Hands of the Bahá'í Faith

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ.... (Part Five)

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ IS EXPOSED THROUGH ALI NAKHJAVAN'S BLATANT PERVERSION OF THE TRUTH. (Part five)

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Nakhjavani has written:

“In his personal conversations with pilgrims Shoghi Effendi was reported to have repeatedly said that his ‘Dispensation’ was like his Will and Testament.  The closest statement made by him in writing, however, hinting at such a conclusion, is a letter, written on his behalf, dated 10 January 1935 to Dr. Mühlschlegel, in which he states that his ‘Dispensation’ constitutes “an invaluable supplement” to the Will and Testament of ‘Abdu’l-Bahá, as well as to the Book of the Covenant, which is Bahá’u’lláh's Will and Testament. (LDG Vol. 1, 65)”

Comment:

On February 8 1934 Shoghi Effendi addressed a long and comprehensive letter “To the beloved of God and the handmaids of the Merciful throughout the West.”  This letter comprising sixty-five pages was published in booklet form that year by the Baha’i Publishing Committee in Wilmette under the title of The Dispensation of Baha’u’llah and identified as “A Supplement to Baha’i Administration.” During the ministry of Shoghi Effendi it was considered obligatory reading for anyone desiring to become a Baha’i.

It is true that Shoghi Effendi considered “The Dispensation of Baha’u’llah” as his spiritual Testament, as recorded in the jointly authored and renown Haifa Notes of May Maxwell and her daughter, Mary Maxwell (later his wife, Ruhiyyih Khanum) but it is noticeable that Nakhjavani cunningly and diabolically attempts to mislead the new believer, who undoubtedly is unfamiliar with this publication, and unmindful of the fact that the term Dispensation may only be correctly applied to the Dispensation of the Manifestation, when reference is made to “His Dispensation. ”  He has done this with the obvious intention of creating an erroneous belief in the mind of the reader that the ministry of Shoghi Effendi should be considered as a “Dispensation” during which he faithfully exercised the function of Guardianship according to the terms of the Will and Testament of ‘Abdu’l-Baha and therefore ended with his passing, instead of a reference to Shoghi Effendi’s letter in which he has so strongly emphasized the absolute essentiality of, and the imperative need for the enduring continuance of the Guardianship as a permanent and irreplaceable Institution, in the World Order of Baha’u’llah.

Nakhjavani would certainly not want the believers to be familiar with Shoghi Effendi’s letter of 10 January 1935 addressed to Dr.Mühlschlegel in Germany for in this letter he has written:

“He feels, indeed, that the time has come for the German believers to acquire a thorough knowledge as well as a full understanding of such important Tablets as Baha’u’llah’s "Book of the Covenant" and 'Abdu'l- Baha's Will and Testament, both of which constitute the very bedrock upon which the entire administrative system of the Faith has been raised and established.  As to the "Dispensation of Baha’u’llah" it also constitutes an invaluable supplement to these afore-mentioned Tablets.”

          (Shoghi Effendi, The Light of Divine Guidance v I, p. 65)

In furtherance of the argument above it will be obvious to conscious and informed Baha’is who possess even a modicum of  knowledge of the Baha’i Writings that only the Manifestations of God have Dispensations and Shoghi Effendi did not have “his Dispensation.”  As Nakhjavani has used the phrase twice in this way, it doesn’t appear to be an innocent mistake and it is possible that he has endeavored to project to uninformed Baha’is, who have been purposely kept away from reading Baha’u’llah’s "Book of the Covenant," Abdu'l-Baha's ‘’Will and Testament’’ and “The Dispensation of Baha’u’llah” by Shoghi Effendi, the false conception that it was solely the thirty-six year ministry of Shoghi Effendi that “constitutes an invaluable supplement” to the “Book of Covenant" and  the “Will and Testament.”

Nakhjavani has continued:

“Furthermore, the following two paragraphs might well bear upon this very theme. They contain an early hint by Shoghi Effendi on the importance of this very date of 1963, which he says would witness the “final erection” of the “Edifice” of God’s Holy Cause:

“Ours, dearly-beloved co-workers, is the paramount duty to continue, with undimmed vision and unabated zeal, to assist in the final erection of that Edifice the foundations of which Baha’u’llah has laid in our hearts, to derive added hope and strength from the general trend of recent events, however dark their immediate effects, and to pray with unremitting fervor that He may hasten the approach of the realization of that Wondrous Vision which constitutes the brightest emanation of His Mind and the fairest fruit of the fairest civilization the world has yet seen.   Might not the hundredth anniversary of the Declaration of the Faith of Baha’u’llah mark the inauguration of so vast an era in human history? (WOB 48)”

Comment:

All the efforts of these violators of the Covenant are concentrated on ignoring Shoghi Effendi’s Proclamation of 9 January 1951 and focusing on the production of erroneous and unauthorized interpretations.  In the only Proclamation that Shoghi Effendi issued to the Baha’i World during his ministry on 9 January 1951 he clearly outlined the process of the evolution and development of the embryonic Universal House of Justice which unfortunately was not only inexcusably disregarded by the violating Hands under the direction of Ruhiyyih Khanum, but this embryonic institution was incredibly aborted and in its place they created their own man-made illegitimate institutions contrary to the sacred Will and Testament of ‘Abdu’l-Baha.

In his Proclamation, Shoghi Effendi outlined the importance of the establishment of the International Baha’i Council —the embryonic Universal House of Justice—and emphasized its importance with such expressions as: “weighty epoch-making decision of formation of first International Baha’i Council, forerunner of supreme administrative institution,” “historic undertaking,” “historic decision marking most significant milestone in evolution of Administrative Order of the Faith of Baha’u’llah in course of last thirty years.” and  moreover the tremendous significance of the appointment of this “Nascent Institution” was eulogized in the following words: “Hail with thankful, joyous heart at long last the constitution of International Council which history will acclaim as the greatest event shedding luster upon second epoch of Formative Age of Baha’i Dispensation potentially unsurpassed by any enterprise undertaken since inception of Administrative Order of Faith on morrow of 'Abdu'l-Baha’s Ascension, ranking second only to glorious immortal events associated with Ministries of the Three Central Figures of Faith in course of First Age of most glorious Dispensation of the five thousand century Baha’i Cycle.”

Only the importance of the synchronous appointment of his successor concurrent with the establishment of the Universal House of Justice in its embryonic form would have been the reason for Shoghi Effendi to extol his decision to establish “at long last” this institution and to declare this act as: “ranking second only to glorious immortal events associated with Ministries of the Three Central Figures of Faith in course of First Age of most glorious Dispensation of the five thousand century Baha’i Cycle.”

Nakhjavani, on the basis of his false and contradictory assertion and his erroneous and unauthorized interpretations, states that he has reached the following conclusions:

“From the above summary three points clearly emerge:

“1. It had been contemplated in the Kitab-i-Aqdas that there would be no co-existence between the Guardianship and the Universal House of Justice.”

Comment:

In his erroneous and unauthorized interpretation he has replaced the word, Guardianship, with the word, Aghsan, and changed the designation: House of Justice with Universal House of Justice.  The possibility is foreseen in the Aqdas that the Aghsan will not be simultaneously living at such time as the House of Justice is established and this fact is obvious since Shoghi Effendi has clearly identified the Aghsan as the sons of Baha’u’llah in his book God Passes By.    It is for this reason that Abdu’l Baha during His Ministry diverted endowments to the Spiritual Assemblies as the respective representatives of the People of Baha. 

The institution of Guardianship is anticipated in the Kitab-i-Aqdas in the verses pertaining to the appointment of the Center of the Covenant and the Interpreter of the Book, but other than that there is no mention of the Guardianship.   Moreover, as Shoghi Effendi has written:

“the Will and Testament of Abdu'l-Baha, which, together with the Kitab-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Baha’i Faith.  A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit.”

          (Shoghi Effendi, The World Order of Baha'u'llah, p. 3)

Regarding the Universal House of Justice, Abdu’l Baha in His sacred Will and Testament has clearly stated that:

“THE GUARDIAN OF THE CAUSE OF GOD IS ITS SACRED HEAD AND THE DISTINGUISHED MEMBER FOR LIFE OF THAT BODY. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the Guardian of the Cause of God hath at his own discretion the right to expel him, whereupon the people must elect another one in his stead.”

          (Abdu'l-Baha, The Will and Testament, p. 13)

Certainly, no honest and fair-minded person who reads the above quotation from the Will and Testament of ’Abdu’l-Baha would claim that “there would be no co-existence between the Guardianship and the Universal House of Justice” as falsely claimed by Nakhjaavani

Moreover Shoghi Effendi has explained:

“It should be stated, at the very outset, in clear and unambiguous language, that THESE TWIN INSTITUTIONS of the Administrative Order of Baha’u’llah should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose… Acting in conjunction with each other THESE TWO INSEPARABLE INSTITUTIONS administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions.”

      (Shoghi Effendi, The World Order of Baha'u'llah, p. 148)

What is going in the brain of Nakhjavani and those who are like him? Should Baha’is accept Shoghi Effendi’s Divine interpretations or accept the obviously erroneous, unauthorized and patently misleading interpretations of Nakhjavani?

Nakhjavani has written:

“2. The date for the election of the Universal House of Justice had to be in 1963, at the end of the Ten Year Plan.”

 

Comment:

Nakhjavani did not present any of the writings of Shoghi Effendi in support of this clearly assertion and cannot do so, for the statement he has made is a blatant fabrication and distortion of the facts, such as consistently made by violators of the Covenant, i.e. the former erring Hands and their man made illegitimate UHJ, for Shoghi Effendi did not project the election of or make any reference to the election of Universal House of Justice at the end of Ten Year Global Crusade.  Quite the contrary, Shoghi Effendi, in his Proclamation of 9 January 1951, outlined four distinct stages in the evolution of the International Baha’i Council—“this first embryonic International Institution”— before “its efflorescence into the Universal House of Justice” and significantly emphasized in this Proclamation that the second projected stage in its evolution would be ‘its development into officially recognized [International] Baha’i Court,” and further in his cablegram of 25 April 1951 emphasized that the formation of this Court  was an “essential prelude to the institution of the Universal House of Justice.”  Moreover, in conjunction with this second stage in the evolution of the International Baha’i Council as the International Baha’i Court, Shoghi Effendi prescribed the goal of the establishment of six Baha’i Courts in six Islamic countries that he named to facilitate development of this embryonic Universal House of Justice and advance the “Process of the unfoldment of the ever-advancing Administrative Order.”

  (Shoghi Effendi, Messages to the Baha'i World - 1950-1957, p. 7)

The above goals did not materialized due to the violation of the Covenant by the former Hands of Cause under the direction of Ruhiyyih Khanum, as not even one court was established.

Nakhjavani has written:

“3. It would certainly be reasonable to assume that Shoghi Effendi was conscious of his impending passing.”

Comment:

It is significant that a former member of the illegitimate Universal House of Justice is now finally admitting that Shoghi Effendi had foreseen his impending passing.   For, no such admission was ever made following the passing of Shoghi Effendi by the Hands of the Cause in any of their declarations or pronouncements, although if they had taken the time to review Shoghi Effendi’s historic messages issued to the Baha’i World during the last seven years of his ministry they would have discovered clear evidence of this foreknowledge and would have even perceived this fact, had they recognized the identity in their very midst of the one whom he had chosen to be his successor who despite his very advanced age, he knew was destined to succeed him.  Even his widow, Ruhiyyih Khanum, would surprisingly and incomprehensibly later write on page 237 of her book titled: ”The Guardian of the Baha’i Faith,” I could never have survived the slightest foreknowledge of the Guardian’s death.”

As there is no question that Nakhjavani’s assumption that Shoghi Effendi foresaw his impending passing is correct, then how can there be any doubt that he would not have failed, in complete faithfulness to the provisions of the Will and Testament of ‘Abdu’l-Baha, taken action to appoint his successor as that Document makes it “incumbent upon the guardian of the Cause of God to appoint in his own life-time him that shall become his successor”

that differences may not arise after his passing.”

            (Abdu'l-Baha, The Will and Testament, p. 12)

Would Shoghi Effendi have failed to provide future Baha’i generations with the continued and uninterrupted flow of Divine guidance that he had promised would be available to them when he stated: “In this Dispensation, divine guidance flows on to us in this world after the Prophet's ascension, through first the Master, and then the Guardians.”

            (Shoghi Effendi, Directives from the Guardian, p. 34)

Indeed Shoghi Effendi appointed and identified his successor “in his own life-time” as required when, in strict accordance with the terms of the Will and Testament of ‘Abdu’l-Baha, he appointed and identified him as the President and "sacred head" of the embryonic Universal House of Justice (provisionally named by him as the  International Baha’i Council  in the first stage of its projected four-fold stage of development), a position which can be occupied by no one other than the Guardian of the Cause of God.

To be continued…

By Hand of the Cause of God Nosrat'u'llah Bahremand

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ.... (Part Four)

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ IS EXPOSED THROUGH ALI NAKHJAVAN'S BLATANT PERVERSION OF THE TRUTH. (Part four)

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Nakhjavani has written:

“Regarding the timing of the election of the Universal House of Justice we see in its letter mentioned above, dated 9 March 1965, the manner in which Shoghi Effendi foreshadowed the election of the Universal House of Justice: “The Guardian had given the Baha’i World explicit and detailed plans covering the period until Ridvan 1963, the end of the Ten Year Crusade. From that point onward, unless the Faith were to be endangered, further divine guidance was essential”.  The rightness of the time was further confirmed by references in Shoghi Effendi’s letters to the Ten Year Crusade being followed by other plans under the direction of the Universal House of Justice. One such reference is the following passage from a letter addressed to the National Spiritual Assembly of the British Isles on 25th February 1951, concerning its Two Year Plan which immediately preceded the Ten Year Crusade: “On the success of this enterprise, unprecedented in its scope, unique in its character and immense in its spiritual potentialities, must depend the initiation, at a later period in the Formative Age of the Faith of undertakings embracing within their range all National Assemblies functioning through-out the Baha’i World…. undertakings constituting in themselves a prelude to the launching of worldwide enterprises destined to be embarked upon, in future epochs of that same Age, by the Universal House of Justice, that will symbolize the unity and co-ordinate and unify the activities of these National Assemblies.” (UD 261)  There can be no doubt that the “undertakings embracing within their range all National Assemblies functioning throughout the Baha’i World” mentioned in the above passage of the Guardian, certainly refer to the plans that Shoghi Effendi gave to each of the twelve National Assemblies which he described as the Generals of the Ten Year Plan. With the stipulation made in Paragraph 42 of the Kitab-i-Aqdas, as well as with such statements, as quoted above, it would be, in my opinion, totally untenable to maintain that Shoghi Effendi was not aware that his passing would occur some time during the Ten Year Crusade. If, therefore he did not appoint a second Guardian as his Successor, and if he did not write a Will and Testament in the traditional way, would it not be entirely logical to conclude that lack of action in these matters was a conscious act on his part?”

Comment:

It is interesting that in the above passage Nakhjavani who is a major participant in the violation of the Covenant has retreated from the original position of the violating Hands which was based on a denial of the fact that the first Guardian foresaw that his passing would take place during the Ten Year Crusade, and he is now admitting to this fact which has been emphasized by the beloved Guardian in many of his messages during the last forty years.  I remember when the chief inquisitor of the bogus UHJ in Australia (so-called Continental Counselor) came to talk to me in response to the question I had raised as to why, despite the clear indication in the Will and Testament of Abdu’l Baha of the necessity for the continuation of the Guardianship throughout the entire Dispensation of Baha’u’llah and the obligation imposed on every Guardian by the Will and Testament of ‘Abdu’l-Baha ‘“to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing” they claimed that Shoghi Effendi had not appointed a successor and the Guardianship had therefore ended with his passing.  If that had been Shoghi Effendi’s intention how did they explain that  Shoghi Effendi not only had never said, written or alluded in any way, or at any time, to such a possibility but had, on the contrary, clearly projected the enduring continuation of the Guardianship in the following words::  “In this Dispensation, divine guidance flows on to us in this world after the Prophet's ascension, through first the Master, and then the Guardians.”

               (Shoghi Effendi, Directives from the Guardian, p. 34)

Also Shoghi Effendi wrote:

“Divorced from the institution of the Guardianship the World Order of Baha’u’llah would be mutilated and permanently deprived of that hereditary principle… Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.”

            (Shoghi Effendi, The World Order of Baha'u'llah, p. 148)

And up to the last moment of his life had he not emphasized the continuation of the Guardianship?   She erroneously insisted that Shoghi Effendi had not foreseen his passing and that he had hoped he would have a son to be his successor.  She repeated this outrageous mistaken belief at least in three of our meetings.  On the other hand, Nakhjavani has admitted that the first Guardian was “aware that his passing would occur some time during the Ten Year Crusade” but then wrongfully says that: “he did not appoint a second Guardian as his Successor” and erroneously claims: “that lack of action in these matters was a conscious act on his part.  ” By craftily inferring negligence on the part of the first Guardian, Nakhjavani practically accuses him of not being faithful to the Covenant and obedient to the following precise commandment of Abdu’l-Baha in the Will and Testament:  “It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor.”  Nakhjavani also shamelessly indirectly accuses the first Guardian of lying to the Baha’is.  Now let’s examine the basis upon which Nakhjavani has reached such a disgraceful conclusion.  First he has quoted a paragraph from the bogus UHJ which reminds one of the act of the Jews in erecting and worshipping the Golden Calf in the absence of Moses on Mount Sinai. How could Divine guidance flow through such a Golden Calf or any other man-made entity such as the dummy and bogus UHJ?   Had not Shoghi Effendi been clear enough in saying: “In this Dispensation, divine guidance flows on to us in this world after the Prophet's ascension, through first the Master, and then the Guardians”?

Had not the former Hands of the Cause, with a notable exception, been guilty of  violation of the Covenant from the moment they decided to end the Guardianship and had deprived thereby, not only themselves but those who blindly followed them, from further Divine guidance and had not this been the reason why they had failed to fulfill some of most important goals of the Ten Year Global Crusade, such as the formation of six National Baha’i Courts in six Islamic countries and their only goal had then been to encourage Baha’is to make more LSA’s and NSA’s to show some numbers?

Another interesting observation is that Nakhjavani, in his quotation of a section of the message of the first Guardian regarding the Two Year Plan given to the British NSA he has erased a (,) and replaced it with (…) which doesn’t appear to have been an innocent mistake, but what he tries to say up to the point that Shoghi Effendi knew that his death would take place during the Ten Year Crusade is correct but what he does not point out is that nowhere in his writings is there to be found any sign, word or suggestion that after his passing the Hands should appoint a body of nine Hands from their own number to take over direction of the Faith under the direction of his widow, Ruhiyyih  Khanum, displace thereby the supreme role that now belonged rightfully to an actively functioning International Baha’i Council under the Presidency of the second Guardian of the Faith and arrogate unto itself the authority that belonged only to the Guardian they had in their faithlessness shamefully  dethroned.   Nakhjavani conveniently ignores the fact that in the context of the message he has quoted, his reference to the “Universal House of Justice” was to this body in its embryonic form, i.e. the International Baha’i Council.   Moreover, in his later message of 23 November 1951, Shoghi Effendi had stated that the “Master Plan designed by Abdu’l-Baha [given the name “Ten-Year Global Crusade” by Shoghi Effendi] will embrace all the continents of the earth, and will bring the Central Body [i.e. the International Baha’i Council] directing these widely ramified operations into direct contact with all the National Assemblies of the Baha’i world . . . ”           ‘

It is obvious that the former Hands did not have any authority over the NSA’s and the first Guardian made this very clear, in a message about the Ten Year Plan to the British NSA on 22 July 1954 where he stated:

“The National Spiritual Assembly is the Body which is charged with the administrative responsibility of the tasks of the Ten Year Crusade. Neither the Hands of the Cause nor their Boards have administrative responsibilities in connection with this work.”

(Shoghi Effendi, The Unfolding Destiny of the British Baha'i Community, p. 340)

And in a letter dated 25 March 1957 to former Hand of the Cause Adelbert Muhlschlegel he explained that:

“The National Assembly is not obliged to follow the wish of the Hands It is also not the Body empowered to tell the Hands what to do; they can make suggestions to them.”

            (Shoghi Effendi, The Light of Divine Guidance v II, p. 124)

To be continued…

By Hand of the Cause of God Nosrat'u'llah Bahremand

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ.... (Part Three)

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Click Here For Part 2

Nakhjavani has written:

“When the English translation of the Kitab-i-Aqdas was published in 1992, the Universal House of Justice had yet another opportunity to explain the implications of Paragraph 42 of the Most Holy Book. In relation to the Law of Succession in the Faith, this paragraph stands out as a most significant and decisive statement. For, in this paragraph Baha’u’llah clearly envisages a time when there would be no institution to embody the functions incumbent upon the Appointed and Authorized Aghsan (that is to say, a Guardianship). Further, the Universal House of Justice would not exist at that time and it would not be propitious to elect that Body. These points are fully covered in Notes 66 and 67, (pages 196 and 197) of the English text of the Kitab-i-Aqdas.”

Comment:

In the above paragraph Nakhjavani has based his comments on the same joint nefarious statements originally made by the former Hands and subsequently by the bogus UHJ in which they have falsely and shamelessly misinterpreted the meaning of passages contained in the Aqdas—that Most Holy Book—and spread false rumors.  Knowledgeable believers will know that the right of interpretation and explanation of verses of the Aqdas, following the ascension of Abdu’l Baha, is in the exclusive sphere of the authority of the Guardians of the Baha’i Faith and even a real and legitimate Universal House of Justice established in conformity with the Will and Testament of Abdu’l Baha, will never infringe on that authority, as stated by Shoghi Effendi:

  “Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.”

 (The World Order of Baha'u'llah, p. 150).

 In 1992 when they translated and published the Aqdas into English they added some notes to the Book, many of which contain unauthorized and erroneous interpretations.

It was previously mentioned above that the institutions of the international and local Houses of Justice were ordained by Baha’u’llah, but in most of cases simply the phrase: “the House of Justice” is revealed, leaving the distinction to be made between them by the authorized interpreter of His words.  This fact somehow has been admitted by the bogus UHJ, among their many wrong and unauthorized interpretations that sinfully they have made of passages in this Holy Book in the following statement:

 “In referring to the House of Justice in the Kitab-i-Aqdas, Baha'u'llah does not always explicitly distinguish between the Universal House of Justice and the Local House of Justice, both of which institutions are ordained in that Book. He usually refers simply to "the House of Justice," leaving open for later clarification the level or levels of the whole institution to which each law would apply.”

                                                     (The Kitab-i-Aqdas, Notes, p. 185)

One instance in which Baha’u’llah indicates the level of the House of Justice is in the verse of the Kitab-i-Aqdas in which He reveals and prescribes the use of endowments ”dedicated to charity” and explains how they are to be used by the Houses of Justice when they will be established in cities (Paragraph 42). The forged UHJ in its unauthorized translation conveniently and sinfully changed the meaning of the word “bilaad” (cities) in the passage, to “world,” to suit their evil intentions.  The members of the Bogus UHJ not only are guilty of this forgery and alteration, but have shamelessly and falsely altered the meaning of the whole paragraph by their unauthorized and erroneous interpretation and have not taken any notice of the following warning of Baha’u’llah in the Aqdas:

 “Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning, he, verily, is of them that have perverted the Sublime Word of God, and is of the lost ones in the Lucid Book.”

                                            (The Kitab-i-Aqdas, p. 57)

They have falsely interpreted the term “Aghsan” to mean a reference to the Guardians and the phrase “people of Baha” a term that applies exclusively to the now violating Hands.  While the whole paragraph is about “endowments” and has nothing to do with the Guardianship, It is pertinent to know that Abdu’l Baha during His ministry explained the proper course to be pursued with respect to such endowments in one of his Tablets in which he provided the following instructions and guidance:

“Prior to the establishment of the House of Justice, endowments dedicated to charity revert to a Spiritual Assembly which is free from remnants of concupiscence. There is no other arrangement.”      

                                            (Ganjineh-i-hodood va Ahkam, p.221)

According to the commandment of Abdu’l-Baha Local Spiritual Assemblies and later the national bodies (the respective representatives of the People of Baha and embryonic Houses of Justice) managed their local and national endowments and also Shoghi Effendi during his ministry, in more than one hundred of his messages and letters, strongly encouraged National and Local Spiritual Assemblies to establish local and national endowments, even urging the National Spiritual Assemblies to have a part of their International endowments in the Holy Land registered in their names.

To be continued…

By Hand of the Cause of God Nosrat'u'llah Bahremand

God's Plan is Forever

Hand of the Cause of God Nosrat Bahremand has penned an extensive critique of an article by Ali Nakhjavan, [Part 1] [Part 2] who has taken various of the Holy Bahá'í Writings out of context to justify the continuation of the Haifa posture that their Administrative Order, sans-guardian, is valid.

An overall consideration for anyone to account for when writing about the Faith in any manner, is the fact that humans in this realm are completely dependant upon God whether they realize it or not. We are all eventually accountable to God. At the extreme, we have all known friends who question whether there is a God or not, and whether the act of worship is a complete waste of time; a mere ritual. Even those souls are at the complete mercy of a loving God. They prosper on this plane and some of them seem to surpass others of us in accomplishments. And so it is with all who write for or about the Faith as well. At the extreme in this example, some are opposed to there ever being another guardian, and others follow the Institution of the Guardianship. Each position has adherents with very strong feelings that God is completely in their corner. It seems such a mystery.

For any who have studied and practice any sort of religious activity, there is usually one thing that is constant; the belief in an afterlife. There is a heaven for all those who practice their religion, although even their heaven may appear different than that expected by others in many cases. The general agreement among the various versions of a heaven is that it affords a better life than we have here, with more goodness and happiness for all who attain. We can agree on that much.

And then there is the matter of some who would alter God’s Word to more closely fit the pattern they follow in their worship practices. Most who do that are completely confident of what they do, and do not look beyond the reality of their own definitions. In the case of Christian worshipers, among the many different interpretations of the Gospel, they all feel comfortable with whatever it is they have determined to be the “right path.” And perhaps rightly so, since their actions coincide with many others, and even their own family members, for justification of their position. It has been 2,000 years since Christ walked the earth, and generations of belief patterns have established a certain “numbness” to the overall picture.

One of the human faculties that allows anyone complete satisfaction in their particular manner of worship is a little thing we call ego. The inner voice of each of us either approves or disapproves of every action we take. It is much more likely that our inner egos approve rather than disapprove of our actions because of the script established for us during our formative years at the hand of a mother or father; a basis for the overwhelming approval is that grand pappy and his grand pappy acted similarly and since the family tree has done so well for years and years, there is no need to deviate from that established pattern. Remember what Christ had to say about the sins of the father being passed on to the offspring?

So if one considers carefully, there is an established human pattern, aided by the ego, that yields the same types of results over and over again, so far as the things that humans do with their lives. A primary intention of Bahá'u'lláh’s Revelation was to break the old patterns, and require humans to study and learn for themselves, regardless of what the accepted knowledge of the day was. Bahá'u'lláh revealed His Message, wrote countless Words to promoted its Teachings, established for its longevity through the establishment of a unique Administrative Order, and did this at a time when human capacity had been infused with a God-given capability to understand and use this new power.

Bahá'u'lláh did not release a “mission impossible.“ However, the Revelation He released did require the diligent thought of all who encountered it in order that they could withstand its Mighty Power. The Bahá'í Faith is not a slam dunk situation. It is not a once saved always saved phenomena such as some of the Christian Denominations avow. The Bahá'í Faith requires its independent investigation by each and every individual who meets its sweet call, and then requires an attitude of independent investigation and pursuit
during the remainder of that person’s life, regardless of any external forces to the contrary.

The Bahá'í Faith is not a cake walk.

Ali Nakhjavan, in his article, attempts to justify something that has already been thoroughly discussed by noted figures within the Faith, such as its Originator, the Center of its Covenant, and its First Guardian. A reading of all of the Writings of those Holy individuals within the context of all of their accumulated Writings determines a different conclusion than what Nakhjavan has reached in his discussion. To the casual observer, that would seem odd. Here we have a Revelation with clearly noted guidelines, guidelines
that were actually penned by the Manifestation and his appointed Heirs. This is in contrast to the lack of written instructions penned by His Holiness the Christ. In fact, Bahá'u'lláh took it a step further, and His Holy Lineage outlined the means of a living interpreter of His Word throughout the entire 1,000 year tenure of His Dispensation. What could be more clear than Bahá'u'lláh’s intention that His appointed interpreters,
the guardians, handle any required explanations for the believers, rather than someone such as the non-guardian Nakhjavan and those among the heterodox Bahá'ís who follow the same pattern?

Now, getting back to my observation, an observation that down through the centuries humans have followed the patterns of their ancestors, based in part upon the urgings of their own egos. Those egos have developed a comfort zone for them, one in which the expectation of the next life is one of goodness, based upon the following of certain established patterns established within their own families, based upon that family’s
understanding of God. Even those who would say that they are the only Bahá'ís in their family, the first one,are caught up in the ego-formed patterns of parental pattern in determining how they approach all things.

This is where we were when Bahá'u'lláh presented his Message of change, and this is generally where we are as humans some 140 odd years later. In spite of Bahá'u'lláh’s Message, there has been very little to no change at all in the traditional manner that humans approach religious activity, and that unfortunately includes the Bahá'í Faith. The pattern of following a personality or a congregation of thought continues, in spite of the admonishment of the Central figures that each individual should investigate for herself, and decide the direction to take. Although there are no “clergy” in the Bahá'í Faith, a cadre of faux clergy are demanding of their followers complete obedience to them, regardless of what the Holy Writings direct.

As Bahá'ís we are expected to understand what Bahá'u'lláh had in mind, and to attempt to live in a manner which begins to pull away from at least a part of the superstitious meanderings of our forefathers. We are expected to effect a change in humans along the lines of Bahá'u'lláh’s Message. Through the careful perusal of the Holy Writings and God’s Grace, we may be able to begin to break the superstitious patterns. Not so, Ali Nakhjavan and those who follow his bent. Those individuals are using the very words that Bahá'u'lláh intended for the enlightenment of the human soul, twisting their intent, and presenting them in order to convince others to continue following a false and corrupt interpretation of the very perfection of the Bahá'í Message! Who do they think they are kidding? For certain, they are not kidding God!

Do they not understand that God’s world is what it is. Nothing more nor less than that. God’s world was determined countless eons before Nakhjavan walked this earth, and will continue as such after he is departed from it, unchanged from God‘s original and perfect Plan. Should Nakhjavan’s ideas be completely off-base so far as Bahá'u'lláh’s intentions are concerned, and I believe they are, he will have jousted with windmills in this world, and face a most likely less-than-satisfying tenure in the next. And the important thing for humans is that he will have contributed nothing toward changing the overall Plan of the Bahá'í Faith. That Plan was established long before any of us, and will continue unchanged for ever and evermore.

We mortals can have no influence whatsoever upon the changing or modification of God’s Plan either here nor in the next world. All we can hope for is to be in alignment with that Plan as best we can while on this plane. We have the good fortune of having Bahá'u'lláh’s clear intentions, requiring no interpretation from mere mortals, to gain access to that alignment. Beyond that, it is all in the Hands of God.

By Hand of the Cause of God David Maxwell

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ.... (Part Two)

Click here for Part 1

Nakhjavani deceitfully has written:

“The obligation of the friends was now well-defined. They had to wait for the “guidance” of the Universal House of Justice, to elucidate what certainly appeared to be “obscure questions” (WTp.20). The expectations of the believers were fulfilled when, in response to questions asked, the Universal House of Justice wrote on 9 March 1965, on 27 May 1966, and on 7 December 1969, three letters (See MUHJ items # 23, 35 & 75 respectively) and explained for the friends the basic truths underlying the evolution of the Administrative Order of our Faith, and left them free to conclude that the passing of the beloved Guardian, without having appointed a Successor as Guardian and Authorized Interpreter, was a clear possibility and an understandable event.”

Comment:

It is glaringly obvious that the Institution of the Guardianship and the functions of the Guardian as “Head of the Faith” have been clearly and well defined by ‘Abdu’l-Baha in His Will and Testament and have been elaborated upon by Shoghi Effendi in his writings and certainly the Guardianship is not included under the category of “obscure questions” which will require the enactment of future laws by that body and only a genuine Universal House of Justice presided over by the Guardian will be able to adequately respond to such questions in those instances where they are not covered in the Book.  Following is the quotation from the Will and Testament from which Nakhjavani has borrowed the term and deceitfully transmuted its implication:

“It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide has the same effect as the Text itself. Inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same.”

It should be noted by the reader that the institutions of the international and local Houses of Justice were ordained by Baha’u’llah but it was Abdu’l Baha who in His Will and Testament, provided for the Secondary (National) Houses of Justice and defined the method for the election of the Universal House of Justice and explained the composition and order of that august body, so wherever there is mention of the International or Universal House of Justice in the authoritative writings of the Faith it means the real and true Universal House of Justice as the Master specified and clearly explained.

“By this body all the difficult problems are to be resolved and the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the Guardian of the Cause of God hath at his own discretion the right to expel him, whereupon the people must elect another one in his stead.” (Abdu'l-Baha, The Will and Testament, p. 14)

In the light of the Master’s described specifications for the true Universal House of Justice it is obvious that this body created by the former Hands without the “sacred head and the distinguish member” is a fake and illegitimate body.  What Nakhjavani portrays  as “the evolution of the Administrative Order” is actually the flagrant attempt made by the former Hands and their man-made and bogus UHJ to corrupt the Administrative Order by eliminating its major pillar—the Institution of the Guardianship.

Developments in the Administrative Order must be made only in obedience to every clause of the Will and Testament of ‘Abdu’l-Baha, and in honoring the plans and arrangements that the first Guardian of the Faith projected that requires recognition of the second Guardian and realization of the fact that Shoghi Effendi faithfully fulfilled his obligation of appointing his successor during his own lifetime since the obligatory provision of the Will and Testament, quoted below, does not leave any other option for the Guardians:“It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor that differences may not arise after his passing.”  (The Will and Testament, p. 12)

To be continued…

By Hand of the Cause of God Nosrat'u'llah Bahremand

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ....

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJIS EXPOSED THROUGH ALI NAKHJAVAN'S BLATANT PERVERSION OF THE TRUTH.

 

Introduction:

 

After the passing of the first Guardian on 4 November 1957  the errant Hands appointed a body of nine Hands from their own number to take over direction of the Faith under the direction of his widow, Ruhiyyih  Khanum, displacing thereby the supreme role that now belonged rightfully to an actively functioning International Baha’i Council under the Presidency of the second Guardian of the Faith and arrogated unto themselves the authority that belonged only to the Guardian whom they had in their faithlessness shamefully dethroned. This illegitimate body of nine former Hands who called themselves the Custodians of the Baha’i Faith, in turn, created another fake and dummy body which, other than its name, resembled in no way the true and legitimate Universal House of Justice described by Abdu’l-Baha in His sacred Will and Testament.  Since the establishment of this Headless body and its disobedience to the Guardian of the Cause of God is contradictory to the terms of the Will and Testament of Abdu’l Baha and the writings of Shoghi Effendi its legitimacy has been under constant question by the Baha’is.   In order, therefore, for this bogus UHJ to attempt to prove its legitimacy to the Baha’is, it had no other choice but to manipulate the Baha’i scriptures and resort to the writing of lies and erroneous and unauthorized interpretations and to many unethical actions such as changing the content of Baha’i books on the one hand and on the other by baring their sharp teeth and claws, as they threatened to call those Baha’is who did not conform to their dictates Covenant-breakers, whereas in reality, according to the definition of Covenant-breakers in the Will and Testament of ‘Abdu’l-Baha, they themselves were clearly the Covenant-breakers.  In the same line, a paper of fourteen pages, under the title of  “Some thoughts on the ministry of the Universal House of Justice” has been written by Ali Nakhjavani, who was a former long-time member of this fake and illegitimate body in Haifa that has patently misrepresented itself as the Universal House of Justice.   Also, prior to that, he had been a member of the bogus replica International Baha’i Council manufactured by the former errant Hands of the Cause in their rebellion against, and their flagrant violation of the Will and Testament of Abdu’l Baha, as well as their repudiation of the writings of Shoghi Effendi, pertaining to the Administrative Order, as found in his spiritual Testament: The Dispensation of Baha’u’llah.   Moreover they ignored the one and only Proclamation issued by Shoghi Effendi during his ministry to the Baha’i World in 1951.  Following this opposition to the first Guardian of the Faith they dissolved the International Baha’i Council that he had divinely appointed in his Proclamation, in which he had hailed his “historic decision” to appoint the embryonic Universal House of Justice under the provisional name of the International Baha’i Council, a decision “taken at long last” to establish—“this first embryonic International Institution”—that he had further emphasized was the “most significant milestone in the evolution of the Administrative Order” and “the greatest event shedding luster upon the second epoch of the Formative Age of the Baha’i Dispensation.”  They ignobly deposed its President—its “sacred head”—and its other members, as well, who had been divinely appointed by him, totally disregarding the fact that no one other than the Guardian of the Cause of God had the authority to make changes in that “Central Body.”  Incredulously, this very essential, important and historic decision that had been made by Shoghi Effendi was completely ignored by the violating Hands who placed themselves under the direction of Ruhiyyih Khanum (the widow of Shoghi Effendi) instead of faithfully serving “under the direction of the Guardian of the Cause of God” and choosing to be “under his shadow and obey his command” as enjoined by ‘Abdu’l-Baha.

 

In the light of the above history, I am not surprised to see the desperate and sly attempts of Nakhjavani to cover up his misdeeds and to obscure the transgressions and offences he has been guilty of committing against the sacred and Holy writings of the Faith such as those contained in Baha’u’llah’s Most Holy Book, the Kitab-i-Aqdas, and the Will and Testament of ‘Abdu’l-Baha and  his fabrication of lies and unauthorized and erroneous interpretations.  It is obvious to me that he realizes his wrong doings but tries to fool the unaware and uninformed reader, deluding himself into believing that God is not aware of what he is doing or even perhaps he may not actually believe in God, otherwise he wouldn’t commit these types of contraventions and wrongs or wouldn’t write so many obvious lies. I think he hopes that Heterodox Baha’is will not notice his manipulation of the writings and will not check on a few quotations that he has provided and the words that has put in quotation marks or check the words that he has borrowed from here and there and stuck together to support his erroneous interpretations.   His hope may be that due to the fact that the bogus organization he supports tries to keep its followers busy with various types of useless and some times even spiritually harmful classes, meetings, conferences, and gatherings in which they listen to spiritually poisonous speeches of rebels such as himself, or by urging them to become engaged in door-to-door proselytizing, that this then will practically leave them no free time to investigate the truth.

 

In every section of his paper the writer deceitfully first makes a fallacious statement and then on the basis of further treacherous and faulty statements reinforces the cunning argument contained in the initial statement by often quoting excerpts from the writings of the bogus UHJ or by using material written by Ruhiyyih Khanum or the former errant Hands of the Cause which actually lend no value to his argument since all of them are equally guilty of deceit. 

 

It shall, therefore, be my objective to provide clear evidences of faithlessness, deviation and violation of the Covenant in my critique, paragraph by paragraph, and bring them to light and expose their duplicity.

 

Exposition:

 

In the preamble, Nakhjavani has stated:

 

“When the beloved Guardian passed away on November 4, 1957, the news of his passing convulsed the entire Baha’i World.  A second distress soon followed when the announcement was made by the Hands of the Cause that Shoghi Effendi had left no Will and Testament, and had appointed no successor as Guardian of the Faith, because the Aghsan one and all had broken the Covenant. The “first effect” of this realization, as stated in the message of the Hands of the Cause to the Baha’i  world, “was to plunge” them “into the very abyss of despair” (MC36). A similar sense of dismay seized the entire Baha’i World.

 

Comment:

It is obvious that the Baha’is in 1957 were shocked by the passing of the first Guardian, and further anguished by the erroneous statement made by the Hands of the Cause in their declaration to the Baha’i world following the outcome of the conclave they had held in ‘Akka, a few weeks following his passing in compliance with Ruhiyyih Khanum’s desire and directions, a conclave during which the Hands, with a single exception, blatantly ignored and incredulously disregarded the wishes and instructions of the late Guardian.  For they inexcusably failed to recognize the only person upon Shoghi Effendi’s passing who had inherited supreme authority in the Faith and the one that Shoghi Effendi had faithfully and unmistakably appointed to be his successor in accordance with the terms of the Will and Testament of ‘Abdu’l-Baha and who therefore possessed an authority on the basis thereof, which, prior to his passing had remained potential, but which upon his passing had automatically become actual, in his capacity as Shoghi Effendi’s appointed Head of the embryonic Universal House of Justice, (named by Shoghi Effendi in the first stage of its projected four-fold stage of development  as the International Baha’i Council) a position that can only be rightfully occupied by the Guardian of the Faith according to the Will and Testament of ‘Abdu’l-Baha.  

 

The former Hands, however, failing to perceive that Shoghi Effendi had clearly provided in this manner for his successor, informed the Baha’i World that Shoghi Effendi had been unable to appoint a successor because all of the Aghsan had become disloyal which should have been immediately recognized by the believers, but unfortunately was not so recognized, as a patently ludicrous reason.  For, although the Baha’is were quite certain that Shoghi Effendi did not have a son who had been concealed during his ministry and possibly primed to inherit the Guardianship, it was irrelevant news and certainly not new news that all of the Aghsan (the sons of Baha’u’llah) had broken the Covenant since all of them had opposed the Center of the Covenant, ‘Abdu’l-Baha, and had thereby detached themselves from the Cause of God before the ascension of Abdu’l Baha.  Moreover the Aghsan, as contemporaries of ‘Abdu’l-Baha, would never have lived long enough to succeed Shoghi Effendi and to have been eligible for appointment as his successor. The alleged reason therefore given by the Hands as to why Shoghi Effendi had not appointed a successor was clearly without any foundation whatsoever and completely fallacious.   A believer well versed in the writings of Shoghi Effendi might well ask how these Hands, with a single notable exception, could have believed that Shoghi Effendi had failed to appoint a successor when, in his extensive writings, historic messages and recorded talks to pilgrims they had all abundantly testified to the fact, that to the very last days of his life, he had repeatedly and consistently emphasized the continuity and the absolute essentiality of the Guardianship to the World Order of Baha’u’llah as long as the Dispensation of Baha’u’llah endured?

 

Nakhjavani has written:

 

“Soon after the Universal House of Justice was established it sent a message (dated 6 October 1963) to the Baha’i World. This message states that the House of Justice “finds that there is no way to appoint or to legislate to make it possible to appoint a second Guardian to succeed Shoghi Effendi” (MUHJ 14).   Reflecting on this message, the friends everywhere soon realized that they had not properly understood the contents of the Will and Testament of ‘Abdu’l-Baha.”

 

Comment:

It must be noted that the now violating Hands during the period 1957-1963 forbid any talk about the Guardianship and in response to the enquiries of the Baha’is were telling them that it was better to leave the matter to the establishment of the Universal House of Justice (an illegitimate body that would be elected in 1963, having abolished, as mentioned previously, the embryonic Universal House of Justice established by Shoghi Effendi in his Proclamation of 1951) while pretending that one of goals of the Ten Year Global Crusade (1953-1963) had been the establishment of that body while even a true and legitimate Universal House of Justice which in the future will be established in conformity with the Will and Testament of Abdu’l Baha cannot and will never enter into discussions on this matter, since the appointment of the Guardian’s successor is within the exclusive domain and the authority of the Guardians of the Faith and completely outside the sphere of the jurisdiction of that legislative body.  Of course, since the current bogus UHJ in Haifa does not have the Guardian presiding as its “sacred head” as required by the Will and Testament of ‘Abdu’l-Baha, it is not legitimate and therefore, as a man-made and fallible body, it will inevitably make a lot of errors, inevitably violate the Will and Testament of ‘Abdu’l-Baha and contradict the writings, arrangements and plans of the first Guardian.

 

Then he has written:

 

“Shoghi Effendi had already stated that the World Order as delineated by ‘Abdu’l-Baha in His Will “undoubtedly” contained “manifold mysteries” (BA p. 8), and that we “must trust to time, and the guidance of God's Universal House of Justice, to obtain a clearer and fuller understanding of its provisions and implications” (BA p. 62).”

 

Comment:

Readers conversant with the writings of Shoghi Effendi may wonder why Nakhjavani has picked the two words: “manifold mysteries” from page 8 of the book, Baha’i Administration (as he has referred to), and erroneously linked this two words to statement appearing on page 62 of that same book as these two words actually are not found on page 8 of that book which contains excerpts from the Will and Testament of Abdu'l-Baha. The quoted words found on page 8 of the World Order of Baha’u’llah, in that page Shoghi Effendi has referred to the mysteries to be found in the Will and Testament of ‘Abdu’l-Baha and  extols the value and significance of the Will and Testament that ‘Abdu’l-Baha bequeathed to us and contains the following statement pertaining to the institution of the Guardianship:

 

“It enhances the prestige of that exalted assembly (the UHJ), stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly-defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the world-wide Faith of Baha’u’llah. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship.”

 

(Shoghi Effendi, The World Order of Baha'u'llah, p. 8)

 

While the whole paragraph is another testimony of the first Guardian to the continuation of the Guardianship it is obvious that the quoted phrase “the manifold mysteries it undoubtedly contains.” refers to the Will and Testament of Master which Nakhjavani deceitfully has attributed instead to the “World Order.”  Moreover, Nakhjavani has again misrepresented Shoghi Effendi’s statement in which he had referred to the Will and Testament and applied it to the World Order instead in stating that we “must trust to time, and the guidance of God's Universal House of Justice” to achieve a full understanding of this New World Order as may be noted in the following paragraph: “And as we make an effort to demonstrate that love to the world may we also clear our minds of any lingering trace of unhappy misunderstandings that might obscure our clear conception of the exact purpose and methods of this new world order, so challenging and complex, yet so consummate and wise.  We are called upon by our beloved Master in His Will and Testament not only to adopt it unreservedly, but to unveil its merit to all the world. To attempt to estimate its full value, and grasp its exact significance after so short a time since its inception would be premature and presumptuous on our part. We must trust to time, and the guidance of God's Universal House of Justice, to obtain a clearer and fuller understanding of its provisions and implications. But one word of warning must be uttered in this connection. Let us be on our guard lest we measure too strictly the Divine Plan with the standard of men”

 

          (Shoghi Effendi, Baha'i Administration, p. 62)

 

After the passing of the first Guardian the former Hands of the Cause not only did not adopt the New World Order unreservedly due to their ignorance of its “Charter” but did not take the time to study the Will and Testament of Abdu’l Baha, “the Charter of the New World Order” or the pertinent writings of Shoghi Effendi, and especially his Proclamation of 9 January 1951, and quickly rushed to put an end to the Guardianship under the direction of Ruhiyyih Khanum.  They ignored the fact that God’s Universal House of Justice had been formed by the first Guardian in its embryonic form under the temporary name of “International Baha’i Council.  Needless to say, the bogus UHJ that they created in its place without its “sacred head and the distinguished member“—the Guardian of the Cause of God—could not be considered as “God’s Universal House of Justice” since it was formed contrary to the “the Charter of the New World Order.”

 

To be continued…

By Hand of the Cause Nosrat'u'llah Bahremand

 

Note from the Guardian:

 

Nosrat has requested my review of his critique and the correction of any errors in the use of the English language as it is not his native tongue.  In the process of reviewing his outstanding critique I have taken the opportunity to add here and there some words, and phrases, revise the structure of some sentences to enhance the argument presented and even add a few additional pertinent quotations which I have felt would further reinforce his already excellent critical analysis of Nakhjavani’s diabolical efforts to pervert the sacred Writings and the writings of Shoghi Effendi in support of his diabolical repudiation of the continuing Guardianship of the Cause of God.

                                      JBM

 

I submit my sincere gratitude and thankfulness to the beloved Guardian of the Cause of God for the Divine guidance that flows on to us through him.

         

                                      Nosrat Bahremand

 

Why did Shoghi Effendi appoint Rúhíyyih Khánum to be a liaison?

After Shoghi Effendi established the embryonic Universal House of Justice, the International Bahá'í Council, Why did he appoint someone to be a liaison between him and that embryonic body?

Why also did he never instruct the one whom he appointed to be President of that body to activate that body?  Why was the President of that body always waiting for instructions from Shoghi Effendi through the liaison rather that activating that body himself?

Most importantly, in view of the events which occurred after the passing of the first Guardian in 1957,  could the liaison, Rúhíyyih Khánum, generate her own instructions for the President of the embryonic Universal House of Justice, either while Shoghi Effendi was still alive or at any time after his passing?  Clearly, the answer to that question is a resounding, no!  She had absolutely no authority to generate her own instructions for the President of that IBC, Charles Mason Remey, at any time.  Could she legally have dissolved that body while Shoghi Effendi was alive.  Clearly, she could not have done so.

So from where did her authority to do so appear?  Did the fact that a group of men joined hands with her provide her such authority? Holy Bahá'í Writ and Holy Bahá'í Text do not provide for such a mantle of authority to descend upon such a group, nor do any of the writings of the first Guardian, Shoghi Effendi.  The legally, authoritatively appointed 'Captain' of that 'ship', the embryonic Universal House of Justice, the International Bahá'í Council, was Charles Mason Remey, alone.

Shoghi Effendi did not appoint Charles Mason Remey in silence. He did so openly and dramatically, by Cablegram in March of 1951.  No human on earth had authority to abrogate his infallible appointment of Charles Mason Remey to Headship of the highest legislative Institution of the Bahá'í Faith.

Neither did any self-appointed group of women and or men have such authority to dismiss Charles Mason Remey or to dissolve the embryonic Universal House of Justice, the Supreme Body of our Faith.  To do so was nothing less than mutiny, a lawless act.

Any honest, sincere and faithful Bahá'í woman or man can quickly perceive that there was no reason for Shoghi Effendi to appoint a liaison between himself and the embryonic Universal House of Justice instead of occupying the Presidency himself, other than the very reason provided by Joel B. Marangella, the third Guardian of the Bahá'í Faith, namely that Shoghi Effendi was deliberately/ intentionally keeping that body distant from himself because the sacred and immutable Will and Testament of `Abdu'l-Bahá infallibly delineates the "sacred head" of the Universal House of Justice to be none other than the Guardian of the Bahá'í Faith.

None other.

If Shoghi Effendi's appointment had been honored as it should have been honored, and if the high status of the Supreme body of the Faith had been recognized and honored as it should have been then all Bahá'ís on Earth would have recognized that Shoghi Effendi was using that appointment as his public method to name and appoint his successor Guardian, the second Guardian of the Bahá'í Faith, Charles Mason Remey.

When Hands of the Cause, led by Rúhíyyih Khánum, elevated themselves to a station whereby they illegally reached out and touched elements of the Administration of the New World Order infallibly set in place by the first of our Guardians, Shoghi Effendi, those violating Hands became heirs of the prophetic retribution provided for those who elevated themselves to a station not theirs, as recorded in the Tablet of the Holy Mariner which has been interpreted by the third Guardian of the Bahá'í Faith.

The website of the living Guardian of the Bahá'í Faith:
http://www.Bahai-Guardian.com

By Hand of the Cause of God Ross Campbell