This article based on research carried out in 2020 among the Baha'i religious community in the village of Cebolek Kidul, District Margoyoso, Pati regency, Central Java. Baha’i is an independent religion although sometime people mistaken as a religious sect. Baha’i was first known in Persia in 1840s and came to Indonesia in 1870 brought by medical experts joint a UN’s program and merchants. Data of this article were collected through interviews, observations, documentations and focus group discussion. In Cebolek, there are 25 people of 9 families who observe Baha’i. The contributing factors to the consistency of the Baha'is in Pati (1) understand the meaning of prayer and worship, (2) the Bahai declarator, Mirza Husein, has the title Baha'u'llah who is believed to be a descendant of the saint, (3) Baha'i teachings have no conflict with the principles of humanity, (4) the Baha'i were inspired by the Baha'ullah spirit which was opposed by the religious community which previously existed (Islam) in Persia (Iran) from the beginning he spread his religion. The Bahai people face this opposition as a consequence, (5) the Baha’i people realize that the Baha’i experienced a phase of development through the stages of majhuliyah (unknown period), maqhuriyah (a period of opposition / hindrance), infisoliyah (a period of isolation /separation) with the majority community, istiqlaliyah (period of deliverance), rosmiyah (period of legalization / inauguration), gholabiyah (period of victory), and dzahabiyah (golden period).

Survival strategy of the peoples Baha’i in nahdliyin community (1) the Baha'i social behavior in Cebolek Kidul Village adapts and adopts the traditions of the local Muslim nahdliyin, (2) blend with local muslims, (3) no longer speaking out their unfulfilled aspirations and rights by the regional government to the central government and NGOs (4) actively attend internal Bahai regular meetings and forums organized by Bahai institutions, (6) their worship was not widely publicized so it did not trigger any reactions, (7) obey the Bahá'í law based on Kitáb-i-Aqdas, (8) protect themselves by not publishing the Aqdas holy book to the public so that conflicts would not arise due to their teachings that were suspected of being similar to the teachings of Islam, (9) organizing informal education for students of local Muslim children. Six months of learning, in 2015 local Muslim leaders responded negatively because they were vulnerable to Muslim students becoming apostates, eventually resigning. Various efforts (in addition to ruhi institute learning) has a positive impact on Baha'is. First, the local Muslim community dug up the tomb and attended the funeral when the Baha'i died, even though there were two grave diggers in Cebolek Kidul Village, the first group was not pleased to reverse the tomb under the pretext of different religions, while the second group reversed the tomb under the pretext of humanity. The village government provides grave land (which is now only used by the Bahai people) and based on Cebolek Kidul Village Regulation No. 7 year 2016 it was designated as a public grave. Secondly, praying for the house of Baha'i Islam/NU (read tahlil) after the funeral for five meetings. The Baha'is also attended the post-mortem prayer at the funeral home. Third, the Baha'i funeral is separated from Muslim funerals by local Muslims, with special land provided by the village government. This happens because public cemetary are only inhabited by Muslims, not allowed to bury the Baha'i people. The positive impact is that the tomb for the Baha'i who are on the edge of the community's shrimp ponds looks broad, not as crowd as the Muslim/public cemetary. The positive response began with the efforts of the Baha'i by becoming donors for the construction of local Muslim places of worship. Meanwhile, the Bahai residents who have funds and land, they provide capital to their Muslim neighbors who wish to raise cattle, work on rice fields, fishponds with a profit sharing system. Baha'is continue to blend in with their environment naturally, they avoid criminal acts and acts that violate social norms, they obey the rules agreed upon by Muslims as the majority, they keep their worship from being widely publicized, and perform worship in their homes.