This institution is under the protecting power of Bahá’u’lláh Himself.

He [Bahá’u’lláh] has ordained and established the House of Justice, which is endowed with a political as well as a religious function, the consummate union and blending of church and state. This institution is under the protecting power of Bahá’u’lláh Himself.

(“The Promulgation of Universal Peace”, 1982 ed., p. 455)

https://www.bahai.org/library/authoritative-texts/compilations/universal-house-of-justice-compilation/5#692131058

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unqualified obedience and unswerving faith in the NSA, they are directed by spiritual forces.

Shoghi Effendi wishes us to give unqualified obedience to and have unswerving faith in the National Spiritual Assembly, because they are directed by spiritual forces.

https://bahai.works/Bahá’í_News/Issue_18/Text

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One of the covenant-breakers says: ‘Infallibility belonged to Baha'u'llah alone; no other person is infallible.’

One of them [Covenant-breakers] saith: ‘[Bahá’u’lláh] hath made us independent of aught else, and hath left no need unmet.’ The secret intent of such a statement is that there is no need for an appointed Centre. Another exclaimeth: ‘Infallibility belonged to [Bahá’u’lláh] alone; no other person is infallible.’ His inner motive is to assert that [‘Abdu’l-Bahá] is liable to error. Furthermore, they say that one who was regarded with favour, who was a believer or the recipient of a Tablet during the days of [Bahá’u’lláh], cannot possibly be cast out. Their true objective is to hint that were such a person to arise in opposition, or be so bold as to show enmity, no harm would result.... The whole purpose of these words is to violate the Covenant and Testament.

(The World of the Baha'i Faith, Edited by Robert H. Stockman, p. 417)

https://www.routledge.com/The-World-of-the-Bahai-Faith/Stockman/p/book/9781032186078

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Problems with the infallibility of the UHJ

• In the current age of "fallibilism," any claim to infallibility is obsolete and untenable. Critics, including some Christian theologians like Hans Küng, argue that "No one is infallible save God" and point to historically erroneous decisions in other faiths (like the Catholic Church) as evidence against the concept.
• Because the Universal House of Justice relies on potentially fragmentary or misreported information from fallible subordinates, its decisions cannot claim absolute correctness. 'Conditional infallibility' is a contradiction in terms: a judgment built on faulty facts is simply an error, and the very need for later correction concedes that it was never infallible to begin with.
• An extensive interpretation that claims everything the House decides is infallible is extremely risky. Critics and zealous observers need only find a single evident error to falsify and empirically disprove the entire claim to divine guidance.
• Applying the "august concept of infallibility" to trivial matters - administrative appointments or building décor - reduces it to absurdity and trivializes the will of God. Worse, an uncritical, quasi-magical view of guidance recasts the institution as a Delphic Oracle, encouraging believers to evade personal responsibility and surrender their own reason.

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'Abdu'l-Bahá’s infallibility as a complex topic that is distinct from the "Essential Infallibility" of the Manifestations of God.

• Conferred Infallibility vs. Essential Infallibility: While "The Most Great Infallibility" (Essential Infallibility) is confined strictly to the Manifestations of God, the sources note that 'Abdu'l-Bahá was not a Manifestation. Instead, his infallibility is generally categorized as conferred, inherent to his office as the successor of Bahá'u'lláh.
• Sinlessness and "Stainlessness": Conferred infallibility typically refers to immunity against error but does not necessarily imply immunity against sin. However, 'Abdu'l-Bahá is uniquely described in Bahá'í literature as the "Mystery of God" and a "stainless Mirror," with "stainlessness" indicating sinlessness.
• The Nature of His Knowledge: There is ongoing scholarly reflection regarding whether 'Abdu'l-Bahá possessed innate knowledge (like a Manifestation) or if his knowledge was acquired.
• Scope of Utterances: A point of discussion in Bahá'í thought is whether 'Abdu'l-Bahá’s oral and written utterances made before the inception of his office (which began upon the ascension of Bahá'u'lláh) are also considered free from error.
• Role in Defining Institutional Infallibility: 'Abdu'l-Bahá’s own Will and Testament is the primary scriptural authority that proclaims the conferred infallibility of the twin pillars of the Bahá'í Administrative Order: the Guardianship and the Universal House of Justice. He assured that both institutions would be under the "care and protection" and "unerring guidance" of God.

(Summary of "Infallible Institutions?" by Udo Schaefer published in Reason and Revelation: Studies in the Babi and Bahá'í Religions, vol. 13, eds. Seena Fazel and John Danesh, pp. 3-37, Los Angeles: Kalimat Press, 2002)

https://bahai-library.com/schaefer_infallible_institutions

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Abdu'l-Baha mistakenly calls Ja'far al-Sadiq "the seventh imam"

In a letter to Adib, Abdu'l-Baha calls Ja'far al-Sadiq "the seventh imam." Of course, Abdu'l-Baha likely knew Ja'far was the sixth imam, so it's a very minor mistake. He's a normal human, so you'd be right to shrug and say "who gives a shit." But for Baha'is who adopt the maximalist position that Abdu'l-Baha never made a mistake, it's a problem.

The letter is found in Mazandarani's Asrar, 1:82-3 (Phelps AB03482), which I typed up below. The context is the Constitutional Revolution, which Abdu'l-Baha says he asked the Baha'is to stay away from (there's a paper on the subject here). Sayyid Ali Akbar, who he mentions in the letter, kept him informed from Iran. Abdu'l-Baha is frustrated that some of the Baha'is aren't heeding his directives so he throws up his hands and says that God had other plans (a Shii idea called bada).

هو اللهان منادی پیمان ... در بدایت انقلاب ( انقلاب مشروطیت در ایران ( عبدالبهاء بنهایت همت کوشید که یاران بی طرف مانند و خیر دو جهت باشند ملاحظه شد که بعضی تأویل مینمایند و مداخله میفرمایند و نتیجه آنست که حکومت بهانه نماید و ماده بعضو ضعیف ریزد و جميع احبای الهی را قتل عام کنند و واسطه صلح نمایند و بسبب این قضیه حکومت نفوذ شدید یابد و اقتدار جدید نماید جناب آقا سید علی اکبر را احضار نمودم گفتم که آنچه خواستیم یاران را از مداخله منع نمائیم ممکن نشد بعضی مایل به مداخله هستند و این نتایج مضره بخشد حال محض اینکه این مداخله را منع نمایم میخواهم که عبارتی در حق مرکز سلف نویسم اگـر چنانچه باید و شاید قیام نماید فبها والا از قضایای مسلمه امر الله است . به حضرت امام جعفر صادق گفتند که ما منتظر معصوم سابع بودیم و سابعهم قائمهم میگفتند چگونه شد که تحقق نیافت فرمودند آن سابع منم ولی بدا شد خلاصه بمومی الیه گفتم که در قائمیت اما جعفر صادق بدا جائز بود حال اگر چنانچه باید و شاید معمول نگردد بدا سهل است .

He is God!

O herald of the covenant….At the beginning of the (Constitutional) Revolution, Abdul-Baha tried very hard to ensure that the friends remained neutral and well-wishers of both sides. It was observed that some were misinterpreting (my instructions) and interfering. The result is that the government uses this (interference) as a pretext to weaken and eliminate a member (of parliament), massacre all the divine loved ones, and make peace through mediation [i.e. play the peacekeeper], thereby allowing the government to gain significant influence and assert new authority.

I summoned Aqa Sayyid Ali Akbar and said, “We wanted to prevent the friends from intervening but it was not possible. Some are inclined to interfere and this will have harmful consequences.

Now, simply to prevent this intervention, I want to write a statement about the center of the predecessors [the Qa’im]. If he arises as he must and should, then good; otherwise, it is one of the settled decrees of God. They said to Imam Ja'far Sadiq, “We were waiting for the seventh infallible (imam), for as the (imams) used to say 'the seventh is their Qa'im.’” When asked why it did not materialize, Ja’far said, “That seventh is me, but bada happened.” In summary, I told (Sayyid Ali Akbar) that for Ja’far Sadiq, being the Qa'im was permissible. If something does not happen as it should, it is simply bada.

https://www.reddit.com/r/exbahai/comments/1co10og/abdulbaha_mistakenly_calls_jafar_alsadiq_the/

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The first differences which happened after the death of Baha'u'llah

Mirza Jawad continues, “The first differences which happened after the death of His Great Holiness our Master within this community was that Abbas Efendi concealed some part of the book of [Baha’u’llah’s] Testament entitled “the Book of my Testament,” which book was given to him by Baha’u’llah in his own holy writing. The detail of this is that on the ninth day after the Ascension [i.e., the death of Baha’u’llah] Abbas Efendi chose nine persons from amongst the Companions, one of whom was the author (of this book) and disclosed to them this document, concealing, however, a portion of it with a blue leaf [of paper], without any reason or justification, and gave it to them that they might enjoy the blessing of its perusal. One of them...read,...to the place concealed by the blue leaf, whereupon Abbas Efendi said to the persons above mentioned, ’Verily a portion of this book is concealed for a good reason, because the time doth not admit of its full disclosure’.” Later on the same day it was read to a number of other relatives and believers, down to the concealed portion.

”Let it not be hidden,” concludes Mirza Jawad, “...that the injunctions set forth in the above-mentioned book all refer to this community generally; haw then could it be right for Abbas Efendi to disclose what he wished and conceal a portion thereof? For there is no doubt that if what was concealed had not been suitable [for general publication] His Holiness Baha’u’llah would not have written it in his august writing.”

There is no question that Baha’u’llah appointed Abbas Efendi as his successor. But what authority was he to have? The Bab had indicated that his successor Subh-i-Azal had the same rank that he had, and was one with him. But Baha’u’llah made it very clear that anyone who succeeded him could never claim to share his rank as a Great Manifestation. For before his death he had stated in the Kitab-i-Aqdas that anyone who claims “Command,” that is, claims to have the rank of a Manifestation, before a thousand years is a false liar. Hence, Abbas Efendi was not authorized to take his father’s place, and be a continuation of his Manifestation, But very soon it began to appear that this was what he wanted to do. He called himself Abdu’l-Baha (the slave of Baha), and professed perfect submission to his father’s will. But he also assumed the title, “the Center” of the Covenant,” a title which many Baha’is thought belonged only to God. “Abbas Efendi,” writes Mirza Jawad, “after he had attained to supremacy..... claimed such lofty stations and high degrees as belong exclusively to Divine Theophanies.” And he quotes several pages of sayings of the new leader which show how high his aspirations were.

One of Abbas Efendi’s claims was that he alone had the right to interpret the writings of Baha’u’llah. “This servant is the expositor of the Perspicuous Book, and whatever of God’s writings is not confirmed by this servant is not worthy of credence.” In another place he says, “You must ask him [Abdu’l– Baha] regarding the meaning of the texts of the verses. Whatsoever he says is correct. Without his will not a word shall anyone utter.” Though he never called himself a new Manifestation, by claiming to be the sole infallible interpreter of the Ward of God, and by asserting that his writings were equally authoritative with those of his father, he assumed a station of which Baha’u’llah would most probably have warmly disapproved. Modern Baha’is, however, fully agree to these claims. For instance, the volume entitled Bahai Scriptures, to which frequent reference has been made, has two parts. Part I comprises the verses of Baha’u’llah, and Part II (larger than Part I), the writings and addresses of Abdu’l-Baha. Both are considered equally authoritative. “The words of Abdu’l-Baha..... have equal rank and spiritual validity with those of the Manifestation.”

(The Baha'i Faith: Its History and Teachings by William McElwee Miller)

https://www.h-net.org/~bahai/diglib/books/K-O/M/miller/Bahaism_Miller_1931.pdf

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Infallibility of Shoghi Effendi and the Universal House of Justice

Nowhere in the Writings, does it say that Shoghi Effendi was inspired, infallible and in receipt of divine guidance only when he was interpreting. The contrary is true. Referring to the House of Justice and the Guardian, it is written that ‘Whatsoever they decide is of God’ (WTA 11). This is the opposite of limiting his divine guidance to interpretation alone. He himself has written, in ‘The Dispensation of Baha’u’llah’, that he has been given the power to view developments over several generations. The idea that Shoghi Effendi was only guided when he was interpreting, or that the Universal House of Justice is only guided when it is legislating, is wrong. We have to be 100 per cent sure that both Shoghi Effendi and the Universal House of Justice are under the protection of the Bab and Baha’u’llah. This is the reason why this Faith is so well founded and firmly established.

(SHOGHI EFFENDI: THE RANGE AND POWER OF HIS PEN by ‘Ali Nakhjavani, 2006)

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while the infallibility of the Guardian of the Faith has clear limits, ‘Abdu’l-Bahá’s unique position—blending human and superhuman knowledge—suggests a lack of defined boundaries on His infallibility, even in historical or scientific matters.

This Research Department memorandum addresses questions posed by an individual regarding the infallibility of ‘Abdu’l-Bahá, specifically in the context of a historical discrepancy concerning the Nuṣayrí and ‘Alíyu’lláhí sects. The individual noted that ‘Abdu’l-Bahá identified the Báb’s escorts as Nuṣayrí horsemen, while a Baha'i historian suggested they were members of the similar, though distinct, ‘Alíyu’lláhí sect. The document first examines the historical references regarding these two closely related Shi‘ih sects and provides a response suggesting the historian’s note was supplementary rather than contradictory. The remainder of the memorandum focuses on ‘Abdu’l-Bahá’s station and the nature of His infallibility, explaining that while the infallibility of the Guardian of the Faith has clear limits, ‘Abdu’l-Bahá’s unique position—blending human and superhuman knowledge—suggests a lack of defined boundaries on His infallibility, even in historical or scientific matters.

(‘Alíyu'lláhí and Nusayrí Sects and the Infallibility of 'Abdu'l-Bahá by Universal House of Justice, 2002-03-06)

https://bahai-library.com/uhj_aliyullahi_nusayri_abdul-baha

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Abdul Baha "revealing" Tablets!

“Once ‘Abdu’l-Bahá was freed from His many daily engagements, He would call Aqa Mirza Nuru’d-Diin and begin dictating divine verses. At the same time, previously revealed Tablets were presented to ‘Abdu’l-Baha for His review, correction and signature. Here, He wrote in His own hand while simultaneously dictating verses, for He was the essential reality of the phrase ‘One task does not distract Him from another’; mental confusion had no meaning at that threshold.

However, it was also necessary at this hour for the many pilgrims – who were scattered all over ‘Akká, some at the pilgrim house, some in the reception room downstairs and yet others in the streets and bazaars, all longingly waiting – to be given the opportunity of attaining the presence of ‘Abdu’l-Bahá. In this way, while relishing the joys of reunion they could also benefit from the wisdom of His words revealed in response to various complex questions.

Having been summoned to His presence, they would arrive and take their seats. After bestowing on each His expressions of love and greeting, He would again begin to reveal divine verses, at times uttering the words simply and distinctly in a powerful and commanding voice, at other times chanting the verses in that same melodious and heavenly tone which He used to chant Baha’u’llah’s Tablet of Visitation.

“ . . . this warm and tender gathering, this retreat of love, was often disrupted by the arrival of non-Baha’is, for the door of ‘Abdu’l-Bahá’s house was open to all: no doorkeeper or watchman blocked the way to any guest.

Suddenly two or more guests would enter. If they were not enemies of the Cause, they would be received warmly by the Master with the words, ‘Welcome, welcome. How are you?’ After imparting His expressions of love and greeting to each, the revelation of verses would begin again and that spiritual state would return. However, if they were not worthy, or if the number of people exceeded the capacity of the room, then with the words, ‘Go in the care of God,’ ‘Abdu’l-Baha would give permission for the friends to leave and would then return to His work. This is how Tablets were revealed when dictated to a secretary.

https://bahai-library.com/afroukhteh_velasco_portrait_abdul-baha

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dependent upon their connection with Abdul-Baha; for through Him and through Him only, can they receive the spiritual force

The Bahai Faith is THE COVENANT which is in this day established upon the earth, and Abdul-Baha is The Center of this COVENANT. From him all members of it receive spiritual force and sustenance.

As the organs which make up the physical body of man are dependent upon connection with the heart in order that they may receive life force, so are the believers—composing the spiritual body of The Faith—dependent upon their connection with Abdul-Baha; for through Him and through Him only, can they receive the spiritual force and sustenance necessary for their growth and development in The Kingdom.

(SERVICE IN THE KINGDOM, This article was approved by The Center of the Covenant, and some copies in both English and Persian were spread in 1906.)

https://bahai.works/Star_of_the_West/Volume_4/Issue_14/Text

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All Too Human: A list of inconvenient truths drawn solely from the letters of the Universal House of Justice or its Research Department

All Too Human: A list of inconvenient truths drawn solely from the letters of the Universal House of Justice or its Research Department

The Bab bought at least one black slave, for which there is a bill of sale.

Baha’u’llah and Abdu’l-Baha did not explicitly state that Abdu’l-Baha is infallible.

Abdu’l-Baha concealed (pgs. 39-40) a part of Baha’u’llah’s Will that has never been published.

Abdu’l-Baha falsely accused his brother Muhammad-Ali of interpolating Baha’u’llah’s Suriy-i-Haykal.

Abdu’l-Baha was sometimes wrong about historical facts.

Abdu’l-Baha forbade (pgs. 5-6) striking children to discipline them but he spanked his grandson, Shoghi Effendi.

Abdu’l-Baha wrote that bigamy is prohibited but in a separate letter he said it is allowed.

Abdu’l-Baha and Shoghi Effendi gave several different dates for the fulfillment of Daniel’s prophecy of 1,335 days.

Shoghi Effendi misattributed and misquoted biblical passages in God Passes By.

The Universal House of Justice told youth in 1983 that they will see the establishment of the Lesser Peace.

www.reddit.com/r/exbahai/comments/rx0vod/all_too_human_a_list_of_inconvenient_truths_drawn/

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the Most Great Infallibility... station of Baha'u'llah

However the Most Great Infallibility is confined to the One Whose station is immeasurably exalted beyond ordinances or prohibitions and is sanctified from errors or omissions [Manifestations of God]. Indeed He is a Light which is not followed by darkness and a Truth not overtaken by error. Were He to pronounce water to be win or heaven to be earth or light to be fire, He speaketh the truth and no doubt would there be about it; and unto no one is given the right to question His authority or to say why or wherefore. Whosoever raiseth objections will be numbered with the froward in the Book of God, the Lord of the worlds. 'Verily He shall not be asked of His doings but all others shall be asked of their doings.' (cf. Qur'an 21:3) He is come from the invisible heaven, bearing the banner 'He doeth whatsoever He willeth' and is accompanied by hosts of power and authority while it is the duty of all besides Him to strictly observe whatever laws and ordinances have been enjoined upon them, and should anyone deviate therefrom, even to the extent of a hair's breadth, his work would be brought to naught.

http://bahai-library.com/maneck_infallibility_essay

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Baha'u'llah is the Self of God

The most great infallibility as a doctrine, Bahá'u'lláh says, acts to protect his religion. He reiterates that no one can share in it other than the Self of God. This phrase refers to the universal manifestation of God, who is the manifestation of the Self of God,...

(The Concept of Manifestation in the Bahá'í Writings by Juan Cole published in Bahá'í Studies, 9 Ottawa, ON: Bahá'í Studies Publications, 1982)

https://bahai-library.com/cole_concept_manifestation/

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Infallible UHJ's learning experience

The second pattern took shape in those countries where the process of entry by troops began, resulting in an exponential increase in membership, new localities, and new institutions. In several countries the Bahá’í community grew to comprise more than one hundred thousand believers, while India reached some two million. Indeed, in a single two-year period in the late 1980s, more than one million souls embraced the Faith worldwide. Yet, in such places, despite the creative and sacrificial efforts that were made, the process of consolidation could not keep pace with expansion. Many became Bahá’ís, but the means did not exist for all these new believers to become sufficiently deepened in the fundamental verities of the Faith and for vibrant communities to develop. Classes for Bahá’í education could not be established in numbers large enough to serve an ever-increasing number of children and youth. Over thirty thousand Local Assemblies were formed, but only a fraction of them began to function. From this experience, it became apparent that occasional educational courses and informal community activities, though important, were not sufficient, for they resulted in raising up only a relatively small band of active supporters of the Cause who, no matter how dedicated, could not provide for the needs of thousands upon thousands of new believers.

(The Nine Year Plan: 2022–2031, Messages of the Universal House of Justice, 180 B.E. Edition, Paragraph 52)

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God will verily inspire them with whatsoever He willeth

It is now evident and firmly established that Bahá’u’lláh’s Covenant provides for two authoritative centres. The first is the Book: the Revelation of Bahá’u’lláh, along with the body of works of ‘Abdu’l-Bahá and Shoghi Effendi that constitute authoritative interpretation and explication of the Creative Word. With the passing of Shoghi Effendi, more than a century of the extension of that authoritative centre came to a close.

The second authoritative centre is the Universal House of Justice, which, as the Sacred Writings affirm, is under the care and unerring guidance of Bahá’u’lláh and the Báb. “Let it not be imagined that the House of Justice will take any decision according to its own concepts and opinions”, ‘Abdu’l-Bahá explains. “God forbid! The Supreme House of Justice will take decisions and establish laws through the inspiration and confirmation of the Holy Spirit, because it is in the safekeeping and under the shelter and protection of the Ancient Beauty”. “God will verily inspire them with whatsoever He willeth,” Bahá’u’lláh proclaims. “They, and not the body of those who either directly or indirectly elect them,” Shoghi Effendi states, “have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation.

(The Nine Year Plan: 2022–2031, Messages of the Universal House of Justice, 180 B.E. Edition, Paragraph 22 and 23)

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The authority of the Local and National Assemblies

The authority with which Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi have invested both Local and National Assemblies is clear and unquestionable. It is enjoined upon the believers to obey the decisions of their Assembly. To disobey them on the grounds that a decision might be wrong is not permitted.

[...]

A true Bahá’í, therefore, will not criticize or censure the decisions of the Spiritual Assembly in word or attitude. A member of the Spiritual Assembly who does not wholeheartedly accept the majority decision of the Assembly is indeed breaking a spiritual commandment of the Cause of God. At the same time, the individual is not deprived of the right to air personal views through proper channels and, if dissatisfied, to appeal against a decision of the Assembly. The believer is given ample opportunity to raise any matters with the Spiritual Assembly, either personally or in consultation with the community at the Nineteen Day Feast, and has the right of appeal to the National Spiritual Assembly against a decision of the Local Assembly, or to the Universal House of Justice against that of the National Spiritual Assembly. But, in the meantime, the individual will continue to accept the decision of the Assembly until the result of the appeal is made known. To challenge the authority of the Assembly at any time or for any reason is to break yet another spiritual principle firmly established in the Cause of God.

[...]

...the voice of the majority, which we are told by our Master to be the voice of truth, never to be challenged, and always to be wholeheartedly enforced. To this voice the Friends must heartily respond, and regard it as the only means that can ensure the protection and advancement of the Cause.

(Trustees of the Merciful - An Introduction to Bahá’í Administration by Adib Taherzadeh)

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Abdul Baha was addressed by the name of prophet, he answered...

When Abdul Baha was addressed by the name of prophet, he answered, “My name is Abdul Baha, the Servant of God” [literally, the Slave of Glory.]

(Abdul Baha in London, p 113)

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Mohammed Ali Bahai’s claim about hidden portion of the will

Mr. Bahai claims that the hidden portion of the will (If Mohammed Ali Bahai’s story is to be believed, this will that was read to the Baha’is, printed and distributed, is an incomplete version of the document originally written by Baha’u’llah. It is known today as the Kitab-i-'Ahd (“Book of the Covenant”). To this editor’s knowledge, no other version with additional verses has ever been published or circulated, and the original handwritten will (if extant) has not been made available for forensic analysis.) included two points: special recognition of the service of Baha’u’llah’s chief secretary, Mirza Aqa Jan Kashani (Khadim), and an enjoinder to Abbas Effendi and Khadim to continued faithfulness. The latter point is very significant, since it would imply that Baha’u’llah did not intend for the Baha’is to regard his successor as perfect or infallible, as Baha’is today believe about ‘Abdu’l-Baha. Instead, calling for him to be faithful—together with such a call to another important figure in the cause—presupposes the possibility that, in Baha’u’llah’s view, ‘Abdu’l-Baha could err in his practice of Baha’i faith, like anyone else.

(A Lost History of the Baha’i Faith, p. 208)

https://www.amazon.com/Lost-History-Bahai-Faith-Progressive/dp/0692331352

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The Universal House of Justice is infallible.

The Universal House of Justice is infallible. In the Tablet of Carmel Baha’u’llah refers to the Ark which will sail upon Mount Carmel. Shoghi Effendi states, ‘Baha’u’llah refers to an Universal House of Justice “Ark”, whose dwellers are the men of the Supreme House of Justice. The “sailing of the Ark” of His laws is a reference to the establishment of the Universal House of Justice, ...” In His Will and Testament ‘Abdu’l-Baha states that the Universal House of Justice, with the Guardian, is ‘under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One ... Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; ...

(A Basic Baha'i Dictionary by Wendi Momen)

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