Will and Testament of ʻAbdu'l-Bahá
The Will and Testament of ʻAbdu'l-Bahá was a seminal document of the Baháʼí Faith, written in three stages by ʻAbdu'l-Bahá. Several sections were written under imminent threat of harm. The first section was probably written in 1906. This document constitutes one of the central and defining pieces of Baháʼí primary source literature, and is considered to be intimately connected to Baháʼu'lláh's (ʻAbdu'l-Bahá's father) "Most Holy Book". The "Will and Testament", along with the "Tablets of the Divine Plan" and the "Tablet of Carmel", were described by Shoghi Effendi as  the charters of the Baháʼí administration. Overview of the "Will and Testament". The Covenant is a critical aspect of the Baháʼí Faith. The "Will and Testament of ʻAbdu'l-Bahá" is sometimes seen as the culmination of ʻAbdu'l-Bahá's role as the "Centre of the Covenant". In it he describes his circumstances, lays out his testimony, refers to the machinations of certain enemies, settles certain affairs of the Baháʼí Faith, and appoints his grandson Shoghi Effendi as his successor and the Guardian of the Cause of God. He also refines the structure of Baha'i administration by the aforementioned appointment, the  establishment of the Spiritual Assembly at the national level, and defines the mechanism for the election of these assemblies as well as the House of Justice. The Will is written in three sections, each of which were written separately and under differing circumstances. The three sections, however, remain together and comprise, collectively, the full Will and Testament. Key provisions of the Will. Baháʼí Fundamentals. ʻAbdu'l-Bahá notes the fundamental teachings of the Baháʼí Faith as love for all mankind. He then reiterates the twofold station of the Báb as a Manifestation of God and the forerunner to Baháʼu'lláh, and explains  the full station of Baháʼu'lláh. The Covenant. ʻAbdu'l-Bahá writes about the virtues of the Covenant established by Baháʼu'lláh, and writes about its power. He then goes on to account the sufferings that the centre of the Baháʼí Faith has suffered by people who were not faithful to the Covenant including Mírzá Yahyá with respect to Baháʼu'lláh, and Mírzá Muhammad ʻAlí with respect to himself. The Guardianship and the Universal House of Justice. ʻAbdu'l-Bahá establishes the institution of the Guardianship as a hereditary office and outlines its essential function as Interpreter of the Baháʼí writings. He states that the  Guardian has the right to appoint Hands of the Cause and outlines their inter-relationship. He then explains the election of the Universal House of Justice and re-iterates that only it has the authority to enact laws that are not specifically explained in the Baháʼí holy books. Hands of the Cause of God. The Will and Testament also defines the obligation and responsibilities of the Hands of the Cause of God. Their main responsibilities include teaching the Baháʼí Faith, and also included to cast out the rebellious, to elect nine from within themselves who would assist the Guardian and  who would confirm the choice of the Guardian's successor. Challenges to the Will. The provisions of ʻAbdu'l-Bahá's "Will" were almost universally accepted by Baháʼís, except for a few western Baháʼís, including Hermann Zimmer and Ruth White, who believed that ʻAbdu'l-Bahá would never have established a hierarchy in the Baháʼí Faith. Ruth White led a campaign challenging the will for several years, mostly 1926–1929, hiring criminologist Charles Mitchell to analyze the "Will". His preliminary report concluded that based on handwriting analysis, that the "Will" was not written by ʻAbdu'l-Bahá. Baháʼí sources claim that this charge was  denied by those who read Persian and were familiar with ʻAbdu'l-Bahá's writings, including some of Shoghi Effendi's opponents.