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Baháʼí Faith in Pakistan

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TheBaháʼí Faithoriginated in the 19th centuryPersian empire,and soon spread into the neighboringBritish India,which is nowPakistanand other states. The roots of the religion in Pakistan go back to the 1840s, and it was recognized in the constitution of 1981 as a religious minority with legal rights.[1]According to various sources, there are 2,000 to 87,000 Baha'is living in Pakistan.[2][3]

One of thedisciples of the Báb,Shaykh Saʼid-i-Hindi, was fromMultan,Pakistan, and was instructed by theBábto spread the religion to his homeland. The Shaykh converted a blind man named Basir from Multan, who traveled to Iran, metBaháʼu'lláh,and was later killed for his beliefs while in Iran.[4]Another early Indian convert was Qahru'llah, who met the Báb in Chihríq and returned to India.[5]Baháʼu'lláh later encouraged followers to travel to India and spread the Baháʼí Faith there.[6]

In 1921 the Baháʼís of Karachi elected their first BaháʼíLocal Spiritual Assemblyand acquired a Baháʼí Center before independence.[7][8]In 1923, still as part of India, a regionalNational Spiritual Assemblywas formed for all India and Burma which then included the area now part of Pakistan.[9]By 1956 Baháʼí local assemblies spread across many cities,[10]and in 1957, East and West Pakistan elected a separate National Baháʼí Assembly from India and later East Pakistan became Bangladesh with its own national assembly.[9]In 1978, Baháʼís in Pakistan established aMontessori SchoolinKarachithat continues functioning as the "New Day Secondary School".[11]The school started with three students and by 2015 had over 700 enrolled.[12]There are about 12 Baháʼí Centers (a.k.a. Baháʼí Halls) spread around Pakistan.[8]

With the constitutional recognition that they received in 1981,[1]Bahá’ís in Pakistan have had the right to hold public meetings, establish academic centers, teach their faith, and elect their administrative councils.[13][1]However, the government prohibits Baháʼís from travelling to Israel forBaháʼí pilgrimage,[14]and they face challenges due to the requirement to identify religion on identity papers.[2]Many Baháʼís feel threatened and avoid displaying their religious identity publicly. Most Pakistanis have not heard about the Bahá’í Faith and consider it to be a sect of Islam or a cult.[15]Minority Rights Group Internationalin its 2002 report states that the Bahá’í in Pakistan, "are still a young and almost invisible community, which is confined to intellectuals who try to keep out of the limelight. Their magazines and books are available in Urdu but the fundamentalists, unlike their counterparts in Iran, have not yet seen them as a threat."[16]

Baháʼís in Pakistan are very active. They organize social programs for their community, as well as activities in which others can participate. Activities are focused on the teachings and writings of Baháʼu'lláh, and are similar to those of Baháʼís around the world: children's classes, junior youth spiritual empowerment, study circles, devotional gatherings, and other social activities.[15]Their official website claims that they are active in "literacy programs for rural areas, free medical camps and tree plantations, discourses with dignitaries and leaders of thought, promoting interaction amongst the youth of all communities and by actively participating in dialogues on religious coexistence."[11]There is a large annual gathering of Baháʼís in Pakistan that takes place in the auditorium of theNational Council of Arts,Islamabad, to celebrate the Baháʼí holy day ofRidván.The gathering is attended by government ministers and other faith groups.[15]

Size and demographics

[edit]

According to Baháʼí sources, the Baháʼí population in Pakistan was around 30,000 in 2001,[14]and around 1,000 individuals had completed Ruhi Book 1 by 2004.[17]

The first edition ofWorld Christian Encyclopedia(1982) estimated the Baháʼís in Pakistan to be 100 in 1900, 15,100 in 1970, 20,000 in 1975, and 25,000 in 1980, with an annual growth rate of 4.5% from 1970 to 1980.[18]It also noted that the Baháʼís in Pakistan had, "rapid growth from 19 local spiritual assemblies (1964) to 97 (1973). Baha'is are mostly Persian residents."[18]

The second edition ofWorld Christian Encyclopedia(2001) estimated the Baháʼís in Pakistan to be 55,100 in 1990, 68,500 in 1995, and 78,658 in 2000, with an annual growth rate of 3.64% from 1990 to 2000.[19]Based on the same dataset and projected growth rate,ARDAestimated 87,259 in 2010.[3]

Pakistan'sNational Database and Registration Authority(NADRA) is a nationalstatistical databasethat records the religion of all citizens. In 2012 there were 33,734 Baháʼís registered,[20]and in 2018 there were 31,543 Baháʼí voters.[21]

Shoba Das ofMinority Rights Group Internationalreported in 2013, "There are around 200 Baha’is in Islamabad, and perhaps two or three thousand in the whole of Pakistan."[2]

In 2014, a correspondent forThe News Internationalvisited Baháʼís in Lahore and reported, "At least 200 followers of Bahá’í faith currently reside here in Lahore..." with a mix of Iranian and Pakistani backgrounds, with both men and women serving on the Local Spiritual Assembly.[22]

In his PhD thesis for the Islamic University of Islamabad (2015), Abdul Fareed researched the Baháʼís of Pakistan and wrote,[23]

According to the International Religious Freedom Report 2002 of the Bureau of Democracy, Human Rights and Labor, U.S. Department of State, the estimated population of the Bahá’ís of Pakistan was 30,000. In its 2010 and 2013 reports, U.S. government estimates the population of the Bahá’ís of Pakistan approximately 30,000... the National Database and Registration Authority (NADRA) of the government of Pakistan claims that... there are over 33,000 Pakistanis who declare them as Bahá’í. These are the official figures which show the Bahá’ís of Pakistan are a significant minority. However, the ground facts seem different. A large number of the Bahá’ís of Pakistan belong to the rural areas of the province Sindhi. There are many Hindu tribes in the rural Sindh called the Bhels and Meghwar. A significant number of these tribesmen accepted the Bahá’í faith and converted to Bahá’ísm. But many of them are no longer active in the Bahá’í activities. This mass conversion is due to some social works done in the areas of Hyderabad, Matli, Badin, Sukkur and Mirpurkhas. The Bahá’ís of Pakistan state that they do not know the actual population of Bahá’ís and they rely on the statistics of NADRA. It is an assumption that the Bahá’ís do not want to declare their exact population, which is supposed to be more or less 3000 in total... The large number of the Bahá’ís is in Karachi and the rural Sindh. However, the statistics offered by NADRA has to be believed. However, the exact population of Bahá’í community is not known.

Abdul Fareed visited several Baháʼí communities in Pakistan and said that they come from diverse linguistic and regional backgrounds,[1]but he found many converts are from anAhmadiand some fromShiabackground.[24]He also claims that most Baháʼís in Pakistan have roots in Iran, in part due to thepersecution of Baháʼísin Iran driving many to leave their homeland and find citizenship elsewhere.[24]

According toMinority Rights Group International,the Baháʼís are generally converts and middle-class urbanites who keep a very low profile. So far they have escaped any collective anger from other majority communities due to their small number and limited activities.[16]

History

[edit]

Bábí period

[edit]

The roots of the Baháʼí Faith in the region go back to the first days of theBábíreligion in 1844.[25]Four Babis are known from India in this earliest period — it is not known from what sub-region most of them came from but at least some of them were known asSufisand some termedSayyid.[26]The first was Shaykh Sa'id Hindi — one of theLetters of the Livingwho was fromMultanthen in India.[7][27]Basir-i-Hindi was a member of the Jalalia sect who also converted in this early period from the region which later became Pakistan. After embracing the Bábí religion, Hindi set out to Iran but learned that the Báb had been confined to the hills ofAzerbaijanand made his way to Fort Tabarsi where he was one of four Indians listed among the 318 Bábís who fought at theBattle of Fort Tabarsi.[7][28]After that he went to Nur and met Baháʼu'lláh and later moved toLuristanwhere he worked in the court of the governor of Luristan, Yaldram Mirza. When the governor learned he was a Bábí, he was killed.[7]

Early Baháʼí period

[edit]

DuringBaháʼu'lláh's lifetime, as founder of the Baháʼí Faith, he encouraged some of his followers to move to India.[6]After first visiting Mumbai, India, Jamal Effendi visitedKarachiin 1875 on one of his trips to parts of Southern Asia.[7]His trips includedLahore,Sialkot,Jammu,Kashmir,Ladakh.[7]Following the passing of Baháʼu'lláh, the leadership of the religion fell toʻAbdu'l-Baháand he in turn sent further representatives to the region — followers who travelled to the region included both Persians and Americans and includedSydney Spragueand Mirza Mahmood Zarghaní.[7][29]

On instructions from ʻAbdu'l-Bahá, Zarghaní stayed in Lahore for most of 1904 and subsequently travelled to nearby regions.[7]There is information that an American Baháʼí was in Lahore about 1905; little is known except that he became sick with cholera but recovered under care from a Baháʼí, Mr. Kaikhosru, who came from (then named) Bombay to nurse him but himself died of the disease.[30]

The first Baháʼí to settle in current-day Pakistan may have been Muhammad Raza Shirazi who became a Baháʼí in Bombay in 1908 and settled in Karachi.[7]As early as 1910 the national community in India/Burma was being urged to visibly distinguish itself from Islam by the Baháʼí institutions of America.[31]Jamshed Jamshedi moved from Iran to Karachi in 1917 and Mirza Qalich Beg translatedThe Hidden WordsintoSindhi.[7]National coordinated activities across India began and reached a peak with the first All-India Convention which occurred in Mumbai for three days in December 1920.[29]Representatives from India's major religious communities were present as well as Baháʼí delegates from throughout the country. In 1921 the Baháʼís of Karachi elected their first BaháʼíLocal Spiritual Assembly.[7]

Growth and challenges

[edit]

In 1923, while what is now Pakistan was part ofBritish India,a regionalNational Spiritual Assemblywas formed for India and Burma - which then included the area now part of Pakistan.[9]Martha Root,an American Baháʼí, visited Karachi and Lahore in 1930[30]and again in 1938 when she stayed for three months and supervised the publication of her book titledTahirih — the Pure.[7]She died about a year later.[32]The Baháʼís of Karachi obtained land for a cemetery in 1931.[33]Mirza Tarazullah Samandari, later appointed as aHand of the Cause— a distinguished rank in the religion —, visited the area several times; he first visited the region in 1930, and then again in 1963, 1964, 1966, and in 1993 travelling to many cities. From 1931 to 1933, Professor Pritam Singh, the first Baháʼí from aSikhbackground, settled in Lahore and published an English language weekly calledThe Bahaʼi Weeklyand other initiatives. ABaháʼí publishing committeewas established in Karachi in 1935. This body evolved and is registered as theBahaʼi Publishing Trustof Pakistan. In 1937,John Esslemont'sBaháʼu'lláh and the New Erawas translated intoUrduandGujaratiin Karachi.[7][34]The committee also published scores of Baháʼí books and leaflets in Urdu, English,Arabic,Persian,Sindhi,Pushtu,Balochi,Gojri,BaltiandPunjabiand memorials including those marking the centenaries of the declaration of the Báb and Baháʼu'lláh.[35]

The Local Spiritual Assembly ofQuettawas formed in 1943 by Baháʼís from Mumbai and Iran while the Local Spiritual Assembly ofHyderabadwas also formed in 1943 by Baháʼís from Karachi. A spiritual assembly was elected for the first time inJammuin 1946. Baháʼís from Karachi were among those to help elect the local spiritual assemblies inSukkurandRawalpindiin 1948. Further local assemblies were formed inSialkotin 1949,Multan,Chittagong,andDhakain 1950,Faisalabadin 1952,Sargodhain 1955, andAbbottabad,Gujranwala,Jahanabad,Mirpurkhas,Nawabshah,andSahiwalby 1956 thus raising the number of local spiritual assemblies to 20.Hand of the CauseDorothy Beecher Bakerspoke at a variety of events in India extending her stay twice to speak at schools – her last public talk was inKarachiin early 1954.[36]Meanwhile, a Muslim émigré from near Lahore, Fazel (Frank) Khan, moved to Australia where he was asked to present the teachings of Islam at a Baháʼí school and was so affected by the class that he and his family converted to the Baháʼí Faith in 1947.[37]On two later occasions Fazel visited his home village and endeavoured to teach them his new religion. On the first visit there was no response, but during the second visit a cousin converted in the town of Sialkot.[38]On the other hand, afatwawas issued in Sialkot against the Baháʼís.[39]

Plans for an independent national assembly for Pakistan began as early as spring 1954.[40]A regional convention in Karachi in 1956 had 17 delegates.[41]With independence from India proceeding, the Baháʼís of East and West Pakistan elected a separate Baháʼí National Spiritual Assembly from India in 1957,[7][9][42]witnessed by Hand of the Cause Shuʼáʼu'llah ʻAláʼí.[43]The Baháʼís elected to this first national assembly included Isfandiar Bakhtiari, Chaudhri Abdur Rehman, Faridoon Yazameidi, A.C. Joshi, M.H. IImi, Abdul Abbas Rizvi, M.A. Latif, Nawazish Ali Shah, and Mehboob Iiahi Qureshi. Joshi in particular was then the chairman of the national assembly and had been elected to assemblies since 1947 and eventually in other institutions.[42]The new national assembly saw to the publishing of a history of the Baháʼí Faith in Pakistan in 1957.[44]

In 1961 the national assembly held a reception to honor the dedication of theBaháʼí House of Worshipin Australia by inviting Australian and other diplomats as well as judges of Pakistani courts, business leaders and college professors[45]while the local assembly of Sukkur hosted a regional summer school.[46]In 1962 one was hosted by the local assembly of Quetta.[47]In 1963 theUniversal House of Justice,the international governing body of the Baháʼís, was elected and all nine members of the Pakistani National Spiritual Assembly participated in the voting.[48]In 1964 Hand of the Cause Tarázu'lláh Samandari visited Baháʼís and social leaders in Dacca, East Pakistan at the time.[49]From 1946 through the 1980s the Baháʼí publishing trust published a variety of works oriented to youth.[50]

Mason Remey's influence

[edit]

In 1960Mason Remeydeclared himself to be the successor ofShoghi Effendi,[51]thus he was excommunicated by theHands of the causeat Haifa and expelled from the Baháʼí faith. He was declared acovenant-breaker.[52]A small group of Baha’i's in Pakistan accepted his claims and published some materials from 1965 through 1972.[53]Rawalpindi, Pakistanwas one of three local assemblies that Remey appointed, and Pakistan was one of two countries to form a national assembly loyal to Remey, which was only active for a few years.[54][50][6]He also had followers inFaisalabadandSialkot.[55]A newsletter published by Baháʼís loyal to Remey announced in 1964 that almost all the Baháʼís in Pakistan accepted Remey as the successor to Shoghi Effendi.[54]Encyclopædia Iranicaalso states that Mason Remey was "successful in Pakistan".[56]

Modern community life

[edit]

Government officials have occasionally attended events at Baháʼí centres.[57]However, the government prohibits Baháʼís from travelling to Israel forBaháʼí pilgrimage.[14]The government of Pakistan also voted against the United Nations resolutionSituation of Human Rights in the Islamic Republic of Iranon 19 December 2001 raised in response to thePersecution of Baháʼísin Iran.[58]In 2003 a series of youth collaborations highlighted internal developments in the community using theRuhi Instituteprocess.[59]Indeed, nearly 1000 individuals had completed Ruhi Book 1 by 2004,[17]and classes have continued through 2007.[60]In 2004 the Baháʼís of Lahore began seeking for a new Baháʼí cemetery.[61]

History since 1967

[edit]
Major ethnic groups in Pakistan and surrounding areas, in 1980.

In Pakistan, 1967 was a year of multiplying activities. The Baháʼí youth of Karachi sponsored a youth symposium on world peace,[62]the community at large elected a woman to the national assembly,[63]for the first time elected a local assembly inRahim Yar Khan,[64]and held a reception for a Baháʼí from theSokoine University of AgricultureinMorogorowith guests including executive engineers, attorneys, businessmen and industrialists, doctors, press representatives, bankers and university students.[65]In 1972 the assembly of Karachi held an observance ofUnited Nations Daywhich over one hundred people attended. Talks presented dealt with the elimination of racial discrimination.[66]Also in 1972 the government of Pakistan invited the National Spiritual Assembly of the Baháʼís to send a delegate to participate in a Conference of the Religious Minorities.[67]By 1974 there were Baháʼís that were members of theBhiltribe inThatta.[68]In 1975 Baháʼís held meetings for theInternational Women's Year[69]and a seminar on "Education in Pakistan."[70]In 1976 Baháʼís were invited to participate in a week long celebration of minorities.[71]Later Baháʼís and non-Baháʼís gathered to commemorateLetter of the LivingTáhirih[72]and a Baháʼí was acknowledged as part of the delegation from Pakistan to an Asian conference on religion and peace by the chief Muslim delegate late in the conference.[73]In 1977 membership of the Baháʼís reached the state ofKalat[74]andTharparkar.[75]The 1977 winter school gathered 250 Baháʼís[75]while 1978's gathered 350.[76]

In 1978 conditions inAfghanistan,including theSoviet invasion,lead to many Afghan Baháʼís being arrested in that country and many fled to Pakistan.[77]Iranian Baháʼís also fled to Pakistan from Iran in 1979 due to theIranian Revolution.[78]In 1979 the New Day Montessori School was established with ten students but would grow in time to three hundred and most of the students were not Baháʼís.[7][79][80]At this time Baháʼís report there were 83 assemblies amongst many hundreds of places Baháʼís lived which included three district centers and there were 47 delegates to the national convention.[81]In winter 1979–80Zahida Hinagave a speech on the life and works of Táhirih at a women's conference.[82]In spring 1980 for theInternational Year of the Childthe local assembly of Hyderabad organized an event that showcased children's art, essays, singing and quiz competitions,[83]and the topic of the elimination of racial prejudice was a theme in Baháʼí gatherings in several cities.[84]In the summer an institute and a seminar were held for children and youth covering a variety of topics including "The Role of Baha'i Youth during Political Upheavals."[85]That fall and winter further gatherings were held, this time commemorating the United Nations Day (which highlighted the Commission for Prevention of Discrimination and Protection of Minorities) and a talk by a professor of Superior Science College (seeGovernment Colleges affiliated with the University of Karachi) which encouraged discussion on the elimination of prejudices.[86]

Before spring 1981, the youth of Karachi organized a conference recapitulating many of the same themes of games, quizzes, a poster contest and round of prayers.[87]Come April and May there was a broad attempt at engaging several interest groups from primary and secondary schools, universities and colleges, professional publishers and the general public through a radio broadcast.[88]Still that spring, president of Pakistan,Muhammad Zia-ul-Haq,wrote an executive order categorizing the Baháʼí Faith as a non-Muslim religion.[89]That December the Baháʼís again held an observance of United Nations Day in several cities that received press coverage from print and radio.[90]Representatives of the Muslim, Christian, Hindu, Zoroastrian and Baháʼí communities gathered for a symposium in the fall of 1982 with the theme, "The Increasing Social Unrest in the World Today and its Solution" while presentations were made to judges and lawyers about thePersecution of Baháʼísin Iran.[91]Still in the fall a women's conference brought together sixty non-Baha'i women who were wives of judges, university professors, headmistresses and teachers to hear talks.[92]And in January 1983 a multi-faith presentation covered "the need of religion" onWorld Religion Dayheld in Karachi.[93]In February and April Baháʼís gathered for regional school sessions in Karachi, Quetta, Rawalpindi and Sibi.[94]In August assemblies were formed for the first time in Sialkot, near Lahore, and Multan, the birthplace ofLetter of the Living,Sa'id-i-Hindi.[95]In September a symposium onTáhirihwas held with presentations includingSahar Ansari,a professor of Urdu at the University of Karachi and Zahida Hina with the attendance of noted Pakistani poet,Jon Elia.[96]Also in September a Baháʼí women's group decided to provide treats to students at a government school for physically and mentally handicapped children which evolved into the first set of volunteers helping in the school ever had.[97]From December 1984 through July 1985, more than ten vocational or tutorial schools had been set up in several cities and run by Baháʼís or Baháʼí assemblies.[98]Also in the early 1980s, Baháʼís in Pakistan started social and economic development projects like small-scale medical camps.[99]

In the mid-1980s, Iranian Baháʼí refugees who had come to Pakistan began to arrive in other countries.[100][101]The office attending to the refugees attracted visitors from governments and institutions including members of the United Nations High Commission for Refugees (LSHCR) in Islamabad and Lahore; an official from the Ministry of Justice of the Nelherlands; a delegation from Finland that included the Ambassador from the Ministry of Foreign Affairs, the Ambassador of the Embassy of Finland in Tehran, and three senior officials of the Finnish government; and the Australian Immigration Officer from Canberra.[102]In 1985 theUniversal House of JusticepublishedThe Promise of World Peaceand in 1986 and the assembly of Hyderabad used the occasion of theInternational Year of Peaceto sponsor a symposium on world peace and present the document to attendees.[103]In 1989 Baháʼís from Karachi moved to and elected the first local assembly inMuzaffarabad[7]while Baháʼís from Quetta sponsored a week long series of student competitions that were run in 11 schools in Baluchistan – each day different activities were run;The Elimination of Prejudice,national songs, a quiz game, and a drama contest were among the events held.[104]In 1990 several individuals converted from anAhamdibackground to the Baháʼí Faith and formed an assembly.[105]In 1998, when theTalibanauthorities in Afghanistan arrested many Baháʼís, many fled to Pakistan but many were able to return by 2002.[77]

See also

[edit]

Notes

[edit]
  1. ^abcdFareed 2015,p. xvii.
  2. ^abcDas 2013.
  3. ^abARDA 2010.
  4. ^Zarandi 1932,pp. 558–590.
  5. ^Fareed 2015,p. 119-122.
  6. ^abcMomen & Smith 1993.
  7. ^abcdefghijklmnopNSA of the Baháʼís of Pakistan 2008.
  8. ^abFareed 2015,pp. 152–153.
  9. ^abcdHassall 2000.
  10. ^Statistical 1963.
  11. ^abNSA of the Baháʼís of Pakistan 2020.
  12. ^Fareed 2015.
  13. ^Wardany 2009.
  14. ^abcWagner 2001.
  15. ^abcFareed 2015,pp. 169–177.
  16. ^abMalik, Iftikhar H.Religious minorities in Pakistan.Vol. 6. London: Minority rights group international, 2002.
  17. ^abNational Bahai Institute 2007.
  18. ^abWorld Christian Encyclopedia 1982,p. 542.
  19. ^World Christian Encyclopedia 2001,p. 570.
  20. ^Ghauri 2012.
  21. ^Khan 2018.
  22. ^The News International 2014.
  23. ^Fareed 2015,pp. 188–191.
  24. ^abFareed 2015,p. 192.
  25. ^NSA of the Baháʼís of India 2003.
  26. ^Manuchehri, Sepehr (April 2001). Walbridge, John (ed.)."Historical Accounts of two Indian Babis: Sa'in Hindi and Sayyid Basir Hindi".Research Notes in Shaykhi, Babi and Baha'i Studies.05(2).Retrieved2009-04-04.
  27. ^Manuchehri, Sepehr (September 1999). Walbridge, John (ed.)."The Practice of Taqiyyah (Dissimulation) in the Babi and Bahai Religions".Research Notes in Shaykhi, Babi and Baha'i Studies.03(3).Retrieved2009-04-04.
  28. ^Momen, Moojan (2000)."Jamál Effendi and the early spread of the Baháʼí Faith in Asia".Baháʼí Studies Review.09(1999/2000). Association for Baha'i Studies (English-Speaking Europe).Retrieved2009-04-04.
  29. ^abGarlington, William (1997). R.I. Cole, Juan; Maneck., Susan (eds.)."The Baha'i Faith in India: A Developmental Stage Approach".Occasional Papers in Shaykhi, Babi and Baha'i Studies.June, 1997 (2). Humanities & Social Sciences Online.Retrieved2009-04-04.
  30. ^ab"Miss Martha Root in India".Baháʼí News(45): 7–8. October 1930.
  31. ^"Letter from the House of Spirituality of Bahais, Chicago, Ill., U. S. A. to the Assembly of Rangoon Burma".Star of the West.Vol. 01, no. 11. 1910-02-10.
  32. ^"Cablegram from Shoghi Effendi".Baháʼí News(131): 2. November 1939.
  33. ^"Letter from the Spiritual Assembly of the Baháʼís of Karachi".Baháʼí News(51): 16. April 1931.
  34. ^Baháʼí International Community.""Baháʼu'lláh and the New Era" editions and printings held in Baháʼí World Centre Library Decade by decade 1920 -2000+ ".General Collections.International Baháʼí Library.Retrieved2009-04-04.
  35. ^MacEoin, Denis; William Collins."Memorials (Listings)".The Babi and Baha'i Religions: An Annotated Bibliography.Greenwood Press's ongoing series of Bibliographies and Indexes in Religious Studies. Entry #45, 56, 95, 96.Retrieved2009-04-06.
  36. ^"Memorial Meeting for Dorothy Beecher Baker; Intercontinental Mission".Baháʼí News(277): 4. March 1954.
  37. ^Hassall, Graham."Yerrinbool Baha'i School 1938 – 1988, An Account of the First Fifty Years".Published Articles.Baháʼí Library Online.Retrieved2008-07-20.
  38. ^Hassall, Graham (1999)."Fazel Mohammad Khan".The Baháʼí World.XX.Baháʼí World Centre: 839–843.
  39. ^"India, Pakistan and Burma".Baháʼí News(227): 11–12. January 1950.
  40. ^"Sixteen New National Assemblies by Ridvan, 1957".Baháʼí News(291): 4–5. May 1955.
  41. ^"Pakistan Regional Convention".Baháʼí News(291): 12. May 1956.
  42. ^abUniversal House of Justice (1986).In Memoriam.Vol. XVIII. Baháʼí World Centre. pp. 795–797.ISBN0-85398-234-1.{{cite book}}:|journal=ignored (help)
  43. ^"National Assembly formed in Karachi".Baháʼí News(318): 9–10. August 1957.
  44. ^"International News; Paksitsan; NSA publishes Souvenir Booklet".Baháʼí News(291): 7. November 1957.
  45. ^"Two Asian National Communities Celebrate Dedication of Sydney Temple".Baháʼí News(369): 15. December 1961.
  46. ^"Pakistan Believers Hold Their Fifth Summer School in Sukkur".Baháʼí News(370): 5. January 1962.
  47. ^"Summer School h.e~d in Quetta".Baháʼí News(392): 11. November 1963.
  48. ^Rabbani, R. (Ed.)(1992).The Ministry of the Custodians 1957–1963.Baháʼí World Centre. pp. 411, 431.ISBN0-85398-350-X.
  49. ^"Summer School held in Quetta".Baháʼí News(403): 5. October 1964.
  50. ^abMacEoin, Denis; William Collins."The Babi and Baha'i Religions: An Annotated Bibliography Children/education (Listings)".The Babi and Baha'i Religions: An Annotated Bibliography.Greenwood Press's ongoing series of Bibliographies and Indexes in Religious Studies. Entry #228, 229, 304, 370.Retrieved2009-04-06.
  51. ^Johnson 2020,p. 30.
  52. ^Fareed 2015,p. 129.
  53. ^MacEoin, Denis; William Collins."Schismatic Groups".The Babi and Baha'i Religions: An Annotated Bibliography.Greenwood Press's ongoing series of Bibliographies and Indexes in Religious Studies. Entry #24, 27, 30, 61, 90, 101, 108.Retrieved2009-04-06.
  54. ^abJohnson 2020,p. 40.
  55. ^Fareed 2015,p. 130.
  56. ^"BAHAISM iii. Bahai and Babi Schisms – Encyclopaedia Iranica".iranicaonline.org.Retrieved2020-12-09.
  57. ^Buck 2003.
  58. ^Baháʼí International Community 2008.
  59. ^National Bahai Institute 2004.
  60. ^National Bahai Institute 2009.
  61. ^Akram 2004.
  62. ^"Youth Symposium in Pakistan".Baháʼí News(435): 11. June 1967.
  63. ^"Eleventh annual Baha'i convention".Baháʼí News(435): 11. July 1967.
  64. ^"First Local Spiritual Assembly of...".Baháʼí News(443): 13. February 1968.
  65. ^"Pakistan".Baháʼí News(444): 6. March 1968.
  66. ^"Baháʼí United Nations Reports; Karachi, Pakistan".Baháʼí News(491): 10. March 1968.
  67. ^"Faith recognized in Pakistan".Baháʼí News(502): 10. January 1973.
  68. ^"Tribe practices Faith".Baháʼí News(516): 4. March 1974.
  69. ^"Around the World; Pakistan; Women's Year event held in Karachi".Baháʼí News(536): 11. November 1975.
  70. ^"Around the World; Pakistan; Education is theme of public meeting".Baháʼí News(537): 18. December 1975.
  71. ^"Around the World; Pakistan; Baha'is active in Minority Week".Baháʼí News(550): 5. January 1977.
  72. ^"Around the World; Pakistan; 3-day proclamation honors Táhirih".Baháʼí News(545): 12. July 1976.
  73. ^"Around the World; Pakistan; Baha'fs attend Asian Conference on Religion and Peace".Baháʼí News(549): 5. December 1976.
  74. ^"Around the World; Pakistan; Baluchistan site of teaching trip".Baháʼí News(554): 5. May 1977.
  75. ^ab"Around the World; Pakistan; Winter School held".Baháʼí News(566): 8. May 1978.
  76. ^"Around the World; Pakistan".Baháʼí News(580): 10. July 1979.ISSN0043-8804.
  77. ^ab"Baháʼí Faith in Afghanistan".Unofficial Website of the Baháʼís of Afghanistan.Afghan Baháʼís. Archived fromthe originalon 2007-07-16.Retrieved2009-04-12.
  78. ^Chun, Lisa (2008-07-16)."Message of Persecution – Fairfax doctor recalls Iranian persecution of father, members of Baháʼí faith".Arlington Connection.Archived fromthe originalon 2011-09-28.
  79. ^"Building a Just World Order".BIC Statements.Baháʼí International Community. 1985-03-29. Archived fromthe originalon 2009-09-04.Retrieved2009-04-12.
  80. ^"Around the World; Pakistan".Baháʼí News(582): 13. September 1979.ISSN0043-8804.
  81. ^"Victory Messages; Asia".Baháʼí News(581): 8. August 1979.ISSN0043-8804.
  82. ^"Around the World; Pakistan".Baháʼí News(581): 14. March 1980.ISSN0043-8804.
  83. ^"IYC report; Celebration of the lYC".Baháʼí News(592): 8. July 1980.ISSN0043-8804.
  84. ^"Around the World; Pakistan".Baháʼí News(593): 10. August 1980.ISSN0043-8804.
  85. ^"Around the World; Pakistan".Baháʼí News(596): 12. November 1980.ISSN0195-9212.
  86. ^"Around the World; Pakistan".Baháʼí News(602): 10. May 1981.ISSN0195-9212.
  87. ^"Around the World; Pakistan".Baháʼí News(603): 17. June 1981.ISSN0195-9212.
  88. ^"The World; Faith is proclaimed widely in Pakistan".Baháʼí News(603): 12. September 1981.ISSN0195-9212.
  89. ^"The World; Pakistan".Baháʼí News(607): 17. October 1981.ISSN0195-9212.
  90. ^"The World; Pakistan".Baháʼí News(612): 15. March 1981.ISSN0195-9212.
  91. ^"The World; Pakistan Baha'is host large symposium".Baháʼí News(624): 15. March 1983.ISSN0195-9212.
  92. ^"The World; Pakistan Baha'is host large symposium".Baháʼí News(623): 16. February 1983.ISSN0195-9212.
  93. ^"The World; Pakistan".Baháʼí News(626): 17. May 1983.ISSN0195-9212.
  94. ^"The World; Pakistan".Baháʼí News(629): 15. August 1983.ISSN0195-9212.
  95. ^"The World; Pakistan".Baháʼí News(634): 16. January 1984.ISSN0195-9212.
  96. ^"The World; Pakistan".Baháʼí News(634): 17. May 1984.ISSN0195-9212.
  97. ^"The World; Pakistan".Baháʼí News(649): 15. April 1985.ISSN0195-9212.
  98. ^"Social/economic development; Part II of our world-wide survey; Pakistan".Baháʼí News(661): 10. April 1986.ISSN0195-9212.
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  101. ^"The World; Belgium".Baháʼí News(669): 17. December 1986.ISSN0195-9212.
  102. ^"The World; Pakistan".Baháʼí News(697): 14. May 1989.ISSN0195-9212.
  103. ^"The World; Pakistan".Baháʼí News(676): 16. July 1987.ISSN0195-9212.
  104. ^"The World; Pakistan".Baháʼí News(705): 16. January 1990.ISSN0195-9212.
  105. ^Cameron & Momen 1996,p. 467.

References

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Further reading

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