Critics of the Bahá’í Faith are attempting to undermine the Faith by alleging that Shoghi Effendi, the first Guardian of the Cause of God, remained silent. However, this accusation is unfounded given the extensive writings of Shoghi Effendi.
“The Will and Testament of ‘Abdu’l-Bahá, which, together with the Kitáb-i-Aqdas, constitute 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 Bahá’u’lláh, p. 3)
And Shoghi Effendi 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.” The adversaries of the Bahá’í Faith said that Shoghi Effendi did not act accordingly to the obligatory commandment of ‘Abdu’l-Bahá in His Will and Testament which decrees:
“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 adversaries of the Faith argue that if Shoghi Effendi was unable to “appoint in his own lifetime him that shall become his successor,” it suggests that the Administrative Order of the Bahá’í Faith is flawed and not well-structured.
Their wrong supposition is based on the diabolical lies of the bogus UHJ as quoted below:
“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:
“On the following morning, November 19th, 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-Bahá 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 Guardian:
“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. The Guardian of the Cause of God cannot be silent, and the first Guardian never was silent. What guidance is anticipated from silence, which opens the door to different assumptions and speculations?
Shoghi Effendi knew better than the errant Hands of the Cause and anyone else that He did not have a son, and all the surviving blood descendants of Bahá’u’lláh had broken the Covenant. In a letter on his behalf to an individual believer, which can be found 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’lBahá 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 Pilgrims’ Notes: “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 in 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 the 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.” (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) A response of Shoghi Effendi to one of the pilgrim’s questions asked prior to his passing in 1957 is as follows:
(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.” (Pilgrims’ Notes recorded by Isobel Sabri, 1957 http://bahailibrary.com/sabri_pilgrims_notes) From Pilgrims’ Notes by William Allison in 1957, who had the distinction of being the last of the Bahá’ís to visit the first Guardian in Haifa: “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.
On January 9, 1951, Shoghi Effendi issued his only proclamation during his 36-year ministry, announcing the formation of the first International Bahá’í Council, which served as the embryonic form of the true Universal House of Justice. On March 2, 1951, by cablegram, he appointed Mason Remey as the President and Head of this embryonic Universal House of Justice, designating him as the next Guardian. The presidency of the Universal House of Justice is solely the function of the Guardian, and no one else can occupy this position.
The leadership of the true Universal House of Justice is pre-determined, aligning with the authorities and responsibilities of the Guardian as detailed by `Abdu’l-Bahá in His Testament. The Guardian, who heads this body, is appointed by the preceding Guardian. No one has the authority to remove the “Sacred Head” of this body and elect a replacement.
Mason Remey was appointed by the first Guardian, and after the passing of Shoghi Effendi, no one had the authority to remove him from this position to which he was appointed by the first Guardian. Furthermore, no one had the authority to dissolve the International Bahá’í Council, all members of which were appointed by the first Guardian. This same body, as originally appointed, was meant to evolve into an “Officially Recognized Bahá’í Court” as the “Essential Prelude to the Institution of the Universal House of Justice,” as clearly stated in Shoghi Effendi’s Proclamation of January 9, 1951. In the final stage of its evolution, when the Court would be transformed into a “Duly Elected Body,” the Head and President had to continue in his role while the members would be elected.
“He [the successor] 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-Bahá, The Will and Testament, p. 11)
The appointment of a successor is not dependent on a written will; rather, it must occur during the lifetime of the preceding Guardian. Shoghi Effendi appointed the second Guardian of the Cause of God during his lifetime. The failure of the former Hands of the Cause, under the direction of Ruhiyyih Khanum (Shoghi Effendi’s widow), to find his will does not necessarily mean he did not write one. Shoghi Effendi often encouraged Bahá’ís to write a will, following Bahá’u’lláh’s commandment in the Most Holy Book: “Unto everyone hath been enjoined the writing of a will.” It is improbable that he did not write a will. However, the appointment of the Guardian’s successor does not need to be done through a will and testament. Ruhiyyih Khanum wrote, “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” (Ministry of the Custodians, p. 11). This raises the possibility that Shoghi Effendi’s will, which might have explained his appointment of Mason Remey as his successor on March 2, 1951, was stored in a safe deposit box at the same Swiss bank accessible only by Ruhiyyih Khanum. However, she directed the former Hands to check Shoghi Effendi’s office safe and desk.
Shoghi Effendi was never silent. His extensive writings provide ample evidence. Throughout his 36-year ministry, he consistently emphasized that the line of Guardians would continue until the end of the Bahá’í Dispensation, making numerous references to future Guardians in his works. Many Pilgrims’ Notes also testify to Shoghi Effendi’s statements regarding future Guardians and the continuation of the Guardianship until the end of the Bahá’í Dispensation.
One evening, the Guardian remarked, “Pilgrims’ Notes are very important. They should be eagerly received as they bring the Spirit of the Shrines, 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” (Visiting the Bahá’í World by Ruth Moffett, 1954-59, part II B). In 1957, when the first Guardian passed to the Abha Kingdom, the Hands, lacking administrative authority, justified their assumption of the Guardian’s authority due to the situation portrayed by Ruhiyyih Khanum and the former Hands who followed her. Ruhiyyih Khanum falsely asserted that there was no longer any authority after Shoghi Effendi. In doing so, they ignored the fact that Shoghi Effendi had already established the highest administrative body of the Faith.
Why should Bahá’ís “cling to the Hands,” as Ruhiyyih Khanum instructed in a telegram, instead of adhering to the supreme international institution of the Faith established by the late Guardian? If a group of nine persons was needed to administer the Faith’s affairs, why not the Universal House of Justice, in its embryonic form, similar to the status of National and Local Bodies, especially when all members of that International Body were selected and appointed by the Guardian himself? The former Hands had no authority to declare:
“We nominate and appoint from our own number to act on our behalf as the Custodians of the Bahá’í 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 Bahá’í World Faith — all such functions, rights, and powers in succession to the Guardian of the Bahá’í Faith” (The Ministry of the Custodians, p. 29).
The International Bahá’í Council was the legitimate, rightful, and highest institution of the Bahá’í Faith, while the Hands of the Cause do not hold administrative authority in the Faith. Ruhiyyih Khanum famously admitted: “How to assume the reins of authority, with no document to support us…” (Ministry of the Custodians, p. 9).
Significantly, they stripped themselves of 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, a position that 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 Bahá’u’lláh, p. 109).
The Orthodox Bahá’í Faith 