Your recent letter, in which you share with us the questions that have occurred to some of the youth in studying “The Dispensation of Bahá’u'lláh,” has been carefully considered, and we feel that we should comment both on the particular passage you mention and on a related passage in the same work, because both bear on the relationship between the Guardianship and the Universal House of Justice.
The first passage concerns the Guardian’s duty to insist upon a reconsideration by his fellow-members in the Universal House of Justice of any enactment which he believes conflicts with the meaning and departs from the spirit of the Sacred Writings. The second passage concerns the infallibility of the Universal House of Justice without the Guardian, namely Shoghi Effendi’s statement that “Without such an institution [the Guardianship] . . . the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.”
Some of the youth, you indicate, were puzzled as to how to reconcile the former of these two passages with such statements letter addressed to a new believer. 38 as that in the Will of ‘Abdu’l-Bahá which affirms that the Universal House of Justice is “freed from all error.”
Just as the Will and Testament of ‘Abdu’l-Bahá does not in any way contradict the Kitáb-i-Aqdas but, in the Guardian’s words, “confirms, supplements, and correlates the provisions of the Aqdas,” so the writings of the Guardian contradict neither the revealed Word nor the interpretations of the Master. In attempting to understand the Writings, therefore, one must first realize that there is and can be no real contradiction in them, and in the light of this we can confidently seek the unity of meaning which they contain.
“. . . 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 on matters not expressly revealed in the teachings. 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 judgment on such laws and ordinances as Bahá’u'lláh has not expressly revealed.” He goes on to affirm, “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.”
It is impossible to conceive that two centers of authority, which the Master has stated “are both under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness the Exalted One,” could conflict with one another, because both are vehicles of the same Divine Guidance.
The Universal House of Justice, beyond its function as the enactor of legislation, has been invested with the more general functions of protecting and administering the Cause, solving obscure questions and deciding upon matters that have caused difference. Nowhere is it stated that the infallibility of the Universal House of Justice is by virtue of the Guardian’s membership or presence on that body. Indeed, ‘Abdu’l-Bahá in His Will and Shoghi Effendi in his “Dispensation of Bahá’u'lláh” have both explicitly stated that the elected members of the Universal House of Justice in consultation are recipients of unfailing Divine Guidance. Furthermore the Guardian himself in “The World Order of Bahá’u'lláh” asserted that
“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.”
While the specific responsibility of the Guardian is the interpretation of the Word, he is also invested with all the powers and prerogatives necessary to discharge his function as Guardian of the Cause, its Head and supreme protector. He is, furthermore, made the irremovable head and member for life of the supreme legislative body of the Faith. It is as the head of the Universal House of Justice, and as a member of that body, that the Guardian takes part in the process of legislation. If the following passage, which gave rise to your query, is considered as referring to this last relationship, you will see that there is no contradiction between it and the other texts:
“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.”
Although the Guardian, in relation to his fellow-members within the Universal House of Justice, cannot override the decision of the majority, it is inconceivable that the other members would ignore any objection he raised in the course of consultation or pass legislation contrary to what he expressed as being in harmony with the spirit of the Cause. It is, after all, the final act of judgment delivered by the Universal House of Justice that is vouchsafed infallibility, not any views expressed in the course of the process of enactment.
It can be seen, therefore, that there is no conflict between the Master’s statements concerning the unfailing divine guidance conferred upon the Universal House of Justice and the above passage from “The Dispensation of Bahá’u'lláh.”
It may help the friends to understand this relationship if they are aware of some of the processes that the Universal House of Justice follows when legislating. First, of course, it observes the greatest care in studying the Sacred Texts and the interpretations of the Guardian as well as considering the views of all the members. After long consultation the process of drafting a pronouncement is put into effect. During this. process the whole matter may well be reconsidered. As a result of such reconsideration the final judgment may be significantly different from the conclusion earlier favored, or possibly it may be decided not to legislate at all on that subject at that time. One can understand how great would be the attention paid to the views of the Guardian during the above process were he alive.
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 insistence 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.”
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. Has not Bahá’u'lláh stated categorically, “The Hand of Omnipotence hath established His Revelation upon an unassailable, an enduring foundation.” While ‘Abdu’l-Bahá confirms:
“Verily, God effecteth that which He pleaseth; naught can annul His Covenant; naught can obstruct His favor nor oppose His Cause!” “Everything is subject to corruption; but the Covenant of thy Lord shall continue to pervade all regions.” “The tests of every dispensation are in direct proportion to the greatness of the Cause and as heretofore such a manifest Covenant, written by the Supreme Pen, has not been entered upon, the tests are proportionately severe . . . These agitations of the violators are no more than the foam of the ocean, . . . this froth of the ocean shall not endure and shall soon disappear and vanish, while on the other hand the ocean of the Covenant shall eternally surge and roar.”
“The bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day.” “. . . this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His Law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind.”
In the Bahá’í Faith there are two authoritative centers appointed to which the believers must turn, for in reality the Interpreter of the Word is an extension of that center which is the Word itself. The Book is the record of the utterance of Bahá’u'lláh, while the divinely inspired Interpreter is the living Mouth of that Book — it is he and he alone who can authoritatively state what the Book means. Thus one center is the Book with its Interpreter, and the other is the Universal House of Justice guided by God to decide on whatever is not explicitly revealed in the Book. This pattern of centers and their relationships is apparent at every stage in the unfoldment of the Cause. In the Kitáb-i-Aqdas Bahá’u'lláh tells the believers to refer after His passing to the Book, and to “Him Whom God hath purposed, Who hath branched from this Ancient Root.” In the Kitáb-i-’Ahd (the Book of Bahá’u'lláh’s Covenant), He makes it clear that this reference is to ‘Abdu’l-Bahá. In the Aqdas Bahá’u'lláh also ordains the institution of the Universal House of Justice, and confers upon it the powers necessary for it to discharge its ordained functions. The Master in His Will and Testament explicitly institutes the Guardianship, which Shoghi Effendi states was clearly anticipated in the verses of the Kitáb-i-Aqdas, reaffirms and elucidates the authority of the Universal House of Justice, and refers the believers once again to the Book: “Unto the Most Holy Book everyone must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice,” and at the very end of the Will He says: “All must seek guidance and turn unto the Center of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error.”
As the sphere of jurisdiction of the Universal House of Justice in matters of legislation extends to whatever is not explicitly revealed in the Sacred Text, it is clear that the Book itself is the highest authority and delimits the sphere of action of the House of Justice. Likewise, the Interpreter of the Book must also have the authority to define the sphere of the legislative action of the elected representatives of the Cause. The writings of the Guardian and the advice given by him over the thirty-six years of his Guardianship show the way in which he exercised this function in relation to the Universal House of Justice as well as to National and Local Spiritual Assemblies. The fact that the Guardian has the authority to define the sphere of the legislative action of the Universal House of Justice does not carry with it the corollary that without such guidance the Universal House of Justice might stray beyond the limits of its proper authority; such a deduction would conflict with all the other texts referring to its infallibility, and specifically with the Guardian’s own clear assertion that the Universal House of Justice never can or will infringe on the sacred and prescribed domain of the Guardianship. It should be remembered, however. that although National and Local Spiritual Assemblies can receive divine guidance if they consult in the manner and spirit described by ‘Abdu’l-Bahá, they do not share in the explicit guarantees of infallibility conferred upon the Universal House of Justice. Any careful student of the Cause can see with what care the Guardian, after the passing of ‘Abdu’l-Bahá, guided these elected representatives of the believers in the painstaking erection of the Administrative Order and in the formulation of Local and National Bahá’í Constitutions.
We hope that these elucidations will assist the friends in understanding these relationships more clearly, but we must all remember that we stand too close to the beginnings of the System ordained by Bahá’u'lláh to be able fully to understand its potentialities or the interrelationships of its component parts. As Shoghi Effendi’s secretary wrote on his behalf to an individual believer on 25 March 1930,
“The contents of the Will of the Master are far too much for the present generation to comprehend. It needs at least a century of actual working before the treasures of wisdom hidden in it can be revealed…”
The Universal House of Justice, Messages from the Universal House of Justice 1968-1973, p. 42