Guardianship is essential for the continuity of the Baha’i Faith

Dear Kevin,


I have gone through your questions and reply of Hand of Cause Nosrat ullah Bahremand and your comment on the reply of Mr. Nosrat.
I am writing to you, assuming that you are a Baha'i and a follower of majority group UHJ.
First of all I would like to write you that the reply by Mr. Nosrat is to the point and correct. Here I would like to clarify that the Universal House of Justice in Haifa without its head (Guardian) is Bogus.
As for the self-proclaimed, uncertified and power hungry guardians who are hiding behind the veils, attacking anonymously and sowing seed of infidelity and discontent, I also believe that it will serve no purpose. But I want to ask you whether the guardian in Baha’i Faith is essential or not?
I hope that as I assumed that you are a Bahai, you will investigate the matter of continuity of guardianship in the writings of Baha u llah, Abdu’l Baha and Shoghi Effendi. And if you are not a Bahai, you can comment anything.
And as for your comment that “The Orthodox Baha'i Faith and disputed guardianship castle is built on sand. How long will it stand....We will watch”, I feel that as the guardianship is an essential factor for the continuity of the Baha’i Faith, for power hungry people, it is good opportunity to proclaim for “False and bogus guardianship.” This is the testing time for the believers thus the duty of the believers is to follow the true guardian.
At the end, I request to you all the readers of our blog that if you are Baha'i, please adorn yourself with the moral and teachings of Baha u llah. I have seen lot of comments in blog which shows that commentators are Baha'is but their manner is not a “Baha'i Manner”


Dr. A. Parikh,
Secretary, PNBC of India.

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ.... (Part Six)

THE ILLEGITIMACY AND FRAUD OF THE BOGUS UHJ IS EXPOSED THROUGH ALI NAKHJAVANI'S BLATANT PERVERSION OF THE TRUTH. (Part six)
Nakhjavani has written:

“It would be helpful at this point to consider the method adopted by Baha’u’llah in His Kitab-i-Ahd regarding the line of succession. In it He stipulates that Mírza Muhammad- Alí is to succeed 'Abdu’l-Baha. Now, compare that with ‘Abdu’l-Baha’s method in the first part of His Will and Testament. In it He stipulates that Shoghi Effendi is to be succeeded, generation after generation, by Appointed Aghsan serving as Guardians. To me, there is a similarity of method here, one that provided a sense of continuity and concealed for a time the tests that were inevitably to fall on the friends as future events unfolded. Shoghi Effendi's mention of "future Guardians" in his writings could well be, in my opinion, equally understood as a further application of this same method. All would be tested in due course as to their faithful adherence to the Covenant. Does this similarity of method not remind us of the golden key that Shoghi Effendi placed in our hands with which to unlock one of the mysteries of ‘Abdu’l- Baha’s Will and Testament? He pointed out to us that a study of the authenticated texts of the Writings of Baha’u’llah and those of ‘Abdu’l-Baha “will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate” (WOB 4). Is this not also a reminder of the warning given by Baha’u’llah in the Kitab-Iqan: “from time immemorial even unto eternity the Almighty hath tried, and will continue to try, His servants, so that light may be distinguished from darkness” (KI 8) and furthermore we read in the same Book: “the divine Purpose hath decreed that the true should be known from the false.... He hath, therefore, in every season sent down upon mankind the showers of tests from His realm of glory” (KI 53).”

Comment:
Nakhjavani’s comment is an example of his art of treachery, duplicity and fraud and shows the degree to which this “manifestation of the Center of Sedition,” has with his disgraceful actions and falsifications, perverted the meaning of the Writings and erroneously interpreted them according to his futile imagination, and when discussing their “method” introduces and combines his own words with extracts from Shoghi Effendi’s writings in such a way as to misrepresent the intent of the words of Shoghi Effendi. For example, he writes: “He [Shoghi Effendi] pointed out to us that a study of the authenticated texts of the Writings of Baha’u’llah and those of ‘Abdu’l-Baha,” whereas Shoghi Effendi had specifically referred instead to statements made in the two sacred documents: Kitab-i-Aqdas and the Will and Testament of Abdu'l-Baha, this would be easy to understand when one reads the following paragraph in the writings of Shoghi Effendi in the book: The World Order of Baha’u’llah:

“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.”

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