Baha’is who have been seeking asylum since early revolutionary years in Iran are considered by the Islamic Republic a wayward sect (ferqeh-ye zalleh), religiously unclean (najes), and foreign spies. After the summary executions of the elected members of the Baha’i Assemblies, many were imprisoned and their belongings confiscated. Baha’i marriages have faced challenges, and Baha’i cemeteries are randomly bulldozed. They are forbidden from holding public offices, their businesses are shut down, and Baha’i youth are denied higher education. The Baha’i narratives of seeking asylum that I collected during two years of field research in Turkey, embeds this historical consciousness of marginality. Changing strategy from acquiescing to the officials’ demand for invisibility, on the one hand, to that of demanding religious rights including active ‘sharing’ of their religion, as well as participating in philanthropic projects in the last fifteen years, on the other hand, shed some lights on the reasons for the renewed crackdown and the consequent inadvertent spread of the religion. Under such dire condition, among the Iranian asylum seekers, the testimonials of Iranian Shi?i Muslims who have converted to become Baha’i offer valuable fields of analysis regarding conversion, religious membership, and instrumentalization of religious identity while seeking asylum, as well as relations with Islam and with those born into Baha’i families. I will further address examples of Baha’i transnational and pedagogical practices through classes, workshops, and seminars, hence the construction of a global diasporic Baha’i identity aligned with the proclaimed worldwide religious plans.