April 28. On this date in 1918, an article appeared in Star of the West (volume 9, number 3, pages 38-39) titled "The Sterling Faithfulness of Esfandayar, Story told by 'Abdu'l-Bahá: From the Diary of Mirza Ahmad Sohrab, October 25, 1913" recounting the story of a slave Bahá'u'lláh inherited from Mírzá Buzurg.

April 28. On this date in 1918, an article appeared in Star of the West (volume 9, number 3, pages 38-39) titled "The Sterling Faithfulness of Esfandayar, Story told by 'Abdu'l-Bahá: From the Diary of Mirza Ahmad Sohrab, October 25, 1913" recounting the story of a slave Bahá'u'lláh inherited from Mírzá Buzurg.

The Sterling Faithfulness of Esfandayar
Story told by Abdul-Baha: From Diary of Mirza Ahmad Sohrab, October 25, 1913
MY grandfather had many colored maids and servants. When the Blessed Perfection became the head of the family he liberated all of them, and gave them permission to leave or stay, but if they desired to remain it would, of course, be in a different manner. However, all of them, revelling in their newfound freedom preferred to leave, except Esfandayar, who remained in the household and continued to serve us with proverbial faithfulness and chastity. Then when Baha'o'llah became known as a Babi, and he was teaching many people, the populace rose against him, and with the tacit consent of the government, our house was pillaged and ransacked. My father was put into prison and we were persecuted on all sides. For days the rabble in their fanatical fury and rage threw stones into our house, broke the windows and damaged everything. At that time I was probably six or seven years old. Everybody had left us, and our family then consisted of my mother, my sister (the Greatest Holy Leaf) and Agha Mussa. Fearing that the stones thrown into the house might hit one of us, my mother set out and rented a small house in an entirely different quarter of the city, and for fear of recognition she carried us safely to our new, humble quarters by night.
On the other hand, the enemies of my father, who had poisoned the mind of the Shah by saying that he harbored secret plans against the throne, were convinced that Esfandayar was the guardian of all the secret plans of Baha'o'llah. Therefore, they imagined that if once they laid their hands on Esfandayar they would force out of him everything, and then be able to substantiate their vague accusations with these solid facts. Hence they commissioned one hundred and fifty policemen to find him and bring him before them. Esfandayar had a chum with whom he passed most of his time. At first they tried to get hold of his chum, thus he might divulge the hiding-place of Esfandayar, but they failed in their purpose.
One midnight we were roused out of our sleep by a loud knocking at the door. It was opened, and lo, and behold, it was Esfandayar. My mother said to him with anxiety: "How is it that thou art yet in the city? Dost thou not know that there are one hundred and fifty policemen after thee? Fly as quickly as thou canst. If they get hold of thee, thy life will be in danger." But he smiled and answered: "No, I will not leave Teheran, even if an hundred or a thousand policemen are after me. I am not afraid. I have many debts in the bazaar. I owe money to many shopkeepers, and before I leave this city I must pay off all the debts. I do not want the people to say afterward that the negro servant of Baha'o'llah escaped without paying his debts." Then he left us, and for one month and a half he walked in broad daylight in the streets and bazaars, and finally succeeded in clearing off all his financial obligations. All this time the policemen were after him, but could not catch him. Then, one night he appeared again, and said: "I am now free. I have actually paid all my debts and will leave the city with a clear conscience." He went to Mazandaran, and the governor, who was not a Bahai, engaged him in his service, made him the chief of his equerry and protected him from the pursuit of his enemies. Years lapsed, and the governor, being a religious man, desired to make a pilgrimage to the holy city of Karbala. Naturally, he took with him Esfandayar, who by this time had grown so much in his favor that he could not bear to be separated from him. When they reached the city of Bagdad, Esfandayar was overjoyed to stand again in the presence of Baha'o'llah, because he loved him most intensely. He requested Baha'o'llah to keep him, saying that he would rather leave the governor and serve his old master. But Baha'o'llah said to him: "You must act in this matter in accord with the wish of the governor. You owe him a debt of deep gratitude, because at a time when your life was in danger, he gave you a position and stopped the persecution of your enemies. Now, if he is willing to have you remain with us, we will accept you; otherwise you must continue to serve him with the same zeal and sincerity that you have served us in the past."
Esfandayar went to the governor and explained his case. He answered: "It is impossible. I cannot find in this wide world another man as honest and faithful as thyself. Thou must continue to stay with me. I have grown to love thee and will do everything to add to thy comfort and happiness." Of course Esfandayar was heartbroken over this decision, but he had to abide by the decision of the Blessed Perfection. He in turn consoled him with his blessings showered upon him. Esfandayar returned to Mazandaran with the governor and stayed with him until his last day.
Such was the sterling faithfulness of Esfandayar that whenever I think of him, my eyes grow dim with tears. He was a king among men, a glorious star in the heaven of humanity. Although his face was black, his heart was white as the snow. He was peerless and had no equal. I cannot sufficiently praise him. I love him. He was a glory and a jewel on the crown of the colored race, for his life was a noble record of proud achievement, and the whole world may learn a lesson from it.

Further references to these slaves are provided in the Universal House of Justice's letter titled "Servants in the Households of Baha'u'llah and the Bab," dated February 2, 2000...

Servants in the Households of Baha'u'llah and the Bab

by / on behalf of Universal House of Justice

2000-02-02

MEMORANDUM

To: The Universal House of Justice

From: Research Department
Date: 2 February 2000

The Research Department has considered the questions raised by Mr. Peter Terry, in his email message of 2 December 1999. Mr. Terry states that on some Internet discussion groups there is a discussion on the personal status of Mubarak, Isfandiyar and other Ethiopian servants in the households of the Bab and Bahá'u'lláh (and other believers). Mr. Terry ... states that "it has been alleged that the Guardian and the Universal House of Justice deliberately concealed" information on the status of the servants. Mr. Terry requests that he be sent information relevant to the above, or that a statement be prepared by the Research Department "in response to these allegations". We reply as follows.

By way of introduction, we note that, as Mr. Terry is no doubt aware, the Bahá'í Faith is the first religion to explicitly ban slavery in its Sacred Scripture. Bahá'u'lláh prohibited this practice in clear and un-ambiguous language. In the Kitab-i-Aqdas (paragraph 72), it is stated:

It is forbidden you to trade in slaves, be they men or women. It is not for him who is himself a servant to buy another of God's servants, and this hath been prohibited in His Holy Tablet. Thus, by His mercy, hath the commandment been recorded by the Pen of justice. Let no man exalt himself above another; all are but bondslaves before the Lord, and all exemplify the truth that there is none other God but Him. He, verily, is the All-Wise, Whose wisdom encompasseth all things.

Returning to Mr. Terry's questions regarding the lives of servants of African descent in the households of Bahá'u'lláh and the Bab, we note that very little is known on the subject, and the information available is highly fragmentary and anecdotal in nature. Currently, the only work on this subject is Abu'l-Qasim Afnan's Black Pearls: Servants in the Households of the Bab and Bahá'u'lláh (Los Angeles: Kalimat Press, 1988). In addition, we have found references to servants of the Holy Family in the following works:

• The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912 (Wilmette: Bahá'í Publishing Trust, 1995). On pages 426-427, 'Abdu'l-Bahá recounts the services of Isfandiyar, and praises his character and his loyalty to the Holy Family.
  
  
• The Dawn-Breakers: Nabil's Narrative of the Early Days of the Bahá'í Revelation (Wilmette: Bahá'í Publishing Trust, 1996). Several references to Mubarak are found in this work, including his role in the first days of the Declaration of the Bab and his services to the Bab during His pilgrimage to Mecca. See pages 53-54, 62, 66, 68, 96, 129, 132-133 and 148.
  
  
• An article entitled "The Sterling Faithfulness of Esfandayar [sic], Story told by 'Abdu'l-Bahá: From the Diary of Mirza Ahmad Sohrab, October 25, 1913" appears in Star of the West, volume 9 (April 28, 1918), number 3 (pages 38-39), and recounts the services of Isfandiyar to the Holy Family, his character and the love of 'Abdu'l-Bahá for him.
  
  
• The Chosen Highway (Wilmette: Bahá'í Publishing Trust, 1967) contains recollections of the Greatest Holy Leaf concerning the loyalty to the Holy Family of Isfandiyar and a woman of African descent (pages 41 and 43).
  
  
• Mahmud's Diary: The Diary of Mirza Mahmud-i-Zarqani Chronicling 'Abdu'l-Bahá's Journey to America (Oxford: George Ronald, 1998) contains two remarks of 'Abdu'l-Bahá praising Isfandiyar (pages 367, 384).
  
  
• A Gift of Love Offered to the Greatest Holy Leaf (Gloria Faizi, 1982), by Hand of the Cause Abu'l-Qasim Faizi, includes a brief summary of the character of Isfandiyar and his services to the Holy Family (pages 14-16).
  

Specifically, with respect to the "personal status" of the servants of the families of Bahá'u'lláh and the Bab, we note below, for the benefit of Mr. Terry, a few observations from a perusal of the sources mentioned above:

• All the above accounts testify to the love and affection that existed between the families of Bahá'u'lláh and the Bab, on the one hand, and the servants in their households, and to the consideration shown to the servants. The relationship seems to transcend those ordinarily encountered in master-servant interactions.
  
  
• The only reference to the legal status of the servants in the household of the Bab is in Black Pearls, where Abu'l-Qasim Afnan states that Mubarak and a female servant named Fiddih were acquired by the Bab (pages 4-5, 21). Afnan further states that "the bill of purchase" for Mubarak "still exists among the Bab's business accounts." We note that this document is not held in the Archives at the Bahá'í World Centre, and this matter will no doubt be researched further in the future.
  
  
• We have found no indication that any of the servants in the household of Bahá'u'lláh were slaves. The only information we have found on this subject is the following extract from a talk of 'Abdu'l-Bahá published in Star of the West, mentioned above:
  

  My grandfather had many colored maids and servants. When the Blessed Perfection became the head of the family he liberated all of them, and gave them permission to leave or stay, but if they desired to remain it would, of course, be in a different manner. However, all of them, revelling in their new found freedom preferred to leave, except Esfandayar [sic], who remained in the household and continued to serve us with proverbial faithfulness and chastity.
        (Star of the West, volume 9 (April 28, 1928), number 3, page 38)
  

With regard to the suggestion that information on the servants in the households of Bahá'u'lláh and the Bab has been deliberately concealed: Of course, there can be no basis for such an allegation, which is so far removed from the teachings and spirit of the Faith. As Mr. Terry can well appreciate, the Research Department is not able to respond to such general allegations, without reference to any instances that may have given rise to the perception that information concerning the servants was withheld.