one of the vagueness of Baha’ism history was, is and will be the issue of the guardianship in the universal house of justice organization. As long as the Baha’ism organization doesn’t answer this vagueness, it seems the position of the universal house of justice won’t be legitimate. The Baha’ism organization has been silent about this issue and hasn’t answered about it. If it has answered, it won’t remove the followers of the cult out of this vagueness.
One of the reasons that the foundation of the universal house of justice is posing regarding complaining about Mason Remey’s guardianship is that: Why hasn’t Mason Remey posed the issue of his guardianship of the faith after Shoqi Effendi’s death: “After the Excellency dear guardian of God’s faith’s ascension Mason Remey participated at the first assembly of the Excellency God’s faith disciples and signed the ending manifesto of the assembly dated Nov. 25, 1957 A.D. This manifesto stresses that the Excellency Shoqi Effendi hasn’t left any will; additionally, the branches have ascended or the Excellency the guardian of the faith has announced them as covenant breakers and don’t have any heir. At last, the Excellency Shoqi Effendi hasn’t appointed any successor for himself… Next year, he participated at the third assembly of the Excellency God’s faith disciples, but he rejected signing the message editing the stages of development of the international council based on the manifesto of the first assembly. Less than next six months during Redhvan days 1960 (117 Badi’a) Mason Remey suddenly published a manifesto addressing the Baha’is of the world. He has introduced himself as the second guardian of the faith in the manifesto and sent its copy for some national assemblies and people and the Excellency of God’s faith disciples. This was the first time that he made God’s faith’s disciples aware of his claim as the second guardian of the faith.[1]
The answer to the universal house of justice about the question that why didn’t Mason Remey pose the claiming for the guardian of the faith immediately after Shoqi’s death:
The universal house of justice is believing in a reason called gradualism. Baha’ism believes that the divine leaders can state their position gradually in order for people not to be anxious. As the Baha’i proselytizers have said justifying Ali Muhammad Bab’s claims from Babism to Mahdism and prophethood: “Look at the grace of the Excellency awaited that he has expanded his mercies on Muslims in order to save them. The position which is the source of the emergence of surely I am Allah… in order for people not to be anxious[2].”
Not only Ali Muhammad Bab but Hussein Ali Nouri didn’t state the issue of his succession for Ali Muhammad Bab at once and after Bab’s death, he accepted Sobhi Azal’s succession for Bab and he was continually called himself as the servant of Sobhi Azal: “I swear by God that I was not going to come back from any emigration…[۳]”
At last, this claimant of prophethood betrayed Sobhi Azal whom he has accepted his succession for Ali Muhammad Bab and he himself claimed for Bab’s succession and bringing a new religion.
[۱] Narrated by the proselytizing channels of the Baha’ism organization, title: Rejecting mason Remey’s claims and reasons
[۲] Ali Muhammad Shirazi, the elected verses from the Excellency Noqtatul Aoula’s works, Bija: the national institute of the faith press, 134 Badi’a, pp. 84 & 85.
[۳] Hussein Ali Nouri, Iqan, Germany, 1998 A.D., 1st edition, pp. 166-167.
