Ruhiyyih Khanum and the former Hands who followed her in violation of the Covenant, as well as the headless and spiritually dead body that they created, all followed a common pattern in which they projected a picture of Shoghi Effendi, the first Guardian of the Cause of God, as a weak, irresponsible and careless person who was unfaithful to the Will and Testament of ‘Abdu’l-Bahá, without being vouchsafed divine guidance, inspiration, and the protection of God. They hung on to any flimsy straw that they could to say that he did not fulfill his divine obligation of appointing his successor during his own lifetime. This is in contradiction to many of the writings of Ruhiyyih Khanum, the former Hands and those who now run the bogus UHJ. On the one hand, they attest to his spirituality, preeminence, precision, hard work, and undoubted faithfulness to the provisions of the Will and Testament, while, on the other, they ignore the fact that Shoghi Effendi had, in strict and faithful accordance with that sacred Document, appointed “in his own lifetime him that shall become his successor.” They further claim that:
“Shoghi Effendi had appointed no successor in his own lifetime because he himself had no natural heir and because no member of the Holy Family qualified.”
See The Ministry of the Custodians, p. 101
And when they were shown many references from the writings of the first Guardian and pilgrim notes that confirmed the fact that he had, to the end of his life, repeatedly emphasized the continuity of the Guardianship until the very end of the Baha’i Dispensation, they still argue that he did not know that he was going to die and that he had hoped he would have a child. Of course, this was nothing more than weird imagination in the heads of the pawns of the bogus UHJ. Even Ruhiyyih Khanum did not say such a peculiar thing as that after so many years of marriage without having a child, they were looking forward to having a child, or by chance a son. Even if that child had been a son, there would not have been any guarantee that the Guardian would still be alive when he would have grown to an age when he could have been appointed his successor. Moreover, even if Shoghi Effendi had survived with a son; according to the provisions of the Will and Testament of the Master, this son could not have become the second Guardian without appointment. Also, there would have been the possibility that his son would not have been eligible for appointment if he did “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,” as required under the terms of the Will and Testament of ‘Abdu’l-Bahá. If anyone, for any reason, believes that the first guardian during his 36-year ministry, irresponsibly did not appoint his successor, he has definitely betrayed him.
Any ordinary person, even a careless one, when he becomes sick and the doctor tells him that two hundred people have died from this same sickness during one week, and if he is not sure that he has appointed his heir, he would certainly attempt to do so as soon as possible.
“He also told the Guardian that he had heard over the radio that well over two hundred people had died of influenza during the week, and they discussed this a little together.”
Ruhiyyih Khanum, The Passing of Shoghi Effendi, p. 8
How is it possible that the first Guardian, who said the following, had not appointed his successor?
“At one time, while Ruhiyyih Khanum was checking over with him the various lists and totals, he said to her, as he had said many many times during the last year: “This work is killing me! How can I go on with this? I shall have to stop it.”
Ruhiyyih Khanum, The Passing of Shoghi Effendi, p. 6
“Who is going to go back and do all these things? I have no strength left. I am like a broken reed. I can’t do anything more. I have no spirit left to do anything more. Now we will be going back who is going to go up that mountain and make all those plans and stand for hours and supervise the work? I can’t do it.” . . . “He was very, very sad and depressed, and spoke words such as these for a long time. It was not the first time that Ruhiyyih Khanum had heard him speak in this vein, but it was with far greater intensity and in more specific detail than she had ever heard before, and it distressed her very deeply.”
Ruhiyyih Khanum, The Passing of Shoghi Effendi, p. 8
Of course, the history of this goes back several years prior to the above and to an incident recorded in the pilgrim notes of the third Guardian, when one evening at the dinner table Shoghi Effendi mentioned: “the tremendous burden under which the Master had labored, as His ascension neared, in keeping up with His voluminous correspondence.” He had then said: “Now my correspondence is becoming more than I can handle.” When Shoghi Effendi, in this way, clearly alluded to the imminence of his passing, Ruhiyyih Khanum jumped up from the table and in tears rushed out of the room, only to return later when she had composed herself.
Yet, she later wrote:
“I do remember a very few things that might have been significant, but certainly they meant nothing to me at the time. I could never have survived the slightest foreknowledge of the Guardian’s death, . . . “
Ruhiyyih Khanum, The Guardian of the Bahá’í Faith, p. 237