THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ IS EXPOSED THROUGH ALI NAKHJAVANI'S BLATANT PERVERSION OF THE TRUTH. (Part seven)
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Keeping in mind that Nakhjavani's purpose is to attempt to justify the legitimacy of the current so-called Universal House of Justice without the Guardian of the Faith presiding as its "sacred head" as called for under the sacred provisions of the Will and Testament of 'Abdu'l-Baha, he has cunningly questioned:
“Who limits the spheres of jurisdiction?” And he has put some distorted material together in the answer to this question. Let’s, therefore, examine his assertions:
He has written:
“In the ‘Dispensation of Baha’u’llah’ Shoghi Effendi points out that one of his duties was to provide “the necessary guidance to define the sphere of the legislative action of its [the Faith's] elected representatives” (WOB 148). It is obvious that the reference here is to the elected members of Local Spiritual Assemblies, National Conventions, National Spiritual Assemblies, as well as of the Universal House of Justice.”
Comment:
In order to perceive the depth of the deception and to observe the falsification, fabrication and alteration of the meanings of the writings of the first Guardian, Shoghi Effendi, of which he is guilty in the above comment, one need only read for himself/herself the following paragraph from page 148 of The World Order of Baha’u’llah to which he has referred to clearly note that Shoghi Effendi's has referred specifically and only to one of the essential functions that the Guardian performs as the permanent and irreplaceable "sacred head" of a legitimate Universal House of Justice as defined by 'Abdu'l-Baha in His Will and Testament.
“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, 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the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.”
As for the sphere of the jurisdiction of the Universal House of Justice (the true one), this has been revealed by Baha’u’llah and Abdu’l Baha, but for the Guardian “to define the sphere of the legislative ACTION,” as the sentence above clearly indicates, is a continuing function that will be applicable to the legislative actions or enactments of a real and legitimate Universal House of Justice throughout the entire Dispensation of Baha’u’llah (enduring at least a full thousand years) and it is the sole prerogative of the Guardians of the Faith to define the “sphere of the legislative action” of this body during its deliberations.
It is obvious that whether Nakhjavani either erroneously or intentionally has mixed up the “sphere of legislative action” with the sphere of jurisdiction, he has chosen a short extract from the first Guardian’s writings, out of context, and has wrongfully misrepresented the intent of Shoghi Effendi to the extent that he has emphasized his duty, whereas the paragraph is not about duty as it does not mention the duties of Shoghi Effendi, in particular, or even that of the Guardians in general. In effect, the paragraph in question provides very clear proof of the necessity for the continued existence of and the indispensability of a continuing living Guardian of the Faith and a strong warning of the negative consequences that would result from depriving the Faith of the Guardian of the Cause of God, as did, in fact, actually occur when the former Hands of the Cause were strongly influenced by and blindly followed, Shoghi Effendi's widow, Ruhiyyih Khanum, in erroneously claiming that the Guardianship of the Faith had come to an end with his passing. It is obvious that, in discussing the quoted paragraph above, Nakhjavani has used the words “WAS” and "IS" which are not actually found in the statement in place of the phrase "would be" in a clumsy attempt to indicate, in the now absence, for them, of a continuing Guardianship, that the peril without the Guardianship no longer existed, or that the Guardianship needed to exist, beyond Shoghi Efendi’s ministry, while conveniently ignoring the fact that the phrase “would be” is repeated four times in this quotation. Prior to 1951, there was no Universal House of Justice and it was not until January of that year that Shoghi Effendi established the International Baha’i Council, as the embryonic Universal House of Justice, a body that had to be retained in an inactive and potentially active status during the remaining years of Shoghi Effendi's ministry, for obvious reasons that have been discussed in detail in earlier postings, and obviously therefore this embryonic body possessed no authority to legislate at the time. Further, it may be noted that Nakhjavani has wrongfully extended the requirement for the Guardian to define “the sphere of the legislative action” of LSAs, NSAs and National Conventions, although these organs of the Administrative Order are not endowed with legislative authority. Also, in the section of the World Order of Baha’u’llah under discussion, Shoghi Effendi is not writing about them at all but about the “twin institutions of the Administrative Order of Baha’u’llah”--the Guardianship and the Universal House of Justice-- when he explains:
“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.” (capitalization is added for emphasis)
No doubt it is the supreme “divinely appointed authority” with which the Guardianship has been uniquely endowed through the divinely-conceived provisions of the sacred and immutable Will and Testament of ‘Abdu’l’Baha that will, throughout the entire Dispensation of Baha’u’llh “safeguard the unity of its followers” and “maintain the integrity and flexibility of its teachings.”
“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.” (Note the plurality of Guardians)
(Shoghi Effendi, Directives from the Guardian, p. 34)
As you can see, Nakhjavani shamelessly and fraudulently has chosen and selected a small extract from the writings of the first Guardian that strongly emphasizes the necessity of the continuation of the Guardianship and has pretended it means something contrary to what is clearly stated and meant.
Nakhjavani has continued:
“This function of the Guardianship was partly discharged when, under his guidance and direction, the Constitutions of Local and Spiritual Assemblies were formulated and put into effect during his own ministry. What remained was to determine the boundaries of the work of the Universal House of Justice. The terms of the Will and Testament of ‘Abdu’l-Bahá were superlative. He wrote: “Whatsoever they [the Guardian and the Universal House of Justice] decide is of God” (WT 11). He further added: “That which this body, [the elected members of the Universal House of Justice (WT 20)] whether unanimously or by a majority, doth carry, that is verily the Truth and the Purpose of God Himself” (WT 19).”
Comment:
What Shoghi Effendi discharged during his ministry was his responsibility to erect the institutions of the Baha'i Administrative Order but the unique, essential and supreme function of the Guardianship, in the Baha'i Administrative Order as clearly outlined in the immortal and sacred Will and Testament of 'Abdu'l-Baha, will unquestionably remain until the end of the Baha’i Dispensation and therefore it is not a temporary function or one that will ever be "partly discharged" as erroneously claimed by Nakhjavani. He then has even further diabolically attempted to rationalize the further need for the Guardianship at all when he wrote: “What remained [for him] was to determine the boundaries of the work of the Universal House of Justice.”
It has been mentioned before that the boundaries of the work (the sphere of the jurisdiction) of the Universal House of Justice (the true one) has been revealed by Baha’u’llah and delineated by Abdu’l Baha in His Will and Testament. The only thing that Guardians can do in any question that may arise over jurisdiction or in the case of any misunderstanding with respect to its jurisdiction would be to add a word of explanation, but it is the boundaries of each enactment of legislation that needs to be defined by the living Guardian of the Faith.
Nakhjavani’s art of deception also can be seen in the last few lines of his statement above in which he has combined in a single sentence partial extracts from three different parts of the Will and Testament of 'Abdu'l-Baha, without observance of the order in which they appear, coupled with the addition of his own words, in order to pretend that the Guardian's function of providing “necessary guidance to define the sphere of the legislative action” of the Universal House of Justice is no longer necessary. Of course, as usual, he disregards the important the inescapable fact that the Institution to which Shoghi Effendi refers in his writings is the real and legitimate Universal House of Justice and the one that 'Abdu'l-Baha has described, in the following passage from His Will that requires the presence of the living Guardian: “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. 14)
What Nakhjavani has not quoted is the following passage from the Will and Testament of 'Abdu'l-Baha is one, of several, that further proves the continuance and permanence in the World Order of Baha'u'llah of the Institution of the Guardianship as well as that of the Universal House of Justice
“The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abha Beauty, under the shelter and unerring guidance of the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God.”
(The Will and Testament, p. 10)
“Unto the Most Holy Book every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself.”
(The Will and Testament, p. 19)
“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.”
(The Will and Testament, p. 20)
Nakhjavani further writes:
“To complete his duty as Interpreter of these words in relation to the work of the Universal House of Justice, Shoghi Effendi wrote in his ‘Dispensation’ the following:
“The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Baha’u’llah has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been invested”. (WOB 150)
It is highly significant that Shoghi Effendi, while defining his duty as Guardian to interpret what had been revealed, goes on to give the assurance to the Community, as well as to the world, that the Universal House of Justice, when elected, will never “infringe upon the sacred and prescribed domain” of interpretation, which is the exclusive right of the Guardianship.”
Comment:
In the above comments Nakhjavani once again attempts to convey the idea that Shogh Effendi's ministry was a dispensation but on the other hand he does not seem to realize that he has actually nullified his own previous efforts to prove that the Guardianship ended with Shoghi Effendi's passing and that there is no longer the requirement for the Guardian to preside as the "sacred head" of the Universal House of Justice. For the quotation he has used clearly indicates the continuing function of the Guardianship, as well as the UHJ, as long as the Dispensation of Baha'u'llah endures.
As only an embryonic and inactive Universal House of Justice had been brought into existence during the ministry of Shoghi Effendi, the above quoted passage from The World Order of Baha’u’llah could only apply to the future relationships between a future Guardian and a future active Universal House of Justice. Nakhjavani deceitfully refers to the Guardians authority of interpretation as a “duty” and tries to project the wrong idea that Shoghi Effendi's writings in this part of The Dispensation of Baha’u’llah applied to what would only be the relationship of himself, personally and exclusively, as Shoghi Effendi, with the Universal House of Justice, once it was established, whereas, in fact, Shoghi Effendi has emphasized the importance of the authoritative interpretations of the Guardian in relation to the future Universal House of Justice. Of course it is obvious that this relationship could only be applicable with the existence of a legitimate Universal House of Justice that had been established in accordance with the provisions of the Will and Testament with the Guardian presiding as its "sacred head." There is not even the remotest possibility that Shoghi Efffendi would have referred to a headless body such as the current bogus so-called UHJ established contrary to the provisions of Abdu’l Baha's sacred Will and Testament.
Nakhjavani has written:
"This assurance was fully realized and permanently set in place when the Universal House of Justice, in its Constitution wrote:
“The provenance, the authority, the duties, the sphere of action of the Universal House of Justice all derive from the Revealed Word of Baha'u'llah which, together with the interpretations and expositions of the Centre of the Covenant and the Guardian of the Cause… who, after ‘Abdu’l-Baha, is the sole authority in the interpretation of Baha’i Scripture…constitute the binding terms of reference of the Universal House of Justice and are its bedrock foundation”. (CUHJ 4)"
Comment:
The assurance Nakhjavani is pointing out in Shoghi Effendi’s writings pertains to a legitimate and true Universal House of Justice as described by Abdu’l Baha in His sacred Will and Testament in which: “the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body.”
Although apparently the bogus UHJ admits that the Guardian of the Cause of God “is the sole authority in the interpretation of Baha’i Scripture,” at the same time it denies the continued existence of “the Guardian of the Cause of God” and unquestionably does wrongfully “infringe upon the sacred and prescribed domain” of the Guardianship and seeks “to curtail the specific and undoubted authority” of the Guardianship which for them no longer exists.
It will be noted that Nakhjavani immediately displays a shameful and disgraceful example of unauthorized and erroneous interpretation, in the following statement:
“It must be remembered that apart from its vital function as the Supreme Baha’i Legislative Body, the Universal House of Justice is named by Baha’u’llah Himself in Paragraph 42 of the Kitab-i-Aqdas as the Central Institution to which the Baha’i Community must turn after the termination of the line of the Aghsan. This is confirmed by the statement made by the Guardian that the TWO institutions of the Guardianship and the Universal House of Justice are the “chosen Successors” of Baha'u’llah and of ‘Abdu’l-Baha (WOB 20).”
Comment:
The readers of this critique should be aware of the transgression of the former erring Hands and the now man-made bogus UHJ in perverting the meaning of passages in the Kitab-i-Aqdas, especially pertaining to paragraph 42, both with respect to its translation as well as to their wrong and unauthorized interpretation of this passage, as it is one of most important proofs of the infidelity of the heterodox organization and their illegitimacy, and is clear evidence that they “infringe upon the sacred and prescribed domain” of the Guardianship. Even if one reads the corrupted version of paragraph 42 produced by the bogus UHJ you can’t find anything to support the baseless contention that now the “Baha’i Community must turn” solely to the UHJ as Nakhjavani deceitfully has written. Following is their erroneous translation of the verse in the Aqdas about “Endowments dedicated to charity” in which they have replaced the word "cities" with the phrase “in the world”:
“42. Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghsan, and after them to the House of Justice -- should it be established in the world by then -- that they may use these endowments for the benefit of the Places which have been exalted in this Cause, and for whatsoever hath been enjoined upon them by Him Who is the God of might and power.
Otherwise, the endowments shall revert to the people of Baha who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet -- lo, they are the champions of victory betwixt heaven and earth -- that they may use them in the manner that hath been laid down in the Book by God, the Mighty, the Bountiful.
(Baha'u'llah, The Kitab-i-Aqdas, p. 34)
(Nosrat: When the word "cities" replaces “in the world” then "House of Justice" would have to be changed to the plural form of "Houses of Justice" and the word “it” to “they.”)
Moreover, Nakhjavani in making reference to the paragraph on page 19 of the World Order of Baha’u’llah in which Shoghi Effendi refers to the "twin institutions" and not to “two institutions” is evidence again of his treachery because he has changed the term “twin institutions” to “two institutions” no doubt because he considers the word "twin" denotes an inseparability that the word "two" does not and it is for this reason that Shoghi Effendi has referred not only to these “twin institutions” but to “these two inseparable institutions” as found in the following quotation from his writings:
“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. 147)
Nakhjavani has written:
“On the basis of these texts, the Universal House of Justice in its Constitution describes its own “fundamental object” as the responsibility “to ensure the continuity of that divinely-appointed authority which flows from the Source of the Faith” (CUHJ 4), and then Nakhjavani adds the following statement: “There being no successor to Shoghi Effendi as Guardian of the Cause of God, the Universal House of Justice is the Head of the Faith and its supreme institution, to which all must turn” (CUHJ 4). The position of the Universal House of Justice as Head of the Faith will be maintained, “until such time” in the words of this Constitution, “as Almighty God shall reveal His new Manifestation to Whom will belong all authority and power" (CUHJ 4).
In light of the above quotations, it becomes clear that in addition to its legislative authority, the Universal House of Justice, while it is assured of divine guidance in not infringing upon the domain of interpretation, is invested with responsibilities which do and must include such powers and duties that are incumbent upon the Head of the Faith. Furthermore it is obvious that the two broad areas of responsibility of the Universal House of Justice - namely legislation and headship of the Faith, are as inseparable and indispensable as were, in the case of Shoghi Effendi, his responsibilities as Interpreter and Head of the Faith. Thus, if anyone may venture to state that the sphere of jurisdiction of the Universal House of Justice is confined to legislation, such an assumption would clearly be baseless and entirely unwarranted and unjustified.”
Comment:
Nakhjavani has quoted some of writings of the dummy and headless body that pretends to be the Universal House of Justice in his reference to this excerpt from the writings of Shoghi Effendi:
“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.” Then he immediately, in effect, denies the continuation of this “CONTINUITY” and this flow of “DIVINELY-APPOINTED AUTHORITY” in not recognizing the fact that Shoghi Effendi faithfully acted according to the following mandate of Abdu’l Baha in His sacred Will and Testament that obligated him to appoint his successor in "his own life-time":
“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. 11)
“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)
Further, this headless and illegitimate body, according to its Constitution, as mentioned above, has arrogated to itself authority, privileges and powers which are not even assumed by a genuine and legitimate Universal House of Justice as they belong, according to the clear text of the Will and Testament of 'Abdu'l-Baha, in the exclusive sphere of the Guardians of the Faith.
Nakhjavani has written:
"It follows therefore that no institution or individual can correctly determine whether the Guardian or the Universal House of Justice are, at any given time, within or without their own respective limits of jurisdiction. This point is confirmed by the Guardian in one of his letters where this truth is clearly set forth:
“...It is not for the individual believers to limit the sphere of the Guardian's authority, or to judge when they have to obey the Guardian and when they are free to reject his judgment. Such an attitude would evidently lead to confusion and to schism. The Guardian being appointed interpreter of the Teachings, it is his responsibility to state what matters which, affecting the interests of the Faith, demand on the part of the believers complete and unqualified obedience to his instructions.” (LG 312)
The principle clearly outlined above by the Guardian applies equally to the Universal House of Justice, inasmuch as matters affecting the interests of the Faith on a world-scale are best judged and determined by the House itself. As indicated above, Shoghi Effendi’s formal and confident assurance in his ‘Dispensation’ to the Baha’i s everywhere and to the world at large, to the effect that the Universal House of Justice will never transgress its own limits of jurisdiction, should provide the ultimate safeguard and guarantee, to one and all, that the foundations on which the structure of the Administrative Order is resting are firmly set and stable."
Comment:
The fact that Shoghi Effedi has stated: “It is not for the individual believers to limit the sphere of the Guardian's authority, or to judge when they have to obey the Guardian and when they are free to reject his judgment” has no application whatsoever to the genuine Universal House of Justice much less to the headless dummy body represented by the illegitimate so-called Universal House of Justice.
It is crystal clear to any rational observer that the fake, headless and dummy body that pretends to be the Universal House of Justice, delineated in the Will and Testament of 'Abdu'l-Baha, is definitely not that divinely appointed Institution. It has blatantly disregarded the sacred and immutable provisions of the Will and Testament of 'Abdu'l-Baha, in assuming the functions of the Guardian as Head of the Faith and "Center of the Cause" and has thereby infringed upon the sacred and prescribed domain of the sphere of the Guardianship. Moreover it s guilty of making erroneous and unauthorized interpretations and has aggressively committed transgressions against the Most Holy Book, the Aqdas, as disclosed previously.
The sacred Will and Testament of 'Abdu'l-Baha regarding the legitimate Universal House of Justice prescribes:
“By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. 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. 13)
By Hand of the Cause of God Nosrat'u'llah Bahremand
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