As a tween, the weekends were special, not just because there was no school, but because it was the time to visit the Bahá'í Center on Los Feliz Boulevard with my father. He, a then-devoted follower of the Bahá'í Faith, would bring me along, his enthusiasm palpable. The center was at the Foothill Service Club for the Blind1; the facility that was used for our gatherings. It was a vibrant community hub, filled with familiar, friendly faces.
Among the faces I recall from those heady days were my friends - Arash, Kiarash, Baktash, Ajang, Sina, and of course, my younger brother Arman. Our little group had a bond, not formed from deep theological understanding (we were too young for that) but from the shared experience of being there, amidst the adults, in a place that buzzed with a subtle, unspoken energy. We understood that our parents were there for something significant and spiritual, but to us, it was a playground of infinite adventures. We'd play, laugh, and share stories, our laughter echoing through the halls, innocent to the profound discussions and prayers happening around us.
The Bahá'í Faith, the reason behind those weekend gatherings, is a religion founded by Bahá'u'lláh in the 19th century in Persia. It emphasizes the spiritual unity of all humankind.
The core principles of the Bahá'í Faith include the oneness of God, the oneness of religion, and the oneness of humanity.
Administratively, the Bahá'í Faith sets itself apart with a unique system, devoid of clergy and characterized by democratic processes. At the local, national, and international levels, affairs are managed by elected bodies known as Spiritual Assemblies. These assemblies are elected annually through a distinctive process that excludes campaigning and nominations, aiming to remove any trace of partisanship or personal ambition.
At the local level, the Local Spiritual Assembly, composed of nine members, administers the affairs of the community. Similarly, at the national level, each country has a National Spiritual Assembly.
The apex of Bahá'í administration is the Universal House of Justice, located at the Bahá'í World Centre in Haifa, Israel. This body, also consisting of nine members, is responsible for guiding the worldwide Bahá'í community and ensuring the unity and coherence of its teachings and administration.
The administrative order of the Bahá'í Faith, as envisioned by Bahá'u'lláh and elaborated by his successors, is not merely a system of governance. It's a framework for action, designed to evolve organically, and it embodies the principles of consultation, unity in diversity, and collective decision-making. This system seeks to empower individuals and communities to work collaboratively towards the betterment of humanity, transcending divisions, and focusing on the spiritual and material advancement of the world.
Reflecting on those childhood days at the Bahá'í Center, it's clear that the joy and unity we experienced as children were a microcosm of the larger vision of the Bahá'í Faith—a world united, not just in belief, but in purpose and action, working tirelessly towards the betterment of all humanity.
Origins
The faith recognizes two figures as its central prophets, each playing a significant role in its foundation and the unfolding of its teachings: The Báb and Bahá'u'lláh.
The story begins with The Báb, whose title means "the Gate" in Arabic. Born Siyyid `Alí-Muhammad in Shiraz, Persia, in 1819, The Báb heralded a new era of spiritual awakening. He declared his mission in 1844, stating that he was the bearer of a divine revelation. His primary purpose was to prepare the way for the coming of a greater messenger, the Promised One of all ages, who would fulfill the eschatological promises of Islam, Christianity, Judaism, and other major religions.
The Báb's teachings focused on moral and spiritual renewal, calling for an end to the spiritual lethargy that had enveloped society. His message quickly attracted a significant following but also provoked opposition from religious and governmental authorities. In 1850, after a series of imprisonments and trials, The Báb was executed in Tabriz. His execution, regarded by Bahá'ís as a martyrdom, is commemorated annually on the day of his death.
The mythology and narrative of the Bahá'í Faith took a dramatic turn with the appearance of Bahá'u'lláh, born Mírzá Ḥusayn-`Alí Núrí in Tehran in 1817. In 1863, after a period of imprisonment and exile due to his association with The Báb and his teachings, Bahá'u'lláh declared that he was the Promised One foretold by The Báb. Bahá'u'lláh's proclamation marked the official beginning of the Bahá'í Faith and shifted the focus of the Bábí community to his own teachings.
Bahá'u'lláh faced exile and imprisonment for the remainder of his life, primarily in the Ottoman Empire cities of Baghdad, Constantinople, Adrianople, and finally Akká (in present-day Israel). Despite these hardships, he wrote volumes of work, outlining the principles of the Bahá'í Faith and its vision for a united world. His writings form the core of Bahá'í scripture and include texts such as the Kitáb-i-Aqdas (The Most Holy Book), the Kitáb-i-Íqán (The Book of Certitude), and the Hidden Words.
Bahá'u'lláh's teachings revolve around the unity of God, the unity of religion, and the unity of humanity. He advocated for the elimination of all forms of prejudice, the harmony of science and religion, the equality of men and women, the importance of education, and the establishment of a global auxiliary language and a world government to ensure peace and unity.
The mythology of the Bahá'í Faith, therefore, is not of mythical gods and creatures but of the profound and transformative journey of two prophets who suffered immense hardships to bring about a new era of spiritual and social transformation. Their lives and sacrifices are seen as the fulfillment of the prophecies of past religions, and their teachings are considered a guide for humanity's collective advancement towards unity, justice, and peace.
Sound familiar?
Jesus 2.0
According to Bahá'í teachings, the founders of the world's major religions—including Moses, Krishna, Buddha, Zoroaster, Jesus, the Christ, Muhammad, The Báb, and Bahá'u'lláh—are Manifestations of God, each providing guidance suited for the time and place of their appearance. From the Bahá'í standpoint, the concept of the Second Coming, as anticipated in Christian eschatology, is understood symbolically rather than literally.
Bahá'ís believe that the promises of the return of a Christ and the establishment of their God's kingdom on earth were fulfilled with the appearance of Bahá'u'lláh, the founder of the Bahá'í Faith. Bahá'ís interpret the Christ's return in a metaphorical sense, arguing that waiting for the physical return of Jesus overlooks the spiritual nature of the religious teachings. They believe that the essence of the Christ returned in the form of Bahá'u'lláh, bringing renewed guidance and teaching for the modern era.
The Báb, the forerunner of Bahá'u'lláh, is also significant in this context. Bahá'ís regard The Báb's mission as a preparatory one, akin to the role of John the Baptist in Christianity, preparing the way for the coming of Bahá'u'lláh, much as John prepared the way for Jesus.
The realization by Bahá'u'lláh that He was a Manifestation of God, fulfilling the prophecies of the Second Coming and other religious expectations, unfolded gradually and was articulated over time through His writings and declarations. The story of this realization is deeply interwoven with His life's journey, marked by contemplation, revelation, and profound spiritual experiences. Here's how the narrative unfolds:
Bahá'u'lláh was known for His wisdom, nobility, and a deep sense of spirituality from an early age. Even before declaring His mission, He was recognized in His community for His qualities and His insightful understanding of religious matters.
Bahá'u'lláh became an early follower of the Báb. The teachings of the Báb and His declaration of being a Herald for "Him Whom God shall make manifest" played a crucial role in setting the stage for Bahá'u'lláh's eventual realization and declaration of His mission.
The Siyah-Chal Experience
A transformative period in Bahá'u'lláh's life occurred while He was imprisoned in the Siyah-Chal (the Black Pit) in Tehran, following the Báb's execution. During this time of intense suffering and reflection, Bahá'u'lláh received revelations that He was the Promised One foretold by the Báb. Bahá'ís regard this period as the dawn of Bahá'u'lláh's prophetic mission, although He did not publicly proclaim His mission until later.
Bahá'u'lláh's formal declaration of His mission took place in April 1863, in the Garden of Ridván in Baghdad. During this period, known as the Ridván Festival, Bahá'u'lláh announced to His followers and later in His writings that He was the Promised One of all ages, fulfilling the prophecies of the Báb, as well as those found in earlier religious texts, including the prophecy of the Second Coming of Christ.
“Theif In The Night”
My father knew what a voracious reader I was. And as a means to get me interested in his faith, he got me a copy of "Thief in the Night"—a book by William Sears, a prominent Bahá'í author and a member of the Universal House of Justice (the governing body of the Bahá'í Faith). The book examines the prophecies of various world religions and their fulfillment from a Bahá'í perspective, with a particular focus on Christian prophecies regarding the Second Coming of Christ.
The title of the book is a reference to a verse from the New Testament (1 Thessalonians 5:2), which describes the day of the Lord coming like a "thief in the night." Sears uses this metaphor to suggest that the fulfillment of religious prophecies, including the return of Christ, may not occur in the way or at the time that believers expect. Instead, these events may come to pass in a manner that is initially unrecognized or misunderstood by the majority, much like a thief coming unexpectedly in the night.
In "Thief in the Night," Sears explores various prophecies from the Bible and other religious texts, arguing that their fulfillment has been realized in the events surrounding the lives and missions of The Báb and Bahá'u'lláh. He presents a detailed examination of the prophecies, their traditional interpretations, and the Bahá'í perspective on how they have been fulfilled. The book is intended to offer proof to those of various religious backgrounds, particularly Christians, that the promises of their faiths have been realized in the Bahá'í Faith.
Sears discusses how the symbolic and allegorical nature of religious prophecies can lead to misunderstandings about how they are to be fulfilled. He provides historical context for the prophecies, aiming to show how the conditions and events of the 19th century (the time of The Báb and Bahá'u'lláh) align with the prophetic expectations of earlier religions.
The book examines the expectations that religious communities have regarding prophetic fulfillment and compares these with the actual occurrences in history, suggesting that the Bahá'í Faith embodies the spiritual return or fulfillment of these expectations.
"Thief in the Night" is significant in Bahá'í literature for its apologetic approach, aiming to bridge the gap between the Bahá'í Faith and other religions by interpreting the prophecies of the past in the context of Bahá'í teachings. It's particularly valued by individuals interested in interfaith dialogue and those seeking to understand the Bahá'í perspective on religious prophecy and fulfillment.
Persecution
The persecution of Bahá'ís in Iran, the birthplace of the Bahá'í Faith, has been a continuous issue since the religion's inception in the mid-19th century. The Bahá'í Faith has also faced varying degrees of persecution and discrimination in other countries (e.g., Egypt).
The persecution of Bahá'ís in Iran dates back to the early period of the Bábí and Bahá'í Faiths. Thousands of Bábís and Bahá'ís were killed in the mid to late 19th century, including The Báb himself, who was executed in 1850.
After the Islamic Revolution in 1979, the situation for Bahá'ís worsened significantly. The new government's policies were based on Islamic principles that did not recognize the Bahá'í Faith as a legitimate religion. This led to systematic persecution. Many Bahá'ís have been arbitrarily arrested, detained, and in some cases, executed. Leaders of the Bahá'í community, known as the "Yaran," were imprisoned under false charges.
Bahá'ís are denied various civil rights, including the right to higher education, the right to hold government jobs, and the rights to assemble and practice their religion freely. Bahá'í properties, including cemeteries, holy places, and homes, have been confiscated, destroyed, or desecrated.
Mona
It's important to acknowledge the severity of persecution faced by the Bahá'ís in Iran. One of the most notorious cases was the execution of Mona Mahmudnizhad and her fellow Bahá'í educators, known as the "Bahá'í Seven."
In 1983, Mona Mahmudnizhad, a 17-year-old Bahá'í girl, along with nine other Bahá'í women, was arrested in Shiraz, Iran. Their "crime" was teaching Bahá'í children's classes, essentially providing moral and spiritual education in the absence of the right to formal education for Bahá'í youth. During her imprisonment, Mona was subjected to intense interrogation and physical and psychological torture.
Despite the harsh treatment and the opportunity to recant her faith to save her life, Mona and her fellow prisoners remained steadfast in their beliefs. In June 1983, after a trial that lacked proper legal proceedings, Mona and the other women were sentenced to death by hanging.
The news of these executions, particularly because of Mona's young age and the nature of her "crime," drew international condemnation and highlighted the brutal treatment of Bahá'ís by the Iranian government. The story of Mona Mahmudnizhad has become emblematic of the courage and steadfastness of the Bahá'í community in the face of persecution.
Connections
In 1980, a time shadowed by turmoil and oppression for the Bahá'ís in Iran, my paternal grandfather faced a life-changing decision. With papers in hand, he stood at the International Airport, his heart set on a journey that would lead him to America, to freedom, and to a new life for himself and his family. The air was thick with tension, the future uncertain, but his resolve was clear.
However, as he approached the pivotal moment of departure, a demand was laid before him – a test of faith that would alter the course of his life and echo through the lives of his loved ones. The authorities, with cold indifference, asked him to renounce his cherished Bahá'í Faith and declare himself a Muslim. It was a price they demanded for his passage, a trade of his innermost beliefs for the ticket to a different life.
But my grandfather, a man of unwavering principle and profound conviction, could not betray his faith, not even in the face of fear, not even with the promise of a brighter future on distant shores. He refused.
The consequence of his refusal was immediate and brutal. Taken to a side room, away from the eyes of the world, he was subjected to a merciless beating, a final stand of a soul against oppression. His life, rich with love, faith, and dignity, was extinguished in that lonely room, leaving behind a silence louder than the cacophony of injustice that filled those walls.
The aftermath was as cruel as the act itself. His widow, my grandmother, was summoned to collect his lifeless body. In a final act of indignity, she was compelled to pay a fee to reclaim his last remaining possessions – a toll for the remnants of a life defined by its unyielding adherence to faith and principle.
This harrowing story of my grandfather is not just a tale of sorrow and loss. It is a testament to resilience, a sacred whisper of defiance against tyranny, and an eternal reminder of the price paid for freedom and belief. His legacy, and the legacy of many like him, continues to inspire and fuel the quest for justice, dignity, and the right to believe and to be.
Remembering such stories is crucial, not only to honor those who have suffered and sacrificed but also to acknowledge the ongoing struggle for religious freedom and human rights across the world. It's a call to stand in solidarity with all who face persecution and to continue advocating for a world where such atrocities are relegated to the pages of history, never to be repeated.
As it turns out, 35 years later, I moved into an apartment complex not a few blocks from the old facility.