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it himself, holding meetings and attracting a number of people to the Cause; his wife, as well, is doing everything to prevent his
Bahá’i activities, but without effect.
The handling of such large groups of believers as those of present-day Iran results in interesting administrative developments. In
Tihrin, for example, fifty-five teaching meetings are held every week throughout the city. The nineteen members of the Tihrán
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 delivered weekly by Jinib-i-Fadil-i-Mázindaráni in Bahá’i
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 Aqáy-iFur&an, and a weekly course in Some Answered Questions by
Aqáy-i-Yazdáni. About nine hundred non-Bahã’is have received instruction in the Tihrán 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 Tihrán Teaching Committee by the various
teachers, are introduced to the Fellowship and Feast Committees so that they may associate with the body of the behevers.
The Tihrin Teaching Committee has likewise provided for teachers to spread the Faith throughout this area. Aqáy-i-Husayn Yiginih
went to Karaj and established the Spiritual Assembly there; Aqáyin Rahmániyin and ‘Ubfldiyyat have also taught in Karaj. Aqiy-i-
Mumtizi, member of this Committee, took a three months’ trip through Khurisin. Aqiy-i-Rahminiyin, appointed by the Spiritual
Assembly as circuit teacher for Tihrin, was sent out to
Tiliqin, Fashandak and other neighboring locahties 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 Aqiy-i-Furfltan;
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 Bigh-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 Bahi’i registration card and enter the Bahi’i
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 Tihrin (others, not listed, are likewise teaching in this city)
CURRENT BAHA’I ACTIVITIES
Mahmidi, Khádim-i-Mitháq, Mustawf 1, FurCitan, Dr. Qásimi, Siná-Zádih, Avárigin, Vahid, Fádil-i-Mázindarini,
Kayván, Darghâm, Akhtar-i-Khávari, ‘Atá’u’llih Bahji, Ishriq, ‘Abdu’lláh Fádil, Nfir-i-Din Mumtizi, Shari’at-
Khushbin, Siná-Zádih, Mihr-A’in, Bahiyyih fzadi, Barafrflkhtih, Ishrâqiyyih Dhabih.
As for teaching activities throughout [rn, the following extracts from various District Assembly reports furnish some
Committee has sent out a circular letter, enclosing the circular letter of the National Spiritual Assembly, to each one of
the Tabriz Bahá’is, 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’i teachers Aqáyán Sani’i and Adhar-
Munir, and to other newly-established teaching classes.
San gsar: 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.
Kdshdn: 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 Káshân district. In the city of K4shán and its neighborhood, about five hundred people have recently received
Bahâ’i instruction and some of these have already accepted the Faith.
Kirmdnshdh: In seven months, Aqáy-iSamandari 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 Aqiyán Samandari and Sargard-i-Khácli’, Dr.
Habibu’lláh Mu’ayyad and Abu’l-Qisim Tundar. Khinum-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
a number of these have thus far accepted the Faith.
Ahva’z: This was a good teaching year for Ahváz. Although we had no official teacher, the Friends themselves,
especially Muhammad Partuvi, gave instruction to seventy persons, a number of whom have already received Bahá’i
registration cards. Especially to be noted among the newcomers is Third Lieutenant Murád-i-Dawdáni, 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 hadith 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. Aqây-iDawdini has made a thorough study of
Bahá’i 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.
have agreed that on every journey they will give part of
THE BAHA’I WORLD
their time to emphasizing the Guardian’s teaching messages amongst the Friends. Mu’ayyad-i-Ghiyáthi, Assembly
member, spent his vacation visiting neighboring towns such as Bushrfl’iyyih, Khayru’l-Qurá, Firdaws and others,
meeting the Friends in each place and discussing these messages. Nor-i- Din Mumtázi, one of the devoted Tihrán
believers who volunteered to come to Mash- had as a teacher, also visited Bahá’i communities throughout Khurásán,
confirming a number of seekers, and greatly pleased the Mashhad Bahá’is with his reports of this trip. One of the
Bahã’is from the days of Bahá’u’llah, Aqáy-i-As’adu’l-Hukamá, in spite of his age and busy life, left Qazvin 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 Khurásân, Munir Nabil-Zadih,
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
Kashi: The Teaching Committee has established six weekly meetings for men, these being conducted by Aqáy-i-
Ishráq-Khávari, and in his absence, by Ardashir Hizári and ‘Atá’u’lláh Samandari. 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 FirOzih Khánum-i-Hizfri and Munavvar Khánum-iSamandari. ‘Atá’u’lláh Samandari
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 Aqáy-i-Ishráq-Khávari, who in addition took a three months’
trip through Gilán; he also sent out members of this Teaching Committee to Bandar-Pahlavi, Láhiján, Langarfld,
Siyáhkul 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. Tarázu’lláh
writes: “Leaving Tihran I spent few days in Qazvin and gave the teachings to several inquirers—then came to Hamadán, and was sent
by the Local Assembly to neighboring towns, including Bahár, Amzájird, and Láhh-Jin, meeting Bahã’is and seekers. In Sarqumish,
the devoted believer, Jináb-iNád-’Ali, 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 Iqán. In
Amzájird 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 Kurdistin 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 Shi’ih and SOnni,
even some of the Imám-Jum’ih ‘ulama 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’i 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 Rilván many fine gatherings were held. I went on to Malfyir and then to Ahváz. where I met the Friends including
CURRENT BAHA’i ACTIVITIES
The weapon used by Mullá Husayn in the fortress
of Shaykh Tabarsi. 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-Abád for two days, and shall go on to
Burfljird, Hamadán, and Qaxvin, before returning to Tihrán.”
The reports of Adhar-Munir 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 Ridá’iyyih, Al-i-Hashimiyyih, Khalkhál and Shams-Abád. Resulting
from this, a prominent Siyyid in Riçlá’iyyih, manager of the Registry Office, has become a believer, as well as three
persons in other localities. Traveling south, to Káshán, 1sf áhán, and Sh’iráz, 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 Mirzã NabilZádih and his wife, who spent eight months around Birjand 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’lláhi Sflf is 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 Fárãn (i.e. Pirán) where there were, and are today,
great Bahá’is, and from there by way of Khayru’l-Qurá, Bushrfl’iyyih, 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 Qfichán, Bujnflrd and Shirván, 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
Tihran, Qaxvin and Zanján to Tabriz where they are continuing their devoted services.
In his letter dated 28-7-18, Aqáy-iNflshábádi reports that in the course of twenty-eight meetings held in Shiráz, 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 Abádih, I
returned to Shiráz, 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’I young men who thus deepen
their knowledge of the teachings.”
During a four-months’ stay in Hindij an (in the beginning of 1817) Fáçlil-i-Yazdi met and instructed many inquirers,
THE BAHA’i WORLD
ward at the direction of the National Spiritual Assembly proceeding to Rafsinján and KirmIn; 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 Ibráhim Bárán, Muhammad Kázim and Jalál Hakimiyán, son of the late Dr. Sádiq-i-Hakimi.
Siyyid Hasan Háshimi-Zádih Mutavajjih writes (6-9-17) : “Some time ago I returned to GurgIn. Since the Friends here
were all visitors from elsewhere, and had estabhshed 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 GurgIn, 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-iQábiis 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 Mlzindarán, I made another trip to Gunbadi-Qábfls, returned to
Gurgán, and left for Sari. Since a long stay would have been requisite in this city, I went on with the approval of the
Spiritual Assembly to Bãbul,
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, Bahâ’i news and other material, hitherto the
Friends’ lack of information as to current Bahá’i 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 Iran. The Guardian’s recent urgent instruction that individual believers should appoint
teaching deputies was spread throughout Iran. The Iran Bahã’i News, including the Guardian’s teaching messages,, is
being distributed free, one for each District Assembly and for every Bahã’i 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’is 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
BIb, Bahi’u’lllh and ‘Abdu’l-BahI. 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 BayIn and the day of the BahI’is.”
It is obvious from these words of the Guardian how extensive are the sacred and historic shrine-areas in IrIn, and how
much means and devotion will be required to complete this urgent work. Because IrIn, cradle of the Faith and stained
with the blood of
CURRENT BAHA’T ACTIVITIES
thousands of martyrs, is the site of almost countless historic Bahã’i episodes. I-Iowever, 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
1. The pubhc bath in the Street of the Sword-Makers in Shiráz, often frequented by the Báb. The Local Spiritual Assembly pf Shiráz
reports that this building has been presei
in its original form and the houses adjacent to it have likewise been purchased.
2. The caravansary of the Maymandis, called Saráy-i-Shaykh, in Bfishihr. The shop of the Báb was located in this building. Shops and
other buildings adjacent to this were hkewise 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’i owners.
4. Kirmán reports that all Bahã’i holy sites in its area have been purchased, except the burial-place of Mirzá Báqir-i-Shirázi, the
martyr, which is to be acquired on settlement of difficulties between its Bahá’i owner and the civil authorities.
Three of the historic gardens of Badasht.
6. The house of the Beloved of Martyrs in 1sf áhán.
7. The house of the famed companion and early martyr, Háj Mirzá Jáni, in Káshân.
8. The burial-place in ‘Iraq of Háji ‘Arab the martyr.
9. The house of Mirzá Iusayn-’Ali Nsir
in Tihrán where the sacred body of the Báb was hidden for some time.
10. The house of
Ahmad-i-Miláni in Mil&n (Adhirbáyján), a historic Bahâ’i dwelling given to the Cause by the heirs.
Other activities along this line include repairing of the tomb of Shaykh-’Ali Akbari-Qflcháni, the martyr, in Mashhad; also repairing
of the holy site in Kirmánsháh where Jinâb-i-Muttahidih, the early martyr of Jewish origin, is buried.
Since it was unwise and indeed impossible for a Convention to be held this year
ballots were sent in by a safe means and the
following were elected to the National Spiritual Assembly: ‘Ali-Akbar Furfltan,
Valiyu’llIh Varqâ; Shu’á’ ‘Alá’i,
Dr. Yflnis Afrfikhtih,
Al3madpflr; Ahmad Yazdáni; Mahmfld Badi’i.
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