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The Guardian of the Bahá'í Faith

by Ruhiyyih (Mary Maxwell) Khanum

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Chapter 7

VII.

THE WAR YEARS

Shoghi Effendi was the keenest observer of political events and kept abreast of all happenings. His intelligence and analytical faculties did not permit him to lull himself into any false complacency, induced by the rather childish idea people sometimes have of what "faith" means. He well knew that to have faith in God does not mean one should not use one's mind, appraise dangers, anticipate moves, make the right decisions during a crisis.

Steeped in the Teachings from his childhood, the alert and observant companion of his grandfather, Shoghi Effendi seems to have always been aware of what he called "the initial perturbations of the world-shaking catastrophe in store for an unbelieving humanity". Though he saw another war coming, he did not live in a constant state of false emergency. He reassured Martha Root, who in 1927 wrote to him from Europe about her fears: "As to the matter of an eventual war that may break out in Europe, do not feel in the least concerned or worried. The prospect is very remote, the danger for the near future is non-existent' — even though that same year he had stated the inevitability of another deadly conflict was becoming increasingly manifest. Over and over he prepared the minds of the Bahá'ís to face the fact that a world conflagration was coming. In 1938 he wrote, "The twin processes of internal disintegration and external chaos are being accelerated and every day are inexorably moving towards a climax. The rumblings that must precede the eruption of those forces that must cause 'the limbs of humanity to quake' can already be heard. 'The time of the end', 'the latter years', as foretold in the Scriptures, are at long last upon us." And in The Advent of Divine Justice, which he wrote at the end of December 1938, he clearly anticipated the war: "Who knows", he asked, "but that these few remaining, fast-fleeting years, may not be pregnant with ... conflicts more devastating than any which


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have preceded them." And in April 1939 he had written: "the sands of a moribund civilization are inexorably running out".

As the long shadow of war descended on Europe I remember well the almost tangible feeling of catastrophe that enveloped me when Shoghi Effendi wrote, from the very heart of that continent, the poetic and powerful words that opened his cable of August 30, 1939: "shades night descending imperilled humanity inexorably deepening..."

In July 1940 he had cabled that the fires of war "... now threaten devastation both Near East Far East respectively enshrining World Centre chief remaining citadel Faith Bahá'u'lláh..."

It seems unbelievable that in the midst of so many anxieties the Guardian should have had the mental power and physical strength to sit down and write such a book as The Promised Day Is Come — a book in which he made it quite clear that the "retributory calamity" which had overtaken mankind, whatever its political and economic causes might be, was primarily due to its having ignored for a hundred years the Message of God for this day.

The dangers and problems which the war brought to us in Haifa and to the Bahá'í world in general were faced by Shoghi Effendi with remarkable calm. This does not mean he did not suffer from them. The burden of responsibility was always there, he could never lay it down for a single moment. I remember on one occasion, when I was frantic because he always had to have everything referred to him for decision, even when he was ill, he said that other leaders, even Prime Ministers, could delegate their powers for at least a short time if they were forced to, but that he could not delegate his for a single moment as long as he was alive. No one else was divinely guided to fulfill his function and he could not delegate his guidance to someone else. Although World War II did not actually reach the Holy Land, for years we lived in the imminent danger that it might do so at any time.

In November 1941, Shoghi Effendi, in a cabled message had forecast the future and characterized the years immediately before us: "... as fury destructiveness tremendous world ordeal attains most intensive pitch..." In spite of what lay ahead of the world we in Palestine had already, during 1941, passed through what for us were the most agonizing months of the entire war which had caused the Guardian intense anxiety. It was during that year that the abortive revolution of the anti-ally Rashíd 'Ali took place in 'Iraq; the British forces were persistently driven back by General Rommel in


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Libya and the Germans eventually (in 1942) reached the gates of Alexandria; the Nazi forces occupied Crete — a second springboard for their contemplated conquest of the Middle East; and British and French forces invaded the Lebanon and ousted the regime controlled by the Vichy Government in that country. In addition to these all too palpable dangers the Grand Mufti of Jerusalem, the enemy of both the Faith and the Guardian, was the firm ally of the Nazi Government. It does not require much imagination to picture what would have happened to Shoghi Effendi and the Shrines, the World Centre records and archives material, if a victorious German army, accompanied by the scheming and vituperative Mufti, had taken Palestine. Many times Shoghi Effendi said that it was not so much a question of what the Germans would do but the fact that there were so many local enemies who, combining with the Mufti, could completely poison the minds of the Germans against him and thus aggravate a situation already dangerous enough since our Bahá'í ideas were in many respects so inimical to the Nazi ideology.

Throughout the years of the war Shoghi Effendi was in a position to maintain his contact with the mass of the believers in those countries where some of the oldest and most populous Bahá'í communities existed, such as Persia, America, India and Great Britain, as well as the new and rapidly growing centres in Latin America. The relatively small communities in Japan, the European countries, Burma, and for a time 'Iraq, were the only ones cut off from him — a severance that grieved him and caused him much concern for their fate. Because of this little-short-of-miraculous manner in which contact was maintained with the body of believers throughout the Bahá'í world Shoghi Effendi was able not only to send his directives to the various National Assemblies, but to indicate what this great war signified to us as Bahá'ís. In his epistle known as The Promised Day Is Come he stated that "Gods purpose is none other than to usher in, in ways He alone can bring about, and the full significance of which He alone can fathom, the Great, the Golden Age of a long-divided, a long-afflicted humanity. Its present state, indeed even its immediate future, is dark, distressingly dark. Its distant future, however, is radiant, gloriously radiant — so radiant that no eye can visualize it ... The ages of its infancy and childhood are past, never again to return, while the Great Age, the consummation of all ages, which must signalize the coming of age of the entire human race, is yet to come. The convulsions of this transitional and most turbulent period in the annals of humanity are the essential


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prerequisites, and herald the inevitable approach, of that Age of Ages, 'the time of the end', in which the folly and tumult of strife that has, since the dawn of history, blackened the annals of mankind, will have been finally transmuted into the wisdom and the tranquility of an undisturbed, a universal, and lasting peace, in which the discord and separation of the children of men will have given way to the world-wide reconciliation, and the complete unification of the divers elements that constitute human society ... It is this stage which humanity, willingly or unwillingly, is resistlessly approaching. It is for this stage that this vast, this fiery ordeal which humanity is experiencing is mysteriously paving the way."

So great was the relief and joy of the Guardian when the European phase of the war ended in May 1945 that he cabled America: "Followers Bahá'u'lláh throughout five continents unanimously rejoice partial emergence war torn humanity titanic upheaval" and expressed what lay so deeply in his heart: "gratefully acclaim signal evidence interposition divine Providence which during such perilous years enabled World Centre our Faith escape..." and went on to express an equal thanksgiving for the manner in which other communities had been miraculously preserved, recapitulating the truly extraordinary victories won for the Faith during and in spite of the war. On August 20, 1945, he again cabled: "Hearts uplifted thanksgiving complete cessation prolonged unprecedented world conflict" and urged the American believers to arise and carry on their work, hailing the removal of restrictions which would now enable them to launch the second stage of the Divine Plan. Nothing could provide a better example of the determination, the enthusiasm and the brilliant leadership of the Guardian than these messages sent on the morrow of the emergence of the world from the worst war in its entire history.

Whatever the state of the rest of the world, the internal situation in Palestine continued to worsen in every respect. The holocaust that had engulfed European Jewry; the bitterness induced amongst the Palestine Jews by British policy in regard to Jewish immigration, which was strictly limited and controlled; the burning resentment of the Arabs against that same policy — all served to increase local tensions and hatred. Many of the hardships from which other countries were beginning to slowly emerge, such as severe food rationing, we were now entering. Everything was difficult. We were no longer in danger of being invaded or bombed, but the outlook for this small but sacred country grew steadily blacker as we entered


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that period which was characterized by Shoghi Effendi as "the gravest turmoil rocking the Holy Land in modern times."

Shoghi Effendi was exhausted from the strain of the war years, years during which he had not only written The Promised Day Is Come and God Passes By, but during which he had prosecuted — for who can deny his was the ceaseless output of enthusiasm, encouragement and energy that galvanized the Bahá'ís into action? — five years of the first Seven Year Plan, during which he had comforted, inspired and held the Bahá'í world together, during which he had steadily enlarged the periphery of the Cause and deepened and expanded the life of its National communities, during which the unique project of building the superstructure of the Bab's Shrine had been initiated, and during which the family of 'Abdu'l-Bahá, including his own family, had been hopelessly lost to him. He was now approaching fifty, his hair whitening at the temples, his shoulders bent from so much stooping over his desk, his heart not only saddened by all he had gone through but, I firmly believe, wearing out because of it.

As the British Mandate approached its end on May 14, 1948 the situation in Palestine grew steadily worse. The entire country boiled with apprehension and hatred and acts of terrorism increased steadily. The Arabs, the Jews and the British were all involved; all three of them were well aware of the complete aloofness of the Guardian from the political issues at stake and it is no exaggeration to say he was universally respected — and let alone. This is a fact of major importance for during the years, and particularly the months, preceding the end of the Mandate there was practically no neutral ground left; Jews paid for the defense of the Jewish community and Arabs paid for the defense of the Arab community. That the Guardian should have been able to steer the small Bahá'í community safely through the dangerous rapids of those days, that he himself should not have been approached for funds to support the cause of his fellow Orientals (who all knew he had been born and bred in the country), testify to the high reputation he had established as a man of unbending principle and iron determination.

Many times Shoghi Effendi referred to the miraculous protection the World Centre received during the disturbed and dangerous period of the end of the British Mandate and the firm establishment of the Jewish State. The very list of the dangers avoided and the achievements witnessed during this period — which he enumerated in a cable sent to the American Bahá'í Convention on April 25,


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1949 — is sufficient to enable us to glimpse the keenness of the anxiety he had experienced and the gravity of the problems with which he had been faced. The published version of this cable pointed out how great had been the "evidences divine protection vouchsafed World Centre Faith course third year second Seven Year Plan" and went on to say: "Prolonged hostilities ravaging Holy Land providentially terminated. Bahá'í Holy Places unlike those belonging other faiths miraculously safeguarded. Perils no less grave than those threatened World Centre Faith under 'Abdu'l-Hamid Jamal Pasha and through Hitler's intended capture Near East averted. Independent sovereign State within confines Holy Land established recognized marking termination twenty-century-long provincial status. Formal assurance protection Bahá'í holy sites continuation Bahá'í pilgrimage given by Prime Minister newly emerged State. Official invitation extended by its government historic occasion opening State's first parliament. Official record Bahá'í marriage endorsed Bahá'í endowments exempted responsible authorities same State. Best wishes future welfare Faith Bahá'u'lláh conveyed writing by newly elected Head State in reply congratulatory message addressed him assumption his office."

In the post-war years, as the victories the Bahá'ís were winning multiplied and the United Nations — the mightiest instrument for creating peace that men had ever devised — emerged, many of us no doubt hoped, and wishfully believed, that we had left the worst phase of humanity's long history of war behind us and that we could now discern the first light of that dawn we Bahá'ís are so firmly convinced lies ahead for the world. But the sober, guided mind of the Guardian did not see events in this light. Until the end of his life he continued to make the same remark, based on Bahá'u'lláh's own words, that he had so often made before the war: "The distant future is very bright, but the immediate future is very dark." Among the encouraging messages he so frequently sent to the Bahá'ís all over the world, his praises of the wonderful services they were rendering, his plans which he devised in such detail for them to prosecute, ever and anon the note of foreboding and warning would recur. In 1947 he stated that the Bahá'ís had thus far been graciously aided to follow their course "undeflected by the crosscurrents and the tempestuous winds which must of necessity increasingly agitate human society ere the hour of its ultimate redemption approaches..." In that communication, urging the American Community to press forward with the supremely


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important work of its second Seven Year Plan, he spoke of the future: "As the international situation worsens, as the fortunes of mankind sink to a still lower ebb ... As the fabric of present-day society heaves and cracks under the strain and stress of portentous events and calamities, as the fissures, accentuating the cleavage separating nation from nation, class from class, race from race, and creed from creed, multiply..." Far from having rounded the corner and turned our backs forever on our unhappy past, there was "a steadily deepening crisis". In March 1948 he went still further in a conversation I recorded in my diary: "Tonight Shoghi Effendi told me some very interesting things: roughly, he said that to say that there was not going to be another war, in the light of present conditions, was foolish, and to say that if there was another war the Atom Bomb would not be used was also foolish. So we must believe there probably will be a war and it will be used and there will be terrific destruction. But the Bahá'ís will, he felt, emerge to form the nucleus of the future world civilization. He said it was not right to say the good would perish with the bad because in a sense all are bad, all humanity is to blame, for ignoring and repudiating Bahá'u'lláh after He had repeatedly trumpeted to everyone His Message. He said the saints in the monasteries and the sinners in the worst flesh pots of Europe are all wicked because they have rejected the Truth. He said it was wrong to think, as some of the Bahá'ís do, that the good would perish with the evil, all men are evil because they have repudiated God in this day and turned from Him. He said we can only believe that in some mysterious way, in spite of the terrible destruction, enough will be left over to build the future."

In November of that same year, again encouraging the American believers to persevere with their Plan, he wrote: "As the threat of still more violent convulsions assailing a travailing age increases, and the wings of yet another conflict, destined to contribute a distinct, and perhaps a decisive, share to the birth of the new Order which must signalize the advent of the Lesser Peace, darken the international horizon ... Rumblings of catastrophes yet more dreadful agitate with increasing frequency a sorely stressed and chaotic world ... so must every aggravation in the state of a world still harassed by the ravages of a devastating conflict, and now hovering on the brink of a yet more crucial struggle, be accompanied by a still more ennobling manifestation of the spirit of this second crusade ...' In that same month he referred to "The deepening crisis ominously threatening further to derange the equilibrium of a


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politically convulsed, economically disrupted, socially subverted, morally decadent and spiritually moribund society". He went on to speak of the "premonitory rumblings of a third ordeal threatening to engulf the Eastern and Western Hemispheres" and said, "the world outlook is steadily darkening." He urged the Bahá'ís to "forge ahead into the future serenely confident that the hour of their mightiest exertions, and the supreme opportunity for their greatest exploits, must coincide with the apocalyptic upheaval marking the lowest ebb in mankind's fast-declining fortunes."

It went on and on. The victories we won, the praise, the encouragement, joy of the Guardian — and the warnings. In 1950 he told the Bahá'ís they should be "undaunted" by the perils of a "progressively deteriorating international situation" and in 1951 informed the European Teaching Conference that the "perils" confronting that "sorely tried continent" were "steadily mounting". But it was really in a most grave and thought-provoking letter, written in 1954, that Shoghi Effendi expatiated on this subject of a future conflict, its causes, its course, its outcome, and its effect on America, in more detail and in a more forceful language than he had ever before used. He associates the "crass" and "cancerous materialism" prevalent in the world today with the warnings of Bahá'u'lláh and states He had compared it "to a devouring flame" and regarded it "as the chief factor in precipitating the dire ordeals and world-shaking crises that must necessarily involve the burning of cities and the spread of terror and consternation in the hearts of men". Shoghi Effendi goes on to say: "Indeed a foretaste of the devastation which this consuming fire will wreak upon the world, and with which it will lay waste the cities of the nations participating in this tragic world-engulfing contest, has been afforded by the last World War, marking the second stage in the global havoc which humanity, forgetful of its God and heedless of the clear warnings uttered by His appointed Messenger for this day, must, alas, inevitably experience."

The letter in which these appalling predictions are expressed was addressed to the American Bahá'ís and in it the Guardian points out that the general deterioration in the situation of a "distracted world" and the multiplication of increasingly destructive armaments, to which the two sides engaged in a world contest were contributing — "caught in a whirlpool of fear, suspicion and hatred" as they were — were ever-increasingly affecting their own country and were bound, if not remedied, "to involve the American nation in a catastrophe of undreamed-of dimensions and of untold


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consequences to the social structure, the standard and conception of the American people and government ... The American nation ... stands, indeed, from whichever angle one observes its immediate fortunes, in grave peril. The woes and tribulations which threaten it are partly avoidable, but mostly inevitable and God-sent..." He went on to point out the changes which these unavoidable afflictions must bring about in the "obsolescent doctrine of absolute sovereignty" to which its government and people still clung and which was so "manifestly at variance with the needs of a world already contracted into a neighbourhood and crying out for unity" and through which this nation will find itself purged of its anachronistic conceptions and prepared to play the great role 'Abdu'l-Bahá foretold for it in the establishment of the Lesser Peace. The "fiery tribulations" to come would not only "weld the American nation to its sister nations in both hemispheres" but would cleanse it of "the accumulated dross which ingrained racial prejudice, rampant materialism, widespread ungodliness and moral laxity have combined, in the course of successive generations, to produce, and which have prevented her thus far from assuming the role of world spiritual leadership forecast by 'Abdu'l-Bahá's unerring pen — a role which she is bound to fulfill through travail and sorrow."

If we, the generation of the twilight before the sun of this new day rises, ask ourselves why such catastrophes should be facing us in these times, the answers all are there, made crystal clear by the Guardian in his great expositions of the meaning and implications of our teachings. Two factors, he taught us, are involved. The first is contained in those words of Bahá'u'lláh, "Soon will the present-day order be rolled up, and a new one spread out in its stead." To tear off the time-honoured protective covering of innumerable societies, each embedded in its own customs, superstitions and prejudices, and apply to them a universal new frame of existence is an operation only Almighty God can perform and of necessity a very painful one. This is made even more painful by the state of men's souls and minds; some societies are the victims of "a flagrant secularism — the direct offspring of irreligion", some are in the grip of "a blatant materialism and racialism" which have, Shoghi Effendi stated, "usurped the rights of God Himself", but all — all the peoples of the earth — are guilty of having, for over a century, "refused to recognize the One Whose advent had been promised to all religions, and in Whose Faith alone, all nations can and must eventually, seek their true salvation." Fundamentally it was because of this new


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Faith, the "priceless gem of Divine Revelation enshrining the Spirit of God and incarnating His Purpose for all mankind in this age" as Shoghi Effendi described it, that the world was "undergoing such agonies". Bahá'u'lláh Himself had said:

"The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order." "The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing Order appeareth to be lamentably defective." "The world is in travail and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then, and only then, will the Divine Standard be unfurled, and the Nightingale of Paradise warble its melody." "After a time, all the governments on earth will change. Oppression will envelop the world. And following a universal convulsion, the sun of justice will rise from the horizon of the unseen realm."

So thrilling, however, is the vision of the future which Shoghi Effendi painted for us in his brilliant words, that it wipes away all fear and fills the heart of every Bahá'í with such confidence and joy that the prospect of any amount of suffering and deprivation cannot weaken his faith or crush his hopes. "The world is, in truth," Shoghi Effendi wrote, "moving on towards its destiny. The interdependence of the peoples and nations of the earth, whatever the leaders of the divisive forces of the world may say or do, is already an accomplished fact." The world commonwealth, "destined to emerge, sooner or later, out of the carnage, agony, and havoc of this great world confusion" was the assured consummation of the working of these forces. First would come the Lesser Peace, which the nations of the earth, as yet unconscious of Bahá'u'lláh's Revelation, would themselves establish; "This momentous and historic step, involving the reconstruction of mankind, as the result of the universal recognition of its oneness and wholeness, will bring in its wake the spiritualization of the masses, consequent to the recognition of the character, and the acknowledgement of the claims, of the Faith of Bahá'u'lláh — the essential condition to that ultimate fusion of all races, creeds, classes, and nations which must signalize the


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emergence of His New World Order." He goes on to state: "Then will the coming of age of the entire human race be proclaimed and celebrated by all the peoples and nations of the earth. Then will the banner of the Most Great Peace be hoisted. Then will the worldwide sovereignty of Bahá'u'lláh ... be recognized, acclaimed, and firmly established. Then will a world civilization be born, flourish, and perpetuate itself, a civilization with a fullness of life such as the world has never seen nor can as yet conceive... Then will the planet, galvanized through the universal belief of its dwellers in one God, and their allegiance to one common Revelation, ... be ... acclaimed as the earthly heaven, capable of fulfilling that ineffable destiny fixed for it, from time immemorial, by the love and wisdom of its Creator."


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