Archive for May, 2009


Posted on May 24, 2009. Filed under: book analysis |

{Bahá’í World 1979-1983 (p. 564 and 565)}

…the standard set forth by Shoghi Effendi

On page 564 of the heterodox Bahá’í publication, The Bahá’í World 1979-1983, the title of the page reads: “BY-LAWS OF A LOCAL SPIRITUAL ASSEMBLY” On the next page, page 565, is found ARTICLE V of those BY-LAWS, from which the following words are quoted:

“The Bahá’ís of…for whose benefit this Corporation has been established shall consist of all persons of the age of 15 years or over resident in…who are accepted by the National spiritual assembly as possessing the qualifications of Bahá’í faith and practice required under the following standard set forth by the Guardian of the Faith:

“…loyal and steadfast adherence to every clause of `Abdu’l-Bahá’s sacred Will;…”

Let the reader conclude why that “standard set forth by” Shoghi Effendi, the first Bahá’í Guardian has been rejected/abrogated by the Heterodox/sans-Guardian Bahá’í administration of Mt.Carmel/Wilmette.

That Shoghi Effendi’s standard for “the qualifications of Bahá’í faith and practice required” for any and every individual woman and man in order for that woman or man to be accepted as a member of a Local Spiritual Assembly has been abolished by the heterodox Bahá’í administration currently in Haifa is glaringly evident when we examine the following clauses of the sacred Will and Testament of `Abdu’l-Bahá’ to which clauses that administration DOES NOT ADHERE:

“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.” (The Master’s immutable Instruction concerning a legitimate Universal House of Justice)

“O friends of ‘Abdu’l-Baha’! …This fixed money to be offered through the guardian of the Cause of God,…” (The Master’s immuitable Instruction concerning the Huqúq’u’lláh)

From paragraph 17, Will and Testament: “My object is to show that the Hands of the Cause of God must ever be watchful and so soon as they find anyone beginning to oppose and protest against the guardian of the Cause of God cast him out from the congregation of the people of Baha’ and in no wise accept any excuse from him.”

From paragraph 25, Will and Testament: “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 expel him, whereupon the people must elect another one in his stead.” (Will and Testament, Paragraph 25

From paragraph 19: “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.”

From paragraph 20: “O friends! The Hands of the Cause of God must be nominated and appointed by the guardian of the Cause of God.”

The heterodox/sans-Guardian UHJ violates/ignores/rejects these and many, many other clauses enshrined in the Master’s sacred and immutable Will and Testament, all which clauses were included in the intent of Shoghi Effendi when he established the “standard” of requirements for membership in Local Spiritual Assemblies of the Bahá’í Faith, which standard requires of each member: “…loyal and steadfast adherence to every clause of `Abdu’l-Bahá’s sacred Will:”

His Holiness the Christ warned that if a blind man leads a blind man, both will tumble into a pit.

And concerning spiritual blindness:

What can we say about the Heterodox Bahá’í leadership of Haifa/Wilmette who are unable to see these clauses shining forth brilliantly from the Master’s sacred and immutable Will and Testament?

The website of the living Guardian of the Bahá’í Faith:

By Hand of the Cause Ross Cambell

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Issues of Authority and Station in the Bahá’í Faith

Posted on May 24, 2009. Filed under: book analysis | Tags: |

There is a strong and inseparable connection between the highest authority in the Administrative Order of the Faith i.e. the Guardianship, and the Covenant of Bahá’u’lláh. The Covenant is the channel from which authority is derived and flows through and passes on by appointment. `Abdu’l-Bahá is the Center of that Covenant, and the Guardians have emerged from the Covenant of Bahá’u’lláh.

Authority of the Guardians:

The authority of the Guardians includes, but is not limited to the right to interpret, to determine, command, control, adjudicate, and to settle issues or disputes in the Faith or about the Faith. [Also, there are other levels of authority in the Administrative Order of the Faith, such as the different levels of the Houses of Justice which shall not be discussed here]


This word is used to distinguish spiritual status in the Faith (spiritual position or rank). For example, a Hand of the Cause has a station while a member of the Universal House of Justice does not. The station of Bahá’u’lláh, the Báb, and `Abdu’l-Bahá is continued in the next world while the station of the Guardians is limited to this world.

Relation of authority to station:

Authority is an integral of station and they are inseparable. To make it more clear, I give an example: If we look at a chart of a business organization we will see some boxes which like a pyramid is pointed at the top i.e. one box is at the top; in which is written Chairman of the Board of Directors and a line downward connects this box to another box which is written Board of Directors and from this box several lines go to some boxes which represent the positions of the high level directors and executives of the company and the departments that they preside over and from each of these boxes some downward lines are connected to the lower levels of management. Then in the constitution of the company, for each position from top to bottom, there is an explanation of the authority and duties for each position and an explanation as to the extent of supervision, command or taking of orders etc. The authority is attached to the position as well as the duties for anybody who occupies these positions. As soon as the person leaves that position, authority will shift to and be exercised by the next person who occupies their place, so the authority is attached to the position and it is not attached to the person. It is the same way with the station of the Guardianship. When a person becomes the Guardian i.e. occupies the station of the Guardianship, he will be endowed with the authority that the “Charter of the New World Order” describes. Neither the authority nor the station of the Guardian has any relationship to bloodline, race, nationality or language. “Acquired infallibility is not a natural necessity.” Abdu’l-Baha, Some Answered Questions, p. 171.

Infallibility and protection from error:

The fact that we must not exaggerate about the station of the Guardians in no way means that we should understate their exalted station. The Guardians are the sign of God, the chosen branch, and interpreter of the Word of God and recipients of the “ray of the bounty of infallibility which shines from the Sun of Reality upon hearts, and grants a share and portion of itself to souls. Although these souls have not essential infallibility, still they are under the protection of God — that is to say, God preserves them from error.” If we believe that Guardians are “under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One” as the Master explains in his Will and Testament, and recognize that they are receivers of divine guidance we must accept that they will not make mistakes in matters which are related strictly to the Cause and in interpretation of the teachings. To me “God preserves them from error” clearly means they will not make errors. You preserve food so that it will not deteriorate. We know that Guardians are not infallible on subjects that are not related to the Cause and about these subjects they are like other humans, but whatever they do or say in regards to matters related to the Cause, since they are guided by Bahá’u’lláh and the Báb, it is correct and infallible, and it is the way that it should be at the time, of the situation, condition or occasion, although it may seem to some of us as not right.

There is no one with authority to judge a Guardian:

It is questionable who has the authority to judge a Guardian in regards to matters related to the Cause; to say in this case or that case he made a mistake? We have seen in T.R.B. some comments that Shoghi Effendi made a mistake because he did not announce his successor more clearly than he did or that Mason Remey made a mistake because he delayed making his proclamation or similarly why did Joel B. Marangella wait so long to issue his proclamation? My answer is: those things or similar things had to happen. They were guided to do it the way they did. If Shoghi Effendi trusted Rúhíyyih Khánum, he did not make a mistake as she was a Hand of the Cause and also his secretary. Moreover, she was his wife, and all of the records of her writings prior to the passing of the first Guardian reveal to the reader her profound knowledge of the Faith and the Covenant and emphasize her clear testimony to the necessity of the continuation of the Guardianship until the end of the Bahá’í Dispensation. If Rúhíyyih Khánum after the passing of Shoghi Effendi followed the satanic promptings of her human soul, that was her great error which made her the “Arch Covenant-breaker.” The Guardians are not prophets. Some people claim that the Manifestations of God have made a lot of mistakes (which is not true), the fact is that we cannot judge those things that have been done or have happened in the past according to today’s knowledge and understandings and conditions. We cannot blame Jesus for what He did with the businesses in front of the Temple, which by today’s laws would be considered a crime. He did what He had to do then according to the Will of God. Some people have raised questions as to why Shoghi Effendi put so many of his relatives out of the Faith. The fact is that the condition of the Faith in its infancy required a non-tolerant discipline and on the other hand those relatives’ exploitation and misuse of the privileges that they possessed was not acceptable and they left no other choice for the Guardian. He did what he had to do according to the Will of God.

The Guardian must be obeyed:

We have to accept and obey the explanations and interpretations of `Abdu’l-Bahá and the Guardians, so we have to believe in the explanation and interpretation of Shoghi Effendi, about infallibility, when he says: “The infallibility of the Guardian is confined to matters which are related strictly to the Cause and interpretation of the teachings; he is not an infallible authority on other subjects, such as economics, science, etc. When he feels that a certain thing is essential for the protection of the Cause, even if it is something that affects a person personally, he must be obeyed, but when he gives advice, such as that he gave you in a previous letter about your future, it is not binding; you are free to follow it or not as you please.” (Directives from the Guardian, p. 33)

The hereditary principle:

To take hereditary principle in its biological meaning is wrong; it is a system of succession of authority (king, ruler etc.), which stands separate from the electoral system of choosing the head of state, or the appointment of a council. In the hereditary system the head of state chooses his successor, who may be a relative or non-relative.

In the Dispensation of Baha’u’llah, Shoghi Effendi mentions the law of primogeniture to explain why, when `Abdu’l-Bahá appointed him, He wrote: “and after him will succeed the first-born of his lineal descendants” (I think this was to emphasize the appointment of Shoghi Effendi and to strengthen him against the opposition of his half brothers) but in the next page of his sacred Will and Testament He made this appointment conditional to being spiritually qualified and to being appointed.

Great violation:

Rúhíyyih Khánum neither looked to authority nor looked to station. She did not want any more Guardians, as simple as that. I have every reason to believe that she knew that Mason Remey was the successor; for me it is hard to believe that Shoghi Effendi, when he was very sick in London and knew that many people had died at this time from the same epidemic of influenza, he had not discussed and disclosed to her the way he had appointed his successor or dictated a last message to the Bahá’í world. The book titled: “Ministry of the Custodians” shows how she propagated and fabricated authority for the Hands, the authority that they did not have and they could not have. She, after a lot of exaggeration about the Hands, mentions the appointment of the first contingent of the Hands on 24 December 1951 and continues in the same manner in explaining the appointments of the Hands up to 1957. Then in a flashback she explains the establishment of the International Bahá’í Council on 9 January 1951 only in a few lines.

Denial of IBC’s status and authority

Rúhíyyih Khánum denied the status of the IBC and the authority and station of its sacred head and considered only the authority of those Hands who were the appointed members of the IBC. She even lied that these five Hands were a separate body. Her statement follows:

“In addition to being members of the International Bahá’í Council, these Hands, resident and serving at the World Centre, constituted a separate body, specified by Shoghi Effendi to act as liaison between him and the other Hands throughout the world, conveying their messages to him and his to them, thus giving us, during his own lifetime, a dual function as Hands directly serving under him and officers of the International Bahá’í Council. I believe that at that particularly dangerous juncture in Bahá’í history this duality was providential and greatly reinforced the authority and power of the Custodians when faced by the crisis of his sudden passing.” Ministry of the Custodians, p.5

The Ministry of the Custodians is a collection of proofs of dishonesty and deceit of Rúhíyyih Khánum and the Hands who followed her.

In regards to those who continued to follow Mason Remey after his mental deterioration and after he had abdicated the Guardianship, or in other words, after he had vacated his station and passed on the authority which was endowed with the station of the Guardianship, they focused on his personage without caring that due to his mental condition he was now contradicting in his statements the Will and Testament and deprecating Shoghi Effendi and even what he himself had said and written in his early writings as Guardian.

The present bogus administration practically supposes that Shoghi Effendi made a mistake in not appointing his successor or in not stating there would be no more Guardians.

In the Ministry of Custodians and in the writings of the bogus UHJ, you can see a lot of references to the passing of the first Guardian and to the things that happened as a great test in the Faith, which also we believe was a great test. But how is it a test and what will be tested when the test is to check if those being tested have acquired the necessary knowledge, prior to this test, to realize that its solution would be found in the sacred provisions of the Will and Testament and in the writings and messages of Shoghi Effendi, especially in his proclamation of 9 January 1951?

By Hand of the Cause of God Nosrat’u’llah Bahremand

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Meaning of the Covenant

Posted on May 24, 2009. Filed under: book analysis | Tags: |

Anybody who reads the writings of the illegitimate and headless body, which undeservedly and wrongly calls itself the Universal House of Justice, will notice that, without having the authority to do so, has created a different meaning to the Covenant which contradicts the following meaning, as explained by the authorized Interpreter of the Word, Shoghi Effendi, the first Guardian of the Bahá’í Faith:

43 COVENANT (Meaning of Bahá’í)

“As regards the meaning of the Bahá’í Covenant: The Guardian considers the existence of two forms of Covenant both of which are explicitly mentioned in the literature of the Cause. First is the Covenant that every Prophet makes with humanity or, more definitely, with His people that they will accept and follow the coming Manifestation who will be the reappearance of His reality. The second form of Covenant is such as the one Bahá’u’lláh made with His people that they should accept the Master. This is merely to establish and strengthen the succession of the series of Lights that appear after every Manifestation. Under the same category falls the Covenant the Master made with the Bahá’ís that they should accept His administration after Him.”  (Shoghi Effendi, Directives from the Guardian, p. 15)


In the light of the above explanation, it will be an outright lie, a shameful deviation and a wicked sin for anybody to claim that the phrase: “His administration” refers to the administration of Rúhíyyih Khánum and the former Hands who abandoned `Abdu’l-Bahá’s Divinely-conceived administration and replaced it with their own man-made administration without the Guardian of the Cause of God—the “sign of God,” “the chosen branch,” “the expounder of the words of God,” “the sacred head,” “the distinguished member” of the Universal House of Justice, the one whom “Should he not attend in person its deliberations, he must appoint one to represent him,” the one whom, “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 expel him,” the one whom “The Lord, as a sign of His infinite bounties, hath graciously favored His servants by providing for a fixed money offering (Huqúq), to be dutifully presented unto Him.”

“His administration” revolves around the Guardian who is the “Center of the Cause” about whom Rúhíyyih Khánum wrote the following, when she was faithful:“The principle of successorship, endowed with the right of Divine interpretation, is the very hub of the Cause into which its Doctrines and Laws fit like the spokes of a wheel — tear out the hub and you have to throw away the whole thing.”

(Rúhíyyih Khánum, Twenty Five Years of the Guardianship, p. 23)

In “His administration” the Guardian of the Cause of God is “the supreme spiritual head,”  The Universal House of Justice is “The legislative body.”

In “His administration”: “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…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 becomeheavenly, 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.” (`Abdu’l-Bahá, The Will and Testament, p. 13)

It is foolish to think that despite the clear provisions of the sacred Will and Testament of `Abdu’l-Bahá and the comprehensive explanations and interpretations of the first Guardian concerning the continuance of the Guardianship to the end of the Dispensation of Bahá’u’lláh, that the Guardianship ended with Shoghi Effendi and after 1957  there would be no more “LIGHTS” and that “DIVINE GUIDANCE” no longer “FLOWS ON TO US IN THIS WORLD.”

In the Bahá’í Faith, the “SERIES OF LIGHTS THAT APPEAR AFTER EVERY MANIFESTATION” refer to `ABDU’L-BAHÁ and the GUARDIANS of the Cause of God; I do not think that anybody can claim otherwise, for Shoghi Effendi, the first Guardian of the Bahá’í Faith, has made it very clear in stating:


“”He feels that if … ponders more deeply about the fundamentals of Divine Revelation, she will also come to understand the Guardianship. Once the mind and heart have grasped the fact that God guides men through a Mouthpiece, a human being, a Prophet, infallible and unerring, it is only a logical projection of this acceptance to also accept the station of `Abdu’l-Bahá and the Guardians. The Guardians are the evidence of the maturity of mankind in the sense that at long last men have progressed to the point of having one world, and of needing one world management for human affairs. In the spiritual realm
they have also reached the point where God could leave, in human hands (i.e. the Guardians) guided directly by the Báb and Bahá’u’lláh, as the Master states in His Will, the affairs of His Faith for this Dispensation. This is what is meant by ‘this is the day which will not be followed by night.’ in this Dispensation, divine guidance flows on to us in this world after the Prophet’s ascension, through first the Master, and then the Guardians. If a person can accept Bahá’u’lláh’s function, it should not present any difficulty to them to also accept what he has ordained in a Divinely guided individual in matters pertaining to the faith.”  (Shoghi Effendi, Directives from the Guardian, p. 34

Hand of the Cause Nosrat’u’llah Bahremand

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