The Guardianship in the Will and Testament of ʻAbdu’l-Bahá

The Will and Testament of ʻAbdu’l-Bahá is a foundational document of the Baháʼí Faith, written in three parts between 1901 and 1910. It outlines the administrative structure of the faith, including the institution of the Guardianship, which became a central point of contention between the Orthodox Baháʼí Faith and the mainstream (Haifan) Baháʼís. Below are the key excerpts from the original text of the Will and Testament of ʻAbdu’l-Bahá that specifically address the Guardianship, as they appear in the authorized English translation published by the Baháʼí World Centre. These passages are the ones most frequently cited by the Orthodox Baháʼí Faith, to argue for the perpetuity of the Guardianship.

Original Text on the Guardianship

The following excerpts are taken from Part 1 of the Will and Testament of ʻAbdu’l-Bahá, as it contains the primary references to the Guardianship. The text is presented verbatim, preserving the original language and style, with minor contextual notes for clarity. Page numbers refer to the standard English edition published by the Baháʼí World Centre.

1. Appointment of Shoghi Effendi as Guardian (Part 1, p. 11):

“O my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghsán (branches), the Afnán (twigs) of the Sacred Lote-Tree, the Hands of the Cause of God and the loved ones of the Abhá Beauty to turn unto Shoghi Effendi—the youthful branch branched from the two hallowed and sacred Lote-Trees and the twig that hath grown from the Sadratu’l-Muntahá—as he is the sign of God, the chosen branch, the Guardian of the Cause of God, he unto whom all the Aghsán, the Afnán, the Hands of the Cause of God and His loved ones must turn. He is the expounder of the words of God and after him will succeed the first-born of his lineal descendants.”

Context: This passage appoints Shoghi Effendi as the first Guardian and establishes him as the authoritative interpreter of Baháʼí teachings. The reference to “the first-born of his lineal descendants” sets the stage for the Orthodox Baháʼí argument about succession.

2. Succession of the Guardian (Part 1, p. 12):

“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. 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. Should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words: ‘The child is the secret essence of its sire,’ that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him.”

Context: This passage mandates that the Guardian appoint a successor during his lifetime to prevent disputes. It prioritizes the Guardian’s first-born son but allows for another “branch” (male descendant of Baháʼu’lláh) if the son is unfit, a point the Orthodox Baháʼís use to argue for the continuation of the Guardianship even if Shoghi Effendi had no children.

3. Role of the Guardian in the Universal House of Justice (Part 1, p. 14):

“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 Abhá 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 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.”

Context: This passage establishes the Guardian as the “sacred head” and a permanent member of the Universal House of Justice, which the Orthodox Baháʼís interpret as making the Guardianship indispensable to the House’s legitimacy.

4. Obedience to the Guardian and Protection Against Division (Part 1, p. 11–12):

“He that obeyeth him not, hath not obeyed God; he that turneth away from him hath turned away from God and he that denieth him hath denied the True One. … All must seek guidance and turn unto the Center of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in error.”

Context: This emphasizes obedience to the Guardian as a requirement of faith, which the Orthodox Baháʼís use to argue that rejecting the continuation of the Guardianship (via Charles Mason Remey and Joel Marangella) constitutes covenant-breaking.

5. Role of the Hands of the Cause in Relation to the Guardian (Part 1, p. 13):

“The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. All must be under his shadow and obey his command. … The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God.”

Context: This passage ties the Hands of the Cause to the Guardian’s authority, which the Orthodox Baháʼís argue was violated when the Hands rejected Remey’s claim and supported the Universal House of Justice without a Guardian.

Orthodox Baháʼí Use of These Texts

The Orthodox Baháʼí Faith, led by Joel Marangella, cites these passages to argue that:

• Perpetuity of the Guardianship: The requirement for the Guardian to appoint a successor “in his own life-time” (p. 12) and the allowance for choosing another “branch” if the first-born is unfit suggest that the Guardianship is meant to continue indefinitely. They argue that Shoghi Effendi’s failure to name a successor does not negate this mandate, and Charles Mason Remey’s appointment as president of the International Baháʼí Council was an implicit designation of succession.
• Guardian’s Essential Role in the Universal House of Justice: The description of the Guardian as the “sacred head” and “distinguished member for life” (p. 14) is interpreted to mean that the Universal House of Justice cannot be divinely guided without a living Guardian, rendering the mainstream’s House (elected in 1963) illegitimate.
• Covenant-Breaking by Mainstream Baháʼís: The call for obedience to the Guardian (p. 11–12) and warnings against those who turn away from the “Center of the Cause” are used to accuse the mainstream Baháʼís, particularly the Hands of the Cause and the Universal House of Justice, of violating the Covenant by rejecting Remey and Marangella as Guardians.

Notes on the Text

• Source: The excerpts are from the official English translation of the Will and Testament of ʻAbdu’l-Bahá, available through Baháʼí World Centre publications. The text is widely accessible in Baháʼí literature, including online at the Baháʼí Reference Library (reference.bahai.org).

Conclusion

The original text of the Will and Testament of ʻAbdu’l-Bahá on the Guardianship, particularly the passages appointing Shoghi Effendi, mandating succession, and defining the Guardian’s role in the Universal House of Justice, forms the core of the Orthodox Baháʼí Faith’s argument against the mainstream Baháʼís. These provisions are used to assert the perpetuity of the Guardianship and the illegitimacy of the Universal House of Justice without a Guardian.