Shoghi Effendi never was silent
Enemies of the Baha’i Faith are criticizing the Faith by accusing Shoghi Effendi
the first Guardian of the Cause of God, of being silent despite the fact that Shoghi
Effendi wrote:
“the Will and Testament of 'Abdu'l-Bahá, which, together with the Kitáb-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
Bahá'í 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.” (The World Order of
Baha'u'llah, p. 3)
And although He said:
“Everything that is written in the Will and Testament [of ‘Abdu’l-Bahá] will be
fulfilled. The Bahá’ís must not be anxious about this.”
He did not act according to the obligatory commandment of Abdu’l-Baha in His
Will and Testament which decrees:
“It is incumbent upon the Guardian of the Cause of God to appoint in his own lifetime
him that shall become his successor, that differences may not arise after his
passing.”
And they say:
If He could not “appoint in his own life-time him that shall become his successor”
means that the Administrative Order of the Baha’i Faith was not well designed and
it is imperfect etc.
Their wrong supposition is relied and based on the diabolical lies of the bogus UHJ
such as:
“There is no doubt at all that in the Will and Testament of 'Abdu'l-Bahá Shoghi
Effendi was the authority designated to appoint his successor, but he had no
children and all the surviving Aghsan had broken the Covenant. Thus, as the Hands
of the Cause stated in 1957, it is clear that there was no one he could have
appointed in accordance with the provisions of the Will …
The fact that Shoghi
Effendi did not leave a will cannot be adduced as evidence of his failure to obey
Bahá'u'lláh -- rather should we acknowledge that in his very silence there is a
wisdom and a sign of his infallible guidance.” (The Compilation of Compilations
vol. I, p. 353)
Following is the related statement of the former Hands after their conclave in 1957:
“nine Hands of the Cause, selected from the Holy Land, and the several continents
of East and West, with (Amatu'l-Baha Ruhiyyih Khanum, broke the seals placed
upon the beloved Guardian's safe and desk and made careful examination of their
precious contents. These same Hands, rejoining the other Hands assembled in the
Mansion of Bahá'u'lláh at Bahji, certified that Shoghi Effendi had left no Will and
Testament. It was likewise certified that the beloved Guardian had left no heir.”
(Ministry of the Custodians, p. 35)
The Will and Testament of Abdu’l-Baha reveals:
“The mighty stronghold shall remain impregnable and safe through obedience to
him who is the Guardian of the Cause of God.”
And commands that the Guardians:
“appoint in his own life-time him that shall become his successor” not in the form
of a will which usually is disclosed after the passing.”
Guardian of the Cause of God cannot be silent and the first Guardian never
was silent.
What guidance is anticipated from silence?
Opening the door to
different assumptions and speculations?
Shoghi Effendi knew better than errant Hands of the Cause and anyone else that He
did not have a son and all the surviving blood descendants of Baha’u’llah had
broken the Covenant.
In a letter on his behalf to an individual believer which can
be find in the Bahá'í News, No. 232, p. 8, June 1950 is written:
“He feels that if … ponders more deeply about the fundamentals of Divine
Revelation, she will also come to understand the Guardianship. Once the mind and
heart have grasped the fact that God guides men through a Mouthpiece, a human
being, a Prophet, infallible and unerring, it is only a logical projection of this
acceptance to also accept the station of ‘Abdu’l-Bahá and the Guardians. The
Guardians are the evidence of the maturity of mankind in the sense that at long last
men have progressed to the point of having one world, and of needing one world
management for human affairs. In the spiritual realm they have also reached the
point where God could leave, in human hands (i.e. the Guardians) guided directly
by the Báb and Bahá’u’lláh, as the Master states in His Will, the affairs of His
Faith for this Dispensation. This is what is meant by ‘this is the day which will
not be followed by night.’
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. If a person can accept Bahá’u’lláh’s function, it should not
present any difficulty to them to also accept what He has ordained in a
Divinely guided individual in matters pertaining to the Faith.”
(Directives from the Guardian, p.34)
Less than three years prior to His passing to the Abha Kingdom, Valera Allen and
John Allen had recorded in their pilgrim note:
“The Guardian was asked if the meaning of the verse in the Bible "the day
that would not be followed by night" meant that succeeding Manifestations
would not be persecuted but immediately accepted by the people.
He
answered, "No, there will always be evil in the world and doubtless the
succeeding Manifestations would be persecuted though in a lesser degree."
The meaning of the verse was that the Guardians would be sources of
guidance and protection for the Faith until the coming of the subsequent
Manifestation which might not be for 6000 years although He might come any
time after 1000 years - depending on need.
We became slightly involved as to why the people would probably not accept
the new Manifestation if they had the Guardian to guide and direct them
which led to Shoghi Effendi recounting for us the functions of Guardianship.
He stressed the Infallibility of the Guardian as being the essential thing that
kept schisms from developing the Faith. One could not say that he was
infallible only as Interpreter of the Writings but he was infallible in anything
that he stated he was infallible in. He was the only one who could know when
he was guided infallibly. That was the very nature of infallibility. Regardless
of what he talked about if he gave his word as an infallible statement then it
was so — if it were a suggestion he would say so. In speaking of the Guardian
as the Head of the Universal House of Justice he said that the Universal House
of Justice was bound to accept the Guardian's authority if he spoke from the
Station of Infallibility, because of statement in the "Will and Testament of
Abdu'l- Baha" which says: "It is incumbent upon the members of the House
of Justice, upon all the Aghsan, the Afnan, the Hands of the Cause of God to
show their obedience, submissiveness and subordination unto the Guardian of
the Cause of God, to turn unto him and be lowly before him." He spoke with
great power and authority when he mentioned the Station of the Guardian
and the functions of the Guardianship” (p.12)
From: Haifa Impressions, by Valera Allen and John Allen (1954).
Notes from a
pilgrimage in December, 1954, p.12
http://bahai-library.com/allen_haifa_impressions
Response of Shogi Effendi to one of pilgrim’s question was recorded by Isobel
Sabri prior to his passing in the year 1957 as the following:
(The Guardian was asked a question concerning whether or not the next
Manifestation of God would be opposed by the people of the world, as had
Bahá'u'lláh and all former Messengers of God.)
In the future, when the next Manifestation appears, the Guardian of the Cause at
that time will tell the believers who the Manifestation is and will call on them to
accept Him.
What is the use of the infallibility of the Guardian if he does not do
this? This is one of the very important things that he will do. Opposition to the next
Manifestation will thus be much less than in former times — that is to say, the area
of opposition will be reduced. "This is the day that shall not be followed by
night" means that divine guidance will not again be withdrawn from the
world.”
Pilgrim Notes recorded by Isobel Sabri 1957 http://bahai-library.com/sabri_pilgrims_notes
Pilgrim's Notes by William Allison in 1957, who had the distinction of being, the
last Bahá'ís to visit the first Guardian, in Haifa:
[page 3]
“The Guardian said there will be Bahá'í Kings. The Hands of the Cause of God,
with their own organization, will be these kings. Their duties, specifically, will be
to propagate the Faith and protect it. The Hands of the Cause will outrank the
members of the House of Justice.
Hujoj. [Huquq.]
More will be given on this in later years. It is solely for
purification of money and one's income.
The institution of the Guardianship interprets, directs the Hands, heads the House
of Justice and defines their sphere of legislation.”
http://bahai-library.com/allison_pilgrims_notes
In fact, Shoghi Effendi in accordance to the provisions of the Will and Testament
of Abdu’l-Baha; appointed His successor in His life-time.
In 9 January 1951 Shoghi Effendi by His only Proclamation issued during his 36-
years ministry announced the formation of first International Bahá’í Council the
real Universal House of Justice, in embryonic form, and by cablegram of 2 March
1951, appointed Mason Remey as the president and Head of the real Universal
House of Justice, in embryonic form, i.e. the next Guardian. The presidency of the
Universal House of Justice exclusively is the function of the Guardian and no one
other than Guardian can occupy this position.
The head of real Universal House of Justice is pre-appointed and this capacity
comes as an integral part of the authorities and responsibilities of the Guardian
delineated by 'Abdu'l-Baha in His Testament.
The Head of, this body is the
Guardian who is appointed by the predecessor Guardian. No one on earth has the
authority to remove the "sacred head" of this Body and elect someone instead to
replace him.
Mason Remey was appointed by the first Guardian and after the passing of Shoghi
Effendi nobody had the authority to remove him from this Office to which he was
appointed by the first Guardian. Moreover, nobody had the authority to dissolve
the International Baha’i Council, all of whose members were appointed by the first
Guardian and this same body, as originally appointed, had to evolve “INTO
OFFICIALLY RECOGNAIZED BAHA’I COURT” as the “ESSENTIAL
PRELUDE TO THE INSTITUTION OF THE UNIVERSAL HOUSE OF
JUSTICE” as clearly stated in Shoghi Effendi's Proclamation of 9 January 1951.
But in the third stage of its evolution when the Court would be transformed “INTO
A DULY ELECTED BODY,” the Head and President had to continue in his
Office while the members would be elected.
“He that is appointed must manifest in himself detachment from all worldly things,
must be the essence of purity, must show in himself the fear of God, knowledge,
wisdom and learning.”
(Abdu'l-Baha, The Will and Testament, p. 11)
While appointment of the successor is not tied-up to writing a will and it must
be done during the lifetime of the predecessor Guardian, and Shoghi Effendi
appointed the second Guardian of the Cause of God during his life; the fact
that the former Hands of the Cause under the direction of the Ruhiyyih
Khanum, widow of the first Guardian did not find His Will, must not be
adduced as He had not written a Will.
Shoghi Effendi always encouraged
Baha’is to write a will according to the commandments of Baha’u’llah in Most
Holy Book: “Unto everyone hath been enjoined the writing of a will” It is
unlikely that himself had not written a Will, however as mentioned before the
appointment of the Guardian's successor does not need to be done by means of a
will and testament.
The following passage written by Ruhiyyih Khanum, in the book Ministry of the
Custodians, on page 11:
“A further large deposit, invested for safekeeping in Switzerland in both his and
my name, I later turned over to the Universal House of Justice after its election”.
may raises the question about the possibility that Will of Shoghi Effendi containing
explanation of how He appointed his successor Mason Remey in 2 March 1951
was held in a safe deposit box at the same Swiss Bank which only could be
accessed by Ruhiyyih Khanum but she directed the former Hands to Guardian's
safe and desk in His office.
Shoghi Effendi never was silent, His writings are the best evidence, Shoghi
Effendi, during and until the end of his 36-years ministry, had always made it quite
clear that the line of Guardians would continue to the end of the Baha’i
Dispensation and had made many references to future Guardians in his writings,
also many Pilgrims' notes are testimonies written by the pilgrims to the Words of
Shoghi Effendi about future Guardians and his emphasis on the continuation of the
Guardianship to the end of Baha’i Dispensation.
Visiting the Bahá'í World by Ruth Moffett 1954-09
Part II "B" Page 20
One night the Guardian said, "Pilgrim notes are very important. They should be
eagerly received as they bring the Spirit of the Shrines, and the station of the
Guardianship, and the first-hand impressions which the cablegrams and letters
cannot convey. Of course they cannot be authoritative, as they are not written by
the Master or the Guardian, but they are very important, and should be so
considered."
http://bahai-library.com/moffett_pilgrims_notes
In 1957 when the first Guardian passed to the Abha Kingdom, despite the situation
which was portrayed by Ruhiyyih Khanum and the former Hands who followed
her, in her false assertion that because after Shoghi Effendi there was no longer any
authority, the Hands who did not have and could not have administrative authority
justified their usurpation of the authority of the Guardian. In doing this they
ignored the fact that Shoghi Effendi had already established the highest
administrative Body of the Faith, and why would the Baha’is “cling to the Hands”
as Ruhiyyih Khanum told the Baha'i World to do in a telegram, instead of clinging
to the supreme international institution of the Faith established by the late
Guardian himself.
If it was necessary for a group of nine persons to administer the
affairs of the Faith why should it not be the Universal House of Justice, in its
embryonic form, similar to the status of the National and Local Bodies, especially
when all the members of that International Body had been selected and appointed
by the Guardian himself.
Former hands did not have any authority to say:
“We nominate and appoint from our own number to act on our behalf as the
Custodians of the Baha'i World Faith to exercise -- subject to such directions
and decisions as may be given from time to time by us as the Chief Stewards
of the Baha'i World Faith -- all such functions, rights and powers in
succession to the Guardian of the Baha'i Faith,”
(The Ministry of the Custodians, p. 29)
The International Baha’i Council was the legitimate, rightful and highest institution
of the Baha’i Faith while in contrast the Hands of the Cause do not have
administrative authority in the Faith, by now many knows the famous admission of
Ruhiyyih Khanum in this regard: “How to assume the reins of authority, with no
document to support us,”
It is of particular importance that they stripped themselves from their station as
Hands of the Cause when they denied the fact that the first Guardian had appointed
his successor by appointing him as the Head of the embryonic Universal House of
Justice, an Office, which can only be occupied by the Guardian.
"The Hand of Omnipotence hath established His Revelation upon an unassailable,
an enduring foundation. Storms of human strife are powerless to undermine its
basis, nor will men's fanciful theories succeed in damaging its structure."
(Shoghi Effendi, The World Order of Baha'u'llah, p. 109)
Nosrat’u’llah Bahremand
March 20, 2017
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