The Schism in the Baha’i Faith: How the Hands of the Cause Usurped the Authority of the Guardian
First of all, I want to thank my audience who take the time to read my blog and get to know more about the true Baha’i Faith. We have received many inquiries from Baha’is as well as non-Baha’is, and we are glad to welcome our new members.
As I have time and again pointed out, the actual enemy of the Baha’i faith is none other than the suffocating administration that has been governing the faith since 1963. Today, in response to demand, we bring you proofs that the Guardianship must continue, and nobody has the right or had the right to terminate the Guardianship or declare it as 'Badah'.
Let's begin:
1. In His Will and Testament, 'Abdu'l-Bahá did not set any age limitations on the one appointed as Guardian of the Faith.
2. In the third part of the Will and Testament 'Abdu'l-Bahá does not refer to the Aghsan at all.
3. The Will and Testament of 'Abdu'l-Bahá does not say that the appointment of the Guardian's successor is to be done by means of a will and testament.
4. In the Will and Testament of 'Abdu'l-Bahá it says that it is "incumbent" upon the Guardian to appoint his successor "in his own life-time" so "that differences not appear after his passing."
5. The Will and Testament says that the Hands of the Faith elect from their own number nine persons that shall at all times be occupied in the important service in the work of the guardian of the Cause of God.
6. Shoghi Effendi gave his interpretation regarding the provision in the Will which calls for nine Hands to give their assent to the Guardian's successor, when in the "Bahá'í News" of February 1955 he is quoted as saying: "The statement in the Will of 'Abdu'l-Bahá does not imply that the Hands of the Cause of God have been given the authority to overrule the Guardian. 'Abdu'l-Bahá could not have provided for a conflict of authority in the Faith."
7. The Will and Testament of 'Abdu'l-Bahá says that the "guardian of the Cause of God" is the "sacred head and the distinguished member for life of that body"--meaning the Universal House of Justice.
8. 'Abdu'l-Bahá in His Will provides the Guardian with the power to expel a member of the Universal House of Justice from that body if the member should "commit a sin injurious to the common weal.”
9. The Will of 'Abdu'l-Bahá does not specifically give the power to expel a member of the Universal House of Justice to any other person, persons, or institution except the Guardian.
10. In his January 9, 1951, cablegram Shoghi Effendi identified the stages through which the International Bahá'í Council would evolve.
11. At no point in his January 9, 1951, cablegram does Shoghi Effendi use the word "dissolve" in his description of the stages through which the International Bahá'í council was to evolve.
12. In a cablegram of March 2, 1951, Shoghi Effendi welcomed the assistance of the newly-formed International Bahá'í Council, and identified Mason Remey as its President.
13. In none of Shoghi Effendi's messages is there to be found the word "temporary" to describe the position of President on the International Bahá'í Council.
14. In his "The Dispensation of Bahá'u'lláh" Shoghi Effendi identifies two components of the Universal House of Justice, "the democratic election by the representatives of the faithful" and the "hereditary authority" exercised by the Guardian of the Faith.
15. In his January 9, 1951, cablegram Shoghi Effendi stated that its evolution into a Bahá'í Court was an "essential step."
16. In his cablegram of October 8, 1952, launching the world embracing ten-year crusade, Shoghi Effendi set for a goal "The establishment of a Bahá'í Court in the Holy Land, preliminary to the emergence of the Universal House of Justice."
17. The establishment of the Universal House of Justice in 1963 was not a part of Shoghi Effendi's ten-year crusade goals.
Some more points to ponder upon:
a. The Hands of the Faith, not the Guardian of the Cause, set the election of the Universal House of Justice for 1963.
b. The Will and Testament of 'Abdu'l-Bahá has no provision within it for the Hands of the Cause to determine the election of a Universal House of Justice.
c. The Will and Testament of 'Abdu'l-Bahá does not give the Hands a position of authority over the Universal House of Justice.
d. Shoghi Effendi interpreted the meaning of the expression "This is the day which will not be followed by night" in the "Bahá'í News" of June, 1950 where he clearly states that until the coming of next manifestation the faith will be governed by the Guardians.
e. The qualifications for a believer during Shoghi Effendi's ministry were spelled out by Shoghi Effendi in 1925 and included the proviso: "loyal and steadfast adherence to every clause of our Beloved's sacred Will."
f. The changes in the sans-Guardian Faith now make it impossible for the followers of the sans-Guardian Universal House of Justice to adhere to every clause of the Will and Testament of 'Abdu'l-Bahá.
g. Shoghi Effendi wrote in "The World Order of Bahá'u'lláh" that the Will and Testament of 'Abdu'l-Bahá and the Aqdas are "inseparable parts of one complete unit".
h. The Will and Testament of 'Abdu'l-Bahá does not specifically give the Universal House of Justice the power to change the provisions of the Will and Testament.
i. The Will and Testament of 'Abdu'l-Bahá establishes that the Huquq, the fixed money offering, is to be "offered through the guardian of the Cause of God."
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