# Shoghi Effendi: The Sign of God on Earth

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> 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 YearningDivine
> Your lineageporn 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.
> 0 Ghusn-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 Windows to the Past series,
> an interest has grown in making these brief and accessible histories
> available in 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         Inte
> Taherzadeh, there are now published histories that begin the task      the
> of properly crediting Shoghi Effendi for his literary gifts,           cze
> administrative genius, and sterling character, all of which have had   and
> an impact upon the life of every contemporary BahVi.                   stur
> This modest history of the Guardian's life and works is        gar(
> designed to be used in Institute courses, as a supplement to           starl
> 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     the l
> open a door for the current generation of youthhl readers to a         the I
> greater appreciation of the gifts of Shoghi Effendi.                   Seat
> corn
> Mary K. Radpour      be10
> July, 1998                                                             Libr,
> Chattanooga, Tennessee                                                 of t
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> 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 thefuture. 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; thereforeforget 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
> 'divnefY3and 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      loca
> Effendi.                                                               ova
> in N
> His Character in Childhood                                             crys
> There is an account left by a Western pilgrim, who            Per:
> observed the love between 'Abdu'l-Bahb and Shoghi Effendi: "...a       inne
> small figure appeared in the open doorway, directly opposite           The
> %f bdu '2-Bahd. Having dropped off his shoes he stepped into the       wit1
> room, with his eyesfocused on the Master'sface. %f bdu'l-Baha          fasc
> returned his gaze with such a look of loving welcome it seemed to      sym
> beckon the small one to approach Him. Shoghi, that beautiful           Dr.
> little boy with his exquisite cameoface 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 inpunt of     WOI
> Him. As he paused therefor a moment 'A bdu '1-Bahd did not offer        mes
> to embrace him but sat perfectly still, only nodding His head. . .      enth
> as if to say 'You see? 1172is tie connecting us is notjust that of a    shin
> physical grandfather, but something far deeper and more                fion
> signiJicant.' While we breathlessly watched to see what he would        the j
> do, the little boy reached down andpicking up the hem of 'Abdu'l-       was
> Bahd's robe he touched it reverently to hisforehead and kissed it,      esta
> then gently replaced it, while never taking his eyes porn the          Ah
> adored Master's face. fie next moment he turned away, and               the !
> scampered off toplay. . . .'" This was 1899, and Shoghi Effendi         bon
> was only two years old.
> The
> A pilgrim to the house of the Master in 1904 related the
> following to Hand of the Cause Dr. Ugo Giachery, "ShoghiEffendi        capr
> was at the time a child of seven or eightyears of age. . ..When not    eve1
> engaged in his early morning studies, hefollowed his Grandfather       sup(
> ['Abdu'2-BaMJ wherever He went. He was almost like His shadow          Bah
> 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 expressiveface and eyes as those
> of the Guardian;every shade offeeling 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 myfather.
> Youth and Education                                                    Covt
> In 1912, when he was 15, 'Abdu'l-Baha planned for Shoghi        lands
> Effendi to accompany Him on His historic journey to Europe and
> America, They departed together from the port of Alexandria,           The
> Egypt, but at the first docking at Naples, Italy, health authorities
> denied landing privileges to Shoghi Effendi and two others in          safes
> 'Abdul-Bahh 's party, claiming they had eye disease. 'Abdu'l-Baha      he al!
> made every effort to change this decision which had no basis in        of tl.
> fact, but was a malicious interference by someone in the company       acqu
> of 'Abdu'l-Baha who later became a covenant-breaker. One can           even1
> hardly imagine the distress and grief of 'Abdu'l-BahS and Shoghi       over
> Effendi when they had to part, Shoghi Effendi returning to Haifa.      Bib.
> 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      Bah6
> in August 1913.                                                        of G'
> were
> A physician who attended the ladies of 'Abdu'l-Bahi's           His C
> household left reminiscences of a visit in 1910. She reports that      the E
> 'Abdu'l-Baha spoke to her about Shoghi Effendi as follows:
> "BeforeHis ascension into eternal Light the blessed Manvestation
> reminded me that I . . . must observe among my sons and                very :
> granakons whom God would indicate for His octjcice. My sons            be bu
> passed to eternity in their tenderest years, in my line, among my      was
> relatives, only little Shoghi has the shadow of a great calling in     purcl
> the depths ofhis eyes. .. . At the present time the British Empire     maus
> is the greatest and is still expanding and its language is a world     sacre
> language. My Jicture Vmir shall receive the preparation for his        exm
> weighty ofJice in England itselJl a f t r he has obtained here in      remzu
> Palestine afindmental knowledge of the oriental languages and          Supel
> the wisdom of the East. '"
> Shoghi Effendi attended school in Haifa, then at the
> American University in Beirut, graduating in 1918 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 a i n u n i 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 theface of the ever-present envy and intrigue of His
> enemiesand ill-wishers. l%elessons learned were to be reflected
> in the thirty-sixyears 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 M o r d
> 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-Bahhhad 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
> E f l e d wrote, '!In 1923 Ifirst 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,
> ohfried, 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 any photographs 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 ttisliikedany signs ofpersonal worship-- though
> he could never control what was in our heartsfor 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 beautifulface would
> be all smiles. '"*
> 
> In 1Be Priceless Pearl, Hand of the 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 believerspersonally
> 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 i f 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 wasfor 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,
> osfentationand luxury as such, denying himself. . . many things
> because hefelt they were either notjustiied 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         Pr
> resting-places, provides a permanent pattern for all Bahd% to           wl
> follow. WheneverShoghi Effendi was near one of the Shrines one           ce
> couldsense his awareness of this in his whole being. The way he         thr
> walked as he neared it, the way he quietly and with great dignity       frc
> and reverence approached the threshold, knelt and placed his            an
> forehead upon it, the way he never turned his back when inside the       rer
> 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       CO
> man should approach a holy of holies, going softly on sacred            Al
> ground '"'                                                              st1
> bc
> Amatu'l-BahB Rchiyyih m h u m goes on to relate how the           ab
> gardens in Bahji and at the BahVi World Center in Haifa were             w1
> designed exclusively by the Guardian, that the style sf the Shrine       SO
> of the Bib, the classic design of the International Archives Building    la
> were his, that the interior decorating in the Holy Shrines and other     th,
> places connected with Baha'u'lliih was chosen and placed by Shoghi       CO
> Effendi, that he was unhampered by tradition and extremely               trc
> original and ingenious in achieving effects. " n e Guardian was           hi.
> truly an extraordimry man. nere is no end to the examples that            ex
> come to mind when one thinks of his nature and his achievements.         PG
> He had a heart so faithful to those who werefaithfil to him that          ?7
> its counterpart could scarcely befound "I7                               HI
> 
> 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 e f f a c y of Baha'u'llah's Revelation. He clung to
> His Teachingswith 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 himfelt 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'sfaculties are not self-created but are a precious trustfrom
> 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 hisfunctions as Guardian. nose who were near to him
> inevitablyfelt 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
> onefelt 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 responsibilitiesrelated to the Cause
> of God without the slightestprobability of error. "
> "This analyss, made at the v e v first meeting with him,        Ma
> explained to me clearly and conclusively the meaning of divine         intt
> guiditnce and infallibility-- two things that Shoghi Effendi could     trar
> not voluntarily choose or c~ntrol.'"~  '2few times I had the great     Da
> blessing of being permitted to accompany Shoghi Effendi to the         the
> Shrines . . . . As we walked along the paths of the gardens, I was     incl
> very close to him and there came a feeling I cannot well describe.     cor
> He walked with much dignity and grace, hisfine intelligentface         unc
> glowing with an inner light; . . . During my lifetime I have met       sho
> several kings and many great personages in the scientific, political   nur
> and ecclesiastical worlds, but never have I had the feeling of         sev
> rapture and bliss that Ifelt in those unforgettabb moments when        the
> I was so close to Shoghi Effendi. '"I                                  SUC
> Me
> 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        geK
> rewarding smile with which he recompensed those who acted              vol
> promptly.                                                              clal
> its
> Of his perseverance, he wrote: "Perseverancewas one of           resl
> Shoghi Effendi's most noble qualities and taught me many a             WO
> lesson. . . .His instructions to me . . . to persevere under all       Fui
> circumstances, became my second nature while I wasprivileged           Go
> to work for the Cause under his personal guidarzce. In nearly          Grc
> every letter I receivedpom him over a period of many years, the        un,
> bot
> word ;Persevereris repeated It had the power of a talismanfor
> me .... 1123
> 
> Of his generosity, he wrote: "To be generous is one of the
> greatest qualities man can possess. It is rare tofind 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 alsofor 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 thefaithfil, loved ones of 'A bdu '1-Baha!
> It is incumbent u p you to take the greatest care of Shoghi
> Effendi, the twig that hath branchedffom and thefruit givenforth
> by the two hallowed and Divine Lote-Trees, that no dust of
> despondency a n d s o m may *in his radiant nature, that day by
> day he may wax greater in happiness, injoy a d , spirituality, and
> may grow to become even as afruitjkl 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 awayfiom 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 andpricelesspearl that doth gleam porn
> out the Twin surging seas, " and " . . . the blest and sacred bough
> that hath branched outfrom 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 Covenant-
> breakers, 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'llihin Baddad was confiscated by the
> government of IrBq.                                                    Go
> rev
> Before the Guardian had any time to recover from his            for
> bereavement over the passing of the Master and his shock at being       "he
> appointed the sole head of a loosely organized Cause, he found         Tht
> himself and the Cause facing malignant enemies. In March of            dux
> 1922, he called a meeting of several of the most devoted and able      Bd
> BahB'is from Europe, Asia and America to consult about the             thrc
> feasibility of electing the Universal House of Justice for the         Bai
> protection of the Faith, but it was concurred that before this could   the
> be done, it must have a firm foundation, which would mean              fan
> establishing local and national assemblies in those countries where    una
> 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.                                         Sel
> obj
> By April, though, the strain of what he was being put            Wil
> through became unbearable. He appointed his great-aunt, Bahiyyih       eac
> 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        pio:
> seclusion in the Swiss Alps. His loving and tender relationship        con
> with the Greatest Holy Leaf, who protected him by carrying these       Am
> responsibilities for a time, sustained the Guardian and enabled him    fon
> 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 Covenant-
> breakers, 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,
> "mere is afir, ffar greater ~~e      separating the Guardianfrom
> the Center of the Covenant than there is between the Center of the
> Covenant and its Author. '* In that passage the "Center of 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 unerringprotection 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 authorifyfrom the Will and Testament of
> 'Abdic'1-Bahci, is speciJicallyprescribed in unnumbered 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 Causefrom the purely spiritual
> and humanifarianteachings 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 inter-
> national 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:
> 'Y consider 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 thefillness 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 toofar-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
> '%cart and nerve-center of a world-embracing Faithfe5secondly,
> 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 'A bdu'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, spirituallyfamished 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.
> 
> The Hand 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 unassailablefoundation 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 throughpatient, inspiring arid illuminating letters
> of guidance, letters which unfold. . . the majestic and almost
> incredible plan of redemptionfor the whole of mankind.
> 
> '5411the 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 isproof 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 thefar north-eastern side of the table, almost
> facing the door, sat Shoghi Eflendi, his handsomeface 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 thatfor
> a time I felt I was in the arms of all the mothers in the world "
> "Satisjactionand contentmentfilled my heart; unable to utter a
> word andyet electr~pedby 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 thisperplexidy 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 withjoy 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: 'Myfeelings 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
> begforgiveness in my heart, nothing else would really matter. .
> . .I had saffened my liquid kneesfor the moment of going through
> the dining room door into hispresence. My business life had been
> filled for years withfirst nights, but never had there been one such
> as this. . . . I had tried to prepare myself to meet him by praying
> with suchfervor as I had never used before in all my Baha'i life,
> At thispoint, I realized that ifI had used thatfewor before during
> all my Bahd'i life, I would have beenprepared to meet him now. "
> ". . . liben I was in the room. I heard his voice for thefirst 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 everypart 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.'
> " . . . Whenmy vision cleared, I could see that every other eye was
> also misty. . . .'"' My fears had all vanished now, and I felt 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 allflowing
> from the Guardian" ". . . .This Guardian could be impressed by
> only one thing service to the Faith. Nothing would ever influence
> hisjudgment; not wealth,position, power or friendship. fie only
> gift that could be given him was the gift of service" ':. . . The
> Guar&an d syou to a higher service. He liftsyou up to heights
> of limitlessjoy, 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 the 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 means to 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. Hisjoy 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, whetherfor the Baha% of the West
> or of the Easf,h set a st&d        which should effectivelyprevent
> themJLomdescending to the level of illiterate literates which often
> so sad& characterizes the present generation asfar as the use and
> appreciation of words are concerned . . . Shoghi Effendi chose        -
> . . . the right vehiclefor 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%esupreme 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'llWsprofound 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, m e
> Golden Age of the Cause of Baha'u'llah, America and the Most
> Great Peace, m e Dispensation of Bahci'u'llah, and The
> Unfolhent of World Civilization. Amatu'l-Baha writes %lZ this
> bounty the Guardian spread for the believers infeast a f t rfeast,
> nourished them &raised up a new strong generation of servants
> in the Faith. His wordsfired their imagination, challenged them
> to rise to new heights, drove their roots deeper in thefertile 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
> evils within that civilization. ". . .B&'u'llah can best demonstrate
> to a heedless generation His almighty power to raise upfrom 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 notoriousfor itspolitical corruption, lawlessness
> and laxiv in moral stanhr&, men and women who as time goes
> by will increasingly exemplzfi those essential virtues of self-
> renunciation, of moral rectitude, of chastity, of indiscriminating
> fellowship, of holy discipline, and of spiritual insight that willfit
> themfor 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
> 
> M e r 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 1941 he 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.
> 
> GodPwes By, 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~Effendi'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 ownfamily, set himself the
> task of appraisingfor 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 1879 for 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 family to the
> Mansion of Bahji, but remained in 'Akkh, later moving to Haifa.
> Muhamrnad-Ali and his relatives all became Covenant-breakersby
> 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~Effendi 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.
> 
> This was 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-eshfragrant 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's Mountain, 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~Effendi. 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 WorldBahci'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 God sail 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 'A bdu'l-Baha:
> 
> "Beholdhe is the blest
> And sacred bough that has
> Branched out@om the
> Twin Holy 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 11:16
> 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
> 11. 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. 151
> 30. Ibid., p. 5
> 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. 10-11
> 4 1. William Sears, Pilgrim 's Notes, manuscript
> 42. U. Giachery, Shoghi Efendi, Recollections, p. 36
> 43. R. Rabbani, The Priceless Pearl, p. 196-197
> 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
> 5 1. Ibid., p. 247
> 52. Ibid., p. 264
> 5 3. BahB'u'llLh, Gleamingsfiom the Writings of
> Bahd'u 'lldh, p. 16
> 54. U. Giachery, Shoghi Effendi, Recollections, p. 186
> Bibliography
> 
> 'Abdu'l-Bahh. The Will and Testament of 'Abdu'l-Baha.
> Wilmette, Illinois: Baha'i Publishing Committee, 1944.
> Bahb'uYll&.Gleaningsfrom the Writingsof Baha 'u'lldh. Bah2i
> 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:
> Baha'i Publishing Trust, undated pampl~let.
> Giachery, Ugo. Shoghi Effendi, Recollections. London: George
> Ronald, 1973.
> Holy Bible (King James Version).
> Rabbani, Ruhiyyih. The Priceless Pearl. London, Baha'i
> Publishing Trust, 1969.
> Sears, William. Pilgrim's Notes, manuscript
> Shoghi Effendi. Zle Advent of Divine Justice. Wilmette, Illinois:
> Baha'i Publishing Trust, 1939.
> Shoghi Effendi. Messages to America. Wilmette, Illinois: Baha'i
> Publishing Trust, 1938.
> Shoghi Effendi. The World Order of Bahd'u'llhh. Wilmette,
> Illinois: Baha'i Publishing Trust, 1938.
> Taherzadeh, Adib. The Covenant of Bahh'u'llah. Kidlington,
> Oxford: George Ronald, 1992.
>
> — *Shoghi Effendi: The Sign of God on Earth (Used by permission of the curator)*