Search for tag "Ahmad Sohrab"
||Mírzá Abu'l-Faḍl-i-Gulpáygání arrived in North America. [BFA2:XV]
To counter the effects of this, Abdu'l-Baha, in 1900 and 1901,
sent teachers to America who were completely loyal to the Center
of the Covenant and well-informed on the teachings of Baha'u'llah.
They were Mirza Abu'l-Fad1 and Mirza Asad'u'llah. Mr. Chase wrote, with these teachers came the first opportunity for a correct and
intimate knowledge of the true Baha'i teachings...rather than
psychic and occult experiments...Many persons who had conceived
views imbued with imaginations and superstitions fell away from
the Cause, but those who remained discovered such spiritual
light,...and power in the teachings, that they were deeply confirmed
in their belief, and clung to it.. ." [from a short paper
entitled 'A Brief History of the American Development of the Baha'i
Movement,' printed in Star of the West, Volume V, number 17.]
- Laura Barney financed the visit of Mírzá Abu'l-Fadl to the United States in 1901-04 in order to propagate the Faith and to help publish the translation of his Ḥojaj al-bahīya (Cairo, 1342/1925; tr. Ali-Kuli Khan as The Bahá'í Proofs, New York, 1902; 2nd ed., ed. J. R. I. Cole, Wilmette, Ill., 1983) [Wikipedia, Laura Clifford Barney.]
- See BFA2:80–7 and BW9:855–860 for accounts of his visit.
- See Wikipedia, Green Acre and Wikipedia, Mary Hanford Ford for accounts of Mírzá Abu'l-Fadl at Green Acre.
- Mirza Ahmad Sohrab was sent to assist him. Sohrab remained and worked at the Iranian Consulate until 1912 and during this time he translated much of the correspondence between 'Abdu'l-Bahá and the Western believers. At the conclusion of the American tour he returned to the Holy Land. After the passing of 'Abdu'l-Bahá he rejected the authority of Shoghi Effendi and was expelled. [APD155]
|New York; United States
||Mirza Abul-Fadl Gulpaygani; Proofs; Bahai literature; Publications; Laura Clifford Barney; Ahmad Sohrab; Covenant-breakers; Green Acre
||Ghodsea Khanoum Ashraf (Qudsíyyih Ashraf) arrived in the United States, the first Persian woman to travel to the country. [BFA2:358]
- See Ahmad Sohrab's letter to her in SW6, 10:77–9.
||Ghodsea Khanoum Ashraf (Qudsiyyih Ashraf); Ahmad Sohrab; Firsts, Other
|1912 29 Apr
||Mírzá Yahyá died in Famagusta. [BBD243; BBR312]
In the late 1950s a meeting that was held in Famagusta at which representatives of all three main generations of Bahá'ís were present including: Jalal Azal representing the followers of Mirza Yahya (Bayanic), `Ismat and others represented the followers of Mirza Muhammad `Ali (Unitarian Baha'is), and Ahmad Sohrab represented those opposed to any form of administration. One of the aims of this conference was to build a mausoleum over the grave of Mirza Yahya. The project came to naught. [Bahá'í Awareness]
- He had been deserted by most of his followers and was given a Muslim funeral. [BKG426; GPB233]
- Years later the sons of Mírzá Yahya and their relatives reconciled themselves to the authority of 'Abdu'l-Bahá. [CH237-238]
||Mirza Yahya (Subh-i-Azal); Covenant-breakers; Cyprus exiles; Births and deaths; Ahmad Sohrab
|1912 5 Dec
||`Abdu'l-Bahá sailed on the S. S. Celtic from New York to Liverpool. [239D:193–4; AB337; GPB281]
- For `Abdu'l-Bahá's final words to the Bahá'ís, spoken while on board ship, see PUP468.
- For Ahmad Sohrab's account of the sea crossing see SW3, 16:2.
|New York; United States; Liverpool; United Kingdom
||Abdul-Baha, Travels of; Abdul-Baha, Second Western tour; Ships; S. S. Celtic; Ahmad Sohrab; Abdul-Baha, Life of
|1913 18 or 19 Apr
||`Abdu'l-Bahá left Budapest and traveled to Vienna by rail, reaching the city in the evening and taking residence in the Grand Hotel. It is estimated that some 30 people accepted the Faith during His visit. [AB388, SBBR14p120]
- In 'Abdu'l-Bahá in Egypt p80 it is reported that a bust of 'Abdu'l-Bahá was made during His time in Vienna. Two copies were received in Port Said via Stuttgart on the 18th of July, 1913, one intended for Ahmad Sohrab and the other for Mírzá Mahmúd-i-Zarqání.
|Vienna; Austria; Budapest; Hungary; Port Said; Egypt
||Abdul-Baha, Travels of; Abdul-Baha, Second Western tour; Trains; Abdul-Baha, Pictures and portraits; Ahmad Sohrab; Mirza Mahmud-i-Zarqani
|1918. 23 Dec
||Ahmad Sohrab left the Holy Land to take the Tablets of the Divine Pan to America. [AB434]
||Tablets of the Divine Plan; Ahmad Sohrab
|1919 26 Apr-1 May
||The 14 Tablets of the Divine Plan were unveiled in a dramatic ceremony at the Hotel McAlpin in New York, during the `Convention of the Covenant'. The Tablets had been brought to America by Ahmad Sohrab at the request of the Guardian. [ABNYP172Note24, BBD219; PP437; SBBH1:134; SBBH2:135; SBR86; AB220TDPXI]
- For details of the convention programme, Tablets and talks given see SW10, 4:54-72; SW10, 5:83-94; SW10, 6:99-103, 111-12 SW10, 7:122-7, 138; SW10, 10:197-203; and SW10, 12:2279.
- Mary Maxwell (Rúhíyyih Khánum) was among the young people who unveil the Tablets. [PP437]
- Hyde and Clara Dunn and Martha Root responded immediately to the appeal, the Dunns went to Australia where they open 700 towns to the Faith, and Martha Root embarked on the first of her journeys which are to extend over 20 years. [GPB308; MR88]
- See also CT138-9.
- Agnes Parsons arrived from her pilgrimage just before the close of the convention and was able to convey the instructions from `Abdu'l-Bahá to arrange a Convention for `the unity of the coloured and white races'. [BW5:413; SBR87]
|New York; United States
||Tablets of the Divine Plan; Abdul-Baha, Writings and talks of; Charters; Conventions, National; Amatul-Baha Ruhiyyih Khanum; Agnes Parsons; Hyde Dunn; Clara Dunn; Martha Root; Race (general); Race amity; Race unity; Ahmad Sohrab
||The New History Society was founded in New York by ‘Abdu’l-Bahá’s former secretary and interpreter Ahmad Sohrab along with Lewis Stuyvesant Chanler and his wife Julie as an indirect way of spreading the teachings of the Baha'i Faith. The New History Society gave rise in 1930 to the Caravan of East and West and the Chanler's New York house was now called Caravan House. This foundation was designed to prepare children and youth to join the New History Society. This group had a quarterly magazine called The Caravan. [BRRSM124, LDG2p134]
||New York; United States
||New History Society; Ahmad Sohrab; Lewis Stuyvesant Chanler; Julie Chanler; Caravan of East and West; Caravan House; The Caravan; Z****
|1930 30 May
||The New History Society came into conflict with the local Bahá’í Assembly. Sohrab refused to allow the New York Spiritual Assembly, to have oversight of the affairs of the New History Society. The Assembly saw the organization as a threat to the unity of the Bahá’í Faith. [BBRSM124]
Shoghi Effendi wrote to the National Spiritual Assembly of the Bahá'ís of the United States and Canada to make a definitive statement regarding that organization and the Cause.
|BWC; New York; United States
||New History Society; Ahmad Sohrab; Covenant-breaker; Z****
||The National Spiritual Assembly published a statement in the Bahá'í News 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 and "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." [Ahmad Sohrab and the New History Society]
|New York; United States
||Covenant-breakers; Ahmad Sohrab; New History Society
||The National Assembly published a detailed supplementary statement in the Bahá’í News, 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 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"). [Ahmad Sohrab and the New History Society]
||New York; United States
||Covenant-breakers; Ahmad Sohrab; New History Society
||Some members of the National Spiritual Assembly filed suit against Sohrab to try to stop him from using the name Bahá'í. He had opened a Bahá'í bookshop in New York in 1939. This suit was filed in the Supreme Court of New York County. 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..." The judge mentioned that the complaint could be further amended and the NSA appealed but the Appellate Court affirmed the decision of the lower court.
The National Spiritual Assembly of the United States and Canada 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 trademark patent.
[The Basis of the Bahá'í Community: A Statement Concerning the New History Society]
- Also see United States National Spiritual Assembly vs. Mirza Ahmad Sohrab.
- During the second World War the New History Society put forth an alleged passage from 'Abdu'1-Bahá 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 to the federal authorities as set forth by the Guardian.
||Covenant-breakers; New History Society; Ahmad Sohrab; The Basis of the Baha'i Community; Z****
|1952 1 Jun
||In a letter written on behalf of the Guardian by the Assistant Secretary, the National Spiritual Assembly was informed 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."
||Covenant-breakers; New History Society; Ahmad Sohrab
|1958 20 Apr
||Mírzá Ahmad (Esphahani) Sohrab, the Covenant-breaker who rebelled against Shoghi Effendi, died. [MC90]
- For the story of his defection from the Faith see CB343–7.
- He was buried in the Saint Paul Episcopal Church Cemetery, Glen Cove, Nassau County, New York.iiiii
|Glen Cove; Nassau County; New York; United States
||Ahmad Sohrab; Covenant-breakers; New History Society
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- Ahmad Sohrab and the New History Society, by Paul E. Haney and Horace Holley (1958). Overview of the defection of Ahmad Sohrab and the formation of the "New History Society" and the "Caravan of East and West." [about]
- Bahá'í Cause, The, by Mirza Ahmad Sohrab, in Living Schools of Religion, ed. Vergilius Ferm (1956). Brief overview of the Baha'i Faith, with passing references to Sohrab's "New History Society." [about]
- Basis of the Bahá'í Community, The: A Statement Concerning the New History Society, by National Spiritual Assembly of the Bahá'ís of the United States (1941). A statement on Ahmad Sohrab's activities and its trademark infringement case. [about]
- United States National Spiritual Assembly vs. Mirza Ahmad Sohrab (1941). In 1941 the National Spiritual Assembly unsuccessfully sued Covenant Breaker Mirza Ahmad Sohrab for his use of the word "Baha'i." This is the court's conclusions. [about]