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Yazd

From Bahaipedia
یزد
Yazd
City in Iran
The Ḥaẓíratu’l-Quds of Yazd in the 1930's.
Location of Yazd
History:
Firsts
 -  Local Assembly 1903 
Related media

Yazd is a city in Iran. It is the capital of Yazd Province in central Iran and it is the fifteenth largest city in the country.

Yazd is notable in the Bahá’í Faith as the site of several events relevant to the religion's history with the cities Bahá’í community experiencing several periods of severe persecution.

History[edit]

In the time of the Báb[edit]

Shaykh Ahmad, the founder of the Shaykhí school of Islam, resided in Yazd for a long period where he wrote the majority of his works.[1] Siyyid Káẓim studied under him in Yazd and became his pre-eminent student.[2]

The house of Vahíd in Yazd.

Shortly after the Declaration of the Báb in 1844 Mullá Muḥammad Rawḍih-Khán Yazdí, one of the Letters of the Living, attempted to proclaim the Báb's religion in the city which was met with hostility. After a short time Yazdí recanted his faith and became a follower of Hájí Mírzá Karím Khán who had assumed leadership over the Shaykhí community despite acknowledging Siyyid Káẓim had not appointed a successor.[3]

In approximately 1845 the Báb instructed Mullá Ḥusayn to visit Yazd en route to Khurásán,[4] and Quddús also briefly visited the city.[5] Around this time Mírzá Aḥmad-i-Azghandí moved to the city at the request of his uncle, the mujtahid Siyyid Ḥusayn-i-Azghandí, who wanted his assistance countering the influence of Hájí Mírzá Karím Khán.[6] Mulla Sádiq visited the city shortly after the arrival of Azghandí and delivered a talk at a masjid in which he quoted the Writings of the Báb which resulted in him being accused of heresy and he was almost physically attacked however Siyyid Ḥusayn-i-Azghandí managed to calm the crowd allowing him to leave unharmed.[7] Mullá Yúsúf-i-Ardibílí also visited Yazd briefly in approximately 1845 and was expelled from the city due to opposition to the Bábí Faith.[8]

In late 1845 or early 1846 Vahíd, a religious scholar close to Muhammad Shah, was instructed by the Shah to meet with the Báb to assess his claims. Vahíd stopped in Yazd on his journey from Tehran to Shiraz and announced he was going to determine if the Báb was legitimate or not which resulted in increased interest and enthusiasm in the Báb in the city.[9] In July 1846 he wrote to his contacts in Yazd to advise that he had accepted the Báb's claims,[10] and later in the year he visited the city to teach the Bábí Faith.[11] He briefly visited again in 1847 while traveling to Tehran from Qazvin.[12]

The Fort of Nárín.

In early 1850 Vahíd returned to Yazd and shortly after his arrival a large amount of people began gathering in his home, traveling from surrounding villages and nearby towns to hear him speak.[13] Navváb-i-Radaví, a prominent Shaykhí scholar who was opposed to Vahíd, convinced the governor of Yazd to deploy an army regiment to siege the house of Vahíd due to the amount of people gathering,[14] and Muḥammad-‘Abdu’lláh who had been leading a rebellion in the area came out of hiding to lead an attack on the regiment successfully breaking the siege.[15] ‘Abdu’lláh met with Vahíd and declared himself a Bábí and attempted to ally with him to overthrow the governor,[16] however Vahíd rejected an alliance and advised him to leave the city stating that his actions would likely only result in increased persecution of the Bábí community.[17][18]

‘Abdu’lláh rejected Vahíd's advice and besieged the governor and the army regiment in the fort of Narin,[19] and Navváb-i-Radaví assembled a mob to attack the house of Vahíd. The mob was convinced not to attack the house as Vahíd sent Siyyid Abdu’l-’Azim-i-Khu’i to announce to them that he would not use violence except in self defense.[20] The situation deteriorated when Radaví redirected the mob to attack ‘Abdu’lláh's forces breaking the siege of Narin and during the battle ‘Abdu’lláh fled to the house of Vahíd resulting in it being besieged by the mob and the army regiment. Vahíd sent six Bábís to charge the enemy forces which resulted in the siege being lifted and he then advised the Bábís to flee the city and went to Nayriz with his house being ransacked after his departure.[21]

In the time of Bahá’u’lláh[edit]

In July 1850 the Báb was martyred and in August 1852 two Bábís independently made an assassination attempt on the Shah of Iran in retaliation which was unsuccessful and this resulted in intense persecution of the Bábí community. Many Bábís in Yazd where martyred,[22] with many others leaving the city and immigrating to Baghdad.[23] In 1857 Ḥájí Mírzá Muḥammad-Taqí, a relative of the Báb who had settled in Yazd in 1854, became a devoted Bábí after meeting Bahá’u’lláh in Baghdad and he remained in Yazd until 1900.[24] Several Bábí's from Yazd visited Baghdad during the 1850's and spoke highly of Bahá’u’lláh upon returning with Mullá Muhammad-Ridá Radiyu'r-Rúh Manshádí delivering a copy of the Qaṣídiy-i-Varqá'íyyih to the Bábí's of the city and Mirza Husayn Yazdi, brother of Varqá, delivering a copy of the Hidden Words.[23]

In the 1860's Bahá’u’lláh declared Himself to be the one foretold by the Báb and Mirza Ja’far Yazdi visited Yazd from Adrianople in 1866 to share the claims with the Bábís in the city. At first Yazdi only referred to the claims in general terms without naming Bahá’u’lláh but he ultimately announced that Bahá’u’lláh had made them openly at a large gathering attended by most of the Bábí community of the city. Mirza Ahmad Yazdi was also instrumental to teaching Bahá’u’lláh's claims around this time and the majority of the Bábí's of Yazd accepted Bahá’u’lláh's claim becoming Bahá’ís.[25]

Members of the Afnán family who resided in Yazd.

During the late 1860's Mulla Sádiq visited Yazd where he successfully convinced several members of the Afnán family, the family of the Báb, of Bahá’u’lláhs claims,[26] and at some point between 1867 and 1869 Zaynu’l-Muqarrabín visited the city to teach the Bábí community about Bahá’u’lláh's claims.[27] In 1868 Hájí Muhammad-Ibrahim-i-Muballigh and Nabíl-i-Akbar taught the Bahá’í Faith in Yazd and converted Afnán-i-Kabír and other members of the Afnán family who became prominent steadfast Bahá’ís.[28]

Of the minority of Yazd Bábí's who rejected Bahá’u’lláh the most notable was Mírzá Ja`far Kaffásh who attempted to claim leadership over the community and established a group he called the Kullu-Shay'ís although he only secured approximately six followers. Only one Bábí of Yazd, Shaykh Muhammad, accepted Mírzá Yaḥyá as leader of the community after the claims of Bahá’u’lláh became known,[23] and he left the city in 1888 after attempting to debate visiting Bahá’ís Mírzá Abu'l-Fadl and ‘Andalíb.[29]

In 1873 Mirza Mahdi ‘Atri Yazdi hosted a celebration of Ridvan in his home which was attended by 200 people, the largest ever Bahá’í meeting in Yazd at the time. Shortly afterwards he was assaulted and the clergy of Yazd submitted a request that he be sentenced to death.[30] The mujtahid of Ardikan refused to confirm the sentence allowing Mihdi to flee Yazd.[31] In 1879 several Bahá’í left the city to avoid violence due to an escalation in prejudice against them.[32]

Between 1882 and 1883 Mahdi Yazdi's son, Varqá, returned to visit Yazd and due to his religion he was arrested and imprisoned for one year before being transferred to Isfahan.[33] As of the early 1880's the principal of the Parsi School of Yazd, Ustad Javanmard, was a Bahá’í,[34] and throughout the 1880's many Zoroastrians of Yazd either became Bahá’ís or were sympathetic to the religion.[23] In 1888 Edward Granville Browne visited Yazd and met with members of the Bahá’í community such as Afnán-i-Kabír.[35]

In 1891 a political group based in Yazd began stirring dissent against the government of Persia and when the government began to take action against them the group decided to fabricate evidence implying that the Bábí community was responsible for the dissent. As a result Zillu's-Sultán, the eldest son of Nasiri-Din Shah, who was involved in the groups activities and was engaged in an attempt to usurp the throne instigated harsh persecution of the Bahá’í community of Yazd in order to distract from his involvement in the situation.[36] On May 18, 1891, seven Bahá’ís were arrested and taken to the palace of Prince Jalálu'd-Dawla and the Prince asked them what their beliefs were and reassured them that he wanted to secure their release and did not intend to persecute them for their beliefs, however when they said they were Bahá’ís members of the Islamic clergy who were present but behind a curtain signed death warrants based on their confession.[37] The seven men were then publicly executed after refusing to recant their Faith with their remains being dragged through the streets and then burned.[36]

After the martyrdoms there was also widespread harassment of Bahá’ís with their properties being looted,[23] and an estimated one thousand Bahá’ís fled the city to escape persecution camping in the open countryside leading to many dying from malnutrition.[38] The persecution ultimately resulted in increased interest in the religion in Yazd.[23]

In the time of ‘Abdu’l-Bahá[edit]

The Bahá’í community of Yazd experienced persecution in the early days of ‘Abdu’l-Bahá's Ministry with Aqa Muhammad Rida Muhammadabadi being executed by firing squad in 1892, Haji Muhammad Qarashahi being murdered in 1894, and Aqa Muhammad Husayn Saghiri-saz being murdered in 1897.[39] Also in 1897 Bahá’í merchant Ustad Ghulam-Husayn was taken hostage by a mob as a trader who owed him money denigrated him for being a Bahá’í in order to avoid having to pay the sum. The mob took him before some clerics who issued a fatwa and he was beaten and stabbed to death.[40] Siyyid Ahmad Afnán visited Yazd in 1898 and reportedly helped establish a Local Spiritual Assembly although the body lapsed a short time later.[41][42]

There were approximately five thousand Bahá’í households in Yazd as of 1903,[43] and that year ‘Abdu’l-Bahá asked Ibn-i-Abhar to visit the city. During Abhar's visit large gatherings were held which he spoke at to encourage the Bahá’í community,[44] which enthused the Bahá’í community and resulted in the firm establishment of the Local Spiritual Assembly of Yazd.[45] The stimulation of Bahá’í activity resulted in increased opposition to the Faith from the cities Muslim community.[46]

The same year a telegram was forged purporting to be from the Prime Minister of Persia which prompted Shaykh Taqí, a religious authority in Isfahan, to issue a fatwa calling for Bahá’ís to be killed.[47] Mírzá Ibráhím, the Imám-Jum`ih of Yazd, visited Isfahan and upon his return to Yazd on June 12, 1903, he issued an order for the massacre of Bahá’ís in Yazd,[46] and many Bahá’ís in the city had their homes destroyed by mobs over the next two months,[23] with men, women and children being violently murdered in the streets. Many Bahá’ís also died of exposure and starvation caused by fleeing the city.[48]

‘Abdu’l-Bahá appointed Hájí Muhammad-Táhir-i-Málmírí, who had three children martyred in the 1903 persecution, to oversee efforts to assist the survivors and he provided food to the widows and children of martyrs and also began providing food to the poor of Yazd in general.[16] By 1908 the community had recovered to an extent and its Local Spiritual Assembly sent a letter of greetings to the American Bahá’í community.[49] In 1919 the Bahá’í community began raising funds which were used to assist relatives of the martyrs of Yazd and construct tombs.[50]

In the time of Shoghi Effendi[edit]

In 1921 Muhammad ‘Alí Afnán of Yazd was on pilgrimage in the Holy Land when ‘Abdu’l-Bahá passed away and he remained in the Holy Land and was able to associate with the newly appointed Guardian of the Bahá’í Faith, Shoghi Effendi, until approximately May 1922 when Shoghi Effendi asked him to return to Yazd where he was elected to the Local Spiritual Assembly and served for many years often as chairman.[51]

In 1930 Ṭaráẓu’lláh Samandarí and Martha Root visited Yazd during teaching tours of Iran,[52][53] and Zikrullah Khadem visited at the request of Shoghi Effendi.[54] Keith Ransom-Kehler visited Yazd during a tour of Iran undertaken at the direction of Shoghi Effendi in 1933.[55]

As of the early 1930's a large Ḥaẓíratu’l-Quds had been constructed by the Yazd Bahá’í community,[56] and at some point four Bahá’í owned primary schools were established in the city however in 1934 the schools were closed down by order of the Persian Ministry of Education for closing to commemorate Bahá’í Holy Days.[57] As of 1939 the Bahá’í community had constructed a public bathhouse for Yazd however that year a worker employed to see to the heating of the baths was injured in a work accident and as a result of prejudice against the Bahá’í community members of the Local Spiritual Assembly including the chairman were arrested but were released after only a short period of imprisonment.[58]

In 1947 summer classes for Bahá’í youth were held in Yazd and as of the late 1940's there was a Yazd youth committee which began publishing a local youth bulletin.[59]

In 1950 a Bahá’í pioneered to Abarqu, a village outside of Yazd, and a woman and her children were murdered shortly afterwards. While all evidence relevant to the case implicated a local landlord,[60] the murder was attributed to the Bahá’í pioneer and the Bahá’í community as a whole, resulting in all members of the Local Spiritual Assembly of Yazd and several other Bahá’ís being arrested.[58] The incident also resulted in widespread violence with several Bahá’í homes being destroyed in the area.[60]

The court case against the Bahá’ís continued into 1952 and in May that year three Bahá’ís were sentenced to death, three were sentenced to ten years imprisonment and hard labor, and the members of the Assembly were sentenced to three years hard labor.[61] This sentence was appealed and the judge of the appeal intended to dismiss the charges, but due to pressure from the Justice Ministry he was only able to commute the death sentences to a term of imprisonment. One person who had been imprisoned in relation to the case, who was not a Bahá’í, was ultimately executed.[62]

The Abarqu trial caused the Yazd Bahá’í community to become inactive out of fear of retribution and Shoghi Effendi asked Dr. Abbas Afnán to pioneer to the city to stimulate the community in 1952. Afnán remained in the city for two years establishing deepening classes and holding art exhibitions to stimulate the arts and members of the community were inspired to become active again.[63]

In the time of the Universal House of Justice[edit]

Vandalism of the Bahá’í Centre of Yazd, 1979.

In early 1962 a pioneering conference was held in Yazd,[64] and throughout 1964 forty Bahá’í character training classes for youth and children were held in Yazd with three-hundred youth and children receiving instruction from thirty Bahá’ís serving as teachers.[65] As of 1966 the Islamic clergy in Yazd remained suspicious and belligerent towards the Bahá’í community and the Bahá’í community was limited in its public activities in order to avoid provoking hostility from them.[66]

The Revolution in Iran which began in 1979 triggered persecution of the Bahá’í community with the Bahá’í Centre of Yazd being destroyed that year.[67] As of July 1980 members of the Yazd Local Spiritual Assembly had been arrested and five Bahá’ís were injured after being attacked by a mob in the city.[68] On September 8, 1980, seven prominent Bahá’ís of Yazd including two Auxiliary Board members were martyred by revolutionary guards with the executions being justified on local radio with unsupported accusations of espionage and subversive activities.[69] After the martyrdoms the bodies were transported to a local hospital and then buried outside of the city limits the same day in order to prevent large amounts of Bahá’ís gathering for a funeral. Despite this two-hundred Bahá’ís gathered for the burial and were able to prepare the bodies for burial according to Bahá’í law.[70] Two days after the martyrdom a trial of the Bahá’ís was televised in Yazd however during the broadcast the Bahá’ís defense was rendered inaudible prompting complaints even from non-Bahá’ís.[71]

In 1981 the assets of 117 Bahá’ís of Yazd were frozen and 150 prominent Bahá’í families were ordered to report to revolutionary authorities.[72] As of September 1981 a government official had reportedly privately advised the Bahá’ís that the persecution in Yazd would potentially be the pattern followed for persecution of Bahá’ís across the rest of the country.[73] In October 1981 four Bahá’í's imprisoned in Yazd were released however the community was facing persecution in other forms such as being dismissed from jobs.[74] As of 1982 over one hundred Bahá’í children had been expelled from schools in Yazd due to their religion,[75] and Bahá’ís had their properties looted with houses and furniture being confiscated and most Bahá’í men were forced to flee the city.[76] As of 1984 some Bahá’ís remained imprisoned in Yazd and were being tortured by being regularly whipped with plastic tubes. Some died while imprisoned and their families were sometimes expelled from their homes after their relatives death.[77]

In 1992 several private homes and other properties belonging to Bahá’ís from eleven families were confiscated by Islamic revolutionary institutions on the basis of a religious edict filed by a former Imam of Yazd. A further ten families had been issued a notice to vacate their homes as they were to be seized by the government.[78] The Universal House of Justice noted that the seizures of Bahá’í properties in Yazd were distinct from seizures in other parts of the country as they were specifically based on a religious edict.[79] As of 1998 houses and properties were still being routinely confiscated from Bahá’ís in Yazd.[80]

The Bahá'í cemetery of Yazd after its destruction in 2005.

In 2005 another wave of persecution against the Bahá’í community of Yazd began with several Bahá’ís being arrested for short sentences. After this Bahá’ís in the city were assaulted, harassed and threatened and the Bahá’í cemetery of the city was destroyed with bodies being left exposed.[81] In December 2005 Dhabíhu’lláh Mahramí, a Bahá’í who had been imprisoned since 1995 on the charge of apostasy, died in a Yazd prison.[82]

In 2011 Bahá’í university students studying in Yazd were expelled from higher education due to their religion,[83] and in 2014 a Bahá’í in Yazd had a business license refused due to his religion as it had apparently been ruled that Bahá’ís should not be granted them.[84] Also during 2014 a threatening leaflet accusing Bahá’ís of being "godless" was distributed in Yazd with Bahá’í homes and vehicles being targeted with the Bahá’í International Community raising concerns this was intended to inflame prejudice against the Bahá’í community.[85] In 2016 Farhang Amiri was murdered in Yazd by two men who pretended to be interested in buying a van from him and after being arrested one of the men stated their motivation was the fact Amiri was a Bahá’í.[86] When the men were sentenced for the murder the court noted that according to the Islamic penal code Amiri was not equal to the accused for the purpose of retributive justice as he was not a Muslim.[87]

In 2020 some Bahá’ís in Yazd were arrested and sentenced to imprisonment with the Bahá’í International Community noting this as a sign of persecution of Bahá’ís in Iran escalating.[88]

References[edit]

  1. ↑ Nabil-i-Zarandi, The Dawn-Breakers, US Baha'i Publishing Trust, 1932, p 5
  2. ↑ Denis MacEoin, The Messiah of Shiraz, Brill: Leiden/Boston, 2009, p 111
  3. ↑ Abbas Amanat, Resurrection and Renewal, Kalimat Press: Los Angeles, 2005, p 179
  4. ↑ Nabil-i-Zarandi, The Dawn-Breakers, US Baha'i Publishing Trust, 1932, p 170
  5. ↑ Nabil-i-Zarandi, The Dawn-Breakers, US Baha'i Publishing Trust, 1932, p 182
  6. ↑ Nabil-i-Zarandi, The Dawn-Breakers, US Baha'i Publishing Trust, 1932, p 184
  7. ↑ Nabil-i-Zarandi, The Dawn-Breakers, US Baha'i Publishing Trust, 1932, p 186
  8. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, p 187
  9. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 26
  10. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 45
  11. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 54
  12. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 59
  13. ↑ Nabil-i-Zarandi, The Dawn-Breakers, US Baha'i Publishing Trust, 1932, p 468
  14. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 468
  15. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 469-70
  16. ↑ 16.0 16.1 Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 82 Cite error: Invalid <ref> tag; name "two" defined multiple times with different content
  17. ↑ Ahang Rabbani, The Babis of Nayriz: History and Documents, self-published, 1999, p 83
  18. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 471
  19. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 471
  20. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 472
  21. ↑ Nabil, The Dawn-Breakers, US Publishing Trust, 1932, pp 473
  22. ↑ Nabil-i-Zarandi, The Dawn-Breakers, US Baha'i Publishing Trust, 1932, p 642
  23. ↑ 23.0 23.1 23.2 23.3 23.4 23.5 23.6 Moojan Momen, Iran: Province of Yazd, 1994 at Baha'i Library Online
  24. ↑ H.M. Balyuzi, Eminent Baha'is in the Time of Baha'u'llah, George Ronald: Oxford, 1985, p 267
  25. ↑ Moojan Momen, The Bahá’í Communities of Iran, Volume 2, George Ronald: Oxford, 2022, p 351
  26. ↑ H.M. Balyuzi, Eminent Baha'is in the Time of Baha'u'llah, George Ronald: Oxford, 1985, p 21
  27. ↑ Moojan Momen, The Bahá’í Communities of Iran 1851-1921: Volume 2, George Ronald: Oxford, 2021 p 60
  28. ↑ H.M. Balyuzi, Eminent Baha'is in the Time of Baha'u'llah, George Ronald: Oxford, 1985, p 229
  29. ↑ Moojan Momen, The Momen (Ulfat) Family History, Hooman Momen, 2018, pp 16-17
  30. ↑ Moojan Momen, The Baha'i Communities of Iran 1851-1921, Volume 2, George Ronald: Oxford, 2022, p 365
  31. ↑ H.M. Balyuzi, Eminent Baha'is in the Time of Baha'u'llah, George Ronald: Oxford, 1985, p 75
  32. ↑ Moojan Momen, The Baha'i Communities of Iran 1851-1921, Volume 2, George Ronald: Oxford, 2022, p 366
  33. ↑ H.M. Balyuzi, Eminent Baha'is in the Time of Baha'u'llah, George Ronald: Oxford, 1985, p 78
  34. ↑ H.M. Balyuzi, Eminent Baha'is in the Time of Baha'u'llah, George Ronald: Oxford, 1985, p 313
  35. ↑ H.M. Balyuzi, Eminent Baha'is in the Time of Baha'u'llah, George Ronald: Oxford, 1985, p 60
  36. ↑ 36.0 36.1 Edward Granville Browne, Materials for the Study of the Babi Religion, 1918, pp 296-297
  37. ↑ Edward Granville Browne, Materials for the Study of the Babi Religion, 1918, pp 305
  38. ↑ Edward Granville Browne, Materials for the Study of the Babi Religion, 1918, p 297
  39. ↑ Moojan Momen, The Bahá’í Communities of Iran, Volume 2, George Ronald: Oxford, 2022, p 379
  40. ↑ Moojan Momen, The Bahá’í Communities of Iran, Volume 2, George Ronald: Oxford, 2022, p 380
  41. ↑ Ahang Rabbani, The Afnán Family: Some Biographical Notes, 2007
  42. ↑ Moojan Momen, The Bahá’í Communities of Iran, Volume 2, George Ronald: Oxford, 2022, p 364
  43. ↑ Ahang Rabbani, Abdu’l-Bahá’s Treatise on Persecution of Bahá’ís in 1903, 2005, p 17
  44. ↑ Ahang Rabbani, Ponder Thou upon the Martyrdom of Hájí Muhammad-Ridá Nineteen Historical Accounts, 2007, p 175
  45. ↑ Moojan Momen, The Bahá’í Communities of Iran, Volume 2, George Ronald: Oxford, 2022, p 364
  46. ↑ 46.0 46.1 Ahang Rabbani, The Martyrs of Manshád, 2005, p 9
  47. ↑ Ahang Rabbani, Abdu’l-Bahá’s Treatise on Persecution of Bahá’ís in 1903, 2005, p 8
  48. ↑ Moojan Momen, The Bahá’í Communities of Iran, Volume 2, George Ronald: Oxford, 2022, p 383
  49. ↑ Bahai Bulletin, No. 1, p 10
  50. ↑ Star of the West, Vol. 11, p 51
  51. ↑ The Bahá’í World, An International Record. (1986). Bahá’í World Centre. Haifa. Volume 18 (1979-1983), Pg(s) 710. View as PDF.
  52. ↑ M.R. Garis, Martha Root: Lioness at the Threshold, Baha'i Publishing Trust: Wilmette, 1983, p 348
  53. ↑ Baha'i News (September, 1930). National Spiritual Assembly of the Bahá’ís of the United States and Canada. No 44, Pg(s) 7. View as PDF.
  54. ↑ Baha'i News (1975). National Spiritual Assembly of the Bahá’ís of the United States. No 533, Pg(s) 9. View as PDF.
  55. ↑ The Bahá’í World, An International Record. (1936). National Spiritual Assembly of the Bahá’ís of the United States and Canada. New York City, NY. Volume 5 (1932-1934), Pg(s) 407. View as PDF.
  56. ↑ The Bahá’í World, An International Record. (1936). National Spiritual Assembly of the Bahá’ís of the United States and Canada. New York City, NY. Volume 5 (1932-1934), Pg(s) 641. View as PDF.
  57. ↑ Baha'i News (1935). National Spiritual Assembly of the Bahá’ís of the United States and Canada. No 93, Pg(s) 3. View as PDF.
  58. ↑ 58.0 58.1 The Bahá’í World, An International Record. (1986). Bahá’í World Centre. Haifa. Volume 18 (1979-1983), Pg(s) 711. View as PDF.
  59. ↑ The Bahá’í World, An International Record. (1952?). National Spiritual Assembly of the Bahá’ís of the United States and Canada. Wilmette, Ill. Volume 11 (1946-1950), Pg(s) 370. View as PDF.
  60. ↑ 60.0 60.1 Bahram Choubine, Dr. Muhammad Musaddiq and the Baha'is, p 4
  61. ↑ Bahram Choubine, Dr. Muhammad Musaddiq and the Baha'is, p 59
  62. ↑ Bahram Choubine, Dr. Muhammad Musaddiq and the Baha'is, p 60
  63. ↑ Baha'i World: In Memoriam 1992-1997, p 304
  64. ↑ Baha'i News (1962). National Spiritual Assembly of the Bahá’ís of the United States. No 377, Pg(s) 5. View as PDF.
  65. ↑ Baha'i News (1964). National Spiritual Assembly of the Bahá’ís of the United States. No 405, Pg(s) 9. View as PDF.
  66. ↑ Baha'i News (1966). National Spiritual Assembly of the Bahá’ís of the United States. No 418, Pg(s) 6. View as PDF.
  67. ↑ https://iranbahaipersecution.bic.org/archive/destruction-bahai-centre-yazd-1979
  68. ↑ 24 July 1980 Letter from the Universal House of Justice to all National Spiritual Assemlies
  69. ↑ Baha'i News (1980). National Spiritual Assembly of the Bahá’ís of the United States. No 596, Pg(s) 2. View as PDF.
  70. ↑ Baha'i News (1981). National Spiritual Assembly of the Bahá’ís of the United States. No 600, Pg(s) 3. View as PDF.
  71. ↑ Baha'i News (1981). National Spiritual Assembly of the Bahá’ís of the United States. No 600, Pg(s) 4. View as PDF.
  72. ↑ 11 August 1981 letter from the Universal House of Justice to all National Spiritual Assemblies
  73. ↑ 28 September 1981 letter from the Universal House of Justice to all National Spiritual Assemblies
  74. ↑ 16 October 1981 letter from the Universal House of Justice to all National Spiritual Assemblies
  75. ↑ Baha'i News (1982). National Spiritual Assembly of the Bahá’ís of the United States. No 613, Pg(s) 4. View as PDF.
  76. ↑ Baha'i News (1982). National Spiritual Assembly of the Bahá’ís of the United States. No 613, Pg(s) 6. View as PDF.
  77. ↑ 21 May 1984 letter from the Universal House of Justice to all National Spiritual Assemblies
  78. ↑ 30 September 1992 letter from the Universal House of Justice to selected National Spiritual Assemblies
  79. ↑ 20 May 1993 letter from the Universal House of Justice to selected National Spiritual Assemblies
  80. ↑ 24 September 1998 letter from the Universal House of Justice to selected National Spiritual Assemblies
  81. ↑ https://news.bahai.org/story/367/
  82. ↑ https://news.bahai.org/story/415/
  83. ↑ https://news.bahai.org/story/827/
  84. ↑ https://news.bahai.org/story/1031/
  85. ↑ https://news.bahai.org/story/1010/
  86. ↑ https://news.bahai.org/story/1133/
  87. ↑ https://news.bahai.org/story/1182/
  88. ↑ https://news.bahai.org/story/1433/
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