OBF definition of Aghsan

On 15 October, 1960, some three years after the passing of Shoghi

Effendi, the first beloved Guardian of the Faith, the former Hands of

the Cause in Haifa, who had upon his passing, publicly declared to the

Baha’i world that the institution of the Guardianship had come to an

end with his passing, notwithstanding, sent a letter to all National

Spiritual Assemblies signed by them: “In the service of the beloved

Guardian, Hands of the Cause in the Holy Land.” This letter is of

considerable historical importance since in making such a declaration

they, in fact, the Hands had thereby ignobly registered publicly their

infidelity to, and betrayal of, both Abdu’l Baha and Shoghi Effendi,

in consequence of which, they had forfeited their rank as Hands of the

Cause, a rank that had been bestowed upon them by Shoghi Effendi

during the closing years of his ministry. Future Baha’i historians

will certainly record their ignominious downfall as one that had

reduced the rank of these Hands to an even lower degree than that to

which Judah Iscariot and Umar had fallen during the respective

Dispensations of Christ and Muhammad. For, instead of remaining

faithful to the mandate contained in the sacred Will and Testament of

‘Abdu’l-Baha that enjoined them to remain “under his shadow and obey

his command.”* [i.e. the living Guardian of the Cause of God] they had

joined the ranks of the unfaithful who sought to “disobey and seek

division,”* an act for which they would bring down upon themselves

“the wrath of God and His vengeance”*

*(From the Will and Testament, p. 12)

Although their letter had contained a quotation from the Will and

Testament of Abdu’l-Baha they had taken no heed of the following

warning contained in that same Document:

"Beware, beware, lest the days after the ascension (of Baha’u’llah) be

repeated, when the Centre of Sedition waxed haughty and rebellious and

with Divine Unity for his excuse deprived himself and perturbed and

poisoned others."

And despite of the strong warnings of Abdu’l Baha in His sacred Will

and Testament “they advanced a pretext, raised the standard of revolt,

waxed stubborn and opened wide the door of false interpretation.”

Shamelessly, at the end of their letter, they have quoted the

following from Abdu’l Baha:

" ...O God, my God! I call Thee, Thy Prophets and Thy Messengers, Thy

Saints and Thy Holy Ones, to witness that I have declared conclusively

Thy Proofs unto Thy loved ones and set forth clearly all things unto

them, that they may watch over Thy Faith, guard Thy Straight Path and

protect Thy Resplendent Law. Thou art, verily, the All-Knowing, the

All-Wise!" While they had shunned the Guardian of the Cause of God and

disregarded the Will and Testament which proclaims:

“The mighty stronghold shall remain impregnable and safe through

obedience to him who is the Guardian of the Cause of God.”

(Abdu'l-Baha, The Will and Testament, p. 11)

The discussion below shall be confined only to the false

interpretation that the former Hands placed upon the word ‘branch’ as

it appears in the Will and Testament of ‘Abdu’l-Baha and the

consequent confusion and misunderstanding that they created amongst

the believers in this regard.

The letter of the now violating Hands failed to present any rational

logic and it contains statements that are clearly contradictory to the

provisions of the Will and Testament of Abdu’l Baha and the writings

of Shoghi Effendi. Ironically, they themselves wrote:

“It has become clear during the past months that lack of knowledge of

the meaning of the word "branch" as used in the Master's Will and

Testament has led to great confusion in certain quarters in the West.”

(Ministry of the Custodians, p. 232)

The fact is that there should have been no confusion. It was the

errant Hands themselves, in their rebellion against and opposition to

the continuing Guardianship, who had created confusion about the

meaning of the word ‘branch’ for they, although clearly lacking any

authority to do so, came up with their own erroneous interpretation as

to the meaning of this word as contained in the following statement:

“The word 'Ghusn' (plural Aghsan) is an Arabic word, meaning branch.

Baha’u’llah 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, Mehdi, 'the Purest Branch', etc. The Guardian himself is

designated in the Master's Will as 'the Chosen Branch'. All the male

relatives of the Báb. are invariably referred to as "Afnan", which

means "twigs".

“These two designations are not interchangeable.”

“Over and over in Baha’u’llah’s Tablets these terms Aghsan and

"Afnan" are specifically used in this sense,

“For instance, in the Tablet of the Branch, the original word

"Ghosn" (i.e. branch), refers to 'Abdu'l-Bahá.”

(Custodians, Ministry of the Custodians, p. 233)

At first glance the first paragraph in the quotation above seems to be

correct, but it is questionable why they capitalized the first letters

of the words ‘ghusn’ and ‘aghsan’ but then didn’t capitalize the first

letter “b” in its translated meaning of ‘branch’? Later, when their

baseless assertion about the use of caps is made, their reason for

doing this comes to light. Their statement in the second paragraph is

an outright falsehood, because the Arabic word ‘ghusn’ refers to a

division or subdivision of the stem or axis of a tree or shrub,

similarly to the meaning of the word ‘branch’ in English. Whenever

this word is used by itself it carries the original meaning of

‘branch’. In the writings of Baha’u’llah there will be found several

instances of the usage of the word ‘ghusn’ and its plural ‘aghsan’

which simply means ‘branch’ or ‘branches’ as defined previously.

It must be noted that similarly to the use of the word ‘branch’ in

English to define sections or subdivisions such as: branches of

learning and science, of a library, a river, etcetera, the word

‘ghusn’ and its plural ‘aghsan’ in its relationship with other words

has been used in the writings of Baha’u’llah in representational or

symbolic ways, but significantly they have usually been employed to

portray spiritual relationships or intellectual realities, even when

used in their negative sense such as in the term ’aghsan-i-kebr’ which

means ‘branches of haughtiness’ that can be found in one of

Baha’u’llah’s Tablets in its original language in the book: (Majmuih-

yi-Alvah-i-Mubarakih, (Chap-i-Misr, p. 184)

Half a century has elapsed since this false interpretation was made

and publicized by the errant Hands of the Cause and all of these

former Hands have died without their having presented any evidence

from the writings of Baha’u’llah in support of their false statement

that He had “used this word specifically to designate all of His male

descendants.” Neither has, nor will, the Hands-made bogus UHJ ever be

able to do so either.

Baha’u’llah has conferred a superlative or comparative appellation

upon each of His sons prefaced by the *Ghusn,* such as *Ghusn-I-Azam*

(Greatest Branch), *Ghusn-I-Athar* (Purest Branch), or *Ghusn-I-Akbar*

(Greater Branch). He never conferred upon anyone other than His sons

such titles or never did He write anything designating His other male

descendants in such a manner.

The former Hands have written:

“The Guardian himself is designated in the Master's Will as 'the

Chosen Branch'.”

It must be noted that in the Master’s sacred Will and Testament,

translated into English by Shoghi Effendi, contrary to the translation

of the terms of the Will and Testament wherein the former Hands have

referred to the Guardian as the “Chosen Branch,” Shoghi Effendi has

used the lower case form of the letter “b” in reference to the

Guardian as “the chosen branch” who had moreover, been identified by

Abdu’l-Baha in this same document as the ‘sign of God’ and ‘the

Guardian of the Cause of God,’ terms that obviously referred to the

station of Guardianship and not solely to the personage of Shoghi

Effendi (and, therefore, not meant as a personally exclusive title

that pertained only to him). Abdu’l Baha enjoins every believer to

obey Shoghi Effendi “as he is the sign of God, the chosen branch, the

Guardian of the Cause of God, he unto whom all the Aghsan, the Afnan,

the Hands of the Cause of God and His loved ones must turn.”

(Abdu'l-Baha, The Will and Testament, p. 11)

The errant Hands have written:

“All the male relatives of the Báb. are invariably referred to as

"Afnan", which means "twigs" (i.e. small branches). These two

designations are not interchangeable.”

It must be understood that the relationship to Baha’u’llah is of two

kinds: one is spiritual and the other biological or genetic, the

spiritual relationship being much more important than the other. This

is very clear in His writings, and the beloved Guardian gives the

following example:

“The following words of Baha’u’llah are to be found in one of His

supplications in the book: PRAYERS AND MEDITATIONS (translated by

Shoghi Effendi). This significant phrase is included in the following

passage quoted in its entirety below as it appears on page 154 of that

book:

"I beseech Thee, O Thou Who art my Governor and the Possessor of all

names, to protect them that have branched out from me (Afnán), whom

Thou hast caused to be related to Thyself, and to whom Thou hast, in

this Revelation, shown Thy special favor, and whom Thou hast summoned

to draw nigh unto Thee and to turn towards the horizon of Thy

Revelation."

It should be clear that the relationship to which Baha’u’llah refers

in the above passage is a spiritual one and it has been their fidelity

to Him that has earned them the designation of spiritual branches. It

is such spiritual relationships in the Faith that have taken

precedence in the past and shall always take precedence in the future

over physical relationships.”

http://www.bahai-guardian.com

Similarly, the following attribute of an Afnan can be seen on page 92

of the book Gleanings from the Writings of Baha'u'llah which has been

translated by Shoghi Effendi as well.

“O Afnan, O thou that hast branched from Mine ancient Stock! My glory

and My loving-kindness rest upon thee. How vast is the tabernacle of

the Cause of God! It hath overshadowed all the peoples and kindreds of

the earth, and will, erelong, gather together the whole of mankind

beneath its shelter.”

Careful study of the writings of Baha’u’llah makes it clear to the

reader that He has used the word ‘ghusn’ and its plural ‘aghsan’

mostly to indicate a spiritual relationship to Him and has nothing to

do with a physical and biological relationship or descent. Actually,

Baha’u’llah Himself, on several occasions has clearly and explicitly

in unambiguous language explained this fact, but the errant Hands have

ignored this and have shamelessly asserted the opposite. They and

their Hand-made and bogus UHJ have tried to hide this fact. Those who

know Persian can read the book (Majmuih-yi-Alvah-i-Mubarakih, (Chap-i-

Misr, p.343) and the book (Ma'idiy-i-Asmani (Vol 4, p.42) and see

with their own eyes the statement of Baha’u’llah in the original

language in which He explains:

“Since the affectionate and faithful believers are as the (aghsan)

branches and the leaves of this Holy Tree, therefore whatever hath

fallen on this Mighty Stock; will also befall the (aghsan) branches,

twigs and leaves as well. This is how in every age these tragedies and

nuisances have been and will be for the lovers of the Beauty of the

All-Glorious.”

Also they can see this for themselves in the following translation of

the original text:

“O’ Seeker do not consider reference in The Holy Scriptures to such

attributes and names as: the Tree of Blessedness, the Divine Lote-

Tree, the Forbidden Tree, the Leaves, the Fruits and the like of that

Tree, to be imaginary or fictional. In the sight of God, He has made

reference to these attributes in distinguishing the devoted believers

in God. As long as a believer is under the shadow of the Divine Lote

Tree he will be a branch of the Tree of Blessedness and be exalted in

the presence of God, but upon turning away will be consigned to the

burning bush of Hell. While remaining faithful, either as an afnan

(twigs), as aghsan (branches), as o’ragh (leaves) and assmar (fruits)

of that Tree, their faith will be perceived as substantiated but upon

their opposition all will be considered as rejected and abandoned”

(Baha’u’llah, Ma'idiy-i-Asmani. Vol 7,p.21)

Similarly while we can see the usage of the word ‘Leaf’ and its plural

‘Leaves’ as a title for the mother and sister of Abdu’l Baha in the

writings of Baha’u’llah, Abdu’l-Baha and Shoghi Effendi, the same

words without the usage of caps is noticeable when they have addressed

or made reference to other spiritual women.

For example, caps are used when Baha’u’llah addressing or referring to

female members of the Holy Family, such as found in a title in which

He has addressed Bahiyyih Khanum –“The Greatest Holy Leaf” as

follows:

“My Leaf! Hearken thou unto My Voice: Verily there is none other God

but Me, the Almighty, the All-Wise. I can well inhale from thee the

fragrance of My love and the sweet-smelling savor wafting from the

raiment of My Name, the Most Holy, the Most Luminous.”

(Compilations, Bahiyyih Khanum, p. 3)

Or as He has revealed to the Most Exalted Leaf, mother of Abdu’l-

Baha:

Oh thou blessed and sparkling Leaf! Sing and chant on the Twigs of the

Bower of Baha in this exalted Word; Verily there is no God but Him,

the Lord of the Beginning and the End. We have surely ordained thee as

the best of the maid-servants, and have bestowed upon thee such a

station from before Our Presence to which no women have preceded

(thee).

(Compilations, Baha'i Prayers 9, p. 9)

With reference to the “question concerning the 54th chapter of Isaiah:

This chapter refers to the Exalted Leaf, the mother of Abdul-Baha.”

(Abdu'l-Baha, Tablets of Abdu'l-Baha v1, p. 107)

And, as used by Shoghi Effendi in the following message:

“The Purest Branch, the martyred son, the companion, and amanuensis of

Baha’u’llah, that pious and holy youth, who in the darkest days of

Baha’u’llah’s incarceration in the barracks of 'Akká entreated, on his

death-bed, his Father to accept him as a ransom for those of His loved

ones who yearned for, but were unable to attain, His presence, and the

saintly mother of 'Abdu'l-Bahá, surnamed Navvab by Baha’u’llah, and

the first recipient of the honored and familiar title of "the Most

Exalted Leaf," separated in death above half a century, and forced to

suffer the humiliation of an alien burial-ground, are now at long last

reunited with the Greatest Holy Leaf with whom they had so abundantly

shared the tribulations of one of the most distressing episodes of the

Heroic Age of the Faith of Baha’u’llah.”

(Shoghi Effendi, Messages to America, p. 31)

As an example of the use of the lower case is found in the following

Tablets of Baha’u’llah that denote a spiritual relationship:

“O MY handmaiden, O My leaf! Render thou thanks unto the Best-Beloved

of the world for having attained this boundless grace at a time when

the world's learned and most distinguished men have remained deprived

thereof.”

(Baha'u'llah, Tablets of Baha'u'llah, p. 254)

“O My handmaiden and My leaf! Rejoice with great joy inasmuch as thy

call hath ascended unto the Divine Lote-Tree and is answered from the

all-glorious Horizon. Verily, no God is there but Me, the Wronged One,

the Exile.”

(Baha'u'llah, Tablets of Baha'u'llah, p. 251)

And, as used by’ Abdu’l-Baha in the following Tablets:

“O maid-servant of God! Be rejoiced for God hath made thee a believing

maid-servant in His Holy Threshold and a leaf of the leaves of the

Tree of Life.”

(Abdu'l-Baha, Tablets of Abdu'l-Baha v1, p. 140)

“Convey my greetings to the spiritual leaf, the servant of God, thy

honored wife, the esteemed . . . . . . . ., and say unto her: "Serve

in the olive garden of God, that God may help thee by those

confirmations by which intellects are astounded and the perceptions

are cleared."

(Abdu'l-Baha, Tablets of Abdu'l-Baha v1, p. 172)

How can anyone who calls her/himself a Baha’i disregard the clear

writings of Baha’u’llah and blindly accept the false interpretation of

the former violating Hands and the bogus organization they have set up

or any other cult which shamefully has concocted and substituted their

own false, alleged and materialistic eligibility qualifications

pertaining to the line of succession.

In the writings of Baha’u’llah He uses the word ‘Ghusn’ and its plural

‘Aghsan’ when referring to a physical or biological relationship only

when He refers to His sons either individually which was most often

the case and then He identifies them by their full title such as

‘Ghusn-I-Azam’ (Greatest Branch), ‘Ghusn-I-Athar’ (Purest Branch), or

when He mentions them collectively as the ‘Aghsan’ (Branches) such as

found in the Kitab-i-Ahd (Book of the Covenant). Whenever, Shoghi

Effendi, the first Guardian of the Baha’i Faith and the sole

authorized interpreter of the Word, was engaged, during his unique and

precious service to the Cause of God, in translating the sacred

writings into English in which he made reference to the ‘Ghusn’ or

‘Aghsan’, it was invariably a reference to the sons of Baha’u’llah and

accordingly Shoghi Effendi would capitalize the first letter according

to the rules of English grammar. Furthermore, he identified the

‘Aghsan’ or’ Branches’ (with caps) as the Sons of Baha’u’llah, as can

be seen in God Passes By (p.239). In the Gleanings from the Writings

of Baha’u’llah (p.244), and in Baha'u'llah’s Epistle to the Son of

the Wolf (p. 93). This fact has been explained comprehensively by

the third Guardian of the Baha’i Faith in an article titled “THE

AGHSAN MYTH EXPOSED” and it can be accessed through his site:

http://www.bahai-guardian.com

Whenever ‘ghusn’ or ‘aghsan’ has been used in the original meaning of

‘branch’ such as in a division or subdivision of the stem or axis of a

tree or shrub or in a general reference to the faithful and devoted

believers or in any other general references, Shoghi Effendi would in

his translation use the lower case. In the following quotation from

the writings of Baha’u’llah the usage of both the upper and lower

cases may be seen in one paragraph, thereby clearly enlightening the

meaning that is to be given to the word ‘Branches’:

“We pray God to protect thee from the heat of jealousy and the cold of

hatred. He verily is nigh, ready to answer." Thus hath My tongue

spoken unto one of My Branches (sons), and We have mentioned it unto

such of Our loved ones as have cast away their idle fancies, and clung

unto that which hath been prescribed unto them in the day whereon the

Daystar of Certitude hath shone forth above the horizon of the will of

God, the Lord of the worlds. This is the day on which the Bird of

Utterance hath warbled its melody upon the branches, in the name of

its Lord, the God of Mercy.”

Baha'u'llah, “Epistle to the Son of the Wolf” ( p. 93)

The errant Hands in the following section of their letter have

exhibited their ignorance, egotism, lack of logic and laughable

reasoning:

“The ordinary English usage of the word 'branch' has caused a great

deal of confusion, whereas there is not a shadow of ambiguity in the

Persian and Arabic texts. 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 Baha’u’llah.”

“It should likewise be pointed out that neither in Persian nor Arabic

are there ever any capital letters, so that it is impossible to deduce

any arguments from a capitalization or lack of capitalization in the

English texts.”

In saying the above, the violating Hands had the audacity to criticize

the interpretive translation of the Master’s Will and Testament by the

Shoghi Effendi in stating that: “The ordinary English usage of the

word 'branch' has caused a great deal of confusion.” Obviously they

were referring to his translation of the following passage in the Will

and Testament:

“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.”

(Abdu'l-Baha, The Will and Testament, p. 12)

By the Hands writing that: “The ordinary English usage of the word

'branch' has caused a great deal of confusion,” these inexcusably

ignorant Hands were, in effect, claiming that the word ‘branch’ as

used in this passage of the sacred Will and Testament should have been

translated by Shoghi Effendi as ‘Branch’ so as to confirm their

patently false claim that only a male descendant of Baha’u’llah could

inherit the Guardianship!

Shoghi Effendi knew perfectly Arabic, English and Persian. This is a

fact that had been admitted by the errant Hands too. As the divinely

appointed authorized interpreter of the Writings, he was “under the

care and protection of the Abha Beauty, under the shelter and unerring

guidance of the Exalted One” so there can be no question that when

Shoghi Effendi translated the sacred documents of the Faith into

English he did it very carefully and correctly. Not only did he in

his translations carefully select the proper words of the English

language to correctly convey the closest meaning to the writings in

their original language but he superbly used English grammar and

whenever it was considered necessary he added an explanation or

definitions to prevent any confusion such as, for example: “the Aghsan

(His sons)” and “My Branches (sons)”.

The fact that in Arabic and Persian writings capital letters are not

used has no bearing on their usage in English writing where capital

letters are used and their usage or not usage does make a lot of

differences in the meaning of a sentence. It is very ridiculous to say

that because the original language does not utilize caps, we must not

use caps in English or that we must not care about it.

Moreover, the errant Hands ignored the fact that the main purpose of

this passage in the Will and Testament of ‘Abdu’l-Baha conveys

instructions pertaining to the critical and mandatory manner in which

the Guardian is required to appoint his successor, as Abdu’l-Baha

states: “it is incumbent upon the Guardian of the Cause of God “to

appoint in his own life-time him that shall become his successor” but

He outlines the qualifications that his successor must possess in

stating:

“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.” It is obvious from

the foregoing requirement that Abdu’l Baha did not stipulate that the

successor Guardian must be a biological relative or male descendant of

Baha’u’llah.

The third Guardian has written:

“ . . .any claim that 'Abdu'l-Bahá had restricted the Guardian's

choice of a successor, under the terms of His Will and Testament to an

Aghsan, is completely without foundation and is patently false.

Furthermore, there is no clause in the Will and Testament that

requires the Guardian to appoint only a descendant of Baha’u’llah or a

Persian as his successor. There is no excuse, therefore, for refusing

to accept Shoghi Effendi's undeniable appointment of a successor "in

his own life-time" in complete conformity with the provisions of the

Will and Testament of 'Abdu'l-Bahá”.

(Joel B. Marangella, “The Aghsan Myth Exposed”)

Recently some members of the heterodox organization have imagined that

the letters which appear in the compilation “The Light of Divine

Guidance”(v I, p. 62), allegedly written on behalf of Shoghi Effendi

by his secretary to an individual, provide evidence for their spurious

claim that as: “The word 'Ghusn' (plural Aghsan) is an Arabic word,

meaning branch that Baha’u’llah had used this word solely to designate

His own male descendants.” The obvious falsehood of this same claim,

erroneously produced by the former violating Hands, has been proven

previously above, but before getting back to this document it is

necessary to mention that the said compilation was not prepared during

Shoghi Effendi’s lifetime and its contents were put together by an NSA

under the direction of the bogus UHJ nearly a quarter of a century

after his passing. Therefore due to the clear possibility of a

manipulation of the writings it particularly cannot be considered a

reliable source on matters concerning or relating to the Guardianship.

Also paying attention to the following guidance from the first

Guardian is necessary:

“Although the secretaries of the Guardian convey his thoughts and

instructions and these messages are authoritative, their words are in

no sense the same as his, their style certainly not the same, and

their authority less, for they use their own terms and not his exact

words in conveying his messages.”

(Shoghi Effendi, “The Unfolding Destiny of the British Baha'i

Community,” p. 260)

“The exact status which Shoghi Effendi has intended the friends to

give to those communications he sends to individual believers is

explained in the following statement written through his secretary to

the National Assembly on November 16, 1932:

"As regards Shoghi Effendi's letters to the individual Bahá'ís, he is

always very careful not to contradict himself. He has also said that

whenever he has something of importance to say, he invariably

communicates it to the National Spiritual Assembly or in his general

letters. His personal letters to individual friends are only for their

personal benefit and even though he does not want to forbid their

publication, he does not wish them to be used too much by the Bahá'í

News. Only letters with special significance should be published

there."

(Shoghi Effendi, Extracts from the USBN)

The letter in question is written by a secretary to Dr. Muhlschlegel

on 25 September 1934.

This secretary wrote:

“I am directed by the Guardian to acknowledge the receipt of your

letter dated August 29th, and to express his appreciation of your

highly-valued efforts for the translation of the "Kitab-i-Ahd" into

German. He hopes that copies of this precious tablet will soon be made

available to all the friends and that through its study their

knowledge of the Teachings will be deepened, and their zeal for their

spread stimulated and sustained.

The term "afnan" means literally small branch, and refers to the

relatives of the Báb, both men and women. As the Bab’s only son died

while in infancy, the former had no direct descendants. The "afnan"

are, therefore, all directly related to the Báb.

As to "aghsan", it also means branch. But it is a bigger branch than

"afnan". It refers to Baha’u’llah’s descendants.”

Apparently, the comment of the secretary is in response to a question

posed by Dr. Muhlschlegel about the ‘afnan’ and ‘aghsan’ which

possibly arrose when he was translating the Kitab-i-Ahd (Book of

Covenant), into German. The question he asked is not known but it

gives the impression that it is not related to the ‘Aghsan’ and

‘Afnan’ mentioned by the Blessed Perfection in His Book of the

Covenant since, in this case, unlike that sacred document ‘aghsan’,

‘afnan’ and ‘branch’ are written in lower case, considering the fact

that the Guardians are ‘aghsan’ i.e. ‘branches’ of the Holy Tree and

spiritual descendants of Baha’u’llah, and although the answer was not

directly provided by Shoghi Effendi it seems to be correct.

The ‘Aghsan’ mentioned in the Kitab-i-Ahd (Book of Covenant), are

clearly identified by Shoghi Effendi as sons of Baha’u’llah in the

book “God Passes By” of which he was the author.

My fervent hope is that the Baha’is will heed the guidance of Abdu’l

Baha found in His statement below and completely discard any semblance

of blind imitation and obey the commandment of Baha’u’llah to

investigate the truth for themselves.

“It is evident that no vital results are now forthcoming from the

customs, institutions and standpoints of the past. In view of this,

shall blind imitations of ancestral forms and theological

interpretations continue to guide and control the religious life and

spiritual development of humanity today? Shall man gifted with the

power of reason unthinkingly follow and adhere to dogma, creeds and

hereditary beliefs which will not bear the analysis of reason in this

century of effulgent reality? Unquestionably this will not satisfy men

of science, for when they find premise or conclusion contrary to

present standards of proof and without real foundation, they reject

that which has been formerly accepted as standard and correct and move

forward from new foundations.”

(Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p.

224)

Nosrat