1-What Is Being Addressed: The Problems of the People or the Governments?

When Baha’is say, “from amongst all governments and nations a supreme tribunal must be established,” if they are referring to an organization like the United Nations, a fundamental contradiction arises. Such an organization will not necessarily help the people or be of any benefit to them, because the people in the UN represent their respective governments, not their people, and not all governments are truly representative of their people.

The UN resolves the problems between the governments, not the people. In this process, the problem is usually resolved through threats of vetoing, sanctions, and even war, with the outcome of the resolution usually being in favor of a global superpower, not rightness and wrongness. This system is neither rational nor in compliance with divine teachings and justice.

As we already pointed out, even with the establishment of the UN, peace is still nowhere in sight, and neither the UN nor any similar organization proposed by Bahā’u’llāh and `Abdu’l-Bahā can bring about universal peace.

2- Baha’i Non-Interference in Political Matters.

According to Shoghi, in the future, all the worlds governments will unite under a single nation governed by the Baha’i creed:

Its watchword is the unification of the human race; its standard the “Most Great Peace”; its consummation the advent of that golden millennium—the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahā’u’llāh.[1]

The problem that arises here is that Baha’is believe that political matters are of no concern to them and they have been strictly ordered to refrain from any political interference or activities. This order is so hard to come by that during Shoghi’s guardianship, he twisted the orders of his predecessors and announced a modified version of non-interference in politics. This trend continues to this day in the orders given out by the UHJ. The non-interference as put forth by Shoghi gives Baha’is the freedom to vote to political parties on the condition that they are not identified with one party or another:

…no vote cast or office undertaken by a Bahā’ī should necessarily constitute acceptance, by the voter or office holder, of the entire programme of any political party. No Bahā’ī can be regarded as either Republican or Democrat, as such. He is above all else, the supporter of the principles enunciated by Bahā’u’llāh, with which, I am firmly convinced, the programme of no political party is completely harmonious . . . (From a letter of Shoghi Effendi to the National Spiritual Assembly of the United States and Canada, January 26, 1933: Bahā’ī News, No. 85, July, 1934, p. 2)[2]

As regards the non-political character of the Faith,… The friends may vote, if they can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgement. But if a certain person does enter into party politics and labours for the ascendency of one party over another, and continues to do it against expressed appeals and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Bahā’ī elections. (From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States and Canada, March 16, 1933)[3]

The matter of politics as discussed in most English compilations follows the same trend. We will now present the original radical policy of not interfering in politics as taught by `Abdu’l-Bahā and Bahā’u’llāh. This policy sums into the following main points:

• Baha’is are not allowed to participate in political affairs or interfere with them in any way, whether they are right or wrong. They are not even allowed to protest government actions.
• Baha’is are not allowed to speak about political affairs. Saying a single word has been prohibited, even privately between Baha’is.
• If a Baha’i wants to speak about political matters other Baha’is must prevent him.
• The only thing regarding political matters which Baha’is are allowed to do is to pray and supplicate.
• Even private discussions of political affairs between Baha’is is equal to exiting the Baha’i creed.

`Abdu’l-Bahā says:

The differences and agreements between the guardians of [government] affairs is not the business of the friends of God. They must never utter such words. The duty of the friends of God is to obey the orders and laws of his highness the king. What he orders, they must obey. They must completely submit and comply with the [orders of] the guardians of the affairs. If a tension occurs between them it does not concern the friends of God for [their duty is what the Poet Ḥāfiẓ says:] “Ḥāfiẓ, your only duty is to pray.” What we intend [to say] is that the friends of God must not utter a single word about politics because it is not their concern. Rather, they must only be engrossed with their own affairs and servitude [to the cause]. They must inspire about getting close to God and to rise in appeasing Him and be the cause of peace, tranquility, happiness, and joy of the human world. If a single person wants to utter something about the affairs of the leadership or government in the presence of the friends of God, that they (meaning the government) have said so and so or they have done so and so, then the friend of God must answer, “These affairs are not our business, we are the citizens of the ruler and under the protection of his highness the king. The rulers best know how to manage their affairs.” . . . Especially since we have been prohibited from speaking about or interfering in political matters by definite decrees . . . You should make the friends of God understand and realize this subject.[4]

In one of Bahā’u’llāh’s tablets revealed in honor of Ibn Abhar, he says:

If a single person from the friends wants to discuss political affairs at his own home or at other gatherings, then he must first cut all relationships with this Cause, and everyone must know that he [no longer] has any relation with this Cause. It’s up to him [to decide].[5]

He also declares in a tablet revealed in honor of Ibn Aṣdaq:

The criterion for being or not being a Baha’i is this: whoever interferes in political affairs and utters anything or makes a move outside his duties, then this is reason enough that he is not a Baha’i. No other proof is needed.[6]

`Abdu’l-Bahā further iterates:

If any [Baha’i] wants to utter a single word about the affairs of the government or protest about the guardians of [governmental] affairs, others must disagree with him. Because the Cause of God, definitely has not had and does not have any connection with political matters. Political matters are the concern of the guardians of [governmental] affairs, what connection does it have to the souls that must be engaged in perfecting the status and morals and in encouraging [in attaining] virtues. Verily, no one must [do anything] outside their duties.[7]

Fifth is general prohibition about doing what incites mischief and causes corruption and interfering in any political affair whatsoever and not to speak about them even by merely moving their lips.[8]

He also says:

Religion is detached from politics. Religion has no access to political matters, rather, religion is related with the world of morals. [Religion] is an inner spiritual affair which is concerned with the heart not the materialistic world. Religious leaders must nurture and teach and promote good morals. They must not interfere in political affairs.[9] 

We are not going to elongate this section by listing the real-life hypocritical actions of Baha’is regarding interference in politics. Rather, we will only ask one fundamental question: When all the world and governments become Baha’is, as Bahā’u’llāh has predicted, then who is going to manage the political and governing affairs, because Baha’is have been strictly prohibited from going anywhere near those matters?

3- Infallibility of the Universal House of Justice

All divine religions believe that their laws come directly from God through an Infallible Being that He had appointed. Baha’is believe that the decisions of a few fallible people—who themselves have been selected by another group of fallibles—are free from error and the will of God:

It is incumbent upon the Trustees of the House of Justice to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He, verily, is the Provider, the Omniscient.[10]

In as much as for each day there is a new problem and for every problem an expedient solution, such affairs should be referred to the Ministers of the House of Justice that they may act according to the needs and requirements of the time. They that, for the sake of God, arise to serve His Cause, are the recipients of divine inspiration from the unseen Kingdom. It is incumbent upon all to be obedient unto them.[11]

For instance, the Universal House of Justice, if it be established under the necessary conditions – with members elected from all the people – that House of Justice will be under the protection and the unerring guidance of God. If that House of Justice shall decide unanimously, or by a majority, upon any question not mentioned in the Book, that decision and command will be guarded from mistake.[12]

It is logically unacceptable to believe that a group of error prone people[13] will always reach an error-free judgment. Even though the official Baha’i version insists on the absolute correctness of the decisions of the UHJ, Shoghi begs to differ:

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 Bahā’u’llāh’s revealed utterances.[14]

The last sentence clearly and in explicit terms shows that the UHJ can make mistakes and even reach conclusions that are in conflict with Bahā’u’llāh’s words. Is Shoghi the final piece of this organization which gives it, its unique infallibility? If yes, then even by Baha’i standards, the UHJ is still fallible because a Guardian of the Cause of God does not exist.

4- Legitimacy of the Universal House of Justice Depends on the Existence of the Guardian of the Cause of God

In his will, `Abdu’l-Bahā orders all Baha’is to follow Shoghi and the other Guardians of the Cause who are his descendants one after the other (bikran ba`da bikr). He warns that disobeying this order will be a breach in the cause of God and will subvert His Word.[15] According to these strict orders, the UHJ is only be legitimate if it is under the governance and supervision of the Guardian of the Cause of God. The creed will only remain safe and impregnable if the Guardian is obeyed:

The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the Aghsān, the Afnān, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God, to turn unto him and be lowly before him.[16]

The Guardian is inseparable[17] from the UHJ and all Baha’is including the members of the UHJ must obey him. As we previously mentioned, one of his duties is to expel any member of the UHJ who commits a sin, another duty of the Guardian is to prevent any decision which he sees being against Bahā’u’llāh’s teachings. We ask again: If the UHJ is infallible then why does the Guardian have to make sure It’s decisions are in accordance with the teachings of the cause? And why is the Guardian allowed to veto these decisions? If the infallibility of the UHJ is dependent on the existence of the Guardian, then why do Baha’is insist the current UHJ is infallible even without a Guardian?

The Guardianship is so important that Shoghi stresses time after time that it is virtually inseparable from the UHJ:

This new Order which is superior to the void sickly orders of the world and is unique, unparalleled, and unheard of throughout the history of religions, is based on two powerful pillars: the first which is greater is the pillar of divine Guardianship that is the source of interpretations and the second pillar is the divine Universal House of Justice that is the reference of legislation. Just as it is impossible to separate between the laws of the Legislator of the Order (meaning Bahā’u’llāh) and his fundamental basis’ which the Center of the Covenant has declared, separating the two pillars of the New Order from each-other is impossible and infeasible.[18]  

Shoghi even goes on to say that the Guardian has the ability to foresee the future and defines the guidance of the legislative actions of the elected members:

Without such an institution [meaning the Guardian] the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.[19]

The credibility of the claim that the Guardian has “an interrupted view over a series of generations,” can be seen in the fact that Shoghi could not even foresee his own death and died without leaving a will or appointing a successor.

`Abdu’l-Bahā wills that after Shoghi the station of the Guardian of the Cause of God belongs to Shoghi’s eldest son and continues likewise in the next generations. If the eldest son does not possess the necessary spiritual traits to take such a position then the Guardian must appoint another one of his male offspring:

O 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.[20]

Neither Bahā’u’llāh, nor `Abdu’l-Bahā, and not even Shoghi himself, with their claimed superhuman knowledge[21] and divine inspirations had predicted that Shoghi was sterile and incapable of bearing offspring. Thus, after the demise of Shoghi in 1957, the Baha’i creed—once and for all—lost its greatest inseparable pillar of credibility and remains without a Guardian to date. According to what we put forward from the sayings of the three most important Baha’i figures, the UHJ is no longer legitimate and lacks any legal basis of functioning whatsoever.

After Shoghi’s death, a group of prominent Baha’is under the guidance of Shoghi’s wife (Ruhiyyih), organized a conference in 1963 in which they selected nine people as the members of the Universal House of Justice who immediately started work in Haifa, Israel. This trend continues to this day without any legal basis.

Baha’is claim that the creation of the UHJ is completely justified and the nine body governing council fulfills the role of the Guardian too. Those who utter these words should again read what Shoghi had openly announced:

It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahā’u’llāh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose.[22]

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.[23]

These two pillars complement each-other and neither can interfere in the domain of the other. Shoghi further stresses that the separation of these two pillars is under no condition allowed or attainable:

Separating the two pillars of the New Order from each-other is impossible and infeasible.[24]

The matters regarding the UHJ and the Guardian have confused the Baha’is to such an extent that they have uttered all kinds of strange interpretations and justifications. We advise these people to carefully refer to the closing statement of `Abdu’l-Bahā’s will:

Beware lest anyone falsely interpret these words, and like unto them that have broken the Covenant after the Day of Ascension (of Bahā’u’llāh) advance a pretext, raise the standard of revolt, wax stubborn and open wide the door of false interpretation. To none is given the right to put forth his own opinion or express his particular conviction. All must seek guidance and turn unto the Center of the Cause and the House of Justice.[25]

In any case, after the death of Shoghi the Baha’i community plunged in a state of turmoil and discord. Two distinct groups struggled to introduce themselves as the righteous successors of Shoghi. The first group was under the directorship of Shoghi’s widow, Ruhiyyih and the second headed by the then president of the International Baha’i Council, who was a man by the name of Charles Mason Remey. Remey challenged the creation of the UHJ by Rūḥiyyih and announced that he was the righteous Guardian of the Cause.

Currently, the followers of Rūḥiyyih and the followers of Remey are in a state of enmity and feud and neither recognizes the authority of the other. Baha’is regard the followers of Remey as heretics and covenant breakers and prohibit their followers from socializing with them. On the other hand, at every opportunity, the followers of Remey announce that they are the true followers of the Orthodox Baha’i faith and the Haifan UHJ is illegal.

It is up to you to draw your own conclusions!

[1] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 157.

[2] Helen Bassett Hornby, Lights of Guidance: A Bahā’ī Reference File, chap. XXXIX, no. 1442.

[3] Helen Bassett Hornby, Lights of Guidance: A Bahā’ī Reference File, chap. XXXIX, no. 1443.

[4] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 52, pp. 335–336.

[5] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 52, p. 336.

[6] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 52, p. 336.

[7] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 52, p. 337.

[8] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 52, p. 337.

[9] `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 30.

[10] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 23.

[11] Bahā’u’llāh, The Kitābi Aqdas, pp. 90–91.

[12] `Abdu’l-Bahā, Some Answered Questions, p. 172.

[13] One of the duties of the Guardian of the Cause is to relieve of duty any sinful member of the UHJ: “Should any of the members commit a sin, injurious to the common weal, the guardian of the Cause of God hath at his own discretion the right to expel him, whereupon the people must elect another one in his stead,” Shoghi Effendi, Bahā’ī Administration, p. 10.

[14] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 150.

[15] `Abdu’l-Bahā, The Will and Testament of ‘Abdu’l-Bahā, p. 11.

[16] `Abdu’l-Bahā, The Will and Testament of ‘Abdu’l-Bahā, p. 11.

[17] “the Guardian of the Faith has been made the permanent head of so august a body,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 150.

[18] Shoghi Effendi, Tauqī’āt mubāraki khiṭāb bi aḥibbā’ sharq (Langenhain [Germany]: Lajniyi Millī Nashr Āthār Amrī Bi Zabānhayi Fārsī wa `Arabī, 149 B.[1992]), p. 301.

[19] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 148.

[20] Shoghi Effendi, Bahā’ī Administration, p. 8.

[21] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 134.

[22] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 148.

[23] Shoghi Effendi, The World Order of Bahā’u’llāh, p. 150.

[24] Shoghi Effendi, Tauqī’āt mubāraki khiṭāb bi aḥibbā’ sharq, p. 301.

[25] Shoghi Effendi, Bahā’ī Administration, p. 12..