SHOGHI EFFENDI,

THE SIGN OF GOD ON

EARTH

by Grace ~hahrokh

Darius K. Shahrokh, M.D.

~nsightsPress

Published July 1998

Insights Press

5010 Austin Road

Chattanooga, TN 37343

USA

1-423-870-4525

irnages@chattanooga.net

www.imagesint. corn

Contents

Dedication, by Darius Shahroa M.D.

Preface

1. Shoghi Effendi: His Life

2. Shoghi Effendi: His Station

3. Shoghi Effendi: His Accomplishments

4. Shoghi Effendi: His Passing.

Footnotes

Bibliography

Shoghi Effendi, 0 Guardian, thou art divine,

Shoghi Effendi, 0 God's Sign --

The Priceless Pearl, a title of thine.

Ghusn-i-Mumt'az, 0 Chosen Branch,

Thou art divine.

0 Shoghi, with name Yearning Divine

Your lineage porn the Most Holy Line.

Shoghi Effendi, 0 Guardian,

Thm art divine.

0 Guardian, the Chosen Branch beyond compare -

May it be worthy, this offering of mine.

0Ghusn-i-Mumt'az, 0 Chosen Branch,

Rou art divine.

Preface

Windows to the Past is a series of audio presentations on

the history of the Baha'i Faith, written and presented by Dr. Darius

Shahrokh with the assistance of his wife, Grace Shahrokh. This

series was inspired by the author's wish to make available to the

Western audience details from a number of histories of the Faith

unavailable in English. The audio series has become a convenient

and valuable aid for those with limited time to read who wish to

become acquainted with the history of the Faith and those noble

persons whose lives are an example to others.

Since the original release of the Windowsto the Past series,

an interest has grown in making these brief and accessible histories

availablein printed form. Hence, the present publication, the first

to be edited and to become available in a form other than a simple

transcription.

It is appropriate that this first book in a series be devoted

to Shoghi Effendi, the Guardian of the Bahgi Faith. It was due to

the efforts of Shoghi Effendi that the English-speaking world was

introduced to the early events of Baha'i history. Through his

translation of Nabilk Narrative and his masterfid history, God

Passes By, Western BahBtis gained a fuller understanding of what

it was to be a "spiritual descendant of the Dawn-Breakers." But

Shoghi Effendi's modesty prevented him from any mention of his

own significant role in the formative period of Bahh'i history.

Thanks to Hands of the Cause Arnatu'l-Baha Ruhiyyih Khanum,

Ugo Giachery, and Amelia Collins, and to Eunice Braun and Adib

Taherzadeh, there are now published histories that begin the task

of properly crediting Shoghi Effendi for his literary gifts,

administrative genius, and sterling character, all of which have had

an impact upon the life of every contemporary BahVi.

This modest history of the Guardian's life and works is

designed to be used in Institute courses, as a supplement to

workbooks and course materials. It makes no claim to be

comprehensive; rather, it attempts to make accessible a rapid

overview of the life of the Guardian. It is our hope that it might

open a door for the current generation of youthhl readers to a

greater appreciation of the gifts of Shoghi Effendi.

Mary K. Radpour

July, 1998

Chattanooga, Tennessee

Shoghi Effendi:

His Life and Person

Family and Destiny

Shogh Effendi was born on March 1, 1897 in 'Akkh,Israel

as his great-grandfather, BahVu'll6h, and his grandfather, 'Abdu'l-

Bahb Abbbs, had been exiled there from their native country of

I&. He was the firstborn of his mother, Diyi'iyylh Khinum, who

was the eldest daughter of 'Abdu'l-Bahh. His father was Mirzh

H6di =rid, a descendant of a relative of the Bab.

From the time of his birth, 'Abdu'l-Bahb was aware of the

capacity and hture of His first grandson. In 1897, in reply to an

inquiry fiom a believer in America about the Biblical prophecy "A

little child shall lead them,"' 'Abdu'l-Baha wrote "0Maidservant

of God! Verily, that child is born and is alive andpom him will

appear wonhous things that thou wilt hear of in the future. Tkni

shalt behold him endowed with the most perfect appearance,

supreme capacity, absolute perfection, consummate power and

unsurpassed might. His face will shine with a radiance that

illumines all the horizons of the world; therefore forget this not as

long as thou dost live inasmuch as ages and centuries will bear

traces of him.. ''

'Abdul-Bah& gave him the surname Rabbhi, which means

'divnefY3 and Shoghi, meaning "theone who yearns. " 'Effendii'"is

a term of respect, and the Master called him Shoghi Effendi from

childhood on, and required everyone else to address him as Shoghi Effendi. His Character in Childhood There is an account left by a Western pilgrim, who observed the love between 'Abdu'l-Bahb and Shoghi Effendi: "...a small figure appeared in the open doorway, directly opposite %f bdu '2-Bahd. Having dropped off his shoes he stepped into the room, with his eyes focused on the Master's face. %fbdu'l-Baha returned his gaze with such a look of loving welcome it seemed to beckon the small one to approach Him. Shoghi, that beautiful little boy with his exquisite cameo face and his soulful appealing,

dark eyes, walked slowly toward the divan, the Master drawing

him as by an invisible thread, until he stood quite close in punt of Him. As he paused there for a moment 'Abdu '1-Bahd did not offer to embrace him but sat perfectly still, only nodding His head. . . as if to say 'You see? 1172is tie connecting us is not just that of a physical grandfather, but something far deeper and more signiJicant.' While we breathlessly watched to see what he would do, the little boy reached down andpicking up the hem of 'Abdu'l- Bahd's robe he touched it reverently to his forehead and kissed it, then gently replaced it, while never taking his eyes porn the adored Master's face. fie next moment he turned away, and scampered off toplay. . . . '" This was 1899, and Shoghi Effendi was only two years old.

A pilgrim to the house of the Master in 1904 related the

following to Hand of the Cause Dr. Ugo Giachery, "Shoghi Effendi was at the time a child of seven or eightyears of age. ...When not engaged in his early morning studies, hefollowed his Grandfather ['Abdu '2-BaMJ wherever He went. He was almost like His shadow

andpassed long hours . . . listening, quietly and silently, to every

word He uttered The child had a remarkably retentive memory

. . . ,the Master would ask him either to recite some passage from

Baha'u'lldh's Writings, which he had memorized, or to chant a

prayer. It was very moving to hear the limpid, crystal chanting of

that child, because all his being and soul were engaged in

communion with God Eagerness was ever present and animated

him like aflame ofjire in all he did "6

In addition to this remarkable reverential devotion and

attachment to his beloved Grandfather 'Abdu'l-Bahh, Shoghi

Effendi had boundless energy, irrepressible exuberance with his

playmates and was so fair and tender-hearted that if any

disagreements had occurred, he would not go to sleep until he had

embraced his playmate and reestablished happiness. He urged his

little companions to make up their differences before they went to

bed.

Childhood photos of Shoghi Effendi portray a wistful,

delicate face and large dark eyes with a gaze both penetrating and

gentle. In the biography, The Priceless Pearl, his widow, Hand.of

the Cause Amatu'l-Bahi Rlihiyyih a h u r n writes that his eyes

were a clear hazel that sometimes changed to a warm and luminous

grey. '1have never seen such an expressive face and eyes as those

of the Guardian;every shade of feeling and thought was mirrored

in his visage as light and shadow are reflected on water. In She

writes that Shoghi Effendi was more akin physically to his Great-

Grandfather, Baha'u'llhh, being short of stature and fine-boned.

The Greatest Holy Leaf, his great-aunt, would say of his hands,

"These are like the hanh of my father.

Youth and Education In 1912, when he was 15, 'Abdu'l-Baha planned for Shoghi Effendi to accompany Him on His historic journey to Europe and

America, They departed together from the port of Alexandria, Egypt, but at the first docking at Naples, Italy, health authorities

denied landing privileges to Shoghi Effendi and two others in 'Abdul-Bahh 's party, claiming they had eye disease. 'Abdu'l-Baha made every effort to change this decision which had no basis in fact, but was a malicious interference by someone in the company of 'Abdu'l-Baha who later became a covenant-breaker. One can hardly imagine the distress and grief of 'Abdu'l-BahS and Shoghi Effendi when they had to part, Shoghi Effendi returning to Haifa. As was constant in his life, Shoghi Effendi suffered many blows

and heartaches from the malice of the Covenant-breakers

throughout his life, He was reunited with his beloved Grandfather in August 1913. A physician who attended the ladies of 'Abdu'l-Bahi's household left reminiscences of a visit in 1910. She reports that 'Abdu'l-Baha spoke to her about Shoghi Effendi as follows:

"Before His ascension into eternal Light the blessed Manvestation

reminded me that I . . . must observe among my sons and granakons whom God would indicate for His octjcice. My sons passed to eternity in their tenderest years, in my line, among my relatives, only little Shoghi has the shadow of a great calling in the depths ofhis eyes. .. . At the present time the British Empire is the greatest and is still expanding and its language is a world language. My Jicture Vmir shall receive the preparation for his weighty ofJice in England itselJl aftr he has obtained here in Palestine a findmental knowledge of the oriental languages and the wisdom of the East. '"

Shoghi Effendi attended school in Haifa, then at the

American University in Beirut, graduating in 19 18 as Bachelor of

Arts. He then served the Master, as His secretary and chief aide.

In August 1918, Palestine (now the country of Israel) was liberated

by the rapid and victorious advance of British forces, frustrating

the plan of the Turkish Commander in Chief Jamil Pi&a to crucify

'Abdu'l-BahB and His whole family.

ARer World War I, the doors were opened for

communications and pilgrims, making the lie of the Master

extremely busy. Sho& Effendi spent a happy and productive two

years serving 'Abdu'l-BahB as secretary and chief aide with

boundless energy and devotion, helping to lift the burden from His

shoulders, and receiving profound spiritual influence in close

communication with his beloved Grandfather. As Arnatu'l-Bahb

Rfihiyylh ainuni writes, "During these years, when the star of

'Abdu'l-Bahci's fame was rising . . . Shoghi E#endi had the

opportunity of observing how the Master dealt with high officials

and the numerous men of distinction drawn to one Whom many

regarded as little less than an oriental prophet and the greatest

religious &re in Asia, as well as how the Master conducted

Himself in the face of the ever-present envy and intrigue of His

enemiesand ill-wishers. l%e lessons learned were to be reflected

in the thirty-six years of Shoghi Eflend's own ministry to the Faith

of Baha 'u 'llah. '"'O

However necessary Shoghi Effendi's assistance was to the

Master, the decision had been made that Shoghi Effendi would

krther his education in England at BaUiol college of Mord

University. He started his studies there in October, 1920. His

course of study at Oxford was cut short when the most unexpected

and grievous news reached him that his beloved Grandfather had

passed away on November 28, 1921. Shoghi Effendi arrived back

in Haifa one month later which was as soon as possible for him,

physically weakened and crushed with bereavement.

Before we take up the events following his learning that

'Abdutl-Bahh had named him the Guardian of the Cause of God, we

will digress to a few of the wonderfit1 descriptions of his

personality and character given to us by some who were very close

to him, so we can have a better picture in mind of the qualities of

intellect and spirit that became completely and sacrificially devoted

to the awesome responsibility and rigors of hlfilling the station

bestowed upon him.

Shoghi Effendi's Character

Hand of the Cause Amelia Collins in A Tribute to Shoghi

Efled wrote, '!In1923Ifirst met our beloved Guardian in Haifa.

He was just a young man then, fill of determination to carry

forward the great work entrusted to his care. He was so

spontaneous, so trusting and loving and outgoing in the buoyancy

of his beautiful heart. 172rough the years we all watched with

wonder and everdeepening devotion to him and appreciation of

his Gal-given gifts, the unfoldment of Bahci'u'llah's Divine Order

which he built up so patiently and wisely all over the world But,

oh fried, at what great cost to himseljl. .. fie Guardian had a

profound and innate humility. menever the Faith was involved,

he wasfiery in its defense, kinglike in the lofiness of his bearing,

the authority with which he spoke. But as a human being he was

self-eflacing, would brush aside our adulation and praise, turn

everything we wished to shower on him towards the Central

figures of our Faibh. .. . he would never allow anyphotographs to

be taken of himselj or give any of himseg but invariably

encouraged the kiends to place the Master's picture in their

rooms; . . . how he ttisliikedanysigns ofpersonal worship-- though

he could never control what was in our hearts for him! . . .How

can I ever describe to you his eyes when he would come over to

the Pilgrim House and announce to us a new achievement; they

sparkled with light and enthusiasm and his beautiful face would

be all smiles. '"*

In 1Be Priceless Pearl, Hand ofthe Cause Amatu'l-BahB RGhiyyih

Khiinum, writes in the chapter entitled "Facets of Shoghi Effendi's

Personality," "He was fundamentally a very tender-hearted

person and. ..expressed this innate kinchess and tenderness not

only to those who surrounded him but to the believers personally

in many ways. . . .I2 Shoghi Effendi, like his grandfather and

great-grandfather before him, had a delightful sense of humour

which was ready to manifest itself if he were given any chance to

be happy or enjoy a little peace of mind . . .I3 He was very

tenacious of his purposes, very determined, but never

unreasonable. Although he never changed his objectives he

sometimes changed the course he hadplanned to take to reach

them. . . .I4 Economy was a very rigid principle with Shoghi

Effendi and he had very stern ideas on money matters. . . . . I

never saw the Guardian settle a bill he had not first carefilly

added up, whether it was for a meal or a payment of thousandr of

dollars! If there was an over-charge he pointed it out-- and also

if there was an undercharge. . . .He was against extpavagance,

osfentation and luxury as such, denying himself. . . many things

because he felt they were either not justiied or not appropriate. "I5

"The extreme reverence he showed to the twin

Manifestations of God and to Ybdu'l-Bahii, whether in his

writings, his speech or the manner in which he approached Their resting-places, provides a permanent pattern for all Bahd% to follow. Whenever Shoghi Effendi was near one of the Shrines one couldsense his awareness of this in his whole being. The way he walked as he neared it, the way he quietly and with great dignity and reverence approached the threshold, knelt and placed his forehead upon it, the way he never turned his back when inside the Shrine on that spot where one of these infinitely holy andprecious

beings was interred, the tone of his voice, his dignzjied lack of any

levify on such occasions, all bore witness to the manner in which man should approach a holy of holies, going softly on sacred ground '"' Amatu'l-BahB Rchiyyih mhum goes on to relate how the gardens in Bahji and at the BahVi World Center in Haifa were designed exclusively by the Guardian, that the style sf the Shrine of the Bib, the classic design of the International Archives Building were his, that the interior decorating in the Holy Shrines and other places connected with Baha'u'lliih was chosen and placed by Shoghi Effendi, that he was unhampered by tradition and extremely original and ingenious in achieving effects. "ne Guardian was trulyan extraordimry man. nere is no end to the examples that come to mind when one thinks of his nature and his achievements. He had a heart so faithful to those who were faithfil to him that its counterpart could scarcely be found "I7 In Hand of the Cause Ugo Giachery's book

called simply Shoghi Effendi, Recollections, there is a chapter

entitled "His Spiritual Virtues." The writer lovingly details

descriptions of Shoghi Effendi's great faith, humility and

selflessness, his connection with the divine source, his eagerness

and perseverance, his generosity. Dr. Giachery writes, "Of all the

characteristics that Shoghi Effendi possessedj the one that I

believe was at the very core of his personality and was heply

rooted in his soul was the immense faith he baa: his complete

reliance on the effacy of Baha'u'llah's Revelation. He clung to

His Teachings with a tenacity that cannot be likened to anything.

His whole being was permeated with the power of the Revelation,

and this is the reason that all who came near him or in contact

with him felt so safe, so assured, so regenerated "I8

Of his humility and selflessness, he writes, "Humility of a

kind not yet known elsewhere was one of Shoghi Effendi's many

unique virtues, a humility which came from the conviction that

man's faculties are not self-created but are a precious trust from

God, . . . yet he emanated true pride and dignity, such a regal

dignity that raised him far above any man I have yet met or

known. . . . He never placed his personal interests or desires

ahead of his functions as Guardian. nose who were near to him

inevitably felt that his life was something to be filly expended in

the service of God and humanity, in a dedication unlike that of

any other human being. ...He was always ready to give comfort,

. ..to encourage, topraise and to stimulate to such a degree that

one felt the urge toplace at his disposal life, time andpossessions

within the range of one's capacity . . . ."I9

About Shoghi Effendi's involuntary connection with the

Divine source, Dr. Giachery writes, ".. . Shoghi Effendi, like a

sertsitive invtmment connected to the Source of allpowers, reacted

involuntarily to the most imperceptible spiritual impulse which

activated his organism, making him capable of executing and

discharging all&mtions and responsibilities related to the Cause

of God without the slightestprobability of error. "

"This analyss, made at the vev first meeting with him, explained to me clearly and conclusively the meaning of divine guiditnce and infallibility-- two things that Shoghi Effendi could not voluntarily choose or c~ntrol.'"'~2 few times I had the great blessing of being permitted to accompany Shoghi Effendi to the Shrines . . . .As we walked along the paths of the gardens, I was very close to him and there came a feeling I cannot well describe. He walked with much dignity and grace, his fine intelligent face glowing with an inner light; . . . During my lifetime I have met several kings and many great personages in the scientific, political and ecclesiastical worlds, but never have I had the feeling of rapture and bliss that Ifelt in those unforgettabb moments when I was so close to Shoghi Effendi. '"I Of his eagerness, Dr. Giachery wrote, " .. . I became aware

of this burningflame within his soul, for it was manifested in the

emphasis of his speech, in the penetrating and searching gaze of

his intelligent eyes, in the swifktess of his action and in the rewarding smile with which he recompensed those who acted promptly. Of his perseverance, he wrote: "Perseverance was one of Shoghi Effendi's most noble qualities and taught me many a lesson. . . .His instructions to me . . . to persevere under all circumstances, became my second nature while I wasprivileged to work for the Cause under his personal guidarzce. In nearly every letter I receivedpom him over a period of many years, the

word ;Perseverer is repeated It had the power of a talisman for

me .... 1123

Of his generosity, he wrote: "To be generous is one of the

greatest qualities man can possess. It is rare to find on this earth

an individual as generous as was Shoghi Effendi. . ..He ahvays

considered the needs of others before even thinking of himselJ:

This was true not only for the spiritual wealth which was his

greatest heritage, but also for material things as well, which he

never sought, wanted or &sired for himseg "24

Shoghi Effendi:

His Life

The Covenant of Baha'u'lliih

'Abdu'l-Bahi made a declaration in his Will and Testament

establishing His firstborn grandson, Shoghi Effendi, to be the sole

interpreter and Guardian of the BahFi Faith after the passing of

'Abdu'l-Bahk Studying this Will and Testament must be a high

priority of every believer, new or old, in order to attempt to grasp

the significance of the Guardian of the Cause of God, Shoghi

Effendi.

In prior religious dispensations, the newly established faith,

being unprotected by the written appointment of a clearly

appointed successor, became subject to divisions and subdivisions

for numerous causes, such as doctrinal disputes, power interests,

nationalistic interests, differing rituals and ceremonies. However

in this Day, called by Bahi'u'llih the 'Day of God,'a new

phenomenon is created which protects this Faith from the human

propensity for disagreement; and that phenomenon is known to the

Bahh'is as the Covenant of Bahh'u'lliih. An excellent explanation of

the meaning and historical impact of this Covenant on both the

steadfast believers and the rebellious is the book by Mr. Adib

Taherzadeh, entitled The Covenunt ofBaM'u'IILih.

Briefly, to ensure the protection and growth of this Faith,

Baha'u'llih in His Will appointed His eldest son, 'Abdu'l-Bahh, as

His Successor. 'Abdu'l-Bahti, in turn, prepared a Will and

Testament, appointing His eldest grandson, Shoghi Effendi, to

guard the Cause of God, and emphatically stated that Shoghi

Effendi must be obeyed:

"0ye the faithfil, loved ones of 'A bdu '1-Baha!

It is incumbent u pyo u to take the greatest care of Shoghi

Effendi, the twig that hath branchedffom and the fruit given forth

by the two hallowed and Divine Lote-Trees, that no dust of

despondency andsom may *in his radiant nature, that day by

dayhe may waxgreater in happiness, in joy ad, spirituality, and

may grow to become even as a fruitjkl tree. "

"For he is, after 'Abdu'l-Bahd, the guardian of the Cause of

God, the A*, the Hands [pillars] of the Cause and the beloved

of the Lord must obey him and turn unto him. He that obeyeth

him not, hath not obeyed God; he that turneth away from him,

hath turned away fiom God and he that denieth him, hath denied

the True One.'RS

For those unfamiliar with some terminology, "two hallowed

and Divine Lote Trees" refers to the two Manifestations of God,

the Bib and Bahi'u'llhh to whom Shoghi Effendi is related.

Through his mother he is related to BahPu'llhh, and through his

father to the family of the Bib. "Afndn"refers to relatives of the

Bab, "Hands of the Cause" refers to four especially devoted,

selfless and capable believers chosen by Bahk1u'l16h for certain

duties. Thirty years later Shoghi Effendi appointed several more

believers as Hands of the Cause, being given the authority to do so

by 'Abdu'l-Bahir in His Will and Testament.

-

'Abdu'l-BahVs Will and Testament is about 23 pages in the

English translation, and was written in three parts. In it are clear

explanations about the power of the Covenant of Baha'u'llhh, and

'Abdul-Bahii's grievous experiences caused by those who rebelled

against that Covenant.

In this Will, 'Abdu'l-Baha praises Shoghi Effendi as the " . .

. most wondms, unique andpriceless pearl that doth gleam porn

out the Twin surging seas, " and " . . . the blest and sacred bough

that hath branched out from the Twin Holy Trees. Well is it with

him that seeketh the shelter of his shade that shadoweth all

mankind'R6 'Abdu'l-Baha declares that the Guardian and the

Universal House of Justice are " . . . both un&r 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 The term '!A bha Beauty" refers to Bahh'u'llhh,

and "His Holiness, the Exalted One" refers to the Bab. Also in

that document Shoghi Effendi was referred to as 'Ghusn-i-

Mumt'hz,' or the 'Chosen Branch. '

'Abdul-Baha mandates Shoghi Effendi to expound the words

of God, to appoint Hands of the Cause of God and direct them, to

be the sacred Head of the Universal House of Justice, to accept

money offerings to be expended for the advancement of the Faith

and to appoint his successor. The Guardian was unable to appoint

a successor because there was no one existing who could hlfill the

specific requirements 'Abdu'l-Bahi laid down for the successor to

Shoghi Effendi. For hrther details, the reader is referred to the

Will and Testament of 'A bdu'l-Baha.

Shoghi Effendi:

His Accomplishments

An Overview

Despite having had only a bare minimum of people assisting

him, and at times, no one, the Guardian's accomplishments are

stupendous. These include his establishing the divinely ordained

Administrative Order, setting into motion three teaching plans,

puri@ing the Faith fiom destructive association with Covenantbreakers,

engaging in an immense volume of communication with

National Spiritual Assemblies and individuals, receiving the

pilgrims, writing books, expounding and interpreting the teachings

of Bah$u'llhh, erecting the superstructure of the Shrine of the Bhb

and the International Archives Building; making the gardens

around both the Shrines of the Bhb and Baha'u'llih, translating into

English the major writings of BaM'u'llih, maintaining relations with

officials in Israel, extending Bahh'i properties on Mount Carrnel,

and appointing and directing the Hands of the Cause. Any one of

these activities could have been a life work for one man.

'Abdu'l-Bahsi's Passing and the Protection of the Faith

In the same month, January 1922, that Shoghl Effendi

learned that his beloved Grandfather, 'Abdu'l-Bahi, had appointed

him to be the Guardian, the chief Covenant-breaker who had

rebelled against 'Abdu'l-Bahh became emboldened, and demanded

that the civil authorities make himself the custodian of BahVu'llhh's

shrine. When this failed, the keys of the Holy Tomb were forcibly

seized from the Baha'i caretaker. The Governor of '&a

intervened, took the keys and posted guards at the Shrine. On top

of this blow to the young Guardian came yet another - that the

blessed House of BahB1u'llih in Baddad was confiscated by the

government of IrBq. Before the Guardian had any time to recover from his bereavement over the passing of the Master and his shock at being appointed the sole head of a loosely organized Cause, he found himself and the Cause facing malignant enemies. In March of 1922,he called a meeting of several of the most devoted and able BahB'is from Europe, Asia and America to consult about the feasibility of electing the Universal House of Justice for the protection of the Faith, but it was concurred that before this could be done, it must have a firm foundation, which would mean establishing local and national assemblies in those countries where there were BahFis. The fiends who had come to support and

consult with him were then sent home with instructions to begin

this work under his direction. By April, though, the strain of what he was being put through became unbearable. He appointed his great-aunt, Bahiyyih JQhum, 'Abdu'l-BahVs sister, entitled the Greatest Holy Leaf, to

administer the afl%ks of the Faith while he went to Germany to first

consult with physicians on his depleted physical state, and then to

Switzerland to gain healing, spiritual and physical strength in seclusion in the Swiss Alps. His loving and tender relationship with the Greatest Holy Leaf, who protected him by carrying these responsibilities for a time, sustained the Guardian and enabled him to carry on.

Shoghi Effendi returned to Haifa in December of 1922 and

resumed the work laid before hirnby the provisions of the Will and

Testament of 'Abdu'l-BUM. His first activities were to initiate

correspondence with all Bahgi centers in the world and receive

pilgrims. This in itself was a full-time job, but the joy of it was

beclouded by the continuing evil machinations of the Covenantbreakers,

those souls lost in the wilderness of self and passion who

imagined they could bring the Cause of God to naught.

He appealed to the civil authorities and had proof of his right

through the Will and Testament of 'Abdu'l-Baha to be the

legitimate keeper of the Shrine of Bahh'u'llih. The matter was

decided in his favor, and the safekeeping of the Qiblih, the point of

adoration of the Baha'i World, was secured, but all efforts to regain

custody of the House of Bahiiu'1lh.h in Ba@dhd were frustrated

and still are to this day. The final chapter and victory on that

remains to be revealed.

His Clarification of his Station

One of the first things the beloved Guardian did in 1922 was

to clar@ the relationship he wished the Bahsis to have with him.

In letters to the Bahh'is of several countries he stated that he

wished to be known as one and only one of the many workers in

the Cause of Bahh'u'llih, to be regarded in no other light but that

'of a true brother united in common servitude to the Master's

Sacred Threshold, and to refer to him only as Sho& Effendi. In

fie Dispensation of BaMfufll&h, written in 1934, he stated,

"mereis a fir, ffar greater ~~e separating the Guardian from

the Center of the Covenant than there is between the Center of the

Covenant and its Author. ''* In that passage the "Centerof the

Covenant" refers to 'Abdu'l-Bahh and 'Xuthor" refers to

Bahi'u'lltih.

He fixther went on to say: "nough overshadowed by the

unfailing, the unerring protection of Bahatu'ZZah and of the Bab,

and however much he may share with 'A bdu'l-Baha the right and

obligation to interpret the Bahd'i teachings, he remains essentially

human and cannot . . . arrogate to himself under any pretense

whatsoever, the rights, the privileges and prerogatives which

Baha'utZZah has chosen to confer upon His Son. lfz9 This chapter

goes on to state that he must not be addressed as lord, master or

his holiness, nor to be prayed to, nor to celebrate his birthday.

Raising Up of the Bahi'i Administrative Order

Though today it is clear that the building up of the

Administrative Order must be the firm foundation for the Universal

House of Justice, in the early years not all the believers were aware

of the need for an administrative organization to evolve within the

Faith. Indeed, many felt that the lo@ spiritual ideals and farsighted

social principles in the Bah8L'iteachings would somehow permeate

the world at large, and effect changes for the better. Some actually

felt that to impose organization would spoil the spirituality of the

Cause they loved; therefore they had to be patiently and lovingly

guided by the Guardian to accept the necessity and beauty of the

Administrative Order conceived in the Revelation of Bahi'u'llhh,

and expanded upon in the Will and Testament of 'Abdu'l-Baha.

Shoghi Effendi did this by expounding and elucidating the

basis and future of the Administrative Order in series of letters to

National Spiritual Assemblies. He explained, for example: ". . .

the system of Baha'i administration is not an innovation imposed

arbiirarily upon the Bahci'is of the world since the Mmter's

pmsing, but derives its authorify from the Will and Testament of

'Abdic '1-Bahci, is speciJically prescribed in unnum bered Tablets,

and rests in some of its essential features upon the explicit

provisions of the Kitcib-i-Aqdzs. . . . To dissociate the

administrative principles of the Cause from the purely spiritual

and humanifarian teachings would be tantamount to a mutilation

of the body of the Cause, a separation that can only result in the

disintegration of its component parts, and the extinction of the

Faith itselJ: '0°

In another place he states: " . . . . the administration of the

Case is to be conceived as an instrument and not a substitute for

the Faith of B&'uf2&h . . . "'He goes on to explain that the international

character of the Cause, the complexity of its affairs, the

diversity of its adherents, necessitates administrative machinery that

will insure the unity of the Faith, the preservation of its identity,

and protection of its interests, yet warns us that we should not let

undue concern for minute details in administering the Cause,

partiality, ambition and worldliness impair the effectiveness of the

Faith of Bah&'ulfi&h.

To those who would become impatient with the seemingly

slow growth and influence of the Faith, Shoghi Effendi counseled:

'Yconsider it my duty to warn every beginner in the Faith that the

promised glories of the Sovereignty which the Bahci'i teachings

foreshadow can be revealed only in the fillness of time ....'02

He fbrther states in this letter, the first in the compilation

called %WorM Order of B&'uf21&, that the implications of this

sovereignty. ..are too far-reaching for this generation to grasp

and fully appreciate. . . ."j3 " . .. that the storms which this

struggling Faith of God must encounter as the disintegration of

society advances, shall be fiercer than any which it has already

e~perienced."~~

Shoghi Effendi's Vision Implemented through His Plans

Shoghi Effendi stated that the Administrative Order is both

the nucleus and the pattern of the New World Order. A

remarkable expansion of the Administrative Order was

accomplished under his loving and patient, but always firm

direction: the establishment of National Spiritual Assemblies from

none in 1922 to 56 in 1963, which was the concluding year of the

Ten Year Crusade; the acceleration of the formation of local

Spiritual Assemt.lies; the formation of Baha'i publishing trusts and

summer schools; the establishment of local and national Baha'i

hnds. The Declaration of Trust and By-Laws of the National

Spkitual Assembly of the Baha'i of the United States and Canada

in 1927became the pattern for Bahi'i National Assemblies around

the world for incorporation and ownership of property. Many local

Spiritual Assemblies were also incorporated. Buildings were

acquired for National Centers, and land was purchased in many

countries for hture Houses of Worship.

All of this expansion and consolidation provided the strongly

united h e w o r k upon which the Universal House of Justice was

elected in 1963, exactly one hundred years after Bah~'u'1lhh

declared His mission.

The means by which such tremendous expansion took place

was through a series of teaching plans formulated by Shoghi

Effendi. This inspired the believers to make an organized response

to the directives given in 'Abdul-Bahk's Tablets of the Divine Plan.

The Charters of the Administrative Order

It is useM to understand that the framework of the Cause of

God is upheld by three charter documents. First, Baha'u'llhh

revealed the Tablet ofCurmel, providing the impetus and authority

for the development of the Bahb'i World Center in Haifa, the

'%cartandnerve-center of a world-embracing Faithfe5 secondly,

The Tablets of the Divine Plan were revealed by 'Abdu'l-Bahii

during 1916 and 1917, conferring upon the North American

Bahh'is the primary responsibility for the promulgation of the Faith

throughout the world; and last, the Will and Testament of 'Abdu'l-

Baha instituted the Guardianship and authorized development of

the Administrative Order. Every Baha'i who is able should be

familiar with all three of these documents to understand the

unassailable foundation upon which the Administrative Order rests.

The first plan the Guardian prepared was called the First

Seven Year Plan and ran from 1937 to 1944. Its three chief

objectives were the completion of the exterior of the Temple in

Wilmette, Illinois; the formation of a local Spiritual Assembly in

each state and province in North America; and the establishment of

a center in each republic of Latin American and the Caribbean.

The Second Seven Year Plan began in 1946. It called for

pioneers to go to the 'hrar-torn, spiritually famished European

continent,'06 to consolidate and expand the Faith throughout the

Americas, to complete the House of Worship in Wilmette, and to

form National Spiritual Assemblies in Canada, Central and South

America. Additionally, many National Spiritual Assemblies were

given concurrent teaching plans.

The last plan in the Guardian's lifetime was called the Ten

Year World Crusade, and it ran from 1953 to 1963, to conclude

with the great jubilee celebrating the 100th Anniversary of the

Declaration of Baha'u'llhh. It involved all the BahVis worldwide,

not just the North Americans, and had breathtaking and ambitious -

goals. Through the years prior to this last plan, Shoghi Effendi had

prepared Bahh'u'llih's army of light for this world spiritual

conquest. It called for the development of the World Center,

strengthening the bases of the twelve National Assemblies then

existing with a special plan for each one of them, the consolidation

of all new territories, and getting pioneers into unopened

territories. It included goals to form 48 new National Spiritual

Assemblies, to build two Temples, one in Persia and one in Europe,

to purchase eleven Teniple sites, to erect the International Archives

building on Mount Camel, to form six publishing trusts, and to

secure historic sites in Persia.

With an unforeseen attack upon the lives, properties and

activities of the Baha'is in Persia in 1955, the building of a Temple

in that country had to be postponed. Instead, the Guardian

announced, two Temples would rise, one in the heart of Africa and

one in Australia.

Aside fiom the setback in Persia, great successes were won.

The Guardian's 1957 Ridvh message listing the victories was filled

with joy. Little did anyone know that it would be the last Ridvh

celebration that would receive a message fkom the beloved Shoghi

Effendi. He was to live on this earthly plane only six months

longer.

The Guardian's Constant Correspondence

The enthusiasm and devotion that the BahBis brought to

these plans was for the most part generated by their contact with

the Guardian.This contact was made in two ways; one, as pilgrims

to the Shrines at the World Center, when they would also have the

privilege of being in the presence of their beloved Guardian; and,

two, through the incredible number of letters the Guardian wrote

to individuals and Assemblies, both local and national.

TheHand of the Cause Dr. Ugo Giachery in his book Shoghi

Eflendi, Recollections, described the force of these letters. Some

brief selections are as follows: "To organize the affairs of the

Cause, scattered over the continents of the globe, with the purpose

of erecting on the unassailable foundation of the Administrative

Order of the Faith . . .Shoghi .Effendi had to provide instruments

for the use of those. . . who would carry out his instructions. This

he did mainly through patient, inspiring arid illuminating letters

of guidance, letters which unfold. . . the majestic and almost

incredible plan of redemption for the whole of mankind.

'5411 the letters he has written. ..are the essence of equity,

wisdom and spirituality, and are at the same time literary gems. . . .He never denied the light of his wisdom and of his warm

rewmding love to anyone who wrote to him. '"18 "The thou& of

questions put to him, either from the Institutions (the

Administrative bodies) of the Faith or porn individuals, were

promptly and explicitly answered On any given subject,

concerning any aspect of the Teachings . . . or on personal

problems, the answers, even at intervals of many years, were

identical in concept. . . . the constancy of his answers was another

of the unfathomable prodigies of the incredible mind and

gui&nce of Shoghi Eflendi. This constancy was and is proof of

his vast, complete, orderly and deep knowledge of the Sacred

Writings, of his steadfast adherence to the principles and laws of

the Faith, arujl above all, ofthat conferred infallibility inherent in

his station of Guardimhip. "" A footnote in Dr. Giachery's book

mentions that in a statistical report from the Universal House of

Justice, they have record of Shoghi Effendi having replied to some

26,000 letters.

Entering His Presence

As for coming into the beloved Guardian's presence, it was

an experience that electrified the pilgrims and imbued them with a

vision and devotion they never imagined possible. A number of

published reports convey something of what would happen to

those who came under the spell of the Guardian's magnetism.

Hand of the Cause Ugo Giachery recalls in his book Shoghi

Eflendi, Recollections the first time he came into the presence of

the Guardian: 'Yt the far north-eastern side of the table, almost

facing the door, sat Shoghi Eflendi, his handsome face absorbed

in deep thought. A fau secondr elapsed as I paused, unable to

utter a word or a cry, while my heart was ready to burst. . . .He

lifted his head in my direction and then I met his luminous

penetra'nggaze. As he rose to greet me a broad smile illumined

his whole face, while his eyes seemed to probe my innermost

being, as if searching for proofs of love and trust. . .. I cannot

relate the emotion Ifelt on going near to him. "

"'Welcome! Welcome!' he said with a gentle and yet

compelling voice. 'At last you have come. 'And with a rapid and

unforeseen motion he embraced me with such a tenderness that for

a time I felt I was in the arms of all the mothers in the world "

"Satisjaction and contentment filled my heart; unable to utter a

word andyet electr~pedb y all the love expressed in this gesture,

I had to steel myself not to fall at his feet. A strong urge to

embrace him, again and again, to make myself inconspicuous,

small, humble, was overpowering me. But Shoghi Effendi must

have sensed this perplexidy within me, and guided me to aplace at

the table. As soon as I was seated and had regained my control,

I had the feeling that finally I had reached home. . . . " "This

feeling of nothingness in his presence never left me. Even years

afterwards, whenever I came near him, there was an overwhelming

force that$lledmy heart with joy and awe, with the certainty that

even my thoughts were visible to him.'*'

The following are excerpts from the Hand of the Cause

William Sears'pilgrim notes of 1954: 'My feelings were of mingled

fear and courage, fear to stand before him and look into those

eyes that must see all the stuins that &ken the inside of a person;

courage that if only I could look upon him, tell him of my love and

beg forgiveness in my heart, nothing else would really matter. .

. . I had saffened my liquid knees for the moment of going through

the dining room door into his presence. My business life had been

filled for years with firstnights, but never had there been one such

as this. . . . I had tried to prepare myself to meet him by praying

with such fervor as I had never used before in all my Baha'i life,

At this point, I realized that ifI had used that fewor before during

all my Bahd'i life, I would have been prepared to meet him now. "

". . . liben I was in the room. I heard his voice for the first time.

. . . He held out his arms and embraced me. 'We have been

expecting you for a long time, 'he said as he kissed me on the

right cheek, then the left, then the right. I clung to him ever so

tightly. My predominate feeling was, 'Ihave come home.' My

chest hurt. . . My throat was stopped up. My eyes tried to shed

tears that werepouring@om every part of my being. . . . 'We have

heard much about you, 'he said I held him tightly hoping I need

never let go. 'Nowwe are happy that you are with us at last.'

". . . When my vision cleared, I could see that every other eye was

also misty. . ..'"' My fears had all vanished now, and Ifelt only

a transcendent happiness. . . . This was as close, in our h y , as

man could come to the direct source of the power of God,His

Majsty, His Justice, His Mercy, His Love. Ifelt them all flowing

from the Guardian" ". . . .This Guardian could be impressed by

only one thing service to the Faith. Nothing would ever influence

his judgment; not wealth, position, power or friendship. fie only

gift that could be given him was the gift of service" ':. . . The

Guar&and syo u to a higher service. He lifts you up to heights

of limitless joy, then sets you gently down. Having revealed the

tremre, he requests the payment, which is service to the Faith of

God '**

The Guardian's Literary Accomplishments

In addition to transforming and d i g th e believers through

letters and personal contact with the pilgrims, the Guardian

educated and inspired the BahVis worldwide by his matchless

translations of the major writings of Bah&'u'll& including parts of

the Kithb-i-Aqdas, plus translating and editing the first volume of

fie Dawn-Breakers.

This was no easy task as Hand of the Cause Dr. Giachery

explains: "To translate fiom one language to another is an art

which requires knowledge, imagination and perfect mastery of

both langucrges involved. . . . mere are words in one language

that cannot be tramlated into another because they actually do

not exist. ...from thispoint of view, Shoghi Effendi's translations

into English from either Persian or Arabic -- two jlowery

languages so rich in imagery and abundant in synonyms, the

structure of which is so different from any modern European

language -- we can then better understand the immensity of his

labor and the greatness of his accomplishment.

In Ehe Priceless Peml, the biography of the Guardian by his

widow, Hand of the Cause Arnatu'l-Baha Rhhiyyih Khhum, an

entire chapter is devoted to describing the Guardian's prodigious

abilities in both translating and original writing.

We cherish the hope that our readers will be inspired to read

the writings of the Guardian and study them again and again. His

works, in addition to the biography Ehe Priceless Pearl, provide

a meansto a deeper appreciation of the amazing accomplishments

of the Guardian. His clear and beautifid writing offers an education,

not attainable anywhere else in such depth, on the past, present and

future of the Faith of Bahii'u'llih. His insights into the processes of

change and the role of spiritual transformation instill in the reader

the resolve to be valiant, upright and steadfast.

These are a few statements from The Priceless Pearl on the

writings of the Guardian: '! ... the sryle of Shoghi Effendi st&

out in dazzling beauty. His joy in words was one of his spongest

personal characteristics. ... Shoghi Effendi wrote what he meant

and meant exactly what he wrote. It is impossible to eliminate any

word from one of his sentences without sacrificing part of the

meaning, so concise, so pithy is his style. . . . fie language in

which Shoghi Effendi wrote, whether for the Baha% of the West

or of the Easf,hset a st&d which should effectively prevent

themJLom descending to the level of illiterate literates which often

so sad& characterizes the present generation as far as the use and

appreciation of words are concerned . . . Shoghi Effendi chose -

. . . the right vehicle for his thought and it made no diffence to

him whether the average person was going to know the word he

used or not. After all, what one does not know, one canJind

out.

As for translating, Amatu'l-Bahi Rihiyyih IQinum writes,

"i%e supreme importance of Shoghi Efled's English translations

and communicatiom can never be sufficntly stressed because of

his function as sole and authoritative interpreter of the Sacred

Writings, appointed as such by 'Abdu'l-Bahd in His Will. . . . "

"Often by referring to Shoghi Effendi 's translation into English

the original meaning of the BabJ Baha'u 'llah, or 'Abdu '1-Bahd

becomes clear and is thus safeguarded against misinterpretation

in the future. "" Every time we open a book of the Writings or

prayers of Bahh'u'llhh translated into English, we owe a debt of

gratitude to the Beloved Guardian for the countless hours, the

complete sacrifice he made of personal time, so that we, who are

untutored in Persian and Arabic, are not deprived of the

transforming power of the Holy Words. The translations of the

Holy Words into all other languages are based upon Shoghl

Effendi's matchless English translations.

The first book he translated was the Kitdb-i-Iqan, or Book

of Certitude, in 1930, which is Bah&'u'llWs profound explanation

of the Progressive Revelation, the persecution of successive

Manifestations of God, the role of the divines, and the

interpretation of scriptural prophecies. In 1932, Shoghi Effendi

translated the first part of the narrative of Nabil under the title The

Dawn-Breakers, portraying in vivid language the life and times of

the Bab and His followers. Additionally, fie Dawn-Breakers

includes photos of the Bib's tablets to the Letters of the Living, a

concise history of Islam enabling the Western reader to better

understand the circumstances of the Bab, the genealogy of the BAb

showing connection with the descendants of Baha'u'llhh, and also

numerous photographs and copious footnotes. A translation of

several of the major tablets of BahA'u'llhh entitled Gleaningsfrom

the Writings of Baha'u'lldh was presented in 1935. In quick

succession followed the translation of some of the Prayers and

Meditations of Baha'u'llah and The Hidden Worh.

The Guardian's Guidance of the Believers

Between 1929 and 1936, Shoghi Effendi wrote several long

general letters to the Baha'is ofthe West which are gathered in one

volume entitled The World Order of Baha'u'llah, designed to

cl* for the believers the true meaning and purpose of the Faith,

its destiny and future, and provide guidance about our

responsibilities. The titles of the letters within this volume are The

World Order of Bahci'u'llah, The World Order of Bahci'u'llah-

Further Considerations, The Goal of a New World Order, me

Golden Age of the Cause of Baha'u'llah, America and the Most

Great Peace, me Dispensation of Bahci'u'llah, and The

Unfolhent of World Civilization. Amatu'l-Baha writes %lZ this

bounty the Guardian spread for the believers in feast aftr feast,

nourished them &raised up a new strong generation of servants

in the Faith. His words fired their imagination, challenged them

to rise to new heights, drove their roots deeper in the fertile soil

of the Cause.

Due to terrorist activities in Palestine during 1939, Shoghi

Effendi stayed in Europe where he wrote a long general letter to

the Baha'is of Canada and United States, entitled The Advent of

Divine Justice. In it he set forth the role this community was

destined to play in the unfolding plan of God for the planet,

emphasized the spiritual requisites involved in a truly Bahti'i life,

and among other topics, announced that the reason the Western

believers had been chosen for the Cradle of the Administrative

Order was not due to any inherent excellence, but by reason of the

evilswithin that civilization. ". . .B&'u'llah can best demonstrate

to a heedless generation His almighty power to raise up from the

very mi&t of a people, immersed in a sea of materialism, aprey

to one of the most virulent and long-standing forms of racial

prejudice, and notorious for its political corruption, lawlessness

and laxiv in moral stanhr&, men and women who as time goes

by will increasingly exemplzfi those essential virtues of selfrenunciation,

of moral rectitude, of chastity, of indiscriminating

fellowship, of holy discipline, and of spiritual insight that will fit

them for the preponderating share they will have in calling into

being that World Order and that World Civilization of which their

counfry, no less than the entire human race, stands in desperate

need

Mer this he translated the last major work of Bahaiu'll& the

book, lIitre Epistle to the Son-of the WolJ:

The Guardian as Historian

In 1941he composed another long, general letter called The

Promised Day is Come, addressed to the Bahh'is of the West in

which he analyzes the events of the nineteenth and early twentieth

centuries in relation to the kings and ecclesiastics having rejected

the Message of Bahb'u'llhh. All the leaders who received Tablets

from Baha'u'llhh are described as well as what happened to them

and their positions. Reading this book enables one to understand

recent history in a way not possible by any other means.

GodPwesBy, published in 1944, is an exciting, moving, yet

concise history of the first hundred years of the Bahh'i Cause.

Amatu'l-Bahb describes it as one of the most concentrated and

stupendous achievements of Shogh~E ffendi's life, the only true

book we have from his pen. She states that for one year he read

about two hundred books as research; then for another year he

wrote every page first by hand, then on a manual typewriter,

sometimes ten hours on end. '2ndhow many more hours we spent

late into the night, when the daily typing was over . . .each with

three copies of the typescript before us, proof-reading, making

corrections, putting in by hand the thousan& of accents on

~ansliteratedwords which Shoghi Efendi would read aloud, until

his eyes were bloodshot and blurred, his back and arms stiff with

exhaustr'on."". . .Titrere was no possibility of working at a slower

pace. He was racing against time to present the BUM% of the

West with this inimitable gifton the occasion of the One

Hundredth Anniversary of the inception of their Faith.'*'

Producing such a magnificent work would be all-consuming

even if it could have been done in times of ease and tranquility.

What were the circumstances for Shoghi Effendi at that time?

Arnatu'l-Bahh writes such a heart-rending passage: "Shoghi

Effendi, already crushed and overbur&nedfiom the weight of

twenty years of Guardianship, when the tides of World War 11

threatened to sweep over the Holy Land and engulf him and the

World Centre of the Faith in one catastrophic flow,during a

period when his home was convulsed by the repercussions of

Covenant-breaking now affecting his own family, set himself the

task of appraising for all time the signzj?cance of the events of the

first century of the Baha'i Era. On rare occasions it was my

misfortune during these years to see him weep as if his heart

would break -- so great was his agony, so overwhelming the

pressures that bore down upon him!'*8

It is incomprehensible that we might ever, even slightly,

appreciate the incredible sacrifices that the beloved Guardian made

for us, out of his great loving heart, to tenderly educate us, to bring

to us the spirit of true reverence for the Manifestations of God.

However, we must try.

Amazingly, after God Passes By was finished, he wrote a

shorter version in Persian for the long-suffering and persecuted

followers in the native land of Bahh'u'llhh. It was the last book he

could write, for the remaining thirteen years of his life were

consumed with developing the World Centre and the international

community. However, messages of guidance and encouragement

contiilued to pour forth to Spiritual Assemblies and to individual

believers up to his last days.

The Guardian's Challenges with Covenant-Breakers

The Guardian accomplished the development of the Holy

Places in Haifa and 'Akkh as stunning successes in the face of

serious obstacles. The Bahh'i properties at the time that Shoghi

Effendi became the Guardian were the Shrine of Bahi'u'llih, the

Mansion of Bahji, and the Ridvh gardens, all in the countryside a

little ways from the limits of 'Akkh, and in 'Akkh, the house of

'Abbbd in which Bahh'u'llah revealed the Most Holy Book, the

Kitdb-i-Aqdas. On the slopes of Mt. Carmel in Haifa across the

Bay from 'Akki, there was the Shrine of the Bhb in its first stage

of construction surrounded by some land, the house of 'Abdu'l-

BahA and a pilgrim house. The ownership registry of these were

mostly in the names of individuals which rendered the properties'

legal position insecure. Shoghi Effendi lost no time in registering

them in the names of incorporated Baha'i institutions, and securing

tax exemptions. His goal was to win recognition for the Bahh'i

Faith as a world religion entitled to the same status that other

religions in Israel had possessed for centuries, and he achieved this

with great success.

Shoghi Effendi brought his determination first to

safeguarding the Shrine of Bahafu'llhh, and situated right next to it

the last home of Bahh'u'llhh, known as the Mansion of Bahji,

meaning "delight,"an architecturally unique building. It had been

built by a very rich Christian man of 'Akki who occupied it briefly,

and when he passed away, 'Abdu'l-Bah6 rented it in 1879for His

Father, BaM'u'llhh, and extended family. Some time later it was

purchased. After the Ascension of Baha'ufllhh, the half-brother of

'Abdul-Bahh, Muhammad-'Ali and relatives continued living at the

Mansion. 'Abdul-Bahfi never moved Himself and a s fa mily to the

Mansion of Bahji, but remained in 'Akkh, later moving to Haifa.

Muhamrnad-Ali and his relatives all became Covenant-breakers by

reffisiig to accept 'Abdu'l-Baha as the Center of the Covenant and

sole authority of the Faith as was clearly defined in the last Will

and Testament of Baha'u'llah.

Therefore the Covenant-breakers were wily and hardened

adversaries of Shoghi Effendi as well. By the 1920's the Mansion

was in a serious state of disrepair, almost in ruins. The occupants

demanded that Shoghi Effendi repair it for them, but he would not

unless they evacuated. At the end of 1929, when the roof was

about to collapse, they did evacuate the Mansion, but occupied an

adjacent house for the next 28 years.

It brought the Guardian and the Baha'i World great joy when

in mid-1957, State authorities granted an expropriation order for

the buildings occupied by the Covenant-breakers; they had to

move, and the precincts of the Holy Shrine of Bah4u'llhh were

finally cleansed from what Shoghi Effendi termed "spiritual

defilement. "49 He was looking forward to the demolition of their

unsightly apartments right next to the Shrine, but passed away

before it was accomplished.

In 1929, when the Mansion was vacated, such was its

deterioration at the hands of the former tenants that it took two

years of reconstruction to bring the Mansion back to its original

beauty. Upon completion, one of the first visitors to be invited by

Shoghi Effendi was the British High Commissioner who agreed

that the Mansion did indeed deserve to be preserved as a place of

pilgrimage and historical museum rather than remain at the mercy

of neglectfiil and inimical heirs. In 1952, Shoghi Effendi was able

to obtain a good deal of land surrounding the Shrine and Mansion

of BaMbllhh, and designed gardens spreading out as rays from its

center, the Holy Shrine of Baha'u'llbh. When the last of the

Covenant-breakers' buildings were removed, the glorious

landscaping was completed.

The Guardian as Builder

At the same time that the Guardian was dealing with

safeguard'mg and restoring the Mansion and Shrine of Baha'u'llah,

he also had another immense project, the completion of the Shrine

of the Bab which the Master, 'Abdu'l-Bahh, had started; the

acquisition of a protective belt of land surrounding it; and the

eventual erection of a beautiful and majestic domed superstructure

over the plain stone building housing the precious remains of the

Bab.

The B&, which means the Gate, was not only the Herald of

Baha'u'llhh, but was also an independent prophet or Manifestation

of God. He was martyred in Iran in 1850. His sacred remains

were then kept in secret places, safeguarded from the enemies of

His Cause. In the late 189O8s, His precious casket was brought to

the Holy Land and concealed in the Master's house.

Prior to that, Baha'u'llkh had pointed out to the Master the

very spot on the slope of Mt. Camel where the mausoleum should

be built to enshrine the holy Dust of the Blessed Bab. 'Abdu'l-Baha

was able to overcome incredible obstacles and opposition to

purchase the plot of land and erect sii rooms of a nine room

mausoleum of native stone. In 1909, the building received its

sacred Trust. Nineteen years later, Shogh~E ffendi arranged for the

excavation of solid rock, making space for the construction of the

remaining three rooms. The next step was to bring into being the

superstructure as envisioned by 'Abdu'l-Baha. It was to have an

arcade surrounding the nine rooms and to be surmounted by a

dome.

Time passed until the right architect was found. Arnatu'l-

Baha Rmyyih urn's father was a deeply devoted Bahh'i and a

well-known architect in Canada. After her mother, May Bolles

Maxwell, passed away in 1940 at a pioneering post, her father, Mr.

William Sutherland Maxwell came to live with them in Haifa. The

Guardian invited Mr. Maxwell (whom he later honoured with the

station of Hand of the Cause of God) to design the superstructure

for the Shrine of the Bab. Working in close and loving

collaboration, a unique design was formulated that was neither

eastern nor western in style, nor did it resemble either a mosque or

a church. On May 22, 1944, it was announced that a design for the

Shrine of the Bab had been chosen, an auspicious date, the One

Hundredth Anniversary of the Declaration of the Bab. However,

because of the impact of World War 11 on the economy and

availability of materials, over three years passed before a building

permit was requested.

Because of civil strife in Palestine, soon to become the State

of Israel in 1948, it was impossible to get stone from Palestinian

quarries. Knowing that costs would keep rising by delaying, Shoghr

Effendi decided to investigate obtaining carved stone from Italy.

Dr. Giachery, a very energetic, educated and devoted BahFi, living

in Rome, served as the Guardian's personal representative in

locating stone that would endure over five hundred years.

Thiswas not an easy task as Italy had not recovered from the

devastation of World War 11. Through fortuitous and a near

miraculous chain of events, the proper granite and marble was

located in addition to all other building materials. Shipments of

over one hundred fifty tons of cut, carved and polished stone began

in November 1948. The interior decoration includes one immense

crystal chandelier in the inner chamber and numerous precious

Persian carpets on the floors. The Holy Threshold fronting the

inner chamber is covered every morning with fi-esh fragrant flowers.

The tomb of 'Abdu'l-Bahb, in an adjacent room, is also decorated

with a crystal chandelier, Persian carpets and fresh flowers. The

fascinating details of the materials, workmanship and sacred

symbolisms of the design of the Shrine of the Bhb are reported in

Dr. Giachery's book, entitled Shoghi Effendi, Recollections.

The beloved Guardian joyously announced to the BahVi

World the completion of the Holy Edifice in October 1953. In the

message he poetically describes the Shrine: ".. . Queen of Carmel

enthroned on God'sMountain, crowned in glowing gold, robed in

shimmering white, girdled in emerald green, enchanting every eye

from air, sea, plain and hill. " 50 He also stated that it was not only

the first and most holy Edifice at the World Centre of the Faith, but

was the "initial international institution heralding the

establishment of the Supreme Legislative Body of the World

Ahinistrative Cenfre."'' It was only ten years later, in 1963, that

the Supreme Legislative Body, the Universal House of Justice, was

born.

The Guardian's Plans for the Future

Such accomplishments constitute a tribute to the visionary

capacity of Shogh~E ffendi. His vision extended far into the future,

even anticipating the h r e construction of a majestic

superstructure over the basic building now known as the Shrine of

Bahh'ullh. Dr. Giachery recounts in his book a discussion Shoghi

Effendi gave on the fitture embellishment of the Shrine of

Baha'u'lllth. The beloved Guardian contemplated surrounding the

Sepulchre with a colonnade which would dramatize it fiom far and

near, ninety-five monolithic columns of Carrara marble, seven

metres high, arrayed in pairs, over a platform of the same marble,

the whole ensemble like arms stretching ready to embrace--an

awesome complex whose brilliant majesty would glorif) and

enshrine the precious and sacred Holy of Holies. The future

glorification of the Shrine of Baha'u'llhh is referred to in some

messages from Shoghi Effendi to the Bahit'i World.

One more monumental building on Mt. Carmel was to be

erected in the Guardian's lifetime. It is known as the International

Archives Building and its purpose is to reverently preserve and

display precious original sacred writings and historical articles

which had been associated with the lives of the Bhb, Bahi'u'llih,

and 'Abdul-Bahit, as well as the martyrs and heroes. The collection

steadily grew as families who had safeguarded these articles for

generations found that the proper place for their preservation would

be at the BahVi World Centre.

In 1954, Shoghi Effendi decided to begin the planning of an

archives building. He announced the plan with far-sighted certitude

of its meaning for the fbture; "the first of the major edijces

destined to constitute the seat of the World Bahci't Administrative

Centre to be established on Mt Carmel." 52 Shoglu Effendi held

great admiration for ancient Greek architecture as it is dignified and

timeless in style. He chose the proportions of the Parthenon as his

model for the Archives building and as a precedent for the type of

fiiture buildings at the Baha'i World Centre. Again, Dr. Giachery

was his agent in Italy for the acquisition of carved white marble.

Interestingly, its one immense stained glass window is fiom Sicily,

the roof tiles fiom Holland, the crystal chandeliers from

Czechoslovakia, the floor tiles from England, cabinets of Japanese

and Chinese work -- truly international in more than one way. The

stunningly beautifhl building was finished in mid- 1957, set into

gardens already planned and planted before the construction

started.

Shoghi Effendi planned the site for the Archives building at

the far right side of a large arc which sweeps across the slope of

the mountain. At the top of the center of the arc now stands the

Seat of the Universal House of Justice. At this time (1998)

construction is under way for the magnificently landscaped terraces

below and above the Shrine of the Bab, the International Bahgi

Library, the International Teaching Center, the Center for the Study

of the Texts, plus a basement expansion to the International

Archives, all in fhlfillment of the beloved Guardian's vision of

mystical allusions by Bahit'u'lltih in the Tablet of Camel, "Erelong

will Godsail His Ark upon thee.

The year 1957 was the one hundred thirteenth year fiom the

beginning of the Baha'i Era. The Ten Year World Crusade was

progressing with marvelous advances. The Holiest House of

Worship, Mother Temple of the West, after fiRy years of struggle,

had been finished and dedicated four years earlier. Three Temples

were under construction; in Africa, Europe, and Australia; sites for

fbture temples had been purchased in many countries. Record

numbers of valiant pioneers were establishing the Faith in countries

previously unopened.

The Guardian's Anticipation of the Need for Protection

For many years the weighty messages from the Guardian had

become the guiding light and focus of attention for Bahh'is around

the world. No one could anticipate that a happy and victorious

message to the Bahi'i World from the Guardian in October 1957

was to be his last. But the Guardian himself made preparations for

his own passing. In this message he appointed eight more Hands of

the Cause, doubled the number of Auxiliary Board members who

assisted the Hands, and charged them with the specific duty of

watching over the security of the Faith. He now designated the

Hands of the Cause as the Chief Stewards of Bahh'u'llhh's

embryonic World Commonwealth, an act which assured the Faith

the protection it would surely require.

Shoghi Effendi:

His Passing

The Events of His Passing

The closing of the earthly life of the Guardian came so

unexpectedly, so quietly and swiftly, that the Baha'is of the world

who had relied upon him unremittingly for thq-six years were sent

reeling in shock and dismay. In the fall of 1957, Shoghi Effendi and

his beloved wife, closest companion and helper, Hand of the Cause

Amatu'l-Bahh Rchiyyih Khbum were in London to purchase

fbrnishings for the Archives building. He had a brief illness from

influenza and was recuperating. His last evening was spent listing

names and places on a map of the world, recording the victories

won for the Faith by the pioneers. It was at last finished, but then

he stayed up to read the vast amount of reports that came to him

from Bahb'is all over the world.

On the morning of November 4th Amatu'l-Bahb spoke to

him as he appeared to be awake and resting as if quietly thinking,

but this time there was no answer. Shoghi Effendi, that Priceless

Pearl, had joined his beloved Grandfather, 'Abdu'l-Bahb, at the

court of the Blessed Beauty.

The fbneral was in a chapel of a cemetery in London,

attended by hundreds of his inconsolable loved ones fi-om every

race and nation. The monument to his memory is a single white

marble column with a Corinthian capital, surmounted by a globe,

atop of which is a bronze eagle, with wings outspread, a synlbol of

victory. Inscribed on the column are these words from the Will and

Testament of 'Abdu'l-Baha:

"Behold he is the blest

And sacred bough that has

Branched out@om the

TwinHoly Trees. Well is it

With him that seeketh the

Shelter of his shade that

Shadoweth all mankind."54

After the blinding heat of sorrow had passed, the Hands of

the Cause then undertook the new responsibilities which the

Guardian had laid upon them in his last messages. They guided and

guarded the Faith of Bahh'u'llih through the added sorrow of

realiing that no one existed who met the requirements in 'Abdu'l-

Bahb's Will for Shoghi Effendi's successor. This became a great

test to the insincere and ambitious. The ocean of the Covenant

surged and the bodies of the dead were cast out.

The Successful Conclusion of the Ten Year Crusade

Through the guidance of the Chief Stewards, the Ten Year

World Crusade came to a glorious conclusion in the Centenary year

of the Declaration of Bahb'u'llih, which was celebrated by a World

Congress held in London. With 56 National Assemblies

established, the fruit of the Guardian's labors, these pillars of the

Universal House of Justice were ready to support it, according to

the plans of Shoghi Effendi. Therefore, under the direction of the

Hands of the Cause, the Universal House of Justice was elected,

and its members were introduced to the Baha'i World Congress in

London, in 1963.

It is impossible to do justice to the accomplishments of

Shoghi Effendi, the Priceless Pearl and the Sign of God on Earth,

no matter how monumental the effort. This brief presentation,

therefore, is far fkom adequate. But it is hoped that it will inspire

our reader to understand and appreciate our beloved Guardian more

deeply.

Notes

1. Holy Bible, Isaiah 1 1 :16

2. R. Rabbani, The Priceless Pearl, p. 2

3. Ibid., p. 17

4. Ibid., p. 4

5. Ibid., p. 5-6

6. U. Giachery, Shoghi Efendi, Recollections, p. 15

7. R. Rabbani, The Priceless Pearl, p. 7

8. Ibid., p. 7

9. Ibid., p. 12

10. Ibid., p. 29

1 1. A. Collins, A Tribute to Shoghi Effendi, p. 1-3

12. R. Rabbani, The Priceless Pearl, p. 125

13. Ibid., p. 129

14. Ibid., p. 130

15. Ibid., p. 131

16. Ibid., p. 139

17. Ibid., p. 143

18. U. Giachery, Shoghi Effendi, Recollections, p. 16

19. Ibid., p. 19-20

20. Ibid., p. 21

21. Ibid., p. 21-22

22. Ibid., p. 24

23. Ibid., p. 25

24. Ibid., p. 27

25. 'Abdu '1-Bahd Will and Testament of 'Abdu '1-

Bahh, p. 25

26. Ibid., p. 3

27. lbid., p. 11

28. S. Effendi, World Order ofBahd 'u 'llah, p. 151

29. Ibid., p. 15 1

30. Ibid., p. 5

48

3 1. Ibid., p. 9

32. Ibid., p. 16

33. Ibid., p. 16

34. Ibid., p. 17

35. S. Effendi, Advent of Divine Justice, p. 3-4

36. S. Effendi, Messages to America, p. 88

37. U. Giachery, Shoghi Effendi, Recollections, p. 30

38. Ibid., p. 41

39. Ibid., p. 41 -42

40. Ibid., p. 10-1 1

4 1. William Sears, Pilgrim 's Notes, manuscript

42. U. Giachery, Shoghi Efendi, Recollections, p. 36

43. R. Rabbani, The Priceless Pearl, p. 196-1 97

44. Ibid., p. 202

45. Ibid., p. 214

46. S. Effendi, Advent of Divine Justice, p. 16

47. R. Rabbani, The Priceless Pearl, p. 224

48. Ibid., p. 224

49. Ibid., p. 234

50. Ibid., p. 246

51. Ibid., p. 247

52. Ibid., p. 264

53. BahB'u'llLh, Gleamingsfiom the Writings of

Bahd'u 'lldh, p. 16

54. U. Giachery, Shoghi Effendi, Recollections, p. 186

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Publishing Trust, 1952.

Braun, Eunice. From Strength to Strength. Wilmette, Illinois:

Baha'i Publishing Trust, 1978.

Collins, Amelia. A Tribute to Shoghi Effendi. Wilmette, Illinois:

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Ronald, 1973.

Holy Bible (King James Version).

Rabbani, Ruhiyyih. The Priceless Pearl. London, Baha'i

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Sears, William. Pilgrim's Notes, manuscript

Shoghi Effendi. Zle Advent of Divine Justice. Wilmette, Illinois:

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Shoghi Effendi. The World Order of Bahd'u'llhh. Wilmette,

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Taherzadeh, Adib. The Covenant of Bahh'u'llah. Kidlington,

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