Showing posts with label Ahmad Sohrab. Show all posts
Showing posts with label Ahmad Sohrab. Show all posts

Monday, May 11, 2020

May 11. On this date in 1948, Shoghi Effendi wrote that "The case of Ahmad Sohrab is, for one who has had any experience of orientals and of psychology, easily understandable."




May 11. On this date in 1948, Shoghi Effendi wrote that "The case of Ahmad Sohrab is, for one who has had any experience of orientals and of psychology, easily understandable."
11 May 1948
Dear Bahá'í Brother:
Your communications, addressed to our beloved Guardian, and dated January 11th, February 14th, and March 31st, have been received, and he has instructed me to answer you on his behalf.
The progress the Faith is making in Germany is a source of great happiness to him, and the list you sent him, showing the large increase in the number of assemblies, groups and isolated Bahá'ís, greatly encouraged him, and he hastened to share this good news with the friends in other countries.
He was, likewise, very pleased to see that the Esslingen School is going to be so well attended, and that your assembly is so wisely making this spot a rallying point for Bahá'í Youth and their friends. Upon receipt of your letter he cabled Mr. Holley to send the food parcels you required for the Summer School, and he hopes that these reach you safely.
He is delighted over the signs of maturity which are becoming increasingly evident in the German Bahá'í Community. Not only is your membership steadily increasing and the number of your assemblies multiplying, but also the fact that most of the believers are realizing the need for breaking off their church membership and standing forth as members of an independent Faith; all these are welcome signs of progress and maturity. And in view of this expansion in Bahá'í membership, and the consequent rapid increase in the number of Spiritual Assemblies, he feels that from now on you should increase the number of delegates, apportioned to the German and Austrian Bahá'í Community, from 19 to 38, (which is of course, twice nineteen.) This will ensure a fairer representation of the numerical strength of the Bahá'ís at their annual Convention, and enable the assemblies having a large community to receive more proportioned representation.
The Cause of God must be protected from the enemies of the Faith, and from those who sow seeds of doubt in the hearts of the believers, and the greatest of all protections is knowledge: there is no doubt that the silliest of all charges ever made is that the "Will and Testament" of the Master is a forgery! It is all in His own hand, sealed in more than one place with His own seal, and was opened after His death by some members of His own family, who took it from His own safe, in this house, and from that day it has been kept in the safe under lock and key. ** The charges of Mrs. White) were the result of an unbalanced mind.** No other enemy, even those who were shrewd and clever, made this foolish accusation! The case of Ahmad Sohrab is, for one who has had any experience of orientals and of psychology, easily understandable. He was, for some years the secretary of `Abdu'l-Bahá and enjoyed, as a result of this and the fact that he accompanied Him to America, (to be sure with a number of other Persians), a great deal of attention from the Bahá'ís who looked up to him and admired him. However, since the Master's Will was read, and the administrative order, under the Guardianship&oldid=745828715), began to be developed, he became cognizant of the fact that his personal ambition for leadership would have to be subordinated to some degree of supervision; that he would have to obey the National and local assemblies--just like every other Bahá'í, and could not be free to teach wholly independent of any advice or supervision. This was the beginning of the defection which in the end took him outside the pale of the Faith: he refused not to be handled always as an exception, a privileged exception. In fact, if we keenly analyse it, it is almost invariably the soaring ambition and deep self-love of people that has led them to leave the Faith. Towards the end Sohrab used, in the course of his lectures, to incorporate quotation after quotation of Bahá'u'lláh's words in his lectures, without once stating they were Bahá'u'lláh's, and when the believers remonstrated with him over this plagiarism, it had no effect. After he had, of his own accord, left the organized body of the Faith and refused to be reconciled with it, he began to attack the administrators of it, first the American N.S.A., then the entire administrative order, and in the end the Guardian. What he teaches at present is so far divorced from our beloved Faith, and so tinged with the doctrines of many "cults" which we see thriving at present, as to be almost unrecognizable. Sohrab's influence and activities in America have waned greatly, and he seems to now feel his only chance of causing mischief is to be active with his "caravan" movement abroad. The books and articles he published attacking the Guardian and, in fact, everything established in the Master's Will, had no effect, and far from succeeding in causing any breach in the Faith in America, some of the very few who followed him out of the Cause, gave him up, and returned to serve the Cause with redoubled enthusiasm!
The Guardian feels that one of the best antidotes to those --Sohrab or others--who seek to undermine the faith of the believers, especially by harping on the subject of excommunication, is to place in their hands a German edition of "God Passes By". For in that book he (the Guardian) has clearly pointed out that the Cause of God has always been attacked from within, and that, beginning in the days of the Báb, the "Sea of Truth" has over and over cast out its spiritually dead. It must do this, even as the body seeks to rid itself of poisons so as to preserve the health of the entire organism.
Your assembly should do all it can to protect and educate the believers so that they will understand that it is not personal ill-will, or lack of love, which leads to the excommunication of a person, but rather the fact that he has become like a cancer which must be removed before the entire body is destroyed.
He is very anxious to have the work on the National Headquarters in Frankfurt a.M. reported to him, and to receive pictures of the building purchased, for publication in "Bahá'í World".
The way the work your Assembly is doing is progressing, pleases him greatly, and he assures you all of his loving prayers on your behalf, for your protection and your success....
In the Guardian's own handwriting:
Dear and valued co-workers:
The marvellous progress achieved in recent months by the virile, steadfast and dearly beloved German Bahá'í community has rejoiced my heart, and deepened the admiration of the followers of the Faith of Bahá'u'lláh in every land, for the qualities of mind and heart that distinguish the adherents of this Cause in your country.
The marvellous increase in the number of newly-enrolled believers, the multiplication of groups and assemblies throughout the length and breadth of your land, the purchase and projected restoration of the national & Haziratu'l-Quds in the city of Frankfurt, the impetus lent to the translation and publication of Bahá'í Literature, the receptivity shown by your country-men to the teachings of Bahá'u'lláh, the consolidation of the various agencies of a steadily expanding Administrative Order in the various zones of your country--all these augur well for the complete fulfilment of `Abdu'l-Bahá's glorious prophecies regarding its future.
The doubling of the number of delegates to the next Bahá'í national convention will eloquently testify to this remarkable growth and rapid consolidation of the community you are privileged to serve and direct. The interests of the Austrian Bahá'í community should, while the work is steadily progressing in Germany, be vigilantly and determinedly promoted. Through guidance, assistance, encouragement, frequent visits when ever possible, the community of the believers in Austria should be nursed and prepared to discharge befittingly its sacred responsibilities, until such time, as has been the case with Canada, as it can elect its own national assembly and assume independent existence within the world-wide Bahá'í community.
At this propitious moment in the evolution of the Faith in your country, at a time when the American, the British, the Indian, the Persian, the Australian, the Canadian and Iraqi national Bahá'í communities are busily engaged in prosecuting specially conceived Plans for the systematic propagation of the Faith within their respective countries and beyond their confines, it is only fitting for a community as old and honoured as yours, which has survived such cruel blows, which occupies so enviable a position in the heart of Europe, the recipient of so great a measure of bounty and loving-kindness from `Abdu'l-Bahá, to formulate its own Plan, preferably a five year Plan, destined to culminate in 1953, the hundredth anniversary of the birth of Bahá'u'lláh's Mission in the Siyáh-Chál of Tihrán.
As to the objectives of the Plan, in both Germany and Austria, I feel that your assembly should carefully consider them, and after mature deliberation announce them to the believers and ensure, by every means in its power, the attainment of every goal you set yourselves to achieve.
The launching of such a Plan, after the consolidation of the institutions of the Faith, during the three years that have elapsed since the termination of the war, will constitute a landmark in the history of the Faith in that country, and will, no doubt act as a tremendous magnet, drawing the blessings of Bahá'u'lláh, and contributing, to an unprecedented degree, to the establishment of His Cause in the heart of Europe.
I long to hear the joyful tidings announcing the formulation and inauguration of such a Plan, which will greatly stimulate the followers of Bahá'u'lláh in East and West, and enrich the annals of His Faith during the opening decade of the second Bahá'í century.
May the Spirit of our beloved Master, watching from on high over the destinies of this highly promising, this richly endowed community, enable it to usher in this new phase of internal development of His Father's Faith in that country, in a manner that will redound to the fame and glory of His German-speaking followers.
Shoghi

Tuesday, April 28, 2020

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.

Monday, April 27, 2020

April 27. On this date in 1958, the Custodians cabled all Bahá'ís announcing the death of Ahmad Sohrab, "striking evidence (of) God's avenging wrath." 'Abdu'l-Bahá's secretary and interpreter, he formed the "New History Society" in order to propagate the Bahá'í Faith, and died at 68 years old.

 


April 27. On this date in 1958, the Custodians cabled all Bahá'ís announcing the death of Ahmad Sohrab, "striking evidence (of) God's avenging wrath." 'Abdu'l-Bahá's secretary and interpreter, he formed the "New History Society" in order to propagate the Bahá'í Faith, and died at 68 years old.
BAHA'I WILMETTE
APRIL 27,1958
SOHRAB RELENTLESS ENEMY FAITH AFTER WITNESSING THIRD CENTURY IRRESISTIBLE SPREAD HOLY CAUSE FORTYFIVE HUNDRED CENTRES GUIDANCE BELOVED GUARDIAN DIED FIRST RIDVAN EVERY HOPE FRUSTRATED EVERY PLAN EXTINGUISHED EVERY AMBITION THWARTED STOP STRIKING EVIDENCE GODS AVENGING WRATH ONE HAND ON OTHER UNFAILING PROTECTION COMMUNITY INSTITUTIONS REARED BELOVED GUARDIAN INSPIRES BELIEVERS ARISE SERVE RENEWED COURAGE DEDICATION ENSURE COMPLETE SUCCESS CRUSADE STOP SHARE MESSAGE HANDS NATIONAL ASSEMBLIES
HANDSFAITH

Monday, April 20, 2020

April 20. On this date in 1958, Mirza Ahmad Sohrab died. He had served as 'Abdu'l-Bahá's secretary and interpreter from 1912 to 1919, and in 1929, with Lewis Stuyvesant Chanler and his wife Julie, formed the "New History Society" in order to propagate the Bahá'í Faith. Conflict arose when Horace Holley, member of the NSA of the U.S. and Canada, and the New York Spiritual Assembly attempted to gain control of the "New History Society," ultimately resulting in Ahmad Sohrab and the Chanlers' being declared Covenant-breakers around 1939.






April 20. On this date in 1958, Mirza Ahmad Sohrab died. He had served as 'Abdu'l-Bahá's secretary and interpreter from 1912 to 1919, and in 1929, with Lewis Stuyvesant Chanler and his wife Julie, formed the "New History Society" in order to propagate the Bahá'í Faith. Conflict arose when Horace Holley, member of the NSA of the U.S. and Canada, and the New York Spiritual Assembly attempted to gain control of the "New History Society," ultimately resulting in Ahmad Sohrab and the Chanlers' being declared Covenant-breakers around 1939.

On March 31, 1941, the New York Supreme Court dismissed a court case brought by National Spiritual Assembly and Trustees of the Bahá'ís of the United States and Canada against Mirza Ahmad Sohrab for the use of the word "Bahá'í." The judge granted a motion to dismiss, stating that "the plaintiffs have no right to a monopoly of the name of a religion. The defendants, who purport to be members of the same religion, have an equal right to use the name of the religion..."

On January 24, 1957, Shoghi Effendi addressed a letter to the National Spiritual Assembly admonishing the Assembly that an unnamed individual "cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
1394. New History Society--Avowed Enemies of the Faith
"As regards ..., he should be kindly but firmly admonished by your Assembly that he cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
(From a letter of the Guardian to the National Spiritual Assembly of the United States, January 24, 1957)

Tuesday, March 31, 2020

March 31. On this date in 1941, the New York Supreme Court dismissed a court case brought by National Spiritual Assembly and Trustees of the Bahá'ís of the United States and Canada against Mirza Ahmad Sohrab for the use of the word "Bahá'í." The judge granted a motion to dismiss, stating that "the plaintiffs have no right to a monopoly of the name of a religion. The defendants, who purport to be members of the same religion, have an equal right to use the name of the religion..."



 


March 31. On this date in 1941, the New York Supreme Court dismissed a court case brought by National Spiritual Assembly and Trustees of the Bahá'ís of the United States and Canada against Mirza Ahmad Sohrab for the use of the word "Bahá'í." The judge granted a motion to dismiss, stating that "the plaintiffs have no right to a monopoly of the name of a religion. The defendants, who purport to be members of the same religion, have an equal right to use the name of the religion..."

Horace Holley, as a member of the National Spiritual Assembly and the New York Spiritual Assembly, had attempted to gain control of the "New History Society," which Ahmad Sohrab had founded in 1929 with Lewis Stuyvesant Chanler and his wife Julie, in order to propagate the Bahá'í Faith.

Ahmad Sohrab had served as 'Abdu'l-Bahá's secretary and interpreter from 1912 to 1919. For example, aside from accompanying 'Abdu'l-Bahá during his tour of North America in 1912, on December 23, 1918, 'Abdu'l-Bahá sent Ahmad Sohrab to the United States to deliver the Tablets of the Divine Plan, a collection of 14 letters written between September 1916 and March 1917 by 'Abdu’l-Bahá to Bahá’ís in the United States and Canada. These collective letters, along with Bahá’u’lláh’s Tablet of Carmel and ‘Abdu’l-Bahá's Will and Testament were described by Shoghi Effendi as three of the "Charters" of the Bahá’í Faith.

The conflict resulted in Ahmad Sohrab and the Chanlers' being declared Covenant-breakers around 1939. 

Despite the failed litigation, in 1951, Shoghi Effendi appointed Horace Holley a Hand of the Cause of God.

The Administrative Order has repeatedly brought forth litigation related to issues centering on copyright and trademark. For example, on May 8, 2005, the Orthodox Bahá'ís, listed as the Second International Bahá'í Council, won a legal case brought against them by the National Spiritual Assembly of the Bahá'ís of the United States before the World Intellectual Property Organization (see WIPO Case No. D2005-0214) for the use of the domain name uhj.net.

On January 24, 1957, Shoghi Effendi addressed a letter to the National Spiritual Assembly admonishing the Assembly that an unnamed individual "cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
1394. New History Society--Avowed Enemies of the Faith
"As regards ..., he should be kindly but firmly admonished by your Assembly that he cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
(From a letter of the Guardian to the National Spiritual Assembly of the United States, January 24, 1957)
On March 10, 1958, four months after Shoghi Effendi's death, the Hands of the Cause of God resident in Haifa addressed a letter "To the Hand of the Cause, Mr. Horace Holley" feeling "it necessary to urge that the statement 'A New Bahá'í Era' be withdrawn from circulation.
To the Hand of the Cause, Mr. Horace Holley
March 10, 1958
Revered Bahá'í Brother:
The Hands in the Holy Land are sending a detailed answer to the questions raised in the letter of February 24, 1958 addressed to us by the American Hands and the National Spiritual Assembly.
We believe that the points covered in our letter also meet the request made in your separate communication of February 25 to your fellow Hands in Haifa.
Here, as you know, we receive letters from all parts of the world which reflect the approach of the believers of diverse backgrounds to the problems created by the beloved Guardian's passing. As a result, the Custodians have been made very conscious of the necessity to strive for unity in the approach to fundamental matters affecting the structure and future development of the Cause. The Custodians from East and West are aware of the wisdom of avoiding statements or points of view on basic issues which cannot be accepted equally by East and West, and indeed by all of the Bahá'í world, especially in this period, so soon after the ascension of the beloved Guardian, when we are still unable to grasp the full implications of the present situation.
It would have been a great help if you yourself could have served here in these early and critical months, and given us the benefit of your experience and clarity of thought on the many pressing issues with which we have had to cope.
You will now, we feel sure, understand our delicate position and the reasons why we felt it necessary to urge that the statement "A New Bahá'í Era" be withdrawn from circulation. Your fellow-Hands serving here are confident you will place this whole question and its world-wide implications before the members of your National Assembly in such a way that they will fully understand the reasons underlying the actions taken here.
No doubt when the entire body of the Hands gather at our next meeting later this year we will have many things to discuss, and each one win have a greater contribution to make in view of this tragic year's experiences.
We all send you our devoted love and assure you that you are often remembered in our prayers.
Yours in the service of the beloved Guardian,
HANDS OF THE CAUSE IN THE HOLY LAND

Monday, March 30, 2020

March 30. On this date in 1907, Ahmad Sohrab received instructions from 'Abdu'l-Bahá "that he may let the American believers know that if anyone, especially a Persian, comes to America without a Tablet of Permission no one must receive him as a Bahai; moreover, the Tablet must be in My own hand." 'Abdu'l-Bahá repeated this three or four times. No one is to go to America "without the Permission of our Lord."

 




March 30. On this date in 1907, Ahmad Sohrab received instructions from 'Abdu'l-Bahá "that he may let the American believers know that if anyone, especially a Persian, comes to America without a Tablet of Permission no one must receive him as a Bahai; moreover, the Tablet must be in My own hand." 'Abdu'l-Bahá repeated this three or four times. No one is to go to America "without the Permission of our Lord."
Manshadi writes Sohrab on 30 March 1907 about 'Abdu'l-Bahá's instructions "Write to his honor, Mirza Ahmad that he may let the American believers know that if anyone, especially a Persian, comes to America without a Tablet of Permission no one must receive him as a Bahai; moreover, the Tablet must be in My own hand."
'Abdu'l-Bahá repeated this three or four times. No one is to go to America "without the Permission of our Lord."
Sohrab received a tablet from `Abdu'l-Bahá to the same effect a few days later. Raffie, Mazloom, and son are exempt. Fareed is coming to America with permission. Someone plans to come and make trouble, though.
Tell New York and Chicago soon. And especially tell Mr. and Mrs. Getsinger.

Saturday, March 21, 2020

March 21. On this date in 1890, Ahmad Sohrab was born. He would serve as 'Abdu'l-Bahá's secretary and interpreter from 1912 to 1919, and in 1929, with Lewis Stuyvesant Chanler and his wife Julie, formed the "New History Society" in order to propagate the Bahá'í Faith. Conflict arose when Horace Holley, member of the National Spiritual Assembly, and the New York Spiritual Assembly attempted to gain control of the "New History Society," ultimately resulting in Ahmad Sohrab and the Chanlers' being declared Covenant-breakers around 1939.






March 21. On this date in 1890, Ahmad Sohrab was born. He would serve as 'Abdu'l-Bahá's secretary and interpreter from 1912 to 1919, and in 1929, with Lewis Stuyvesant Chanler and his wife Julie, formed the "New History Society" in order to propagate the Bahá'í Faith. Conflict arose when Horace Holley, member of the National Spiritual Assembly, and the New York Spiritual Assembly attempted to gain control of the "New History Society," ultimately resulting in Ahmad Sohrab and the Chanlers' being declared Covenant-breakers around 1939.

On March 31, 1941, the New York Supreme Court dismissed a court case brought by National Spiritual Assembly and Trustees of the Bahá'ís of the United States and Canada against Mirza Ahmad Sohrab for the use of the word "Bahá'í." The judge granted a motion to dismiss, stating that "the plaintiffs have no right to a monopoly of the name of a religion. The defendants, who purport to be members of the same religion, have an equal right to use the name of the religion..."

On January 24, 1957, Shoghi Effendi addressed a letter to the National Spiritual Assembly admonishing the Assembly that an unnamed individual "cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
1394. New History Society--Avowed Enemies of the Faith
"As regards ..., he should be kindly but firmly admonished by your Assembly that he cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
(From a letter of the Guardian to the National Spiritual Assembly of the United States, January 24, 1957)

Friday, January 24, 2020

January 24. On this date in 1957, Shoghi Effendi addressed a letter to the NSA of the U.S. admonishing the Assembly that an unnamed individual "cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."



 
January 24. On this date in 1957, Shoghi Effendi addressed a letter to the NSA of the U.S. admonishing the Assembly that an unnamed individual "cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
1394. New History Society--Avowed Enemies of the Faith
"As regards ..., he should be kindly but firmly admonished by your Assembly that he cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
(From a letter of the Guardian to the National Spiritual Assembly of the United States, January 24, 1957)

Tuesday, January 14, 2020

January 14. On this date in 1958, Paul E. Haney, Horace Holley, and Corinne True wrote a letter about Ahmad Sohrab and the New History Society, concluding "that activities conducted by Ahmad Sohrab through the New History Society are to be considered as entirely independent of the Cause, as outside the jurisdiction of the local and National Assembly, and hence in no wise entitled to the cooperation of Bahá'ís."






January 14. On this date in 1958, Paul E. Haney, Horace Holley, and Corinne True wrote a letter about Ahmad Sohrab and the New History Society, concluding "that activities conducted by Ahmad Sohrab through the New History Society are to be considered as entirely independent of the Cause, as outside the jurisdiction of the local and National Assembly, and hence in no wise entitled to the cooperation of Bahá'ís."


The American Hands of the Cause have been requested by the National Spiritual Assembly to compile data on the defection of Ahmad Sohrab and the formation of the New History Society and the Caravan, which it sponsors. 1. The Tablets of the Divine Plan were brought to America by Ahmad Sohrab at the Guardian's request and presented by Sohrab at the Annual Convention held in Hotel McAlpine, New York, in April 1919. Before the Convention the Bahá'í Temple Unity (later succeeded by the National Spiritual Assembly) published these Tablets in pamphlet form, introduced by Sohrab's personal remarks, Sohrab read these remarks at the Convention. When the Tablets of the Divine Plan were later reprinted, Sohrab's remarks were deleted.
2. Bahá'í News, November, 1927, published a statement by the National Spiritual Assembly that the Guardian had been requested to deal with the problem of reviewing the diary notes of Ahmad Sohrab. The Guardian explained that all notes not approved by the Master Himself (in writing) have only the status of personal impressions and not as direct quotations of the Master's words.
3. Bahá'í News, August, 1930, published a statement by the National Spiritual Assembly entitled The Case of Ahmad Sohrab and the New History Society. Summarized, the article stated that the “New History Society was begun in New York early in 1929 by Sohrab, "one of its avowed purposes being to spread the Bahá'í teachings. Neither the local nor the National Assembly was consulted in the matter, and the meetings and activities of the New History Society have been maintained apart from the principles of consultation which today, under the Will and Testament of 'Abdu’l-Bahá, form the basis of Bahá'í unity and the protection of the Cause."
"Both the local and National Assembly on several occasions attempted, through oral and written communications, to bring about full and frank consultation with the leaders of the New History Society, but without success.
"Under these conditions it becomes the obvious responsibility of the National Spiritual Assembly to inform the friends that activities conducted by Ahmad Sohrab through the New History Society are to be considered as entirely independent of the Cause, as outside the jurisdiction of the local and National Assembly, and hence in no wise entitled to the cooperation of Bahá'ís."
This statement also quoted from a letter written on behalf of the Guardian by his Secretary to the National Spiritual Assembly on May 30, 1930: "To accept the Cause without the administration is like accepting the teachings without acknowledging the divine station of Bahá’u’lláh. To be a Bahá'í is to accept the Cause in its entirety...." "The administration is the social order of Bahá'u'lláh. Without it all the principles of the Cause will remain abortive. To take exception to this, therefore, is to take exception to the fabric that Bahá'u'lláh has prescribed, it is to disobey His law."
Later that same year, in November 1930, Bahá’í News, the National Assembly published a detailed supplementary statement, quoting passages from the Aqdas, from the Master's Will and Testament, and from the Guardian's letters published in Bahá’í Administration, followed by a reprint of the exchange of correspondence and cables with Mrs. Chanler, and with the Guardian, including the Guardian's cable to New York believers: "True unity can only be preserved by maintenance paramount position National Spiritual Assembly," and his cable approving the statement (referred to above) published in August, 1930, Bahá'í News. Further, in a letter from Haifa to the Yonkers Assembly, “The Guardian pointed out the difference between the freedom defined by Bahá'u'lláh ("To have liberty is to observe My commandments") and that advocated by Sohrab ("The other kind of freedom which is in defiance of law He (Bahá'u'lláh) considers to be animal, and far from being of any good to man").
4. In November, 1941, the National Spiritual Assembly distributed a mimeographed statement concerning the New History Society entitled The Basis of the Bahá’í Community, which explained the purpose and outcome of the lawsuit entered against the founders of the New History Society to prevent their misuse of the name "Bahá’í” on which the National Spiritual Assembly had obtained a trade mark patent. The court took the position that it was not authorized to decide religious questions.
The statement therefore stressed the spiritual validity of the teachings, the Will and Testament and the institution of the Guardianship, and pointed out that the New History Society was in direct disobedience to the Faith in claiming to be a "Bahá'í" organization. "These movements sponsored by deluded, self-seeking adventurers find themselves, sooner or later, enmeshed in the machinations of their authors, are buried in shame and sink eventually into complete oblivion." (Shoghi Effendi).
During the second World War the New History Society put forth an alleged passage from 'Abdu'1-Baha which would justify citizens in refusing to obey their governments when drafted into the military forces. The National Spiritual Assembly was obliged to explain the true Bahá'í position, as set forth by the Guardian, to the federal authorities.
5. A letter dated June 1, 1952, written on behalf of the Guardian by the Assistant Secretary, informed the National Spiritual Assembly that Ahmad Sohrab had cabled the Israeli Minister of Religion to influence the court case brought by the Covenant-breakers, against the Guardian, and which resulted in complete vindication of the Guardian's control of the Bahá'í Shrines and properties. Sohrab's cable identified the Caravan with the Covenant-breakers and stated that the organization was not under the authority of Shoghi Effendi. In a letter dated May 25, 1941, the Guardian wrote through his Secretary that Sohrab "is no doubt the most subtle, resourceful and indefatigable enemy the Faith has had in America."
This summary is sufficient to make it perfectly clear that the New History Society and the Caravan have been maintained as instruments to destroy the unity of the Bahá'ís and to create a false conception of the Faith of Bahá'u'lláh. This is nothing else but Covenant-breaking, and the believers were therefore years ago warned to have no connection whatever with these societies nor with their founders and leaders. The Bahá’í community derives its spiritual vitality from the Manifestation of God. To retain its relationship to the Manifestation, the community and the individual believers must shun Covenant-breakers even as the Master's Testament so strongly commands.

    AMERICAN HANDS OF THE CAUSE
      Paul E. Haney
      Horace Holley
      Corinne True
    Wilmette, Illinois
    January 14, 1958

Saturday, November 30, 2019

November 30. On this date in 1910, Mirza Ahmad Sohrab translated a Tablet written by 'Abdu'l-Bahá "To the Believers of God in Ghalé Darré, Persia," later published in Star of the West.





November 30. On this date in 1910, Mirza Ahmad Sohrab translated a Tablet written by 'Abdu'l-Bahá "To the Believers of God in Ghalé Darré, Persia," later published in Star of the West.
BAHAI NEWS
Vol. 1. Chicago (Dec. 12, 1910) Masa'il No. 15
TABLET FROM ABDUL-BAHA.
To the Believers of God in Ghalé Darré, Persia.
Upon them be the Glory of God the Most Glorious!
HE IS GOD!
O ye servants of the Blessed Perfection!
In the Day of the Manifestation, you have caught the lights from the Manifestor on the Mount of Sinai and beheld the splendor of the Ray of Truth. Ye are the children of the Period of BAHA'O'LLAH and have become the appearance of the Effulgence of Mercifulness in the Day wherein the rays of the Divine Sun radiate upon all things. Tear down the old garment and clad your sanctified temples with the new robe! Ye have passed from the salty water of ignorance and have drunk the salubrious salsabil of knowledge. Ye have closed your eyes to the wine of heedlessness and became intoxicated with the choice sealed wine of intelligence! Ye have taken the cup of prosperity from the cupbearer of the Covenant and with infinite rejoicing, happiness and beatitude celebrated the Feast of beholding the rays of the Orb of regions!
Now is the time that we may sacrifice, for the sake of the Love of that Beloved, our spirit, our soul, our heart, our mind, our property, our life and our all; and to wish for nothing but His good-pleasure, search for nothing but His Path, and desire nothing but His Service!
Upon ye be Glory!
(Signed) ABDUL-BAHA ABBAS.
Translated by Mirza Ahmad Sohrab, November 30, 1910, especially for the BAHAI NEWS.

Saturday, October 26, 2019

October 25. On this date in 1913, Mirza Ahmad Sohrab had a diary entry, later published 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 his father Mírzá Buzurg.




October 25. On this date in 1913, Mirza Ahmad Sohrab had a diary entry, later published 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 his father Mírzá Buzurg.
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.