March 9. On this date in 1965, the Universal House of Justice wrote a letter to "The National Spiritual Assembly of the Bahá’ís of the Netherlands" announcing that it could not legislate to make possible the appointment of a successor Guardian to Shoghi Effendi.
The Universal House of Justice
9 March 1965
The National Spiritual Assembly of the Bahá’ís of the Netherlands
Dear Bahá’í Friends,
We are glad that you have brought to our attention the questions perplexing some of
the believers. It is much better for these questions to be put freely and openly than
to have them, unexpressed, burdening the hearts of devoted believers. Once one grasps
certain basic principles of the Revelation of Bahá’u’lláh such uncertainties are easily
dispelled. This is not to say that the Cause of God contains no mysteries. Mysteries
there are indeed, but they are not of a kind to shake one’s faith once the essential
tenets of the Cause and the indisputable facts of any situation are clearly understood.
The questions put by the various believers fall into three groups. The first group
centers upon the following queries: Why were steps taken to elect a Universal House
of Justice with the foreknowledge that there would be no Guardian? Was the time ripe
for such an action? Could not the International Bahá’í Council have carried on the
work?
At the time of our beloved Shoghi Effendi’s death it was evident, from the circumstances
and from the explicit requirements of the Holy Texts, that it had been impossible
for him to appoint a successor in accordance with the provisions of the Will and Testament
of ‘Abdu’l‑Bahá. This situation, in which the Guardian died without being able to
appoint a successor, presented an obscure question not covered by the explicit Holy
Text, and had to be referred to the Universal House of Justice. The friends should
clearly understand that before the election of the Universal House of Justice there
was no knowledge that there would be no Guardian. There could not have been any such
foreknowledge, whatever opinions individual believers may have held. Neither the Hands
of the Cause of God, nor the International Bahá’í Council, nor any other existing
body could make a decision upon this all-important matter. Only the House of Justice
had authority to pronounce upon it. This was one urgent reason for calling the election
of the Universal House of Justice as soon as possible.
Following the passing of Shoghi Effendi the international administration of the Faith
was carried on by the Hands of the Cause of God with the complete agreement and loyalty
of the National Spiritual Assemblies and the body of the believers. This was in accordance
with the Guardian’s designation of the Hands as the “Chief Stewards of Bahá’u’lláh’s
embryonic World Commonwealth.”
From the very outset of their custodianship of the Cause of God the Hands realized
that since they had no certainty of divine guidance such as is incontrovertibly assured
to the Guardian and to the Universal House of Justice, their one safe course was to
follow with undeviating firmness the instructions and policies of Shoghi Effendi.
The entire history of religion shows no comparable record of such strict self-discipline,
such absolute loyalty and such complete self-abnegation by the leaders of a religion
finding themselves suddenly deprived of their divinely inspired guide. The debt of
gratitude which mankind for generations, nay, ages to come, owes to this handful of
grief-stricken, steadfast, heroic souls is beyond estimation.
The Guardian had given the Bahá’í world explicit and detailed plans covering the period
until Riḍván 1963, the end of the Ten Year Crusade. From that point onward, unless
the Faith were to be endangered, further divine guidance was essential. This was the
second pressing reason for the calling of the election of the Universal House of Justice.
The rightness of the time was further confirmed by references in Shoghi Effendi’s
letters to the Ten Year Crusade’s being followed by other plans under the direction
of the Universal House of Justice. One such reference is the following passage from
a letter addressed to the National Spiritual Assembly of the British Isles on 25th
February 1951, concerning its Two Year Plan which immediately preceded the Ten Year
Crusade:
On the success of this enterprise, unprecedented in its scope, unique in its character and immense in its spiritual potentialities, must depend the initiation, at a later period in the Formative Age of the Faith, of undertakings embracing within their range all National Assemblies functioning throughout the Bahá’í world—undertakings constituting in themselves a prelude to the launching of worldwide enterprises destined to be embarked upon, in future epochs of that same Age, by the Universal House of Justice, that will symbolize the unity and coordinate and unify the activities of these National Assemblies.
Having been in charge of the Cause of God for six years, the Hands, with absolute
faith in the Holy Writings, called upon the believers to elect the Universal House
of Justice, and even went so far as to ask that they themselves be not voted for.
The sole, sad instance of anyone succumbing to the allurements of power was the pitiful
attempt of Charles Mason Remey to usurp the Guardianship.
The following excerpts from a Tablet of ‘Abdu’l‑Bahá state clearly and emphatically
the principles with which the friends are already familiar from the Will and Testament
of the Master and the various letters of Shoghi Effendi, and explain the basis for
the election of the Universal House of Justice. This Tablet was sent to Persia by
the beloved Guardian himself, in the early years of his ministry, for circulation
among the believers.
… for ‘Abdu’l‑Bahá is in a tempest of dangers and infinitely abhors differences of opinion Praise be to God, there are no grounds for differences.The Báb, the Exalted One, is the Morn of Truth, the splendor of Whose light shineth through all regions. He is also the Harbinger of the Most Great Light, the Abhá Luminary. The Blessed Beauty is the One promised by the sacred books of the past, the revelation of the Source of light that shone upon Mount Sinai, Whose fire glowed in the midst of the Burning Bush. We are, one and all, servants of Their threshold, and stand each as a lowly keeper at Their door.My purpose is this, that ere the expiration of a thousand years, no one has the right to utter a single word, even to claim the station of Guardianship. The Most Holy Book is the Book to which all peoples shall refer, and in it the Laws of God have been revealed. Laws not mentioned in the Book should be referred to the decision of the Universal House of Justice. There will be no grounds for difference … Beware, beware lest anyone create a rift or stir up sedition. Should there be differences of opinion, the Supreme House of Justice would immediately resolve the problems. Whatever will be its decision, by majority vote, shall be the real truth, inasmuch as that House is under the protection, unerring guidance and care of the one true Lord. He shall guard it from error and will protect it under the wing of His sanctity and infallibility. He who opposes it is cast out and will eventually be of the defeated.The Supreme House of Justice should be elected according to the system followed in the election of the parliaments of Europe. And when the countries would be guided, the Houses of Justice of the various countries would elect the Supreme House of Justice.At whatever time all the beloved of God in each country appoint their delegates, and these in turn elect their representatives, and these representatives elect a body, that body shall be regarded as the Supreme House of Justice.The establishment of that House is not dependent upon the conversion of all the nations of the world. For example, if conditions were favorable and no disturbances would be caused, the friends in Persia would elect their representatives, and likewise the friends in America, in India, and other areas would also elect their representatives, and these would elect a House of Justice. That House of Justice would be the Supreme House of Justice. That is all.
(Makátíb-i-‘Abdu’l‑Bahá, Vol. III, pp. 500–501)
The friends should realize that there is nothing in the Texts to indicate that the
election of the Universal House of Justice could be called only by the Guardian. On
the contrary, ‘Abdu’l‑Bahá envisaged the calling of its election in His own lifetime.
At a time described by the Guardian as “the darkest moments of His [the Master’s]
life, under ‘Abdu’l-Ḥamíd’s regime, when He stood ready to be deported to the most
inhospitable regions of Northern Africa,” and when even His life was threatened, ‘Abdu’l‑Bahá
wrote to Ḥájí Mírzá Táqí Afnán, the cousin of the Báb and chief builder of the ‘Ishqábád
Temple, commanding him to arrange for the election of the Universal House of Justice
should the threats against the Master materialize. The second part of the Master’s
Will is also relevant to such a situation and should be studied by the friends.
The second series of problems vexing some of the friends centers on the question of
the infallibility of the Universal House of Justice and its ability to function without
the presence of the Guardian. Particular difficulty has been experienced in understanding
the implications of the following statement by the beloved Guardian:
Divorced from the institution of the Guardianship the World Order of Bahá’u’lláh would be mutilated and permanently deprived of that hereditary principle which, as ‘Abdu’l‑Bahá has written, has been invariably upheld by the Law of God. “In all the Divine Dispensations,” He states, in a Tablet addressed to a follower of the Faith in Persia, “the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.” Without such an institution 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.
(“The Dispensation of Bahá’u’lláh,” The World Order of Bahá’u’lláh, p. 148)
Let the friends who wish for a clearer understanding of this passage at the present
time consider it in the light of the many other texts which deal with the same subject,
for example the following passages gleaned from the letters of Shoghi Effendi:
They have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.
(Letter dated 21 March 1930, The World Order of Bahá’u’lláh, p. 20)
It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Bahá’u’lláh in the “Kitábu’l-Aqdas,” and repeatedly and solemnly confirmed by ‘Abdu’l‑Bahá in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Bahá’u’lláh, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains.…
(Letter dated 27 February 1929, The World Order of Bahá’u’lláh, p. 8)
From these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. 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 Bahá’u’lláh 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 divinely invested.
(“The Dispensation of Bahá’u’lláh,” The World Order of Bahá’u’lláh, pp. 149–50)
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.
(“The Dispensation of Bahá’u’lláh,” The World Order of Bahá’u’lláh, p. 148)
Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members …
(“The Dispensation of Bahá’u’lláh,” The World Order of Bahá’u’lláh, p. 150)
Above all, let the hearts of the friends be assured by these words of Bahá’u’lláh:
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.
(The World Order of Bahá’u’lláh, p. 109)
and these of ‘Abdu’l‑Bahá:
Verily, God effecteth that which He pleaseth; naught can annul His Covenant; naught can obstruct His favor nor oppose His Cause! He doeth with His will that which pleaseth Him and He is powerful over all things! …
(Tablets of Abdul-Baha Abbas, Vol. III, p. 598)
It should be understood by the friends that before legislating upon any matter the
Universal House of Justice studies carefully and exhaustively both the Sacred Texts
and the Writings of Shoghi Effendi on the subject. The interpretations written by
the beloved Guardian cover a vast range of subjects and are equally as binding as
the Text itself.
There is a profound difference between the interpretations of the Guardian and the
elucidations of the House of Justice in exercise of its function to “deliberate upon
all problems which have caused difference, questions that are obscure and matters
that are not expressly recorded in the Book.” The Guardian reveals what the Scripture
means; his interpretation is a statement of truth which cannot be varied. Upon the
Universal House of Justice, in the words of the Guardian, “has been conferred the
exclusive right of legislating on matters not expressly revealed in the Bahá’í writings.”
Its pronouncements, which are susceptible of amendment or abrogation by the House
of Justice itself, serve to supplement and apply the Law of God. Although not invested
with the function of interpretation, the House of Justice is in a position to do everything
necessary to establish the World Order of Bahá’u’lláh on this earth. Unity of doctrine
is maintained by the existence of the authentic texts of Scripture and the voluminous
interpretations of ‘Abdu’l‑Bahá and Shoghi Effendi, together with the absolute prohibition
against anyone propounding “authoritative” or “inspired” interpretations or usurping
the function of Guardian. Unity of administration is assured by the authority of the
Universal House of Justice.
“Such,” in the words of Shoghi Effendi, “is the immutability of His revealed Word. Such is the elasticity which characterizes the functions of His appointed ministers. The first preserves the identity of His Faith, and guards the integrity of His law. The second enables it, even as a living organism, to expand and adapt itself to the needs and requirements of an ever-changing society.”
(Letter dated 21 March 1930, The World Order of Bahá’u’lláh, p. 23)
Every true believer, if he is to deepen in his understanding of the Cause of Bahá’u’lláh,
must needs combine profound faith in the unfailing efficacy of His Message and His
Covenant, with the humility of recognizing that no one of this generation can claim
to have embraced the vastness of His Cause nor to have comprehended the manifold mysteries
and potentialities it contains. The words of Shoghi Effendi bear ample testimony to
this fact:
How vast is the Revelation of Bahá’u’lláh! How great the magnitude of His blessings showered upon humanity in this day! And yet, how poor, how inadequate our conception of their significance and glory! This generation stands too close to so colossal a Revelation to appreciate, in their full measure, the infinite possibilities of His Faith, the unprecedented character of His Cause, and the mysterious dispensations of His Providence.
(Letter dated 21 March 1930, The World Order of Bahá’u’lláh, p. 24)
We are called upon by our beloved Master in His Will and Testament not only to adopt it [Bahá’u’lláh’s new world order] unreservedly, but to unveil its merit to all the world. To attempt to estimate its full value, and grasp its exact significance after so short a time since its inception would be premature and presumptuous on our part. We must trust to time, and the guidance of God’s Universal House of Justice, to obtain a clearer and fuller understanding of its provisions and implications.…
(Letter dated 23 February 1924, published in Bahá’í Administration, p. 62)
As to the order and the management of the spiritual affairs of the friends, that which is very important now is the consolidation of the Spiritual Assemblies in every center, because on these fortified and unshakable foundations, God’s Supreme House of Justice shall be erected and firmly established in the days to come. When this most great Edifice shall be reared on such an immovable foundation, God’s purpose, wisdom, universal truths, mysteries and realities of the Kingdom, which the mystic revelation of Bahá’u’lláh has deposited within the Will and Testament of ‘Abdu’l‑Bahá, shall gradually be revealed and made manifest.
(Letter dated 19 December 1923—translated from the Persian)
Statements such as these indicate that the full meaning of the Will and Testament
of ‘Abdu’l‑Bahá, as well as an understanding of the implications of the World Order
ushered in by that remarkable document can be revealed only gradually to men’s eyes,
and after the Universal House of Justice has come into being. The friends are called
upon to trust to time and to await the guidance of the Universal House of Justice,
which, as circumstances require, will make pronouncements that will resolve and clarify
obscure matters.
The third group of queries raised by the friends concerns details of functioning of
the Universal House of Justice in the absence of the Guardian, particularly the matter
of expulsion of members of the House of Justice. Such questions will be clarified
in the Constitution of the House of Justice, the formulation of which is a goal of
the Nine Year Plan. Meanwhile the friends are informed that any member committing
a “sin injurious to the common weal,” may be expelled from membership of the House
of Justice by a majority vote of the House itself. Should any member, God forbid,
be guilty of breaking the Covenant, the matter would be investigated by the Hands
of the Cause of God, and the Covenant-breaker would be expelled by decision of the
Hands of the Cause of God residing in the Holy Land, subject to the approval of the
House of Justice, as in the case of any other believer. The decision of the Hands
in such a case would be announced to the Bahá’í world by the Universal House of Justice.
We are certain that when you share this letter with the friends and they have these
quotations from the Scriptures and the Writings of the Guardian drawn to their attention,
their doubts and misgivings will be dispelled and they will be able to devote their
every effort to spreading the Message of Bahá’u’lláh, serenely confident in the power
of His Covenant to overcome whatever tests an inscrutable Providence may shower upon
it, thus demonstrating its ability to redeem a travailing world and to upraise the
Standard of the Kingdom of God on earth.
With loving greetings,
[signed: The Universal House of Justice]
The Guardian is a now defunct hereditary office of the Bahá'í Faith that is first mentioned in the Will and Testament of `Abdu'l-Bahá. Shoghi Effendi was named as the first Guardian of the Bahá'í Faith, and future Guardians were to be appointed from among the male descendants of Bahá'u'lláh.
However, since Shoghi Effendi died without having named a successor
Guardian, the institution ceased to exist after his death on November 4,
1957, and Shoghi Effendi remains the only individual acknowledged as
Guardian of the Bahá'í Faith.
Background
Being `Abdu'l-Bahá's eldest grandson, the first son of `Abdu'l-Bahá's eldest daughter Ḍiyá'iyyih Khánum, Shoghi Effendi had a special relationship with his grandfather. Zia Baghdadi, a contemporary Bahá'í, relates that when Shoghi Effendi was only five years of age, he pestered his grandfather to write a Tablet for him, which `Abdu'l-Bahá obliged:[3]He is God! O My Shoghi, I have no time to talk, leave me alone! You said write, I have written. What else should be done? Now is not the time for you to read and write. It is the time for jumping about and chanting O My God! Therefore, memorize the prayers of the Blessed Beauty and chant them that I may hear them. Because there is no time for anything else.[3]`Abdu'l-Bahá's family physician, a German doctor who later became a Bahá'í, would relate that in 1910, when Shoghi Effendi was thirteen years old, `Abdu'l-Bahá named him his successor, referring to him as his "future Elisha."[4][5] Shoghi Effendi remained close to his grandfather during his years as a student, first at the LaSallian Collège des Frères in Haifa and later as a boarder in Beirut, first at a Catholic school and later at the Syrian Protestant College. Shoghi Effendi was to accompany his grandfather on his journeys to the West but was unable to proceed after port authorities in Naples prevented Shoghi Effendi from continuing due to illness.[6][7] At the end of World War I, after he had received his Bachelor of Arts degree in Beirut, Shoghi Effendi spent nearly two years of constant companionship with `Abdu'l-Bahá before proceeding to Oxford to further his studies and improve his English.[8]
At the time of `Abdu'l-Bahá's death in Acre on November 28, 1921, Shoghi Effendi was a twenty-four-year-old student enrolled at Balliol College, Oxford.[1][9] Upon reading the telegram announcing `Abdu'l-Bahá's death, in the home of Wellesley Tudor Pole who was Secretary of the London Local Spiritual Assembly, Shoghi Effendi passed out.[10][11] After spending a few days with John Esslemont, Shoghi Effendi left England on December 16, 1921, accompanied by Lady Blomfield, and arrived in Haifa on December 29.[12][13] `Abdu'l-Bahá's Will and Testament, addressed to Shoghi Effendi, was read a few days after Shoghi Effendi's arrival in Haifa.[14]
Will and Testament of ‘Abdu’l-Bahá
The Will and Testament of ‘Abdu’l-Bahá was written by ‘Abdu’l-Bahá on three different occasions, and the text remains in three parts.[15][16] In his Will ‘Abdu’l-Bahá addresses the Bahá'í Covenant and the role of Mírzá Muhammad `Alí as a Covenant-breaker; outlines the obligation and responsibilities of the Hands of the Cause of God; explains the election of the Universal House of Justice; and defines the institution of the Guardianship as a hereditary office with its essential function as Interpreter of the Bahá'í writings.[15][16] Shoghi Effendi describes the Will, along with the Kitáb-i-Aqdas, the Tablets of the Divine Plan, and the Tablet of Carmel, as one of the charters of the Bahá'í Administrative Order.[17][18]Appointing Shoghi Effendi as Guardian
Although in the Kitáb-i-‘Ahd Bahá'u'lláh designates Mírzá Muhammad `Alí as `Abdu'l-Bahá's successor,[19] in his Will, `Abdu'l-Bahá reprimands his brother as "The Center of Sedition, the Prime Mover of mischief"[20] and establishes the institution of the Guardianship, appointing Shoghi Effendi to this newly-created office:[1][2]- "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 (pillars) 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 fruit grown from the union of the two offshoots of the Tree of Holiness,—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 Interpreter of the Word of God and after him will succeed the first-born of his lineal descendents."[21]
- "O ye the faithful loved ones of ‘Abdu’l-Bahá! It is incumbent upon you to take the greatest care of Shoghi Effendi, the twig that hath branched from and the fruit given forth by the two hallowed and Divine Lote-Trees, that no dust of despondency and sorrow may stain his radiant nature, that day by day he may wax greater in happiness, in joy and spirituality, and may grow to become even as a fruitful tree.
- For he is, after ‘Abdu’l-Bahá, the Guardian of the Cause of God, the Afnán, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him. 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. Beware lest anyone falsely interpret these words, and like unto them that have broken the Covenant after the Day of Ascension (of Bahá’u’lláh) advance a pretext, raise the standard of revolt, wax stubborn and open wide the door of false interpretation. To none is given the right to put forth his own opinion or express his particular conviction. 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 grievous error.
- The Glory of Glories rest upon you!"[22]
Defining the Guardianship as Hereditary
The Guardian is to appoint in his own life-time his successor from among the Aghsán:- "O ye beloved of the Lord! 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. Thus, 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.[23]
Guardian and Hands of the Cause of God
The Guardian is to appoint the Hands of the Cause of God who are to be under his direction and obey his command:- "O friends! 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. Should any, within or without the company of the Hands of the Cause of God disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God."[24]
- "This body of the Hands of the Cause of God is under the direction of the Guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in no wise permitted, that the existent world may become even as the Abhá Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise, they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world.[25]
- "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. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot)."[23]
Guardian and the Universal House of Justice
The Guardian is to be the head of the Universal House of Justice and either attend its deliberations in person or appoint a representative to do so:- "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 [Covenant-breaker|expel him]], whereupon the people must elect another one in his stead. This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself."[26]
Recipient of Huqúqu'lláh
`Abdu'l-Bahá's Will stipulates that Huqúqu'lláh, which had been made directly to Bahá'u'lláh and `Abdu'l-Bahá during their life times, would henceforth be made to the Guardian.[27]- "O friends of ‘Abdu’l-Bahá! The Lord, as a sign of His infinite bounties, hath graciously favored His servants by providing for a fixed money offering (Ḥuqúq), to be dutifully presented unto Him, though He, the True One and His servants have been at all times independent of all created things, and God verily is the All-Possessing, exalted above the need of any gift from His creatures. This fixed money offering, however, causeth the people to become firm and steadfast and draweth Divine increase upon them. It is to be offered through the Guardian of the Cause of God, that it may be expended for the diffusion of the Fragrances of God and the exaltation of His Word, for benevolent pursuits and for the common weal."[28]
Shoghi Effendi Defines the Guardian
As Guardian, Shoghi Effendi held a new and distinct role. Building on the foundation that had been established in ‘Abdu’l-Bahá's Will, Shoghi Effendi elaborated on the role of the Guardian in the developing Bahá'í Administrative Order in several works, including Bahá'í Administration and the World Order of Bahá'u'lláh, in the chapter entitled The Administrative Order.[1][2][29]Distinct Institution
Shoghi Effendi goes to great lengths to emphasize that the Guardianship is a distinct station from that of Manifestation or Center of the Covenant:[1][2][29]- "Dearly-beloved friends! Exalted as is the position and vital as is the function of the institution of the Guardianship in the Administrative Order of Bahá’u’lláh, and staggering as must be the weight of responsibility which it carries, its importance must, whatever be the language of the Will, be in no wise over-emphasized. The Guardian of the Faith must not under any circumstances, and whatever his merits or his achievements, be exalted to the rank that will make him a co-sharer with ‘Abdu’l-Bahá in the unique position which the Center of the Covenant occupies—much less to the station exclusively ordained for the Manifestation of God. So grave a departure from the established tenets of our Faith is nothing short of open blasphemy. As I have already stated, in the course of my references to ‘Abdu’l-Bahá’s station, however great the gulf that separates Him from the Author of a Divine Revelation it can never measure with the distance that stands between Him Who is the Center of Bahá’u’lláh’s Covenant and the Guardians who are its chosen ministers. There is a far, far greater distance separating the Guardian from the Center of the Covenant than there is between the Center of the Covenant and its Author."[30]
- "No Guardian of the Faith, I feel it my solemn duty to place on record, can ever claim to be the perfect exemplar of the teachings of Bahá’u’lláh or the stainless mirror that reflects His light. Though overshadowed by the unfailing, the unerring protection of Bahá’u’lláh and of the Báb, and however much he may share with ‘Abdu’l-Bahá the right and obligation to interpret the Bahá’í teachings, he remains essentially human and cannot, if he wishes to remain faithful to his trust, arrogate to himself, under any pretense whatsoever, the rights, the privileges and prerogatives which Bahá’u’lláh has chosen to confer upon His Son. In the light of this truth to pray to the Guardian of the Faith, to address him as lord and master, to designate him as his holiness, to seek his benediction, to celebrate his birthday, or to commemorate any event associated with his life would be tantamount to a departure from those established truths that are enshrined within our beloved Faith. The fact that the Guardian has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of Bahá’u’lláh and of ‘Abdu’l-Bahá does not necessarily confer upon him a station co-equal with those Whose words he is called upon to interpret. He can exercise that right and discharge this obligation and yet remain infinitely inferior to both of them in rank and different in nature."[33]
Importance of the Guardianship
Shoghi Effendi goes to great lengths to emphasize the significance of the "Institution of Guardianship," which he calls the "head cornerstone of the Administrative Order of the Cause of Bahá’u’lláh,"[34]- "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 Bab 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 the 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 a divinely-guided individual in matters pertaining to His Faith."[35]
- "Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá’u’lláh’s revealed utterances. He interprets what has been specifically revealed, and cannot legislate except in his capacity as member of the Universal House of Justice. He is debarred from laying down independently the constitution that must govern the organized activities of his fellow-members, and from exercising his influence in a manner that would encroach upon the liberty of those whose sacred right is to elect the body of his collaborators."[30]
Separation of Powers
Shoghi Effendi delineates a distinct separation of powers between the "twin pillars that support this mighty Administrative Structure—the institutions of the Guardianship and of the Universal House of Justice."[36]- "It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahá’u’lláh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. 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. Acting in conjunction with each other these two inseparable institutions administer its affairs, cöordinate 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.[36]
- "From these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. 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 Bahá’u’lláh 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 divinely invested."[37]
Interpreter of the Word of God and Source of Divine Guidance
As Guardian, Shoghi Effendi was the "Interpreter of the Word of God,"[21] "with the right and obligation to interpret the Bahá’í teachings."[33] His interpretations of the writings of Bahá'u'lláh and `Abdu'l-Bahá were authoritative and binding.[29][38]- "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 Bab 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 the 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 a divinely-guided individual in matters pertaining to His Faith."[35]
Hereditary
Shoghi Effendi reiterates the hereditary nature of the Guardianship as was first laid out in ‘Abdu’l-Bahá's Will.[23]- "Divorced from the institution of the Guardianship the World Order of Bahá’u’lláh would be mutilated and permanently deprived of that hereditary principle which, as ‘Abdu’l-Bahá has written, has been invariably upheld by the Law of God. “In all the Divine Dispensations,” He states, in a Tablet addressed to a follower of the Faith in Persia, “the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.” Without such an institution 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."[36]
- "The hereditary authority which the Guardian is called upon to exercise, the vital and essential functions which the Universal House of Justice discharges, the specific provisions requiring its democratic election by the representatives of the faithful—these combine to demonstrate the truth that this divinely revealed Order, which can never be identified with any of the standard types of government referred to by Aristotle in his works, embodies and blends with the spiritual verities on which it is based the beneficent elements which are to be found in each one of them. The admitted evils inherent in each of these systems being rigidly and permanently excluded, this unique Order, however long it may endure and however extensive its ramifications, cannot ever degenerate into any form of despotism, of oligarchy, or of demagogy which must sooner or later corrupt the machinery of all man-made and essentially defective political institutions."[39]
Expulsion and excommunication
The Guardian has the power to declare Bahá'ís who cause disunity in the Faith as Covenant-breakers:[1][2][27]- "The Guardian alone holds the power to expulsion or ex-communication from the Faith, which can be effected by the Guardian alone in his capacity as the supreme spiritual head of the Community, has far-reaching spiritual implications affecting the very soul of that believer."[40]
- "ex-communication, which lies within the powers of the Guardian alone, and is consequently a very weighty weapon to wield."[41]
- "People who have withdrawn from the Cause because they no longer feel that they can support its Teachings and Institutions sincerely, are not Covenant-breakers--they are non-Bahá'ís and should just be treated as such. Only those who ally themselves actively with known enemies of the Faith who are Covenant-breakers, and who attack the Faith in the same spirit as these people, can be considered, themselves, to be Covenant-breakers. As you know, up to the present time, no one has been permitted to pronounce anybody a Covenant-breaker but the Guardian himself."[42]
After Shoghi Effendi
Although the Kitáb-i-Aqdas requires every Bahá'í to have a will,[43][44] Shoghi Effendi did not have one when he passed away unexpectedly of Asian flu on November 4, 1957 in London, England.[1][2] Shoghi Effendi did not have any children and had not designated a successor Guardian. With all living male descendants of Bahá'u'lláh having been declared Covenant-breakers by either `Abdu'l-Bahá or Shoghi Effendi, no suitable qualifying candidates remained for appointment to the office of Guardian.[1][2][45] On November 19, 1957, nine of the Hands of the Cause issued an "Official Statement" after searching through Shogi Effendi's personal affects in Haifa, Israel, affirming that "the safe and desk have been opened and searched and the non existence of a Will and Testament executed by Shoghi Effendi was definitely established."[46] A subsequent "Unanimous Proclamation of the 27 Hands of the Cause of God" on November 25 confirmed that Shoghi Effendi had died "without having appointed his successor."[47] The Hands of the Cause of God elected from among their own nine individuals who would serve as Custodians to help lead the transition of the International Bahá'í Council, whose members had previously been appointed by Shoghi Effendi, into the Universal House of Justice, whose members are elected by all the members of each Bahá'í National Spiritual Assembly in the world.[48]On April 8, 1960, Mason Remey, the architect of the Bahá'í Houses of Worship in Uganda and Australia who Shoghi Effendi had appointed a Hand of the Cause and President of the International Bahá'í Council, issued a written announcement claiming that he was the second Guardian of the Bahá'í Faith. He based his claim on the idea that by appointing him as President of the International Bahá'í Council, the embryonic form of the Universal House of Justice which would be led by the Guardian, Shoghi Effendi had in fact implicitly named him as the second Guardian.[49] Mason Remey's claim was largely rejected with several notable exceptions, including five members of the National Spiritual Assembly of France lead by Joel Marangella. The remaining 26 Hands of the Cause unanimously declared Remey and whoever followed him Covenant-breakers.
The Universal House of Justice, the only institution authorized to adjudicate on situations not covered in scripture, later announced that it could not legislate to make possible the appointment of a successor Guardian to Shoghi Effendi.[50] The Universal House of Justice also determined that it could not appoint any further Hands of the Cause, whose work is now carried out by other appointed institutions such as the Continental Counsellors and the Auxiliary Boards.
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