This announcement comes 1/2 way through the current 5 Year Plan and will no doubt be a pivotal moment in the development of the Cause of Baha’u'llah! What greater proof of the power of the Baha’i Covenant than this unprecedented series of regional conferences spread all over the globe!

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The conferences will be held in the following places — we’re determining the countries based on the cities mentioned in the letter.  So please note that a few may be incorrect….

Abidjan, Côte d’Ivoire
Accra, Ghana
Almaty, Kazakhstan
Antafagasta, Chile
Atlanta, United States
Auckland, New Zealand
Baku, Azerbaijan
Banglagore, India
Bangui, Central African Republic
Battambang, Cambodia
Bologna, Itlay
Bukavu, Democratic Republic of the Cong
Chicago, United States
Dallas, United States
Frankfurt, Germany
Guadalajara, Mexico
Istanbul, Turkey
Johannesburg, South Africa
Kiev, Ukraine
Kolkata, India
Kuala Lampur, Malaysia
Kunching,  Malaysia
Lae, Papua New Guinea
London, England
Los Angeles, United States
Lumbashi, Democratic Republic of Congo
Lusaka, Zambia
Madrid, Spain
Managua, Nicaragua
Manila, Phillipines
Nakuru, Kenya
New Delhi, India
Portand, United States
Quito, Ecuador
Sao Paula, Brazil
Stamford, United States
Sydney, Australia
Toronto, Canada
Ulaanbaatar, Mongolia
Vancouver, Canada
Yaounde, Cameroon

Here is a map courtesy of the Changing Times Blog:

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Mirza Badi’u'llah

…the youngest son of Bahá’u'lláh who joined hands with his older brother Mirza Muhammad-’Ali, violated the Covenant and rose up in opposition to ‘Abdu’l-Bahá. Some years passed and he, for reasons of his own, went to ‘Abdu’l-Bahá, repented his wrongdoings and begged ‘Abdu’l-Bahá to forgive him. With that loving-kindness characteristic of the Master, he was forgiven. On that occasion he wrote and published an epistle addressed to the Bahá’í world, in which he described some of the iniquitous activities of Mirza Muhammad-’Ali. However, Mirza Badi’u'llah’s change of heart lasted for only a short time. He allied himself again with Mirza Muhammad-’Ali and resumed his nefarious activities against the Centre of the Covenant. This son of Bahá’u'lláh, who survived his commander-in-chief Mirza Muhammad-’Ali by many years, inflicted much pain and suffering upon both ‘Abdu’l-Bahá and Shoghi Effendi.
Adib Taherzadeh, The Covenant of Baha’u'llah, p. 152

Mirza Majdi’d-Din

Married to Mirza Muhammad-’Ali’s sister, he intended to use [Mirza Muhammad-Ali] as a tool — only too willing and wieldy — to nullify the authority of ‘Abdu’l-Bahá and obtain power for his own ends. ‘Abdu’l-Bahá told him that he would be given a long life, would live on racked with miseries, welcoming death, craving for the release which death brings; but balm would be denied him, until the day when he should see here in this world the complete frustration of all that he had contrived, the total defeat of all his schemes — the vindication and the triumph of the Covenant of Bahá’u'lláh.

‘Abdu’l-Bahá’s prophecy was fulfilled. Mirza Majdi’d-Din lived to be more than a hundred years old, stricken down, incapable of movement, shorn of speech, but with eyes to see. In a house fast becoming derelict, which stood next to the Mansion of Bahji, casting a dark shadow alongside its effulgent radiance, this broken man lingered on until 1955. He saw the might of the Covenant triumph over violation. He saw, where he lay, Shoghi Effendi, the grandson of ‘Abdu’l-Bahá, the Guardian of the Faith — named, raised, and appointed by the Centre of the Covenant of Bahá’u'lláh — in the plenitude of his powers, create for the Shrine of Bahá’u'lláh the setting and surroundings that befitted such a mausoleum. Then he died. But before his unhappy fate overtook him dire was the mischief that he wrought.

H.M. Balyuzi, Abdu’l-Baha - The Centre of the Covenant, p. 53

Mirza Diya‘u’llah

Bahá’u'lláh’s other son, Mirza Diya’u'llah, was a vacillating person who wavered in his allegiance to the Centre of the Covenant; he was easily manipulated and became a willing tool in the hands of Mirza Muhammad-’Ali. He lived in the Mansion of Bahji along with the rest of the family, all of whom were affected by the spirit of Covenant-breaking. Mirza Diya’u'llah died in 1898 not very long after the passing of Bahá’u'lláh. He did not live to take an effective part in all the hostile activities which his brother was conducting against ‘Abdu’l-Bahá. After his death ‘Abdu’l-Bahá said that He had forgiven him.

Adib Taherzadeh, The Covenant of Baha’u'llah, p. 165

Mirza Aqa Jan

Among all the companions of Bahá’u'lláh, Mirza Aqa Jan was the only one who had been in close association with Him and was privileged to be His amanuensis. Yet in spite of this great honour bestowed upon him, his pride and ambition prevented him from standing firm in the Covenant, and he opposed ‘Abdu’l-Bahá and created much confusion in the minds of Bahá’ís.

Dr. Yunis Khan-i-Afrukhtih, a devoted believer during the ministry of ‘Abdu’l-Bahá, who served the Master as secretary for several years, has left a most interesting account* of the events which took place during his nine years of service in ‘Akká. The following is a translation of an extract from his memoirs concerning Mirza Aqa Jan’s later years in ‘Akká, around 1897:

…At the time of the passing of Bahá’u'lláh, Mirza Aqa Jan, who had fallen from grace, was living an ignominious life. However, as a result of Bahá’u'lláh’s generosity, he had a reasonable income. The Covenant-breakers had secretly resolved to take his life. Probably the reason for this was either to seize his properties or because Bahá’u'lláh had not been pleased with his conduct towards the end of His life. Mirza Aqa Jan discovered their plot and went immediately to ‘Abdu’l-Bahá, begged forgiveness for his misdeeds and took refuge in His house…

Later, the Covenant-breakers decided to take advantage of Mirza Aqa Jan’s situation to create trouble and mischief [for 'Abdu'l-Bahá]… They succeeded in establishing a secret link with him and urged him to help them in stirring up sedition among believers. They maintained communication with him and, over a long period, devised a plan to create discord and disturbance within the community. Since Mirza Aqa Jan had been Bahá’u'lláh’s amanuensis and had recorded the words of God as they were revealed, he was induced to arise and himself lay claim to divine revelation.

As a result of their promptings, Mirza Aqa Jan, this ill-fated man, worked for a long time to prepare some writings. In these he claimed that in a dream he had attained the presence of Bahá’u'lláh and had become the recipient of divine revelation and inspiration. These writings contained passages which invoked the wrath of God upon certain believers and were intended to be delivered to them.

Mirza Aqa Jan even claimed that he had received a Tablet from heaven written in green ink, in which he was commanded to save the Faith from the hands of infidels. The false accusations and calumnies with which he charged ‘Abdu’l-Bahá, the Centre of the Covenant, were much worse than those which Covenant-breakers had already brought against Him. It was arranged that on a certain day, which should be the time of revolt, Mirza Aqa Jan would hand all these papers written in the same style as his ‘Revelation writings’ to the Covenant-breakers who would then have them transcribed, as in the days of Bahá’u'lláh, in the handwriting of Mirza Majdi’d-Din and disseminated among the Bahá’ís.

Dr. Yunis Khan, in his memoirs, goes on to explain that the Covenant-breakers had decided to put their plans into operation on the day of the anniversary of the ascension of Bahá’u'lláh. They knew that all the believers would then be assembled outside the Shrine of Bahá’u'lláh, and so they planned with Mirza Aqa Jan that he should speak openly against ‘Abdu’l-Bahá in that gathering, in order to create tension and unrest. At the same time the Covenant-breakers made arrangements for a certain Yahya Tabur Aqasi to be present on that day. He was a high-ranking government official hostile to ‘Abdu’l-Bahá but friendly towards them. His function was to remain out of sight until the expected disturbances had broken out, when he and his men would appear on the scene and take action against the believers. He would then send a report against ‘Abdu’l-Bahá to government authorities in Constantinople and request His banishment from the Holy Land.

…Dr. Yunis Khan describes how on the night of the anniversary of the passing of Bahá’u'lláh, as in previous years, all the believers in the area gathered together in ‘Akká and, before dawn, set out for the Shrine of Bahá’u'lláh accompanied by ‘Abdu’l-Bahá. In that holy place they prayed until sunrise, and then retired to the pilgrims’ quarters at Bahji.

Here is Dr. Yunis Khan’s account of what transpired that day:

…After lunch we were seated for a short while… We noticed that the Covenant-breakers were moving actively around us and that there were also a number of strangers. It was not very long before we learned of their plans to create mischief.

Having had afternoon tea, everyone was on the point of going to the Shrine of Bahá’u'lláh, when we heard that Mirza Aqa Jan wished to speak and that there were chairs placed for us in front of the Mansion.

This old man who was always prostrating himself at the feet of ‘Abdu’l-Bahá was now standing on a stool so that he might be seen by all… As he spoke I noticed that he was far from coherent and I waited to catch the import of his words, but eventually became frustrated… I could see that he was filled with fear and was trembling, but I could hear only a few words now and then, such as: ‘As I prostrated myself, I fell asleep…’ ‘The Blessed Beauty told me…’ ‘This letter in green ink was handed to me…’ ‘Why are you sitting idle?’ ‘Why, why?’ Having abstained from sleep the night before, and having now to listen to such ridiculous talk, I became impatient and left. Mirza Mahmud-i-Kashani, a resident believer, protested to Mirza Aqa Jan and soon there was an uproar.

Dr. Yunis Khan adds that just then one of the believers informed ‘Abdu’l-Bahá of the incident. As soon as ‘Abdu’l-Bahá appeared, Mirza Aqa Jan ran towards the Shrine of Bahá’u'lláh and went inside. A certain Mirza Ali-Akbar, a steadfast believer, immediately ran after him and was able to obtain from Mirza Aqa Jan the writings which were tied in bundles around his waist and hidden inside his cloak. These papers, which were handed to ‘Abdu’l-Bahá, were written in the same style as Bahá’u'lláh’s writings, contained many passages attacking ‘Abdu’l-Bahá, and were prepared for distribution among the believers.

As a result of ‘Abdu’l-Bahá’s presence the Bahá’ís were calmed within a few minutes. Mirza Aqa Jan went to the Covenant-breakers, and the government officials who were standing behind the window of Mirza Muhammad-’Ali’s room found no opportunity to carry out their sinister designs. After this event Mirza Aqa Jan threw in his lot with the Covenant-breakers and became one of their ablest supporters. He died in 1901.
Adib Taherzadeh, The Revelation of Baha’u'llah v 1, p. 319
* The complete memoirs of Dr. Yunis Khan are available as “Memories of Nine Years in Akka“

Ibrahim Khayru’llah

“Among the party from the West which came to visit the Master [in 1898] was a man by the name of Ibrahim Khayru’llah. He was a Lebanese Christian who had embraced the Cause in Egypt during Bahá’u'lláh’s lifetime and had moved to the United States in 1892. Two years later he succeeded in converting Thornton Chase, the first western Christian to embrace the Faith of Bahá’u'lláh, and the Master referred to Khayru’llah as ‘Baha’s Peter’. For a few years Khayru’llah taught the Faith to several souls in various parts of the United States. He was the only teacher to whom the believers turned for enlightenment in that vast country.

“During the time that Khayru’llah was turning to ‘Abdu’l-Bahá and was loyal to Him, he had succeeded in converting several people to the Faith. In one of his letters to the Master he expresses profound loyalty to Him and gives the news of the conversion of several souls in America…

“But here is an example of how pride and ambition can extinguish the fire of faith which burns in the heart of a believer. There is nothing more vital for a follower of Bahá’u'lláh who becomes successful in teaching the Cause than genuine humility, utter self-effacement and complete servitude toward the loved ones of God. But alas, Khayru’llah was vain and egotistical. As the years went by and he saw the fruit of his teaching work multiply, he became proud and entertained the thought of dividing the Bahá’í world into two parts, he becoming the leader of the Bahá’ís of the West, and ‘Abdu’l-Bahá that of the East!

“While nurturing these selfish ambitions in his heart, he arrived in ‘Akká and met the Master for the first time. He felt His majesty and authority as well as His love and compassion. For a short while He showed his subordination to ‘Abdu’l-Bahá who one day took him to Mount Carmel and there laid the foundation stone of the mausoleum of the Báb on the site purchased by Him and chosen by Bahá’u'lláh Himself.

“In the meantime, Mirza Muhammad-’Ali had discovered signs of ambition and egotism in Khayru’llah which he exploited to the full. Soon a clandestine relationship was established between the two and Khayru’llah became a tool in the hand of Mirza Muhammad-’Ali. He joined the infamous band of Covenant-breakers, rose up in opposition against ‘Abdu’l-Bahá, disseminated his misgivings among the friends, and published far and wide some of his own ideologies. His defection brought great tests for the believers in the West, but the vast majority of the American Bahá’ís remained faithful to the Cause.”
Adib Taherzadeh, The Covenant of Baha’u'llah, p. 246

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Who was Mizra Muhammad-Ali?

[The] arch-breaker of the Covenant of Bahá’u'lláh is Mirza Muhammad-’Ali, the eldest son of Bahá’u'lláh’s second wife Mahd-i-’Ulya. He was born in Baghdad in the first year of Bahá’u'lláh’s arrival there. From the early days of his youth, he found that he could not rise to the level of ‘Abdu’l-Bahá, who was nine years his senior. He lacked those spiritual qualities which distinguished his eldest brother, who became known as the Master from the early days in Baghdad.

The most essential prerequisites for the spiritual survival of all those who were close to Bahá’u'lláh were humility, self-effacement and utter nothingness in His presence. If these qualities were missing in an individual, he would be in great danger of spiritual downfall and eventual extinction.

While ‘Abdu’l-Bahá, the Greatest Holy Leaf, the Purest Branch, and their illustrious mother were all embodiments of servitude and selflessness, Muhammad-’Ali, his brothers and sister, together with their mother, were the opposite. Although the latter group were all sheltered beneath Bahá’u'lláh’s protection, and flourished through the outpouring of His favours, in reality they were the victims of selfish desires and worldly ambitions. During Bahá’u'lláh’s lifetime they were subdued by His authority and kept under control through His admonitions. At the same time, Mirza Muhammad-’Ali and his brothers were the recipients of a great many favours from the believers who, because of their love for Bahá’u'lláh, honoured and revered them too. Thus these three sons acquired an undeserved prestige and basked in the sunshine of their Father’s glory and majesty.

Inwardly, Mirza Muhammad-’Ali was a faithless person, and he led his two younger brothers in the same direction. But outwardly he utilized the power of the Faith and the resources of the community to bolster up his own image in the eyes of the followers of Bahá’u'lláh. He emerged as an important person in the service of his Father by transcribing some of His Tablets and by the use of calligraphy of which he was a master. From the days of his youth he entertained the ambition to occupy a position of eminence within the Faith, a position similar to that of ‘Abdu’l-Bahá, who, from early on, had distinguished Himself among the entire family.

In Muhammad-’Ali’s childhood Bahá’u'lláh conferred upon him the power of utterance, and this became obvious as he grew up. But instead of utilizing this gift to promote the Cause of God, he embarked on a career which hastened his downfall. When he was in his early teens in Adrianople, he composed a series of passages in Arabic and without Bahá’u'lláh’s permission disseminated them among some of the Persian Bahá’ís, introducing them as verses of God which, he claimed, were revealed to him. He intimated to the believers that he was a partner with Bahá’u'lláh in divine Revelation. Several believers in Qazvin were influenced by him and drawn to him.

…In his writings, which are of considerable length, the teen-age Muhammad-’Ali refers to himself, among other things, as ‘the King of the spirit’, calls on the believers to ‘hear the voice of him who has been manifested to man’, admonishes those who deny his verses revealed in his childhood, declares his revelation to be ‘the greatest of God’s revelations’, asserts that ‘all have been created through a word from him’, considers himself to be ‘the greatest divine luminary before whose radiance all other suns pale into insignificance’, and proclaims himself to be ‘the sovereign ruler of all who are in heaven and on earth’.

Such preposterous claims, such a display of personal ambition, evoked the wrath of Bahá’u'lláh, who rebuked him vehemently and chastised him with His own hands.”
Adib Taherzadeh, The Covenant of Baha’u'llah, p. 125

What did Mirza Muhammad-Ali do after the passing of Baha’u'llah?

Far from being allayed by the provisions of a Will which had elevated him to the second-highest position within the ranks of the faithful, the fire of unquenchable animosity that glowed in the breast of Mirza Muhammad-’Ali burned even more fiercely as soon as he came to realize the full implications of that Document. All that ‘Abdu’l-Bahá could do, during a period of four distressful years, His incessant exhortations, His earnest pleadings, the favors and kindnesses He showered upon him, the admonitions and warnings He uttered, even His voluntary withdrawal in the hope of averting the threatening storm, proved to be of no avail. Gradually and with unyielding persistence, through lies, half-truths, calumnies and gross exaggerations, this “Prime Mover of sedition” succeeded in ranging on his side almost the entire family of Bahá’u'lláh, as well as a considerable number of those who had formed his immediate entourage. …Even Mirza Aqa Jan, who for forty years had labored as Bahá’u'lláh’s amanuensis, as well as Muhammad-Javad-i-Qasvini, who ever since the days of Adrianople, had been engaged in transcribing the innumerable Tablets revealed by the Supreme Pen, together with his entire family, threw in their lot with the Covenant-breakers, and allowed themselves to be ensnared by their machinations.

A view of Mount Carmel circa 1890. After the passing of Baha’u'llah ‘Abdu’l-Baha spent time near the cave of Elijah (buildings on the lower right of the mountain) in order to grieve over the loss of his beloved Father and find solace from the attacks of Mirza Muhammad-Ali and his family.

Forsaken, betrayed, assaulted by almost the entire body of His relatives, now congregated in the Mansion and the neighboring houses clustering around the most Holy Tomb, ‘Abdu’l-Bahá, already bereft of both His mother and His sons, and without any support at all save that of an unmarried sister, His four unmarried daughters, His wife and His uncle (a half-brother of Bahá’u'lláh), was left alone to bear, in the face of a multitude of enemies arrayed against Him from within and from without, the full brunt of the terrific responsibilities which His exalted office had laid upon Him.”
Shoghi Effendi, God Passes By, p. 245

In a celebrated Tablet, the Lawh-i-Hizar Bayti (Tablet of One Thousand Verses) ‘Abdu’l-Bahá describes the grievous events which occurred immediately before and just after the ascension of Bahá’u'lláh. He states that during the days of Bahá’u'lláh’s illness, He, ‘Abdu’l-Bahá, was in attendance on His blessed Person by day and by night, most of the time in a state of deep sorrow and depression. One day as He lay in His sick-bed, Bahá’u'lláh ordered ‘Abdu’l-Bahá to gather all those of His papers which were in the room and place them in two special cases. It was Bahá’u'lláh’s practice that whenever He left the Mansion for ‘Akká or elsewhere, He used to put all His papers in these large cases. Aware of the implications of this command, ‘Abdu’l-Bahá was shaken to the very depths of His being. As He hesitated to comply, Bahá’u'lláh reiterated His orders. With trembling hands and tearful eyes, ‘Abdu’l-Bahá was beginning to gather the papers when Majdu’d-Din entered the room.

…In this Tablet, ‘Abdu’l-Bahá further describes the agony of His heart as He forced Himself to gather Bahá’u'lláh’s papers. Seeing  Majdu’d-Din, ‘Abdu’l-Bahá asked for his assistance, so that this task, so extremely painful to Him, might be soon finished. When all the papers, the seals and other items had been locked into the cases, Bahá’u'lláh said to ‘Abdu’l-Bahá, ‘These two now belong to you.’ These words, implying the approach of the final hours of Bahá’u'lláh’s earthly life, pierced ‘Abdu’l-Bahá’s heart like an arrow.

When the ascension took place, ‘Abdu’l-Bahá’s grief knew no bounds. The shock He sustained as a result of this calamitous event was so intense that He found it difficult to describe it. He says that in the morning, along with His brother, He began the task of preparing the remains for burial. When they were about to wash Bahá’u'lláh’s blessed body, Mirza Muhammad-’Ali suggested to ‘Abdu’l-Bahá that since the floor would become wet, it would be better to take the two cases out of the room into Badi’u'llah’s room. ‘Abdu’l-Bahá was at that point in such a state of shock and grief that He was almost unconscious of His surroundings. He never thought that behind this suggestion could be a treacherous plot designed to rob Him of that precious trust.

He agreed, and the two cases were taken out and that was the last He saw of them.

The sacred remains were laid to rest that same day. ‘Abdu’l-Bahá was disconsolate and heartbroken. He says that for three consecutive days and nights He could not rest a single moment. He wept for hours and was in a state of unbearable grief. The Light of the World had disappeared from His sight and all around Him had been plunged into darkness. On the fourth night after the ascension, He arose from His bed around midnight and walked a few steps hoping that it might help to bring a measure of tranquillity to His agonized heart. As He began to pace the room, He saw through the window a scene His eyes could scarcely believe. His unfaithful brothers had opened the cases and were looking through Bahá’u'lláh’s papers, those papers which had been entrusted to Him!

‘Abdu’l-Bahá was deeply disturbed by the treachery of His brothers so soon after the ascension of their Father. This act of unfaithfulness committed so dishonourably against the most sacred trust of God, inflicted further pain and suffering upon His sorrow-laden heart. He returned to His bed immediately after this incident, for He did not wish His brothers to know He had seen them interfering with the contents of the cases. At this point ‘Abdu’l-Bahá thought to Himself that since His brothers had not seen the Will and Testament of Bahá’u'lláh, which was in ‘Abdu’l-Bahá’s possession, they were trying to find some document among His Writings with which to justify their intended action of undermining the foundation of the Cause of God and creating a division within the ranks of its avowed supporters. However, ‘Abdu’l-Bahá hoped, when they saw the Will and Testament, their efforts would be frustrated and they would then return His trust to Him.

But alas, this did not happen! The Kitáb-i-’Ahd was read by Aqa Riday-i-Qannad on the ninth day after the ascension of Bahá’u'lláh in the presence of nine witnesses chosen from among Bahá’u'lláh’s companions and members of Bahá’u'lláh’s family, including Mirza Muhammad-’Ali. On the afternoon of the same day it was read by Majdu’d-Din in the Shrine of Bahá’u'lláh before a large company of the friends, consisting of the Aghsan, the Afnan, the pilgrims and resident believers. ‘Abdu’l-Bahá says that after the Kitáb-i-’Ahd was read and its contents noted, some rejoiced with exceeding gladness and some grieved with great sorrow. The faces of the faithful were illumined with the light of joy, and those of the falsehearted were covered in the dust of despondency and gloom. ‘Abdu’l-Bahá states that on that day the foundations of Covenant-breaking were laid, the ocean of vain imagining began to surge, and the fire of dissension and strife was lit, its flame burning more fiercely with the passage of time and consuming the hearts and souls of the faithful in its tormenting heat.

Soon after that historic day when the Kitáb-i-’Ahd was read, one of the Afnan asked ‘Abdu’l-Bahá to use one of Bahá’u'lláh’s blessed seals to seal a Tablet which had been revealed by Bahá’u'lláh in his honour. When ‘Abdu’l-Bahá asked His brothers to give Him the seals of Bahá’u'lláh which had been placed in the cases, they pleaded ignorance, saying they did not know anything about the two cases! Bewildered and perplexed by such a remark, ‘Abdu’l-Bahá was plunged further into sorrow and grief. He describes how His whole being began to tremble when He heard such a response from His brothers, and knew that great tests and trials lay ahead.

Indeed the Kitáb-i-’Ahd had the same effect on the believers as an examination paper does on the pupils: divided into two categories, those who pass and those who fail. As soon as the contents of the Kitáb-i-’Ahd were made public the community was divided into two. Those who remained faithful to its sacred provisions rose to exalted realms of certitude and entered the ark of salvation. Those who violated the provisions were spiritually cast out of the community and returned to the deadly abodes of their own self and passions.

Although the violation of the Covenant of Bahá’u'lláh began in earnest immediately after His ascension, ‘Abdu’l-Bahá did not disclose the rebellion of Mirza Muhammad-’Ali, and a host of others who followed him in the Holy Land, to the believers in the East or the West. He tried, as He put it, to stop the foul odour of Covenant-breaking from spreading. He endured in silence for about four years all the suffering and humiliation that they heaped upon Him, as well as their onslaught against the Cause of which He was the only Centre. During these years He endeavoured to His utmost to guide these wayward people, who were intent upon destroying the Edifice of the Cause of God, to the path of truth and to infuse into their dying souls the breath of life. But they were haughty and vainglorious, and His loving counsels and admonitions did not penetrate the hardness of their hearts. At the end it was they themselves who disseminated their evil suggestions and vain imaginings among the believers.

The whole story of the violation of the Covenant by Mirza Muhammad-’Ali was initially made public by himself. Soon the disease spread through Persia and later in the West, and the plague of Covenant-breaking encompassed the community of the Most Great Name everywhere. Consequently ‘Abdu’l-Bahá wrote innumerable Tablets in which He told the story of Covenant-breaking, unmasked the ugly face of this misguided rebellion, named the violators of the Covenant, demonstrated their unfaithfulness and their evil designs and expatiated on His own sufferings at their hands. He elucidated in great detail the basic principles of the Covenant, its origins, its power and its indestructibility. He also urged the believers to remain steadfast in the Covenant, and inspired them to scale loftier heights in service to His Cause.

Adib Taherzadeh, The Child of the Covenant, p.149-151

Mirza Muhammad-’Ali tried different means by which to bring about ‘Abdu’l-Bahá’s death. One of his men, on two different occasions, placed poison in a jug of His drinking water. This was discovered in time. On another occasion one of the Covenant-breakers carried a dagger hidden under his clothes with the intention of taking ‘Abdu’l-Bahá’s life but he did not succeed in his attempt. Later both men regretted their actions. ‘Abdu’l-Bahá forgave one and turned a blind eye to the other. These two later left the Holy Land and went to Tihran.

Before incarceration was imposed on Him, ‘Abdu’l-Bahá used to frequent the city of Haifa to supervise the building work on the Shrine of the Báb. He used to meet the believers in the evenings and often late in the night He would proceed to His residence. Always, against His wishes, some believer concerned for His protection would walk a few yards behind Him. Late one night a gunman hired by Mirza Muhammad-’Ali fired three shots at the Master, all of which failed to hit Him. The believer who was walking behind rushed forward and the gunman ran away. ‘Abdu’l-Bahá did not show the slightest sign of perturbation at this incident and kept on walking, as always, with great dignity and majesty.
Adib Taherzadeh, The Child of the Covenant, p. 206

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The issues raised seem to resolve themselves into two points: the first being whether or not the Universal House of Justice has the authority to make authoritative interpretations; the second is whether anyone has the right to challenge the authority or actions of the Universal House of Justice. When these issues are approached with an understanding of the unity underlying all the Teachings, clarification results. Should the seeker, however, be influenced by a spirit of mistrust and conflict, then unending problems appear.

The above points have both been covered in three letters written by the Universal House of Justice on 9 March 1965, 27 May 1966 and 7 December 1969. Unfortunately it seems that many of the friends have not studied these letters deeply or understood their implications. Already in “The Dispensation of Bahá’u’lláh” Shoghi Effendi has shown, beyond any doubt, that the function of making authoritative interpretations of the Teachings is confined solely and exclusively to the Guardian. Neither the Universal House of Justice, nor any other institution, person or group of persons can assume that function. That the Universal House of Justice will never infringe on the functions reserved to the Guardian is shown, not only by its own words and actions, but by Shoghi Effendi’s statement in that same document: “Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.” It is guaranteed by the fact that the Universal House of Justice as well as the Guardian are both “under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One”.

In its letter of 9 March 1965, the House of Justice has stated: “There is a profound difference between the interpretations of the Guardian and the elucidations of the House of Justice in exercise of its function to deliberate upon all problems which have caused difference, questions that are obscure, and matters that are not expressly recorded in the Book.’” The friends will come to understand what this difference is by observing how the House of Justice functions and by turning to it for explanations when necessary.
Written on behalf of the universal House of Justice, 3 June 1997, Issues related to the Study of the Baha’i Faith, paragraph 1-4

The Universal House of Justice has received your letter dated 4 September 1984 in which you seek further clarification about the qualitative difference between the Guardian’s prerogative of interpretation and the power of elucidation of the Universal House of Justice, and raise questions about other aspects of the Teachings. We are directed to convey the following comments.

As you are aware, the Universal House of Justice has written three major messages which explain, among other things, the duties and functions shared by the Guardian and the Universal House of Justice, and those functions that are unique to each specific Institution. These messages are published in Wellspring of Guidance, pp. 44-56, and pp. 81-91, and in Messages of the Universal House of Justice 68-73, pp. 37-44.1 In relation to their specific functions, Shoghi Effendi explained that “it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating in matters not expressly revealed in the teachings.”

The use of the term “elucidation” by the Universal House of justice and the process by which it is implemented are based on passages in the Will and Testament of ‘Abdu’l-Bahá and statements in the writings of the Guardian. For example, in the Will and Testament, ‘Abdu’l-Bahá states:

“It is incumbent upon these members (of the Universal House Of Justice) to … deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book . . . and bear upon daily transactions, . . .” (p. 20)

Further, in response to a question raised by the American National Spiritual Assembly about the Universal Court of Arbitration, the Guardian in a letter dated 9 April 1923, defined such explanation as being in the domain of the Universal House of Justice and anticipated its function of elucidation:

“… regarding the nature and scope of the Universal Court of Arbitration, this and other similar matters will have to be explained and elucidated by the Universal House of Justice, to which, according to the Master’s explicit Instructions, all important fundamental questions must be referred….” (Bahá’í Administration, P. 47)

In a letter dated 9 March 1965, the Universal House of Justice stresses the “profound difference” that exists between the “interpretations of the Guardian and the elucidations of the House of Justice in exercise of its function to ‘deliberate upon all problems which have caused difference, questions that are obscure, and matters that are not expressly recorded in the Book.”‘ (Wellspring of Guidance, p. 52) Among these is the outlining of such steps as are necessary to establish the World Order of Bahá’u'lláh on this earth. The elucidations of the Universal House of Justice stem from its legislative function, while the interpretations of the Guardian represent the true intent inherent in the Sacred Texts. The major distinction between the two functions is that legislation with its resultant outcome of elucidation is susceptible of amendment by the House of Justice itself, whereas the Guardian’s interpretation is a statement of truth which cannot be varied.

Shoghi Effendi has given categorical assurances that neither the Guardian nor the Universal House of Justice “can, nor will ever, infringe upon the sacred and prescribed domain of the other.” Therefore, the friends can be sure that the Universal House of Justice will not engage in interpreting the Holy Writings. . . .
Written on behalf of the Universal House of Justice, 25 Oct 1984, Messages of the Universal House of Justice 1963-1986, p. 645

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It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Bahá’u’lláh in the Kitáb-i-Aqdas, and repeatedly and solemnly confirmed by ‘Abdu’l-Bahá in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Bahá’u’lláh, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labours, without presuming in the slightest to infringe upon the inviolability of its clearly defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains. …
Shoghi Effendi, The World Order of Bahá’u’lláh, p. 8)

The infallibility of the Universal House of Justice, operating within its ordained sphere, has not been made dependent upon the presence in its membership of the Guardian of the Cause. Although in the realm of interpretation the Guardian’s pronouncements are always binding, in the area of the Guardian’s participation in legislation it is always the decision of the House itself which must prevail. This is supported by the words of the Guardian:

“The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgement on such laws and ordinances as Bahá’u’lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.

“Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá’u’lláh’s revealed utterances.”
However, quite apart from his function as a member and sacred head for life of the Universal House of Justice, the Guardian, functioning within his own sphere, had the right and duty “to define the sphere of the legislative action” of the Universal House of Justice. In other words, he had the authority to state whether a matter was or was not already covered by the Sacred Texts and therefore whether it was within the authority of the Universal House of Justice to legislate upon it. No other person, apart from the Guardian, has the right or authority to make such definitions. The question therefore arises: In the absence of the Guardian, is the Universal House of Justice in danger of straying outside its proper sphere and thus falling into error? Here we must remember three things: First, Shoghi Effendi, during the thirty-six years of his Guardianship, has already made innumerable such definitions, supplementing those made by ‘Abdu’l-Bahá and by Bahá’u’lláh Himself. As already announced to the friends, a careful study of the Writings and interpretations on any subject on which the House of Justice proposes to legislate always precedes its act of legislation. Second, the Universal House of Justice, itself assured of divine guidance, is well aware of the absence of the Guardian and will approach all matters of legislation only when certain of its sphere of jurisdiction, a sphere which the Guardian has confidently described as “clearly defined”. Third, we must not forget the Guardian’s written statement about these two Institutions: “Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.”
The Universal House of Justice, 27 May 1966, paragraphs 7-10

Concerning the statement by Shoghi Effendi…: ‘Divorced from the institution of the Guardianship, the World Order of Bahá’u'lláh would be mutilated’, it must be emphasized that although there are no more Guardians after Shoghi Effendi, the institution of the Guardianship will always exist. Consider for example, that when the Prophet leaves this world, the position He occupies within His religion is not lost. For instance, Bahá’u'lláh is the Author of the Faith. Access to Him during His ministry was mainly through His Writings. It is the same after His ascension, He will always be the Author of the Faith, and the way to approach Him is through His Writings. Likewise, ‘Abdu’l-Bahá will always be the Centre of the Covenant of Bahá’u'lláh. The fact that He has ascended to the next world does not alter His position in the Faith. In order to turn to Him, one must turn to His Writings.

It is the same with the institution of the Guardianship. Shoghi Effendi is the Guardian of the Faith. During his ministry the believers received guidance through his writings and continue to do so after his passing. The institution of the Guardianship will always serve as a pillar supporting the mighty structure of the Administrative Order, regardless of whether the Guardian is living or not. The writings of Shoghi Effendi will continue to guide and sustain the ever-advancing community of the Most Great Name. Today, the Universal House of Justice, before taking decisions on various matters whether in the field of legislation or administration, consults the writings of Shoghi Effendi and is guided by the vast body of his letters, in which he has elucidated almost every conceivable subject. Thus, far from being divorced from the World Order of Bahá’u'lláh, the institution of the Guardianship plays a preponderating role now and for ever, in conjunction with the institution of the Universal House of Justice, in guiding and directing the Bahá’í community toward its ultimate goal — the establishment of the oneness of mankind on this planet.

…That ‘Abdu’l-Bahá in His Will and Testament makes provision for a successor to Shoghi Effendi does not necessarily mean that there will be one. …In this connection, the Universal House of Justice states:

Future Guardians are clearly envisaged and referred to in the Writings, but there is nowhere any promise or guarantee that the line of Guardians would endure forever; on the contrary there are clear indications that the line could be broken. Yet, in spite of this, there is a repeated insistance in the Writings on the indestructibility of the Covenant and the immutability of God’s Purpose for this Day. One of the most striking passages which envisage the possibility of such a break in the line of Guardians is in the Kitáb-i-Aqdas itself:

‘The endowments dedicated to charity revert to God, the Revealer of Signs. No one has the right to lay hold on them without leave from the Dawning-Place of Revelation. After Him the decision rests with the Aghsan (Branches), and after them with the House of Justice — should it be established in the world by then — so that they may use these endowments for the benefit of the Sites exalted in this Cause, and for that which they have been commanded by God, the Almighty, the All-Powerful. Otherwise the endowments should be referred to the people of Baha, who speak not without His leave and who pass no judgment but in accordance with that which God has ordained in this Tablet, they who are the champions of victory betwixt heaven and earth, so that they may spend them on that which has been decreed in the Holy Book by God, the Mighty, the Bountiful.’ [paragraph 42]

The passing of Shoghi Effendi in 1957 precipitated the very situation provided for in this passage, in that the line of Aghsan ended before the House of Justice had been elected. Although, as is seen, the ending of the line of Aghsan at some stage was provided for, we must never underestimate the grievous loss that the Faith has suffered. God’s purpose for mankind remains unchanged, however, and the mighty Covenant of Bahá’u'lláh remains impregnable.
[7 December 1969]

The above passage in the Kitáb-i-Aqdas was prophetic, in that a period of over five years separated the passing of Shoghi Effendi from the establishment of the Universal House of Justice, and the Hands of the Cause during this period — ‘the people of Baha who speak not without His leave’ — fulfilled the last provision stated in the above text.
Adib Taherzadeh, The Covenant of Baha’u'llah, p. 386-391

For more information please read the documents in the compilation “The Guardianship and the Universal House of Justice”

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The death of Shoghi Effendi had really been like an arrow shot into our hearts. Each one struggled with his bereavement in his own way. One of us, Mason Remey, one of the oldest and most distinguished, solved his personal dilemma by concluding that the Bahá’í Faith could not go on without a Guardian and that undoubtedly Shoghi Effendi’s successor was himself — for various invalid and unprovable reasons, such as that he was one of the earliest, famous believers of the West, had been made a Hand of the Cause by Shoghi Effendi and President of the International Bahá’í Council. All this was true, but it still did not make him the second Guardian. Mason Remey’s activities, beginning in 1960, when he “proclaimed” himself the second Guardian, were a profound source of embarrassment to his fellow-Hands who, in addition to all their other heavy, heartbreaking responsibilities, now found themselves obliged to progressively remonstrate with, admonish, warn, expose and finally excommunicate him. This extraordinary and sudden display of unexpected pride and conceit passed over the Bahá’í world, producing a brief flutter in France, a passing ripple in Chile and sundry vibrations in the United States, Pakistan and one or two other countries, and was soon gone forever. For those who, like myself and Paul Haney, had known and loved him all our lives, and Milly Collins, who had been a particularly old friend and co-worker, it was a very bitter and tragic experience. Unfollowed and unmourned, alone and isolated in his old age, when he died he was buried by his young secretary who was not a Bahá’í. Although this whole episode had no effect on the Faith, it added to the burdens of the Custodians, consumed hours of consideration better spent on constructive matters, and saddened our hearts. Like any branch cut off from the root, the Remey incident withered away.
Ruhiyyih Khanum, Ministry of the Custodians, p. 15

When it became clear that Shoghi Effendi had not appointed a successor to himself, some Bahá’ís failed to …[understand] the spirit of the Covenant of Bahá’u'lláh, [and] insisted that a second Guardian must be created. Mason Remey, an ambitious individual, became the candidate, and with constant encouragement by a few equally ambitious men he claimed in 1960 that he was the successor of Shoghi Effendi. Sadly however, this was like trying to make a flower from paper and pretend that it was real.

‘Abdu’l-Bahá in His Will and Testament extolled Shoghi Effendi as the ‘Sign of God’, the ‘Chosen Branch’, the ‘blest and sacred bough that hath branched out from the Twin Holy Trees’, ‘the most wondrous, unique and priceless pearl that doth gleam from out the Twin surging seas’. Such a being was created by God especially to become the Guardian of the Cause, and his appointment was made by the Centre of the Covenant Himself. He was a descendant both of Bahá’u'lláh and of the family of the Báb. How could a few individuals who looked for leadership and sought power for their own selfish interests raise up a lesser man to the station of the Guardianship? In His Will and Testament, ‘Abdu’l-Bahá has laid down the conditions that Shoghi Effendi’s successor must be either the ‘first-born’ of the Guardian or another Ghusn (male descendant of Bahá’u'lláh), and that the Hands of the Cause must give their assent to his choice. How could Mason Remey fulfil these conditions? It is interesting to note that, in a Tablet to the Hand of the Cause of God, Mulla Ali-Akbar, ‘Abdu’l-Bahá makes this important statement.

…ere the expiration of a thousand years, no one has the right to utter a single word, even to claim the station of Guardianship. The most Holy Book is the Book to which all peoples shall refer, and in it the Laws of God have been revealed. Laws not mentioned in the Book should be referred to the decision of the Universal House of Justice. There will be no grounds for difference… Beware, beware lest anyone create a rift or stir up sedition. ‘Abdu’l-Baha, cited in “Wellspring of Guidance: Messages 1963-1968″, pp. 47-48

After Mason Remey made his absurd claim, the Hands of the Cause in the Holy Land tried their utmost to bring him to his senses. But in his delusion, he persisted on his errant course and consequently he and those few who followed him were announced as Covenant-breakers. The Bahá’í community was once again purged by this process; the impurities which would have imposed dire afflictions upon the Faith had they been allowed to remain within the fold, were cast out, resulting in revitalization of the body of the Cause of God.

This episode of Covenant-breaking by Mason Remey was one of the flimsiest of all rebellions in the history of the Faith. It did not take very long until a number of those who had been misled by him realized their mistake, repented and returned to the community or withdrew from the Faith altogether. Mason Remey’s efforts to form a following for himself failed miserably. After his death, serious rivalries broke out between his lieutenants who claimed to be his successors. The divinely-ordained instruments serving the Covenant of Bahá’u'lláh have been so strengthened today that the efforts of this group of Covenant-breakers have become null and void, and the power of the Covenant has driven them into oblivion.

…Before Mason Remey’s preposterous claim, the wisdom of the words [of] ‘Abdu’l-Bahá in His Will and Testament that the Hands of the Cause ‘must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor’[paragraph 19] was not clear to many. But after Remey’s defection, it became clear that this requirement was a means for the protection of the Cause of God. If there was to be a successor to Shoghi Effendi, he needed the approval of the Hands, and Mason Remey did not have this.
Adib Taherzadeh, The Covenant of Baha’u'llah, p. 386-391

Mason Remey has had the temerity to assert that the beloved Guardian of the Cause appointed him during his own lifetime as his successor. He builds up his claim by saying that because he was appointed President of the first International Bahá’í Council, he becomes automatically the President of the elected International Bahá’í Council, and later, on its election, Chairman of the Universal House of Justice. To quote his own argument:

‘He who is President of the Universal House of Justice is the Guardian of the Faith for he who is the Guardian of the Faith is President of the Universal House of Justice. These two offices are one and the same. Therefore, when the beloved Guardian Shoghi Effendi appointed me President of the Bahá’í International Council, that, he explained, was the forerunner of the Universal House of Justice that was the Embrionic [sic] Universal House of Justice that would eventually develop into the Universal House of Justice. I or one of my successors in Guardianship would be President of this divinely instituted infallible body, the Universal House of Justice; therefore the Guardianship of the Bahá’í Faith and the Presidency of the Universal House of Justice are one and the same position in the Faith.’

This contention requires a careful study of the Words of ‘Abdu’l-Bahá in the Will and Testament, because this sacred document sets forth the conditions requisite for Guardianship in no uncertain terms. We must never forget for a moment that it was the Master Who established the Station of the Guardianship; and in fact appointed the successor of Shoghi Effendi as between Shoghi Effendi’s first born, or another branch (Ghosn).

In the Will He clearly states:

He is the expounder of the Words of God and after him will succeed the first-born of his lineal descendants…. [paragraph 16]

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. 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. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words: “The child is the secret essence of its sire”, that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he (the Guardian of the Cause of God), choose an other branch to succeed him.[paragraph 18]

…The word “Ghosn” (plural Aghsan) is an Arabic word, meaning “branch”.

Bahá’u'lláh used this word specifically to designate his own male descendants. It does not apply to any other category of people. He gave the title to ‘Abdu’l-Bahá of “the Most Great Branch”. His second son, Muhammad ‘Ali was known as “the Greater Branch”; His third son, Midhi, “the Purest Branch”, etc. The Guardian himself is designated in the Master’s Will as “the Chosen Branch”.

…Because of ignorance of the Arabic and Persian languages and the use of these two terms in our Sacred Texts, spurious arguments have been put forth by those making the false claim that Shoghi Effendi could have appointed a successor other than a blood descendant of Bahá’u'lláh.

…Bahá’u'lláh, in writing, in unambiguous terms established the Master as the Centre of His Covenant. ‘Abdu’l-Bahá in His turn, in His Own handwriting created the beloved Guardian, Shoghi Effendi as the Centre of His Covenant and specified the conditions of future Guardianship.

Without one written word from the Guardian, Mason Remey claims that because he was the President of the International Bahá’í Council, and because this body is the embryonic international institution, it automatically makes him the President of that future body, and hence, Guardian of the Faith.

If the President of the International Bahá’í Council is ipso facto the Guardian of the Bahá’í Faith, then the beloved Guardian, himself, Shoghi Effendi would have had to be the President of this first International Bahá’í Council.

If the presidency of the first International Bahá’í Council, which was not an elected body but appointed by Shoghi Effendi was a permanent thing, why did the beloved Guardian himself call for an elected International Bahá’í Council in the future as part of the evolution of this institution and its eventual efflorescence into the Universal House of Justice?

We have not even an intimation in any writing of Shoghi Effendi that the officers of the first appointed International Bahá’í Council would be carried forward into the elected International Bahá’í Council.

…Mason Remey signed the first communication sent out by 26 Hands of the Faith, from Bahji in November, 1957, in which it was stated that as the beloved Guardian had left no Will and no successor, the Hands of the Faith, designated by Shoghi Effendi as the Chief Stewards of Bahá’u'lláh’s embryonic World Commonwealth, would carry on the work of the Crusade until the formation of that infallible Body, the Universal House of Justice.

Although Mason Remey, himself a Hand of the Cause, acted as one of the nine Hands in the Holy Land until the end of October, 1959, he never intimated his claim to be the second Guardian to any individual Hand, to the group of Hands serving at the World Centre, or to the body of the Hands gathered in Bahji at their Conclaves.

The first intimation any of us received of this astounding claim was when he mailed us a copy of his proclamation, at a time when it was already in the mail to National Assemblies and individuals.

How can Mason Remey reconcile his assertion that he was appointed by Shoghi Effendi as his successor during his lifetime with the provisions in the Will and Testament of ‘Abdu’l-Bahá that during the lifetime of the Guardian, nine of the Hands of the Cause of God must be elected by their fellow-Hands, and give their assent to the choice made by him of his successor? If the Guardian appointed Mason Remey, why did he go against the provisions of the Will in this important respect? Such an implication is a flagrant attack on Shoghi Effendi himself…
Hands of the Cause in the Holy Land, 15 October 1960, Ministry of the Custodians, p. 231

For more information please read “Mason Remey and Those Who Followed Him” and “The Guardianship and the Universal House of Justice”

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Haifa, Israel November 6, 1957

Ruhiyyih Khanum, telephoned me on the evening of November 4th, of the great calamity which had stricken the Bahá’í world, in the passing of our dearly beloved Guardian, in London, during the early morning hours of November 4th.

During our conversation it was decided I would remain in Haifa and take all precautions to protect the Holy Places, the Guardian’s apartment, where all his records were kept, and the Faith from attack by the enemies of the Faith here.

The following actions were taken:

1. The Guardian’s apartment and office had been locked, so no one could enter it during his absence. We assured ourselves that it was carefully locked, and barriers were placed in front of the door so no one could enter. We then locked and put iron bars across the door to the entrance of the living quarters. These iron bars were padlocked. All the keys to the apartment were then sealed in an envelope, which envelope was signed by Sylvia Ioas Jessie Revell, Ethel Revell and Leroy Ioas and placed in the safe of my office, in such a way that if the envelope was tampered with in any way, it would be seen immediately.

We then arranged for the Guardian’s trusted servant to sleep outside the doors of the apartment and office; likewise another trusted servant to sleep at the foot of the steps, so no one could gain access to the area.

During the daytime, we maintained extra Bahá’ís in the building, so no access could be gained.

2. The Shrine of Bahá’u'lláh was guarded night and day, and one of the Bahá’ís slept in the Shrine each night.

3. The same action was taken with regard to the Shrine of the Báb.

4. The same action was taken with regard to the Mansion at Bahji.

The sealing of the Guardian’s apartment and office was done in the presence of the four members of the International Council here, who have signed this document, in attestation thereof.

The envelope in which the keys to the apartment were sealed, is attached.

Leroy C. Ioas

[Signed as follows]
Leroy Ioas
Sylvia Ioas
Ethel Revell
Jessie Revell

Ministry of the Custodians, p. 22

HANDS IN THE HOLY LAND OFFICIAL STATEMENT

Haifa, Israel November 19, 1957

Allah-u-Abha!

This morning immediately after 9:00 a.m. we, the five Hands of the Cause assigned to service at the World Centre of the Faith, Ruhiyyih Khanum, Mason Remey, Amelia E. Collins, Ugo Giachery, and Leroy Ioas as well as Hands of the Cause Hasan Balyuzi, a member of the Afnan family, Mr. Horace Holley, representing the believers of the Western Hemisphere, Musa Banani; representing the believers of the African continent, and Dr. ‘Ali-Muhammad Varqa Trustee of the beloved Guardian, representing also the Asian continent, (totaling to, ‘ the number of Baha) have met, in order to open the Guardian’s safe and desk [and] search for a Will and Testament if one was executed by Shoghi Effendi.

They found that the seals placed on the safe by the five Hands in the Holy Land were intact and untouched; and similarly the seals containing the keys to the safe were intact and untouched and similarly that the sealed desk was intact.

The undersigned nine Hands of the Cause, appointed by the first Guardian, Shoghi Effendi each in the presence of the others, do hereby individually and collectively certify to the following:

That the safe and desk have been opened and searched and the non existence of a Will and Testament executed by Shoghi Effendi was definitely established.

[Signed as follows]

Ruhiyyih
Mason Remey
Amelia E. Collins
Ugo Giachery
Leroy Ioas
Hasan M. Balyuzi
Horace Holley
M.B. [Musa Banani]
Dr. A. Vargha

Ministry of the Custodians, p. 27

When the appointed and much-loved Head of our Faith suddenly passed away on November 4, 1957 in London, [the Hands of the Cause] were twenty-seven in number, five women and twenty-two men, drawn from all continents of the globe, some of whom had never even met the Guardian personally, indeed, eight of us had only been appointed to the rank of Hand by Shoghi Effendi a few weeks prior to his death. Those of us of longer standing felt great compassion for this last contingent of our peers, who, in addition to the shock each one of us had experienced when we were elevated to this high position, were now faced with the additional shock of the realization that Shoghi Effendi was no longer there to guide them personally, that this door was closed forever. The eldest among us, Corinne True, one of the early group of ‘Abdu’l-Bahá’s disciples in America, was already 96; the youngest, Enoch Olinga, a native of Uganda, only 31;
Ruhiyyih Khanum, Ministry of the Custodians, p. xxiii

The labours of the Hands of the Cause at the time of this unique crisis followed an unbroken pattern till the day the Universal House of Justice was elected on April 21, 1963. The Hands who had gathered in London met and, in spite of their shock and grief, decided not an instant’s time must be lost in holding a plenary meeting of our entire body at our World Centre in the Holy Land. This was called for November 18th. Our first act was to choose a delegation to open the apartment of Shoghi Effendi which had been sealed by the International Bahá’í Council right after his passing (in addition to being locked by him when we left Haifa, as was his usual custom) and to make an exhaustive search for any document he might have left — a Will or otherwise. There was no such thing to be found.

The general body of the Hands then met in the upper hall of the Mansion of Bahá’u'lláh at Bahji near His resting-place, for the first of their six Conclaves until the election of the Universal House of Justice took place. Of all our Conclaves — the only befitting term for such august gatherings — that first one was the most epoch-making. Not only were we dazed and grieving, we were orphans, deprived of our father. The responsibility for the entire Cause of God, to which each one of us was wholly consecrated, had been placed in our hands, with neither premonition, warning nor advice. Aside from the thought that we were now the only ones to direct the Bahá’ís of the world, to protect and guide them and to win the Crusade of our beloved Guardian, we were faced with problems of inconceivable magnitude. How to assume the reins of authority, with no document to support us, other than the general theological statements about the Hands? What should we do regarding money, urgently needed for the monthly upkeep of the Shrines, Holy Places, pilgrim houses, and gardens, and to pay not only these substantial recurring bills but continue to finance innumerable vital Bahá’í undertakings throughout the world which Shoghi Effendi himself had inaugurated and supported from his funds as Head of the Faith?

What was our legal status, on which hinged the delicate question that all the international financial assets of the Faith were in the name of Shoghi Effendi What would we say about the Guardianship? When one adds to the staggering total of the above enumerated problems the fact that all this rested on the shoulders of twenty-seven Hands, the first of whom had only been called to their high office six years previously and the last of whom were appointed a bare four weeks before Shoghi Effendi passed away, one gets some idea of the state and the burden of the Hands of the Cause of God.

As we sat in the great upstairs hall of the Mansion — so sacred, so private — our historic Proclamation was worked out; it was signed by all the Hands of the Cause except Corinne True, then aged 96, who was unable to travel from the United States to the Holy Land but quite capable of being one of the signatories by consent of that historic document. Clara Dunn, 88, was, however, present in Haifa and signed the document herself, but because of age and infirmity was not able to attend our meetings. When one remembers that of the twenty-five of us gathered in the Mansion, most of our Persian Hands spoke little or no English at this time and none of the Western Hands spoke any Persian except myself — and my vocabulary in no way covered the issues facing us — and that only two of the Persian Hands were completely bilingual and therefore we had to translate every word, back and forth — as each Hand, conscious of the frightening responsibilities resting upon us, insisted on exact translation of the opinions voiced in the other language not his own — and that this went on hour after hour, in day-long sessions, morning and afternoon, one gets a glimpse of what kind of burdens were added to our sorrow.
Ruhiyyih Khanum, Ministry of the Custodians, p. 8-9

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One of Bahá’u'lláh’s injunctions in the Kitáb-i-Aqdas is that every Bahá’í should write a Will and Testament, and that foremost in it he should bear witness to the oneness of God in the Dayspring of His Revelation, Bahá’u'lláh. This confession of faith is to be a testimony for him in both this world and the next. A Will also directs the distribution of wealth among one’s heirs. As to the first requirement, Shoghi Effendi’s letter entitled The Dispensation of Bahá’u'lláh is one of the finest declarations of faith ever written. No believer has written such an outstanding confession of his religious beliefs as Shoghi Effendi did in this remarkable document. As to the second part of a Will, which is the bequeathing of a person’s wealth to his inheritors, Shoghi Effendi did not have any worldly possessions and therefore had no need to distribute them. Thus, it can be said that he carried out the commandment of Bahá’u'lláh with regard to the writing of a Will.

As to the appointment of a successor, the Master had stated in His Will and Testament that should the ‘first-born’ of the Guardian not inherit his spiritual qualities, he should appoint another Ghusn (Branch). The word Ghusn has been used by Bahá’u'lláh to signify His male descendants exclusively. ‘Abdu’l-Bahá was designated as  379  Ghusn-i-A’zam (The Most Great Branch) and Shoghi Effendi as Ghusn-i-Mumtaz (The Chosen Branch). Shoghi Effendi was not in a position to appoint a successor to himself because he had no son and there was not a single Ghusn who was faithful to the Cause of God. Every one of the descendants of ‘Abdu’l-Bahá had been declared a Covenant-breaker.

Not only was Shoghi Effendi unable to appoint a successor to himself, but his hands were also tied in making a pronouncement about it. This is because Shoghi Effendi was the Interpreter of the Word of God. This allowed him to explain everything which was in the Writings of Bahá’u'lláh and ‘Abdu’l-Bahá and apply their teachings and commandments within the framework of the exigencies of the time. However, what Shoghi Effendi could not do was to pronounce on subjects which were not recorded in the Holy Writings. These fell within the purview of the Universal House of Justice, which alone has the authority to legislate on matters which are not revealed by the Pen of Bahá’u'lláh or ‘Abdu’l-Bahá. Since the Will and Testament of ‘Abdu’l-Bahá did not indicate the course to be taken should there be no Ghusn (Branch) to succeed Shoghi Effendi, the resolution of this question did not fall within the domain of the Guardianship; it was the prerogative of the Universal House of Justice to find a solution. This is probably the main reason why Shoghi Effendi did not make any statement about his successor.
Adib Taherzadeh, The Covenant of Baha’u'llah, p. 378

The weighty treatise known as The Dispensation of Bahá’u'lláh , written in 1934, burst upon the Bahá’ís like a blinding white light. I remember when I first read it I had the most extraordinary feeling as if the whole universe had suddenly expanded around me and I was looking out into its dazzling star-filled immensity; all the frontiers of our understanding flew outwards; the glory of this Cause and the true station of its Central Figures were revealed to us and we were never the same again. One would have through that the stunning impact of this one communication from the Guardian would kill puniness of soul forever! However Shoghi Effendi felt in his inmost heart about his other writings, I know from his remarks that he considered he had said all he had to say, in many ways, in the Dispensation.
Ruhiyyih Khanum, The Priceless Pearl, p. 213 (Ocean)

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Further to appointing Shoghi Effendi as “the Guardian of the Cause of God,” ‘Abdu’l-Bahá’s Will and Testament established the Guardianship as a hereditary institution: “after him [Shoghi Effendi] will succeed the first-born of his lineal descendents.” The Will and Testament set forth specific conditions for Shoghi Effendi’s appointment of his successor:

0 ye beloved of the Lord! 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. 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. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words:—”The child is the secret essence of its sire,” that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him.

The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot).

As these provisions of the Will and Testament make clear, ‘Abdu’l-Bahá specified several requirements for the Guardian’s appointment of his successor:

1. It is “incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor…
2. The appointee “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.”
3. “[A]fter him [Shoghi Effendi] will succeed the first-born of his lineal descendents.”  Should “the first-born of the Guardian of the Cause of God. . . not inherit of the spiritual” and not possess “a goodly character,” then must the Guardian “choose another branch” (male descendent of Bahá’u'lláh) “to succeed him.”
4. “The Hands of the Cause of God must elect from their own number nine persons…”
5. And these nine elected Hands “must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor.”

Thus, ‘Abdu’l-Bahá specified who could appoint the Guardian’s successor (Shoghi Effendi could); when the appointment was to be made (in Shoghi Effendi’s lifetime) what spiritual qualities the successor had to possess (detachment, fear of God, knowledge,etc.); who the successor could be (Shoghi Effendi’s “first born” or another “branch”); and who had to approve the choice of the successor( nine elected members from among the Hands of the Cause of God). Each of these conditions had to be satisfied for an individual to become Shoghi Effendi’s successor.

By the time of his passing in 1957, Shoghi Effendi had not, however, appointed a successor. The appointment of a successor was made impossible because Shoghi Effendi did not have any children and, therefore, no “first-born” child; nor was there another :”branch” (male descendent of Bahá’u’lláh) eligible for appointment inasmuch as all had broken the Covenant. Moreover, the other conditions for the appointment of a successor had not been satisfied: Shoghi Effendi had not “in his own life-time” appointed a successor who had “inherit[ed] of the spiritual”; and the Hands of the Cause had not “elect[ed] from their own number nine persons” who had given “their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor.” Thus the requirments for the appointment of a successor, as delineated in the Will and Testament of ‘Abdu’l-Bahä, could not be satisfied.
Shahin Vafai, The Essence of the Covenant, p. 83-85

As to the appointment of a successor, the Master had stated in His Will and Testament that should the ‘first-born’ of the Guardian not inherit his spiritual qualities, he should appoint another Ghusn (Branch). The word Ghusn has been used by Bahá’u'lláh to signify His male descendants exclusively. ‘Abdu’l-Bahá was designated as  Ghusn-i-A’zam (The Most Great Branch) and Shoghi Effendi as Ghusn-i-Mumtaz (The Chosen Branch). Shoghi Effendi was not in a position to appoint a successor to himself because he had no son and there was not a single Ghusn who was faithful to the Cause of God. Every one of the descendants of ‘Abdu’l-Bahá had been declared a Covenant-breaker.
Adib Taherzadeh, The Covenant of Baha’u'llah, p. 378

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All praise be to God Who, from every drop of blood shed by His chosen ones, hath brought forth a vast creation whose number none but Himself can reckon. He hath raised them to be the embodiments of His love and the manifestations of His tender affection. It is they who are the hands of His Cause amongst men. It is they who have rendered aid unto God in every age and have arisen to promote that which He hath purposed in such wise that the majesty of the kings and their dreadful might have failed to affright them, nor have they been hindered from following the path of truth by the clash of arms and the furious clamour of battalions. They have raised their triumphal cry amidst all that dwell in the heavens and on the earth, summoning everyone unto the Lord of all mankind, He Who is the Ruler of this world and of the next, the God of the throne on high and of the earth below.
Baha’u'llah, Fire and Light, p. 9

My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Baha and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!
‘Abdu’l-Baha, The Will and Testament of ‘Abdu’l-Baha, paragraph 17

The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot).

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. Should differences arise, they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world.
‘Abdu’l-Baha, The Will and Testament of ‘Abdu’l-Baha, paragraph 19-22

[The Will and Testament of ‘Abdu’l-Baha]…stresses the importance of the Kitáb-i-Aqdas; establishes the institution of the Guardianship as a hereditary office and outlines its essential functions; provides the measures for the election of the International House of Justice, defines its scope and sets forth its relationship to that Institution; prescribes the obligations, and emphasizes the responsibilities, of the Hands of the Cause of God; and extolls the virtues of the indestructible Covenant established by Bahá’u'lláh.
Shoghi Effendi, God Passes By, p. 328

The Hands of the Cause will have executive authority in so far as they carry out the work of the Guardian.
Written on behalf of Shoghi Effendi, 31 March 1949, The Light of Divine Guidance v II, p. 82

Hour now ripe to take long inevitably deferred step in conformity with provisions of ‘Abdu’l-Bahá’s Testament in conjunction with six above-mentioned steps through appointment of first contingent of Hands of Cause of God, twelve in number, equally allocated Holy Land, Asiatic, American, European continents. Initial step now taken regarded as preparatory full development of institution provided in ‘Abdu’l-Bahá’s Will, paralleled preliminary measure formation International Council destined to culminate in emergence of Universal House of Justice. Nascent institution forging fresh links binding rising World Center of Faith to consolidating World Community of followers of Most Great Name, paving way to adoption supplementary measures calculated reinforce foundations structure of the Bahá’í Administrative Order.
Shoghi Effendi,  24 December 1951, Messages to the Baha’i World, p. 20

Members august body [ie. Hands of the Cause] invested in conformity with ‘Abdu’l-Bahá’s Testament, twofold sacred function, the propagation and preservation of the unity of the Faith of Bahá’u'lláh, and destined to assume individually in the course of time the direction of institutions paralleling those revolving around the Universal House of Justice, the supreme legislative body of the Bahá’í world, are now recruited from all five continents of the globe and representative of the three principal world religions of mankind.
Shoghi Effendi (Cablegram),  29 February 1952, Messages to the Baha’i World, p. 21

Following upon the missions entrusted to the Hands of the Cause in connection with the establishment of Haziratu’l-Quds in the Dominion of Canada and Central Africa, have instructed Ugo Giachery to take in conjunction with the European Teaching Committee, immediate steps, after the conclusion of his pilgrimage, aiming at the formation, ere the termination of the American Community’s second Seven Year Plan, of the first National Spiritual Assembly of the Bahá’ís of Italy and Switzerland.
Shoghi Effendi, (Cablegram), 8 March 1952, Messages to the Baha’i World, p. 22

…the magnificent services already rendered by the recently elevated American Hands of the Cause of God, in diversified spheres of Bahá’í activity, at the World Center of the Faith, in the triple function of hastening the construction of the Báb’s Sepulcher, of consolidating the ties binding the International Bahá’í Council to the civil authorities of Israel, and of completing the design of the projected Mashriqu’l-Adhkar on Mt. Carmel, as well as in Latin America; …the marvellous loyalty demonstrated [by the American Baha’is] in connection with the repeated defection of members of the Holy Family and the nefarious activities of Covenant-breakers, both old and new; as well as the share a number of these Hands have had in administering a stunning defeat to the enemies of the Faith who, so boldly and shamelessly sought, through legal action, to challenge the authority of the Guardian of the Faith, and to publicly humiliate, the institution created through the provisions of ‘Abdu’l-Bahá’s Testament; … these stand out as the distinctive, the unforgettable, the infinitely meritorious achievements which posterity will record as the noblest exploits immortalizing the concluding years of the Second Seven Year Plan, and conferring untold benefits on its executors throughout the length and breadth of the Great Republic of the West.
Shoghi Effendi, J 30 June 1952, Messages to the Baha’i World, p. 31-2

Desire to announce the appointment of the Hands of the Cause, honored by direct association with the newly-initiated enterprises at the world center of the Faith, to act, in addition to their individual participation in the deliberations at the forthcoming Conferences, as my special representatives, entrusted with a four-fold mission: to bear, for the edification of the attendants, a precious remembrance of the Co-founder of the Faith, deliver my official message to the assembled believers, elucidate the character and purposes of the impending decade-long spiritual World Crusade and rally the participants to energetic, sustained, enthusiastic prosecution of the colossal tasks ahead.
Shoghi Effendi (Cablegram),  15 December 1952, Messages to the Baha’i World, p. 46

Let there be no mistake. The avowed, the primary aim of this Spiritual Crusade is none other than the conquest of the citadels of men’s hearts. The theater of its operations is the entire planet. Its  duration a whole decade. Its commencement synchronizes with the centenary of the birth of Bahá’u'lláh’s Mission. Its culmination will coincide with the centenary of the declaration of that same Mission. The agencies assisting in its conduct are the nascent administrative institutions of a steadily evolving divinely appointed order. Its driving force is the energizing influence generated by the Revelation heralded by the Báb and proclaimed by Bahá’u'lláh. Its Marshal is none other than the Author of the Divine Plan. Its standard-bearers are the Hands of the Cause of God appointed in every continent of the globe. Its generals are the twelve national spiritual assemblies participating in the execution of its design. Its vanguard is the chief executors of ‘Abdu’l-Bahá’s master plan, their allies and associates. Its legions are the rank and file of believers standing behind these same twelve national assemblies and sharing in the global task embracing the American, the European, the African, the Asiatic and Australian fronts. The charter directing its course is the immortal Tablets that have flowed from the pen of the Center of the Covenant Himself. The armor with which its onrushing hosts have been invested is the glad tidings of God’s own message in this day, the principles underlying the order proclaimed by His Messenger, and the laws and ordinances governing His Dispensation. The battle cry animating its heroes and heroines is the cry of Ya-Baha’u'l-Abha, Ya Aliyyu’l-A’la.
Shoghi Effendi,  4 May 1953, Messages to the Baha’i World , p. 152-3

Hail emergence of the unfoldment in the opening years of the second epoch of the formative age of the Bahá’í 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 Bahá’u'lláh.

Desire to pay warm tribute to the services rendered severally and collectively by appointed hands at the World Center of the Faith and in territories beyond its confines.

Greatly value their support in the erection of the Báb’s Sepulcher on Mt. Carmel; in reinforcing ties with the newly emerged State of Israel; in the extension of the International Endowments in the Holy Land; in the initiation of the preliminary measures for the establishment of the Bahá’í World Administrative Center, as well as in their participation in four successive intercontinental Teaching Conferences; in their extensive travels in African territories, in North, Central and South America, in the European, Asiatic and Australian Continents.

This newly constituted body, embarked on its mission with such auspicious circumstances, is now entering the second phase of its evolution signalized by forging of ties with the National Spiritual Assemblies of the Bahá’í world for the purpose of lending them assistance in attaining the objectives of the Ten Year Plan.

The hour is ripe for the fifteen Hands residing outside the Holy Land to proceed during Ridvan with the appointment, in each continent separately, from among the resident Bahá’ís of that Continent, of Auxiliary Boards, whose members, acting as deputies, assistants and advisers of the Hands, must increasingly lend their assistance for the promotion of the interests of the Ten Year Crusade.

…Fervently supplicating at the Holy Threshold for an unprecedented measure of blessings on this vital and indispensable organ of the embryonic and steadily unfolding Bahá’í Administrative Order, presaging the emergence of the World Order of Bahá’u'lláh which must pave the way for the establishment of the World Civilization destined to attain maturity in the course of successive Dispensations in the Five Thousand Century Bahá’í Cycle.
Shoghi Effendi (Cablegram), April 6, 1954, Messages to the Baha’i World , p. 58-60

He appreciates very much t