The baha’i world


  To: Busljrá’iyyih, Tabas, Tisrbat, Ktsbih, Sabzivár,  Tihrán, Adbirbãyján


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To: Busljrá’iyyih, Tabas, Tisrbat, Ktsbih, Sabzivár, 



Tihrán, Adbirbãyján. 

 

CURRENT BAHA’I ACTIVITIES 



 

185 


 

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 Shah, explaining what has befallen 

them and it is hoped that through his efforts the men will be freed and come to fran. It is clear that the Shah 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 riyals from the National Assembly and collected locally 9,636 riyáls 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’i 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 Baha’is the friends perform the Baha’i 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 Baha’i marriage registration. 

 

The Guardian directs that where both parties are Baha’is the marriage must take place according to Baha’i procedure; where one is a 



non-Baha’i, both the Baha’i and the non-Baha’i marriage procedure must be used. Occasionally, Baha’is in outlying districts have 

from ignorance of this teaching failed to contract Baha’i 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-Baha’i marriage and re-married according to Baha’i law. 

This adherence of Baha’is to their Faith has greatly astonished nonBaha’is and won their admiration.  

Up to some months ago, persons contracting Baha’i marriage were only rarely interfered with by the Department of Justice, and such 

marriages were tacitly permitted. Then, in Tihran and the provinces as well, the severest penalties were suddenly imposed, and even 

those Baha’is 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 Tihran 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 hcense bureaus to contract your 

marriage? The Friends answer: In Baha’i 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 Baha’is cannot use the hcense 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 

Baha’i Faith. After being questioned, the Friends are released on bail.  

The Baha’is are summoned in an unusual way; they are almost always called in on 

 

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THE BAHA’I WORLD 

 

Thursday; since Thursday afternoon and Friday all offices are closed, they are thus imprisoned two days and two nights. From 200 to 



400 tumâns bail is required of each person contracting marriage. Since other Bahá’is 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 Iran 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’is, even the women; but others 

admit that the Bahi’is 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’is are trying to achieve official recognition by this means, but will never succeed; the Bahã’is 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’is 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’i marriages. Daily the 

authorities see that their persecutions, far from frightening the BahA’is have increased the number of marriages, and the 

 

Department of Justice is being filled with talk of Bahá’i principles because Bahá’i 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’i marriage require that following imprisonment the BahI’i 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’is 

presented a petition to the Royal Office, an order was sent (to Qazvin) saying that since the petitioner had broken the law and had 

further had the effrontery to tell his crime to the Shah, he was to be severely punished.  

Typical individual cases follow: In Káshán, Uasan Násih, ‘Abbás Baydá’i, and Ahmad Yazdani, were sentenced to from three to four 

months’ imprisonment. In Najafábid, ‘Abdu’l-usayn Jáni freely chose a month’s imprisonment rather than pay the fine. In Yazd, 

Aqay-i-Bayani, in  

Tihran Muaddiqi Taliqáni, have been sentenced to four months in prison. In Bandari-Jaz, for contracting BahI’i marriage, Mul ammad 

Sangi was sentenced to six months imprisonment.a Mashhad reports that among Bahá’is contracting marriage who have been  

Transiatofs note: This must be the Muhammad Sangi who died a hero’s death in a recent fire. See BAHA’i NEWS, January, 1941. 

 

CURRENT BAHA’I ACTIVITIES 



 

187 


 

persecuted recently is Aqáy-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 Furdd of Sabzivár, was 

likewise imprisoned, then released on 200 tumáns bail, pending trial. Aqáy-i-áhiri was sentenced to seventy days in jail and has 

appealed the case. In Birj and, MubammadRidá Majidi wrote the Registry Office: “I have married Layli Khánum Majidi according to 

the procedure of my religion, ‘Bahâ’i.’ 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 Tihrán: Mflsá Thábit-i-Isfáháni, a twenty-five year old 

translator, married, father of a child, Iranian citizen, religion Bahá’i; and his wife Khánum 

Aghá, 


eighteen, Iranian citizen, religion 

Bahá’ i. The defendants transgressed the marriage law, in marrying according to the regulations of the Bahâ’i religion and in not 

appearing at one of the official hcense 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’is, they 

married elsewhere 

. . . 


Khánum 

Aghá 


is sentenced to one month in prison or payment of 6 riyáls a day, and Mflsâ 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‘Ali ‘Alá’i, member of the commission for aid to 

Bahá’is contracting marriage, as follows: Although another calendar and money standard were used in the marriage certificate of the 

defendants, nevertheless the Iranian equivalent was also stated. 

. . . 


In other countries marriage has two aspects, civil and religious, the 

latter being optional; in Iran no civil marriage exists. 

. . . 

Other religions besides Islam flourish in Iran, 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 mem ber 

 


of any other religion; for example, it obviously would not apply to Brahmins or Buddhists resident in Iran. 

. . . 


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 Iranian citizens should be obliged to commit themselves to falsehood at the official government 

offices. 

. . . 


The defendants truthfully stated that their religion is Baha’i, and the learned judge in passing sentence testified to this, when 

he described their religion as Bahá’i; now whether the law recognizes the Bahá’i rehgion 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 Baha’is.  

As a result of the foregoing, the authorities agreed that Mflsá 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 Iran’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. Mflsa’s sentence was then reduced to two months in jail or payment of 20 

riyals daily.  

A second appeal was made by the Baha’i 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 rehgion 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 Baha’is to make would be 

dishonest and intolerable. The authorities, however, did not withdraw the last-men- 

 

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tioned sentence, on the grounds that “whatever Mósá’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’is are true lovers of their homeland—blessed in Bahá’i history—and that the free 

exercise of their religion can bring to Iran 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 (1sf áhãn Division) Local Assembly representative Rafi’i sent a letter to the school superintendent to excuse all Bahâ’i 

children, about eighty boys and girls, from school attendance on the day of the Martyrdom of the Mb. When the children returned to 

school after their absence, the principal expelled them all, saying he had been so directed from Jsfáhán. Rafi’i was imprisoned for 

some time, but released following vigorous action, and the children were readmitted to school. Another reason for the persecution of 

Rafi’i 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’i, 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’is. If, however, they leave the religions column blank, the officials fill it in themselves with the word 

 

“Mushm” and discharge anyone who protests.  



When As’adu’l-Hukama reached Mashhad he stopped at the Milli Hotel in the center of town. Fearing it would be 

unwise if crowds of Bahá’is flocked to see him there, the Assembly transferred him to the kIairatu’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, Aqã Náji, the 

son of a Bahá’i, had called socially at the k{a4- ratu’l-Quds and found some Bahá’i visitors in a room that had once 

been the hbrary and still had Bahá’i pictures on the walls— officials appeared and confiscated the pictures, one a large 

framed portrait of the Guardian done by a Bahã’i youth. The authorities then summoned Kázimi, Assembly member, 

charged that a meeting had been held and inquired who owned the 1Iairat’ul- 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 Amin-Amin, whose 

representative was Mu’ayyad-i-Ghiyathi. They then summoned Ghiyáthi, 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 

Mushm tenant be accepted. The Assembly, however, decided to rent the building to MihrA’in, 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 Záhidan that the Assembly was forced to 

discontinue social gatherings and classes for adults.  

Sangsar reports that when during a memorial for a Bahá’i 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 

 


CURRENT BAHA’i ACTIVITIES 

 

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’is and ordered their banishment from Sangsar.  

Early in 95 the Municipality of Kirmánshah stopped all Bahá’i 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 Hairatu’l-Quds of Khurramlbád was delayed for some time but permission for its construction was 

finally obtained.  

Burfijird authorities confiscated the Assembly seal, Bahá’i papers, census papers and the like.  

The Rasht Chief of Police entered a Bahá’i reception in Bandar-i-Pahlavi, confiscated all Bahã’i 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 Bahã’is was going forward when the Police Chief entered the house, 

confiscated several books and the Assembly records, and broke up the meeting.  

Jináb-i-Nüshábádi, who had gone to Kirmán to teach, was summoned by the police and forced to leave the town.  

In Qazvin, when the Friends were holding their election at the Hairatu’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, Aqâyán Khâdim and Niinü went to visit the Friends in Nayriz. They took photographs of 

Bahá’i sacred areas in Nayriz and were chanting the visitation prayer in the Fort of Khájih, when suddenly they were 

surrounded by a group of leading Nayriz 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 Nayna. Finally through efforts of the 

Shiráz Assembly they were permitted to return to  

Tihrán but severe restrictions continued to be imposed on the Nayriz Friends. 

 

The above are typical of many other cases, not reported here for lack of space.  



Bahá’i Youth Committees were the following: the Central Bahá’i 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’i Youth Day (February 24) be held all over Iran. An account of the Tihrán 

youth activities on that day follows:  

The Bahâ’i youth gathered in seventeen different meeting places and carried out the following program: opening chant; brief history 

of International Bahá’i 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’i 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 Bahã’i Youth.  

Bahã’i child training is going forward satisfactorily throughout the country despite current restrictions. In Tihrán every Friday 

seventy-five children’s and youth classes in character building and other Bahá’i teachings, for boy and girls both in separate and 

mixed groups, are held, 

1,586 

pupils attending. Throughout Iran likewise several thousand Bahá’i children are receiving Bahá’i 

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 Mubsin Asási, almost completed; the exterior and interior ornamentation is soon to be done. Aqáy-i-Asási has also had a well-

constructed dam built across the village water-course and the Hizár 

 

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River, to protect the building against threatened floods.  



The following list of Committees for the year 

95 

gives a summary of Bahá’i activities in fran: Central Committees: Teaching; Youth; 

Teaching Instruction; Unity of East and West; Iran Mashriqu’l-Adhkar; Shrine Areas; Census; Bahá’i Real Estate; Bahá’i World; 

Children’s Trust; National Fund; Bahá’i Pubhcations.  

Tihran Local Committees, most of which are duplicated in the provinces, are: Welfare (to supply the needs of Bahi’i poor); Reception 

(to entertain travelers) ; 19 Day Feast; Teaching; Census; Ilagiratu’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’is out of work, etc.); Library; Bahá’i Cemetery; Tablets Committee; Bahá’ I Funds; Training Committee 

(to instruct the Friends as to Bahá’i moral teachings and see that Bahá’i 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 Bahi’is); Bahá’i Refugee Committee.  

A recent traveler visiting us was Dr. Mubammad- Iusayn Luqmáni of India, who returned home from Haifa by way of Tihran and 



BCsshihr, and made the pilgrimage to the House of the Mb in Shiráz. He brought the good news of the official recognition of the 

Cause in Austraha 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 Salim Jflri, member of the ‘Iraq National and the Baghdad Local Assemblies, who came to Iran with the 

Guardian’s approval to visit the Shrines and tell the Friends of his pilgrimage to Haifa. He stayed some time in Tihran, traveled to see 

the Friends in many centers, and returned home by way of Hamadán.  

Of miscellaneous interest are the following: the Bahá’i Youth of Shiráz have opened 

 

a library near the House of the Bab, calling it “The Library of the Holy House.” The Egyptian N. S. A.’s 



Balrci’I Laws of Personal 

Statits 

has been translated into Persian under the supervision of our National Assembly. The book 



Bahd’I Administration 

has been 

translated into Persian by Abu’l-Qasim Faydi. A compilation of all the Guardian’s instructions to Iran relative to such matters as: 

teaching, refraining from concealment of one’s Faith; marriage; Baha’i elections—has been issued. In Tihran, the foundation of a 

Baha’i archives has been laid. Steps have been taken regarding such matters as: making Baha’i wills; completing the census; 

establishing hospices for travelers; assisting the Children’s Trust; spreading the Guardian’s instructions relative to Baha’i workless 

days, and the blessed prophecies as to Iran’s bright future. We corresponded during 

95 

with the following National Assemblies: U. S. 

and Canada; British Isles; ‘Iraq; India and Bursua; Egypt; and the Local Assemblies of Haifa, Paris, and ‘Adasiyyih.  

The following telegram was received from the Guardian on Riclván 12: “Hearts of Friends in East and West grieving over ascension 

of the Master’s consort to the Abba Kingdom. Joys of Ridvan darkened. Festive gatherings of Sovereign Feast changed to memorial 

meetings in all centers. Shoghi.” The expression of Iran’s heartfelt sorrow was at once telegraphed to Haifa, and the day devoted to 

befitting memorials in Tihran while the provinces were likewise notified.  

Memorial gatherings for Queen Marie of Rumania were held in Tihran and the provinces, and a letter of condolence in both Iranian 

and English was sent to the King of Rumania and the Royal Family.  

Among the Baha’is who passed away in Iran were: Mahmfld Badi’i, National and  

Tihran Local Spiritual Assembly member, on 29 Mihr 1317; a large gathering attended his burial at the Baha’i cemetery. The well- 

known Baha’i teacher ‘Abdu’llah Muçlaq passed away on 1 Sultan 



95, 

and the veteran teacher Siyyid Abu’l-Qâsim Mumtâzi Anari 

passed in Abádih.  

NATIONAL SPIRITUAL AsSEMBLy o IRAN 

 

By: 

‘ALI-ARBAR FURfiTAN, 



Secretary 

 

CURRENT BAHA’I ACTIVITIES 



 

191 


 

iRAN—i 939-1940  

SINCE 

it was impossible to hold a Convention, the National Spiritual Assembly for 97 was elected by letter. The same members 



were elected as in the previous year, and officers continued as before.  

During 97 the following areas sacred in Bahá’i history were acquired: the house of the mayor of Tihrán, where Táhirih was 

imprisoned; the burial place of Quddfls in Bábul (formerly Bárfurfish); the house in Najaf-Abád (near Ifáhán) where the body of the 

Báb was placed for a time; the house of Mullá Nasru’lláh the martyr, in Shahmirzád, the place of his death.  

Other activities of the Shrine Areas Committee include: dispatch of a commission to report on the Fort of Kinár-Gird and the village 

of Galin, where the Mb spent some time; preparations for purchase of the Fort of Afchih, blessed by the presence of Bahá’u’lláh; 

dispatch of a commission to report on Murgh-Mahallih, the summer home of Bahá’u’lláh; investigations to determine the home of 

Sulaymán Khán, the martyr, the homes of Mirzá Ridá-Quli and Ja’far-Quli Khán, where Bahá’u’lláh stayed for some time, and the 

home of Háj MuhammadIIusayn, husband of the sister of Aqá Muhammad-Karim-i-’Attár, where the body of the Báb rested; 

preparations for purchase of the house of the late Muhammad-Karim-i‘Aççár where the body of the Mb rested; of the burial place of 

Badi’in Galandflk; and of the remaining blessed lands of Badasht, etc.  

Teaching work has continued in full force during this period, an analysis of this activity being given herewith:  

The following twenty teachers worked in the localities specified during 96, exclusive of the teaching activity in Tihrán: Tarázu’lláh 

Samandari 

— 

Kirmánsháh, Hamadán, Isfáhán, ‘Iraq, Yazd, Rafsinján, Kirmán; ‘Abbás ‘Alavi, Yazd, Khurasán; AdharMunir—Tabriz; 



Ishráq-i-Khávari—Qazvin, Kurdistán, Kirmánsháh, Isfáhán; SiyyidIjusayn Hashimi-Zádih 

— 

Mázindarán; Munir Nabll-Zádih—



Adhirbáyjan; Fáçlil-i Yazdi—Kirmá 

 

and Káshán; ‘All Adhari— Khurásán, Yazd; Háj-Aqá Rahmãniyán— Mázindarán; Fáclil 





Tihrani 

— 

Káshán, Shiráz; Thabit-i-Sharqi 



— 

1sf áhán; IIájMulsammad Zá’ir 

— 

Yazd; Haydar-’Ali Uskfl’i 



— 

Adhirbáyján; Sa’id-i-Radavi 

— 

Hamadán; Nsiru’llah Akhtar-i-Khávari 



— 

Tabriz, Yazd; Mawhibatu’lláh Há’i—NajafAbád; Khudá-Bakhsh ‘Attár—Mázindarán— ‘Iraq; Husayn Muhtadi—’IrIq; Birjand and 

Záhidán. áj-Muhammad Tahir-i-Málmiri and 

Micra 


Hasan-i-Nfishábádi have both been imprisoned.  

Volunteers who made teaching trips:  

‘Azizu’lláh Misbáh, member of the Central Teaching Committee, (and Mrs. Misbá5) went by invitation of the Qazvin Assembly to 

that city, and is now teaching there. Fadlu’lláh Nfsri went to Shah-Ridá, Abádils and Sh’sráz on a three months’ teaching trip. Riçlá 

Sa’ádati, who went to Tabriz last year, this year went to Shiraz, Jahmm and Káshán, for teaching purposes. Abu’l-Qásim Faydi and 

Mrs. Faydi made a teaching trip to ‘Iraq. Jihãng’ir Aqdasi traveled and taught in the environs of Káshán, till severe illness necessitated 

his return to Tihran. Dr. Arjumand and Muhammad Ishráqi went on behalf of this Committee to Qazvin with notable results. Tuba 


Khánum Shamsi of that city donated to the N. S. A. six months’ expenses for a teacher to locate isi Qazvin and environs. Mihdi 

Samandari, son of Tarazu’llah, took a three months’ trip with his father to Qazvin, Hamadán and Kirmánshah, especially to meet and 

work with Bahá’i youth. Isma’il ‘Ubfldiyyat went to southern Iran.  

Extracts from Re parts of the Teachers  

Early in 96 Adhar-Munir was invited to Zanján and Qazvin, from Tabriz; then he came on to Tihran and despite his advanced age and 

failing sight begged to continue teaching; he therefore went on with this work in the Tabriz region, but toward the end of the year he 

fell ill and passed away.  

Háshimi-Zádih Mutivajjih spent 96 in 

 

 



ANNUAL REPORT—NATIONAL SPIRITUAL 

ASSEMBLY OF THE BAHA’iS OF  

 

192 


 

THE BAHA’I WORLD 

 

The house of the King of Martyrs and the Beloved of Martyrs, the famous Bahá’i brothers of I1fáhán, which has 



recently been purchased by the  

Bahá’is of fran to be preserved as an historical site in that city. 

 

Mázindarán and Gurgán, following up his previous work there. In 95-6, 31 of the many taught, became believers. In 96, 



a Spiritual Assembly was established in Bihshahr. He made repeated journeys through that region.  

The young Nfiru’llâh Akhtar-i-Khávari volunteered to teach in Nayriz, where he established character building classes, 

regular 19 Day Feasts, and also photographed and listed the Bahá’i sacred areas in that locality; later he went to Yazd 

where he is teaching the youth.  

Ishráq-i-Khávari went from Rasht to Kurdistán, seeing the Friends everywhere en route. He is now teaching in Ifáhán 

where the Cause flourishes, largely due to the efforts of Mul3ammad Thábit-i-Sharqi, who now teaches in the 

surrounding areas.  

Fádil-i-’Alavi went from Yazd to Khurásan, meeting many seekers and renewing his acquaintance with prominent 

people and leaders of thought in that region.  

Tarazu’llah Samandari’s many journeys took him also to Yazd, land of many historic martyrdoms for the Faith, where 

he comforted the believers for recent trials that have beset them. 

 

Mun’sr Nabil-Zádih is now actively spreading the Faith in Tabriz and environs, where he has greatly furthered the 



teaching work.  

Shaykh-Husayn Muhtadi, a learned divine of Qá’inát, known to all in that region for his erudition and holy hfe, became 

a believer some years ago. Recently, as a result of the Guardian’s letters and the action of the Spiritual Assemblies of 

Birj and and Záhidán, he left his teaching position and has arisen to serve the Faith. Great confirmations are awaited 

from his efforts.  

The Bahá’i teachers Aqáyán Tahir-iMálmiri and Nfishábádi have spent the entire year 96 in a Tihrán prison. They are 

grateful for this suffering in the service of the Cause, and their only regret is that they are cut off from all teaching 

activity. The Friends are allowed to visit them.  

This year in Tihrán 758 people received instruction in 56 BahI’i classes, 90 of those attending being women. Seventy-

two persons have thus far accepted the Faith as a result, eight of them women.  

Since no one may attend the 19 Day Feast without a Bahá’i identification card, and since new believers do not have 

such a card, 

 


 

 

pict57.jpg



 

CURRENT BAHA’I ACTIVITIES 

 

193 


 

the Tihrin Teaching Committee has arranged weekly gatherings where new and old believers can meet and the new be 

thus prepared for reception of the required card from the Census Committee.  

A women’s Commission has also been appointed to cooperate with the Teaching Committee regarding confirmation of 

nonBahã’i wives of Bahá’i husbands, and the giving of Bahá’i instruction to their children. Its members are: Mahbflbih 

Na’imi; Bahiyyih Rawshan-Damir; Furfiqiyyih Munádi; Khánum-i-Faclil; Bahiyyih fzadi;  

Tal’at Iqrári; Rflangiz Akhtar-Khávari; Gawhar Khushbin; Riihangiz Valsid; Ruhangiz Khusrawi; Mu’allimih Sinâ-

Zádih; Ahá Muvaddat; Najmiyyih ‘Alá’i; Siránash ‘Uyfldiyán; Mihrangiz Vahid; Khánum Yigánih.  

In addition to classes for Bahá’i teachers held by: Jináb-i-Fádil-i-Mázindaráni; Abmad-i-Yazdáni; Furfltan; Dr. 

Afrflkhtih— a new class for women is conducted by Val3id-i-Kashaf i and another for highly educated men students by 

Jináb-i-Fádil-iMázindaráni and Mihdi Arjumand.  

Supplying four months’ expenses, the Tihrán Teaching Committee sent Ijlusayn-i‘Askari to Fashandak and áliqán, 

where he especially taught Bahá’i and nonBahá’i children; another teacher is now planned for this rural district, to do 

follow-up work. 

 

Seven men and women were dispatched to villages around Tihrán on short weekly trips; they were: Khánum-i-Yigánih; 



Khádim-iMitháq; ‘Abbás Mal3mfldi; Ijusayn Yigánih; ‘Tnáyatu’lláh FI’iz; Mflsá Amãnat; Firaydfln Khushnfldiyãn. 

The last-named volunteered for a year’s trip to wheresoever the Teaching Committee desired. Although he had felt it 

imperative to return every month to superintend his business in Tihrán, he has foregone this necessity and is being 

greatly confirmed in his teaching work.  

This Committee’s delegates to each teaching meeting turn in written reports every week. In addition they hold a 

monthly consultation period with Committee members. From time to time a Committee member attends each class in 

an advisory capacity. A frequent problem is the presence of too many Bahá’is or inquirers at a given class.  

Thirty teachers conduct these various classes. Their names follow: The men:  

Taráz; Siná-Zádih; ‘Atã’u’lláh Bahji; Mustawfi; Vahid-i-Kashf 1; Ishráq; Nflr-i-Din Mumtázi; Ahmad-i-Yazdani; 

‘Abbás Mahmfldi; Fádil-i-Mázindaráni; Kayván; Khusraw Muqbil; ‘Abdu’lláh Fálil; Darghám; Mihr-A’in; Akhtar-i-

Khávari; ‘Ali-Akbar Furfltan; Dr. Rásikhi; Sulaymán Shakibá; Avárigán; Shari’at-Mudaryán; Khushnudiyán; Shahidi. 

The women: Mariyam Barafrakhtih; Khushbin; Na’imi; Manshádi; Imam; Samandari; RiThá ‘Atifi. 

 



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