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