A few years ago one of the Heterodox Bahá’ís told me that when Mason Remey, the second Guardian of the Cause of God, broke his silence and sent his Proclamation to the American National Convention, the former Hands desperately started looking everywhere in the Writings trying to find something to support their bogus claim and anything to give legitimacy to their illegitimately appointed body of Custodians. Of course, there was not even a word that they could find, so they had exhausted their search and were disappointed. Then one day, Mr. Varqa, one of the Hands, said he had good news as he had found something and then showed them a passage in the Aqdas regarding “Endowments dedicated to charity” and gave his interpretation, which was accepted by the desperate Hands. That unauthorized and erroneous interpretation is the one that now is used by the bogus UHJ and its pawns. I am not sure how much of this story is accurate, but I believe there is no reason to doubt its accuracy. Anyhow, I think Mr. Varqa is still alive, and he can explain whether he was the originator of this erroneous interpretation or if it was someone else.
It seems that the headless and bogus UHJ, which is the product of the violators of the Covenant, i.e., the former Hands of the Cause, is cursed and trapped in their malice and wickedness, for they have not only violated and misrepresented the Will and Testament of the Master, but they have also transgressed against the Aqdas and violated this most Holy Book. They disregarded the following warning of Bahá’u’lláh in The Aqdas:
“Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning, he, verily, is of them that have perverted the Sublime Word of God, and is of the lost ones in the Lucid Book.” — The Kitab-i-Aqdas, p. 57
In 1992 when they translated and published the Aqdas in English they added some notes to the Book. Many of them contained unauthorized and erroneous interpretations. In their translation, they conveniently and sinfully changed the meaning of the word “bilaad” (cities) in the passage about endowments, to “world” to suit their evil intentions.
“Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghsan, and after them to the House of Justice — should it be established in the world by then — that they may use these endowments for the benefit of the Places which have been exalted in this Cause, and for whatsoever hath been enjoined upon them by Him Who is the God of might and power. Otherwise, the endowments shall revert to the people of Bahá who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet — lo, they are the champions of victory betwixt heaven and earth — that they may use them in the manner that hath been laid down in the Book by God, the Mighty, the Bountiful.” — Bahá’u’lláh The Kitab-i-Aqdas, p. 34
In their notes, they illegitimately and erroneously interpreted this passage of the Aqdas to mean that the main reason for including this verse was to tell the people that the Guardianship had been ended only 36 years after its establishment, whereas, Baha’u’llah in the same Holy Book:
“…alludes to the future Centre of His Covenant, and invests Him with the right of interpreting His holy Writ; anticipates by implication the institution of Guardianship …” — God Passes By p.214
Also, in the Will and Testament of ‘Abdu’l-Bahá which is: “…the Charter of a future world civilization, which may be regarded in some of its features as supplementary to no less weighty a Book than the Kitab-i-Aqdas; signed and sealed by ‘Abdu’l-Bahá; entirely written with His own hand; … establishes the institution of the Guardianship as a hereditary office and outlines its essential functions…” — God Passes By, p. 327
And while His rightful interpreter; the first Guardian of the Cause of God, assures the continuation of the Guardianship until the end of the Bahá’í Dispensation:
“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.” — Lights of Guidance, p.310
Let’s examine the erroneous and unauthorized interpretations of the man made, headless Body:
Note 66. “Aghsan” Paragraph 42 “Aghsan” (plural of Ghusn) is the Arabic word for “Branches”. This term is used by Baha’u’llah to designate His male descendants.”
Bahá’u’lláh only titled each one of His Sons using a superlative or comparative adjective and the word *Ghusn* such as *Ghusn-I-Azam* (Greatest Branch) and *Ghusn-I-At-har*(Purest Branch). or *Ghusn-I-Akbar* (Greater Branch). He never gave anybody other than His sons such a title, nor did He write anything to designate that His male descendants were to carry on such titles.
Bahá’u’lláh in the Kitab-i-Ahd (Book of the Covenant), refers to His sons using the plural of (Ghusn) *Aghsan * i.e., Branches; but He distinguishes *Aghsan* (His sons) from His other descendants, such as His own kindred and members of the Holy Household, while the first Guardian has identified Aghsan as the sons of Bahá’u’lláh [God Passes By p.239] and [Gleanings from the Writings of Bahá’u’lláh p.244]. Even at the time of ‘Abdu’l-Bahá it was well understood that Branches meant sons of Bahá’u’lláh as this is quite evident from the following Tablet of ‘Abdu’l-Bahá:
“O thou whose heart is attracted and whose breast is dilated with joy by the Holy Fragrances!
Give the glad-tidings to the assemblies of the beloved who are firm in the Covenant and say:
“Verily the Lord hath manifested Himself in this new and wonderful age with the greatest bounty and mercy, which have never been preceded and whereof the eye of existence hath never seen the like; and it is His Great Covenant and New Testament, as appointed by the trace of His Supreme Pen, through which, and according to clear ordinances and explicit statements, the matter was plainly shown and the branches (sons), twigs (relations), kinsmen and beloved were commanded to obey the “appointed Center of the Covenant.” But the Covenant of God and His Testament is a bounty to the righteous and a curse to the wicked.” — ‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá vol. 2, p. 438
Generally, in Bahá’u’lláh’s Writings the word ghusn and its plural aghsan, similar to its meaning in English (branch) and (branches), are used as the original meaning (branch of a tree) or other types of usage in representational or symbolic ways, but interestingly mostly these words are used to show a spiritual connection or intellectual realities:
“Since the affectionate and faithful believers are as the aghsan (branches) and the leaves of this Holy Tree, therefore whatever (hostility and injuries) falls on the Mighty Stock; it will occur to the aghsan (branches), twigs and leaves as well, this is how in every age these tragedies and nuisances have been and will be for the lovers of the Beauty of All-Glorious.” — Bahá’u’lláh, Al’vah-i-Moba’rakeh p. 343, Ma’idiy-i-Asmani. Vol 4, p.42
“O’ Seeker, do not consider references in The Holy Scriptures to attributes and names such as: the Tree of Blessedness, the Divine Lote-Tree, the Forbidden Tree, the Leaves, the Fruits and the like; imaginary or fantasy. In the sight of God, the subjects of all these attributes have been and are the devoted believers in God, but upon turning away will be consigned to the burning bush of Hell; while they remain faithful, either as an afnan (twigs), as aghsan (branches), as o’ragh (leaves) and assmar (fruits) of that Tree, their faith will be perceived as substantiated but upon their opposition all will be considered as rejected and abandoned”– Baha’u’llah, Ma’idiy-i-Asmani. Vol 7, p.21
In the continuation of the same note 66, they have written the following erroneous and sinful interpretation and flawed argument:
“It has particular implications not only for the disposition of endowments but also for the succession of authority following the passing of Bahá’u’lláh and of ‘Abdu’l-Bahá. Bahá’u’lláh, in the Book of His Covenant, appointed ‘Abdu’l-Bahá, His eldest son, as the Centre of His Covenant and the Head of the Faith. ‘Abdu’l-Bahá, in His Will and Testament, appointed Shoghi Effendi, His eldest grandson, as the Guardian and Head of the Faith. This passage of the Aqdas, therefore, anticipates the succession of chosen Aghsan and thus the institution of the Guardianship and envisages the possibility of a break in their line.”
By their falsity and error, they consider the “Endowments dedicated to charity” to be like a family foundation and business which has to be kept in the family, so with their other false interpretation that Aghsan means male descendent of Bahá’u’lláh, any remaining blood descendant can be a claimant to the Bahá’í properties in the Holy land. The fact is that Endowments dedicated to charity is not a family business, and it has nothing to do with the Guardianship. It is a revenue for the Houses of Justice (Local, National, and International). The Aghsan mentioned in this section did not exist after ‘Abdu’l-Bahá since Shoghi Effendi was not an Aghsan (i.e., son of Bahá’u’lláh), he was a ghusn-i-momtaz (chosen branch). He was chosen from among “affectionate and faithful believers” (branches) as were the second and third Guardians.
‘Abdu’l-Bahá in one of his Tablets gives the following direction and guidance:
“Prior to establishment of the House of Justice, Endowments dedicated to charity revert to a spiritual assembly which is free from remnants of concupiscence, there is no other arrangement.” — Ganjineh-i-hodood va Ahkam, p.221
Shoghi Effendi, the first Guardian of the Cause of God wrote:
“There is a difference between taxes and spiritual offerings. The House of Justice has certain revenues such as inheritance shares, fees and fines. These are the taxes which, according to the Aqdas, go directly not to the Guardian but to the House of Justice. According to the Master’s Will which complements the Aqdas, the Huquq goes only to the Guardian.” (To Mr. George O. Latimer, Portland, Oregon, dated Haifa, June 17, 1933.) Shoghi Effendi, Extracts from the USBN
The first Guardian, during his ministry, in more than one hundred of his messages and letters strongly encouraged National and Local Spiritual Assemblies to establish their local and national endowments, even urging the National Spiritual Assemblies to have a part of their International endowments in the Holy Land registered in their names.
“Theirs is the unrivalled opportunity, should they bestir themselves, to carry forward to a triumphant conclusion this first corporate effort to which they have consecrated themselves and their nascent institutions, to embark, in the course of subsequent Plans, on enterprises destined to safeguard and consolidate, in all parts of the motherland, the achievements so hardly won, to proclaim, unequivocally, systematically and effectively, to the masses throughout the length and breadth of the British Isles the verities enshrined in their Faith, to initiate the establishment of a befitting National Haziratu’l-Quds in either the capital of the United Kingdom or further north in the very heart of the British Isles, to inaugurate national and local endowments, to incorporate the newly constituted assemblies, to undertake the preliminary measures for the erection of the first Mashriqu’l-Adhkar in the British Empire,” — Shoghi Effendi, The Unfolding Destiny of the British Bahá’í Community, p. 220
“Canadian National Assembly, the establishment of National Bahá’í Endowments, doubling the number of Local Assemblies throughout the Dominion and raising to one hundred the total number of localities where Baha’is reside throughout the Provinces, the constitution of a group in Newfoundland and the formation of a nucleus of the Faith in the Territory of Greenland, singled out for special mention by the Author of the Divine Plan, and the participation of Eskimos and Red Indians in membership to share administrative privileges in local institutions of the Faith in Canada.” — Shoghi Effendi, Messages to Canada, p. 7
“The incorporation of firmly established Local Spiritual Assemblies must simultaneously be accelerated in order to strengthen the structure of these newly established institutions, and pave the way for the establishment of local Bahá’í endowments.” — Shoghi Effendi, Messages to Canada, p. 48
“He was very pleased to learn of this endowment, now registered in the name of your Spiritual Assembly, and most generously contributed to the Faith of Bahá’u’lláh by the dear Bahá’í friends Mr. and Mrs. Bakhtiari… It is of the utmost importance that gradually, as the Communities grow stronger, they should acquire endowments to be used for the benefit of all the Bahá’ís. This not only reinforces the sense of community life, but enhances the prestige of the Faith in the eyes of their fellow citizens.” — Shoghi Effendi, Messages to the Indian Subcontinent, p. 215
“NEWLY-ESTABLISHED ISRAEL BRANCH OF NATIONAL ASSEMBLY”
“While the members of this valiant, this highly gifted, forward marching and deeply consecrated community, and particularly its alert and zealous national representatives, labour to attain these immediate goals, that constitute the distinguishing features and the prime objectives of this newly opened phase of the Crusade, the measures initiated recently in the Holy Land to transfer eventually part of the international Bahá’í endowments on Mt. Carmel to the name of the newly-established Branch of the Canadian National Spiritual Assembly will be steadily and energetically pursued, as a mark of abiding appreciation of the magnificence and exemplary achievements of this community in recent years in the service of the Cause of Bahá’u’lláh.” — Shoghi Effendi, Messages to Canada, p. 48
The fact that the Endowments dedicated to charity is revenue for the House of Justice was quite clear and well understood by Iranian Bahá’í scholars during the time of ‘Abdu’l-Bahá and Shoghi Effendi. The following links are to two different books from two highly knowledgeable teachers of the Faith. Both of them have written about the passage on endowments in the section of the Aqdas pertaining to the revenues of the House of Justice:
http://www.reference.bahai.org/fa/t/c/GHA/gha-229.html
http://www.reference.bahai.org/fa/t/c/AK4/ak4-272.html#pg268
The following is another erroneous and unauthorized interpretation about the phrase “people of Bahá”:
“The term “people of Bahá” is used with a number of different meanings in the Bahá’í Writings. In this instance, they are described as those ‘who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet.’ Following the passing of Shoghi Effendi in 1957, the Hands of the Cause of God directed the affairs of the Cause until the election of the Universal House of Justice in 1963”
The true interpretation of this phrase is as follows:
“People of Bahá” simply means people of Bahá, i.e., Bahá’ís. To say otherwise, means that those former Hands of the Cause who have arrogated unto themselves the collective Guardianship have grossly misinterpreted its meaning. They have obviously altered the evident meaning of the word in the Book, and failed to concede the fact that only the Guardian of the Cause of God has the authority to interpret. It is amazing that those Hands who were violators of the Covenant, and had caused a breach in the Cause of God, and subverted His Word, and became the manifestations of the Center of Sedition, described themselves as those “who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet”. Who did describe the Hands as such? Themselves? The bogus UHJ? How can they do that? In fact, they did so in opposition to “what God hath decreed.”
“What deviation can be greater than interpolating and falsifying the words and verses of the Sacred Text,” — ‘Abdu’l-Bahá, The Will and Testament, p. 5
A book which was published by the Heterodox Bahá’ís in 1997, based on the Ishraq-i-khavari’s talks about the Aqdas, contains some points that the author could not help himself from saying and which also has escaped the censor, includes the following:
“‘Abdu’l-Bahá in a tablet explicitly explains that these “people of Bahá” are the Spiritual Assemblies who are managing the spiritual affairs of the Bahá’í communities in cities before the establishment of the House of Justice.” — http://www.reference.bahai.org/fa/t/o/TDKA/tdka-137.html#pg116
I have not seen the Tablet which Ishraq-i-khavari has mentioned, but I am certain that it is true since ‘Abdu’l-Bahá wrote:
“Prior to establishment of the House of Justice, Endowments dedicated to charity revert to the spiritual assembly which is free from remnants of concupiscence, there is no other arrangement.” — Ganjineh-i-hodood va Ahkam, p.221
The following is the interpretation of the phrase “people of Bahá” by the rightful interpreter of the Word of God, Joel B Marangella, the third Guardian, in response to the question of an individual dated 12 April 2003:
“If you will refer to page 154 in “God Passes By”, in the fifth line from the top of the page you will find this statement: “Rejoice with exceeding gladness, O people of Bahá!” It is clear that Bahá’u’lláh is referring to all faithful believers in this passage. As to the other clauses under the same heading of the Aqdas, one must, of course, when reading the Aqdas always keep in mind that the Will and Testament of the Master supplements the Aqdas, as explained by Shoghi Effendi. In this instance, it is clear that, similarly to the administration of other types of endowments, endowments or gifts to charity are currently administered, on behalf of the believers, that is, the “people of Bahá” at national or local levels by their representatives in the Bahá’í Administrative Order, that is their respective Assemblies (future Houses of Justice) and will in the future be administered by the Universal House of Justice, (when established) for any international endowments and by National and Local Houses of Justice, for endowments at those levels, as appropriate.”
I want to remind Bahá’ís that:
“The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the Aghsan, the Afnan, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God, to turn unto him and be lowly before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His Word and will become a manifestation of the Center of Sedition.” — ‘Abdu’l-Bahá, The Will and Testament, p. 11
Nosrat