THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ IS EXPOSED THROUGH ALI NAKHJAVANI'S BLATANT PERVERSION OF THE TRUTH. Part eight:
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Nakhjavani has raised the following question:
IS THE UNIVERSAL HOUSE OF JUSTICE THE HEAD OF A COMPLETE AND UNMUTILATED WORLD ORDER?
Comment:
In an attempt to justify the existence of their current so-called Universal House of Justice over which the Guardian is not presiding, as clearly called for by ‘Abdu’l-Baha, Nakhjavani has incorrectly phrased his question based on an invalid supposition, for even a true and legitimate Universal House of Justice is not a HEAD, but a BODY, a legislative body, in which “the Guardian of the Cause of God is its SACRED HEAD and the distinguished member for life of that BODY.” (emphasis added)
(Abdu'l-Baha, The Will and Testament, p. 13)
“The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself.”
(Abdu'l-Baha, The Will and Testament, p. 14)
Until now the genuine Universal House of Justice remains in its embryonic form and it will be a long time before “its final fruition through (the) erection of (the) manifold auxiliary institutions constituting the World Administrative Center destined to arise and function and remain permanently established in (the) close neighborhood of (the) Twin Holy Shrines.”
(Shoghi Effendi, Messages to the Baha'i World -1950-1957, p. 7)
“and the initial international institution heralding the establishment of the supreme legislative body at the World Administrative Center, requires the immediate and sustained attention of the members of a community whose destiny has been linked, ever since its inception, with the various stages marking the rise and consolidation of this divinely appointed, unspeakably holy enterprise.”
(Shoghi Effendi, Citadel of Faith, p. 84)
Also Nakhjavani’s question doesn’t clarify what he means by “UNMUTILATED WORLD ORDER.” It seems he is referring to an imaginary world order of his own making, and certainly not “THE WORLD ORDER OF BHA’U’LLAH.”
The World Order of Baha’u’llah has been conceived by Baha’u’llah and will be established in the fullness of time.
“Though the Revelation of Baha’u’llah has been delivered, the World Order which such a Revelation must needs beget is as yet unborn.”
Shoghi Effendi, The World Order of Baha'u'llah, p. 167)
“I feel it, however, incumbent upon me by virtue of the responsibility attached to the Guardianship of the Faith, to dwell more fully upon the essential character and the distinguishing features of that world order as conceived and proclaimed by Baha’u’llah. I feel impelled, at the present stage of the evolution of the Baha’i Revelation, to state candidly and without any reservation, whatever I regard may tend to insure the preservation of the integrity of the nascent institutions of the Faith. I strongly feel the urge to elucidate certain facts, which would at once reveal to every fair-minded observer the unique character of that Divine Civilization the foundations of which the unerring hand of Baha’u’llah has laid, and the essential elements of which the Will and Testament of 'Abdu'l-Baha has disclosed. I consider it my duty to warn every beginner in the Faith that the promised glories of the Sovereignty which the Baha’i teachings foreshadow, can be revealed only in the fullness of time, that the implications of the Aqdas and the Will of 'Abdu'l-Baha, as the twin repositories of the constituent elements of that Sovereignty, are too far-reaching for this generation to grasp and fully appreciate.”
(Shoghi Effendi, The World Order of Baha'u'llah, p. 16)
The World Order of Baha’u’llah will not be established until all of the provisions of its sacred Charter are fully observed and all of the instructions are obeyed that have emanated from that “divinely-appointed authority which flows from the Source of our Faith.” Nor can the World Order of Baha’u’llah be achieved by nullifying the provisions of the sacred Will and Testament of Abdu’l Baha in denying the continued existence of the Guardians of the Cause of God and this Order will never be replaced through the establishment of fake and man-made institutions such as the illegitimate and headless body in Haifa which, notwithstanding, pretends to be the Universal House of Justice.
Nakhjavani has written:
Let us now consider the contents and implications of a crucial paragraph in ‘The Dispensation of Baha’u’llah’:
“Divorced from the institution of the Guardianship the World Order of Baha’u’llah would be mutilated and permanently deprived of that hereditary principle which, as ‘Abdu’l-Baha has written, has been invariably upheld by the Law of God. ‘In all the Divine Dispensations,’ He states, in a Tablet addressed to a follower of the Faith in Persia, ‘the eldest son hath been given extraordinary distinctions. Even the station of prophet-hood hath been his birthright’. 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, and 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.” (WOB 148)
Comment:
Nakhjavani, in the following comments, shamelessly and diabolically tries to prove that Shoghi Effendi was wrong and to nullify his warning, as quoted above, by claiming that in the absence of the continuing Guardianship in their now perverted sans-Guardian faith none of Shoghi Effendi’s warnings have proved to be valid.
Nakhjavani has written:
“So the question is, did the ending of the Guardianship in November 1957 have the negative effects described above, or did the Cause survive this event complete and undamaged?”
Comment:
He has raised another wrong and misleading question above, for the fact is, that despite the persistent attempts of Ruhiyyih Khanum and the errant Hands to put an end to the Guardianship, this Institution did not come to an end in November 1957 because this Institution was both anticipated by Baha’u’llah in His Most Holy Book, the Kitab-i-Aqdas, and subsequently formally established by Abdu’l Baha in His sacred and immutable Will and Testament both documents of which, as stated by Shoghi Effendi: “are inseparable parts of one complete unit.” and, as such, constitute the explicit Holy Text destined to endure unchanged to the end of the Baha’i Dispensation as further confirmed in the following statement: “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)
The violation of the Covenant by the former Hands, with a single notable exception, has surely damaged the Baha’i community like the plague and it has seriously impeded and delayed the development and establishment of the World Order of Baha’u’llah.
Nakhjavani has written:
Shoghi Effendi definitely knew that the line of the Aghsan would at some time come to an end. The Kitab-i-Aqdas openly contemplates this eventuality in the very paragraph (42) that anticipates the Institution of the Guardianship. Further, ‘Abdu’l-Baha makes no provision in His Will and Testament for the continuation into the future of the Guardianship in the event that the line of the Aghsan is extinguished.
Comment:
Shoghi Effendi definitely knew that the “Aghsan” which he has identified as the “Sons of Baha’u’llah” in his book “God Passes By” were already dead at the time of the ascension of Abdu’l Baha or spiritually dead and therefore had nothing to do with the continuance of the Guardianship. Nakhjavani, nevertheless, desperately tries to erroneously interpret the terms of the Will and Testament of ‘Abdu’l-Baha to confer upon the “Aghsan” (Branches) the exclusive right of succession to the Guardianship. Of course, Nakhjavani doesn’t have any authority to do so, whereas the word “Aghsan” with a capital “A” appearing in the writings of Shoghi Effendi represents the Sons of Baha’u’llah since it is the plural of Ghusn (Branch). Baha’u’llah conferred a superlative or comparative appellation upon each of His Sons prefaced by the *Ghusn,* such as *Ghusn-I-Azam* (Greatest Branch) ,*Ghusn-I-Athar* (Purest Branch). or *Ghusn-I-Akbar* (Greater Branch). He never conferred upon anyone other than His Sons such titles or never did He write anything designating His other male descendants in such a manner.
The word ghusn and its plural aghsan, similarly to their meaning in English (branch) and (branches) respectively are used in the Writings of Baha’u’llah according to their normal meaning such as the branch of a tree or in other types of usage such as in representational or symbolic ways, but interestingly mostly these words are used to portray spiritual relationships or intellectual realities.
As for Nakhjavani’s reference to paragraph 42 of The Kitab-i-Aqdas, this pertains exclusively to “Endowments dedicated to charity” and has nothing to do with the Guardianship and is not to be confused with the Huququ’llah–“The Right of God” —that is rightfully contributed only to the living Guardian of the Faith. Such endowments are one of the several sources of revenue for the Houses of Justice, locally, nationally and internationally. Moreover, anticipation of the institution of Guardianship as mentioned before is found in the verses in which Baha’u’llah appoints Abdu’l Baha as the Center of His Covenant and interpreter of His Word. Let us further examine Nakhjavani’s fallacious and senseless argument that in the light of paragraph 42 of the Aqdas Shoghi Effendi knew that the Aghsan “would at some time come to an end” and that this would mean that the Guardianship of the Cause of God would then simultaneously end. The glaring fallacy of this argument is obvious when one recognizes that he is ignorant of the fact that Shoghi Effendi has identified the Aghsan as only the Sons of Baha’u’llah and even if they had remained loyal to the Covenant they would never have outlived Shoghi Effendi and become eligible for appointment as his successor. Therefore, it is clear that eligibility for appointment to the Guardianship, as prescribed by ‘Abdu’l-Baha in His Will and Testament, was not made dependent upon a lineal relationship to Baha’u’llah. The fact that Baha’u’llah has clearly stipulated that “Endowments dedicated to charity” revert initially to the Aghsan had nothing to do with their accession to the Guardianship and it is obvious that this stipulation would no longer apply following their decease and, for this reason, He specified that “after them” (i.e. after their decease) such endowments would pass to the House of Justice Subsequently, Abdu’l Baha formerly established the Guardianship in His sacred and immutable Will and Testament, a Document, which, together with the Kitab-i-Aqdas, have been identified by Shoghi Effendi as “inseparable parts of one complete unit.” Shoghi Effendi has further extolled the Will and Testament as “the Charter of the New World Order” and “the Child of the Covenant -- the Heir of both the Originator and the Interpreter of the Law of God.” and therefore, in effect “Their Will.” Further, ‘Abdu’l-Baha in His Will and Testament has designated the Guardian as “the Center of the Cause “ and has assured the continuance of the Guardianship until the end of the Baha’i Dispensation by obligating every Guardian to appoint his successor in the following passage: “It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor.” (emphasis added)
(The Will and Testament of ‘Abdu’l-Baha, p. 11)
And ‘Abdu’l-Baha has designated the Guardians as the sacred head and the distinguished member for life of the Universal House of Justice (i.e. the legitimate one) in the following passage:
“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
(The Will and Testament, p. 13)
And, in the following passages He stipulates both the manner in which the Hands of the Cause of God are to be appointed and their relationship to the Guardian:
“The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. All must be under his shadow and obey his command. Should any, within or without the company of the Hands of the Cause of God disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God.”
(The Will and Testament, p. 12)
And, in the following passage the relationship of the faithful friends to the Guardian is stressed:
They must “show their obedience, submissiveness and subordination unto the Guardian of the Cause of God, to turn unto him and be lowly before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His Word and will become a manifestation of the Center of Sedition”
(The Will and Testament, p. 11)
And He assures them that:
“The mighty stronghold shall remain impregnable and safe through OBEDIENCE TO HIM WHO IS THE GUARDIAN of the Cause of God.” (emphasis added)
(The Will and Testament, p. 11)
In the provisions of the Will and Testament of Abdu’l Baha —actually a Covenant of His own—focus is clearly on the continuity and endurance of the Guardianship to the end of Baha’i Dispensation; nowhere is there any doubt about this fact nor can there be found anywhere in this sacred and immutable document even the slightest suggestion of the possibility of an interruption in the Guardianship.
The phrase “line of the Aghsan” only can be found in the writings of the bogus UHJ or its pawns. Nowhere in the writings of Abdu’l Baha or Shoghi Effendi is such an expression to be found. Aghsan is the plural form of the title ‘Ghusn’ which Baha’u’llah exclusively conferred upon each one of His sons and therefore there is no lineal line inferred in this title. It is reiterated that Shoghi Effendi in his book God Passes By clearly identified the Aghsan as the sons of Baha’u’llah and nowhere in the Will and Testament of Abdu’l Baha would He have stipulated that the Guardianship was restricted to one of Baha’u’llah’s sons or even to one of His descendants such as his grandsons and so on.
Nakhjavani, in the following paragraph, shamelessly and diabolically projects the lie that Shoghi Effendi did not mean what he wrote about the Guardianship or even that he meant it in an opposite way:
“So it is very clear that this passage in [the] ‘Dispensation’ cannot be saying that the Cause will be wounded or damaged unless there is an unbroken line of living Guardians during the entirety of the Dispensation. So, how are we to understand the paragraph?”
Then he has added:
“When one looks at the paragraph that immediately follows it, that is, the one that refers to the paralysis that would ensue if the World Order were ‘severed’ from the House of Justice, it is clear that Shoghi Effendi is simply describing, in dramatic language, the centrality and vital importance of these two institutions. Each, in turn, is anticipated to perform indispensable and essential functions.”
Comment:
It is not clear what Nakhjavani means in the above comment. It is better to read the following passage in which Shoghi Effendi outlines the respective origin, and the authority, functions, purposes, prerogatives and objectives of these twin Institutions, and the relationship that exists between—“these two inseparable institutions—the Guardianship and the Universal House of Justice (i.e. the legitimate UHJ ):
“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. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. 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. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions -- instruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims.”
(Shoghi Effendi, The World Order of Baha'u'llah, p. 148)
Every person who calls him/herself a Baha’i should know that in the Baha’i Faith interpretation of the sacred and authoritative writings is the exclusive authority of the Guardians of the Faith. In the following passage Nakhjavani diabolically and deceitfully tries to manipulate and pervert the writings of the first Guardian through unauthorized and erroneous interpretations with the intention of changing the meanings of the writings of Shoghi Effendi, who invariably expresses himself “in clear and unambiguous language”.
(Five COMMENTS below are from Nakhjavani, in response to these COMMENTS I will distinguish my comments as ‘Nosrat’s comment’)
Nakhjavani has written:
“We therefore need to consider and analyze the various points Shoghi Effendi has made and relate them to the period of his ministry, considering what his absence would have entailed. We set forth the points in brief, followed by comments:
1. Without the Guardianship, the World Order would be deprived of the hereditary principle.
COMMENT: The 36 years of the Guardianship certainly endowed the World Order with this eminent grace.”
Nosrat’s comment:
Quoted below is the statement of Shoghi Effendi which Nakhjavani has rephrased above in conspicuously omitting reference to the mutilation of the World Order that would be caused in the absence of the Guardianship.
“Divorced from the institution of the Guardianship the World Order of Baha’u’llah would be mutilated and permanently deprived of that hereditary principle”
The World Order of Baha’u’llah as Shoghi Effendi has explained “is as yet unborn.” On the other hand, the hereditary principle insures continuity throughout the entire Dispensation of Baha’u’llah with the flow of guidance of God coming through the Guardians, not only during the period of the ministry of the first Guardian (that lasted 36 years) but throughout the entire Dispensation of Baha’u’llah which has been promised to endure not less than a full thousand years.
Nakhjavani has written:
“2. Without the Guardianship, the World Order would have been beset by peril and danger.
COMMENT: If ‘Abdu’l-Bahá in His Will and Testament had not installed the Office of the Guardianship as His immediate Successor, Mírzá Muhammad-‘Alí would have played havoc with the community, using the Book of the Covenant to advance his case.
Nosrat’s comment:
Following is Shoghi Effendi’s statement that Nakhjavani has changed above to suit his evil intention:
“Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered.”
It is obvious that Shoghi Effendi expressed his warning in the above sentence about the peril that would face the “Faith” without the Guardianship and Nakhjavani has changed the word “Faith” to “the World Order.” Also it is obvious that the above explanation refers to a continuing peril and not solely about a past one and that Nakhjavani has altered Shoghi Effendi’s statement to satisfy his nefarious purpose. Moreover, he has shamelessly and diabolically accused Abdu’l Baha of writing the Charter of the New World Order and established the institution of Guardianship for the sole purpose of opposing Mirza Muhammad-Ali. Only an enemy of the Faith could write such a big falsehood.
There is no doubt that the violation of the Covenant by the former hands and their man-made bogus UHJ has placed the Faith in danger and imperiled its integrity. The attitude of Nakhjavani provides stark evidence of this.
Nakhjavani has written:
“3. Without the Guardianship the prestige of the World Order would have suffered.
COMMENT: By making the Guardian the “sacred head” (WT 14) of the House of Justice, and because of the provision that the Guardian “cannot override the decisions” of the Universal House of Justice (WOB 150), ‘Abdu’l-Bahá enhanced the prestige of the Supreme Body (WOB 8).”
Nosrat’s comment:
Nakhjavani has failed to point out that while the Guardian “cannot override the decisions” of the Universal House of Justice, Shoghi Effendi has stated that he “is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Baha’u’llah’s revealed utterances,”* a requirement with which they will faithfully certainly comply and additionally furnishes clear proof that this body is subject to error and is therefore fallible without the presence of the living Guardian of the Faith.
*(Shoghi Effendi, The World Order of Baha'u'llah, p. 150)
Again, Nakhjavani is guilty of making another alteration of Shoghi Effend’s words quoted in paragraph “3” above which should have reads as follows: “Without such an institution [the Guardianship] the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer. . . .”
It is evident Shoghi Effendi wrote the above statement about the prestige of the “Faith” and Nakhjavani again has changed it to the “World Order“ and in a very subtle way has attempted to decrease the importance and essentiality of the Guardianship in the emphasis he has placed on “the prestige of the Supreme Body” despite the grossly deformed, headless, and dummy body that it presently is. Without the “sacred head”—the Guardian of the Cause of God—presiding over its deliberations this headless Body can no longer be identified as the “Supreme Body.” It is crystal clear that the prestige of the Universal House of Justice (i.e. the real one) and the Faith itself depends on the existence of the living Guardian as the “Center of the Cause” and the “sacred head” of the Universal House of Justice as confirmed in the following passage from the Will and Testament of’ Abdu’l-Baha.
“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)
“the institution of Guardianship ... enhances the prestige of that exalted assembly, 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.”
(Shoghi Effendi, The World Order of Baha'u'llah, p. 7)
“To the integrity of this cardinal principle of our Faith the words, the deeds of its present and future Guardians must abundantly testify. By their conduct and example they must needs establish its truth upon an unassailable foundation and transmit to future generations unimpeachable evidences of its reality.”
(Shoghi Effendi, The World Order of Baha'u'llah, p. 150)
Nakhjavani has written:
4. Without the Guardianship the World Order would not have benefited from Shoghi Effendi’s breadth of vision.
COMMENT: The Guardian’s book ‘God Passes By’ provides an historical panorama covering the first one hundred years of Baha’i history. Shoghi Effendi gives us an invaluable interpretation of this history and correlates it with the major events of the century. Thanks also to the Guardian's World Order letters, his entrancing vision of the future, and the steps which would lead to its realization, have been fully laid out for us.
Nosrat’s comment:
Following are the words of Shoghi Effendi which obviously Nakhjavani has totally changed in an insidious attempt to convey the impression that there is a finality in the steps that Shoghi Effendi had outlined and therefore there would be no further need for the guidance of future Guardians and in this way has detracted from its meaning:
“Without such an institution {the Guardianship]… the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking,”
(Shoghi Effendi, The World Order of Baha'u'llah, p. 148)
Any one with an average mind reading the above quotation will readily discern that these words of Shoghi Effendi do not apply to his own ministry but to the future of the Faith and “the means required to enable it to take a long, an uninterrupted view over a series of generations”
Nakhjavani has written:
5. Without the Guardianship the elected institutions of the Faith, locally, nationally and internationally, would have been deprived of the Guardian's guidance.
COMMENT: As already indicated above, Shoghi Effendi gave his guidance for the formulation of National and Local Bahá’í Constitutions. As to the Constitution of the Universal House of Justice, in view of the provision that he “is debarred from laying down independently the constitution that must govern the organized activities of his fellow-members” (WOB 150), Shoghi Effendi made it clear in his ‘Dispensation’ that the two areas of authorized interpretation and binding legislation had been exclusively reserved to each of the two successive Successors of Baha’u’llah and Abdu’l-Baha, namely the Guardianship and the Universal House of Justice respectively.”
Nosrat’s comment:
Following is what Shoghi Effendi has written and Nakhjavani has manipulated, interpreted, twisted and changed it to past tense:
“Without such an institution [the Guardianship] … the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.”
The above statement of Shoghi Effendi clearly and obviously indicates that there will be a continuing and essential need for future Guardians of the Faith to provide “THE NECESSARY GUIDANCE TO DEFINE THE SPHERE OF THE LEGISLATIVE ACTION” of a genuine Universal House of Justice and in their capacity as the Interpreters of the Word of God insure that its proposed legislative enactments will never “conflict with the meaning” or “depart from the spirit of Baha’u’llah’s revealed utterances.”
Nakhjavani deceptively has tried to erroneously imply that the bogus UHJ is the successor of the first Guardian whereas such a false claim is in clear contradiction to the Will and Testament of Abdu’l Baha since according to that sacred document the successor of each Guardian is another Guardian, not the Universal House of Justice, much less the headless illegitimate body that he supports.
By Hand of the Cause of God Nosrat'u'llah Bahremand
Dear Bahai Friend Mr. Nosratullah Bahremand,
I congratulate you for your great job which you have presented to the Bahai world.
I am sure that members of bogus Uhj can not reply to your critique. In fact they do not have any reply.
I hope that soon the adamet Baha'is will turn towards the guardian of the Cause of God. I have left to go to NDF as they insult the persons who ask any thing about guardianship in Bahai Faith.
Continue to write. I will declare on the right time. Please write the proceedure of declaration through internet.
Your friend in Faith.
Posted by: Anyone | July 27, 2009 at 11:30 AM
Thanks for your kind response. Regarding the declaration of faith you may correspond with:
(secretary@orthodoxbahai.com), you will be provided with necessary information.
I Wish you every success in joining the true Faith of God,
Nosrat
Posted by: Nosrat | August 01, 2009 at 09:24 PM