October 30. On this date in 1898, Díyá'u'lláh, the second son of Bahá'u'lláh through his second wife Fatimih (also known as Mahd-i-'Ulya), died. Initially buried next to his father, Díyá'u'lláh's remains were disinterred in 1965 in a process the UHJ described as a "purification... from past contamination."

October 30. On this date in 1898, Díyá'u'lláh, the second son of Bahá'u'lláh through his second wife Fatimih (also known as Mahd-i-'Ulya), died. Initially buried next to his father, Díyá'u'lláh's remains were disinterred in 1965 in a process the UHJ described as a "purification... from past contamination."

Díyá'u'lláh was born on August 15, 1864, in Edirne as the second son of Bahá'u'lláh through his second wife Fatimih (also known as Mahd-i-'Ulya).

Díyá'u'lláh married Thurayyá Samandarí, the daughter of Káẓim-i-Samandar (author of Tárikh-i-Samandar and one of the nineteen Apostles of Bahá'u'lláh to whom was addressed the Lawh-i Fu'ád) and sister of Ṭaráẓu’lláh Samandarí (who was appointed a Hand of the Cause of God by Shoghi Effendi in 1951).

Becuase they sided with Muhammad 'Alí in his argument with 'Abdu'l-Bahá, both Thurayyá and Díyá'u'lláh were declared Covenant-breakers. After his death in 1898, Díyá'u'lláh had initially been buried next to his father at the Shrine of Bahá'u'lláh at the Mansion of Bahjí. However, having been declared a Covenant-breaker, Díyá'u'lláh's remains were disinterred in 1965 in a process the Universal House of Justice described as a "purification... from past contamination."

October 30. On this date in 1868, the founding group of German Templers arrived in Haifa, two months after Bahá'u'lláh's arrival. In 1946, the Haganah assassinated the community's leader Gotthilf Wagner and four more members in order to drive the group from Palestine.

October 30. On this date in 1868, the founding group of German Templers arrived in Haifa, two months after Bahá'u'lláh's arrival. In 1946, the Haganah assassinated the community's leader Gotthilf Wagner and four more members in order to drive the group from Palestine.

From the chapter titled "Arrival in the Holy Land" in the book A Statement on Bahá'u'lláh...

It seems, in retrospect, the keenest irony that the selection of the Holy Land as the place of Bahá'u'lláh's forced confinement should have been the result of pressure from ecclesiastical and civil enemies whose aim was to extinguish His religious influence. Palestine, revered by three of the great monotheistic religions as the point where the worlds of God and of man intersect, held then, as it had for thousands of years, a unique place in human expectation. Only a few weeks before Bahá'u'lláh's arrival, the main leadership of the German Protestant Templer movement sailed from Europe to establish at the foot of Mount Carmel a colony that would welcome Christ, whose advent they believed to be imminent. Over the lintels of several of the small houses they erected, facing across the bay to Bahá'u'lláh's prison at ‘Akká, can still be seen such carved inscriptions as "Der Herr ist nahe" ("The Lord is near") 77.
77 In the 1850s two German religious leaders, Christoph Hoffmann and Georg David Hardegg, collaborated in the development of the "Society of Templers," devoted to creating in the Holy Land a colony or colonies which would prepare the way for Christ, on His return. Leaving Germany on August 6, 1868, the founding group arrived in Haifa on October 30, 1868, two months after Bahá'u'lláh's own arrival.

October 30. On this date in 1951, Amatu'l-Bahá Rúhíyyih Khánum wrote the NSA of Canada "The departure of Mr. Bond for the Arctic made the Guardian very happy; this, as well as the sailing of Mr. Bischoff for Greenland, mark the opening stage of the campaign to carry the Faith to the Eskimos, a plan set forth by 'Abdu'l-Bahá and very dear to His heart."

 

October 30. On this date in 1951, Amatu'l-Bahá Rúhíyyih Khánum wrote the NSA of Canada "The departure of Mr. Bond for the Arctic made the Guardian very happy; this, as well as the sailing of Mr. Bischoff for Greenland, mark the opening stage of the campaign to carry the Faith to the Eskimos, a plan set forth by 'Abdu'l-Bahá and very dear to His heart."

October 30, 1951.
National Spiritual Assembly of the Bahá'ís of Canada.
Your letters ... have been received, with enclosures, and the beloved Guardian has instructed me to answer you on his behalf.
The Administrative Order is not a governmental or civic body, it is to regulate and guide the internal affairs of the Bahá'í community; consequently it works, according to its own procedure, best suited to its needs. A Bahá'í who does more than visit temporarily a community is considered for our administrative purposes as a resident and can vote and serve accordingly. Students in foreign lands, most obviously not residents, are registered as local Bahá'ís, and therefore entitled to do their share of work and play their part in the local community life. This should be pointed out to ... who seem to be confusing our internal administration with external practices which have no relation to it. As regards their personal attitudes the Guardian, remembering what a devoted worker ... has been in the past, is very sorry to see she is no longer active. He does not feel this will lead to either her happiness or that of ...; for, whenever we compromise with what is noblest and best in ourselves, we are the losers invariably.
The Guardian was delighted to hear the friends are at last responding to the urgent needs of the Plan and going forth as pioneers. Plans are concrete things, and not mere honors, and victories--like all other achievements in life--must be purchased at the cost of persistent efforts! He feels sure the Canadian Bahá'ís, perhaps slow to get under way, will display the counterpart of this British characteristic, and cling like bull dogs to their tasks, once they do get under way.
PIONEER TO GREENLAND
The departure of Mr. Bond 1 for the Arctic made the Guardian very happy; this, as well as the sailing of Mr. Bischoff 2 for Greenland, mark the opening stage of the campaign to carry the Faith to the Eskimos, a plan set forth by `Abdu'l-Bahá and very dear to His heart.
Encouraging as these steps are, they do not take care of the main body of the work--the establishment of new Assemblies and groups. In order to accomplish this the entire Canadian Community will have to rise to a new level of activity, consciousness, and sacrifice, just as did the British Bahá'í Community during their Six Year Plan. Their success is perhaps one of the most remarkable ever achieved in the Bahá'í World because they were few in number, run down in health from the long years of suffering during the war, and poor in financial resources. Their determination, dedication and moral stamina, however, carried them through, and Bahá'u'lláh gave them the victory. He will give the same victory to everyone who shows the same characteristics. Success breeds success, and this same Community, now rightfully proud and conscious of its importance, is carrying on its African work in a brilliant manner. The Canadian Bahá'ís, more prosperous, less restricted, and equally capable, can accomplish just as much if they unitedly determine to do so.
The response made by the Canadian friends to the Guardian's appeal for support of the Shrine work has touched him very much. He wishes to thank all those who contributed for their loving generosity, and to assure them that their cooperation in this wonderful task has added to the spiritual beauty of an Edifice already so Holy and so beloved by all the believers the world over.
He wishes you all every success in the discharge of your arduous duties, and is praying for a marked quickening in the pace of the Five Year Plan.
With Bahá'í love,
R. RABBANI.
1 Jameson Bond--first pioneer to the Canadian Arctic (District of Keewatin 1950, District of Franklin 1951-63, with Mrs. Gale Bond from 1953 on).
2 Palle Bischoff--Danish believer, the first pioneer to Greenland (1951-54).

October 30. On this date in 1918, at the end of World War I, the Ottoman Empire signed the Armistice of Mudros ending hostilities. In "The Unfolding of World Civilization," Shoghi Effendi refers to the "dismemberment decreed by the Treaty of Versailles" to which the Ottomans were never a party.

 

October 30. On this date in 1918, at the end of World War I, the Ottoman Empire signed the Armistice of Mudros ending hostilities. In "The Unfolding of World Civilization," Shoghi Effendi refers to the "dismemberment decreed by the Treaty of Versailles" to which the Ottomans were never a party.

John Walbridge refers to the Armistice of Mudros in his essay "The Bahá'í Faith in Turkey"...

The Ottoman Empire rashly entered World War I as an ally of Germany and Austria. Though Ottoman forces performed fairly well—inflicting a humiliating defeat on the British in the Dardanelles campaign of 1915, for example—the Ottoman economy eventually collapsed under the strain of modern war. Troops deserted in large numbers. The Arab provinces of the Near East fell to Allied troops. On 30 October 1918 Turkey signed an armistice. Battle, famine, and disease had devastated the population.

On March 11, 1936, Shoghi Effendi wrote a letter later published as The Unfolding of World Civilization, a document included in the book titled World Order of Bahá'u'lláh
Within the The Unfolding of World Civilization are sections, such as one entitled Collapse of Islam, in which Shoghi Effendi summarizes late Ottoman and early Turkish Republican history in these terms...

The murder of that arrogant despot in the year 1876; the Russo-Turkish conflict that soon followed in its wake; the wars of liberation which succeeded it; the rise of the Young Turk movement; the Turkish Revolution of 1909 that precipitated the downfall of ‘Abdu’l-Ḥamíd; the Balkan wars with their calamitous consequences; the liberation of Palestine enshrining within its bosom the cities of ‘Akká and Haifa, the world center of an emancipated Faith; the further dismemberment decreed by the Treaty of Versailles; the abolition of the Sultanate and the downfall of the House of Uthmán; the extinction of the Caliphate; the disestablishment of the State Religion; the annulment of the Sharí’ah Law and the promulgation of a universal Civil Code; the suppression of various orders, beliefs, traditions and ceremonials believed to be inextricably interwoven with the fabric of the Muslim Faith—these followed with an ease and swiftness that no man had dared envisage. In these devastating blows, administered by friend and foe alike, by Christian nations and professing Muslims, every follower of the persecuted Faith of Bahá’u’lláh recognized evidences of the directing Hand of the departed Founder of his religion, Who, from the invisible Realm, was unloosing a flood of well-deserved calamities upon a rebellious religion and nation. World Order of Bahá’u’lláh, page 175

Three thoughts from this passage:
1) Shoghi Effendi considers the British seizure of Palestine a "liberation." By the time World Order of Bahá’u’lláh was published in 1938, the British had permitted the immigration of hundreds of thousands of Jewish settlers to Palestine, and in 1937 the Peel Commission proposed a partition of Palestine into Jewish and Arab sectors. The proposal was rejected by both the Arab and Jewish leadership. It is not mere conspiratorial inklings that lead detractors to consider the Bahá'í Faith to have ties to Zionism or British and Russian Imperialism.
2) Shoghi Effendi refers to "the further dismemberment decreed by the Treaty of Versailles" of the Ottoman Empire. The Treaty of Versailles was signed between Germany and some of the Allied nations, and it did not pertain to the Ottoman Empire. The Ottoman Empire would cease hostilities with Allies through the Armistice of Mudros, and Treaty of Sevres that was signed at the end of World War I was never ratified by the Ottoman Parliament in Istanbul. The nascent Republic of Turkey would later sign the Treaty of Lausanne with the Allies.
3) Shoghi Effendi describes the suffering of Ottoman subjects in World War I to have been "well-deserved calamities" unloosed by the "directing Hand" of Bahá'u'lláh. One wonders how anyone can equate Bahá'u'lláh's exile, where he was still allowed to lead his religious community and publicly declare himself Him whom God shall make manifest, with the suffering of World War I
In the following section, Deterioration of Christian Institutions, Shoghi Effendi similarly targets Christianity...

Time alone can reveal the nature of the rôle which the institutions directly associated with the Christian Faith are destined to assume in this, the Formative Period of the Bahá’í Era, this dark age of transition through which humanity as a whole is passing. Such events as have already transpired, however, are of such a nature as can indicate the direction in which these institutions are moving. We can, in some degree, appraise the probable effect which the forces operating both within the Bahá’í Faith and outside it will exert upon them.

In the section titled Community of the Most Great Name, Shoghi Effendi lauds the Bahá’ís...

Conscious of their high calling, confident in the society-building power which their Faith possesses, they press forward, undeterred and undismayed, in their efforts to fashion and perfect the necessary instruments wherein the embryonic World Order of Bahá’u’lláh can mature and develop. It is this building process, slow and unobtrusive, to which the life of the world-wide Bahá’í Community is wholly consecrated, that constitutes the one hope of a stricken society. For this process is actuated by the generating influence of God’s changeless Purpose, and is evolving within the framework of the Administrative Order of His Faith.
In a world the structure of whose political and social institutions is impaired, whose vision is befogged, whose conscience is bewildered, whose religious systems have become anemic and lost their virtue, this healing Agency, this leavening Power, this cementing Force, intensely alive and all-pervasive, has been taking shape, is crystallizing into institutions, is mobilizing its forces, and is preparing for the spiritual conquest and the complete redemption of mankind. Though the society which incarnates its ideals be small, and its direct and tangible benefits as yet inconsiderable, yet the potentialities with which it has been endowed, and through which it is destined to regenerate the individual and rebuild a broken world, are incalculable.

Shoghi Effendi continues in Divine Retribution...

Ominous indeed is the voice of Bahá’u’lláh that rings through these prophetic words: “O ye peoples of the world! Know, verily, that an unforeseen calamity followeth you, and grievous retribution awaiteth you. Think not that which ye have committed hath been effaced in My sight.” And again: “We have a fixed time for you, O peoples. If ye fail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction. How severe, indeed, is the chastisement with which your Lord will then chastise you!”

He concludes with World Unity the Goal...

A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation—such is the goal towards which humanity, impelled by the unifying forces of life, is moving.
...
What more fitting conclusion to this theme than these words of Bahá’u’lláh, written in anticipation of the golden age of His Faith—the age in which the face of the earth, from pole to pole, will mirror the ineffable splendors of the Abhá Paradise? “This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have then called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days. This is the Day whereon the unseen world crieth out: ‘Great is thy blessedness, O earth, for thou hast been made the foot-stool of thy God, and been chosen as the seat of His mighty throne!’ The realm of glory exclaimeth: ‘Would that my life could be sacrificed for thee, for He Who is the Beloved of the All-Merciful hath established His sovereignty upon thee, through the power of His name that hath been promised unto all things, whether of the past or of the future.’”
Shoghi.
Haifa, Palestine,
March 11, 1936.

October 30. On this date in 1991, the Universal House of Justice forwarded to select National Spiritual Assemblies the "copy of a letter dated 28 October 1991 which we have written at its instruction to a believer who is an academic and who requested that consideration be given to changing the Bahá’í administrative policy requiring prepublication review of manuscripts authored by Bahá’ís."

October 30. On this date in 1991, the Universal House of Justice forwarded to select National Spiritual Assemblies the "copy of a letter dated 28 October 1991 which we have written at its instruction to a believer who is an academic and who requested that consideration be given to changing the Bahá’í administrative policy requiring prepublication review of manuscripts authored by Bahá’ís."

The Need for Prepublication Review
28 OCTOBER 1991
To an individual Bahá’í
Dear Bahá’í Friend,
. . . The House of Justice was deeply touched by the spirit of your letter, warmly congratulates you on the status you have attained as an academic, and appreciates your efforts to make use of your scholarly training in lending expression to the Faith in academic circles.
The requirement that materials about the Faith authored by Bahá’ís must be reviewed by Bahá’í institutions before publication is imbedded in a Bahá’í administrative policy which originated with the explicit instruction of ‘Abdu’l-Bahá. Shoghi Effendi included this instruction in his outline of the duties of National Spiritual Assemblies, and the duty of reviewing Bahá’í material is included in the constitution of these institutions with his approval. The requirement is temporary and is meant to protect the interests of the Faith at the early stages of its development.
You are, of course, entirely correct that only the Guardian had the prerogative of interpretation; it is not a prerogative that he could have devolved on other institutions. Yet in a number of letters written on his behalf, the importance of reviewing manuscripts about the Faith was repeatedly emphasized, such as in a letter dated 15 November 1956 written to an individual, in which the following is stated:

Any Bahá’í book presenting the Faith should be reviewed by a competent body. This only means that they should ascertain whether there is any misrepresentation of the Teachings in it. Sometimes the friends think they have to go into literary reviews and interfere with the author's style etc., which of course is wholly unnecessary. . . .[1]

Clearly, then, there is a distinction between the function of interpretation for which Shoghi Effendi was solely responsible and the function of Bahá’í review, which is essentially a matter of judgment. Literary review is, of course, a separate matter.
The House of Justice feels certain that it is possible for scholars to abide by this requirement without undermining the academic standard of their work, since the purpose of review is not inimical to academic excellence. Your concerns as an academic certainly deserve careful attention. But the Bahá’í community also has immense concerns about the consequences of dispensing too quickly with this requirement. The Bahá’í Faith makes very serious claims and has a rich and complex history, but it is as yet a young religion whose precepts are not widely understood. It has been undergoing severe persecution in the land of its birth and is experiencing serious opposition in other places where its detractors have no compunction in misrepresenting its purposes. Until its history, teachings and practices are well known throughout the world, it will be necessary for the Bahá’í community to make efforts within itself to present correct information about the Faith in published material. This can and must be done without violating the principle of freedom of expression, which, according to the teachings of the Faith, is a vital right of all persons.
Even in the world of journalism where the most libertine excesses of expression are stoutly defended on the grounds of constitutional protection, as is the case in the United States, serious questions are being raised about the accuracy of nonfiction books being published these days. An article in a recent issue of Columbia Journalism Review (July/August 1991), that bastion of freedom of expression, devoted attention to such questions, querying the responsibility of publishers and editors and commenting on the sloppiness of some writers. It encourages reviewers of inaccurate books to take the publishers to task and to expose the authors' transgressions, pointing out, by quoting one such reviewer, that: "A newspaper can report one thing one day and revise or revoke the report the next day; a book makes a promise of much longer duration and far greater authority. The scale and presentation make a vital difference." But this has to do with review after publication. Among its suggestions for prepublication solutions to inaccuracy, the article offers the following thought to publishers: "They could pay in-house or outside researchers to request documentation from the author, then judge its worthiness. At the very least, they could pay for a spot check, then decide whether a full-scale review is necessary."
The positions you have taken in the third paragraph of your letter indicate an overreaction and a misconception of the real purpose of Bahá’í review. Is it not possible for Bahá’í academics to acknowledge the merit of the intention of this temporary requirement and, recognizing the sensitivity of the matter in view of the attitudes of the academic community, assist themselves and the Bahá’í institutions to find a balance between both academic and Bahá’í expectations? Bahá’í review is not an exercise in censorship; it is in large measure a benefit offered to an author by the Bahá’í institutions, which are, in fact, the major repositories of the source materials that ordinarily constitute the wellspring of the author's work and are for other reasons the channels of elucidation for a wide range of obscure questions relating to the Faith. Certainly, a dispassionate exploration by Bahá’í scholars of the issues concerning both the academic community and the Bahá’í institutions in this matter could result in the formulation of a rationale appropriate to aiding understanding in academic circles as to the nature and necessity of Bahá’í review. Bahá’í academics, after all, are, first and foremost, believers in the Cause of God and upholders of divine law.
The House of Justice has acknowledged in the past that the process of review is often irksome, frequently takes far too long and is subject to many problems in implementation. Nevertheless, it is convinced that this is not the time to remove this temporary procedure. National Spiritual Assemblies responsible for administering the reviewing procedure have been urged to do all they can to improve and expedite its operation, and efforts are continually being made to this end. The House of Justice looks forward to the day when this requirement will be definitely removed; in the meantime it may well be modified as conditions change.
With regard to your particular concerns, there is nothing in the current regulations that would prevent a scholar who has written a work to recommend to the National Spiritual Assembly one or more individuals whom he would like to see included among the reviewers selected by the Assembly. This approach offers the author a way of satisfying himself that he has had a direct part in the arrangement for review, and he can take confidence that some measure of peer review has been invested in the procedure.
The House of Justice trusts that this procedure will reduce your concerns and assures you of its prayers on your behalf in the Holy Shrines.
With loving Bahá’í greetings, DEPARTMENT OF THE SECRETARIAT

October 29. On this date in 1986, the Universal House of Justice wrote a letter "to the meeting of the Senior Officers of the United Nations Office and the Office of Public Information."

October 29. On this date in 1986, the Universal House of Justice wrote a letter "to the meeting of the Senior Officers of the United Nations Office and the Office of Public Information."

The Universal House of Justice

29 October 1986

To the meeting of the Senior Officers of the United Nations Office and the Office of Public Information

THE GATHERING IN NEW YORK ON 31 OCTOBER OF THE SENIOR STAFF OF THE OVERSEAS OFFICES OF THE BAHÁ’Í INTERNATIONAL COMMUNITY MARKS A NEW, POTENT STAGE IN THE DEVELOPMENT OF THE EXTERNAL AFFAIRS OF THE WORLDWIDE BAHÁ’Í COMMUNITY. THIS STAGE BETOKENS THE PROMINENCE ATTAINED BY THE CAUSE OF GOD IN ITS EMERGENCE FROM OBSCURITY AND IS CHARACTERIZED BY THE NEW, INESCAPABLE CHALLENGES IMMEDIATELY TO BE MET AS A DIRECT RESULT OF THE OPERATION OF THE ONRUSHING PROCESSES THROUGH WHICH ARE EVOLVING THE RECONSTRUCTIVE INFLUENCES OF BAHÁ’U’LLÁH’S WORLD ORDER. A STRIKING MANIFESTATION OF THE NEW SITUATION CAN BE SEEN IN THE ACCUMULATING EVIDENCE OF THE SALUTARY RELATIONSHIP DEVELOPING BETWEEN THE BAHÁ’Í COMMUNITY AND THE WORLD AT LARGE. THIS RELATIONSHIP MUST BE EXPANDED. AS WINDOWS OF THE BAHÁ’Í COMMUNITY TO THE WORLD, THESE OFFICES MUST DISPLAY EVER MORE CLEARLY THE UNIFYING PRINCIPLES, THE HOPE, THE PROMISE, THE MAJESTY OF THIS EMERGING ORDER.

A GLANCE BACKWARD TO THE EMBRYONIC EFFORTS 39 YEARS AGO TO ASSOCIATE THE INTERESTS OF THE FAITH WITH THE WORK OF THE UNITED NATIONS CANNOT BUT AROUSE IN EVERY OBSERVANT BAHÁ’Í A DEEP SENSE OF PRIDE AND WONDERMENT AT THE MOMENTOUS PROGRESS ACHIEVED. THE FOUNDATION OF EIGHT NATIONAL SPIRITUAL ASSEMBLIES ON WHICH THOSE EFFORTS WERE LAUNCHED HAS, BY THE ESTABLISHMENT OF 148 NATIONAL SPIRITUAL ASSEMBLIES, BROADENED NEARLY NINETEENFOLD. FROM THAT SMALL BEGINNING TO THE HISTORIC MOMENT IN 1970 WHEN THE BAHÁ’Í INTERNATIONAL COMMUNITY WAS ACCORDED CONSULTATIVE STATUS WITH THE ECONOMIC AND SOCIAL COUNCIL, FOLLOWED BY A SIMILAR ACCREDITATION WITH THE UNITED NATIONS CHILDREN’S FUND IN 1976, TO THE REMARKABLE OCCASION IN DECEMBER 1985 WHEN THE NAME OF THE FAITH WAS RECORDED IN A RESOLUTION PASSED BY THE GENERAL ASSEMBLY ITSELF, THE WORLD ORDER OF BAHÁ’U’LLÁH HAS SURELY JUSTIFIED ITS PROMISE TO COME FORTH AS A FORCE TO BE RECKONED WITH IN THE CLOSING YEARS OF THE TWENTIETH CENTURY.

YOU HAVE WITNESSED IN THE LAST THREE YEARS THE ESTABLISHMENT OF THE OFFICE OF PUBLIC INFORMATION, THE CONSOLIDATION OF THE EXECUTIVE COMMITTEE AND THE CREATION OF THE SOCIAL AND ECONOMIC DEVELOPMENT UNIT IN THE UNITED NATIONS OFFICE, AND THE ENLARGEMENT OF THE GENEVA BRANCH OF THAT OFFICE WITH THE TRANSFER FROM NEW YORK OF THE HUMAN RIGHTS UNIT.… THESE ORGANIZATIONAL INITIATIVES AND REFINEMENTS BESPEAK AN ADMINISTRATIVE RESPONSE TO THE CHALLENGES AND OPPORTUNITIES POSED BY THE FAR-REACHING DIPLOMATIC AND PUBLIC RELATIONS PROSPECTS OPENING BEFORE THE BAHÁ’Í WORLD COMMUNITY.

CLARITY AND UNITY OF VISION BETWEEN THE OFFICES OF THE BAHÁ’Í INTERNATIONAL COMMUNITY MUST BE ACHIEVED. A HIGHER LEVEL OF COOPERATION WITHIN AND BETWEEN THESE OFFICES IS IMPERATIVE. EQUALLY ESSENTIAL IS A GREATER PARTICIPATION IN THE BAHÁ’Í INTERNATIONAL COMMUNITY’S PROGRAMS AND OBJECTIVES BY PERTINENT INSTRUMENTS OF THE BAHÁ’Í ADMINISTRATION THROUGHOUT THE WORLD, PARTICULARLY NATIONAL SPIRITUAL ASSEMBLIES, WHOSE GROWING GOOD RELATIONS WITH GOVERNMENTS AND INCREASING CONTACTS WITH PROMINENT ELEMENTS IN THEIR RESPECTIVE COUNTRIES OFFER A WIDE FIELD OF ACTIVITY TO BE CHERISHED AND ENCOURAGED ON THE ONE HAND, AND EXPLORED AND EXPLOITED ON THE OTHER, BY THE UNITED NATIONS OFFICE AND THE OFFICE OF PUBLIC INFORMATION. FOSTERING A HARMONIOUSLY FUNCTIONING NETWORK COMPRISING THE VARIOUS ENTITIES OF A MATURING, FAR-FLUNG BAHÁ’Í SYSTEM—INDEED, THE WISE, SKILLFUL, STRATEGIC COLLABORATION OF THESE ENTITIES IN PROGRAMS BEING PURSUED BY THESE OFFICES CAN CONDUCE TO A DEPLOYMENT OF BAHÁ’Í INFLUENCE NOT YET EXPERIENCED.

YOUR AIM NOW IS TO VALIDATE SUCH PROSPECTS THROUGH LOVING, UNITED, EFFICIENT, SELFLESS, AND CEASELESS ENDEAVOR. DIFFICULTIES OF THE PAST MUST YIELD TO THE URGENT DEMANDS OF THE PRESENT; INCONGRUITIES OF PERSONALITY MUST DISSOLVE IN A WIDENING RANGE OF EFFECTIVE ACTIONS; ALL PARTICULARISMS MUST BE SUBORDINATED TO THE COMMON GOOD OF THE CAUSE. ONLY THUS CAN SUCCESS BE ASSURED.

IT IS WITH A COMMITMENT TO SUCH RESOLVES THAT YOU WILL NOT ONLY MEET AMONG YOURSELVES AS COWORKERS IN THE OFFICES OF THE BAHÁ’Í INTERNATIONAL COMMUNITY, BUT ALSO INVITE THE PARTICIPATION OF REPRESENTATIVES OF THE NATIONAL SPIRITUAL ASSEMBLIES OF THE UNITED STATES AND CANADA, WHICH WERE AMONG THE EIGHT NATIONAL SPIRITUAL ASSEMBLIES WHICH CONFIGURED THE BAHÁ’Í INTERNATIONAL COMMUNITY AS AN ENTITY IN THE EYES OF THE UNITED NATIONS, WITH THE UNITED STATES NATIONAL ASSEMBLY THE SPEARHEAD. THESE REPRESENTATIVES WILL COME FROM COMMUNITIES WHICH CONSTITUTE A BULWARK OF HARD-WON BAHÁ’Í EXPERIENCE, RESOURCES AND OPPORTUNITIES FOR INTERNATIONAL ACTION, AND WHICH, AS IS WIDELY RECOGNIZED, SHOULDER EXTRAORDINARY RESPONSIBILITIES BY VIRTUE OF THE UNIQUE BLESSINGS BESTOWED ON NORTH AMERICA THROUGH ‘ABDU’L-BAHÁ’S DIVINE PLAN. SUCH BLESSINGS WILL IN GOD’S APPOINTED TIME MAKE EVIDENT THE PREPONDERATING INFLUENCE WHICH THAT CONTINENT MUST AND WILL EXERT ON THE REALIZATION OF PEACE ON EARTH. AS THE RISE IN THE STATUS OF THE AMERICAN AND CANADIAN COMMUNITIES ALSO SIGNIFIES TO A GREAT EXTENT A RISE IN THE STATUS OF THE BAHÁ’Í WORLD COMMUNITY, IT IS ONLY FITTING THAT THE COLLABORATION OF THEIR NATIONAL SPIRITUAL ASSEMBLIES WITH THE UNITED NATIONS OFFICE AND THE OFFICE OF PUBLIC INFORMATION SHOULD BE WELCOMED, REAPPRAISED AND REINFORCED. THEY WILL IN TURN, NO DOUBT, EXTEND TO THOSE OFFICES EAGER HANDS OF SUPPORT AND THE WHOLEHEARTED WILL TO COOPERATE, AS MUCH WITH THE OFFICES AS BETWEEN THEMSELVES.

WE LOOK TO THE FUTURE, CONFIDENT THAT BY WORKING UNITEDLY TOGETHER, AND WITH DUE APPRECIATION OF THE IMPORTANCE OF THE ROLE ASSIGNED TO THE ADMINISTRATOR-GENERAL, YOU WILL MAKE A NOTABLE CONTRIBUTION TO A PERIOD OF UNPRECEDENTED ADVANCEMENT FOR THE FAITH OF BAHÁ’U’LLÁH. WITH THIS ASSURANCE WE OFFER OUR SUPPLICATIONS AT THE HOLY SHRINES THAT HE WHO WATCHES OVER THE DESTINY OF HIS WONDROUS CAUSE AND CONFIRMS THE HUMBLE EFFORTS OF HIS DEVOTED SERVANTS MAY GRANT YOU A FRESH MEASURE OF HIS GRACE AND BOUNTY.

UNIVERSAL HOUSE OF JUSTICE

October 29. On this date in 1875, Princess Marie Alexandra Victoria, the future Queen Marie of Romania, was born in Edinburgh, Scotland. While Bahá'í sources claim Queen Marie was the first monarch to convert to the faith, her daughter Ileana denied any such conversion had taken place.

October 29. On this date in 1875, Princess Marie Alexandra Victoria, the future Queen Marie of Romania, was born in Edinburgh, Scotland. While Bahá'í sources claim Queen Marie was the first monarch to convert to the faith, her daughter Ileana denied any such conversion had taken place.

While the Administrative Order publicly eschews involvement in partisan politics, it has no reservations about routinely using its media outlets to proudly tout unelected royal leaders who are Bahá'í.

For example, on February 19, 1968, Malietoa Tanumafili II, one of Samoa's four paramount chiefs, became a Bahá'í.

 

Also, On April 24, 2017, the Bahá'í World News Service published a story about Djaouga Abdoulaye, who "became a Baha’i in the 1980s when the Faith initially came to Benin." The news report states that he was enthroned High Chief in July of 2016, assuming a "position of moral and customary authority for the approximately 100,000 Fulani living in the area."

Interestingly, while Bahá'ís frequently refer to Queen Marie of Romania as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter disputes this claim:

"It is perfectly true that my mother, Queen Marie, did receive Miss Martha Root several times.....She came at the moment when we were undergoing very great family and national stress. At such a moment it was natural that we were receptive to any kind of spiritual message, but it is quite incorrect to say that my mother or any of us at any time contemplated becoming a member of the Baha’i faith."

While rare and not routinely promoted in the media outlets of the Administrative Order, there have been Bahá'ís who have been elected to office, such as Ted Livingston, who was the first Bahá’í in the United States to be the mayor of a city when he was elected Mayor of Cottonwood Falls, Kansas.

October 29. On this date in 1974, a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly stated that "Covenant-breaking is a spiritual poison and the calumnies and distortions of the truth which the Covenant-breakers give out are such that they can undermine the faith of the believer and plant the seeds of doubt unless he is forearmed with an unshakable belief in Bahá'u'lláh and His Covenant and a knowledge of the true facts. Personal relations with Covenant-breakers, however, such as personal contact or entering into correspondence with one is strictly forbidden."

October 29. On this date in 1974, a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly stated that "Covenant-breaking is a spiritual poison and the calumnies and distortions of the truth which the Covenant-breakers give out are such that they can undermine the faith of the believer and plant the seeds of doubt unless he is forearmed with an unshakable belief in Bahá'u'lláh and His Covenant and a knowledge of the true facts. Personal relations with Covenant-breakers, however, such as personal contact or entering into correspondence with one is strictly forbidden."

611. Personal Relations with Covenant-Breakers

"To read the writings of Covenant-breakers is not forbidden to the believers and does not constitute in itself an act of Covenant-breaking. Indeed, some of the Bahá'ís have the unpleasant duty to read such literature as part of their responsibilities for protecting the Cause of Bahá'u'lláh. However, the friends are warned in the strongest terms against reading such literature because Covenant-breaking is a spiritual poison and the calumnies and distortions of the truth which the Covenant-breakers give out are such that they can undermine the faith of the believer and plant the seeds of doubt unless he is forearmed with an unshakable belief in Bahá'u'lláh and His Covenant and a knowledge of the true facts.

"Personal relations with Covenant-breakers, however, such as personal contact or entering into correspondence with one is strictly forbidden. In this connection, however, it is important to remember two qualifications:

"First, the civil rights of Covenant-breakers must be scrupulously upheld. For example, if a Bahá'í owes a debt to a person who breaks the Covenant he must be sure that it is repaid and that his obligations are met.

"Secondly, although the believers are required to avoid, if possible, all contact with Covenant-breakers it sometimes happens that contact on business matters cannot be avoided. For example, in one city the head of the rate collection department was a Covenant-breaker. In such situations the believers should restrict their contact with the Covenant-breaker to a purely formal business level and to an absolute minimum."

(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, October 29, 1974)

October 28. On this date in 1991, the Universal House of Justice addressed a letter to an individual believer, an academic, regarding the "requirement that materials about the Faith authored by Bahá’ís must be reviewed by Bahá’í institutions before publication."

October 28. On this date in 1991, the Universal House of Justice addressed a letter to an individual believer, an academic, regarding the "requirement that materials about the Faith authored by Bahá’ís must be reviewed by Bahá’í institutions before publication."

The Need for Prepublication Review
28 OCTOBER 1991
To an individual Bahá’í
Dear Bahá’í Friend,
. . . The House of Justice was deeply touched by the spirit of your letter, warmly congratulates you on the status you have attained as an academic, and appreciates your efforts to make use of your scholarly training in lending expression to the Faith in academic circles.
The requirement that materials about the Faith authored by Bahá’ís must be reviewed by Bahá’í institutions before publication is imbedded in a Bahá’í administrative policy which originated with the explicit instruction of ‘Abdu’l-Bahá. Shoghi Effendi included this instruction in his outline of the duties of National Spiritual Assemblies, and the duty of reviewing Bahá’í material is included in the constitution of these institutions with his approval. The requirement is temporary and is meant to protect the interests of the Faith at the early stages of its development.
You are, of course, entirely correct that only the Guardian had the prerogative of interpretation; it is not a prerogative that he could have devolved on other institutions. Yet in a number of letters written on his behalf, the importance of reviewing manuscripts about the Faith was repeatedly emphasized, such as in a letter dated 15 November 1956 written to an individual, in which the following is stated:

Any Bahá’í book presenting the Faith should be reviewed by a competent body. This only means that they should ascertain whether there is any misrepresentation of the Teachings in it. Sometimes the friends think they have to go into literary reviews and interfere with the author's style etc., which of course is wholly unnecessary. . . .[1]

Clearly, then, there is a distinction between the function of interpretation for which Shoghi Effendi was solely responsible and the function of Bahá’í review, which is essentially a matter of judgment. Literary review is, of course, a separate matter.
The House of Justice feels certain that it is possible for scholars to abide by this requirement without undermining the academic standard of their work, since the purpose of review is not inimical to academic excellence. Your concerns as an academic certainly deserve careful attention. But the Bahá’í community also has immense concerns about the consequences of dispensing too quickly with this requirement. The Bahá’í Faith makes very serious claims and has a rich and complex history, but it is as yet a young religion whose precepts are not widely understood. It has been undergoing severe persecution in the land of its birth and is experiencing serious opposition in other places where its detractors have no compunction in misrepresenting its purposes. Until its history, teachings and practices are well known throughout the world, it will be necessary for the Bahá’í community to make efforts within itself to present correct information about the Faith in published material. This can and must be done without violating the principle of freedom of expression, which, according to the teachings of the Faith, is a vital right of all persons.
Even in the world of journalism where the most libertine excesses of expression are stoutly defended on the grounds of constitutional protection, as is the case in the United States, serious questions are being raised about the accuracy of nonfiction books being published these days. An article in a recent issue of Columbia Journalism Review (July/August 1991), that bastion of freedom of expression, devoted attention to such questions, querying the responsibility of publishers and editors and commenting on the sloppiness of some writers. It encourages reviewers of inaccurate books to take the publishers to task and to expose the authors' transgressions, pointing out, by quoting one such reviewer, that: "A newspaper can report one thing one day and revise or revoke the report the next day; a book makes a promise of much longer duration and far greater authority. The scale and presentation make a vital difference." But this has to do with review after publication. Among its suggestions for prepublication solutions to inaccuracy, the article offers the following thought to publishers: "They could pay in-house or outside researchers to request documentation from the author, then judge its worthiness. At the very least, they could pay for a spot check, then decide whether a full-scale review is necessary."
The positions you have taken in the third paragraph of your letter indicate an overreaction and a misconception of the real purpose of Bahá’í review. Is it not possible for Bahá’í academics to acknowledge the merit of the intention of this temporary requirement and, recognizing the sensitivity of the matter in view of the attitudes of the academic community, assist themselves and the Bahá’í institutions to find a balance between both academic and Bahá’í expectations? Bahá’í review is not an exercise in censorship; it is in large measure a benefit offered to an author by the Bahá’í institutions, which are, in fact, the major repositories of the source materials that ordinarily constitute the wellspring of the author's work and are for other reasons the channels of elucidation for a wide range of obscure questions relating to the Faith. Certainly, a dispassionate exploration by Bahá’í scholars of the issues concerning both the academic community and the Bahá’í institutions in this matter could result in the formulation of a rationale appropriate to aiding understanding in academic circles as to the nature and necessity of Bahá’í review. Bahá’í academics, after all, are, first and foremost, believers in the Cause of God and upholders of divine law.
The House of Justice has acknowledged in the past that the process of review is often irksome, frequently takes far too long and is subject to many problems in implementation. Nevertheless, it is convinced that this is not the time to remove this temporary procedure. National Spiritual Assemblies responsible for administering the reviewing procedure have been urged to do all they can to improve and expedite its operation, and efforts are continually being made to this end. The House of Justice looks forward to the day when this requirement will be definitely removed; in the meantime it may well be modified as conditions change.
With regard to your particular concerns, there is nothing in the current regulations that would prevent a scholar who has written a work to recommend to the National Spiritual Assembly one or more individuals whom he would like to see included among the reviewers selected by the Assembly. This approach offers the author a way of satisfying himself that he has had a direct part in the arrangement for review, and he can take confidence that some measure of peer review has been invested in the procedure.
The House of Justice trusts that this procedure will reduce your concerns and assures you of its prayers on your behalf in the Holy Shrines.
With loving Bahá’í greetings, DEPARTMENT OF THE SECRETARIAT

October 28. On this date 1997, an individual wrote a letter "inquiring about the recitation of obligatory prayers was forwarded by the National Spiritual Assembly of the United States to the Universal House of Justice. It in turn referred your query to the Research Department for further study, and we are enclosing a copy of the memorandum that was produced in reply."

October 28. On this date 1997, an individual wrote a letter "inquiring about the recitation of obligatory prayers was forwarded by the National Spiritual Assembly of the United States to the Universal House of Justice. It in turn referred your query to the Research Department for further study, and we are enclosing a copy of the memorandum that was produced in reply."

October 28. On this date in 1927, Shoghi Effendi wrote "you will find in different compilations, the principles upon which the Bahá'í economic system would be based. A system that prevents among others the gradual control of wealth in the hands of a few and the resulting state of both extremes, wealth and poverty."

October 28. On this date in 1927, Shoghi Effendi wrote "you will find in different compilations, the principles upon which the Bahá'í economic system would be based. A system that prevents among others the gradual control of wealth in the hands of a few and the resulting state of both extremes, wealth and poverty."

1860. Bahá'í System Prevents Extremes of Wealth and Poverty
"...Of course conditions in the East differ where the Countries are rarely industrial and mostly agricultural; we should have to apply different laws from the West and that is why the principles of the Movement strike at the root which is common to them both. Abdu'l-Bahá has developed in various of His talks, which you will find in different compilations, the principles upon which the Bahá'í economic system would be based. A system that prevents among others the gradual control of wealth in the hands of a few and the resulting state of both extremes, wealth and poverty."
(From a letter written on behalf of Shoghi Effendi to an individual believer, October 28, 1927: Extracts from the Bahá'í Writings on the Subject of Agriculture and Related Subjects, A Compilation of the Universal House of Justice)

October 28. On this date in 1949, Shoghi Effendi wrote "The statement in 'Seven Days of Creation' certainly cannot be considered authoritative or correct. The Ark and the Flood we believe are symbolical."

October 28. On this date in 1949, Shoghi Effendi wrote "The statement in 'Seven Days of Creation' certainly cannot be considered authoritative or correct. The Ark and the Flood we believe are symbolical."

1716. The Ark and the Flood
"The statement in 'Seven Days of Creation' certainly cannot be considered authoritative or correct. The Ark and the Flood we believe are symbolical."
(From a letter written on behalf of the Guardian to an individual believer, October 28, 1949: Bahá'í News, No. 228, February 1950, p. 4)

The relevant passage from the Bible (Genesis 7:17-24) is as follows...

The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. They rose greatly on the earth, and all the high mountains under the entire heavens were covered. The waters rose and covered the mountains to a depth of more than fifteen cubits. Every living thing that moved on land perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind. Everything on dry land that had the breath of life in its nostrils died. Every living thing on the face of the earth was wiped out; people and animals and the creatures that move along the ground and the birds were wiped from the earth. Only Noah was left, and those with him in the ark. The waters flooded the earth for a hundred and fifty days. (Genesis 7:17-24)

October 28. On this date in 1949, Shoghi Effendi wrote "We Bahá'ís do not believe in Genesis literally. We know this world was not created in seven days, or six, or eight, but evolved gradually over a period of millions of years, as science has proved."

October 28. On this date in 1949, Shoghi Effendi wrote "We Bahá'ís do not believe in Genesis literally. We know this world was not created in seven days, or six, or eight, but evolved gradually over a period of millions of years, as science has proved."

1658. We Do Not Believe in Genesis Literally--The World Was Not Created in Seven Days
"We Bahá'ís do not believe in Genesis literally. We know this world was not created in seven days, or six, or eight, but evolved gradually over a period of millions of years, as science has proved. As to where the idea of a seven-day week originated, it is certainly very ancient and you should refer to scholars for an answer."
(From a letter written on behalf of the Guardian to an individual believer, October 28, 1949)

October 28. On this date in 1949, Shoghi Effendi wrote, "Nine is the highest digit, hence symbolizes comprehensiveness, culmination; also, the reason it is used in the Temple's form is because 9 has the exact numerical value of 'Baha' (in the numerology connected with the Arabic alphabet) and Baha is the name of the Revealer of our Faith, Bahá'u'lláh."

October 28. On this date in 1949, Shoghi Effendi wrote, "Nine is the highest digit, hence symbolizes comprehensiveness, culmination; also, the reason it is used in the Temple's form is because 9 has the exact numerical value of 'Baha' (in the numerology connected with the Arabic alphabet) and Baha is the name of the Revealer of our Faith, Bahá'u'lláh."

1375. Nine as the Highest Digit Symbolizes Comprehensiveness, Culmination
"Regarding your various questions: We must avoid giving the impression of being all tied up with peculiar religious theories; on the other hand, the 9 sides of the Temple, and the 9-pointed star require an explanation, and he feels the best one is this:
"Nine is the highest digit, hence symbolizes comprehensiveness, culmination; also, the reason it is used in the Temple's form is because 9 has the exact numerical value of 'Baha' (in the numerology connected with the Arabic alphabet) and Baha is the name of the Revealer of our Faith, Bahá'u'lláh. The 9-pointed star is not a part of the teachings of our Faith, but only used as an emblem representing '9'. In telling people of the 9 religions of the world, that is, existing religions, we should not give this as the reason the Temple has 9 sides. This may have been an idea of the architect, and a very pleasing idea, which can be mentioned in passing, but the Temple has 9 sides because of the association of 9 with perfection, unity and 'Baha'.
"The Guardian feels that with intellectuals and students of religion the question of exactly which are the 9 existing religions is controversial, and it would be better to avoid it. He does not want the friends to be rigid in these matters, but use their judgment and tact; sometimes one statement is exactly the right thing for one type of mind and the wrong thing for another.
"Strictly speaking the 5-pointed star is the symbol of our Faith, as used by the Bab and explained by Him. But the Guardian does not feel it is wise or necessary to complicate our explanations of the Temple by adding this."
(From a letter written on behalf of Shoghi Effendi to an individual believer, October 28, 1949)

October 28. On this date in 2000, the Los Angeles Times featured an article titled "Iranian Bahais, Fleeing Religious Persecution, Find a Refuge in Turkey."

October 28. On this date in 2000, the Los Angeles Times featured an article titled "Iranian Bahais, Fleeing Religious Persecution, Find a Refuge in Turkey."



Iranian Bahais, Fleeing Religious Persecution, Find a Refuge in Turkey

October 28, 2000|AMBERIN ZAMAN | SPECIAL TO THE TIMES
VAN, Turkey — When the prominent Iranian doctor was invited back home last year with promises that he would no longer be persecuted for his adherence to the Bahai faith, he resigned from a well-paid job in Saudi Arabia and flew to Iran.
"Within six months, I was in jail," said the frail-looking 65-year-old, who now has fled across the border to eastern Turkey, as he broke down in tears. "They fed me my own flesh."
The doctor, a longtime campaigner for Bahai rights, identified himself as Parvaz Mukhtari, but that is not his real name. Like many other Iranian Bahais seeking asylum in Turkey, he refuses to reveal his real name because he wants to protect loved ones back home.
The Bahais are part of a crush of refugees in this eastern Turkish city. Officials here say the refugees, most of them Kurds fleeing a 15-year separatist insurgency in the country's largely Kurdish southeast, have more than doubled the official population of 226,000. Besides Iranian Bahais, who normally are granted asylum because of the persecution they face, there are as many as 10,000 illegal Iranian immigrants here, officials estimate.
Necmettin Salaz, an advisor to Van's mayor, said the refugees have created "unbearable" pressure on city resources. Most of the refugees live in adobe huts with plastic sheeting for windows and no heating or toilets. Many men work illegally in construction; women in growing numbers are said to be turning to prostitution.
Officials at the Office of the U.N. High Commissioner for Refugees in Van say the number of Iranian asylum-seekers, including Bahais, has steadily risen over the last three years. Nearly half of those granted refugee status last year were Bahais.
Like most of the other Bahai refugees, Mukhtari believed that conditions for Iran's largest religious minority would improve when the country's moderate president, Mohammad Khatami, was elected in May 1997 with promises of democratic reform.
But Mukhtari said he was arrested and put in solitary confinement in a jail in Isfahan, about 200 miles south of the Iranian capital, Tehran, after refusing to renounce his faith.
A ragged scar zigzags the length of Mukhtari's left calf from where he said his interrogators had carved out a piece of flesh.
"They grilled it in the form of a kebab and forced it down my throat," Mukhtari recalled, tugging fiercely at a set of turquoise worry beads as he spoke. "For them, it was a great joke."
Such treatment is part of what critics call a policy of repression against Bahais in Iran. Western diplomats say that continuing persecution of Bahais might be part of the broader power struggle in Iran between hard-liners and Khatami's reformers.
Just a year after Khatami was elected, Ruhollah Rowhani, a Bahai, was executed on charges of apostasy stemming from his alleged conversion of a Muslim woman to the Bahai faith, said Techeste Ahderom, a spokesman for the Bahai International Community in New York. At least 11 Bahais remain in jail for refusing to recant their faith. Four have been handed death sentences, Ahderom said.
The U.S. State Department's annual report on religious freedom for 1999 accused Iran of implementing policies against Bahais "geared to destroying them as a community" through prolonged imprisonment, confiscation and desecration of their holy sites and graves, and by denying them university education and government jobs.
Iranian authorities in September 1998 shut down a covert chain of Bahai "open universities" set up shortly after the 1979 Islamic Revolution in response to the group's exclusion from high schools and universities. Last year, four Bahai faculty members arrested in the crackdown were sentenced to up to 10 years in prison on charges of having established "a secret organization" engaged in "attracting youth, teaching against Islam, and teaching against the regime of the Islamic Republic," the State Department report said.
Numbering about 350,000 in Iran and 5 million worldwide, the Bahais are considered apostates by Iran's clerical regime chiefly because of claims that their spiritual leader, a 19th-century Persian nobleman named Bahaullah, succeeded the prophet Muhammad as God's latest messenger.
More than 200 adherents of this largely pacifist community have been executed since the revolution. Thousands have fled the country.
In Turkey, however, the Bahais' aversion to politics and calls for equality between men and women have made them welcome. Leaders of this predominantly Muslim but officially secular nation continue to view Islamic radicalism as the No. 1 threat to the modern Turkish republic founded by Kemal Ataturk more than 70 years ago, and they accuse Iran's clerical rulers of seeking to export fundamentalism.
"Of all the Muslim countries in the world, Turkey is where we feel the greatest freedom," said Cuneyt Can, a physics professor at Ankara's Middle Eastern Technical University and a local community leader for Turkish Bahais.
For that reason, says Can, Bahais fleeing Iran are well received by local authorities, and Turkey is a favorite transit route for those seeking asylum in Western countries.
"The Turkish police, the people have been very kind to me," said a 54-year-old Bahai asylum seeker, who would identify herself only as Shaziya. She said her 40-year-old brother was shot dead by Iranian revolutionary guards in 1981.
"I still keep the shirt he was wearing," she said, producing a crumpled, blood-stained garment out of a plastic bag.
She said Iranian secret police still raid the family home and detain males for long periods. Last year, she said, her husband was jailed for refusing to convert to Islam and has yet to be released.
"I decided to come here to save my poor son," Shaziya said, pulling a teenager to her side. The pair made it to Van in February after a harrowing four-day trek through the snow-clad mountains separating Turkey from Iran. Like hundreds of Iranians who cross illegally into Turkey every year, they paid Kurdish smugglers about $600 each to get them across the heavily mined frontier. They are waiting to be resettled in Norway by the High Commissioner for Refugees.
As they await resettlement, community elders such as Mukhtari organize classes for Bahai youth to pass on the religion's teachings but also tutor them on such subjects as English and math. "Come what may," said Mukhtari, "we shall keep the spirit of our faith alive."

October 28. On this date in 1904, Ali-Kuli Khan married Boston socialite Florence Breed, consummating the first marriage between an Iranian and a Western Bahá'í.

October 28. On this date in 1904, Ali-Kuli Khan married Boston socialite Florence Breed, consummating the first marriage between an Iranian and a Western Bahá'í.

Ali-Kuli Khan (also known as Nabílu'd-Dawlih) was an eminent Iranian Baha'i who served briefly as 'Abdu'l-Baha’s English-language secretary between 1899 and 1901, he was subsequently sent to America where he was the first to translate into English some of the most important works of Baha’u’llah, such as the Kitab-i-Iqan, The Seven Valleys and the Glad-Tidings. He also continued to translate 'Abdu'l-Baha’s correspondence with the American Baha'is. Ali Kuli Khan was appointed Iranian chargés d'affaires in Washington in 1910 and later served in various high-ranking diplomatic positions. On October 28, 1904, he married Boston socialite Florence Breed. The couple was the parents of Marzieh Gail.

On July 28, 1920, Shoghi Effendi wrote a letter to Florence Breed outlining his educational ambitions at Balliol College, to study with with eminent professors and Orientalists, noting alumni who were all Imperialists.

He was received there by the many devoted friends of 'Abdu'l-Bahá with genuine warmth and affection. Some of them he already knew personally, such as Dr J. E. Esslemont, who had recently been in Haifa and collaborated with him and other friends in the translation of an important Tablet of the Master; Major W. Tudor Pole, who had met 'Abdu'l-Bahá during His stay in London and had been in Palestine with the British Army of Occupation, rendering the believers every assistance within his power; and Lord Lamington.
Shoghi Effendi was the bearer of letters from this grandfather to some of His English friends, as is attested in a letter he wrote shortly after his arrival to the wife of Ali Kuli Khan in France:
July 28, 1920
My dearest Bahá'í sister:
I have been fearfully busy since I stepped on British soil and so far the progress of my work has been admirable. Equipped with the Tablets of the Master for Lady Blomfield, Lord Lamington and Major Tudor Pole, I have through them come in close touch with eminent professors and Orientalists whether at Oxford or London University. Having secured introductions and recommendations from Sir Denison Ross, and Professor Ker, to Sir Walter Raleigh - professor of and lecturer on English literature at Oxford - and Prof. Margoliouth - the remarkable Arabic scholar and Orientalist of the same University, I hastened to Oxford after a busy week stay in London. In fact before leaving for Oxford, I had a letter from Margoliouth saying that he would do all in his power to be of help to a relative of 'Abdu'l-Bahá. With this man and the Master of Balliol College - a College from which great men such as Lord Grey, Earl Curzon, Lord Milner, Mr. Asquith, Swinburne and Sir Herbert Samuel have graduated - I had the opportunity of speaking about the Cause and clearing up some points that to these busy scholars had hitherto been uncertain and confused.

October 28. On this date in 1926, Shoghi Effendi wrote about "Her Majesty, Queen Marie of Roumania...Her Majesty's striking tribute paid to the illuminative power of the Teachings of Bahá'u'lláh and `Abdu'l-Bahá is bound to effect an entire transformation in the attitude of many to a Faith the tenets of which have often been misunderstood and sorely neglected. It will serve as a fresh stimulus to the enlightened and cultured to investigate with an open mind the verities of its message, the source of its life-giving principles." While Bahá'í sources claim Queen Marie was the first monarch to convert to the faith, her daughter Ileana denied any such conversion had taken place.

October 28. On this date in 1926, Shoghi Effendi wrote about "Her Majesty, Queen Marie of Roumania...Her Majesty's striking tribute paid to the illuminative power of the Teachings of Bahá'u'lláh and `Abdu'l-Bahá is bound to effect an entire transformation in the attitude of many to a Faith the tenets of which have often been misunderstood and sorely neglected. It will serve as a fresh stimulus to the enlightened and cultured to investigate with an open mind the verities of its message, the source of its life-giving principles." While Bahá'í sources claim Queen Marie was the first monarch to convert to the faith, her daughter Ileana denied any such conversion had taken place.

Letter 35
To the beloved of the Lord and the handmaids of the Merciful throughout the West. Dear fellow-workers in the Divine Vineyard:
It will gladden and rejoice every one of you to learn that from various quarters there has of late reached the Holy Land tidings of fresh developments that are a clear indication of those hidden and transforming influences which, from the source of Bahá'u'lláh's mystic strength, continue to flow with ever-increasing vitality into the heart of this troubled world.
Both in the wider field of its spiritual conquests, where its indomitable spirit is forging ahead, capturing the heights, pervading the multitude; as well as in the gradual consolidation of the administrative structure which its avowed followers the world over are laboring to raise and fortify, the Faith of Bahá'u'lláh, we can increasingly discern, bids fair to become that force which, though not as yet universally recognized, none can afford to belittle or ignore.
In the bold and repeated testimonies which Her Majesty, Queen Marie of Roumania, has chosen to give to the world,--a copy of whose latest pronouncement I enclose,[This enclosure consisted of a copy of an article by Queen Marie in her newspaper syndicated series entitled "Queen's Counsel." Since the queen's first public reference to the Cause in this series, two additional references have appeared, one on September 26 and one on September 27, 1926.]--we truly recognize evidences of the irresistible power, the increasing vitality, the strange working of a Faith destined to regenerate the world. Her Majesty's striking tribute paid to the illuminative power of the Teachings of Bahá'u'lláh and `Abdu'l-Bahá is bound to effect an entire transformation in the attitude of many to a Faith the tenets of which have often been misunderstood and sorely neglected. It will serve as a fresh stimulus to the enlightened and cultured to investigate with an open mind the verities of its message, the source of its life-giving principles.
Shrine at Baghdád
From Baghdád, moreover, where the sacred habitation of Bahá'u'lláh has been violated by a relentless enemy and converted into a rallying center for the corrupt, the perverse, and the fanatical, there comes the news, highly reassuring to us all, of the satisfactory progress of the negotiations which, we are informed on high authority, will soon lead to the expropriation of the property by the State, culminating in the fullness of time in its occupation by the triumphant followers of God's holy Faith. The case of the houses, so ably presented, so persistently pursued, above all reinforced by the vigilant and protecting power of our departed Master, will eventually triumph, and by its repercussions in Persia as in the world at large, will lend a powerful impetus to the liberation of those forces which will carry the Cause to its ultimate destiny. I will, when the occasion presents itself, inform the believers through their respective National Spiritual Assemblies to address messages of appreciation and gratitude to the authorities concerned in view of their unrelaxing efforts for the triumph of right and justice.
For the present, we cannot but rejoice and feel profoundly thankful as we witness in so many directions the welcome signs of the gradual emancipation of the struggling Faith of Bahá'u'lláh, of the increasing recognition on the part of both the high and lowly of its universal principles--all so rich in their promise of ultimate victory.
Your true brother,
SHOGHI.
Haifa, Palestine,
October 29, 1926.

While the Administrative Order publicly eschews involvement in partisan politics, it has no reservations about routinely using its media outlets to proudly tout unelected royal leaders who are Bahá'í.

For example, on February 19, 1968, Malietoa Tanumafili II, one of Samoa's four paramount chiefs, became a Bahá'í.

 

Also, On April 24, 2017, the Bahá'í World News Service published a story about Djaouga Abdoulaye, who "became a Baha’i in the 1980s when the Faith initially came to Benin." The news report states that he was enthroned High Chief in July of 2016, assuming a "position of moral and customary authority for the approximately 100,000 Fulani living in the area."

 
Interestingly, while Bahá'ís frequently refer to Queen Marie of Romania as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter disputes this claim:

"It is perfectly true that my mother, Queen Marie, did receive Miss Martha Root several times.....She came at the moment when we were undergoing very great family and national stress. At such a moment it was natural that we were receptive to any kind of spiritual message, but it is quite incorrect to say that my mother or any of us at any time contemplated becoming a member of the Baha’i faith."

While rare and not promoted in the media outlets of the Administrative Order, there have been Bahá'ís who have been elected to office, such as Ted Livingston, who was the first Bahá’í in the United States to be the mayor of a city when he was elected Mayor of Cottonwood Falls, Kansas.