"There is not a single verse in the Koran where Allah condones killing and pillaging. Those who engage in these acts are not servants of Allah but servants of their own evil self and passions.
It is time to return to the true teachings of the Koran: LOVE."
“Freedom is the most brilliant word among the radiant words existing in the world. And I…shall not grant you permission to deprive me of it.”
-Mona Mahmudnizhad, age 13
READ ABOUT WHAT'S HAPPENING TO MONA'S GRAVE IN IRAN
Mona Mahmudnizhad (pictured above) and nine other women were executed. Thousands of others were imprisoned, tortured, dismissed from employment and schools, or had their properties confiscated.
The desecration of religious sites and cemeteries is a particularly blatant expression of a hateful ideology of “cultural cleansing”, aimed at eliminating all traces of Iran’s Baha’i citizens.
Akhtar Thabit was arrested on 22 October 1982 at her family home in Shiraz. She was taken to the Sepah Pasdaran Detention Centre for processing and after a month, was transferred to Adelabad prison where she shared a cell with two other Baha'i women. A former cellmate reported that Akhtar was subjected to psychological pressures.
Because of her religious beliefs, the prison authorities considered her to be an unbeliever, and thus "unclean", and she was subjected to humiliating treatment similar to that of atheist political prisoners. Prison wardens refused to have any physical contact with the prisoner even when, for example, they were guiding the blindfolded prisoner to the interrogation room. In such case guards would give her the end of a folded newspaper and hold the other end, avoiding contact.
"Desecrating a graveyard is such an ugly business. It’s disgraceful nihilism, and its illegal under Iranian and Islamic laws to interfere with the dead!"
Shirin Dalvand (25 year-old sociologist)
While in detention, Miss Dalvand was interrogated and pressured to recant her faith. Further, in an interview published in the Newspaper Khabar-e Jonub the religious judge, Head of the Islamic Revolutionary Tribunal of Shiraz, in charge of the case, warned the Baha’is “to embrace dear Islam and …recant Baha’ism, which is rationally and logically doomed, before it is too late.” On 18 June 1983, she was taken to Abdo’llah Mesgar Garrison, also known as Chogan Square where she was forced to watch as the other women were hanged.
When her turn came, she was given a final chance to recant her faith. When she refused to do so, she too was hanged. The authorities did not inform Miss Dalvand’s family of her execution.
Her family learned of the execution accidentally and was not allowed to bury her body. The authorities buried her along with the other executed Baha’is in the Baha’i cemetery of Shiraz, without washing her or observing any other burial custom.
Mona was sentenced to death and hanged together with 10 other women in Shiraz, Iran because of her membership in the Bahá'í Faith. The official charges ranged from “misleading children and youth” because she was teaching children who had been expelled from school for their beliefs and serving in an orphanage.
On November 29, 1982, Mona and five other Bahá'í women were transferred from Seppah prison to Adelabad prison, which was also in Shiraz. After some time in Abelabad she was transferred to the Islamic Revolutionary Court where she was interrogated and then returned to prison. A few days later, she was once again taken from the prison and interrogated in front of an Islamic Revolutionary Judge.
After these series of interrogations which involved physical torture by the use of a cable being whipped at the sole of the women's feet, Mahmudnizhad was found guilty and sentenced to death by hanging. At the time of her sentencing, the President of the United States, Ronald Reagan, made a plea for clemency; despite this, the sentence of the 10 women was carried out on the night of June 18, 1983, in a nearby polo field.
Consider what is happening in the world. Darkness has so enveloped humankind— cruelty, oppression, prejudice—as to overwhelm the heart. But in every land, including your own, there are many individuals whose commitment to constructive principles, to love, to equity and fairness, and to a world-embracing vision, is so strong that they are motivated to sacrifice worldly advantage for the betterment of others and for a future in which justice will reign. In so doing, such souls evoke the admiration of others as they slowly, perhaps imperceptibly, but with undeniable effect, enlighten minds and create the environment necessary for the realization of unity in diversity.