In the Memory of Mr. Gupta and seven other members who dissolved the council in 1957 till the Second Guardian is appointed. The Council, by virtue of its actions, repudiated the plot of Persian Hands of Cause who wanted to abandon the Guardianship, emphasized in the Will and Testament of Abdul Baha. This council was restored in 2002 under the Guardianship of the Third Guardian Joel B. Marangella.

These days Bahá’í communities around the World are announcing the celebration of the 200th anniversary of the Birth of Bahá’u’lláh through their local newspapers or internet. This is good, but unfortunately those who follow the directives of the UHJ, knowingly or unknowingly, are announcing the Birthday of Bahá’u’lláh as October 22nd, although November 12, 1817, was His birthday. Such a shameful mistake is a result of them blindly following the bogus UHJs letter of July 10, 2014, in which the UHJ has written:

"The Birth of the Báb and the Birth of Bahá’u’lláh, have, in the East, been traditionally observed according to their correspondence to the first and second days of Muharram in the Islamic calendar. These two days are accounted as one in the sight of God, Bahá’u’lláh affirms. Yet, a letter written on behalf of the Guardian (Shoghi Effendi) states, "In the future, no doubt all of the Holy Days will follow the Solar calendar, and provisions be made as to how the Twin Festivals will be celebrated universally." How to satisfy the intrinsic lunar character of these blessed Days within the context of a solar calendar has hitherto been unanswered. We have decided that they will now be observed on the first and the second day following the occurrence of the eighth new moon after Naw-Rúz, as determined in advance by astronomical tables using Tihrán as the point of reference. This will result in the observance of the Twin Birthdays moving, year to year, within the months of Mashíyyat, Ilm, and Qudrat of the Badí calendar, or from mid-October to mid-November according to the Gregorian calendar."

According to the Compilation Questions and Answers, in response to a question about His Birthday and the Birthday of the Báb, Bahá’u’lláh revealed: "These two days are accounted as one in the sight of God."

If those who are running the affairs of the bogus UHJ had studied the Tablets and Writings of Bahá’u’lláh, they would have noticed that "These two days are accounted as one in the sight of God," because the Báb also is a Manifestation of God.

"Thus, by the "sun" in one sense is meant those Suns of Truth Who rise from the dayspring of ancient glory, and fill the world with a liberal effusion of grace from on high. These Suns of Truth are the universal Manifestations of God in the worlds of His attributes and names." ( Bahá’u’lláh, The Kitab-i-Iqan, p. 33 )

"For this reason, hath the Point of the Bayan — may the life of all else but Him be His sacrifice! — likened the Manifestations of God unto the sun which, though it rise from the "Beginning that hath no beginning" until the "End that knoweth no end," is none the less the same sun. Now, wert thou to say, that this sun is the former sun, thou speakest the truth; and if thou sayest that this sun is the "return" of that sun, thou also speakest the truth. Likewise, from this statement it is made evident that the term "last" is applicable to the "first," and the term "first" applicable to the "last;" inasmuch as both the "first" and the "last" have risen to proclaim one and the same Faith." ( Bahá’u’lláh, The Kitab-i-Iqan, p. 161 )

Shoghi Effendi during His Ministry always advised Bahá’ís to observe Holy Days according to the solar calendar, which enables the believers to indicate and point to the correct date and time for observing occasions and events in the season and year.

"Moreover, request communities observing Bahá’í Holy Days, solar calendar, celebrate with befitting solemnity the approaching anniversary of Bahá’u’lláh's Birthday" ( Cablegram, October 8, 1952 — Messages to the Bahá’í World ( 1950-1957 )

"Announce to Bahá’í communities, East and West, on the joyous occasion of the hundred and thirty-fifth Anniversary Bahá’u’lláh's Birthday, the successful termination of the protracted negotiations, initiated two years ago... ( Cablegram, November 12,1952 — Messages to the Bahá’í World:( 1950-1957 )

"Dear Bahá’í Brothers and Sisters: Shoghi Effendi wishes me to acknowledge the receipt of your joint letter dated November 12th, 1932 written on the occasion of the birthday of Bahá’u’lláh." ( Shoghi Effendi, The Light of Divine Guidance v I, p. 44 )

"It is advisable to use both the Bahá’í dates, according to the Bahá’í Calendar, and the usual Gregorian dates as well. The friends at present are free to do as they please." ( Shoghi Effendi, Directives from the Guardian, p. 12 )

Historians and scholars still are trying to find out the real and exact birthdate of Jesus Christ since it is not written in the Gospels. Christian sects celebrate different dates as His Birthday. The Birthdays of the Bahá’u’lláh and His Herald are clearly announced by Himself and His Interpreters of the Word.

The Headless body (UHJ) has created confusion by its negligence.

October 16, 2017
Nosrat'u'llah Bahremand

 Courtesy :


Shoghi Effendi never was silent 

Enemies of the Baha’i Faith are criticizing the Faith by accusing Shoghi Effendi the first Guardian of the Cause of God, of being silent despite the fact that Shoghi Effendi wrote: “the Will and Testament of 'Abdu'l-Bahá, which, together with the Kitáb-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 Bahá'í 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.” (The World Order of Baha'u'llah, p. 3) 

And although He said: “Everything that is written in the Will and Testament [of ‘Abdu’l-Bahá] will be fulfilled. The Bahá’ís must not be anxious about this.” He did not act according to the obligatory commandment of Abdu’l-Baha in His Will and Testament which decrees: “It is incumbent upon the Guardian of the Cause of God to appoint in his own lifetime him that shall become his successor, that differences may not arise after his passing.” 

And they say: If He could not “appoint in his own life-time him that shall become his successor” means that the Administrative Order of the Baha’i Faith was not well designed and it is imperfect etc. Their wrong supposition is relied and based on the diabolical lies of the bogus UHJ such as: “There is no doubt at all that in the Will and Testament of 'Abdu'l-Bahá Shoghi Effendi was the authority designated to appoint his successor, but he had no children and all the surviving Aghsan had broken the Covenant. Thus, as the Hands of the Cause stated in 1957, it is clear that there was no one he could have appointed in accordance with the provisions of the Will …

The fact that Shoghi Effendi did not leave a will cannot be adduced as evidence of his failure to obey Bahá'u'lláh -- rather should we acknowledge that in his very silence there is a wisdom and a sign of his infallible guidance.” (The Compilation of Compilations vol. I, p. 353) 

Following is the related statement of the former Hands after their conclave in 1957: “nine Hands of the Cause, selected from the Holy Land, and the several continents of East and West, with (Amatu'l-Baha Ruhiyyih Khanum, broke the seals placed upon the beloved Guardian's safe and desk and made careful examination of their precious contents. These same Hands, rejoining the other Hands assembled in the Mansion of Bahá'u'lláh at Bahji, certified that Shoghi Effendi had left no Will and Testament. It was likewise certified that the beloved Guardian had left no heir.” (Ministry of the Custodians, p. 35) 

The Will and Testament of Abdu’l-Baha reveals: “The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God.” And commands that the Guardians: “appoint in his own life-time him that shall become his successor” not in the form of a will which usually is disclosed after the passing.” Guardian of the Cause of God cannot be silent and the first Guardian never was silent. 
What guidance is anticipated from silence? 
Opening the door to different assumptions and speculations? 

Shoghi Effendi knew better than errant Hands of the Cause and anyone else that He did not have a son and all the surviving blood descendants of Baha’u’llah had broken the Covenant. 

In a letter on his behalf to an individual believer which can be find in the Bahá'í News, No. 232, p. 8, June 1950 is written: “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.” (Directives from the Guardian, p.34) 

Less than three years prior to His passing to the Abha Kingdom, Valera Allen and John Allen had recorded in their pilgrim note: “The Guardian was asked if the meaning of the verse in the Bible "the day that would not be followed by night" meant that succeeding Manifestations would not be persecuted but immediately accepted by the people. 

He answered, "No, there will always be evil in the world and doubtless the succeeding Manifestations would be persecuted though in a lesser degree." The meaning of the verse was that the Guardians would be sources of guidance and protection for the Faith until the coming of the subsequent Manifestation which might not be for 6000 years although He might come any time after 1000 years - depending on need. We became slightly involved as to why the people would probably not accept the new Manifestation if they had the Guardian to guide and direct them which led to Shoghi Effendi recounting for us the functions of Guardianship.

 He stressed the Infallibility of the Guardian as being the essential thing that kept schisms from developing the Faith. One could not say that he was infallible only as Interpreter of the Writings but he was infallible in anything that he stated he was infallible in. He was the only one who could know when he was guided infallibly. That was the very nature of infallibility. Regardless of what he talked about if he gave his word as an infallible statement then it was so — if it were a suggestion he would say so. In speaking of the Guardian as the Head of the Universal House of Justice he said that the Universal House of Justice was bound to accept the Guardian's authority if he spoke from the Station of Infallibility, because of statement in the "Will and Testament of Abdu'l- Baha" which says: "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 spoke with great power and authority when he mentioned the Station of the Guardian and the functions of the Guardianship” (p.12) From: Haifa Impressions, by Valera Allen and John Allen (1954). 

Notes from a pilgrimage in December, 1954, p.12 Response of Shogi Effendi to one of pilgrim’s question was recorded by Isobel Sabri prior to his passing in the year 1957 as the following: (The Guardian was asked a question concerning whether or not the next Manifestation of God would be opposed by the people of the world, as had Bahá'u'lláh and all former Messengers of God.) In the future, when the next Manifestation appears, the Guardian of the Cause at that time will tell the believers who the Manifestation is and will call on them to accept Him. 
What is the use of the infallibility of the Guardian if he does not do this? This is one of the very important things that he will do. Opposition to the next Manifestation will thus be much less than in former times — that is to say, the area of opposition will be reduced. "This is the day that shall not be followed by night" means that divine guidance will not again be withdrawn from the world.” Pilgrim Notes recorded by Isobel Sabri 1957 Pilgrim's Notes by William Allison in 1957, who had the distinction of being, the last Bahá'ís to visit the first Guardian, in Haifa: [page 3] “The Guardian said there will be Bahá'í Kings. The Hands of the Cause of God, with their own organization, will be these kings. Their duties, specifically, will be to propagate the Faith and protect it. The Hands of the Cause will outrank the members of the House of Justice. Hujoj. [Huquq.] 

More will be given on this in later years. It is solely for purification of money and one's income. The institution of the Guardianship interprets, directs the Hands, heads the House of Justice and defines their sphere of legislation.” 

In fact, Shoghi Effendi in accordance to the provisions of the Will and Testament of Abdu’l-Baha; appointed His successor in His life-time. 

In 9 January 1951 Shoghi Effendi by His only Proclamation issued during his 36- years ministry announced the formation of first International Bahá’í Council the real Universal House of Justice, in embryonic form, and by cablegram of 2 March 1951, appointed Mason Remey as the president and Head of the real Universal House of Justice, in embryonic form, i.e. the next Guardian. The presidency of the Universal House of Justice exclusively is the function of the Guardian and no one other than Guardian can occupy this position. The head of real Universal House of Justice is pre-appointed and this capacity comes as an integral part of the authorities and responsibilities of the Guardian delineated by 'Abdu'l-Baha in His Testament. 

The Head of, this body is the Guardian who is appointed by the predecessor Guardian. No one on earth has the authority to remove the "sacred head" of this Body and elect someone instead to replace him. Mason Remey was appointed by the first Guardian and after the passing of Shoghi Effendi nobody had the authority to remove him from this Office to which he was appointed by the first Guardian. Moreover, nobody had the authority to dissolve the International Baha’i Council, all of whose members were appointed by the first Guardian and this same body, as originally appointed, had to evolve “INTO OFFICIALLY RECOGNAIZED BAHA’I COURT” as the “ESSENTIAL PRELUDE TO THE INSTITUTION OF THE UNIVERSAL HOUSE OF JUSTICE” as clearly stated in Shoghi Effendi's Proclamation of 9 January 1951. But in the third stage of its evolution when the Court would be transformed “INTO A DULY ELECTED BODY,” the Head and President had to continue in his Office while the members would be elected. “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.” (Abdu'l-Baha, The Will and Testament, p. 11)

 While appointment of the successor is not tied-up to writing a will and it must be done during the lifetime of the predecessor Guardian, and Shoghi Effendi appointed the second Guardian of the Cause of God during his life; the fact that the former Hands of the Cause under the direction of the Ruhiyyih Khanum, widow of the first Guardian did not find His Will, must not be adduced as He had not written a Will. 
Shoghi Effendi always encouraged Baha’is to write a will according to the commandments of Baha’u’llah in Most Holy Book: “Unto everyone hath been enjoined the writing of a will” It is unlikely that himself had not written a Will, however as mentioned before the appointment of the Guardian's successor does not need to be done by means of a will and testament. 

The following passage written by Ruhiyyih Khanum, in the book Ministry of the Custodians, on page 11: “A further large deposit, invested for safekeeping in Switzerland in both his and my name, I later turned over to the Universal House of Justice after its election”. may raises the question about the possibility that Will of Shoghi Effendi containing explanation of how He appointed his successor Mason Remey in 2 March 1951 was held in a safe deposit box at the same Swiss Bank which only could be accessed by Ruhiyyih Khanum but she directed the former Hands to Guardian's safe and desk in His office. Shoghi Effendi never was silent, His writings are the best evidence, Shoghi Effendi, during and until the end of his 36-years ministry, had always made it quite clear that the line of Guardians would continue to the end of the Baha’i Dispensation and had made many references to future Guardians in his writings, also many Pilgrims' notes are testimonies written by the pilgrims to the Words of Shoghi Effendi about future Guardians and his emphasis on the continuation of the Guardianship to the end of Baha’i Dispensation. 

Visiting the Bahá'í World by Ruth Moffett 1954-09 Part II "B" Page 20 One night the Guardian said, "Pilgrim notes are very important. They should be eagerly received as they bring the Spirit of the Shrines, and the station of the Guardianship, and the first-hand impressions which the cablegrams and letters cannot convey. Of course they cannot be authoritative, as they are not written by the Master or the Guardian, but they are very important, and should be so considered." 

In 1957 when the first Guardian passed to the Abha Kingdom, despite the situation which was portrayed by Ruhiyyih Khanum and the former Hands who followed her, in her false assertion that because after Shoghi Effendi there was no longer any authority, the Hands who did not have and could not have administrative authority justified their usurpation of the authority of the Guardian. In doing this they ignored the fact that Shoghi Effendi had already established the highest administrative Body of the Faith, and why would the Baha’is “cling to the Hands” as Ruhiyyih Khanum told the Baha'i World to do in a telegram, instead of clinging to the supreme international institution of the Faith established by the late Guardian himself. 

If it was necessary for a group of nine persons to administer the affairs of the Faith why should it not be the Universal House of Justice, in its embryonic form, similar to the status of the National and Local Bodies, especially when all the members of that International Body had been selected and appointed by the Guardian himself. Former hands did not have any authority to say: “We nominate and appoint from our own number to act on our behalf as the Custodians of the Baha'i World Faith to exercise -- subject to such directions and decisions as may be given from time to time by us as the Chief Stewards of the Baha'i World Faith -- all such functions, rights and powers in succession to the Guardian of the Baha'i Faith,” (The Ministry of the Custodians, p. 29) 

The International Baha’i Council was the legitimate, rightful and highest institution of the Baha’i Faith while in contrast the Hands of the Cause do not have administrative authority in the Faith, by now many knows the famous admission of Ruhiyyih Khanum in this regard: “How to assume the reins of authority, with no document to support us,” It is of particular importance that they stripped themselves from their station as Hands of the Cause when they denied the fact that the first Guardian had appointed his successor by appointing him as the Head of the embryonic Universal House of Justice, an Office, which can only be occupied by the Guardian. "The Hand of Omnipotence hath established His Revelation upon an unassailable, an enduring foundation. Storms of human strife are powerless to undermine its basis, nor will men's fanciful theories succeed in damaging its structure."
 (Shoghi Effendi, The World Order of Baha'u'llah, p. 109)

 Nosrat’u’llah Bahremand 
 March 20, 2017

One of the more interesting aspects of the litigation against the Orthodox Bahá'ís brought by the National Spiritual Assembly of the Bahá’ís of the United States headquartered in Wilmette (hereafter called the "sans-Guardian Bahá’ís"), was the way in which the sans-Guardian Bahá’ís acted as if the principles of the Guardianship were created by Charles Mason Remey and Joel B. Marangella. 

Althought the Orthodox Bahá'ís believe that Shoghi Effendi was the first Guardian, Charles Mason Remey was the second Guardian and Joel B. Marangella was the third Guardian, it was not any of the Guardians who created the idea of the Guardianship. Throughout the litigation, the sans-Guardian Bahá’ís acted as if the principle of the hereditary Guardianship is what distinguishes the Orthodox Bahá'ís from the sans-Guardian Bahá’ís. This, of course, is untrue. The teachings of both organizations have the idea of the hereditary Guardianship. This is a teaching espoused by `Abdu'l-Bahá in His Will and Testament, and Shoghi Effendi (who was accepted by the sans-Guardian Bahá’ís) wrote extensively on the subject. The idea did not originate from the Guardians. The only difference between the sans-Guardian Bahá’ís and the Orthodox Bahá'ís, is that the sans-Guardian Bahá’ís lost their faith in the Covenant after the death of Shoghi Effendi, falsely believing that the essential Institution of the Guardianship had come to an end. However, the fundamental teachings of the Faith have become so lost, that the sans-Guardian Bahá’ís act as if the Guardianship is not part of their teachings. 

During the deposition taken by Mr. Dolan for the sans-Guardian NSA of Orthodox Bahá'í Hand of the Cause Marilyn Meyer, he questions her about her duties as a Hand, and on the hereditary Guardianship, as if these things were somehow unknown to the Wilmette NSA. On cross-examination, the Orthodox Bahá'í attorney had to get Ms. Meyer to teach these lost but fundamental teachings of the Faith to the Wilmette NSA: 

13 Q. Okay. I have a few questions for you just to
14 clarify some of the things that you testified to.
15 A. Okay.
16 Q. You said that the goal of the National
17 Spiritual Assembly of the -- under the Remey
18 organization was to teach the guardianship. Can you
19 tell me what that means, what does it mean, what is
20 the guardianship?
21 A. The guardianship is the unique feature of the
22 revelation of Baha'u'llah. It is the guardian -- we
23 should -- that we should never be without a point of
24 guidance. The guardian's job is to interpret the
25 writings among other things, to elucidate on the
1 writings. And he is head of the Universal House of
2 Justice without which they cannot function.
3 Q. Is the guardianship unique to the Remey NSA?
4 A. To the Remey NSA?
5 Q. Yes. Did that -- did it arise out of Mason
6 Remey's teachings or --
7 A. No, the guardianship is unique. And Shoghi
8 Effendi has written that it's unique to the Baha'i
9 faith all together. And Shoghi Effendi stressed that
10 point.
11 Q. And Shoghi Effendi you testified earlier was
12 the first guardian. How did he become the guardian?
13 A. Shoghi Effendi was appointed by Abdu'l Baha,
14 [chosen]shows in by Abdu'l Baha to be the first guardian.
15 Q. And so the guardianship then is a feature of
16 the heterodox or the Wilmette group as well as the
17 Remey NSA; is that correct?
18 A. That's correct.
19 MR. DOLAN: Objection, leading.
21 Q. So what is the difference between the
22 Wilmette NSA group and the believers under the
23 guardianship?
24 A. We hold the same beliefs up until the passing
25 of Shoghi Effendi; that is, we believe Baha'u'llah to
1 be the manifestation of God. We believe his eldest
2 son, Abdu'l Baha, to be the center of the covenant.
3 We believe that Shoghi Effendi was the first guardian.
4 The -- what are we calling you?
5 Q. Wilmette group, Wilmette NSA.
6 A. I forgot, I'm sorry. Has not acknowledged a
7 guardian since the passing of Shoghi Effendi. That's
8 the point of divergence. 

Transcript of deposition of Marilyn K. Meyer, April 18, 2007 (Exhibit C to OBF Sur-reply)

Later, the OBF attorney has to ask Ms. Meyer to explain the Institution of the Hands, another Institution that has been lost to the sans-Guardian Bahá’ís: 

Q. Okay. New topic. You testified about --
4 well, Hands of the Cause and the purpose of the Hands
5 of the Cause and things like that. Do you recall
6 whether -- well, let me ask you this, is the Hands of
7 the Cause an institution created exclusively by Joel
8 Marangella?
9 A. It is not.
10 Q. Where does the Hand of the Cause come from?
11 A. Again, using the definitive document for the
12 administrative order, it was designed and implemented
13 by -- designed and anticipated by Abdu'l Baha. And it
14 was implemented by the first guardian Shoghi Effendi.
15 Q. And did Shoghi Effendi appoint Hands of the
16 Cause then?
17 A. Shoghi Effendi did appoint Hands of the
18 Cause.
19 Q. How about Mason Remey?
20 A. The only relative statement that I could
21 remember was that Mason Remey said that all of the
22 supporters of his organization should be considered
23 Hands of the Cause. There was no individual
24 appointment.
25 Q. Okay. And you -- well, let me ask you this,
1 is the Hands of the Cause, does it have any
2 administrative authority or power?
3 A. The Hands of the Cause have no administrative
4 authority or power.
5 Q. So --
6 A. Per the document of Abdu'l Baha's Will and
7 Testament.
8 Q. So they function on their own or how do --
9 A. They -- they serve -- they serve the
10 guardian.
11 Q. Okay.
12 A. And they serve them in various ways because
13 under Shoghi Effendi they had different talents. So
14 the hands serve at the request and bidding of the
15 guardian. 

It is unfortunate that the sans-Guardian Bahá’ís have strayed so far away from the original teachings of the Faith that they barely recognize the teachings when they hear it from the mouths of the Orthodox Bahá'ís. For them, the Guardianship and the Hands of the Cause are relics of history instead of the living and vital Institutions of the Administrative Order of Bahá'u'lláh that they were intended to be and they truly are. 

For more information about the court case against the OBF, go here:


The seven members of the LSA of Lucknow, all of whom must be receiving their reward in the ABHA Kingdom, are calling, not only the Bahá’ís of India, but the Bahá’ís of the world to follow their example in giving preminence to the writings of Bahá’u’lláh, and ‘Abdu’l-Bahá and sever their ties with the sans-Guardian organization, join the true Faith i.e., the Orthodox Bahá’í Faith, and assist the third Guardian, beloved Joel B. Marangella, to establish the World Order of Bahá’u’lláh.

In this period of strife, India is privileged to be a light to the world, the Torch-bearer of a message of universal brotherhood. Indian culture possesses the capacity for rejuvenation, and can without loss of continuity bring about a spiritual change. Indian people, though somewhat slow-going have the strength and vitality of youth, and so have preserved their basic human instinct for love of the truth. Their instinct reacts infallibly to the impact of realities. They are capable of effecting changes, not by imposition nor by intimidation, but by the process of education, a spiritual refining.

How many of us are aware that the Local Spiritual Assembly of Lucknow, upon the passing of Shoghi Efendi in 1957, stood up valiantly for this very basic human instinct of LOVE FOR THE TRUTH, and faithfully demonstrated its fidelity to the Will And Testament of ‘Abdu’l-Bahá, in refusing to conform to the dictates of ten Persian Hands of Cause who conspired to make the Religion of Bahá’u’lláh conform to their own whims and wishes? These Persian Hands of the Cause were bent upon exploitation of the Sacred Name in following a policy of imposition and intimidation.

It is a well known fact that when men follow a policy of secret collusion, of which these Persian Hands were guilty at the very first conclave of Hands, held in ‘Akká following the passing of Shoghi Effendi, they cut themselves off from the truth and they become deluded by ignorance, and develop satanic perversity or egotism that proclaims itself absolute both in knowledge and power. The LSA of Lucknow, undeterred by this policy of intimidation, passed a resolution in the presence of seven members of the Assembly on November 9th, 1957, resolving that "the activities of this L.S.A. be suspended till the appointment of the next Guardian of the Faith."


This afternoon [12 February 1959] there was a meeting of the seven of us Custodian Hands of the Cause now here in the Holy Land at which there was a discussion of many things — details of the comings and goings of pilgrims all of routine work, and a letter from the Local Assembly of Lucknow, India, was laid upon the table without remark, someone saying that it was a local problem — a matter that should be referred not to the Hands but to the National Assembly of India.

Seeing the letter, as it lay there on the table, I glanced at it and was astonished indeed at its contents. It was a record of the action of that local Assembly in which seven of the nine members had united to dissolve that local body until such time as the Guardianship be renewed and functioning again — this letter (this copy of which was addressed to the hands in the Holy Land, dated 18 November 1958) was being sent to the Indian National Assembly in New Delhi. This was indeed a most remarkable statement (in six short paragraphs and all on one sheet of paper) of the reasons why these friends cannot accept the present condition of the Cause without a Guardian, so the only thing that they could do was to dissolve their Assembly until they could again function as a Local Assembly of the Administration as given in the Will and established by the first Guardian of the Faith, Shoghi Effendi.

Therein I found an epitome of the main and vital points that I have urged the Hands to consider and about which they, as an overwhelming majority, will so far do nothing. These men of Lucknow who wrote that letter are indeed clear thinkers, as are those of the German National Assembly. It is a masterly piece of statement, most extreme in its expression (it could not be more extreme) but with a foundation as firm as the foundation of the Will and Testament of the Master ‘Abdu’l-Bahá gave me more hope than any of the other objections so far received by the Custodian Hands — objections to the action of the Hands in their tacit scrapping of the Guardianship that is of a divine nature and of their putting up in its place, the present human organization...


Resolution passed in the presence of seven members of the Assembly (L.S.A. LUCKNOW) on November 9th,1957




Where as by a resolution passed in the presence of seven members of the Assembly on November 9th,1957, it was resolved that "the activities of this L.S.A. be suspended til the appointment of the next Guardian of the Faith" and the same was intimated to the N.S.A., New Delhi, and whereas it comes under the purview of the Supreme Council, so therefore it behooves this assembly to place the following arguments without prejudice, before the aforementioned Supreme Council through Raffanian, Haifa (Israel):

1. Man’s nature is two-fold; he is spirit and body and therefore, at once, a citizen of this world and of the Heavenly City.

2. The State of Guardianship is the supermost thing upon Earth, for the Guardians are not only God’s lieutenants upon earth, and sit upon God’s throne, but even by God Himself they are called Gods. That which concerns the mystery of The Guardian’s power is not lawful to be disputed, for, that is to wade into the weakness of Gods, and to take away the mystical reverence that belongs unto the temporal presence of them that sit in the Throne of God.

3. The Guardian ought to have no equal in his realm because this would nullify the rule that an equal cannot have authority over his equals. Still less ought he to have a superior or anyone more powerful than he, for he would then be below his own deputies and it is impossible that inferiors should be equal to the Supreme.

4. The Supremacy of the Guardian in spiritual matters is absolute under God. Substantially He is the "AKDAS" in the sense that he can neither be removed nor held responsible and has ultimate authority over the rest of the hierarchy, which his deputies have not. The Guardian has full power to create Hands of the Cause and can do so without any of the customary forms of election.

5. The unique power possessed by The Guardian alone, is, therefore a "Divine Right". It confers a peculiar superiority, a power of revision and supervision over all other forms of authority whether ecclesiastical or secular. In substance the Guardian alone is the head of the entire legal system, not, indeed, as a universal executive but as a court of final authority which functions not in absentia but by presence. It is evident that it is impossible to invest the community or even the Hands of the Cause, with the supreme authority which is the Divine prerogative of the Guardian.

6. The present system is but conciliary and the concilliarists have set against it the ideal of a harmony of powers cooperating by free and mutual consent. Such an argument is fought with the implication that God had changed the mode of imposing His Divine Right according to the wishes of the few. Such a democratic conception is vitally opposed to the Spirit of the Faith. The concilliarist theory strands curiously balanced between past and present. Wherever authority stands upon the exploitation of a sacred name, intimidation has to be adopted as policy on considerations.

L.S.A. Lucknow in animated suspense till the consecration of the Guardian on His vacant throne.

51 Sundarbagh,
Lucknow U.P. (India)

Copied from the original letter by C.M.R.
"Gupta" was the name of the writer of Lucknow, India.


During the 36-year ministry of the first Guardian of the Faith, Shoghi Effendi, the Bahá’ís proclaimed their undying fidelity to the Covenant of Bahá’u’lláh and to the appointed Centre of that Covenant, `Abdu’l-Bahá. In ‘Abdu’l-Bahá they recognised, not only the Centre to whom all should turn following the Ascension of Bahá’u’lláh as the sole Interpreter of the Holy Word but the true Exemplar of their Faith and the "perfect Architect" of a divinely-conceived Administrative Order — an Order, unique in religious history and the distinguishing feature of their Faith. As Shoghi Effendi has said "this Order constitutes the very pattern of that divine civilisation which the almighty Law of Bahá’u’lláh is designed to establish upon earth." Bahá’u’lláh, Himself, extolled this future Order as "this unique, this wondrous System the like of which mortal eyes have never witnessed."

As every Bahá’í knows, this unique Administrative Order was delineated by the unerring Pen of ‘Abdu’l-Bahá in His Will and Testament, a sacred and divinely-conceived Document acclaimed by Shoghi Effendi as the very "Child of the Covenant", for he explained: "The creative energies released by the Law of Bahá’u’lláh, permeating and evolving within the mind of ‘Abdu’l-Bahá, have by their very impact and close interaction given birth to an Instrument which may be viewed as the Charter of the New World order which is at once the glory and promise of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant — the Heir of both the Originator and the Interpreter of the Law of God — the Will and Testament of ‘Abdu’l-Bahá can no more divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it." Hence, as Shoghi Effendi has stated, this momentous Document should be considered as "Their Will." Moreover, in expatiating on the sacred character of this divine Charter, Shoghi Effendi conferred on this Document a rank co-equal with The Most Holy Book revealed, by Bahá’u’lláh — the Kitáb-i-Aqdas — stating that "A study of these sacred documents will reveal the close relationship that exists between them" and "that they are not only complementary, but that they mutally confirm one another and are inseparable parts of one complete unit." And he has said further, "For nothing short of the . . . provisions of their Will could possibly safeguard the Faith for which They have both so gloriously labored all Their lives."

As the Will and Testament of ‘Abdu’l-Bahá — His"greatest legacy to posterity" — constitutes a part of the explicit Holy Text, it is clear that not one jot or tittle of this Document may be annulled, altered or amended for as long as the Dispensation of Bahá’u’lláh endures. Therefore, "This Divine Masterpiece which the hand of the Master-builder of the world has designed for the unification and the triumph of the world-wide Faith of Bahá’u’lláh," must, remain immutable and inviolable for no less than a full thousand years.

How then can any Bahá’í, claiming to accept the divine origin and immutability of ‘Abdu’l-Bahá’s Divine Charter and its co-equal rank with The Most Holy Book, reconcile this belief with the insidious doctrine promulgated by those who have abandoned the Guardianship that God has changed His Mind ("BADAH") concerning the continuity of the Guardianship of the Cause? And, consequently, in effect, declaring those provisions of ‘Abdu’l-Bahá’s Charter pertaining to the supreme institutions of the Bahá’í Administrative Order null and void, a mere thirty-six years following the inception of the Administative Order, due to the alleged inability or failure of Shoghi Effendi to appoint a successor under the terms of that Divine Charter.

It should be clear, even to a non-Bahá’í observer, that in the light of the foregoing, such a conclusion would constitute nothing less than a flagrant repudiation of the previously professed belief of the Bahá’ís in the immutability of ‘Abdu’l-Bahá’s Will and Testament. Indeed to believe that Shoghi Effendi was unable or failed to appoint his successor, is to place him in the position of being a party to the destruction of the World Order of Bahá’u’lláh. For, to put an end to the Guardianship, the very heart and Centre of the Cause, is to also destroy the two remaining supreme institutions of the Administrative Order which depend on the presence of a living Guardian of the Faith, namely, the Universal House of Justice, of which the Guardian is "the sacred head and distinguished member for life" and the Hands of the Cause who are appointed only by him.

Those familiar with the auspicious record of Shoghi Effendi’s untiring labors during his ministry to erect the machiney of the Bahá’í Administrative Order throughout the world and his copious writngs pertaining to the distinguishing features of that Order, will vouch that they bear eloquent testimony to the depths of his devotion, dedication, and undeviating fidelity to ‘Abdu’l-Bahá’s Testament and his unwavering resolve to faithfully discharge every mandate bequeathed to us in that Charter as well as to ‘Abdu’l-Bahá’s other Charter, "The Tablets of the Divine Plan." One may search his writings and not find a single phrase in them or in his historic messages to the Bahá’í world alluding to anything but the indispensability and the continuity of the Guardianship down through the ages to come of the Dispensation of Bahá’u’lláh.

Indeed faithful to this sacred trust, Shoghi Effendi carefully provided for the continuity of the Guardianship and publicly announced the appointment of his successor to the Bahá’í world at the time. This being the case, why was it that this all-important appointment was not recognized by the Bahá’ís, either then, or following the passing of Shoghi Effendi? The answer is to be found in the erroneous beliefs and notions unfortunately held by most, if not all, of the Bahá’ís, as to the manner in which Shoghi Effendi would appoint his successor, coupled with their equally fallacious views as to the qualifications that his successor was required to possess. As Shoghi Effendi had been appointed to his supreme Office in the Faith through the instrumentality of the Will and Testament of ‘Abdu’l-Bahá they automatically assumed (obviously without re-examining the phraseology of the Will) that Shoghi Effendi would employ a similar instrument to appoint his successor, whereas if they had closely re-examined the language in‘Abdu’l-Bahá’s Testament, they would have noted that it is mandatory for the Guardian to appoint his successor "in his own lifetime. . . that differences may not arise after his passing." Thus, it would have been clear that the Guardians of the Faith are barred from using a testamentary-type document in the appointment of their successors. The Bahá’ís held an equally false notion concerning the qualifications of the Guardian’s successor, believing that only the Guardian’s son (Shoghi Effendi had no offspring) or a blood relative of Bahá’u’lláh (misinterpreted by them to mean an Aghsán, who Shoighi Effendi has defined as only the sons of Bahá’u’lláh) could inherit the Guardianship whereas ‘Abdu’l-Bahá’s Will permits the Guardian to choose "another branch" (a male believer) whose exemplary fidelity and service to the Covenant of Bahá’u’lláh — the "Tree of the Covenant" — has qualified him to be a spiritual "branch" of that glorious Tree.

Spiritually blinded, as they were (and still are), by these preconceived ideas and notions, it is little wonder that the Bahá’ís, as a whole were ill-prepared to perceive the significance of the act taken by Shoghi Effendi to assure the continuity of the Guardianship and to recognise the unique and ingenious manner in which he had accomplished the appointment of his succesor (in a public, yet veiled manner).

Some five years prior to his passing, Shoghi Effendi issued the only Proclamation of his ministry on 9 January 1951, using the form of a cablegram significantly addressed to the "National Assemblies of the East and West." In this historic Proclamation he proclaimed the "weighty epoch-making decision of the formation of the first International Bahá’í Council" hailing this decision to form the "first embryonic International Institution" as the "most signifcant milestone in the evolution of the Administrative Order of the Faith" since the ascension of ‘Abdu’l-Bahá (30 years earlier). Further extolling this event, he stated that history would acclaim the constitution, at long last, of the International Council "the greatest event shedding light upon the second epoch of the Formative Age of the Bahá’í Dispensation potentially unsurpassed by any enterprise undertakren since the inception of the Administrative Order . . ."The significance of this "milestone" lay, of course in the fact that Shoghi Effendi had, in his Proclamation, established the embryonic Universal House of Justice. It has been emphasized in the Writings that it is a universal law that the growth and development of all beings is a gradual one and that "the embryo possesses from the first all perfections."(pp. 312-313, BWF). This divine and universal law applies equally to the organisms of the embryonic World Order of Bahá’u’lláh and Shoghi Effendi has frequently used the term embryonic in referring to the institutions of the Administrative Order and, in fact, to the Faith itself. Therefore, the Universal House of Justice established, in its embryonic form by Shoghi Effendi, although provisionally titled the International Bahá’í Council, was a complete and whole organism with both head and body "from the first." Consider, therefore, the significance of Shoghi Effendi’s appointment of the head or President of this embryonic body — the irremovable head of an organism which, as he stated, would evolve through four successive stages in its development towards maturity and its final efflorescence as the Universal House of Justice. All Bahá’ís know that, according to the Will and Testament of ‘Abdu’l-Bahá, only the Guardian of the Faith serves as the "sacred head and the distinguished member for life of that body." It was in the light of this undeniable fact that lay the hidden key to the recogniton of Shoghi Effendi’s appointed successor. For he had named a Bahá’í of recognised unsurpassed service, devotion and fidelity to the Covenant of Bahá’u’lláh since the earliest days of ‘Abdu’l-Bahá to be the head or President of this embryonic body — one whom he had summoned to take up permanent residence in Haifa but a short time earlier to assist him in the work at the World Administrative Centre of the Faith. Significantly, Shoghi Effendi had chosen not to assume the Presidency of this body, himself, but at the same time had not authorized its appointed head, Mason Remey, to activate this embryonic Institution during the remaining seven years of his life, for, to have done, so would have caused this organism to emerge from its embryonic state into full and active life — a state that necessarily had to await his passing. Therefore, coincident with his passing the International Bahá’í Council — the embyonic Universal Houise of Justice — would become an actively functioning administrative body and as Guardian and President of the UHJ are synonymous titles, Mason Remey would then automatically accede to the Guardianship of the Faith (with not even a moment’s break taking place in the continuity of the Guardianship, as intended by ‘Abdu’l-Bahá). For Shoghi Effendi to have choosen this method in appointing his successor was indeed ingenious for, while he had made this appointment, as required, "in his own life-time" at the same time, he had purposely veiled the appointment in such a way that it had not become obvious to the believers. For, had they perceived the significance of the appointment of a man, considerably older than Shoghi Effendi, as his successor, they would have been faced with the tragic realization that this appointment portended the death of Shoghi Effendi in the near future (his passing actually taking place less than seven years later). Certainly, such a realisation on the part of the believers would unquestionably have produced world-wide consternation on the part of the believers and given rise to chaotic conditions within the Faith. It is obvious that it was for this reason that Shoghi Effendi had chosen to appoint his successor in this indirect manner. Tragically, as it turned out, the veil with which Shoghi Effendi had purposely enshrouded the appointment of his successor became even more impenetrable following his passing, for the reasons outlined earlier, with such dire consequences for the future of the Faith.

Not finding a will and testament left by Shoghi Effendi, which they had erroneously anticipated and blinded by their preconceived ideas, as cited above, the Hands of the Cause, (with one notable exception) hastily concluded that Shoghi Effendi had named no successor and thereby renounced their faith in the divinely-conceived, sacred and immortal Will and Testament of ‘Abdu’l-Bahá. And, because of the great prestige that they enjoyed, they were able to easily persuade the vast majority of their fellow-believers to abandon the Guardianship as well. And, then incredibly they shamelessly established, in place of the "divinely ordained" institutions delineated in that Holy Charter, an organisation of their own making that was but a poor and deformed man-made substitute for the divinely-appointed Administrative Order bequeathed to us by "the master-hand of its perfect Architect,"‘Abdu’l-Bahá.

For in the substitute organisation they have created: 

  • There is no longer a Guardian —the "Centre of the Cause."
  • The interpretive authority of Holy Writ, vested solely in the Guardian and vitally essential to safeguarding the Faith from future schism, is forever lost.

  • The institution of the Hands of the Cause ceases to exist, as only the Guardian can appoint Hands.

  • The Universal House of Justice brought into existence in its embryonic form, by Shoghi Effendi in 1951 with its "sacred head" appointed by him, has been supplanted by a sans-Guardian and hence headless body which lacks the essential presence of the Guardian to provide it with the guidance and protection to insure that no legislation is enacted that will "conflict with the meaning"or "depart from the spirit of Bahá’u’lláh’s revealed utterances."

Such, then, are the frightful implications of a Guardianless Faith. The World Order of Bahá’u’lláh — that "Wondrous System" extolled by Bahá’u’lláh and delineated by the infallible Pen of ‘Abdu’l-Bahá in His Will and Testament can never become a reality if the supreme organs of that divinely-conceived Order have all been destroyed and replaced by man-made and fallible institutions.

In sharp contrast with the corrupted man-made administrative system established by the Hands of the Cause, the Orthodox Bahá’ís remain faithful to the living Guardianship of he Faith and strive to establish and preserve the institutions of the Administrative Order, as delineated in the Will and Testament of ‘Abdu’l-Bahá. They hope and pray that those Bahá’ís who have been led far astray from the Covenant and persuaded to abandon the Guardianship of the Cause of God will return to the true Faith having gained the realisation that the indestructible and resistless Covenant of Bahá’u’lláh and its divinely-conceived offspring, the "Child of the Covenant" — the Will and Testament of ‘Abdu’l-Bahá, is immortal and that, under the living Guardian of the Faith, all of the institutions of the Administrative Order which Shoghi so laboriously erected with such care, in accordance with the provisions of that sacred Document and which, "at long last," as a befitting crowning achievement of these untiring labors, he had announced and hailed with such joy during the closing years of his ministry, the erection "at the World Center of the Faith," of the "machinery of its highest institutions" and "the supreme organs of its unfolding Order," shall once again, with the victory of the Covenant, be restored in all of their divinely-conceived glory and perfection.

Joel Bray Marangella
Third Guardian of the Bahá’í Faith

While it is understood that the Will and Testament of 'Abdu'l-Bahá does not require the incumbent Guardian to appoint a Persian as his successor and that the race and nationality of the Guardian is not a consideration in this appointment, future Guardians of the Faith in the centuries that lie ahead will undoubtedly represent many races and nationalities, the Persian believers will be pleased to learn that the present Guardian has appointed a Persian believer as his successor Nosrat'u'llah Bahremand, This dedicated, devoted and exemplary Bahá'í, Nosrat'u'llah, Bahremand, well versed in the Teachings and in the provisions of the Will and Testament of 'Abdu'l-Bahá, and the writings of Shoghi Effendi and those of his successors, has been deservedly appointed Vice-President of the third International Bahá'í Council that Joel B. Marengella appointed on 22 September 2006 and, upon the termination of his Guardianship, his chosen successor.