Warning and Promise of God:
“We have a fixed time for you, O peoples. If ye fail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction. How severe, indeed, is the chastisement with which your Lord will then chastise you!”
(Gleanings From the Writings of Bahá’u’lláh, p. 214)
“The world is in travail, and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight, that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then, and only then, will the Divine Standard be unfurled, and the Nightingale of Paradise warble its melody.”
(Gleanings From the Writings of Bahá’u’lláh, p. 118)
“The great and fundamental teachings of Bahá’u’lláh are the oneness of God and unity of mankind. This is the bond of union among Bahá’ís all over the world. They become united among themselves, then unite others. It is impossible to unite unless united. Christ said, “Ye are the salt of the earth; but if the salt has lost his savour, wherewith shall it be salted?” This proves there were dissensions and lack of unity among His followers. Hence His admonition to unity of action.
Now must we, likewise, bind ourselves together in the utmost unity, be kind and loving to each other, sacrificing all our possessions, our honor, yea, even our lives for each other. Then will it be proved that we have acted according to the teachings of God, that we have been real believers in the oneness of God and unity of mankind.”
(The Promulgation of Universal Peace, p. 156)
Unfortunately, most of the salts of the Earth lost savour and did not act according to the teachings of God after the passing of the first Guardian of the Cause of God to the Abha Kingdom.
Those former Hands of the Cause accused Shoghi Effendi the first Guardian; that He did not act according to the Will and Testament of Abd’u’l Baha which is compulsory for all the Guardians of the Cause of God to the end of the Baha’i Era: “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.”
(The Will and Testament, p. 11)
Now after the passing of 66 years from the disobedience and revolt of the former Hands, people can see and feel the grievous afflictions and plights which have started and day by day will be increased.
The former Hands of the Cause revolted against the second Guardian of the Cause of God despite the abundance of Guidance and Teachings of Abd’u’l Baha and the messages and directives of the first Guardian:
“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.”
(Abdu’l-Baha, The Will and Testament, p. 11)
Regarding the Universal House of Justice, Abdu’l Baha in His sacred Will and Testament has clearly stated that: “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 expel him, whereupon the people must elect another one in his stead.”
(Abdu’l-Baha, The Will and Testament, p. 13)
“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.
The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God by their conduct, their manners, their deeds and their words.
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 Abha 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.”
(Abdu’l-Baha, The Will and Testament, p. 12)
“It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of ‘Abdu’l-Baha, which, together with the Kitab-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Baha’i Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate.”
(The World Order of Baha’u’llah, p. 3)
“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.”
(Shoghi Effendi, Directives from the Guardian, p. 34)
To the integrity of this cardinal principle of our Faith the words, the deeds of its present and future Guardians must abundantly testify. By their conduct and example, they must needs establish its truth upon an unassailable foundation and transmit to future generations unimpeachable evidences of its reality.
(The World Order of Baha’u’llah, p. 151)
Knowledgeable believers will know that the right of interpretation and explanation of the verses of the Aqdas, following the ascension of Abdu’l Baha, is in the exclusive sphere of the authority of the Guardians of the Baha’i Faith and even a real and legitimate Universal House of Justice established in conformity with the Will and Testament of Abdu’l Baha, will never infringe on that authority, as stated by Shoghi Effendi:
“Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.”
(The World Order of Baha’u’llah, p. 150).
“Divorced from the institution of the Guardianship the World Order of Baha’u’llah would be mutilated and permanently deprived of that hereditary principle… 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.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 148)
The institution of Guardianship is anticipated in the Kitab-i-Aqdas in the verses pertaining to the appointment of the Center of the Covenant and the Interpreter of the Book, but other than that there is no mention of the Guardianship. Moreover, as Shoghi Effendi has written: “the Will and Testament of Abdu’l-Baha, which, together with the Kitab-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Baha’i Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 3)
“It should be stated, at the very outset, in clear and unambiguous language, that THESE TWIN INSTITUTIONS of the Administrative Order of Baha’u’llah should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose… Acting in conjunction with each other THESE TWO INSEPARABLE INSTITUTIONS administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 148)
“Acting in conjunction with each other these TWO INSEPARABLE INSTITUTIONS administer its affairs, coordinate 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.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 147)
“I feel it, however, incumbent upon me by virtue of the responsibility attached to the Guardianship of the Faith, to dwell more fully upon the essential character and the distinguishing features of that world order as conceived and proclaimed by Baha’u’llah. I feel impelled, at the present stage of the evolution of the Baha’i Revelation, to state candidly and without any reservation, whatever I regard may tend to insure the preservation of the integrity of the nascent institutions of the Faith. I strongly feel the urge to elucidate certain facts, which would at once reveal to every fair-minded observer the unique character of that Divine Civilization the foundations of which the unerring hand of Baha’u’llah has laid, and the essential elements of which the Will and Testament of ‘Abdu’l-Baha has disclosed. I consider it my duty to warn every beginner in the Faith that the promised glories of the Sovereignty which the Baha’i teachings foreshadow, can be revealed only in the fullness of time, that the implications of the Aqdas and the Will of ‘Abdu’l-Baha, as the twin repositories of the constituent elements of that Sovereignty, are too farreaching for this generation to grasp and fully appreciate.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 16)
“To the integrity of this cardinal principle of our Faith the words, the deeds of its present and future Guardians must abundantly testify. By their conduct and example they must needs establish its truth upon an unassailable foundation and transmit to future generations unimpeachable evidences of its reality.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 150)
“It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Baha’u’llah 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.” (Emphasis added)
(Shoghi Effendi, The World Order of Baha’u’llah, p. 148)
“Hail emergence of the unfoldment in the opening years of the second epoch of the formative age of the Baha’i Dispensation of the august Institution foreshadowed by the Founder of the Faith and formally established in the Testament of the Center of His Covenant, closely associated in provisions of the same Will with Institution of the Guardianship, DESTINED TO ASSUME IN THE FULLNESS OF TIME, **UNDER THE AEGIS OF THE GUARDIAN**, THE DUAL SACRED RESPONSIBILITY FOR PROTECTION AND PROPAGATION OF THE CAUSE OF BAHA’U’LLAH. (emphasis added)
(Shoghi Effendi, Messages to the Baha’i World – 1950-1957, p. 58)
“A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived for the government of human institutions.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 152)
“This new-born Administrative Order incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, without being in any sense a mere replica of any one of them, and without introducing within its machinery any of the objectionable features which they inherently possess. It blends and harmonizes, as no government fashioned by mortal hands has as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ultimately founded.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 152)
And certainly the Guardianship is the: “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.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 148)
Nosrat’u’llah Bahremand