’lláh’s exhortation to be obedient to the Government, hoping meanwhile that erelong the injustice of which they were victims would be redressed and they would be allowed to return to their classes in the school. As a result of appeals to the Authorities in the Ministry of Education, the Bahá’í children were eventually allowed to register in another school and continue their education.’

The use of children as a means of intimidating

THE i3AHA’i WORLD

Bahá’í parents who are prisoners, and attempting to provoke their recantation, is illustrated by the

following excerpt from a letter written to the Universal House of Justice by a young woman in Iran.‘

‘In September 1982, my parents, Dr. and Mrs. :, with thirteen other Bahá’ís from the town of , were arrested by revolutionary guards, accused of involvement in Bahá’í activities, and sent to prison. My mother, the only woman in the group, was placed in solitary confinement for twenty-five days and was not permitted to have visitors. The cell to which she was consigned was one metre in length by two metres in width, and her sole possessions were one blanket and one _c_lladur. After twentyfive days she was permitted to visit my father in the men’s prison, but the visit lasted only a few minutes. On the first day of my nlother’s imprisonment, the guards took my younger sister, who was only six at the time, to visit my mother, in an effort to shake her confidence and cause her to recant and go free. As the desired result was not obtained, further visits were temporarily suspended.

‘The wedding anniversary of my parents occurred during their term of imprisonment. Making a dough from the bread and water which were allotted her as food, my mother moulded it in the form of a spray of roses, and gave it to my father as an anniversary gift. After my mother and father were released from prison they coloured the flowers and had them set in a frame.

‘The framed floral arrangement is being forwarded to the Universal House of Justice on behalf of my parents.’

Excerpt from a report written by a Bahá’í who was imprisoned with the young martyrs §/gahin (§hz'rz'n) Dalvand, Miss Ru ya Ishraqz', and others. The report describes the conditions under which these young women lived and the kinds of intimidation to which they were subjected.‘

‘On the first day in prison, I was surprised to see among the prisoners a number of children ranging in age from six months to three years. During the daylight hours I tried not to approach the children. I was afraid that my motherly instinct might overwhelm me and remind me of my separation from my own child and cause me to falter in detachment from all but the love of my True Beloved. Sometimes

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at night, however, when I had remained awake in order to whisper my prayers, I would notice that the blanket covering one of the children had slipped ofi”, exposing the child to the cold, and I would rise and replace it. In my heart I said, “O ‘Abdu’l-Bahá! At this hour of the night is there someone to look after my poor child?”

‘Most prisoners were friendly with the Bahá’ís. They used to say, “You Bahá’ís are the source of strength to our morale. You love each other just like the members of one familywe envy you!” Often they quarrelled among themselves, and the prison attendant would scold them, saying, “Learn from the Bahá’ís how to be united and behave like friends!”

‘The prison cell consisted of two rooms, two bathrooms, and two corridors. In each room, which measured a little over l8’ by 12', forty and sometimes fifty prisoners were confined. Each one of us had no more than five square feet of space, hardly enough to lie down. It was very difficult, especially at night. Two small windows protected by an iron grille were the only source of air and light. Heaters were installed in the corridors and were turned off during the night. Sometimes it was so cold we could not sleep. We had to lie down on the floor with one blanket under us and one covering us; and when the number of prisoners increased we were allowed only one blanket. The Bahá’ís had a separate sleeping quarter . .. The number of plates for meals was limited. By order of the religious magistrate our plates were kept separate from those used by others, and three of us had to eat from each plate . . . The first day I was amused to see some soup poured in our plate and to be told, “This is for the three of you; eat it with your hand; no spoon will be provided.” Cleaning up and washing the dishes was done by the prisoners. The Bahá’ís took part in sweeping the floor, cleaning the bathroom, and washing the dishes, except for rinsing and wiping which, by order of the religious magistrate, Bahá’ís were not permitted to do because they were “unclean”. Taking a bath was another problem; every day a limited number were permitted to bathe.

‘At 4:00 a.m. every day the prisoners were awakened by a loudspeaker for morning prayer. We were told by the prison attendant that the previous group of Bahá’ís used to gather together and chant prayers aloud which attracted the attention of others in prison. The

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religious magistrate has forbidden that, and therefore we said our prayers quietly and observed caution. After a few days, however, orders came from the religious magistrate that Bahá’ís should not be allowed to pray at all. So we had to get up when others were asleep and whisper our prayers. Even then, the spies in prison had noticed and reported to the authorities that they had seen our lips moving silently. ..

‘Three days after our arrest and imprisonment . . . a number of us were blindfolded and led in single file, each holding the robe of the one in front of her, to an unknown place. On the way the guards kept insulting us; they made humiliating remarks about our being Bahá’ís, and said we deserved to be executed. When we reached the place, they made us stand against and facing the wall, and kept us in that position for some time; and now and then the guards insulted us. All of a sudden one yelled, “Kill these infidels!” I felt they really were going to shoot us, and I was quite happy to be freed from their hands so soon, but after a while they started to call us one by one, and they led us to another place. When it was my turn and we reached the place, I was told to remove my blindfold. A photographer and three other people were there. They asked my name, and put questions to me about my family. One of them said, “Are you from the town of ?’ When I said that I was, he shouted, “Shame on you, you infidel!” Then he rudely ordered me to pull down the robe on my shoulder. I had my head covered with a scarf and around my neck on a chain hung a brass tag with my prison number on it. They wanted me to hold the plate with my right hand so that my ring with the symbol of the Greatest Name on it might be shown in the photograph and presented to the court as proof of my being a Bahá’í. Again I was blindfolded and returned to prison.

‘Ten days later ——- who was in prison with us was called for investigation, and returned after two hours in a pitiful condition. She was so weak I had to hold her arm Quietlybecause we were watched—I asked her what happened. She said, “They made me walk down many steps toward the basement, where I heard the cries of people in agony and pain. The blindfold was taken off, and what I saw filled me with terror. There were eight benches on which

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eight persons were tied with chains, face down. They were being lashed with cable whips and severely tortured. I was so terrified that I became unconscious, and when I recovered I found myself lying on a hospital bed. Again I was humiliated and threatened, and was told, “Now you can go, but remember that we will see you again!” From this account I realized what was in store for us and the savagery of those in whose hands we were caught.

‘On the days when we had no interrogation, three men came and conducted indoctrination sessions for the prisoners. Their object was to humiliate us and weaken our spirits. They would proclaim, “These Bahá’ís are agnostics; they are apostates and enemies of Islam; they are unclean; they are all spies of Israel.” Then they would ask those present to write down their comments and questions for the afternoon session. One day a non-Bahá’í lady called --who had heard about the Bahá’í Faith and its teachings from a fellow prisoner Mrs wrote this question: “What is the reason for the arrest of the Bahá’ís? You say they are agnostics and infidels, while they claim to have faith in God, to believe in life after death, among other teachings, and to uphold the Qur’án.” When the head investigator saw the question he exclaimed, “Who has written this? These Bahá’ís have no regard for chastity; their marriage is not legal; brother marries sister; they are all spies of Israel, Russia and Britain. They are apostates and, according to the Qur’án, the limb of those who war against God and His Prophet must be amputated while he is alive.‘ We have done that in one instance.” He immediately stopped talking and left the room. We had a feeling that perhaps he referred to the case of because the authorities refused to turn over the body to the relatives after the martyrdom.

‘Some of the prisoners were very kind and tried to console us; they said they knew that all these accusations against us were false. . .’

Excerpt from a letter written by Zarrln Muqz'mz'Abyanih (who was martyred on 18 June 1983, as detailed in the preceding section of this volume)

to her sister, about the martyrdom of two Baha ’z'

friends: ‘Today is the 13th of Naw-Rúz (New Year).

‘Possibly a reference to the Qur’án, surih 5, verse 33.

THE Bahá’í WORLD

The weather is sunny and clear, but windy. It is 8:15 in the morning. I have a holiday today, and want to write a letter to you. I don’t know where to begin. Words are too weak and insignificant to express the grandeur of what has taken place. . .

‘Two weeks have passed and still it is difficult to describe what I have witnessed. — the son of — is my classmate. On Monday the anniversary of the martyrdom of the seven martyrs of Tihran, a number of us young people were together in a friend’s home, and ~——- was among us. We wanted to have one of the Holy verses written with good penmanship and —volunteered. I dictated the sentence, “A man is nonexistent who does not sacrifice his life in the path of Thy love.” He wrote that on a piece of paper and handed it to me. While I was looking at it the telephone rang, and —— was called. We heard him say with an anxious voice, “What has happened to my dad?” When he returned to the room he excused himself, saying, “I’m sorry, I must leave. They have telephoned from prison that I must go and attend to matters connected with my father.” We said, “No doubt they want to release your father.” They "had released two prisoners some time earlier. We asked him to let us know the good news of his fatller’s freedom, so that we also might rejoice. He said he would try, and left hurriedly.

‘About an hour and a half passed; it was 6:30 p.m., time to break our fast. The hostess had prepared food and had set the table. The doorbell rang; we all rushed to the door, hoping to see enter with his father. I looked through the window and saw —— and his sister . . . wearing peculiar expressions on their faces. When they entered the room -—— cried out, “Children, congratulate me; my father is freed.” Then her brother, striking the table with some force, said, “The martyrs of Tihran are renewed! Shíráz lacked martyrs; it needed martyrs!” Puzzled, we asked what he meant. He said, “My father told me that tomorrow he and Mr. —«will go to the Threshold of God, and he has advised us not to bewail and lament, but to fete the executioners with sweetmeats and bear no grudge against them.” Then his sister cried out, “Father’s real life was during the months he spent in prison. No, I bear no grudge against any of them. What a blessed day—my father will be freed on the anniversary of the seven martyrs of Tihran.”

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‘At this moment their mother entered, supported on the arms of friends. She was heartsick and shedding tears. Her son drew her to him, put her head on his chest, and said, “Mama, why do you cry? Didn’t dad say you should not wail and lament? If father had died as the result of an accident, or from illness, would you have found it more acceptable?”

‘You can imagine how we all felt. I could not stand on my feet and had to sit down. I could not believe what I witnessed was reality. The two young people, holding their mother’s arms, walked out of the room and left, the son turning to say, “Please pray for us.” They left us in an indescribable state. We prayed, but the sound of praying was lost in the sound of sobbing. The food on the table was untouched and got cold. I don’t remember how I came home; I only know that two boys helped me get to the car. We kept repeating “Ya Baha’u’-Abhá! O Bahá’u’lláh! O Blessed Beauty!” God knows how we spent the hours till dawn. All night long we prayed and shed tears Finally at 8:30 a.m. we went to the house of a friend. As she came towards us with swollen eyes father asked her what the news was and she said, “It’s all over.” Afterward we learned that during the

night, shortly after —— with his sister and his mother had left the prison, both Mr. --— and Mr. were martyred.

‘The following day the funeral services were held . . . the friends’ hearts seemed to be joined into one heart, throbbing in unison. I saw T and in the crowd; they were not crying but seemed to have a smile on their lips. — was chanting a prayer and his voice seemed to reffect the call from the secret realms of God urging us who are attached to this earthly darkness to seek the altar of sacrifice and give our lives in the path of God. All the friends chanted with a loud voice, “Is there any remover of difficulties save God” and the angels from the Kingdom seemed to answer, “Say, praised be God, He is God.” Weeping and laughing, tears and smiles, dust and flowers, all seemed to be mixed together. The tall wreaths of flowers gazed placidly upon our celestial gathering; the friends were all embracing each other; they seemed to have just discovered the paradise in which they lived. At the graveside of his father, 1 said, “My father was martyred for the welfare of mankind and to unite the hearts of the friends. At the last moment I

265

assured my father that by the act of martyring him, his executioners could not drive the love of ‘Abdu’l-Bahá from our hearts.”

‘From that moment on, if I ever shed tears, it was not for the memory of those two holy souls who were martyred, but for our own failure in not recognizing that they had been martyrs all their lives. God wanted us to recognize their station.

‘Relating to us the life account of his father, T used to say, “My father was a pioneer in remote villages of Iran for many years. We lived in villages where people had no idea about cleanliness and health. He worked very hard to make them realize the advantages of a clean and healthy environment. He endured many hardships in the villages; several times his house was pillaged. In spite of all this, he continued to serve the Cause cheerfully and

unceasingly.” ‘The life of Mr. ? according to the friends from —— was also of the same character; his

dedicated service to the Cause of God and to his fellow men forms a glorious chapter in the history of the Faith in that town . . .

‘The youth spent the following days with the martyr’s children and witnessed their wonderful patience and perseverance. The daughter of one of the martyrs said, “During our last visit with Dad, before leaving, I turned around, looked at him and said, ‘Dad, don’t worry about us, and have no attachment to us; keep your heart firm and strong.’ Dad said, ‘Rest assured my heart is firm and I have no attachment to you.’ The 11-year-old daughter of this martyr had prayed, “O Bahá’u’lláh, please accept my father’s martyrdom.”

‘. . . this sounds like fiction, but it is the absolute truth. How lucky we are that the Blessed Beauty has bestowed upon us the bounty of witnessing with our own eyes a small part of the glory of His heroes! We can only implore Him sincerely to assist us in the service of His Cause, and to keep our hearts illumined with the light of His love. . .’

Excerpt from a letter written to the sister of Zarrin Muqimz’-Abydnih by a Bahá’í who was imprisoned with Zarrz’n.'

‘I knew Zarrin from many years ago. She was a symbol of faith and a priceless and incomparable gem. Her entire being was always aglow with the love of Bahá’u’lláh. She worked and

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sincerely served day and night. Surely her purity of intention caused her to attain the station of martyrdom and gain the most great bounty. . .

‘[When I was imprisoned] Zarrin was also there the strength and spirit of the Bahá’í prisoners were such that many of the other prisoners would gather about them and ask questions. They always said that the presence of Bahá’ís boosted their morale and raised their spirits. The manners and behaviour of our youth, and our unity, were the best teachers for the Faith. The prison has three storeys. Each level has many cells. Bahá’ís were put in cells on the third floor among the prostitutes, murderers, addicts and the ill. Showers and baths, facilities for sleeping, and the food, were bad. Our movements were strictly monitored and controlled. . .

‘Zarrin in her several trials had courageously confessed that she was an active Bahá’í, and had said that she believed in the truth of the previous dispensations and also in the Manifestation of the new religion, Bahá’u’lláh. Since she utilized her profound knowledge of the Faith in the interrogations, she had caused consternation among the judges. On one occasion, speaking of her repeated trials before the religious magistrate, she told me, “One day they blindfolded me as usual and took me to the trial room again. Unlike other days when the trials involved answering questions in written form, I noticed that the questions were being asked orally. It took a long time. The questions had to do with my beliefs as a Bahá’í, and some related to Surihs of the Qur’án. I answered them all, basing my responses on the Bahá’í Tablets as well as verses of the Qur’án. Suddenly, after about an hour, I heard the voice of the judge who was trying me. He said, ‘Now, what answer do you have to give this young lady? Anyone of you who has a question can put it; I am tired. What will you say to this girl? She admits that she is a Bahá’í and claims that according to the verses of the Qur’án the Promised One

‘has come. Which one of you has a question to

ask or an answer to give her?’ I felt that they all got up and left, as I could hear their footsteps. I addressed the judge (religious magistrate) saying that I was blindfolded, and asking how many people had been present during the interrogation. The judge replied, ‘I tried you several times. When I told the other judges of your courage and knowledge, they didn’t believe

THE Bahá’í WORLD

me. So today I asked them to come and see for themselves and to state what sentence they would pronounce upon you.’ Then the judge asked me to guess what sentence would be pronounced in my case, and I said, ‘The most severe penalty you can impose is to order my execution, but I preferred to speak the truth in court and to acquaint you with the knowledge I have, so that in the next world I won’t be found guilty in the presence of God’s justice.’ ”

‘For the third stage of Zarrin’s trial, I was still in prison. She was summoned in the normal way and, in the customary fashion, the judge told her to recant or die. Zarrin replied, “I have found the path of truth and I won’t abandon it at any price. Therefore, I welcome with a kiss the judge’s decree.”

‘Zarrin became the honour and pride of women and a light to the world, and she refreshed her soul with the melodies of the Beloved . . . From the narrowness of prison she winged her way to the heights of the heavenly abode. Therefore, you must be content and patient . . .’

Excerpt from a report by a Ba/1d’z' prisoner who was imprisoned with Mund Ma/_in1L2dni_z_[i_cio’.' ‘Muna was a young teenage girl when she was martyred. She was a teacher of Bahá’í children’s classes . .. Twice the order for Muna’s release was issued but at the third stage in her trial the religious magistrate . . . after insulting and humiliating Muna to a considerable degree, said to her, “Your father and mother have deceived and misled you”. In reply, Muna said, “Your honour, it is true I have learned about the Bahá’í Faith from my parents, but I have done my own reasoning. In the Bahá’í Faith one adheres to religion after investigation, not through blind imitation. You have many of our books; you can read and find out for yourself. My father and mother did not insist on my accepting their belief, neither did they force me to become a Bahá’í. If the religious magistrate thinks I should abandon my belief I will never do so; I prefer submitting to the order of execution.” ‘The religious magistrate, astounded, said, “Young girl, what do you know about religion!” ‘Muna exclaimed, “Your honour, I have been brought here from the school classroom; I have been imprisoned and tried for three months. What better proof is there of my religious certitude than my perseverance and steadfastness in the Bahá’í Faith? It is this faith which gives

[Page 267]INTERNATIONAL SURVEY OF CURRENT BAH1’X’I ACTIVITIES

me confidence to be tried and examined in your presence!”

‘The religious magistrate, impressed by Muna’s sincerity, asked her to recite a prayer. With her usual respect and humility, she recited a prayer revealed by ‘Abdu’l-Bahá . . after which the religious magistrate remained silent for a while, then said to her, “What harm did you find in Islam that you have turned to Bahaism?” Muna’s answer was, “The foundation of all religions is one. From age to age, according to the exigencies of time and place, God sends His Messenger to renew religion and guide the people in the right path. The Bahá’í religion upholds the truth of Islam, but if by ‘Islam’ you mean the prevailing animosity, murder and bloodshed in the country, a sample of which I have observed in this prison, this is the reason I have chosen to be a Bahá’í.”

267

‘Muna’s answer was for quite a while the subject of conversation among the imprisoned friends: How had she dared to speak so forthrightly to the religious magistrate!’

The martyrdom of Muna Mal_1múdni;l_1_ad who was hanged on 18 June 1983 for refusing to recant her belief in the Bahá’í Faith is detailed in the preceding section of this Volume.

Thus far, the youngest martyr in the present-day episode of oppression is Payman Subhani, aged 15, who was bound hand and foot, and stoned and beaten to death, in April 1986, and his body abandoned in a field near his home in Saravan, in the Province of BalL2c_histan and Sistan. His story is detailed under ‘Survey of Events’ which opens this section of the international record relating to the persecution of the Bahá’í community of Iran.

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[Page 270]270 THE Bahá’í WORLD

F. THE PERSECUTION OF THE BAHA’l FAITH IN IRAN; A PARTIAL BIBLIOGRAPHY OF REFERENCES FROM BOOKS AND PAMPHLETS, JOURNALS, NEWSPAPER ARTICLES AND OFFICIAL DOCUMENTS IN SOME EUROPEAN LANGUAGES 1983-1986

THIS bibliography attempts to bring together a representative sampling of works published by non-Bahá’í agencies, in western languages, that make reference to the persecution of the Bahá’í community in Iran during the period Riḍván (21 April) 1983 to Riḍván (21 April) 1986. The bibliographers make no claim that the bibliography is exhaustive, the entries being taken exclusively from the collections of materials held in the Bahá’í World Centre Library. In addition, the vast numbers of newspaper articles forced the compilers to select only the most significant articles from a number of countries.

The entries are arranged in broad categories by type of publication, and sub-arranged by language in sections 1 and 2. Within language categories, the entries are alphabetical by the entry—by author or, in the absence of an author, by title. Section 3 is arranged alphabetically. Section 4, Newspaper clippings, is arranged by continent, then by country within the continents, and then chronologically. Titles are shown as they were printed in the publication, and misspellings

of the word Bahá’í have not been corrected.

1. Books and pamphlets

1.1. English

British Refugee Council. Refugee Report 1984: An International Survey. London: British Refugee Council, 1984. p.56.

Cooper, Roger. The Bahá’ís of Iran. Rev. and updated ed. London: Minority Rights Group, 1985. (Minority Rights Group Reports; no. 51). 16 pp.

Esposito, John L. Islam and Politics. Syracuse, N.Y.: Syracuse University Press, 1984. pp. 123, 230

Goodwin-Gill, Guy S. The Refugee in International Law. Oxford: Clarendon Press, 1983. pp. 28, 43n.

Gurdon, Hugo. Iran, the Continuing Struggle for Power. Wisbech, Cambs., U.K.: Menas Press, 1984. (MEAPEC Studies in Continuity and Change). p. 15.

Hiro, Dilip, Iran under the Ayatollahs. London: Routledge & Kegan Paul, 1985. pp. 38, 39-40, 75, 78, 243.

Humana, Charles. World Human Rights Guide. New York: Pica Press, 1984. p. 164.

International Congress of Human Sciences in Asia and North Africa (3lst: 1983: Tokyo). Proceedings of the Thirty—First International Congress of Human Sciences in Asia and North Africa, T okyo—Kyoto, 31st August—7th September 1983. ed. Yamamoto Tatsuro. Tokyo: The Toho Gakkai (The Institute of Eastern Culture), 1984, pp. 275, 279-280.

Iran, in Defense of Human Rights. n.p. [Paris?]: National Movement of the Iranian Resistance, 1983. pp. 38, 40, 90, 91, 95, 104, 106, 137, 156.

Iranian Refugees: New Phenomena. n.p. [United States]: Commission to Aid Iranian Refugees, 1984. pp. 4-5, 6, 23, 58.

Jones, Allen K. Iranian Refugees: The Many Faces of Persecution. Washington, D.C.: U.S. Committee for Refugees, 1984. pp. 4-6, 15, 17, 18.

Pot Wars.‘ More Arms for Salvador.7: Bahá’í Murders in Iran. New York: WNET/Thirteen, Nov. 16, 1983. pp. 9-12. Rawlinson, Jane. The Lion and the Lizard. London: André

Deutsch, 1986. pp. 62, 63, 113, 137, 167, 178.

The World Book Encyclopedia. Chicago: World Book, Inc.,

1985. 10:318b.

1.1.1. English, Anti-Bahá’í

Issues in the Islamic Movement, v.2 (1981-82). London: Open Press, 1982. p.251.

Issues in the Islamic Movement, v.3 (1982-83). London: Open Press, 1983. Yaqub Zaki, ‘Reagan Blows the Bahá’í Cover,’ pp. 347-349.

Issues in the Islamic Movement, v.5 (1984-85). London: Open Press, 1985. ‘Fatwa from al—Azhar Declares Bahá’ís Outside Islam,’ pp. 275-276.

Some Facts about the “Bahais” in Iran. n.p., n.d. [1984] [6] PP l.2. German

Fluchtpunkte: Menschen im Exil. ed. Rudolf Karlen. Basel: Lenos Verlag, 1986. pp. 331-339, chapter entitled ‘Nicht mehr nur ein Stoffrest sein.’

Ḥakím, Christine. Die Bahá’í, oder der Sieg iiber die Gewalt. Altstéitten, Switzerland: Panorama Verlag, 1984. 223 pp.

Ludwig, Klemens. Bedrohte Vo'lker: ein Lexikon nationaler und religioser M inderheiten. Mfinchen: Verlag C. H. Beck, 1985. (Beck’sche schwarze Reihe; 303), pp. 35-37.

Recht aufLebel?: Iran. 2 Aufl. Bonn: Amnesty International, Sektion der Bundesrepublik Deutschland, Juni 1984. pp. 12, 17.

1.3. Other languages 1.3.1. Danish

Warburg, Margit. Iranske dokumenter: fozfolgelsen af baha'ierne i Iran. Kobenhavn: Rhodes, 1985. 150 pp.

1.3.2. Dutch

Humanistisch Overleg Mensenrechten. H. 0.M. rapport gericlzt landenbeleid over 1983. Utrecht: Humanistisch Overleg Mensenrechten, 1984. p. 65.

1.3.3. Italian

1.3.3.1. Italian, Anti-Bahá’í

Il Bahciismo, le sue origini e il suo ruolo durante il regime dello scia. Roma: Centro Culturale Islamico Europea, 1983. 56 PP.

[Page 271]INTERNATIONAL SURVEY OF CURRENT BAHA’I ACTIVITIES

2. Journal articles

2.1. English

Abrams, Elliott. ‘Iran under Khomeini’, New York Times Magazine (Mar. 18, 1984), p. 110.

‘Action of UN Human Rights Commission’, Human Rights Internet Reporter (Washington, D.C.), v.10 nos. 3/4 (Jan./Apr. 1985), pp.406—407.

’\ mnesty International. ‘Amnesty International Statement on Human Rights Violations in Iran’, Human Rights Internet Reporter (Washington, D.C.), v.9 no. 4 (Mar./June 1984), pp. 565-566.

‘Amnesty Testifies at Senate Hearings on Torture’, Amnesty Action (New York), (July/Aug. 1984), pp. 1-2.

‘Bahá’í Women Murdered in Iran’, Women ’s International Network News (Lexington, Mass.), v.9 no.4 (Autumn 1983), p. 42.

‘Bahá’ís Appeal to Christians’, Church and Community News (Abingdon, U.K.), (July 1983), p. 9.

‘Bahá’ís Die for Beliefs’, The United Church Observer (Toronto), (Oct. 1983), pp. 40-41.

‘The Bahai’s Horror in Iran: Is this the Brotherhood of Man?’, She, (July 1984), pp. 20-21.

ilahais Hanged in Iran’, One World (Geneva), (19 May—6 July, 1983), p. 6.

‘Bahá’ís in Iran’, Dialog (Aarhus, Denmark), v.7 no.2 (1983), p. 30.

‘The Bahá’ís in Iran’, L’Echo des Iles (Seychelles), no.9 (15 juin-1 juillet 1984), pp. 19-20.

‘The Bahá’ís of Iran’, Outsider (London), no.22 (Dec. 1985), p.4.

‘Bahá’ís, the Persecution Continues’, The Economist (London), (Oct. 26, 1985), p.52.

idem., Le Nouvel Economiste (Paris), (26 nov. 1985).

‘Bahá’ís, the “Untouchables” of Iran’, The Illustrated Weekly oflndia (New Delhi), v. 104 no. 16 (May 8-14, 1983), pp. 1617

Bahereh. ‘The Conversion: A Short Story about a Bahá’í Family which First Appeared in an Underground Paper in Iran’, Index on Censorship (London), (5/83), p. 22.

. ‘The Day Light Came to Our House’, Liberty

(Washington, D.C.), v.79 no.2 (Mar./Apr. 1984), pp.3 4

Bahktiar, Shapour, ‘Bakhtiar’s Speech to the Council on Foreign Relations’, Voice of Iran (London), no.20 (Spring 1986), pp. 4-8.

Bishop, Joseph W. ‘Rogues’ Gallery: The Liberal Crackup, by R. Emmett Tyrrell . . .’ [review], Commentary (New York), (Feb. 1985), pp. 69-70.

Bordewich, Fergus M. ‘The Bahá’ís, Their “Crime” is Faith’, Reader ’s Digest (Surry Hills, N.S.W.), v.126 no.757 (May 1985), pp. 61-65.

-——. ‘Their “Crime” is Faith’, Reader ’s Digest (Pleasantville, N.Y.), (Dec. 1984), pp. 61-68.

-——. idem., Reader's Digest (Hong Kong), Asia ed., v.44 no.263 (Feb. 1985), pp. 92-96.

-. ‘Torture of a Peaceful People: Refusing to Renounce their Faith, the Bahá’ís in Iran Suffer Ruthless Cruelty’, Reader ’s Digest (London), V. 126 no.753 (Jan. 1985), pp. 97100.

Brookhiser, Richard. ‘The Evil of Banality’, National Review (New York), v.37 no.3 (Oct. 4, 1985), pp.47-49.

Clad, James. ‘The Deadly Victory: Khomeini’s Revolution Brings Pride and Purpose but No Peace’, Far Eastern Economic Review (Hong Kong), (4 July 1985), pp. 22-25.

Cooper, Margaret. ‘Mission to Iran: A Refugee from the Revolution Talks to Margaret Cooper’, Homeopathy Today (London), v.1 no.l6 (Summer 1984), pp. 9-10.

Cox, Harvey, ‘Religion Is Again a Potent Social Force’, U. S. News & World Report (Washington, D.C.), v.96 no.9 (Mar. 5, 1984), pp.47—48.

‘Death Inside Khomeini’s Jails’, Newsweek (New York), (June 18, 1984), p.57. [U.S. ed.]

271

Devine, Jim. ‘Persecution of Religious Minority: Bahá’ís Deprived of Their Basic Human Rights’, Sun Magazine (Brisbane, Qld.), (Nov. 20, 1983), p. 85.

Drecksler, Addie. ‘The Bahá’ís: Now Classed as Criminal in Iran . . .’, Newsview (Tel Aviv), v.4 no.32 (Nov. 1, 1983), pp. 18-27.

Eisler, Riane, ‘Technology at the Turning Point: The Blade and the Chalice’, Women ’s International Network News (Lexington, Mass.), v.10 no.3 (Summer 1984), pp. 22-24.

‘Embassy Defends Bahá’í Terror’, Amnesty International Newsletter (London), (Oct./Nov. 1983), p.30.

Farhang, Mansour. ‘Iran, a Great Leap Backward: Khomeini’s Revolution Devours Its Children’, The Progressive (Madison, Wis.), (Aug. 1984), pp. 19-22.

Ferdowsi, Faran. ‘In Iran, a Campaign of Terror Against Bahá’ís’, Matchbox (New York), (Oct. 1983), pp. 1112.

Fischer, Alfred Joachim. ‘In the Stranglehold of Teheran’s Mullah Regime’, Contemporary Review (London), (Apr. 1984), pp. 190-192.

‘From Allah’s Earth’, The Economist (London), (May 28, 1983), p. 61.

Ghobadian, A. ‘The Denial of Human Rights in Iran’, Voice of Iran (London), no.19 (Nov./Dec. 1985), pp. 7-8.

Gilman, Jayne. ‘One God, Many Faiths’, She (London), (May 1984), pp. 100-101.

Gross, Jonathan; ‘Meaningful Video’, Starweek (Toronto), (July 20, 1985).

Habibi, Ramin. ‘Iran’ [letter to the editor], The Economist (London), v.292 no.7359 ( Sept. 15, 1984), p. 5.

‘Hanging Heretics’, The Economist (London), (June 25, 1983), p. 51.

Harilela, Bob N. ‘Allow Freedom to Bahá’ís’, Bhapat Ratna (Hong Kong), v.23 no.5 (Mar. 1986), p.2.

‘Has Iran Moderated Its Treatment of Bahá’ís?’, Human Rights Internet Reporter (Washington, D.C.), v.10 no.5 (May/Aug. 1985), p.714.

Hollingsworth, Kim. ‘My Calamity Is My Providence: The Faith and Sufferings of Iran’s Bahá’ís’, Fellowship in Prayer (Lawrenceville, N.J.), v.36 no.4 (Aug./Sept. 1985), pp. 37.

Howard, Mike. ‘The Tears of the Bahais’, The Plain Dealer Magazine (Cleveland, Ohio), (Aug. 25, 1985), pp. 6-8, 1112, 21, 23.

‘Human Rights Abuses in Iran’, Human Rights Internet Reporter (Washington, D.C.), v.10 no.1/2 (Sept./Dec. 1984), pp. 146-147.

‘Human Rights Caucus Fights for Freedom’, Congressman Porter ’s Washington Report, v.4 no.2 (Fall 1983).

‘In Iran, New Threats to the Bahá’í’, Human Rights Internet Reporter (Washington, D.C.), no.122 (Sept./Nov. 1983), p. 247.

‘In the Name of Islam,’ ABC News 20/20, July 28, 1983, pp. 7-10.

International Conference on Religious Liberty (1985: Washington, D.C.). ‘International Conference on Religious Liberty’, World Aflairs (Washington, D.C.), V. 147 no.4 (Spring 1985), pp. 235-313.

‘Iran’, Index on Censorship (London), (Mar. 1985), p. 50.

‘Iran, Bahá’í Persecution Continues’, Amnesty Action (New York), (Apr. 1984), p. 8.

‘Iran Declares War on Infidels’, The Forthright Review (Toronto), v.1 no.1 (Apr. 1984), p. 4.

‘Iran, Execution of Bahá’ís Continue, Another 22 Sentenced’, Amnesty (London), (June/July 1983), p.29.

‘Iran, Human Rights Reports’, Human Rights Bulletin (Geneva), v.4 no.1 (July 1985), p.22.

‘Iran: Kurds, Bahá’ís Hanged’, Amnesty International Newsletter (London), v.13 no.8 (Aug. 1983), pp. 1, 6.

‘Iranian Authorities Are Continuing a Drive to Decimate Bahais’, Christianity Today (Carol Stream, 111.), (June 17, 1983).

[Page 272]272

‘Iranian Exiles Take French Leave’, US. News & World Report (Washington, D.C.), (July 18, 1983), p. 9.

‘Iranian Lawyers Linked to Bahá’í Community’, American Bar Association Network for Concerned Correspondents (Washington, D.C.), (Nov. 1983), pp. 1-2.

Iyer, Pico. ‘A Fever Bordering on Hysteria: After Five Years Khomeini Still Seems in Full Control of Iran’s Revolution’, Time (New York), V.l23 no.ll (12 Mar. 1984), pp.3639.

Jahanpour, Rúḥíyyih. ‘Refusal to Give Up Her Faith Led to Imprisonment, Torture and Exile for Iranian Bahá’í’, People Weekly (New York),V.23 no.ll (Sept. 1985), pp. 99100, 102, 104.

Janner, Greville. ‘Freedom of Speech’, New Life (London), (16 Sept. 1983).

Kazemzadeh, Firuz. ‘Plight of the Bahá’ís’, Freedom at Issue (New York), no.78 (May/June 1984), pp. 30, back cover.

Khavary, Morad. ‘Iran’ [letter to the editor], The Economist (London), (13 Oct. 1984).

‘Kurds and Bahá’ís Executed’, Amnesty (London), (Aug./Sept. 1983), p. 3.

Lando, Barry. ‘Injured Iran: The Torture Continues’, The New Republic (Washington, D.C.), (June 13, 1983), pp. 1213.

‘Local Woman Testifies . . .’, Montezuma Valley Journal (Cortez, Colo.), (May 9, 1984), p. 13B.

‘Local Woman Touched by Executions in Iran’, Montezuma Valley Journal (Cortez, Colo.), (Aug. 24, 1983), p. 13A. Lofton, John. ‘Reagan Backslides on Issue of Religion’, Moral Majority Report (Richmond, Va.), (Feb. 1984), pp. 3,

17

MacEoin, Denis. ’Iran’s Troubled Minority’, Gazelle Review of Literature on the Middle East (London), (1985), pp. 4449.

Maloney, Lawrence D. ‘Plague of Religious Wars around the Globe’, US. News& World Report (Washington, D.C.), v.96 no.25 (June 25, 1984), pp. 24-26.

Mann, James. ‘Iran’s “Holy War” against the Bahais’, U. S. News & World Report (Washington, D.C.), (Aug. 29, 1983), p.40.

Martin, Douglas. ‘The Bahá’ís of Iran under the Islamic Republic, 1979-1983’, Middle East Focus (Toronto), v.6 no.4 (Nov. 1983), pp. 17-27, 30-31.

Mayer, Alan James. ‘The City of Immigrants: Some New Torontonians Talk about Their Adopted Home’, Quest (Toronto), (Mar. 1984), pp. 29-37.

‘Never Walk Alone’, The New Republic (Washington, D.C.), v.l89 no.2 (Dec. 1983), pp. 7-9.

‘New Repressive Measures against Bahá’ís’, Human Rights Internet Reporter (Washington, D.C.), v.10 nos 3/4 (Jan./Apr. 1985), p.408.

Norman, J. D. ‘Muslim March’, New Society (London), (27 Sept. 1985).

‘Notebook’, The New Republic (Washington, D.C.), v.l9O (May 28, 1984), pp. 9-10.

Ostling, Richard N. ‘Slow Death for Iran’s Bahá’ís’, Time (New York), v.123 no.8 (Feb. 20, 1984), p. 55.

Palin, Elizabeth C. ‘Letters...’, Peace by Peace (Northern Ireland), v.9 no.l3 (Aug. 1984).

Palin, Iain S. ‘Bahais’, The Economist (London), v.288 no.7300 (30 July 1983), p. 6.

—, [Letter to the editor], Newsweek (New York), (Apr. 23, 1984).

Pederson, Larry. ‘Iran’s Prisons’, Newsweek (New York), v.104 no.4 (July 23, 1984), p.4.

Pereira, Godfrey. ‘Khomeini, the Bahá’í Butcher’, Celebrity (Bombay), v.3 no.4 (Feb. 1984), pp. 63-65.

‘Persecution of Bahá’ís’, Human Rights Internet Reporter (Washington, D.C.), v.1 no.1/2 (Sept./Dec. 1984), pp. 147148.

Petrossian, Vahe. ‘Iran Takes a First Step towards Solving “Bahá’í Problem”,’ Middle East Economic Digest (London), (9 Sept. 1983), p. 30.

THE BAHA

i WORLD

‘Plight of Iranian Bahá’ís’, Gist (Washington, D.C.), (Oct. 18, 1984), pp. 1-2.

Propper, Michael, ‘Campaign Protests Murdered Iranian MDs’, American Medical News (May 3, 1985).

Pugh, Jeanne, ‘Iran’s Persecution of the Bahais’, Crossroads (St. Petersburg, Fla.), (Sept. 10, 1983), pp. 1, 4-5, 7, 10.

‘Religious Persecution of the Bahá’ís in Iran’, Human Rights Internet Reporter (Washington, D.C.), v.10 no.1/2 (Sept./Oct. 1984), pp. 148-149.

‘Report on Alleged Violations of Human Rights in Iran’, UN Chronicle (New York), v.22 (Mar. 1985), pp. 46-47.

‘Repression of Religious minorities: The Bahá’ís’, Human Rights Internet Reporter (Washington, D.C.), v.9 no.7 (Dec. 1983/Jan. 1984), p. 376.

Robertson, Lloyd. ‘Hard Eyed Hatred in Iran’, The Presbyterian Record (Don Mills, Ont.), (Sept. 1983), p. 12. Robinson, Davis R. ‘Bahá’í’, Iranian Assets Litigation

Reporter (Edgemont, Pa.), (Aug. 5, 1983).

Rogal, Kim. ‘The Islamic Crusade: Blood, Oil and Politics’, Newsweek (New York), v.l03 no.ll (Mar. 12, 1984), pp.2l—26.

Sabzevari, Hossein. ‘Blacklist, Bias, Killing Mark “Ultrafree” Voting’, Guardian (New York), (May 23, 1984).

‘Severe Persecution of Iranian Bahá’ís Reported’, Daily Bulletin (Bern, Switzerland), no.213 (Nov. 13, 1984), pp.1, 2, cover.

Slykhuis, John. ‘Bahais Escape Terror in Iran’, Topic Newsmagazine (Bradford, Ont.), (Aug. 7, 1984), pp. [1]-[2]

Smith, Colin. ‘The Ayatollah’s “Holy War” on Bahai Religion’, The Bulletin (Sydney, N.S.W.), (July 12, 1983), pp. 101-102.

Smith, Terence. ‘Iran, Five Years of Fanaticism’, The New York Times Magazine, (Feb. 12, 1984), pp. 21-22, 24, 26, 28, 30, 32, 34, 36.

‘Summary Executions Still Widespread, Commission’s Special Rapporteur Reports’, UN Chronicle (New York), v.22 (Mar. 1985), pp. 39-40.

‘The Talk of the Town: Notes and Comments’, The New Yorker, (Feb. 4, 1985), pp. 31-32.

Tomlin, Viva. ‘For God and Country’, New Internationalist (Oxford, U.K.), (Oct. 1983), p. 13.

‘Tribunal Considers Bahá’í Protest. . .’, Iranian Assets Litigation Reporter (Edgemont, Pa.), (Aug. 19, 1983).

‘U.N. Condemns Violations of Human Rights in Khomeini’s Iran,’ Voice of Iran (London), no.20 (Spring 1986), pp. 910

‘US Public Delegate to UN Reports Executions of Bahá’ís in Iran,’ Human Rights Internet Reporter‘ (Washington, D.C.), v.9 no.7 (Dec. 1983/Jan. 1984), p.376.

Verma, Prakash. ‘Iran’s Persecuted Bahá’ís,’ Sunday (Calcutta), v.11 no.3 (7-13 Aug. 1983), pp.38-39.

‘Vote for the Mullah of Your Choice,’ The Economist (London), (Feb. 11, 1984).

Wade, John T. ‘Iran,’ The Economist (London), (29 Sept. 1984).

Whiteside, Eddie. ‘Persecuted for Their Beliefs,’ The Presbyterian Herald (Belfast), no.484 (June 1985), p.21.

Wilson, Karl. ‘Australia Admits the Persecuted,’ New Internationalist (Victoria, N.S.W.), no.l55 (Jan. 1986), p. 6.

Winger-Bearskin, Michael. ‘Bahá’ís in Iran Persecuted,’ Tulsa Jewish Review (Tulsa, Okla.), (Sept. 1983), pp. 27-28, 46.

YoungJohn, Lee. ‘Bahá’ís Persecuted and Martyred in Iran,’ Das Tor (Glendale, Ariz.), v.20 no.7 (Oct. 22, 1984), pp. 4, 8.

2.1.1. English, Anti-Bahá’í

Ahmad, Shahid. ‘Criminals and Stooges under the Bahai Cover’, Crescent International (Markham, Ont.), v. 12 no.10 (Aug. 1-15, 1983), p.5.

‘Foreign Ministry Denounces Reagan call on Bahá’ís’, Foreign Broadcast Information Service (26 May 1983), section viii, p. 12.

[Page 273]INTERNATIONAL SURVEY OF CURRENT BAHA’I ACTIVITIES

‘Foreign Propaganda on “Persecution of Bahá’ís”’, Imam (London), no.46 (Feb. 1986).

Islamic Republic News Agency (Tehran). ‘IRNA Criticizes U.S. “Propaganda Tirade” on Bahá’í’, Foreign Broadcast Information Service (27 May 1983), section vii, pp. 11-12.

Khomeini, Ruhollah. ‘Khomeini 28 May Speech on Bahá’ís, Tudeh Party’, Foreign Broadcast Information Service (31 May 1983), section viii, pp. 11-12.

‘Moqtada’i Denies Bahá’í Persecution in Iran’, Foreign Broadcast Information Service (Feb. 1, 1985), p. 13.

‘Tehran Radio Comments on Human Rights Criticism’, Foreign Broadcast Information Service (9 Dec. 1985), section vii, pp. 15-16.

‘What the Papers Say and What We Say’, Imam (London), no.46 (Feb. 1986).

Zaki, Yaqub. ‘Reagan Blows the Bahá’í Cover’, Crescent International (Markham, Ont.), V. 12 no.8 (July 1-15, 1983), pp. 1, 11.

2.2. French

‘Un appel d’Amnesty’, Femme d’aujourd’hui (Brussels), (26 juillet 1983).

Bordewich, Fergus M. ‘Iran, le martyre des bahais’, Selection (111 Reader ’s Digest (Paris), no.465 (nov. 1985), pp. 83-86.

T. idem., Sélection du Reader ’s Digest (Zurich), v.38 no.11 (nov. 1985), pp. 113-116.

‘Chasse aux baha’is’, Témoignage chrétien (Paris), (9 jan. 1984).

‘Un document sur les chambres a gaz de Khomeiny’, V.S.D. (Paris), (21 mai 1984), p. 18.

Haddad, Jean’-Pierre. ‘Iran, des vérités que l’on cherche a cacher’, L’Eve‘nement (Brussels), (mai 1983), pp. 51-55. ‘Iran, plus de 5,000 exécutions depuis 1979’, Le quotidien du

médecin (Neuilly, France), (10 fev. 1984).

‘Un livre blanc sur l’execution des baha’is en Iran: ou de 1’esprit de tolérance chez l’Imam Khomeiny’, La lettre de la F.I.D.H. (Paris), no.92 (25 jan. 1985), pp. 3-4.

‘Moyen-Orient: Iran’, Jeane afriqtte (Paris), no.1249 (12 dec. 1984), p.23.

‘Pendaisons de kurdes et de baha’is’, Amnesty International: bulletin romand de la Section Suisse (Berne), (Sept. 1983).

‘Persécution en Iran’, T émoignage chrétien (Paris), (24 mars 1986).

Pini-Ebstein, Monique. ‘Iran, la persecution des Bahá’ís’, Amnesty International (Bruxelles), no.87 (juillet 1983), pp. 4-5.

Sturel. ‘Ce que vous n’entendez pas sur le R.F.O.’, Guadeloupe 2000 (Pointe-a-Pitre), no.9O (sept. 1983), pp. 28-29.

Vougier, Angele. ‘Et patati et patatras’, Par déla (Brussels), (nov. 1984).

2.3. German

‘Anhéinger der Bahá’í—Religion gehenkt’, 0rientdienst—Information (Wiesbaden), Nr. 83 (Dez. 1983), pp. 8-10.

Badilatti, Marco. ‘Humanitéit, Toleranz und Kosmopolitismus heute: ein grosse Bilanz zum Jahresbeginn’, Alpina (Bern, Switzerland), (Feb. 1986), p. 39.

Fischer, Alfred Joachim. ‘Die Bahai des Iran vor der Ausrottung’, Aufbau (New York), (12 Aug. 1983).

‘Folter und Tod im Namen der Revolution: missachtete Menschenrechte im Iran’, Amnesty M agazin (Bern), (May 1985), pp. H71

‘Der “Geistige Rat der Bahá’í” ruft zum Schutz der Bahá’í in Iran aul’, Materialdienst (Stuttgart), (1 Nov. 1983), pp. 321-322.

Gstrein, Heinz. ‘Dem Ayatollah ausgeliefert: die Unterdriickung der Bahai im Iran’, Rupertusblatt (Salzburg, Austria), v.39 no.29 (15. Juli 1984), p. 8.

T. ‘Was macht die Bahais fur Chomeini so gefarhrlich?’, Miinchener Katholische Kirchenzeitung (Munich), (2.10.1983), p. 4.

273

‘Hinrichtungen in Iran: Bahá’í sollen Glauben abschworen’, ai-information (Bonn), (8/83), p. 6.

Hossfeld, Carola. ‘Sfindenbocke des Ayatollah’, Kirc/zen Zeitung (Hannover, Ger.), v.41 no.8 (2 Feb. 1986).

‘Ich, ein Opfer des Ajatollah’, Bunte (Offenburg, W. Ger.), Nr. 44 (25.10.1984), pp. 30-36.

‘Iran ffinf Jahre nach der Revolution’, Amnesty Magazin (Bern), (Apr. 1984), pp. 11-13.

‘Iran, Hinrichtung Von Bahá’í’, (Juli 1983).

‘Iran, neues Druckmittel gegen die Bahá’í’, Menschenrechte (Vienna), (Jan./Feb. 1985), p. 18.

Landmann, Salcia. ‘Israel und die PLO im Schweizer Fernsehen: Fakten, die wir nie vergessen dfirfen’, Israelitisches Wochenblatt (Zurich), Nr. 37 (16 Sept. 1983), pp. 1718.

Lower, Hans-Joachim. ‘Terror gegen die Friedfertigen’, Stern (Hamburg), Nr.45 (3 Nov. 1983), pp. 152-162.

‘Menschenrechtsverletzungen an Bahá’í Verurteilen’, Frau und Mutter (Stuttgart), (Feb. 1984), p. 19.

Muller, Th. ‘Ihre Kinder dfirfen keine Schule besuchen: Ausrottung der Bahá’í im Iran’, Menseltenrechte (Vienna), (Nov./Dez. 1984), p.20.

Riither, Otmar. ‘Iran, funf Jahre Islamische Revolution’, aiinformation (Bonn), (Feb. 1984), pp. 3-6.

Schaefer, Udo. ‘Zur Verfolgung der Bahá’í im Iran’, Materialdienst (Stuttgart), v.48 no.8 (1. Aug. 1985), pp. 230232.

Schloss, Irene. ‘Tragik einer religiosen Minderheit’, Brt‘ickenbauer, Nr. 44 (30 Okt. 1985), p. 11.

Schmidt, Walter. ‘Chomeinis Angst vor der Bahá’í-Konkurrenz’, Rheinischer Merkur (Koblenz), Nr.28 (15 Juli 1983).

Vieten, Giinter C. ‘Chomeinis fromme Opfer: Gnadenlos verfolgt das Regime in Iran die Glaubensgemeinschaft der Bahá’í’, Geo (Hamburg), no.10 (Okt. 1984), pp. 194, 196.

‘Weltreligion aktuell’, Kontinente (Luzern), (Okt. 1983).

Anmesty M agazin (Bern),

2.3 .1 . German, Anti-Bahá’í'

‘Die Bahai-Legende: Ursachen und Hintergrijnde’, Bulletin der Botschaft der Islamisclien Republik, Iran (Wien), Nr. 1 (Juni 1984), pp. 15-19.

2.4. Other languages

2.4.1 Danish

Bordewich, Fergus M. ‘Khomeini vil uddryde deres tro’, Det Bedste fra Readers Digest (Kobenhavn), (marts 1985), pp. 54-58.

Rasmussen, Eva. ‘Systematisk forfogelse av Bahá’í’, Amnesty Nyt (Copenhagen), (May 1983), p. 6.

2.4.2. Dutch

Ala’i, Lila, ‘Protest tegen vervolging Bahá’ís’, Biltstraat I-2-I Informatzebulletin (Utrecht), v.11 no.15 (26 Aug. 1983), pp. 324-327.

Bordewich, Fergus M. ‘Hun geloof is een “misdaad” ’, Het Beste uit Reader's Digest (Amsterdam), v.28 no.330 (maart 1985), pp. 138-142.

‘Dood voor gelijkheid’, Socialistische M utualiteit (Belgium), Nr.97 (Nov. 1983).

‘Iran, amnesty over terechtstellingen’, Keesings Historisch Arc/zief (Amsterdam), (30 maart 1984), pp. 203-204.

‘Iran, tien vrouwen omgebracht’, Opzij (Netherlands), (Sept. 1983).

‘Oorlog is de naam van het spel’, Knack (Brussels), (28 maart 1984), p.27.

Vanneste, L. ‘Vrouwen overal’, Stem der vroztw (Brussels), (Dec. 1983), pp. 18-19.

Willems, Lode. ‘De Bahá’í willen ook overleven’, Knack (Brussels), (30 Jan. 1985), pp. 59-60.

[Page 274]274

2.4.3. Finnish ‘Bahai, vainottu uskonto’, Suomen Kuvalehti (Helsinki), no.28 (15 July 1983), p.46.

2.4.4. Greek

Bordewich, Fergus M. (‘Monadiko tous ‘enklema’ e piste’), (Epiloges apo to Readers Digest) (Athens), (ioulios 1985), pp. 57-62.

2.4.5. Italian ‘I Bahá’í perseguitati’, Dialoglzi (Locarno, Switzerland), (Okt. 1983).

2.4.6. Norwegian

Bordewich, Fergus M. ‘Khomeinis heksejakt pa annerledes troende’, Det Bestefra Reader’s Digest (Oslo), (Mai 1985), pp. 9-14.

‘Harde forfolgelser av Bahai-tilhengere og kurdere i Iran, flere kvinner ogsa henretter’, Amnesty Nytt (Oslo), v.4 no.8 (1983), p. 3.

Hegge, Liss. ‘Plant i hjertets have kun kjaerlighetens rose’, A-Magasinet (Oslo), Nr.3 (21 Jan. 1984), pp.3, 16-19.

2.4.7. Portuguese

Bordewich, Fergus M. ‘Bahaismo no Ira: estudo de uma tragédia’, Selecoes do Reader ’s Digest (Lisbon), v.29 no. 172 (agosto de 1985), pp. 98-102.

Garizo, Veronica. ‘Irao, a tragédia das minorias religiosas’, ABC (Lisbon), (marco de 1984), pp. 18-21.

—-. ‘A “Tribuna” viu os Bahá’ís por dentro: 0 Irao mataos se nao adorarem Khomeiny’, Tribuna de Macau, v.2 no.64 (14 Jan. 1984), pp. 8-9.

2.4.8. Spanish

Bahereh. ‘El dia que la luz vino a nuestra casa’, Cambio I6, no.665 (27 agosto 1984), pp. 70-72.

Bordewich, Fergus M. ‘Su religion es su delito’, Selecciones del Reader ’s Digest (Coral Gables, Fla.), v.89 no.532 (marzo 1985), pp. 92-96. Published with same paging in the Bolivia/Uruguay/Paraguay ed., Ecuador ed., Venezuela ed., Chile ed.

. idem. pp. 97-101. Puerto Rico ed.

‘Genocidio en Iran: informe de la persecucion de una minoria religiosa’, La Revista de Oriente (Cumana, Venezuela), v.1 no.1 (nov. 1983), pp.22-25.

‘Iran: Bahais y curdos ahorcados’, Boletin Informativo de Amnistia Internacional, Seccion Espanola (Madrid), v.6 no.8 (agosto 1983).

Jimenez, Serafin. ‘Guerra contra los Bahá’ís: Jomeini, el intolerante’, Caballero (Barcelona, Spain), v.1 no.8 (5.3.85), pp. 10-12.

2.4.9. Swedish

Bordewich, Fergus M. ‘Khomeini Vill utrota dera tro’, Det Biista ur Reader ’s Digest (Stockholm), (Feb. 1985), pp. 26.

3. Official documents

Aguilar, Andrés. Situation of Human Rights in the Islamic Republic of Iran. New York: United Nations, 1985. pp. 56. Document A/40/874.

Alabama. Legislature. Resolution H.J.R. 144 condemning Iranian persecution of members of the Bahá’í religious faith. June 1983.

Amnesty International. Question of the violation of human rights and fundamental freedoms in any part of the world, with particular reference to colonial and other dependent countries and territories: written statement submitted by Amnesty International. United Nations document E/CN.4/1984/NGO/1 dated 2 Feb. 1984.

Australia. Parliament. Legislative Research Service. Foreign Affairs Group. Notes on the Persecution of the Bahá’ís in Iran. [Canberra]: Legislative Research Service, 1984. 10p.

THE BAHA

i WORLD

‘Bahá’í Community (Iran)’, Ilouse of Commons Ofiicial Report, Parliamentary Debates (Hansard), v.70 no.34 (21 Dec. 1984), pp. 747-752.

Barnes, Michael D. ‘The Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (Nov. 18, 1983), p. E5878. Brazil. Congresso. Camara dos Deputados. Didrio do Congresso Nacional, secao I, v.38 no.77 (28 de junho de

1983).

Brazil. Congresso. Senado. Dicirio do Congresso Nacional, segao II, v.38 no.83 (1 de julho de 1983), pp. 29712972.

Brown, George E. ‘The Persecution of Religious Minorities’, Congressional Record (Washington, D.C.), (Apr. 12, 1984), p. E1665.

Cranston, Alan. ‘The Continuing Plight of the Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (Nov. 2, 1983), p.S15192.

D’Amato, Alfonse M. ‘Stop Bahá’í Persecution’, Congressional Record (Washington, D.C.), (Jan. 26, 1984), p. S279.

Draft Resolution: Situation of Human Rights in the Islamic Republic of Iran. New York: United Nations, 1985. United Nations document A/C.3/40/L.75, 3 Dec. 1985.

Durbin, Richard J. ‘Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (Mar. 8, 1984), p.H1427.

Espiritu Santo (Brazil: State). Assembléia Legislativa. Requerimento no. exmo Sr. Presidente da Assembléia Legislativa do estado de E. Santo. [Vit<')ria, E.S.]: Assembléia Legislative, 1983. 1p.

European Parliament. Documents de séance, 1984-1985, 25 octobre 1984, document 2-871/84.

. ‘Resolution on Human Rights in the World’, Minutes of the proceedings of the sitting of Tuesday, I 7 May 1983, pp. 76-89.

—. ‘Resolution on the Violation of Human Rights in Iran’, Minutes of the proceedings of the sitting of Thursday, 7 July 1983.

. Working Documents, 1983-1984, 6 June 1983, document

I-418/83.

European Parliament. Political Affairs Committee. Working documents: report drawn up on behalf of the Political A flairs Committee on human rights in the world for the year 1984 and community policy and human rights. Documents A261/85/I/CORR. and A2-61/85/II.

Frank, Barney. ‘The Bahá’í Faith Outlawed in Iran’, Congressional Record (Washington, D.C.), (Sept. 21, 1983), p. E4473.

-—-. ‘Why Does Iran Kill Bahais?’, Congressional Record (Washington, D.C.), (June 30, 1983), p. E3294.

Germany (Federal Republic). Bundestag. Drucksache I0/2673, 21.12.84.

Gilman, Benjamin A. ‘President Reagan’s Remarks on International Human Rights Day’, Congressional Record (Washington, D.C.), (Dec. 12, 1985), pp. E5614-E5616.

Heinz, John. ‘The Bahá’ís Must Survive’, Congressional Record (Washington, D.C.), (Nov. 1983), pp. S16l24S16127.

Huddleston, Walter D. ‘Persecution of the Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (Apr. 3, 1984), p. 3729.

Hughes, Stephen; Ford, Glyn. Written declaration on Iranian Bahá’ís. European Parliament document B 21084/85.

‘Human Rights, Violation’, Parliamentary Debates (Hansard), House of Lords Official Report, v. 443 no.17 (20 July 1983), col. 1218-1242.

‘International Convention on the Prevention and Punishment of the Crime of Genocide’, Congressional Record (Washington, D.C.), (Feb. 19, 1986), pp.S1355-S1381.

International Labour Conference (69th session: 1983: Geneva). Provisional Record: Third Item on the Agenda: Information and Reports on the Application of Conventions and Recommendations. pp. 31/62-31/63.

[Page 275]INTERNATIONAL SURVEY OF CURRENT BAHA

. Report of the Committee of Experts on the Application of Conventions and Recommendations . . . .‘ General Report and Observations Concerning Particular Countries. Geneva: International Labour Office, 1983. pp. 220-221.

International Labour Conference (70th session: 1984: Geneva). Provisional Record: Third Item on the Agenda: Information and Reports on the Application of Conventions and Recommendations. pp. 35/57-33/58.

—. Report of the Committee of Experts on the Application of Conventions and Recommendations. . General Report and Observations Concerning Particular Countries. Geneva: International Labour Office, 1984. pp.263—265.

‘Iran, Execution of Bahá’ís’, Parliamentary Debates (Hansard), House of Lords Oflicial Report (London), v.443 no.5 (28 June 1983), col. 120-123.

‘Iran Minority Religious Faiths’, Australia, Parliament. Senate. Debates (25 Aug. 1983), pp. 269-274.

Kasich, John R. ‘Islamic Republic of Iran’, Congressional Record (Washington, D.C.), (June 6, 1983), p. E2716.

Lantos, Tom. ‘We Must Continue to Welcome Bahá’ís Refugees from Iran to the United States’, Congressional Record (Washington, D.C.), (Sept. 11, 1984), p.E3755.

-. ‘Who Will Stop the Slaughter of the Innocent‘): The Iranian Government Ignores World Pleas to Desist from Religious Persecution of the Bahá’ís’, Congressional Record (Washington, D.C.), v.129 no.88 (June 21, 1983).

Leach, Jim. ‘Persecution of Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (Sept. 25, 1984), pp.E4018E4019.

‘Legislation Introduced, H. Con. Res. 167’, Congressional Human Rights Caucus Newsletter (Washington, D.C.), (Sept. 1983), p. [3]

Luxembourg. Chambre des Députés. Compte rendu des séances publiques, session ordinaire 1983/84, no.3/83-84. 8e séance (26 oct. 1983), p.284.

Massachusetts. General Court. House of Representatives. ‘Resolutions Condemning Iran for Persecution of Members of the Bahá’í Faith’, Congressional Record (Washington, D.C.), (Mar. 5, 1984), p. S2318.

Percy, Charles H. ‘Execution of Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (Aug. 4, 1983), pp.S11874—S11875.

‘Persecution of Bahá’í Religious Minority’, Ofiicial Reports of the Dail and Seanad Debates (Dublin), (17 Oct. 1984).

‘Persecution of Bahá’ís’, Australia. Parliament. House of Representatives. Debates (8 Sept. 1983), p.541.

‘Persecution of Bahá’ís in Iran’, Congressional Record (Washington, D.C.), v.130 no.82 (June 15, 1984), pp. S7367—S7371.

‘Petitions, etc.,’ Congressional Record (Washington, D.C.), (Oct. 28, 1985).

Porter, John. ‘The Bahá’ís Need Our Help’, Congressional Record (Washington, D.C.), v.131 no.177 (Dec. 19, 1985), pp. E5732—E5733.

-—. ‘Khomeini Persecution of Bahá’ís Continues’, Congressional Record (Washington, D.C.), (Jan. 25, 1984), p. H124.

—. ‘The Persecution of the Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (Mar. 1, 1984), p. E757.

Pressler, Larry. ‘Iranian Persecutions of the Bahá’ís’, Congressional Record (Washington, D.C.), (July 15, 1985), p. S9515.

Proxmire, William. ‘Bahá’í Injustices Continue’, Congressional Record (Washington, D.C.), (Jan. 26, 1984), p. S171.

T. ‘Genocide Continues to Occur Even Today,’ Congressional Record (Washington, D.C.), (Oct. 5, 1984), p. S13332.

. ‘Iran’s Genocide in Targeting the Bahá’í Faithful’,

Congressional Record (Washington, D.C.), (Feb. 22, 1984),

p. S1438.

9

275

. ‘An Open Letter from the Bahá’ís of Iran’, Congressional Record (Washington, D.C.), (Jan. 25, 1984), p. S132.

. ‘Persecution of the Bahá’ís in Iran’, Congressional Record (Washington, D.C.), (June 8, 1983), pp.S7860S7861.

—. ‘A Step in the Right Direction’, Congressional Record (Washington, D.C.), (May 8, 1985), p. S559.

-. ‘The Torment of the Bahá’ís’, Congressional Record (Washington, D.C.), (May 4, 1983), p. S5902.

‘Resolutions Condemning Atrocities Committed against Members of the Bahá’í Faith’, Congressional Record (Washington, D.C.), (Sept. 13, 1983), p. S12095.

‘Schriftliche Erklarung zur fortgesetzter Verfolgung der Bahá’í in Iran’, Amtsblatt der Europiiischen Genieinschaften, Nr. C104/80 (164.1984).

Schultz, George P. ‘Human Rights and the Moral Dimension of U.S. Foreign Policy’, Department of State Bulletin (Washington, D.C.), v.84 no.5 (Apr. 1984), pp. 15-19.

Stark, Fortney H. ‘No Trade with Iran until Persecution of Bahá’ís Ceases’, Congressional Record (Washington, D.C.), (July 11, 1983), pp.E3365—E3366.

—-. ‘Trade Bill on behalf of the Bahá’ís’, Congressional Record (Washington, D.C.), (July 14, 1983), pp.H5193H5194.

‘Torture ,by Foreign Governments’, Congressional Record (Washington, D.C.), (Sept. 21, 1984), pp. S11660-S11661.

United Kingdom. Parliament. House of Commons. ‘Foreign and Commonwealth Affairs: Iran’, Parliamentary Debates (Hansard), House of Commons Oflicial Report, v.44 no.1O (29 June 1983), written answers, col. 100.

United Nations. Commission on Human Rights (40th Session). Commission on Human Rights, Report on the Fortieth Session (6 February—16 March 1984). New York: United Nations, 1984. pp. 15, 92. Documents E/1984/14, E/CN.4/1984/77.

Draft Report of the Commission. E/CN.4/1984/L.11/Add.8, 15 Mar., 1984. United Nations. Commission on Human Rights (41st

Session). Commission on Human Rights. Report on the Forty—First Session (4 February—15 March 1985). New York: United Nations, 1985. pp. 10, 82-83. Documents

E/1985/22, E/CN.4/1985/66.

-—. Question of the violation of human rights and fundamental freedoms in any part of the world. . human rights situation in the Islamic Republic of Iran. Document E/CN.4/1985/L.66, 7 Mar. 1985.

Summary Record Geneva: United Nations Economic and Social Council, 1985. Documents E/CN.4/1985/SR.13, pp. 7-8; SR.14, p. 13; SR.26, pp. 1416; SR.26/Add.l, p. 6; SR.29, p. 5; SR.42/Add. 1, p. 9; SR.46, pp. 11-12; SR.48/Add.1, p. 13; SR.49, p. 19; SR.51/Add.1, p. 16; SR.54, pp. 9-10; SR.55/Add.1, p. 10.

United Nations. Commission on Human Rights. Sub-Commission on Prevention of Discrimination and Protection of Minorities. Question of the violation of human rights and fundamental freedoms. . draft resolution submitted by Mr. Bossuyt [et. al. ].' the situation of human rights in the Islamic Republic of Iran. Document E/CN.4/Sub.2/1984/L.18, 24 Aug. 1984.

United Nations. Commission on Human Rights. Sub-Commission on Prevention of Discrimination and Protection of Minorities (37th Session). Draft report of the Sub-Commission on Prevention of Discrimination and Protection of Minorities on its thirty-seventh session. pp. 17-18. Document E/CN.4/Sub.2/1984/CRP.2, 30 Aug. 1984.

. Report of the Sub-Commission on Prevention of Discrimination and Protection of Minorities on its thirty-seventh session. Geneva, 6-31 August 1984. p. 89. Documents E/CN.4/1985/3, E/CN.4/Sub.2/1984/43, 19 Oct. 1984.

—. Summary record of the 21st meeting. [Geneva]: United Nations, 1984. p. 8. Document E/CN.4/Sub.2/1984/SR.21, 23 Aug. 1984. '

I ACTIVITIES

Document

[Page 276]276

United Nations. Commission on Human Rights. Sub-Commission on Prevention of Discrimination and Protection of Minorities (38th Session). Report of the Sub-Commission on Prevention of Discrimination and Protection of Minorities on its thirty-eighth session. p. 2. Documents E/CN.4/ 1986/5, E/CN.4/Sub.2/1985/57, 4 Nov. 1985.

. The Situation of human rights in the Islamic Republic

ofIran. Document E/CN.4/Sub.2/1985/L.29, 27 Aug. 1985.

Summary record. . . Geneva: United Nations Economic and Social Council, 1985. Documents E/CN.4/Sub.2/1985/SR.9, p.5;SR.11, pp. 9-10; SR. 12, p. 4; SR.l8, pp. 7, 10; SR.20, p. 9; SR. 21, pp. 12-13; SR.23, p.10; SR.27, p.9; SR.30, p. 10; SR.31, pp. 11, 12; SR.35, pp. 10-11.

United Nations. Commission on Human Rights. Working Group on Enforced or Involuntary Disappearances. Question of the human rights of all persons subjected to any form of detention or imprisonment... Document E/CN.4/1985/15, 23 Jan. 1985. pp. 9, 49.

United Nations. General Assembly (40th Session). Provisional verbatim record New York: United Nations, 1985. Documents A/40/pv.4, pp. 39-40.

—. Resolution adopted by the General Assembly: situation of human rights in the Islamic Republic of Iran. Document A/RES/40/141, 5 Mar. 1986.

United Nations. General Assembly (40th Session). Third Committee. Report of the Third Committee. Document A/40/1007, p.47.

—. Summary record... New York: United Nations, 1985. Documents A/C.3/40/SR.51, p. 7; SR.52, p. 13; SR.53, p. 14; SR.62, p. 4; SR.63, p. 10; SR.64, p. 9; SR.65, p. 10; SR.66, p.12; SR.67, p. 10; SR.71, p. 9.

United Nations. Secretary-General. Question of the violation of human rights and fundamental freedoms....' note by the Secretary-General pursuant to Sub-commission resolution 1984/I4. Document E/CN.4/Sub.2/1985/34, 9 July 1985.

United States. Congress. House of Representatives. H. Con. Res. 226: expressing the sense of Congress regarding the persecution of members of the Bahá’í religion in Iran by the government of Iran. Nov. 16, 1983.

—-—. H. R. 2778: a bill to prohibit imports from Iran until the government of Iran ceases its persecution of the Bahais in Iran. 1983.

United States. Congress. House of Representatives. Subcommittee on Human Rights and International Organizations. Religious Persecution as a Violation of Human Rights. Washington, D.C.: U.S. Government Printing Office, 1983. pp. 149-250, 890-898.

—. Religious Persecution of the Bahá’ís in Iran... Washington, D.C.: U.S. Government Printing Office, 1984. iii, 108 pp.

United States. Congress. Senate. S. Con. Res. 86; expressing the sense of Congress regarding the persecution of members of the Bahá’í religion in Iran by the government of Iran. Nov. 15, 1983.

United States. Department of State. Country Reports on Human Rights Practices for 1985. Washington, D.C.: U.S. Government Printing Office, 1986. pp. 22, 56, 124, 204, 435, 578, 1040, 1206-1207, 1214, 1282, 1329, 1405.

United States. Department of State. Bureau of Public Affairs. Proposed Refugee Admissions for FY 1985. Washington, D.C.: U.S. Government Printing Office, Sept. 1984. p. 3.

United States. Permanent Representative to the United Nations Office at Geneva. Letter dated 28 February 1985

from the Permanent Representative of the United States of America to the United Nations Office at Geneva addressed to the Assistant Secretary-General for Human Rights. Document E/CN.4/1985/57, 28 Feb. 1985.

United States. President (1981— : Reagan). Rededication to the Cause of Human Rights. Washington, D.C.: United States Department of State Bureau of Public Alfairs, 1984. p. 3.

1,;

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T. Safeguarding Human Rights. Washington, D.C.: United States Department of State Bureau of Public Affairs, 1985.

p. 2.

Virgin Islands of the United States. Legislature. Excerpt, regular session, June 8, 1983, bill no. I5-0338.

. Resolution no. 1110, bill no. 15-0338.

Washington (United States: State). Legislature. House of Representatives. House floor resolution no. 83-99. 1983. Washington (United States: State). Legislature. Senate. “Senate resolution 1983-96,’ Congressional Record

(Washington, D.C.), (June 27, 1983), p. S9175.

World Veterans Federation. American Veterans Committee. Resolution on human rights and fundamental freedoms in the Islamic Republic of Iran. United Nations document E/CN.4/1984/28.

Yatron, Gus. ‘Religious Persecution in Iran’, Congressional Record (Washington, D.C.), (June 3, 1983).

3.1. Ofiicial Documents. Anti—Bahá’í Iran. Ministry of Foreign Affairs. Some Facts about the ‘Bahais’ in Iran. n.p., n.d. [1984?] 6, 9 pp.

4. Newspaper Clippings 4.1. International

1983

23 May 1983, International Herald Tribune (Paris), ‘Reagan Statement Denounces Iran For Planned Executions of Bahá’ís’, Bernard Weinraub.

1985

20 November 1985, International Herald Tribune (Paris), ‘Hold Iran Accountable’, p. 6.

21 November 1985, International Herald Tribune (Paris), ‘UN Report Says Charges of Execution, Torture in Iran “Cannot Be Dismissed” ’, Michael J. Berlin.

4.2. Africa 4.2.1. Nigeria

1984 10 June 1984, Sunday Standard (Jos), ‘Bahai followers languish in Iranian jails?’

4.2.2. South Africa

1983

20 June 1983, Pretoria News (Pretoria), ‘l0 more hanged for Bahai faith’.

25 June 1983, Rand Daily Mail (Johannesburg), ‘Khomeini “killing Bahai people” ’.

2 July 1983, The Star (Johannesburg), ‘Bahai women martyred’.

1984 26 January 1984, Rand Daily Mail (Johannesburg), ‘Bahai families “jailed” ’, p. 3.

4.3. Americas 4.3.1. Argentina

1984

29 May 1984, La Prensa (Buenos Aires), ‘Los baha’is son perseguidos en Iran, la tierra natal de esa religion’, p. 6.

2 August 1984, Cronica (Comodoro Rivadavia), ‘Ataques y torturas a los Bahá’ís de Iran’.

1985 6 October 1985, Buenos Aires Herald (Buenos Aires), ‘Bahais face “final solution” ’, Gwynne Dyer.

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4.3.2. Bolivia

31 July 1983, Presencia (La Paz), ‘Bahá’ís denuncian ataques contra sus correligionarios en el Iran’.

1 August 1983, Hoy (La Paz), ‘La comunidad Bahá’í pide interceder a1 Presidente en favour de sus fieles’, p. 3.

4 December 1983, Presencia (La Paz), ‘LOS BAHA’IS SON VICTIMAS DE UNA CRUEL PERSECUCION Y EXTERMINACION EN LA REPUBLICA ISLAMICA DEL IRAN: Una carta albierta de la Asamblea Espiritual Nacional de los Bahá’ís de Iran acerca de la prohibicion de la Administracion Bahá’í’, p. 14.

10 December 1983, Los Tiempos (Cochabamba), ‘LOS BAHA’IS SON VICTIMAS DE CRUEL PERSECUCION EN LA REPUBLICA ISLAMICA DEL IRAN: LA COMUNIDAD BAHA’I DE BOLIVIA AL GOBIERNO Y A LA OPINION PUBLICA’, p. 9.

12 December 1983, El Mundo (Santa Cruz de la Sierrra), ‘LOS BAHA’IS SON VICTIMAS DE CRUEL PERSECUCION EN LA REPUBLICA ISLAMICA DEL IRAN: Una carta abierta de la Asamblea Espiritual Nacional de los Bahá’ís de Iran acerca de la prohibicion de la Administracion Bahá’í’, p. 6.

4.33. Brazil

1983

1 July 1983, A Gazeta (Vitoria), ‘Os Bahá’ís denunciam os horrores da perseguicao’.

3 July 1983, A Gazeta (Vitoria), ‘BAHA’IS: Prisoes, mortes e confiscos de bens no Ira’, p. 2.

3 July 1983, Folha de Sao Paulo (Sao Paulo), ‘Crentes da fé bahai sao perseguidos por Khomeini’, Colin Smith, p. 21.

26 July 1983, Latin American Daily Post (Rio de Janeiro), ‘Persecution of Bahais’.

20 November 1983, Jornal do Brasil (Rio de Janeiro), ‘Ira persegue os baha’is’, Washington Luis Andrade de Araujo.

4.3.4. Canada

1983 22 June 1983, Richmond Hill Liberal (Richmond Hill), ‘Bahá’í recalls nightmare in her homeland’, Kevin Sheehy.

3 September 1983, Winnipeg Free Press (Winnipeg), ‘Dying for their faith: Bahá’ís seek asylum from Iran’s horror’. 12 October 1983, Vancouver Sun (Vancouver), ‘PER SECUTED: Bahá’ís being executed in Iranian jails for refusing to convert to Muslim faith’, Anthony Hyman. 13 October 1983, The Citizen (Ottawa), ‘PERSECUTION

IN IRAN: Bahá’ís executed for their beliefs’, Anthony Hyman.

1984

16 February 1984, La Presse (Montreal) ‘IRAN: Des enfants baha’is jetés en prison’, Jules Béliveau.

28 July 1984, Tlze Standard (Hamilton), ‘Safe in Canada, Iranian woman can only wait while fellow Bahá’ís are murdered, imprisoned’, p. 13.

8 December 1984, Montreal Gazette (Montreal), ‘Thousands have fled torture, persecution for their faith: ESCAPE FROM IRAN: A Bahá’í’s story’, Ian Ferrier.

1985

21 January 1985, Le Devoir (Montreal), ‘Les baha’is iraniens doivent signer 1’équivalent de leur arrét de mort’, JeanPierre Proulx.

30 January 1985, Toronto Star (Toronto), ‘Bahá’ís retain faith despite Iran’s persecution’, Lois Sweet.

2 February 1985, Ottawa Citizen (Ottawa), ‘KILLED FOR THEIR BELIEFS’, Ian Ferrier, p. B1.

23 September 1985, Montreal Gazette (Montreal), ‘Iranian ayatollahs murder Bahá’ís as scapegoats’, Gwynne Dyer.

J

i ACTIVITIES 277

4.3.5. Chile

1983 5 August 1983, El Mercurio (Santiago), ‘Las Mujeres Bahai Mueren por su Fe’, Colin Smith, p. A2.

1984

29 July 1984, Las Ultimas Noticias (Santiago), ‘Los baha’is chilenos denuncian persecucién a sus hermanos en Iran’, p. 8.

4.3.6. Ecuador

1984

1 July 1984, El Comercia (Quito), ‘LA PERSECUCION DE LOS BAHA’IS EN IRAN: Esta repitiéndose la historia?’, p. C-5.

30 July 1984, El Comercio (Quito), ‘Una persecucion implacable’, Alejandro Carrion.

4.3.7. United States

1983

22 May 1983, The New York Times (New York), ‘REAGAN TO ASSAIL IRAN OVER BAHAIS: To Urge Khomeini Government to Halt Planned Executions’, Bernard Weinraub, p. 1.

29 June 1983, Tribune (Sparks), ‘For Bahais, it’s a 1983 concentration camp: Iranian terror strikes home’, Trent Dolan, p. 2.

3 July 1983, Examiner~Chronicle (San Francisco), ‘Bahais say they face a decision like Christian martyrs 2,000 years ago——renounce their faith or die: Persecution could become genocide for Bahais in Iran’, Don Lattin.

5 July 1983, News—Tribune (Waitham), ‘Bahá’í persecuted in Iran: Behind Bars’, Joseph Mapother.

6 July 1983, The Washington Post (Washington D.C.), ‘Executions, Arrests in Iran: U.S. Bahais Denounce Abuses’, Caryle Murphy, p. 1.

14 July 1983, The Christian Science Monitor (Washington, D.C.), ‘Iran’s persecution of Bahais’.

16 July 1983, Tribune (San Diego), ‘165 EXECUTED UNDER KHOMEINI: Persecution of Bahá’ís continues despite global protests’, Robert Di Veroli.

30 July 1983, Sun (Baltimore), ‘Iran executing Bahá’ís who don’t recant faith’.

27 August 1983, New York Tribune (New York), ‘Iran is attempting to wipe out gentle, apolitical Bahá’í faith’, Daniel Grebler.

27 September 1983, St. Louis Post-Dispatch (St Louis), ‘Bahais Of Iran Paying For Faith With Their Lives’, Pamela Schaeffer.

16 November 1983, Herald (Miami), ‘Lawmakers condemn Bahá’í persecution’.

16 November, 1983, WashingtonTimes (Washington D.C.), ‘Congress condemns Iran repression of Bahá’í Faith’, George Archibald.

22 November 1983, New York Tribune (New York), ‘Courageous Bahais speak out against Iran Pogrom: IRANIAN ‘BAHA’IS’, p. 1B.

8 December 1983, Los Angeles Times (Los Angeles),

‘Religious Genocide in Iran’.

1984

10 January 1984, The Washington Times (Washington, D.C.), ‘Q&A: Bahá’ís of Iran fighting the unfightable fight’, George Archibald, p. 3C.

21 January 1984, New York Tribune (New York), ‘Pacifistic Bahá’ís draw hatred of Iran Fanatics’, George Archibald, p. 1B.

6 February 1984, USA Today (Washington D.C.) ‘Iran cited for targeting Bahá’ís’, John Hanchette, p. 10A.

7 May 1984, Chicago Sun-Times (Chicago), ‘Bahá’ís hope world outrage will end the terror in Iran’, Jerome R. Watson, p.22.

[Page 278]278

9 June 1984, Foster’s Daily Democrat (Dover), ‘Religious persecution in Iran denounced by U.S. Congress’.

29 June 1984, Eagle—Star (Marinette), ‘Khomeini carries on war of extermination against Bahais’, Tom Tiede.

7 July 1984, Gazette (Kalamazoo), ‘The return of Khomeini and religious intolerance has meant a .. . bloody war on Iran’s Bahais,’ Patty C. Hiemestra.

9 July 1984, Blazer (Jackson), “‘Bahá’ís tortured to extract confessions” ’.

24 September 1984, The Washington Times (Washington, D.C.), ‘Q&A: Iran’s Bahá’ís face poverty, arrests, death,’ Mehri Mavadat.

17 December 1984, Herald (Provo), ‘Iran Regime Persecutes Bahá’ís’, Lee Roderick.

1985

25 January 1985 , Review (Burbank), ‘B’lzais survive in Burbank: Faith brings death sentence in Iran,’ Barbara Metzler.

13 March 1985, Washington County News (Abingdon), ‘Iran’s War Against The Bahá’ís: People Face “A Wave Of Persecution With No Trials And No Lawyers” ’, Muriel Kagan Zager and Victor Zager, p. 3.

14 May 1984, New York Tribune (New York), ‘Bahá’í tells of persecution in Iran—and the killing of her husband’.

20 December 1985, Post (Denver), ‘U.N. asks Iran to respect Bahá’í faith’.

4.4 Asia 4.4.1. Hong Kong

1983

20 June 1983, South China Morning Post (Hong Kong), ‘Bahá’í women “hanged” ’.

28 June 1983, South China Morning Post (Hong Kong), ‘Faith under pressure in revolutionary Iran’, Nicola Parkinson.

6 July 1983, South China Morning Post (Hong Kong), ‘Vision of beauty as the hangman approaches’, Colin Smith.

13 July 1983, South China Morning Post (Hong Kong), ‘Iranians “kidnapped Bahá’ís” ’.

4.4.2. India

1983

3 August 1983, Northern India Patrika (Lucknow, Allahabad), ‘Willing to die for their faith’.

5 August 1983, The Pioneer (Lucknow), ‘A tortured minority’.

7 August 1983, Sunday Calcutta (Calcutta), ‘Iran’s persecuted Bahá’ís’, Prakash Verma, p. 38.

14 September 1983, The Navhind Times (Goa), ‘Execution of Bahá’ís condemned’.

1984

12 April 1984, Hindustan Times (Delhi), ‘Concern at persecution of Bahá’ís in Iran’, p. 2.

13 April 1984, The Statesman (Delhi, Calcutta), ‘BAHA’IS FACE MORE PERSECUTION’.

23 April 1984, Indian Express (Delhi, etc.), ‘Bahá’ís in Iran “being persecuted” ’, p. 8.

3 May 1984, Nagpur Times (Nagpur) ‘PLIGHT OF BAHAIS IN IRAN’, p. 6.

14 May 1984, Newstime (Hyderabad), ‘Torture of Bahá’ís’.

14 May 1984, The Statesman (Delhi, Calcutta), ‘CONCERN OVER THE PERSECUTION OF BAHA’IS IN IRAN’.

14 May 1984, The Times of India (Delhi), ‘Iran persecuting Bahá’ís’, p. 8.

17 May 1984, Indian Express (Delhi, etc.), ‘Bahá’ís “tortured” into false confessions’, p. 8.

18 June 1984, Indian Express (Delhi, etc), ‘Persecution of Bahá’ís unabated’, Shashi Menon, p. 6.

10 July 1984, National Herald (Lucknow), ‘Plea to end killing of Bahá’ís in Iran’.

THE BAHA

t WORLD

10 July 1984, Northern Indian Patri/ca (Lucknow, Allahabad), ‘Bahai’s in Iran a maligned lot’.

10 July 1984, The Pioneer (Lucknow), ‘Persecution of Bahá’ís continues in Iran’.

10 July 1984, The Times of India (Lucknow), ‘Bahais being executed in Iran.’

13 July 1984, The Hindustan Times (Delhi), ‘Bahá’ís plea for justice’.

13 July 1984, Indian Express (Delhi, etc.), ‘Bahá’í marriage “illegal” in Iran’.

13 July 1984, National Herald (Delhi), ‘Woes of Bahá’ís in Iran’.

13 July 1984, The Times of India (Delhi), ‘Humiliation being heaped on Bahai’s’.

13 July 1984, The Statesman (Delhi, Calcutta), ‘Systematic persecution of Bahá’ís in Iran’.

15 July 1984, National Herald (Delhi), ‘Concern at plight of Bahais in Iran’.

10 September 1984, Citizen ’s Evening (Hyderabad), ‘Bahá’ís persecution decried’.

18 September 1984, Free Press Journal (Bombay), ‘Bahá’ís, victims of fanaticism in Iran’.

22 October 1984, The Statesman (Delhi, Calcutta), ‘PERSECUTION OF BAHA’IS CONTINUING’.

27 October 1984, The Times of India (Bombay), ‘U.S. raps Iran: Bahai persecution’, p. 14,

1985

6 January 1985, The Sunday Statesman (Delhi, Calcutta), ‘Bahá’ís torture intensified’.

13 January 1985, Deccan Chronicle (Hyderabad), ‘Alien in their own land’, Sunil G. John.

14 February 1985, Newstime (Hyderabad), “‘Persecution” of Bahai’s takes serious turn’.

24 February 1985, The Hitavada (Bhopal), ‘Persecution of Bahá’ís in Iran’.

24 February 1985, The Sunday Statesman (Delhi, Calcutta), ‘THE PERSECUTED BAHA’IS’, Zena Sorabjee.

13 April 1985, Deccan Herald (Bangalore), ‘Persecution of Bahá’ís in Iran alleged’, p.3.

15 April 1985, M ia’—day (Bombay), ‘Genocide of Bahais in Iran’.

30 April 1985, M id-day (Bombay), ‘The sad plight of innocent Bahá’ís’.

4.4.3. Japan

1983

23 May 1983, Asahi Evening News (Tokyo), ‘Reagan appeals to Iran over condemned Bahais’.

20 June 1983, Japan Times (Tokyo), ‘Iran Hangs 6 Bahá’ís on Spying Charges Despite Int’l Appeal’, p. 5.

21 June 1983, Mainichi Daily News (Tokyo), ‘l6 Bahá’ís Executed for Refusing To Recant Faith’, p. 3.

6 July 1983, Japan Times (Tokyo), ‘Zealots Demand Change in Religion: Mob Drives 130 Bahais Into Iran Forest’, p. 4.

4.4.4. Malaysia

1983

23 May 1983, New Straits Times (Kuala Lumpur), ‘Reagan pleads for Iran’s Bahais’.

24 May 1983, The Star (Kuala Lumpur), ‘REAGAN ASKS IRAN TO SPARE LIVES OF BAHA’IS’, p. 15.

6 September 1983, Sarawak Tribune (Kuching), ‘Fear for Bahá’ís in Iran’, Daniel Grebler, p. 10.

18 October 1983, Sabah Times (Kota Kinabalu), ‘IRANIANS EXECUTE BAHA’I GIRL FOR HER FAITH’, Anthony Hyman.

12 December 1983, The Borneo Post (Kuching), ‘US Bahá’ís seek aid for persecuted brethren in Iran’, p. 13.

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1985 25 September 1985. New Straits Times (Kuala Lumpur), ‘Bahais executed’, p. 12.

4.4.5. Pakistan

1983

18 February 1983, Dawn (Karachi), ‘2O Bahais in Iran to die’.

1985

3 February 1985, Dawn (Karachi), ‘Bahá’ís asked to pay back life’s earnings’.

3 February 1985, The Morning News (Karachi), ‘IRAN G0 VT ORDER: Bahá’ís to pay back lifetime earnings’.

4.4.6. Taiwan

1985 28 November 1985, CI1ina Post (Taipei), ‘Bahá’í adherent executed for beliefs in Iran’, p. 11.

4.4.7. Thailand

1983

24 May 1983, Nation (Bangkok), ‘Iran urged to halt Bahai executions’, p. 13.

1 June 1983, Bangkok Post (Bangkok), ‘Kill persecution, not the persecuted’, p. 4.

4.5. Australasia 4.5.1. Australia

1983

27 June 1983, Adelaide's Student Weekly (Adelaide) ‘Iranian Bahais Hanged In Islamic Purge’.

30 June 1983, The Australian (Sydney), ‘Iran’s intolerance takes Bahá’ís to the gallows’, James S. Murray.

4 July 1983, The Sydney Morning Herald, (Sydney), ‘Bahá’ís go to the rope singing’, Eve-Anne Prentice, p. 5.

1984

25 June 1984, Wagga Wagga Daily Advertiser (Wagga Wagga), ‘Bahá’ís innocent victims of Iranian revolution’.

4 July 1984, The Manly Daily (Manly), ‘A Bahá’í tells of death and torture’, Heather Wellard.

1985

21 March 1985, Waroona Reporter (Waroona), ‘Mother forced to pay for bullets to kill daughter’.

1 October 1985, West Australian (Perth), ‘Final Solution?’, Gwynne Dyer, p. 9.

3 November 1985, Sunday Independent (Perth), ‘BAHA’I: Faith unshaken under tyranny’, Mardy Amos and Malu Martin, p.28.

4.5.2. Hawaiian Islands

1983 5 July 1983, Hawaii Tribune-Herald (Hilo), ‘Why does Iran keep killing Bahais?’, Roy B. Mottahedeh.

1984

4 January 1984, Hawaii 77'ibune-Herald (Hilo), ‘The shameful travail of the Iranian Bahais’, p. 4.

21 January 1984, The Advertiser (Honolulu), ‘Further persecution of Bahá’ís reported; 550 in Iranian prison’.

22 December 1984, Honolulu Star-Bulletin (Honolulu), ‘Iranian Persecution of Bahá’ís Noted’, p.A—5.

1985 10 April 1985, Honolulu Star—Bulletin (Honolulu), ‘Iranian Persecution’, p.A-22.

279

28 April 1985, Hawaii Tribune-Herald (Hilo), ‘Iran’s holy war defies U.N. human rights’.

4.5.3. New Zealand

1983

20 June 1983, The Daily Telegraph (Napier), ‘16 Bahá’ís hanged for faith’.

24 June 1983, The Christchurch Star (Christchurch), ‘Daughter mourns Iranian hangings’.

25 June 1983, The Nelson Evening Telegraph (Nelson), ‘TWO BAHA’IS TELL OF IRANIAN PERSECUTION’.

21 July 1983, The Evening Post (Wellington), ‘Bahá’í in NZ fears for fate of family in Iran’.

1984

28 April 1984, The Evening Post (Wellington), ‘IRANIAN JAILS SAID TO HOLD 704 BAHA’IS’.

5 May 1984, The Hawkes Bay Herald-Tribune (Hastings), ‘Persecution of Bahá’ís attacked at U.S. hearing’.

9 July 1984, The Press (Christchurch), ‘Persecution in Iran’.

19 November 1984, Wairarapa Times—Age (Masterston), ‘Bahá’ís hanged in Iran’,

1985

4 June 1985, The Auckland Star (Auckland), ‘Iran Bahá’ís tortured to confess’.

20 June 1985, Manawata Evening Standard (Palmerston North), ‘Bahá’ís cannot return home’.

4.5.4. Papua New Guinea 1983

15 July 1983, Papua New Guinea Post-Courier (Port Moresby), ‘IRAN’S BAHA’IS HANG’, Colin Smith, p. 22.

22 July 1983, Papua New Guinea Post~Courier (Port Moresby), ‘I pray for my parents in Iran’, Paul Malarski, p. 25.

1984

6 June 1984, Niugini Nius (Boroko), ‘Persecution of a minority faith’, p. 10.

12 June 1984, Niugini Nius (Boroko), ‘Iran tortures Bahai women’, p. 8.

4.5.5. Samoa

1983

27 July 1983, The Samoa Observer (Apia), ‘More Bahais Executed’.

17 August 1983, The Samoa Observer (Apia), ‘PERSECUTION BAHAIS IN IRAN CONTINUES: Sauaina Tagata Bahá’í’.

1985 , 4 October 1985, The Samoa Times (Apia), ‘IRAN: Death to Heretics’, Gwynne Dyer, p. 4.

4.6. Europe 4.6.1. Belgium

1983

21 June 1983, La Derniére Heure (Brussels), ‘IRAN: Six Bahá’ís exécutés au nom de la “normalisation” islamique’, p. 3.

6 July 1983, Nieuwsblad (Brussels), ‘De martelaren van de Ayatollah Khomeiny’.

7 October 1983, De Nieuwe Gazet (Antwerp), ‘IRAN: BAHA’I ZIJN IS EEN MISDAAD’.

1985

21 November 1985, Gazet van Antwerpen (Antwerp), ‘Systematische martelingen en executies: VN—rapport klaagt schendingen van mensenrechten aan in Iran’.

[Page 280]280 4.6.2. Denmark

1983

1 July 1983, Aarhuus Stiftstidende (Aarhuus), ‘De drade for deres tro: 10 Bahá’í-kvinder hoengt i Iran’, Carlo Hansen.

3 July 1983, Politiken (Copenhagen), ‘Helt folk trues afudryddelse: Det iranske diktatur er i gang med systematisk mord pa den religiiase Bahai-sekt’, Jan Stage.

1984 21 December 1984, Jyllands Posten (Viby), ‘Iran myrder Bahai-tilhaengere’, Ulrik Haagerup.

1985

2 March 1985, Politiken (Copenhagen), ‘Iranske bahai’er myrdet i faengsel’.

29 May 1985, Politi/cen (Copenhagen), ‘Forfolgelse af bahaierne’, Bodil Kruse.

9 June 1985, Berlingske Tidende (Copenhagen), ‘Khomeinis folkemord pa religirast mindretal: Kvindelig dansk magister i religionssociologi har skrevet dokumentar~bog om det iranske praesteskabs forfolgelse af bahai-sektens medlemmer’.

4.6.3. Finland

1983

10 July 1983, EteIa'—Saimaa (Lappeenranta), ‘Bahá’ívainot Iranissa perustuvat epaluuloon’, p. 12.

13 July 1983, Etelii Karjala (J oensuu?), ‘Bahain kohtalo Iranissa: Kun ihmiselta viedaan perusoikeudet’, p. 3.

14 July 1983, Saimaan Sanomat (Lappeenranta), ‘Bahá’íen kesapaivia Varjostavat iranilaisten uskonveljien Vainot’, p. 5.

19 August 1983, Kangasalan Sanomat (Kangasala), ‘Bahá’íuskovaisia murhataan: Julmuudet jatkuvat Iranissa’, p. 6.

4.6.4. France

1983

22 June 1983, Le Republicain Lorrain (Metz), ‘Le génocide des Bahais en Iran’, p. 24.

7 July 1983, Le Quotidien de Paris (Paris), ‘IRAN: Le long calvaire des baha"is’, Yves Cornu, p. 22.

9 July 1983, Paris Normandie (Rouen), ‘UNE GUERRE SOUTERRAINE DE KHOMEINY: L’extermination des Bahá’ís’, René Collinet, p. 11.

27 July 1983, Derniéres Nouvelles d ‘Alsace (Strasbourg), ‘Le martyre des apotres de la non-violence en Iran: Les Bahá’ís: Des persecutions a Pélimination’, p. 5.

27 July 1983, Le Quotidien du Médecin (Neuilly), ‘Iran: un médecin exécuté pour n’aVoir pas renié sa foi baha’i’, p. 13.

4.6.5. Germany

1983

26 June 1983, Der T agesspiegel (Berlin), ‘Im Wtirgegriff des Teheraner Mullah-Regimes: Khomeinis Ausrottungsfeldzug gegen die Bahai-Anhanger—Massaker und Zwangsbekehrungen’, p. 29.

2 July 1983, Stuttgarter Zeitung (Stuttgart), ‘Volgelfrei wegen Gotteslasterung: Bahai-Ehen im Iran nicht anerkannt—Zum Hungern verurteilt’, A.J. Fischer.

15 July 1983, Rheinischer Merkur (Koblenz), ‘Chomeinis Angst Vor der Bahá’í-Konkurrenz: Eine Religions gemeinschaft wird blutig verfolgt’, Walter Schmidt, p. 19.

4 August 1983, Hamburger Rundschau (Hamburg), ‘Bahais im Iran droht die Ausrottung: Mord im Namen Allahs’, Stefan Pott, p. 19.

2 October 1983, Munchener Katholische Kirchenzeitung (MKKZ) (Munich), ‘Was macht die Bahais fur Chomeini so Gefahrlich?’, Heinz Gstrein, p. 4.

22 October 1983, Oflenbach Post (Offenbach am Main), ‘Die Bahá’í-Gemeinde gedenkt der Glaubensbrtider im Iran’.

THEBAHA%‘woRLD

17 December 1983, Frankfurter Allgemeine Zeitung (Frankfurt), ‘Appell zur Beendigung der Verfolgung der Bahá’í im Iran: In dem 31 Erstunterzeichner darauf hinwiesen: Die Bahá’í im Iran sind in Gefahrl’, p. 4.

29 December 1983, General~Anzeiger (Bonn), ‘Immer mehr Bahá’ís fallen den Fanatikern Khomeinis zum Opfer’, Robert Luchs.

1984

9 January 1984, Diisseldorfer Nachrichten (Dusseldorf), ‘Die Bahá’í sind die “Juden des Iran”: Grosste religiose Minderheit ist Ausrottungsfeldzug ausgesetzt’, Robert Luchs.

10 January 1984, Badische Zeiiung (Frieburg), ‘Warum die Bahai im Iran der Mullahs so erbarmungslos verfolgt werden: “. .. deren Blut ungestraft Vergossen werden clarf”,’ Anna Marek.

26 February 1984, Deutsches Allgemeines Sonntagsblatt (Hamburg), ‘Iran: Die blutige Verfolgung der Bahá’íAnhanger: Verderblich aufgeklart’, Anneliese Wilke, p. 11.

21 August 1984, Kiilner Stadt~Anzeiger (Cologne), ‘Khomeinis Henker jagen die Bahai: Blutiger Terror im Iran gegen nichtislamische Minderheit’, Robert Luchs.

25 September 1984, AZ (Augsburg), ‘Bahai baut an der Weltgesellschaft: Gesprach mit einem Vertreter der im Iran verbotenen und verfolgten religiosen Minderheit’, Thomas Mayerle.

16 November 1984, Westfalen-Blatt (Bielefeld), ‘Die Bahai dienen im Iran als Siindenbock’, Grant Gustafson.

1985

18 January 1985, Die R/ieinpfalz (Ludwigshafen am Rhein), ‘Bahai-Gléiubige im Iran vogelfrei Kleine Gemeinde in Kaiserslautern: In ihrer Heimat grosste religiose MinderheitVon Khomeini-Anhangern grausam verfolgt’.

23 March 1985, Badisches T agblatt (Baden-Baden), ‘Die Bahá’í unter den Ayatollahst Verfolgt, terrorisiert und totgeschwiegen’, Arnold Rieger.

4.6.6. Ireland

1984

18 June 1984, The Irish Times (Dublin), ‘Persecution of Bahá’ís’, Ronit Lentin.

26 June 1984, The Irish Times (Dublin), ‘PERSECUTION OFBAHA'IS.

1985

21 September 1985, Irish Independent (Dublin) ‘Ba’hai refugees to be allowed to come to Ireland’, p. 5.

4.6.7. Italy

1983

30 July 1983, Giornale di Sicilia (Palermo), ‘Massacrati a migliaia dal regime di Khomeini predicano l’amore universalez I nuovi martiri: Bahá’í, di religione si puc‘) ancora morire’, Delia Parrinello, p. 7.

1984

1 June 1984, La Stampa (Torino), ‘Ripresa la persecuzione contro la comunita religiosaz nove fucilati: Iran, nuovo calvario per i Bahá’í’, Marco Tosatti.

30 December 1984, Avanti (Rome), ‘Una sanguinaria persecuzione: Perche in Iran si uccidono i “baha’i”?’, Augusto Robiati.

1985

19 January 1985, Corriere dell’ Umbria (Spoleto), ‘Né clero né dogmi: Ma da 141 anni sono perseguitati’, Mafalda Rossi and Maurizio Ciarfuglia, p. 3.

4.6.8. Luxembourg

1983 22 June 1983, Le Republicain Lorrain (Luxembourg City), ‘Le génocide des Bahais en Iran’, Gérard Fénéon.

[Page 281]INTERNATIONAL SURVEY OF CURRENT BAHA

24 June 1983, Tageblatt—Le Journal de Esch (Esch-surAlzette), ‘Iran: 10 Bahá’í-Frauen gehangt.’

14 July 1983, Letzeburger Journal (Luxembourg City), ‘Iran: Terrorwelle gegen Bahá’í-Minderheit rollt weiter’.

21 August 1983, Le Republicain Lorrain (Luxembourg City), ‘Les Bahá’ís, communauté pacifique d’Iran: Quotidiennement victimes des violations des droits de l’homme’.

22 August 1983, Tageblatt-Le Journal de Esclz (Esch-sur Alzette), ‘Die Bahá’í: Opfer Von Menschenrechtsverstossen im Iran’.

1984

9 March 1984, Luxemburger Wort (Luxembourg City), ‘IRAN: Bahá’í beftirchten “Vernichtung” in Iran’.

23 December 1984, Le Republicain Lorrain (Luxembourg City), ‘Bahais: Six nouvelles exécutions en Iran’.

1986

27 January 1986, Tageblatt-Le Journal de Esc/1 (Esch-sur Alzette), ‘Iranische Bahá’í—Flt'1chtlinge: Dank an die luxemburgischen Behorden’, p. 6.

4.6.8. Netherlazrds

1983

13 August 1983, Leidsclr Dagblaa’ (Leiden), ‘Leven in Iran ondraaglijk voor Bahai’s: Op de vlucht voor ajatollah Khomeiny’, Bert P01.

2 October 1983, Delftsclze Post (Delft), ‘Bahá’í’s in angst voor gesloofsgenoten in Iran’.

20 October 1983, T wentsclre Courant (Hengelo) ‘Bahá’ís verwijten Iran lastercampagne’, Jos Oude Holtkamp.

22 October 1983, Reformatorisch Dagblad (Apeldoorn), ‘Khomeini moordt Bahá’ís in Iran meedogenloss uit’.

1984

3 March 1984, Algemeen Dagblad (Rotterdam), ‘Bahá’ís vogelvrij in Iran: Nieuwe godsdienst wordt doelbewust uitgeroeid’, Bert Van der Ent.

27 March 1984, Emmer Courant (Emmen), ‘Bahá’ís zijn leven niet zeker in Iran’, Ruud Rampen.

12 July 1984, Haarlems Dagblad (Haarlem), ‘De meedogenloze vervolging van de Bahá’ís in Iran: “Laat niet één gezin van ongelovigen op aarde . . .” ’, Ton Duin.

1985

2 January 1985, Provineiale Zeeuwse Couranr (Vlissingen), ‘VLUCHTELINGE IN OOSTKAPELLE: Vervolging Bahá’í’s in Iran nog onverminderd’.

4 January 1985, Algemeen Dagblad (Rotterdam) ‘Iran een hel voor Bahá’í’s’, Bert Van der Ent.

2 February 1985, Her Parool (Amsterdam), ‘Vervolging Iraanse baha’is grimmiger’, Hanneke de Wit.

27 September 1985, Trouw (Amsterdam), ‘Iran stelt, opposanten en bahais terecht’.

21 November 1985, T rouw (Amsterdam), ‘VN melden driehonderd doden en Teheran zwijgt’, p. 7.

29 November 1985, Volks/cram‘ (Amsterdam), ‘VOORZICHTIG VN-RAPPORT LOKT KRITIEK UIT: Amnesty wil dat EG Iran prest executies te stoppen’.

7 December 1985, De Gelderlander (Nijmegen), ‘Iraans bewind blijft bahais terechtstellen’, Rob Simons.

12 December 1985, Her Vrzje Volk (Rotterdam), ‘Hoorzitting in Brussel: gruwelijke getuigenissen van martelingen in Iran: “Ik zag ze spelen met’ n been, het mijne” ’.

12 December 1985, Volks/(rant (Amsterdam), ‘Reagan gispt ook bevriende naties die rechten schenden’.

1986

12 April 1986, Graafschapbode (Doetinchem), ‘Ayatollahbewind vervolgt bahais in Iran: Keuze tussen executie of Islam’.

7

i ACTIVITIES 281

4.6.9. Norway

1983 28 September 1983, Bergens Tidende (Bergen), ‘Khomeini retter dodsstotet mot Bahá’í-samfunnet’, Georg Qvsthus.

1984

22 February 1984, M orgerlblaa'eI (Oslo), ‘Bahaiene er Khomeinis nye syndebukker i Iran: Troende kastes i fengsel for éi bli henrettet’, Bodil Stein.

8 June 1984, Oppland Arbeiderblad (Gjovik), ‘Bahá’í-samfunnet i Gjovik med siste nytt om situasjonen i Iran:Barbarisk tortur mot baha’iene’, Tore Hagebakken.

22 June 1984, Nordlys (Tromso), ‘Khomeini-regimets mfil: -Total utryddelse Bahai-samfunnet’, Ellen Pollestad and Elvind Vorland. 0

29 June 1984, Szmnmorsposten (Alesund), ‘Medlemmer av samfunnet i Iran: Bahai-er forfolges for sin tro’.

30 August 1984, Tromso (Trornso), ‘Religionsforfolgelser i Iran: Grusomheter mot Bahaiene’.

1985

7 January 1985, Dagbladet (Oslo), ‘Under—skriver egen dodsdom’.

13 April 1985, Tromso (Tromso), ‘Bahaiene forlot Iran for a bli norske statsborgere: Flyktet fra dods-strafi’, Merethe Ekanger. ’

24 April 1985, Aftenposten (Oslo), ‘En Verden med appell for baha’i-forfulgte.’

3 August 1985, Sorlandet (Kristiansand S.), ‘Majid flyktet for sin tro’, Erling Berge and Geir Vraa.

28 September 1985, Aftenposten (Oslo), ‘Bahaier henrettet’.

4.6.10. Spain

1983

29 June 1983, Jaen (Jaen), ‘LOS BAHA’IS: “Durante 140 Afios, mas de 20.000 creyentes baha’i han sido horriblemente torturados y martirizados en Iran” ’, Fernando Lorite, p. 7.

21 August 1983, Informacion (Alicante), ‘UNA BAHAI IRANI PERSEGUIDA POR JOMEINI SE REFUGIA EN SAN GABRIEL’, Maria Rosa Mirasierras, p. 9.

1984

19 February 1984, Diaro de Granada (Granada), ‘Los Bahá’ís: Perseguidos y “desaparecidos” en Iran’, D. Foroughi and Rosa Maria Jimenez Ruiz, p. 18.

1 December 1984, La Cronica de Almeria (Almeria), ‘La fe Bahá’í se esta dando a conocer con las matanzas de Iran’.

1985

30 March 1985, Diario de T errassa (Barcelona), ‘Un grito, desde Terrassa, contra el exterminio baha’i en Iran’, F. Torella Niuuibo, p. 20.

20 June 1985, El Adelantado de Segovia (Segovia), ‘La persecucién de una minoria religiosa en Iran’, Manuel Melgarejo, p. 2.

4.6.11. Sweden

1983

5 July 1983, Upsala Nya Tia’ning (Upsala), ‘Bahaibekéinnare avrattade i Iran’, Colin Smith.

22 July 1983, Vestmanlands La‘ns T idning (Véisteras), ‘Bahá’ísk minnesgudstjanst over martyrerna i Iran’, Monica Andersson.

25 July 1983, Eskilsnma Kuriren (Eskilstuna), ‘Hans syster avréittades i Iran: Bahaier pa besok i Eskilstuna’.

5 October 1983, Enkopings-Posten (Enkoping), ‘En/co'pings ba/1c‘zier: “Forfoljelsen okar mot vara trosfrander i Iran” ’.

1985 4 January 1985, Norr/co'pings T idningar (Norrkoping), ‘Allt grovre tortyr av troende i Iran’, Maria Waxegard.

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21 January 1985, Gstgoten (Norrkoping), ‘Irans bahaier far ett fasansfullt val’, Andliga Radet.

20 March 1985, Enkopings-Posten (Enkoping), ‘Deras trosfrander i Iran forfoljs och arresteras—Enkopings baha’ier vill beratta om fortrycket’, Britt Kastberg.

8 May 1985, Orebro Kuriren (Orebro), ‘Tvingades fly fran Iran...’

28 November 1985, Expressen (St kholm), ‘Avrattade en after en: HENNES SLAKT PA VAG UTROTAS av Khomeinis bodlar’, Bosse Damm, p. 9.

7 December 1985, Expressen (Stockholm), ‘Forfalskad artikel om iransk kvinna’.

4.6.12. United Kingdom

1983

3 June 1983, Evening Post (Reading), ‘Grieving cousin tells story of torture and killing in a grim Iranian prison: MAN WHO DIED FOR HIS FAITH’, Sean Ryan.

23 June 1983, Southern Evening Echo (Southampton), ‘Iran death horror leaves legacy of grief’, Derek Eaton.

30 June 1983, Abingdon, Herald (Abingdon), ‘Mullahs hang Bahá’í women: MP joins protest at executions’, Phil Clee.

5 July 1983, Liberal News (London), ‘THE GIRLS WHO DIED FOR THEIR FAITH . . . Peers asked: is this persecution genocide?’

11 July 1983, Morning Telegraph (Sheffield), ‘The woman who was hanged for her faith’, Cathie Burton, p. 6.

22 July 1983; Hornsey, Wood Green & Tottenham Journal (London), ‘The faith that brings the death penalty’, John Oakes, p. 12.

30 July 1983, Eastbourne Herald (Eastbourne), ‘Bahá’í women hanged by Iran govt’.

26 August 1983, Hemel Hempstead Gazette (Hemel Hempstead), ‘Families in fear for Iran victims’.

19 September, 1983, Shropshire Star (Ketley), ‘Woman of 25 hanged for faith’.

6 October 1983, Western Daily Press (Bristol), ‘Put to deathfor their beliefs’.

21 October 1983, Caterham Times (Caterham), ‘Bahá’ís told to “recant or die” ’.

THE BAHA

9

i WORLD

1984

25 January 1984, The Daily Telegraph (London) ‘IRAN KEEPS PRESSURE ON BAHAIS’, John Bulloch.

27 January 1984, The Guardian (London) ‘Iran sells stolen Bahá’í gravestones’, Simon Tisdall.

10 February 1984, Evening Post (Reading), ‘Boy faces death for his religion’, Sean Ryan.

17 February 1984, Admag (Evesham), ‘Iran news sparks off fears for relatives’.

1 March 1984, Enfield Gazette (Enfield), ‘Euro—MP calls on Iran to end religious terror’.

20 June 1984, Times (London), ‘MP3 hit out at persecution of Bahá’ís in Iran’, p. 7.

14 July 1984, Leicester Mercury (Leicester), ‘Bahá’í woman tells of torture in Iran’.

9 August 1984, Northamptonshire Evening Telegraph (Kettering), ‘LIVING IN FEAR: “My worry for our relatives” ’.

5 October 1984, Ealing Gazette (Ealing), ‘MP pledges to help Bahá’ís’.

6 November 1984, Leicester Mercury (Leicester), ‘Top Iranian Bahá’í feared killed in jail’.

12 November 1984, Times (London), ‘Bahais executed’.

1985

20 January 1985, Times (London), ‘Iran savages Bahá’ís and denounces UN charter’, Rosemary Righter.

2 February 1985, Beaver (London), ‘BAHA’I: PERSECUTION OF A BELIEF’, Geeta Gandhi Kingdom, p. 13.

2 October 1985, The News (Portsmouth), ‘BAHA’IS CALL FOR AN END TO PERSECUTION’, Gary Shipton.

9 October 1985, The News (Portsmouth), ‘A FAITH PUT TO THE TEST’, p.4.

21 October 1985, Express & Echo (Exeter), ‘Bahá’ís’ persecution goes on’.

14 November 1985, The Daily Telegraph (London), ‘Britain to back persecuted Iran Bahá’ís at UN’, Michael Kallenbach.

23 November 1985, The Daily Telegraph (London), ‘Britain moves to aid persecuted Bahá’ís’, Michael Kallenbach, p. 5.