Saturday, 21 April 2018

The 200th Anniversary of the Birth of Bahá’u’lláh—the designated Day of Celebration

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

Tuesday, 9 May 2017

Message from the Guardian to all Baha'is

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

Monday, 12 December 2016

The Lost Teachings of the Bahá'í Guardianship

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:

Sunday, 2 October 2016

Tuesday, 30 August 2016