.
was named as the first Guardian of the Bahá'í Faith, and future Guardians were to be appointed from among the
.
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.
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.
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.
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.
Appointing Shoghi Effendi as Guardian
Although in the Kitáb-i-‘Ahd Bahá'u'lláh designates Mírzá Muhammad `Alí as `Abdu'l-Bahá's successor, in his Will,
`Abdu'l-Bahá reprimands his brother as "The Center of Sedition, the
Prime Mover of mischief" and establishes the institution of the Guardianship, appointing Shoghi Effendi to this newly-created office:
- "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."
- "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!"
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.
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."
- "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.
- "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)."
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."
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.
- "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."
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.
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:
- "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."
Shoghi Effendi was critical of Bahá'ís
referring to him as a holy personage, asking them not to celebrate his
birthday or have his picture on display. Furthermore, he did not refer
to his own personal role as an individual, but instead to the
institution of the Guardianship.
In his correspondences, Shoghi Effendi signed his letters to Bahá'ís as
"brother" and "co-worker," to the extent that even when addressing
youth, he referred to himself as "Your True Brother."
- "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."
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,"
- "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."
- "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."
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."
- "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.
- "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."
Interpreter of the Word of God and Source of Divine Guidance
As
Guardian, Shoghi Effendi was the "Interpreter of the Word of God,"
"with the right and obligation to interpret the Bahá’í teachings." His
interpretations of the writings of Bahá'u'lláh and `Abdu'l-Bahá were
authoritative and binding.
- "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."
Hereditary
Shoghi Effendi reiterates the hereditary nature of the Guardianship as was first laid out in ‘Abdu’l-Bahá's Will.
- "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 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."
Expulsion and excommunication
The Guardian has the power to declare Bahá'ís who cause disunity in the Faith as Covenant-breakers:
- "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."
- "ex-communication, which lies within the powers of the Guardian alone, and is consequently a very weighty weapon to wield."
- "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."
After Shoghi Effendi
Although the Kitáb-i-Aqdas requires every Bahá'í to have a will, Shoghi Effendi did not have one when he passed away unexpectedly of Asian flu
on November 4, 1957 in London, England. 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." 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." 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.
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. 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.
