The First Guardian Shoghi Effendi believed: Appointment of Guardianship is essential in Bahai Faith. Moreover, Guardianship is not be election but by appointment. In a subtle way Shoghi Effendi believed that Guardian has to be appointed and laws of Aqdas are not contravened.
“It should be stated, at the very onset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Baha’u’llah should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions-instruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it. Its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other’s authority and functions, and are permanently and fundamentally united in their aims.
Divorced from the institution of the Guardianship the World Order of Bahá’u’lláh would be mutilated and permanently deprived of that hereditary principle which, as ‘Abdu’l-Bahá has written, has been invariably upheld by the Law of God. “In all the Divine Dispensations,” He states, in a Tablet addressed to a follower of the Faith in Persia, “the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.” Without such an institution 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.
Severed from the no less essential institution of Universal House of Justice this same System of the Will of Abdu’l-Baha would be paralyzed in its action and would be powerless to fill in those gaps which the author of the Kitab-e-Aqdas has deliberately left in the body of His legislative and administrative ordinances.
“He is the Interpreter of the word of God,” Abdu’l-Baha, referring to the functions of the Guardian of the Faith, asserts, using in His Will the very term which He Himself had chosen when refuting the arguments of the Covenant-Breakers who had challenged His right to interpret the utterances of Baha’u’llah. “After Him,” He adds, “will succeed the first-born of his lineal descendants.” “The mighty stronghold,” He further explains, “shall remain impregnable and safe through the obedience to him who is the Guardian of the Cause of God.” “It is incumbent upon the members of House of Justice, upon all the Aghsan, the Afnan, the Hands of the Cause of God, to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God.”
“It is incumbent upon the members of House of Justice,” Baha’u’llah on the other hand, declares in the Eighth Leaf of the Exalted Paradise, “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.” “Unto the Most Holy Book” (The Kitab-i-Aqdas), Abdu’l-Baha states in HIS WILL. “every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice, That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the Covenant.”
Not only does Abdu’l-Baha confirm in his Will Baha’u’llah’s above-quoted statement, but invests this body with the additional right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Justice. “Inasmuch as the House of Justice,” is His explicit statement in His Will, “Hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same … This it can do because these laws form no part of the divine explicit text.”
Referring to both the Guardian and the Universal House of Justice we read these empathic words: “The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God.”
(Reference : THE DISPENSATION OF BAHAULLAH By. SHOGHI EFFENDI page 56-57)