Bahá’í World/Volume 8/National Spiritual Assembly of Írán Annual Report 1938-1939
ANNUAL REPORT—NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF ÍRÁN—1938-1939
A GREAT wave of teaching activity, resulting from the Guardian’s stirring and repeated messages to the Bahá’ís of Írán, is now sweeping over the country; the teaching work, carried on by women as well as men, is winning new recruits of every type, even from the ranks of the clergy, and the fire and consecration of the new believers recalls the earliest heroes of the Cause. Meanwhile the consolidation of the Administrative Order continues in full force despite every obstacle, and—to the joy of all believers—places sacred in Íránian Bahá’í history are one by one becoming the property of the Faith. Such in résumé is Írán’s activity for the year 95, details of which follow.
“Arise, oh Friends of God, as one soul”—the Guardian has written us, "to champion this exalted, mighty and most powerful, this most holy and wondrous Cause. Use up your energies, devote your time, give up your rest, your ease, spend your possessions, forsake your homes, pass by whatsoever you have, to serve His Cause, and fulfill His desires, and strengthen His institutions, and establish the dominion of His Word, and to prove His triumphant and luminous, His authoritative, exalted and single Faith. I swear by the true God, this is what is worthy of you and your place and station, and of all who hear and respond to your summons, in this land that God has singled out for His bounty and whose rank He has raised up—this land that He has made the birthplace of His own Self, and the cradle of His Cause, and the treasure-house of His mysteries, and the throne of His might, and the fortress of His Faith, and the descending-point of His lights and the source of the joy of all mankind. The pledge is yours, O Beloved of the Lord, and its fulfillment is your God’s, the Beneficent, and Your Master’s, the Beholder, the Protector, the Assister, the Great.”
And elsewhere: “The first requirement of the newly-elected National Spiritual Assembly is to further the all-important work of teaching, to increase the number of seekers and the inter-relationships of Bahá’í centers and to prepare sure and effective means for establishing new Spiritual Assemblies within Írán as well as its neighboring countries. Let them continually encourage and stimulate the Friends and cause the Bahá’ís of that land to be ever mindful of this holy Utterance: ‘Expend every effort in teaching the Cause of God. Whoso is worthy of so high a calling, let him arise and promote it. Whoso is unable, it is his duty to appoint him who will, in his stead, proclaim this Revelation. . . .’ In this year the knights of the Lord must with amazing power spur on their chargers in the field of teaching and bear away the prize from their spiritual brothers and sisters in western lands. This is what befits them and their place and station in this radiant, exalted and wondrous age.”
The Friends were still under the impact of these words when another message came: "Teaching the Cause of God, spreading the sweet savors of God, observing the law of God, promoting the religion of God, establishing the ordinances of the Book of God—these in this day are the most excellent, most honored of deeds. Not a moment’s neglect is permissible. Slackness and carelessness would result in the retrogression of the community, and the increased boldness and audacity of that heedless, tyrannical group. Forsaking their homes, traveling to every city and village, confining their thoughts to strengthening the body of the believers, expounding and proving the verities of the Cause, discovering the divine mysteries, demonstrating the urgent need of the laws of the Faith and promoting the divine ordinances are—despite the tumultuous times, the varied difficulties, the plots of inimical people, the constant and violent threats—the first requirement of the followers of the Cause of God, whether men or women, in every Bahá’í center, whether in cities or villages, throughout that illustrious land. . . .”
As a result of such words, every one has
[Page 173]
arisen to teach to
the best of his ability.
Much of the work accomplished has never
been reported, the Friends having,
as a matter of conscience, refrained
from describing
their activity, and we give here only a
synopsis of reports from Local Assemblies,
various Committees and formally-appointed
teachers.
There are twenty-two Bahá’í administrative districts in Írán. Each of these has an appointed center, known as the District Spiritual Assembly, which serves to coordinate all Assemblies in its area with the National Spiritual Assembly. These District Assemblies are numbered as follows, their districts being given in parentheses:
1. Iṣfáhán (Iṣfáhán). 2. Tabríz (Ádhirbáyján). 3. Ábádih (Ábádih). 4. Bandar-i-Jaz (Bandar-i-Jaz). 5. Bábul (Bábul). 6. Mashhad (Khurásán). 7. Ahváz (Khúzistán). 8. Záhidán (Záhidán). 9. Sangsar (Sangsar). 10. Sárí (Sárí). 11. Ṭihrán (Ṭihrán). 12. ‘Iráq (‘Iráq). 13. Shíráz (Fárs). 14. Birjand, (Qá’inát). 15. Qazvín (Quazvín and Zanján). 16. Káshán (Káshán). 17. Kirmán (Kirmán). 18. Kirmánsháh (Kirmánsháhán). 19. Rasht ( Gílán). 20. Nayríz (Nayríz). 21. Hamadán (Hamadán). 22. Yazd (Yazd).
During the year 95 the following were formally-appointed teachers in the given areas: +++++++++++++++++++++++++++++++++++++++
Samandarí, Hamadán, Kirmánsháhán; ‘Alaví, Iṣfáhán, Yazd; Ádhár-Munír, Ádhirbáyján; Ishráq-i-Khávarí, Gílán; Háshimí-Zádih, Mázindarán, (Bandar-i-Jaz, Sárí, Bábul); Muṭlaq, Ṭihrán (because of illness) ; Nabíl-Zádih, Khurásán; Nushábádí, Fárs; Fáḍil-i-Yazdí, Kirmán; Ádharí, Qazvín, Ádhirbáyján; Uskú’í, Ádhirbáyján.
“Resident teachers were:
"Málmírí, Yazd; Fáḍil-i-Tihrání, Káshán; Thábit-Sharqí, Iṣfáhán; Zá’ir, Yazd; Sa‘id-i-Raḍaví, Hamadán; Há’i, Káshán; Baqá’í, Gílán; Núrí, Iṣfáhán; Shaydán-Shaydí, Kirmán.
“Among those who instantly responded to the Guardian’s message was the distinguished poet and scholar, Jináb-i-‘Azízu’lláh Miṣbáh, who, not content with his teaching services in Ṭihrán, and although ill and almost blind, left the capital with Áqáy-i-Naḥaví, a young, newly-declared believer, and went on a teaching circuit to Káshán, Iṣfáhán, Najaf-Ábád, Ábádih and Shíráz. He spent five months on this journey, and besides teaching the Friends, he gave the Cause to twenty-four seekers, of whom seven, including one of the ‘ulama of Káshán, have thus far accepted the Faith.
"Leaving Ṭihrán for Khurásán, Áqáy-i-Núr-i-Dín Mumtází spent three months visiting thirty-five Bahá’í centers, mostly rural communities. He went some of the way by automobile, much of it on donkey-back, and many miles on foot, and brought back to Ṭihrán the spiritual refreshment of these meetings. ‘Abdu’lláh Fáḍil-Zádih, son of the late, well-known teacher, Fáḍil-iShírází, made a nineteen-day journey to Qazvín and Hamadán and their environs; he discussed the Faith with thirty inquirers and had many meetings with the Friends. Javád-i-Maḥbúbí, member of the Local Spiritual Assembly of Hamadán, and Sa‘íd-i-Raḍaví went from Hamadán to every neighboring village in which there were Bahá’ís, greatly stimulating the teaching work in this area.
“Obeying the Guardian’s message, Luṭfu’lláh Mawhibat determined to serve as a pioneer; he and his wife therefore transferred their residence to the historic city of Zanján, where, in the course of a few months, they have held meetings and study-classes, entertained travelers, assisted the local Friends and brought five people into the Faith. Háshim-i-Ashrafí traveled from Ṭihrán to Kashih, Iṣfáhán, Najaf-Ábád and Shíráz, meeting with numbers of Friends and inquirers. The entire Spiritual Assembly of Iṣfáhán together with several committee members went out to Burújín, Khúlinján, Shaydán, Sháh-Riḍa, Jaz and Músíy-Ábád, communities in their district, and conferred with the Friends as to new teaching activities. As‘adu’l-Ḥukamá went to Khurásán, and Jináb-i-‘Ubúdíyyat to south Írán on teaching trips.”
Ever since the Guardian’s command to
arise and teach, even non-believers have
seemed much more eager to study the Faith;
calls for more teachers are being received
from almost every center, and all those who
have arisen to teach have been successful.
Moreover the new believers show that
[Page 174]
same fire which characterized those of the
earliest days. For this very reason they
have had in most cases to bear the
opposition of father, mother, wife and
kindred—but the more they have been
persecuted the
stronger they have grown. Typical is the
young man in Gurgán, who, when he began
to investigate the Faith, was mocked and
tormented by his wife and the rest of his
family. Although they are doing everything
to keep him from the Cause, he has shown
them only kindness. He writes verses in the
Turkish language, one of which says, “O my
dear kindred, let me be, for I shall not,
whatever your cruelty, loose my hold from the
robe of the Báb, and Bahá’u’lláh, and
‘Abdu’l-Bahá.” Another youth, the cultivated
Murád-i-Dawdání of Ahváz, studied
the Faith and soon began to teach it himself,
holding meetings and attracting a number of
people to the Cause; his wife, as well,
is doing everything to prevent his Bahá’í
activities, but without effect.
The handling of such large groups of believers as those of present-day Írán results in interesting administrative developments. In Ṭihrán, for example, fifty-five teaching meetings are held every week throughout the city. The nineteen members of the Ṭihrán Teaching Committee meet at least once a week, and young men representatives of the teaching classes report to them once a month. The Committee likewise meets for consultation with the teachers, as well as with the hosts and hostesses entertaining the various study groups. Four classes for teachers are also given as follows: two courses de livered weekly by Jináb-i-Fáḍil-i—Mázindarání in Bahá’í history, the Book of Aqdas and various tablets, for young men and women respectively; a weekly course in the Book of Aqdas, Some Answered Questions and other subjects, for women and girls, by Áqáy-i-Furútan, and a weekly course in Some Answered Questions by Áqáy-i-Yazdání. About nine hundred non-Bahá’ís have received instruction in the Ṭihrán study-classes this year. Of these about one hundred have thus far become believers, have been registered and invited to attend the advanced study groups. According to the procedure, new believers whose names are submitted to the Ṭihrán Teaching Committee by the various teachers, are introduced to the Fellowship and Feast Committees so that they may associate with the body of the believers.
The Ṭihrán Teaching Committee has likewise provided for teachers to spread the Faith throughout this area. Áqáy-i-Ḥusayn Yigánih went to Karaj and established the Spiritual Assembly there; Áqáyán Raḥmániyán and ‘Ubúdíyyat have also taught in Karaj. Áqáy-i—Mumtází, member of this Committee, took a three months’ trip through Khurásán. Áqáy-i-Raḥmániyán, appointed by the Spiritual Assembly as circuit teacher for Ṭihrán, was sent out to Ṭáliqán, Fashandak and other neighboring localities to teach and meet the Friends.
Circular letters quoting from the Guardian’s teaching messages have been distributed at the Feasts, where Teaching Committee members have likewise addressed the Friends on the urgency of these messages. Other Committee activities have included presentation of certificates to young women who successfully passed examinations in their year’s study course with Áqáy-i-Furútan; interviewing believers who are ready to go out as traveling teachers, and submitting their names to the District Teaching Committee and the Spiritual Assembly; and establishing a commission made up of teachers in and some residents of the Bágh-i-Firdaws quarter, which meets every fortnight to consult on the teaching work—a plan which, if successful, will be used in other quarters as well.
Next year it is planned to hold one meeting weekly in each quarter of the city, which will be attended by not more than nineteen people, these including especially attracted students from the teaching classes in that quarter and one or two teachers. The purpose will be to fully confirm the newcomers in each quarter, so that they may be given a Bahá’í registration card and enter the Bahá’í community. Each member of the Teaching Committee is to attend at least three of the various weekly teaching classes, so that the Committee’s weekly conference will be fully informed of current problems.
The following are at present conducting
the teaching classes throughout Ṭihrán
(others, not listed, are likewise teaching in
this city): The men:
[Page 175]
Maḥmúdí, Khádim-i-Mítháq, Mustawfí, Furútan, Dr. Qásimí, Síná-Zádih, Ávárigán, Vaḥíd, Fáḍil-i-Mázindarání, Kayván, Ḍarghám, Akhtar-i-Khávarí, ‘Aṭá’u’lláh Bahjí, Ishráq, ‘Abdu’lláh Fáḍil, Núr-i-Dín Mumtází, Shari‘at-Mudáryán.
“The women:
"Khushbín, Síná-Zádih, Mihr-Á’in, Bahíyyih Ízadí, Barafrúkhtih, Ishráqíyyih Dhabíh.”
As for teaching activities throughout Iran, the following extracts from various District Assembly reports furnish some details:
Tabríz: Three teaching classes for Bahá’í youth are being held by Áqáyán Záhidí and Ádhar-Munír. The Teaching Committee has sent out a circular letter, enclosing the circular letter of the National Spiritual Assembly, to each one of the Tabríz Bahá’ís, with reference to the new teaching program. A separate record is being made of the services undertaken by each individual believer in this field. The Teaching Committee is exerting itself to the utmost in carrying out the wishes of the Guardian, and is bringing seekers to the homes of the Bahá’í teachers Áqáyán Ṣaní'í and Ádhar-Munír, and to other newly-established teaching classes.
Sangsar: The Teaching Committee meets twice weekly. It has arranged one hundred and eight teaching meetings for beginners and taught a large number of people. A class has likewise been established to fully instruct the newcomers, about twenty of whom have so far attended; night and day the Friends, both men and women, are doing their utmost to attract new seekers.
Káshán: In addition to the Teaching Committee a teaching council meets weekly to which well-informed believers are invited for consultation on the teaching work. Some twelve persons have recently accepted the Faith in Yazdil, a village in the Káshán district. In the city of Káshán and its neighborhood, about five hundred people have recently received Bahá’í instruction and some of these have already accepted the Faith.
Kirmánsháh: In seven months, Áqáy-i-Samandarí has had individual conversations with more than ninety persons; some twenty of these have become believers and the rest are now greatly attracted to the Cause.
Every week three fixed teaching meetings are held for men and one for women, in addition to other rotating classes. Eighty-five persons have so far been instructed. Teachers for the men are Áqáyán Samandarí and Sargard-i-Kháḍi‘, Dr. Ḥabíbu’lláh Mu’ayyad and Abu’l-Qásim Tundar. Khánum-i-Tundar is instructing the women. Of the eighty-five, nineteen are about to become confirmed, and these are attending a weekly fellowship meeting with the Friends. Two study classes for men and two for women are likewise being held. These are now managed by the newly-established Youth Committee.
Nayríz: Four teaching meetings, one of these for women, are held weekly. Forty persons have received instruction and a number of these have thus far accepted the Faith.
Ahváz: This was a good teaching year for Ahváz. Although we had no official teacher, the Friends themselves, especially Muḥammad Partuví, gave instruction to seventy persons, a number of whom have already received Bahá’í registration cards. Especially to be noted among the newcomers is Third Lieutenant Murád-i-Dawdání, who had been passionately seeking the truth when he was brought into contact with the believers here. Since he knows Arabic and is familiar with the ḥadíth and other branches of religious learning, and had, even prior to becoming a believer, written a commentary on the point of the "B” in Bismi’lláh—which had been accepted by the Ministry of Education for publication—he at once began to spread the Faith, and with others, has brought in some ten persons, most of whom are now committee members, while he himself is on the Spiritual Assembly. Áqáy-i-Dawdání has made a thorough study of Bahá’í principles and the laws of the Book of Aqdas, as he wishes to devote all his time to teaching. He has been a great joy to the Friends of Ahváz, consoling them for the hardships of the year 94, and it is felt that a brilliant future is in store for him. Four teaching meetings for inquirers are held here in private homes every week.
Mashhad: The Local Assembly devotes
one session a month exclusively to the
teaching work. Assembly members have agreed
that on every journey they will give part of
[Page 176]
their time to emphasizing the Guardian’s
teaching messages amongst the Friends.
Mu’ayyad-i-Ghiyáthí,
Assembly member,
spent his vacation visiting neighboring towns
such as Bushrú’iyyih, Khayru’l-Qurá,
Firdaws and others, meeting the Friends in each
place and discussing these messages. Núr-i-Dín
Mumtází, one of the devoted Ṭihrán
believers who volunteered to come to
Mashhad as a teacher, also visited
Bahá’í communities throughout Khurásán,
confirming a number of seekers, and greatly
pleased the Mashhad Bahá’ís with his
reports of this trip.
One of the Bahá’ís from the days of
Bahá’u’lláh, Áqáy-i-As‘adu’l-Ḥukamá,
in spite of
his age and busy life, left Qazvín to visit
Khurásán; he spent twenty days in
Mashhad, and met all the Friends,
who felt this to be
a great spiritualizing experience. The
traveling teacher appointed by the National
Teaching Committee for Khurásán, Munír
Nabíl-Zádih, was so successful during the
past year that, although he had planned to
teach in Mázindarán, this Assembly requested
the National Assembly to leave him in
Khurásán for another year,
especially to confirm the many
beginners in the Cause.
Rasht: The Teaching Committee has established six weekly meetings for men, these being conducted by Áqáy-i-Ishráq-Khávarí, and in his absence, by Ardashír Hizárí and ‘Aṭá’u’lláh Samandarí. In one year ninety-five people have received instruction, five of these having thus far been registered as believers. Two weekly meetings are held for women, under the direction of Fírúzih Khánum-i-Hizárí and Munavvar Khánum-i-Samandarí. ‘Aṭá’u’lláh Samandarí also conducts a teacher’s class which has just completed a course in the Book of Aqdas. A group of young men have likewise enrolled in a lecture and discussion group under Áqáy-i-Ishráq-Khávarí, who in addition took a three months’ trip through Gílán; he also sent out members of this Teaching Committee to Bandar-Pahlaví, Láhíján, Langarúd, Síyáhkul and Sangsar to visit the Friends in those localities, and arranged for speakers here to emphasize the teaching work at the Nineteen Day Feasts.
Some flavor of all this work comes to us in the following extracts from a few of the teachers’ reports. Ṭarázu’lláh Samandarí writes: “Leaving Ṭihrán I spent few days in Qazvín and gave the teachings to several inquirers—then came to Hamadán, and was sent by the Local Assembly to neighboring towns, including Bahár, Ámzájird, and Lálih-Jín, meeting Bahá’ís and seekers. In Sarqumísh, the devoted believer, Jináb-i-Nád-‘Alí, invited five prominent men to his home, where I addressed them for about six hours in the course of their day’s visit. The result was that they became much attracted to the teachings, and were given the Book of Íqán. In Ámzájird I visited and spoke with one of the town supervisors in his home. In Hamadán the Nineteen Day Feasts, teaching meetings and Character-Building classes are regularly held, and the Friends continually bring new inquirers to be taught. In Qurvih on the way to Kurdistán I spent nine days, meeting fifteen new persons, and having sowed the seed here I went on to Sanandaj. Here the Friends are very active, and in twenty-seven days I taught thirty-six persons of every type: Jews, Christians, Muslims both Shí‘ih and Súnní, even some of the Imám-Jum‘ih ‘ulamá and the sons of mujtahids, and also a number of military people. The believers were anxious that I should stay on, but since enemies had begun to make a disturbance, I left, promising to return, and went to Kirmánsháh. Here in this spiritual city I found great receptivity, and through the efforts of the Friends I met and instructed a great number of people. Again, to follow up the work in Kurdistán, I returned there, remaining nineteen days. In Kirmánsháh once more, I fell ill with influenza and the Local Assembly directed me to stay in the city and teach. In the course of a few months I gave the teachings to about ninety persons of every class, till the beginning of the year 96. During the past month about one quarter of these have come every night for deeper study of Bahá’í history and principles. Some of these kept the fast, some are saying the obligatory prayers, some are making a thorough study of our books. I then left Kirmánsháh (he says in his letter of 17-2-18) spending eleven days with the Friends. On Friday the 1st of Riḍván many fine gatherings were held. I went on to Maláyir and then to Ahváz, where I met the Friends including
The weapon used by Mullá Ḥusayn in the fortress of Shaykh Tabarsí. The Persian inscription reads: “The sword of his honour the Bábu’l-Báb.”
a number of devoted new believers, whose questions I answered to the best of my ability, and urged them to stand firm and to teach. I also met some new inquirers here. The extreme heat and my own ill health prevented my going on to Khurram-Shahr and Abádán. I have now been with the Friends in Khurram-Ábád for two days, and shall go on to Burújird, Hamadán, and Qazvín, before returning to Ṭihrán.”
The reports of Ádhar-Munír state that (in spite of his age and failing eyesight) he has made many teaching trips during 95, meeting the Friends and instructing seekers in Riḍá’íyyih, Ál-i-Háshimíyyih, Khalkhál and Shams-Ábád. Resulting from this, a prominent Siyyid in Riḍá’íyyih, manager of the Registry Office, has become a believer, as well as three persons in other localities. Traveling south, to Kashán, Iṣfáhán, and Shíráz, this teacher likewise instructed many new people, among them four who accepted the Faith in Káshán, one of these being a member of a clerical family.
Outstanding is the work of Mírzá Nabíl-Zádih and his wife, who spent eight months around Bírjand and gave the teachings to one hundred and seventy-six persons, forty of whom have thus far become believers. They then went on to Gunábád, center of the Ni‘matu’lláhí Ṣúfís and home of their leader; here they found a new Spiritual Assembly and the believers active. They left for Firdaws, called by Bahá’u’lláh Fárán (i.e. Párán) where there were, and are today, great Bahá’ís, and from there by way of Khayru’l-Qurá, Bushrú’íyyih, and Turbat, they came to Mashhad. Here with the help of the Assembly they talked with forty inquirers, nineteen of whom accepted the Faith. After a short stay here they traveled to Qúchán, Bujnúrd and Shírván, then returned to Mashhad, where they taught one hundred and sixty-four new seekers, some of whom have already accepted the Faith. At the beginning of the year they went by way of Ṭihrán, Qazvín and Zanján to Tabríz where they are continuing their devoted services.
In his letter dated 28-7-18, Áqáy-Núshábádí reports that in the course of twenty-eight meetings held in Shíráz, he met sixty-two new persons, some of whom have already accepted the Faith and started teaching activity. A discussion group and a study-class to further instruct the newcomers have been formed in addition to the teaching meetings, and all are cooperating in the work. His letters of 24-9-17 and 11-12-17 state: “After visiting the Friends of Ábádih, I returned to Shíráz, where the teaching is going strong. Here I had a number of sessions with eleven persons, the majority of whom have become confirmed. These meetings are attended by all the Bahá’í young men who thus deepen their knowledge of the teachings.”
During a four-months’ stay in Hindíján
(in the beginning of 1917) Fáḍil-i-Yazdí
met and instructed many inquirers, afterward
[Page 178]
at the direction of the National
Spiritual Assembly proceeding to Rafsinján and
Kirmán; in the former place he taught eight
persons and in the latter also found the
Cause flourishing, with three teaching
meetings a week, in the homes of Ibráhím Bárán,
Muḥammad Kázím and Jalál Ḥakímíyán,
son of the late Dr. Ṣádiq-i-Ḥakímí.
Siyyid Ḥasan Háshimí-Zádih Mutavajjih writes (6-9-17) : “Some time ago I returned to Gurgán. Since the Friends here were all visitors from elsewhere, and had established meetings which ceased to function as soon as they would leave town, I made an effort to interest local people, and at present some five or six of these, most of them with their wives and families, have accepted the Faith. (Their names have been recorded separately.) Each of these has arisen to serve, and there is also a group of new inquirers who are studying the teachings. On Daymáh 6 I went to Bandar-i-Sháh and stayed seven days as the Assembly requested, visiting the Friends and giving instruction to three inquirers. Then I went to Bandar-i-Gaz, and also spent a week, holding meetings every night, returning by way of Bandar-i-Sháh, where I spent a day with Friends and inquirers, to Gurgán, and once more began to meet new people, most of whom would come every night to study the history and principles of the Faith—and having accepted the Teachings, would in their turn bring new seekers to the study classes. Two of them have caused a great stir in Gurgán, with their teaching of the Faith; a third, who is well informed of conditions hereabouts, spreads the Faith among people of capacity wherever he goes; in particular he recently gave the teachings to an individual of considerable note, who, residing outside of town, came in with him for further investigation. On Bahman 17 I went to Gunbad-i-Qábús and spent day and night seeing the Friends and teaching newcomers; at their insistence I remained two weeks, and then returned to Gurgán, continuing the teaching activities as before. Being directed to go to Mázindarán, I made another trip to Gunbadi-Qábús, returned to Gurgán, and left for Sárí. Since a long stay would have been requisite in this city, I went on with the approval of the Spiritual Assembly to Bábul, where I have now spent eleven days instructing newcomers, both men and women.”
Miscellaneous activities of the National Spiritual Assembly this year have included the following: The means were provided for making multiple copies of the Guardian’s instructions, Bahá’í news and other material, hitherto the Friends’ lack of information as to current Bahá’í developments having been a handicap to them. A circular letter containing the Guardian’s urgent teaching messages, and another stressing the National Fund, especially to provide for traveling teachers—also the necessary instructions as to the allocation and travels of the teachers —were sent out to every part of Írán. The Guardian’s recent urgent instruction that individual believers should appoint teaching deputies was spread throughout Írán. The Írán Bahá’í News, including the Guardian’s teaching messages, is being distributed free, one for each District Assembly and for every Bahá’í family in the capital. Certain persons are being selected by the National Spiritual Assembly to travel throughout the country and further emphasize the teaching messages of the Guardian and the measures that have been planned.
Of especial interest is the steady acquisition by the Bahá’ís of places sacred in the history of the Cause. A letter from the Guardian (dated 1927) defines these sacred areas as follows: “All places which were adorned by the footsteps of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá. The burial-places of companions and saints; the places where martyrs met their death; prisons and places of banishment of the heroes of the Cause; fortresses which in the early days of the Manifestation were the refuge and center of the defense measures of the companions; buildings and places which were the sanctuary of prisoners and exiles; and the homes and birth-places of the great and the renowned of the companions in the dispensation of the Bayán and the day of the Bahá’ís.”
It is obvious from these words of the
Guardian how extensive are the sacred and
historic shrine-areas in Írán, and how much
means and devotion will be required to
complete this urgent work. Because Írán, cradle
of the Faith and stained with the blood of
[Page 179]
thousands of martyrs, is the site of almost
countless historic Bahá’í episodes. However,
although the task is staggering, the National
Spiritual Assembly and the believers,
encouraged by the Guardian’s constant
emphasis of this important point, have done their
utmost to purchase each year a few more of
these shrine-areas, so far as available funds
and local circumstances have permitted. The
following sacred areas were acquired in the
year 95:
1. The public bath in the Street of the Sword-Makers in Shíráz, often frequented by the Báb. The Local Spiritual Assembly of Shíráz reports that this building has been preserved in its original form and the houses adjacent to it have likewise been purchased.
2. The caravansary of the Maymandís, called Saráy-i-Shaykh, in Búshihr. The shop of the Báb was located in this building. Shops and other buildings adjacent to this were likewise purchased, and exact restoration of the shops, particularly that of the Báb, has been undertaken. Significantly, this verse from the Qur’án (LXVIII:51-52) has stood over the gate of the Saráy-i-Shaykh from early times: “Almost would the infidels strike Thee down with their very looks when they hear the warning . . . And they say, ‘He is certainly possessed.’ Yet is it nothing less than a warning for all creatures.”
3. According to a letter from a Yazd Local Assembly member, nineteen holy sites in Manshád, burial-places of martyrs, have been given to the Cause by their Bahá’í owners.
4. Kirmán reports that all Bahá’í holy sites in its area have been purchased, except the burial-place of Mírzá Báqir-i-Shírázi, the martyr, which is to be acquired on settlement of difficulties between its Bahá’í owner and the civil authorities.
5. Three of the historic gardens of Badasht.
6. The house of the Beloved of Martyrs in Iṣfáhán.
7. The house of the famed companion and early martyr, Háj Mírzá Jání, in Káshán.
8. The burial-place in ‘Iráq of Hájí ‘Arab the martyr.
9. The house of Mírzá Ḥusayn-‘Alí Núr in Ṭihrán where the sacred body of the Báb was hidden for some time.
10. The house of Háj Aḥmad-i-Mílání in Mílán (Ádhirbáyján), a historic Bahá’í dwelling given to the Cause by the heirs.
Other activities along this line include repairing of the tomb of Shaykh-‘Alí Akbar-i-Qúchání, the martyr, in Mashhad; also repairing of the holy site in Kirmánsháh where Jináb-i-Muttaḥidih, the early martyr of Jewish origin, is buried.
Since it was unwise and indeed impossible for a Convention to be held this year (95 ), ballots were sent in by a safe means and the following were elected to the National Spiritual Assembly: ‘Alí-Akbar Furútan, Secretary; Valíyu’lláh Varqá; Shu’a ’Alá’í, Treasurer; Dr. Yúnis Afrúkhtih, Vice-Chairman; Jináb-i-Fáḍil-i-Mázindarání, Chairman; Amín-Amín; ‘Ináyatu’lláh Aḥmadpúr; Aḥmad Yazdání; Maḥmud Badí’í.
(Continued from last year’s report)
On the eve of February 5, 1938, all the members of the Local Spiritual Assembly of ‘Ishqábád, and a great number of the Friends were arrested by order of the authorities and that same night the houses of the Friends were searched, and all Tablets, Bahá’í records and other articles were confiscated. Some of the women, more active than the rest in Bahá’í administrative affairs, were also led away to prison.
According to those who have been freed from prison and have emigrated to Írán, the officials treated the prisoners with extreme harshness, and all Bahá’ís were condemned by the Government on political grounds, it being openly said to them: “On Soviet land you are, and have been, working to the advantage of foreigners.” A written charge to this effect was made out for each prisoner and each was ordered to sign it. When the Friends, innocent, denied the charge, they were subjected to every type of persecution. Some were even obliged, more than once, to dig graves for themselves, it being told them that they were to be killed on the spot; then, hoping to acquire the signed document, the authorities would defer their sentence.
Wives and children of the captives lived
[Page 180]
meanwhile in the greatest wretchedness. A
woman believer wrote to her sister from
‘Ishqábád: “Here many young men believers
die in the prison. No one knows of what
sickness they died, or what they asked for
in their last agony, or in what place their
bodies are laid. One of the women believers,
because of her grieving and anguish and the
sight of her orphaned children, set fire to
herself and after sixteen days in the hospital
she passed away.”
At first over five hundred men believers were imprisoned but a great number of these have died. The wives and children of the victims have gradually been exiled to Írán, and dispatched by the Íránian Government to their various birth-places, but here, too, most of them cannot find peace. The women grieve over their husbands and sons, the children sorrow for their fathers and brothers. Many of the younger ones, well educated and trained, for lack of recommendations and other reasons, are refused work in Government offices and elsewhere, and pass their days miserably in the little towns where they have been sent.
This Assembly has, through the efforts of the Friends, given to these sufferers whatever financial aid was possible and up to now a sum has been collected for their urgent daily needs. In response to the Guardian’s emphatic directions we have done all in our power to succor these oppressed persons; nevertheless, their lot has not improved, although they continue thankful, since they are suffering in the path of God. According to recent information the prisoners have been freed and exiled in small groups to remote corners of Russia. Fortunately they are permitted to write to their relatives and at times word comes from them. This Assembly has applied to the Imperial Government seeking their return to Írán, and God willing the desired aim will be realized.
From a recent communication as to the Mashriqu’l-Adhkár of ‘Ishqábád: “From the day when the Mashriqu’l-Adhkár became part of the Government properties, it was rented free to the Bahá’í community for five year periods; every five years the lease was renewed, and according to separate documents drawn up by the city, necessary repairs were specified to be made during the allotted period. The Local Assembly would always carry out these repairs and improvements with dispatch, to give the authorities no pretext for complaint, also regularly renewing the insurance and paying the taxes. In 1933, however, although the specified period had not run out, certain repairs which were not urgent nor important, and which were very expensive—amounting to some 20,000 manát—were imposed, and the Government broke the contract and forced the Assembly to renew it and make the repairs. A year had not elapsed when the Government officials renewed their complaints and it became obvious that their purpose was to create difficulties and oblige the Friends to relinquish the Temple and give it over to them. Fearing that the holy edifice would be lost, the Assembly communicated the whole matter to the Guardian. Shortly thereafter, through the Íránian Ministry for Foreign Affairs and the Íránian Embassy in Moscow, the Íránian Consulate-General in ‘Ishqábád made an inquiry as to the status and tenants of the Mashriqu’l-Adhkár. This investigation proved beneficial, and for some time the complaints and fault-finding of the authorities were modified. Then, in 1936, the Government stirred up further difficulties, and imposed heavy and unnecessary repairs, thinking the Bahá’í community would be utterly unable to comply with the requirements and a legal means would thus be furnished to take the Temple away from the Bahá’ís. The Assembly, however, asked for aid from the believers throughout Turkistán and the Caucasus, and as a result of their self-sacrifice the repairs were made.
The authorities then tried another plan, as
follows: Surrounding the Temple, the
Friends had established schools for boys and
girls, a library, an office, and
Ḥaẓíratu’l-Quds; and a long time since,
the authorities
had taken over the schools and the library
building. Now, with the excuse that the
children had no playground, they sought to
appropriate the main section of the Temple
gardens, build a wall around the Temple and
leave to the Friends only the Temple
building itself and the Ḥaẓíratu’l-Quds; and they
planned to close the garden gate, which faces
the main thoroughfare of the city and has
always been opened to believer and non-believer
[Page 181]
alike, and oblige all those desiring
entry to the Temple to go around by a side
street. The Local Assembly remonstrated with
the authorities and after considerable effort
persuaded them to abandon their plan and
continue on the same basis as before. Finally
in 1936 after all sorts of pretexts and
complaints, the Mashriqu’l-Adhkár
was given over to the Friends for an
unspecified period,
on condition that they make repairs as
required by the city and pay the taxes and
insurance. During the past six or seven years
the Assembly has been constantly negotiating
with the authorities as to the Temple, and
through Divine Confirmations has been able
to protect it in every way. When the Friends
were imprisoned it became clear to what
extent the authorities were displeased with us.
“Taxes on the Temple amounted to some 7,500 manát, and insurance to 500, a total of 8,000 manát which was paid yearly in two instalments in March and April. This was paid regularly, and in 1938, although the Assembly members and many of the community were in prison, the few who were left got the money together and paid it. If the taxes are in arrears, a heavy sum is added for every day’s delay, which may soon amount to more than the taxes themselves. In addition to taxes and insurance, 2,000 manát were due for other expenses, such as electric lights and maintenance of the grounds. Obviously it is not only on account of the taxes that the authorities would take over the Temple, since they do not need that sum and could seize the Temple on any pretext were it not contrary to their policy. According to Soviet law, every religious community which numbers fifty members of both sexes over eighteen years of age, can petition the authorities for recognition, that is, for the right to have a place of worship and administration. Now, if the number of Bahá’ís in ‘Ishqábád should fall below fifty, the Government can take over the Temple. At present only a few Bahá’ís are left, women and children and a few old men; and even if there are as many as fifty women left there and two or three old men, yet because of their helplessness and ignorance of the law they will be unable to protect the Mashriqu’l-Adhkár.”
According to recently received information, the Soviet Government has taken over the Temple, has turned it into an art gallery, and is keeping it in its original condition. For there are no longer any Bahá’ís in ‘Ishqábád.
As to the Caucasus, recent news is that throughout all that region Spiritual Assemblies and all administrative institutions have, as a result of terrific pressure from the Government, been done away with, and the Ḥaẓíratu’l-Quds have been taken over. Only in Bákú is there a Spiritual Assembly, and the Ḥaẓíratu’l-Quds there is in the hands of the Friends. The membership of the Bákú Assembly has in two years been elected three times, for this reason, that the first members were all arrested and exiled to Siberia, whereupon the Friends elected nine more believers and these too were seized and exiled. The third group to be elected, now serving on the Assembly, are mostly women. The Friends there are suffering terribly from lack of the means of livelihood and every sort of hardship, and they assist one another like members of one household.
Dispatch of a Believer to Afghánistán
In accord with the wishes of the Guardian, the sending of a suitable Bahá’í teacher to Afghánistán has been the constant aim of this Assembly. When, therefore, it became possible for ‘Alí-Muḥammad Nabílí—who is a spiritual young man, well-informed, and who acquired his education in India in the English language—to go to Afghánistán for purposes of commerce, this Assembly was delighted and has extended to him all possible aid. Although up to now the Cause has not penetrated Afghánistán, and there was no way of spreading the Faith there, we now hope and pray that this young man will guide many and establish there the oneness of mankind.
Aid to Turkish Sufferers
Upon learning of the severe earthquake in Turkey, this Assembly wrote to the Turkish ambassador in Ṭihrán, enclosing 10,000 ríyáls‘ as aid to the Turkish sufferers. The correspondence, signed respectively by the National Assembly Secretary and the Ambassador, follows:
“The National Spiritual Assembly of the Bahá’ís of Írán is deeply grieved over the severe calamity of the earthquake in Turkey and the great loss of lives and property, which has pained the hearts of all who wish for the happiness of humankind. It desires to express the sympathy and fellow-feeling of all the Bahá’ís of Írán in this great affliction, and begs God in His bounty to heal the wounds of the honored people of Turkey . . . and console the survivors. . . .
“The sum of 10,000 ríyáls is enclosed from the Assembly fund by way of sharing in the aid to the sufferers, and it is requested that in spite of the small amount you will be so good as to accept and forward it.”
“To the National Spiritual Assembly of the Bahá’ís of Írán: Your esteemed letter of 13-10-18 . . . enclosing 10,000 ríyáls as aid to the victims of the calamitous occurrence in Turkey has been duly received.
“In the name of my people and my Government, and in my own, I send you heartfelt thanks for the sympathy you have expressed on behalf of all the Bahá’ís of Írán . . . and the aid you have extended to the earthquake victims . . . and I ask God to grant, in increasing measure, His confirmation to that sanctified Assembly and esteemed community in their service to humankind and their binding of the wounds of the afflicted.”
IN MEMORIAM
____———_____————______———_________________—————————- Ḥáj Muḥammad-Ibráhím Vá’iẓ-i-Quazvíní passed away on the eve of 26-6-18 at Qazvín. He had suffered long hardships for the Cause and although he was blind spent all his time in Bahá’í activity. A memorial for him was held in Ṭihrán.
Mírzá Asḥaq-i-Ḥaqíqí, one of the early Bahá’ís, who in recent times was caretaker of the land of the Ṭihrán Mashriqu’l-Adhkár (Ḥadíqih and Ihtisábíyyih), passed away on Mashíyyat 5, 96. The Guardian wrote of his many virtues and important services, and of the reward awaiting him, and sent words of consolation to his widow.
Ḥáj Mírzá ‘Alí-Akbar-i-Mílaní, son of the well-known Ḥáj Aḥmad-i-Mílaní, passed in Mílan, Ádhirbáyján, in Mihr 1318.
Raḥmat ‘Alá’í passed away on the eve of Qawl 11, 96 (11-9-18) in Ṭihrán. The Guardian telegraphed: "My heart grieves over the passing of beloved ‘Alá’í, faithful, worthy champion of the great Cause. I pray earnestly in his memory. His services are imperishable. Assure his family of my heartfelt sympathy.”
He was laid to rest in the new Bahá’í cemetery, a great number of Bahá’ís and leading non-Bahá’ís being present, and a fitting memorial was held.1
Ḥáj Qulám-Riḍá Amín-Amín passed away on the eve of Masá’il 12, 96 (Daymáh 1, 1318). An almost countless multitude of people followed his cortège to the Bahá’í cemetery. No such funeral had been seen in Ṭihrán before; observers were astonished at the great crowds, the dignity and spirituality of the occasion. A memorial was then held at the home of the departed, visitors coming and going from early morning till late at night.
The Guardian telegraphed: “Hearts are grieving for loss of the emblem of firmness, the upright man, the strong pillar of the community of Bahá, and its servant and trusted one and the keeper of its state and the upholder of its flag, whom God has raised to a station which the hearts of the pure do vehemently yearn for, in the Abhá paradise. May God inspire his relatives and helpers and lovers in that glorious land with seemly patience, and assist them to follow in his footsteps and walk in his way. I truly join you in their grief and beg for the departed one every good in every world of God’s worlds.
Memorials were held for this departed one throughout Írán. Regarding his successor as custodian of the Ḥuqúq, the Guardian sent two telegrams to Írán, respectively in Arabic and English, appointing Valíy’ulláh Khán Varqá (son of Varqá the martyr) to this office. The second telegram reads: “Inform Valíy’ulláh Varqá as follows: I have chosen you deservedly for the greatly-honored function
————————
1Raḥmat ‘Alá’í is the believer who, with his wife Najmíyyih Khánum, rendered so many loving services to Keith Ransom-Kehler and later to Dr. Howard Carpenter. They entertained both Keith and Howard Carpenter in their home for long periods; nursed both through severe illnesses; were at Keith’s bedside when she died; and accompanied Howard Carpenter on the difficult journey which he made, invalided, from Ṭihrán to Haifa. Translator’s note.
of custodian of the Ḥuqúq. Shoghi Rabbani.”
The Bahá’í teacher and poet, Ádhar-Munír, who had been in the presence of the Master and taught the Cause all his life long, passed on Masa’il 12, 96 (1-10-18) in Tabríz.
From Bandar-i-Jaz comes this account of the death of Muḥammad Sangí, Assembly member. In the night of 26-10-18 (1816-96) fire broke out in the warehouse of the Rice Company, close to bazars and private homes. As soon as the alarm sounded, Muḥammad Sangí left his bed, and wearing only his sleeping garments, hurried to the scene. Aware of the danger to the entire neighborhood should the flames spread, he started to tear down an adjacent structure. The crowd, including shopkeepers and householders, fled, calling to him to come away; he ran out, saw that the fire was spreading afresh, re-entered the flames and smoke and managed to demolish a further part of the building and stop the fire, but in doing so he was crushed to death. The next day four hundred of the townspeople out of gratitude for his action, followed his bier and were present at the Bahá’í burial.
One of the early Bahá’ís, Abu’l-Qásim Muftí-Báshí known as Fakhlríy-i-Yazdí, passed away on Isfand 11, 1318 and was buried in the Ṭihrán Bahá’í cemetery, a large crowd of believers and others attending. A Tablet from the Master to this departed friend, sent by the heirs to Haifa, was placed by the Guardian in the International Archives.
Ḥusayn Shaydá, one of the prisoners of Yazd, whose case is reported in section 5 of this record, died of typhoid fever in the prison at Ṭihrán, in the night of Sunday, Bahá 11, 1318. His body, which had been sent from the prison to the town burial-ground, was transferred to the Bahá’í cemetery and buried with due honor in the presence of a number of Friends. Two memorials were held for him by the Ṭihrán Feast Committee. The Guardian telegraphed: “Hearts infinitely saddened at Shaydá’s honored passing. Assure relatives special prayers. Shoghi Rabbani.” The Guardian likewise wrote: “Although that upright personage, self-sacrificing in the Cause of the mighty Lord, was afflicted during his latter days, and died in prison, and his blessed body to outward seeming was taken from the prison with the greatest indignity, yet he is now amongst the Supreme Concourse, throned in everlasting glory, consorting with the near to God and the holy. . . .” Prophesying that the Yazd afflictions will one day be changed to happiness, the Guardian adds, “Varqá has been directed to send the sum of 200 tumáns to the relatives of that victimized one in Yazd.”
Memorials for Bahá’ís of Other Lands
Regarding the passing of Martha Root, a telegram dated October 18, 1939 was received from the Guardian as follows: “The pure leaf and renowned teacher, sign of severance torch of love and tenderness, standard of courage and faithfulness, consolation of the eyes of the people of Bahá, Martha Root, has ascended to the highest summits of paradise. The people of the Supreme Concourse came forth to meet her with the shout, ‘Welcome to thee, O pride of men and women teachers! Well done, well done, thou who hast spent thy whole being in devotion to the Kingdom of the Lord of signs and utterances! Blessed, a thousandfold blessed art thou within this shining, proud and lofty station!’ Inform all the Friends of the necessity of calling special meetings in all the provinces for two full weeks to honor her exalted station. Shoghi Rabbani.”
This Assembly at once communicated its great sorrow to all centers throughout Írán, and directed the holding of fitting memorials in all localities for a period of two weeks, for this believer who was the joy and pride of all believers, who had been welcomed with such extraordinary love and enthusiasm on her journey to Írán, and who is known even to children throughout the Bahá’í world.
Through a letter from London to Dr. Luṭfu’lláh Ḥakím, it was learned that the renowned Lady Blomfield (Sitárih Khánum) had passed away in that city. A brief biography of the departed was printed in the Írán Bahá’í News and a memorial was held for her in Ṭihrán.
The following telegram was received from
the Guardian on the grievous occasion of the
[Page 184]
passing of Mrs.
May Maxwell: “The severed
teacher, brand from the fire of the love of
God, and spreader of the fragrances of God,
Mrs. Maxwell, forsook her native land and
hastened to the most distant countries out
of love for her Master and yearning to sound
the call to the Cause of her Lord and her
Inspiration; until she ascended to the highest
summit, attaining the rank of martyrdom in
the capital of Argentine, the furthermost
boundary. The countenances of paradise
invoke blessings upon her in the glorious apex,
saying ‘May she enjoy with healthy relish
the cup that is full and brimming over with
the wine of the love of God.’ ‘For the like
of this should the travailers travail!’ Inform
all the Friends of the announcement of this
mighty victory. Shoghi Rabbani.”
This message was sent out to all Bahá’í centers and everywhere fitting memorials were held, and the great services and well-loved qualities of her who was a flame of the love of God were brought to mind.
In recent years great numbers of Bahá’ís have been forced by the Soviet Government to leave that country and come to Írán. At the Guardian’s direction this National Assembly has taken steps for them, has met the Íránian Minister for Foreign Affairs and consulted at length as to the release of innocent Bahá’ís from Russian prisons. Every legal means has been used to lift the restrictions on these people, but unfortunately no tangible change has taken place for them in the year 95, during which all male Bahá’ís have, as previously, been kept in the Russian government prisons, and the women and children exiled to Írán. Except for a few former members of the Íránian consulate in ‘Ishqábád not a single male Bahá’í is out of prison, nor have any returned to Írán.
This National Assembly with the cooperation of the Local Assemblies has so far as lies in its power given financial aid to the refugees, and funds have also been supplied to them by the Guardian. The Local Assemblies have done everything they could to comfort them, prepared homes for them and given them living expenses. In some Assemblies Bahá’í Refugee Committees have been appointed to take care of them.
Although these persecuted people get some rest and release from worry when they enter Írán, nevertheless it is very hard to find employment for them, or settled places to live. However in spite of everything they are firm in their faith and resigned to God’s will, and the Guardian has directed us to make every effort on their behalf.
Mashhad, Tabríz, Rasht, Qazvín, are among the towns to which financial aid has been sent for these refugees; since most of them go first to Mashhad, that Assembly’s report is given herewith:
The persecuted Bahá’ís of ‘Ishqábád and elsewhere who at the Guardian’s direction and in spite of every affliction stood firm in ‘Ishqábád to protect the Bahá’í world’s first Temple, were before the first of the year 95, by the Soviet Government’s refusal to give them residence permits, gradually exiled to Írán. In February, 1938, that government imprisoned at least five hundred Bahá’í men throughout Turkistán, most of whom have been in prison over fifteen months in ‘Ishqábád, Marv, etc., under terrible conditions. Some have died under torture, from starvation and other effects of prison life. No recent news has reached us and we do not know what future awaits the survivors.
Six hundred refugees—women, girls, children and a few old men—have successfully reached Írán. Most of these are now in Mashhad, while others have dispersed throughout the country.2 Those who had to travel were given their expenses and a letter of introduction to the Local Assembly at their destination.
Their state is pitiful beyond description. All were substantial citizens in their own country. Then the men were taken prisoner and they had to sell all they had—houses, rugs, furniture. Then, obliged to emigrate, they brought in their last trifling possessions and sold them here for bread, and are now destitute.
Although the Mashhad Assembly has continued its endeavors to find work for the refugees, little result has been obtained, because the majority are old or burdened with children, and all are distraught as to the condition of their men, and most of them have no trade by which they might live. Some of the girls could undoubtedly obtain office
2To: Bushrú’íyyih, Ṭabas, Turbat, Káshih, Sabzivár, Ṭihrán, Ádhirbáyján.
work, except that they are unable to procure papers as to their previous status. A very few have found work and are thus able to pay about half their own daily expenses. Their anguish over the fate of the men, from whom no word comes—their poverty and enforced idleness are heartbreaking to witness. They have written and telegraphed in detail to H. M. the Sháh, explaining what has befallen them and it is hoped that through his efforts the men will be freed and come to Írán. It is clear that the Sháh has read their petitions and taken steps on their behalf but the Soviet authorities have apparently failed to respond. Their only hope is in the unseen hand of God.
Up to now Mashhad has received 68,000 ríyáls from the National Assembly and collected locally 9,636 ríyáls for these refugees. They—who once led all the Friends in their bounteous giving, and of whom the Master said, “The Friends of ‘Ishqábád are the pride of the world in giving alms”—take this money with shame and weeping eyes, and bless the Assemblies for this aid.
The important question of Bahá’í marriage continues unsolved. The Government sanctions only such marriages as are registered at the license bureaus of the four recognized religions, Muslim, Jewish, Zoroastrian and Christian. The Department of Justice states that the marriage must be performed according to the rules of the given religion at that religion’s license bureau and by its head; and further that no matters contrary to the practices of that religion are to be included in the license. An amendment to the marriage law since 1317, states that any person contracting marriage or securing divorce in any place other than the official bureaus or without an official license will be subject to from one to six months in prison.
Since no bureau is provided for Bahá’ís the friends perform the Bahá’í marriage, register it according to the Guardian’s direction on the official registration blanks of the three recognized non-Muslim religions, enclose with this a written statement of the marriage and send the whole by registered mail to the required departments, requesting also official directions for Bahá’í marriage registration.
The Guardian directs that where both parties are Bahá’ís the marriage must take place according to Bahá’í procedure; where one is a non-Bahá’í, both the Bahá’í and the non-Bahá’í marriage procedure must be used. Occasionally, Bahá’ís in outlying districts have from ignorance of this teaching failed to contract Bahá’í marriage, and have thus according to the Guardian’s direction been deprived of their voting right. To regain this, they have deliberately cancelled the non-Bahá’í marriage and re-married according to Bahá’í law. This adherence of Bahá’ís to their Faith has greatly astonished non-Bahá’ís and won their admiration.
Up to some months ago, persons contracting Bahá’í marriage were only rarely interfered with by the Department of Justice, and such marriages were tacitly permitted. Then, in Ṭihrán and the provinces as well, the severest penalties were suddenly imposed, and even those Bahá’ís who had married in previous years were summoned for trial; not only the men, but the women, too, were prosecuted, and according to our present information, in Ṭihrán alone over three hundred and fifty cases are in process of being tried.
The questions usually asked by the authorities are these: Who performed your marriage ceremony? Who read the marriage sermon? What person drew up your marriage certificate? Why did you not appear at one of the four marriage license bureaus to contract your marriage? The Friends answer: In Bahá’í marriage no one is appointed to perform the ceremony; the couple themselves perform the marriage by repeating the two marriage verses. As for the marriage sermon, a chant is used to bless the occasion, but it is not a requirement to marriage and no special person is appointed to chant it. Persons attending the marriage are witnesses and nothing more—the presence of witnesses being a requirement. The Bahá’ís cannot use the license bureaus since each of these is set apart for one of the four officially recognized religions; recourse to them would thus be a denial of that truthfulness which is the basis of the Bahá’í Faith. After being questioned, the Friends are released on bail.
The Bahá’ís are summoned in an unusual
way; they are almost always called in on
[Page 186]
Thursday; since Thursday afternoon and
Friday all offices are closed, they are thus
imprisoned two days and two nights. From
200 to 400 tumáns bail is required of each
person contracting marriage. Since other
Bahá’ís almost always furnish the bail and
thus few persons are imprisoned for long, the
authorities now ask for cash bail. The
Assembly has appointed a commission to take
charge of all such cases, and these persons
with great self sacrifice stand ready to help
at all times, personally attending court and
smoothing every difficulty. The Assembly
has likewise called a second commission to
supply the cash bail. Besides the sums
pledged by this second commission, its
members have also offered funds
for the aid of
couples who have been imprisoned
or dismissed from jobs as a result of the marriage.
The National Assembly has directed that all
Assemblies throughout Írán reserve a special
fund for this purpose, so that imprisonment,
and the suffering of families of contracting
parties, will not result.
On occasion some of the authorities are brutal, and some use obscene expressions in addressing Bahá’ís, even the women; but others admit that the Bahá’ís are innocent and say they are taking action only because they are obliged to. Some of the questioners and judges say they know the Bahá’ís are trying to achieve official recognition by this means, but will never succeed; the Bahá’ís answer that they are not trying to break the laws, as proved by the fact that they officially register and notify the authorities of all marriages, but that they cannot in conscience use the provided legal channels.
The Friends, and especially the women, although they have never undergone such experiences before, have stood up wonderfully in the courts, demonstrating their sincerity and their knowledge of the teachings. In some cases the officials have been remarkably moved, and astonished that even peasants could respond as they have. Some of the Bahá’ís have said they would be proud to go to prison for the Cause, and others, fully realizing the severe penalties, have not hesitated to contract Bahá’í marriages. Daily the authorities see that their persecutions, far from frightening the Bahá’ís have increased the number of marriages, and the Department of Justice is being filled with talk of Bahá’í principles because Bahá’í married couples are constantly summoned for questioning.
From eight days to six months’ imprisonment has been the penalty so far imposed; even women have been sentenced to imprisonment for some days. The Friends usually appeal the case; a fine can be substituted for a sentence of two months or less. Oddly, although the act is the same, the penalty always varies according to the degree of fanaticism of the judge.
This Assembly has left the Friends free either to pay the fine or accept the prison sentence; in either case, this sentence, entered on the individual’s identity card, deprives him of civil rights for a number of years, varying with the penalty, and means his dismissal from any government position; it also means that for years no one else will employ him. In addition, certain laws that have been passed regarding penalties for Bahá’í marriage require that following imprisonment the Bahá’í must remarry according to the laws of the country, at one of the four license bureaus. In other words the penalties might be imposed indefinitely.
Victims of this law constantly petition the Department of Justice, the Cabinet and His Majesty. Recently when one of the Bahá’ís presented a petition to the Royal Office, an order was sent (to Qazvín) saying that since the petitioner had broken the law and had further had the effrontery to tell his crime to the Sháh, he was to be severely punished.
Typical individual cases follow: In Kashán, Ḥasan Náṣiḥ, ‘Abbás Bayḍá’í, and Aḥmad Yazdání, were sentenced to from three to four months’ imprisonment. In Najafábád, ‘Abdu’l-Ḥusayn Jání freely chose a month’s imprisonment rather than pay the fine. In Yazd, Áqáy-i-Bayání, in Ṭihrán Muṣaddiqí Ṭáliqání, have been sentenced to four months in prison. In Bandar-i-Jaz, for contracting Bahá’í marriage, Muḥammad Sangí was sentenced to six months imprisonment.3 Mashhad reports that among Bahá’ís contracting marriage who have been
————————
3Translator’s note: This must be the Muḥammad Sangí who died a hero’s death in a recent fire. See BAHÁ’Í NEWS, January, 1941.
[Page 187]
persecuted recently is Áqáy-i-Yazdán-Parast,
who was questioned, sent to prison, and
after some days released on 200 tumáns bail.
Brought to trial, he was sentenced to two
months and five days in jail but has appealed
the case. Thaná’u’lláh Furúd of Sabzivár,
was likewise imprisoned, then released on 200
tumáns bail, pending trial. Áqáy-i-Ṭáhirí
was sentenced to seventy days in jail and has
appealed the case. In Bírjand, Muḥammad-Riḍá
Majídí wrote the Registry Office: “I
have married Laylí Khánum Majídí
according to the procedure of my religion, ‘Bahá’í.’
I request that you designate the manner of
registering this marriage.” Following
further correspondence he awaits trial.
Following is a summary of the documents in a typical marriage case in Ṭihrán: Músá Thábit-i-Iṣfahání, a twenty-five year old translator, married, father of a child, Íránian citizen, religion Bahá’í; and his wife Khánum Ághá, eighteen, Íránian citizen, religion Bahá’í. The defendants transgressed the marriage law, in marrying according to the regulations of the Bahá’í religion and in not appearing at one of the official license bureaus or informing the Registry Office of their marriage. They admit their act and say in extenuation that since they cannot tell falsehoods and the bureaus would not register their marriage because they are Bahá’ís, they married elsewhere . . . Khánum Ághá is sentenced to one month in prison or payment of 6 ríyáls a day, and Músá to three and one-half months in addition to one and one-half months . . .
The above and further charges included in this document, were answered by ‘Abdu’l-‘Alí ‘Alá’í, member of the commission for aid to Bahá’ís contracting marriage, as follows: Although another calendar and money standard were used in the marriage certificate of the defendants, nevertheless the Íránian equivalent was also stated. . . . In other countries marriage has two aspects, civil and religious, the latter being optional; in Írán no civil marriage exists. . . . Other religions besides Islám flourish in Írán, having their own temples, Parliamentary representatives and other rights, and no disorder results. . . . The present marriage law refers only to members of the four recognized religions, and therefore does not apply to members of any other religion; for example, it obviously would not apply to Brahmins or Buddhists resident in Írán. . . . Each of the four license bureaus is authorized to marry only members of the specific religion which it serves, and cannot marry non-members.... Although the law refuses to recognize the religions practiced by half the population of the globe, that does not prove that those religions are non-existent, nor that Íránian citizens should be obliged to commit themselves to falsehood at the official government offices. . . The defendants truthfully stated that their religion is Bahá’í, and the learned judge in passing sentence testified to this, when he described their religion as Bahá’í; now whether the law recognizes the Bahá’í religion along with the other four, or refuses to recognize it along with the remaining religions of the world—in any case the law applies only to members of the four religions specified, and therefore does not apply to Bahá’ís.
As a result of the foregoing, the authorities agreed that Músá had shown proof of his informing the Registry Office by mail of his marriage. They added in substance that use in the certificate of a calendar and money standard other than Írán’s was not justified; that the license bureaus are really civil institutions intended merely to regulate marriage in an orderly way; and that, supposing an individual does have a special religion or even an imaginary one he can still contract marriage according to the law. Even if that legal marriage has a religious aspect and he thinks that religion to be false, it is better for him to obey the law than commit a crime, and then he can privately perform all the rites of his own religion. Músá’s sentence was then reduced to two months in jail or payment of 20 ríyáls daily.
A second appeal was made by the Bahá’í
Commission in answer to the above, showing
that the license bureaus are anything but
civil, since each is dedicated to the practices
of a given religion and the head of each, who
according to law must perform the marriage,
is chosen on a religious basis; and adding that
the compromise which the authorities
obviously wish the Bahá’ís to make would be
dishonest and intolerable. The authorities,
however, did not withdraw the last-mentioned
[Page 188]
sentence, on the grounds that
"whatever Músá’s religion may be, and with due
regard to personal convictions, there is no
reason why he should not obey the law.”
Meanwhile the Friends, men and women, bravely confront all obstacles; they will obey all the laws of their country except those which are tantamount to a recantation of their Faith. It is hoped that the misunderstandings caused by fanatics will be dissipated and the Government will come to realize that the Bahá’ís are true lovers of their homeland—blessed in Bahá’í history—and that the free exercise of their religion can bring to Írán only progress.
During the year 95, as ever, the Friends have been subjected to other difficulties as well. Where matters of conscience are concerned, they are generally persecuted by the authorities; as a rule, and particularly in the provinces, local officials take advantage of their position to vent their personal spleen on the Friends—who, inspired by the Guardian, endure their trials patiently. This Assembly is in constant communication with government officials, urgently requesting the removal of these difficulties, examples of which follow.
In Ardistán (Iṣfáhán Division) Local Assembly representative Rafí‘í sent a letter to the school superintendent to excuse all Bahá’í children, about eighty boys and girls, from school attendance on the day of the Martyrdom of the Báb. When the children returned to school after their absence, the principal expelled them all, saying he had been so directed from Iṣfáhán. Rafí‘í was imprisoned for some time, but released following vigorous action, and the children were readmitted to school. Another reason for the persecution of Rafí‘í was that when the Ardistán Friends were building the wall of their cemetery a local official had unfavorably reported this activity.
General reports show that whenever the Friends list their religion in a Government bureau as Bahá’í, the bureaus refuse to employ them; those previously employed, when renewing their registration papers, are subjected to all sorts of difficulties if they describe themselves as Bahá’ís. If, however, they leave the religions column blank, the officials fill it in themselves with the word “Muslim” and discharge anyone who protests.
When As‘adu’l-Ḥukamá reached Mashhad he stopped at the Millí Hotel in the center of town. Fearing it would be unwise if crowds of Bahá’ís flocked to see him there, the Assembly transferred him to the Ḥaẓíratu’l-Quds, where every night a reception was held for him. On Fridays he would stay at the home of an Assembly member and the crowds would be diverted to that place. In spite of these precautions, after a member of the Police Department, Áqá Nájí, the son of a Bahá’í, had called socially at the Ḥaẓíratu’l-Quds and found some Bahá’í visitors in a room that had once been the library and still had Bahá’í pictures on the walls—officials appeared and confiscated the pictures, one a large framed portrait of the Guardian done by a Bahá’í youth. The authorities then summoned Káẓimí, Assembly member, charged that a meeting had been held and inquired who owned the Ḥaẓíratu’l-Quds. He replied that there had been no meeting but a social gathering for the visitor, and that the property was in the name of Amín-Amín, whose representative was Mu’ayyad-i-Ghíyáthí. They then summoned Ghíyáthí, and the head of the municipality fiercely upbraided him, finally ordering him to rent the building at once. A second official further directed that none but a Muslim tenant be accepted. The Assembly, however, decided to rent the building to Mihr-Á’ín, Assembly member, for his kindergarten, and this was done. The pictures have not yet been returned.
Restriction by the Chief of Police of even small meetings was so severe in Záhidán that the Assembly was forced to discontinue social gatherings and classes for adults.
Sangsar reports that when during a memorial for a Bahá’í woman Tablets were being chanted, some municipal officers came out of hiding and began to insult and abuse those present. They listed the names of all attending and prepared to carry off the women to the Municipality. Siyyid Báqir, brother of the deceased, was beaten and imprisoned. He was later freed, but the affair is not yet settled.
The Sangsar Friends having closed their
shops on the day of the Martyrdom of the
[Page 189]
Báb, six of them were arrested and
imprisoned for a day and night. A number of
others were summoned for questioning.
Following this the authorities drew up a list
of certain Bahá’ís and ordered their
banishment from Sangsar.
Early in 95 the Municipality of Kirmán-sháh stopped all Bahá’í gatherings, and immediately summoned for questioning those who gathered in even the smallest groups and forbade them to meet one another. The Municipality head personally forbade certain Assembly members to attend Assembly sessions and for a time these could not be held.
Building of the local Ḥaẓíratu’l-Quds of Khurramábád was delayed for some time but permission for its construction was finally obtained.
Burújird authorities confiscated the Assembly seal, Bahá’í papers, census papers and the like.
The Rasht Chief of Police entered a Bahá’í reception in Bandar-i-Pahlaví, confiscated all Bahá’í papers and forced the host to pledge that no more meetings would be held in that house.
In Taft, a village near Yazd, a social gathering of Bahá’ís was going forward when the Police Chief entered the house, confiscated several books and the Assembly records, and broke up the meeting.
Jináb-i-Núshábádí, who had gone to Kirmán to teach, was summoned by the police and forced to leave the town.
In Qazvín, when the Friends were holding their election at the Ḥaẓíratu’l-Quds, municipal authorities entered, confiscated the ballot box and arrested a number of persons, who are gradually being released.
On their return from Haifa, Áqáyán Khádim and Núnú went to visit the Friends in Nayríz. They took photographs of Bahá’í sacred areas in Nayríz and were chanting the visitation prayer in the Fort of Khájih, when suddenly they were surrounded by a group of leading Nayríz officials with about twelve of their staff members. The upshot was that Khádim and his party were taken in custody and forced to stay a day and night in Nayríz. Finally through efforts of the Shíráz Assembly they were permitted to return to Ṭihrán but severe restrictions continued to be imposed on the Nayríz Friends.
The above are typical of many other cases, not reported here for lack of space.
Bahá’í Youth Committees were the following: the Central Bahá’í Youth Committee appointed by the N. S. A. This important committee has national powers in youth work. Local Youth Committees were: Public Speaking (for boys and girls, meeting separately); Sports (for boys); Teaching (boys and girls separately).
In 95 the National Youth Committee directed that Bahá’í Youth Day (February 24) be held all over Írán. An account of the Ṭihrán youth activities on that day follows:
The Bahá’í youth gathered in seventeen different meeting places and carried out the following program: opening chant; brief history of International Bahá’í Youth Day and its importance as stated by the Guardian; duties of youth in this turbulent age, and their need of unity to attract Divine confirmations; brief biographies of Bahá’í youth who died as martyrs to the Faith; music by the Youth Orchestra; consultation of youth activities; taking of pictures and signatures of those present. Pictures, suggestions and related documents were sent to the American Bahá’í Youth.
Bahá’í child training is going forward satisfactorily throughout the country despite current restrictions. In Ṭihrán every Friday seventy-five children’s and youth classes in character building and other Bahá’í teachings, for boy and girls both in separate and mixed groups, are held, 1,586 pupils attending. Throughout Írán likewise several thousand Bahá’í children are receiving Bahá’í teachings and character building lessons. Twelve Divisions report 2,500 students in 263 classes, and classes also meet in the remaining Divisions. The children thus sacrifice their one free day to study the lessons in character building and other phases of the Cause, with praiseworthy results.
Exact restoration of the House of
Bahá’u’lláh in Tákur, as directed by the Guardian
some years ago is, through the devoted
efforts of Siyyid Muḥsin Asásí, almost
completed; the exterior and interior
ornamentation is soon to be done. Áqáy-i-Asásí has
also had a well-constructed dam built across
the village water-course and the Hizár
[Page 190]
River, to protect the building against threatened floods.
The following list of Committees for the year 95 gives a summary of Bahá’í activities in Írán: Central Committees: Teaching; Youth; Teaching Instruction; Unity of East and West; Írán Mashriqu’l-Adhkár; Shrine Areas; Census; Bahá’í Real Estate; Bahá’í World; Children’s Trust; National Fund; Bahá’í Publications.
Ṭihrán Local Committees, most of which are duplicated in the provinces, are: Welfare (to supply the needs of Bahá’í poor); Reception (to entertain travelers); 19 Day Feast; Teaching; Census; Ḥaẓíratu’l-Quds; Teaching Instruction; Claims Committee (to settle financial claims between believers); Appeals Committee (to retry cases appealed from Claims Committee); Service (to put on memorial meetings, find jobs for Bahá’ís out of work, etc.); Library; Bahá’í Cemetery; Tablets Committee; Bahá’í Funds; Training Committee (to instruct the Friends as to Bahá’í moral teachings and see that Bahá’í laws are observed); Youth Committees as described above; Fellowship (to contact and bring into the group believers who have been out of touch with activities); Confirmation Committee (to instruct those about to become Bahá’ís); Bahá’í Refugee Committee.
A recent traveler visiting us was Dr. Muḥammad-Ḥusayn Luqmání of India, who returned home from Haifa by way of Ṭihrán and Búshihr, and made the pilgrimage to the House of the Báb in Shíráz. He brought the good news of the official recognition of the Cause in Australia and New Zealand. The Guardian, having given him a photograph of the Australian Government’s document of recognition, had directed him to spread this news among the Friends.
A second traveler was Salím Júrí, member of the ‘Iráq National and the Baghdád Local Assemblies, who came to Írán with the Guardian’s approval to visit the Shrines and tell the Friends of his pilgrimage to Haifa. He stayed some time in Ṭihrán, traveled to see the Friends in many centers, and returned home by way of Hamadán.
Of miscellaneous interest are the following: the Bahá’í Youth of Shíráz have opened a library near the House of the Báb, calling it “The Library of the Holy House.” The Egyptian N. S. A.’s Bahá’í Laws of Personal Status has been translated into Persian under the supervision of our National Assembly. The book Bahá’í Administration has been translated into Persian by Abu’l-Qásim Fayḍi. A compilation of all the Guardian’s instructions to Írán relative to such matters as: teaching, refraining from concealment of one’s Faith; marriage; Bahá’í elections—has been issued. In Ṭihrán, the foundation of a Bahá’í archives has been laid. Steps have been taken regarding such matters as: making Bahá’í wills; completing the census; establishing hospices for travelers; assisting the Children’s Trust; spreading the Guardian’s instructions relative to Bahá’í workless days, and the blessed prophecies as to Írán’s bright future. We corresponded during 95 with the following National Assemblies: U. S. and Canada; British Isles; ‘Iráq; India and Burma; Egypt; and the Local Assemblies of Haifa, Paris, and ‘Adasíyyih.
The following telegram was received from the Guardian on Riḍván 12: “Hearts of Friends in East and West grieving over ascension of the Master’s consort to the Abhá Kingdom. Joys of Riḍván darkened. Festive gatherings of Sovereign Feast changed to memorial meetings in all centers. Shoghi.” The expression of Írán’s heartfelt sorrow was at once telegraphed to Haifa, and the day devoted to befitting memorials in Ṭihrán while the provinces were likewise notified.
Memorial gatherings for Queen Marie of Rumania were held in Ṭihrán and the provinces, and a letter of condolence in both Íránian and English was sent to the King of Rumania and the Royal Family.
Among the Bahá’ís who passed away in Írán were: Maḥmud Badí’í, National and Ṭihrán Local Spiritual Assembly member, on 29 Mihr 1317; a large gathering attended his burial at the Bahá’í cemetery. The well-known Bahá’í teacher ‘Abdu’lláh Muṭlaq passed away on 1 Sulṭán 95, and the veteran teacher Siyyid Abu’l-Qásim Mumtází Anárí passed in Ábádih.
NATIONAL SPIRITUAL ASSEMBLY OF ÍRÁN
By: ‘ALÍ-AKBAR FURÚTAN, Secretary
