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The Guardian of the Bahá'í Faith

by Ruhiyyih (Mary Maxwell) Khanum

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Chapter 9

IX.

CREATION OF A WORLD HEADQUARTERS

The development of the World Centre of the Faith under the aegis of the Guardian represents one of the major achievements of his life and can only be compared in importance to the spread and consolidation of the Cause itself throughout the entire globe. Of the unique significance of this Centre Shoghi Effendi wrote that it was: "... the Holy Land — the Qiblih of a world community, the heart from which the energizing influences of a vivifying Faith continually stream, and the seat and centre around which the diversified activities of a divinely appointed Administrative Order revolve...".

When in 1921 Shoghi Effendi assumed the responsibilities conferred upon him in the Will and Testament of 'Abdu'l-Bahá, the Bahá'í holdings in Haifa and 'Akka consisted of the Shrine of Bahá'u'lláh in Bahji, which was situated in a house belonging to the Afnan heirs of the daughter of Bahá'u'lláh, in whose home He had been interred after His ascension; the Shrine of the Bab on Mt. Carmel, surrounded by a few plots of land, purchased during the lifetime of 'Abdu'l-Bahá, on one of which stood the Oriental Pilgrim House; the house of 'Abbud, where Bahá'u'lláh had resided for many years in 'Akka and in which He revealed the Kitab-i-Aqdas; and the house of 'Abdu'l-Bahá in Haifa. The Mansion of Bahá'u'lláh, adjoining His Shrine, was occupied by the Arch-Covenant-breaker Muhammad 'Ali; and the title to almost all the Bahá'í properties was registered either in the names of various members of the family or those of a few Bahá'ís. So insecure was the entire legal position of the Faith and its properties that the work Shoghi Effendi accomplished during his ministry in safeguarding and adding to these Holy Places, in extending the lands surrounding them, in registering these lands, in many instances in the names of locally incorporated Palestine Branches of


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various National Bahá'í Assemblies, and in securing exemption from municipal and national taxes for them, is little short of miraculous. When we remember that his position in 1922 was so precarious that Muhammad 'Ali was emboldened to seize the keys of Bahá'u'lláh's Holy Tomb, that many Muslim and Christian elements, jealous of the universal favour 'Abdu'l-Bahá had enjoyed at the end of His life, were only too anxious to discredit His young successor in the eyes of the authorities, and that Shoghi Effendi himself had been immediately overwhelmed by grave problems of every conceivable nature, within and without the Cause, we cannot but marvel anew at the wisdom and statesmanship that characterized his conduct of affairs at the World Centre.

The Heroic Age of the Faith had passed. What Shoghi Effendi termed the Formative Age dawned with his own ministry, and was shaped for all time by him. Fully realizing that neither his own station nor his capacities were the same as those of his beloved Master, Shoghi Effendi refused to imitate Him in any way, in dress, in habits, in manner. To do so would have been, he believed, completely lacking in both judgement and respect. A new day had come to the Cause, new methods were required. This was to be the era of emancipation of the Faith, of recognition of its independent status, of the establishment of its Order, of the up-building of its institutions. 'Abdu'l-Bahá had come to the Holy Land a prisoner and exile; although He could proclaim, during His travels in the West and through His letters, the independent character of the Cause of His Father, locally He could not, at the end of His life, break through the chrysalis of common custom that had bound Him so long to the predominantly Muslim community; to do things ungracefully and hurtfully was no part of the Bahá'í Teachings. But Shoghi Effendi, returning from his studies in England, young, western in training and habit, was now in a position to do this. However much loved and esteemed 'Abdu'l-Bahá had been, He was not viewed as the Head of an independent world religion but rather as the saintly protagonist of a great spiritual philosophy of universal brotherhood, a distinguished notable among other notables in Palestine. By sheer force of personality He had dominated those around Him. But Shoghi Effendi knew he could never do this in the circumstances surrounding him at the outset of his Guardianship, neither had he any desire to do so. His function everywhere — but particularly at the World Centre — was to win recognition for the Cause as a world religion entitled to the same status and


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prerogatives that other religions such as Christianity, Islam and Judaism, enjoyed.

During the first two decades of his ministry Shoghi Effendi had more or less close personal contact with various High Commissioners and District Commissioners and through this he was able to win back the keys of Bahá'u'lláh's Tomb and assert his undisputed right to its custody, to obtain possession of the Mansion of Bahá'u'lláh, to receive permission to bury 'Abdu'l-Bahá's closest relatives in the vicinity of the Bab's Shrine, in the centre of a residential district on Mt. Carmel, to have the Bahá'í Marriage Certificate accepted by the government on the same footing as that of Jews, Christians and Muslims, and above all, through his persistent efforts, to succeed in impressing upon the British authorities the sacred nature of the Bahá'í holdings in Palestine and in winning from them the exemption from taxes, both municipal and national, which he sought.

Bahji was always Shoghi Effendi's first preoccupation and he was determined to safeguard not only the Shrine where Bahá'u'lláh lay buried but the last home He had occupied in this world and the buildings and lands that adjoined it. From the time Bahá'u'lláh passed away in 1892 until 1927 Muhammad 'Ali and his relatives had been in possession of this home, known as the "Qasr" or "Palace" of 'Udi Khammar, a building unique in Palestine for its majestic style of architecture and which had been purchased for Bahá'u'lláh towards the end of His life.

By April 1932 the pilgrims were privileged to sleep overnight in this historic and Sacred Spot and its doors were opened to non-Bahá'í visitors as well, who wandered through its beautiful rooms and gazed on the impressive array of testimonials to the world-wide nature of the Cause, on the innumerable photostatic copies of Bahá'í Assembly incorporations, marriage licenses and other historical material as well as photographs of the martyrs and pioneers of the Faith.

Ever mindful of what was to him the deepest trust of his Guardianship — to fulfil to the letter insofar as lay within his power every wish and instruction of his beloved Master — Shoghi Effendi's second greatest concern at the World Centre was the Shrine of the Bab. The work connected with this second holiest Shrine of the Bahá'í Faith had two aspects: the completion of the building itself and the protection and preservation of its surroundings. The first involved the construction of three additional rooms as well as a superstructure — an entire building in itself — which is undoubtedly


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one of the most beautiful edifices on the shores of the Mediterranean Sea, and the second the gradual purchase, during a third of a century, of a great protective belt of land surrounding the Shrine and reaching from the top to the bottom of Mt. Carmel. This area of over fifty acres is best discerned at night, as it lies a huge unlighted "V" in the heart of the city, in whose centre seems pinned a golden brooch, the flood-lit Shrine of the Bab, resting majestically on the bosom of the mountain, set off on the velvety black space of its gardens and lands. For thirty-six years Shoghi Effendi devoted himself to the development of this Sacred Spot in the midst of God's Holy Mountain; so impressive, so unique and of such vast proportions was his work there that it seems to me some of his very essence must be incorporated in its stones and soil.

It took more than one hundred years for Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi Effendi to finally discharge the sacred trust which the Bab's remains represented for them, a trust which lasted from the day of His martyrdom in 1850 until the final completion of His Shrine in 1953. From the moment when He was apprised of the execution of the Bab until He ascended in 1892 Bahá'u'lláh had watched over that Sacred Dust, supervising its removal from one place of concealment to another. During a visit to Mt. Carmel He had pointed out to 'Abdu'l-Bahá with His own hand where the Bab's body was to rest forever, instructing Him to purchase this piece of land and bring the hidden remains from Persia and inter them there. 'Abdu'l-Bahá, Himself a prisoner, succeeded in having the small wooden box containing the remains of the Bab and His martyred companion conveyed, by caravan and boat, from Persia to 'Akka. When the first group of western pilgrims visited the prison-city in the winter of 1898-1899, this precious casket was already concealed in the Master's home, its presence a carefully guarded secret. One day in 1915, as 'Abdu'l-Bahá stood on the steps of His home and looked up at the Bab's Tomb, He remarked to one of His companions: "The sublime Shrine has remained unbuilt. Ten-twenty thousand pounds are required. God willing it will be accomplished. We have carried its construction to this stage." To a pilgrim He had said: "The Shrine of the Bab will be built in the most beautiful and majestic style", and had even gone so far as to order a Turk in Haifa to make him a sketch of how it would appear when completed. But in spite of the clear concept He had of the nature of the Shrine He desired so much to build for the Fore-


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runner of the Faith, the ultimate task was to fall to Shoghi Effendi.

In everything Shoghi Effendi did he was guided by what he knew to be the desire of the Master. 'Abdu'l-Bahá had succeeded, by 1907, in completing only six of the nine rooms which would compose a square, in the centre of which the Body of the Bab would repose, and already during that year meetings were held in the ones facing the sea. In 1909, with His own hands He had laid the remains of the Martyr-Herald of the Faith away in their final resting-place. The next year He set out on His western journeys, the war ensued and He passed away. He had, however, expressed His concept of the finished structure: it should have an arcade surrounding the original nine rooms He had planned and be surmounted by a dome. The thought of this plan of the Master never left Shoghi Effendi but its realization seemed very indefinite. Where and when would he find the architect to design such a Shrine and the money to build it?

The answer came in a most unexpected way. In 1940 my mother died in Buenos Aires and my father was left entirely alone, as I was his only child. With that kindness of his which was so incomparable Shoghi Effendi said to me one day that now my mother was dead, my father's place was with us. He invited him to join us and in spite of the war, whose arena was rapidly spreading, my father was able to do so. This marked the beginning of a beautiful partnership. I have never known two people who had such a perfect sense of proportion as Shoghi Effendi and my father and of the two the Guardian's was the finer.

It seems to me, in looking back on Shoghi Effendi's life, that aside from the great sweep of the Faith, whose victories meant so much to him, Martha Root in one way and Sutherland Maxwell in another brought him more deep personal satisfaction than any other believers. They were very much alike in some ways, saintly and modest souls who adored Shoghi Effendi and gladly gave him the best they had in service and loyalty. Though Martha's services were far more important for the Cause, the talents of Sutherland became a medium through which Shoghi Effendi could express at last with ease the great creative and artistic side of his own nature and this gave him both satisfaction and happiness. Until the end of his life my father designed for him stairs, walls, pillars, lights and various entrances to the gardens on Mt. Carmel. In addition to being an experienced architect he drew and painted beautifully and could model and carve anything with his hands.

Having tried my father on various small projects and found him


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far from wanting, suddenly — I think it was towards the end of 1942 — Shoghi Effendi told him he wished him to make a design for the superstructure of the Shrine of the Bab. The Builder had at last been given the vehicle whereby he could realize the plan of 'Abdu'l-Bahá.

In the Oriental Bahá'í Pilgrim House, during the afternoon meeting on May 23, 1944 when the Bahá'í men were gathered in the presence of the Guardian — including many visitors from neighbouring countries — to commemorate the dawn of their Faith a hundred years earlier, Shoghi Effendi had the model brought out and placed on a table for all to see. Two days later he cabled America: "... Announce friends joyful tidings hundredth anniversary Declaration Mission Martyred Herald Faith signalized by historic decision to complete structure His sepulchre erected by 'Abdu'l-Bahá site chosen by Bahá'u'lláh. Recently designed model dome unveiled presence assembled believers. Praying early removal obstacles consummation stupendous Plan conceived by Founder Faith and hopes cherished Centre His Covenant."

When this announcement was made the world was approaching the end of the most terrible war in history; the Bahá'ís of the Western Hemisphere had strained themselves to the utmost in order to win the goals of their first Seven Year Plan; the believers were affected by the general economic depletion prevailing in most countries. It was no doubt because of this, and because the Guardian made no effort to inaugurate a Shrine fund, that this project slipped relatively noiselessly into existence and no more was heard of it until on April 11, 1946, Shoghi Effendi instructed Mr. Maxwell to set plans in motion for building the first unit of the Shrine and later himself wrote to the municipal authorities:

Haifa,
Dec. 7th, 1947. Haifa
Local Building and Town Planning Commission.
To the Chairman

Dear Sir:

In connection with the accompanying drawings and application for permission to build, I wish to add a word of explanation. The Tomb of the Bab, and of 'Abdu'l-Bahá, so well known to the people of Haifa as Abbas Effendi, is already in existence on Mt.


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Carmel in an incomplete form. In its present state, in spite of the extensive gardens surrounding it, it is a homely building with a fortress-like appearance.

It is my intention to now begin the completion of this building by preserving the original structure and at the same time embellishing it with a monumental building of great beauty, thus adding to the general improvement in the appearance of the slopes of Mt. Carmel.

The purpose of this building will, when completed, remain the same as at present. In other words it will be used exclusively as a Shrine entombing the remains of the Bab.

As you will see from the accompanying drawings the completed structure will comprise an arcade of twenty-four marble or other monolith columns surmounted by an ornamental balustrade, on the first floor or ground floor of the building. It is this part of the building that we wish to begin work on at once, leaving the intermediary section and the dome, which will surmount the whole edifice when completed, to be carried on in the future, if possible at an early date after the completion of the ground floor arcade. The Architect of this monumental building is Mr. W. S. Maxwell, F.R.I.B.A., F.R.A.I.C., R.C.A., the well-known Canadian architect, whose firm built the Chateau Frontenac Hotel in Quebec, the House of Parliament in Regina, the Art Gallery, Church of the Messiah, various Bank buildings, etc., in Montreal. I feel the beauty of his design for the completion of the Bab's Tomb will add greatly to the appearance of our city and be an added attraction for visitors.

    Yours truly,
    Shoghi Rabbani

The first historic steps had been taken but the obstacles in the way of the realization of this plan grew to what seemed insurmountable proportions. The British Mandate was nearing its end; Palestine was rocked by civil strife and was soon to be engulfed in a local war. Enquiries showed that the quarries from which suitable stone could be procured for the Shrine locally lay so near the Lebanese frontier that the owners could give no idea of when they could start deliveries. In addition to this the tremendous amount of carved material on the building would require a corps of expert workers


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and such labour was practically unavailable in the country. In view of this Shoghi Effendi came to another decision which was typical of his practical and audacious mind: he would see if part of the work could be done in Italy.

A letter, dated April 6, 1948, which I wrote on behalf of the Guardian to Dr. Ugo Giachery conveys very clearly the situation at that time: "... Mr. Maxwell ... because of various difficulties ... has not been able to place any contracts for the actual work to be carried out here in Palestine. However, he has been in touch with an Italian firm in Carrara about placing contracts for the granite columns which will surround the building on the first floor. He is now proceeding to Italy primarily to place the contract for these, and, if suitable stone, matching the Palestinian stone which will be used here can be found, to also place additional contracts for the capitals and certain pieces of the carved ornamentation ... as Mr. Maxwell is now 74, though in the best of health, we hope you will take good care of him ... Things are so acute here that it is extremely important that they get through with their business and return to Palestine..." In such a storm yet another step in the unbelievably troubled history of the Bab's remains and the building of His Tomb was undertaken.

When the Shrine he had erected with so much love and care was completed, Shoghi Effendi, recognizing in it an essentially feminine quality of beauty and purity, called it the "Queen of Carmel". He described it as "enthroned on God's Holy Mountain, crowned with glowing gold, robed in shimmering white and girdled with emerald green, a sight enchanting every eye, whether viewed from the air, the sea, the plain or the hill."

There can be little doubt that upon reading the Will and Testament of 'Abdu'l-Bahá Shoghi Effendi's first thought was the speedy establishment of the Supreme Administrative Body of the Bahá'í Faith, the Universal House of Justice. One of his earliest acts, in 1922, had been to summon to Haifa old and key believers to discuss this matter with him. He repeatedly mentioned it in his communications — indeed in his first letter to Persia, written on January 16, 1922 he refers to it and states that he will announce to the friends later the preliminary arrangements for its election. There was never any question in his mind as to its function and significance; in March 1923 he had described it as "that Supreme Council that will guide, organize and unify the affairs of the Movement throughout


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the world". There can be no doubt that two forces were at work in the Guardian in those first days of his ministry; one was his youthful eagerness to speedily carry out all the instructions of his beloved Master, which included the establishment of the Universal House of Justice; and the other was the Divine guidance and protection promised him in the Will; the latter modified the former. Over and over again Shoghi Effendi essayed to put in motion at least the preliminaries for electing this Supreme Body — and over and over again the Hand of Providence manipulated events in such a way that premature action became impossible. At the consultations he held in 1922 it must have suddenly become apparent to him that however highly desirable even a preliminary stage in the formation of the Universal House of Justice might be, it was dangerous to take such a step at that time. The firm administrative foundation required to elect and support it was lacking as well as a sufficient reservoir of qualified and well-informed believers to draw from.

From an Indian pilgrim's notes in a letter to a friend, written in Haifa on June 15, 1929, we find the following: "Shoghi Effendi says ... so long as the various National Assemblies do not have stabilized, well organized positions, it would be impossible to establish even an informal House of Justice. He wants us to at once draw up a constitution of the National Assembly on the lines of the American Trust and get it registered with the Government of India, if possible as a religious body, otherwise as a commercial body ... Shoghi Effendi has urged in his recent letters to Eastern countries to have National Assemblies recognized as Religious Courts of Justice by local Governments..."

It is of interest to note that in a letter to Mrs. Stannard, who was in charge of the International Bahá'í Bureau in Geneva — an office designed to promote in Europe the affairs of the Faith as well as to stimulate its international functions throughout the world and which was constantly encouraged and directed by the Guardian in its work — Shoghi Effendi writes, in August 1926, that he wishes the Bahá'í Bulletin it publishes to be "in the three dominant languages in Europe, i.e., English, French and German ... I have expressed in my cable to you my readiness to extend regular and financial assistance to you in order to ensure that the proposed circular will be published in the three recognized official languages of the western section of the Bahá'í world ... Your Centre in Switzerland and the Bahá'í Esperanto Magazine published at Hamburg are both destined to shoulder some of the functions and responsibilities


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which will in future be undertaken by the International Bahá'í Assembly when formed."

In many such references, particularly in the first ten years of his ministry, Shoghi Effendi reveals that he is constantly anticipating the formation of some kind of International Secretariat or Council pending the election of the Universal House of Justice itself, the functions, significance and importance of which were growing in his mind.

From the very beginning Shoghi Effendi concentrated on multiplying and strengthening the "various Assemblies, local and National". As early as 1924, he stated they constituted "the bedrock upon the strength of which the Universal House is in future to be firmly established and raised." Almost invariably, in later years, when he called for the formation of new national bodies, the Guardian used phrases such as the following in his cable to the Fourth European Teaching Conference in 1951: "... Future edifice Universal House of Justice depending for its stability on sustaining strength pillars erected diversified communities East West, destined derive added power through emergence three National Assemblies ... awaits rise establishment similar institutions European mainland..." In anticipation of the election of that august Body Shoghi Effendi made statements that, added to the words of its Founder, Bahá'u'lláh, and the clear and unmistakable powers and prerogatives conferred upon it by 'Abdu'l-Bahá in His Will and Testament, cannot but buttress the strength and facilitate the tasks of that Universal House for at least a thousand years. Shoghi Effendi said the Universal House of Justice would be the "nucleus and forerunner" of the New World Order; he said "that future House" was a House "posterity will regard as the last refuge of a tottering civilization"; it would be "the last unit crowning the structure of the embryonic World Order of Bahá'u'lláh"; it was "the highest legislative body in the administrative hierarchy of the Faith" and its "supreme elective institution". The Guardian stated: "To the Trustees of the House of Justice" Bahá'u'lláh "assigns the duty of legislating on matters not expressly provided in His Writings, and promises that God will 'inspire them with whatsoever He willeth, "' and wrote that: "... the powers and prerogatives of the Universal House of Justice, possessing the exclusive right to legislate on matters not explicitly revealed in the Most Holy Book; the ordinance exempting its members from any responsibility to those whom they represent, and from the obligation to conform to their views, convictions


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or sentiments; the specific provisions requiring the free and democratic election by the mass of the faithful of the Body that constitutes the sole legislative organ in the world-wide Bahá'í Community — these are among the features which combine to set apart the Order identified with the Revelation of Bahá'u'lláh from any of the existing systems of human government."

In November 1950 the Guardian sent cables inviting the first of that group who later became members of the International Bahá'í Council to come to Haifa. Like almost everything he did, first it began to dawn and later the sun of the finished concept rose above the horizon. When Lutfu'llah Hakim (the first to arrive), Jessie and Ethel Revell, followed by Amelia Collins and Mason Remey were all gathered at table one day in the Western Pilgrim House, with Gladys Weeden and her husband Ben who were already living there, the Guardian announced to us his intention of constituting, out of that group, an International Council, we were all overcome by the unprecedented nature of this step he was taking and the infinite bounty it conferred upon those present as well as the entire Bahá'í world. It was not, however, until January 9, 1951 that he released this news through an historic cable: "Proclaim National Assemblies East West- weighty epoch making decision formation first International Bahá'í Council forerunner supreme administrative institution destined emerge fullness time within precincts beneath shadow World Spiritual Centre Faith already established twin cities 'Akka Haifa."

The fulfilment of the prophecies of both Bahá'u'lláh and 'Abdu'l-Bahá, through the establishment of an independent Jewish State after the lapse of two thousand years, the unfoldment of the portentous historic undertaking associated with the construction of the superstructure of the Bab's Shrine, the now adequate maturity of the nine vigorously functioning National Assemblies, had all combined to induce him to make this historic decision, which was the most significant milestone in the evolution of the Administrative Order during thirty years. In that cable Shoghi Effendi went on to say that this new institution had a three-fold function: to forge links with the authorities in the newly-emerged State; to assist him in building the Shrine (only the arcade of which had then been completed); and to conduct negotiations with the civil authorities as regards matters of personal status. Further functions would be added as this first "embryonic International Institution" developed into an officially recognized Bahá'í Court, was transformed into an


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elected body and reached its final efflorescence in the Universal House of Justice; this in turn would find its fruition in the erection of many auxiliary institutions, constituting the World Administrative Centre. This message, so thrilling in portent, burst upon the Bahá'í world like a clap of thunder. Like a skilled engineer, locking the component parts of his machine together, Shoghi Effendi had now buckled into place the frame that would eventually support the crowning unit — the Universal House of Justice.

Fourteen months later, on March 8, 1952, Shoghi Effendi, in a long cable to the Bahá'í world, announced the enlargement of the International Bahá'í Council: "Present membership now comprises Amatu'l-Baha Ruhiyyih chosen liaison between me and Council. Hands Cause Mason Remey, Amelia Collins, Ugo Giachery, Leroy Ioas, President, Vice-President, Member-at-Large, Secretary-General respectively. Jessie Revell, Ethel Revell, Lotfullah Hakim, Treasurer, Western and Eastern Assistant Secretaries." The original membership had been changed through the departure of Mr. and Mrs. Weeden, for reasons of health, the arrival of Mr. Ioas, who had offered his services to the Guardian, and the inclusion of Dr. Giachery, who continued to reside in Italy and supervise the construction of the Shrine every single stone of which was quarried, cut, and carved in that country and then shipped to Haifa and the golden tiles of whose dome were ordered in Holland — and to act as the agent of Shoghi Effendi in ordering and purchasing many other things required in the Holy Land. In May 1955 the Guardian announced that he had raised the number of members of the International Bahá'í Council to nine through the appointment of Sylvia Ioas.

Between the first and second messages Shoghi Effendi sent informing the Bahá'í world of the formation and membership of the International Bahá'í Council, he took another fundamental step in the historic development of the World Centre of the Faith through the official announcement of the appointment, on December 24, 1951, of the first contingent of the Hands of the Cause of God, twelve in number, and equally allocated between the Holy Land, the Asiatic, American and European continents. The people raised by the Guardian at that time to this illustrious rank were Sutherland Maxwell, Mason Remey and Amelia Collins who became Hands of the Cause of God in the Holy Land; Valiyu'llah Varqa, Tarazu'llah Samandari and 'Ali Akbar Furutan in Asia; Horace Holley, Dorothy Baker and Leroy Ioas in America; George Townshend,


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Hermann Grossmann and Ugo Giachery in Europe. Two months later, on February 29, 1952, Shoghi Effendi announced to the friends in East and West that he had raised the number of the Hands of the Cause of God to nineteen through nominating Fred Schopflocher in Canada, Corinne True in the United States, Dhikru'llah Khadem and Shu'a'u'llah 'Ala'i in Persia, Adelbert Muhlschlegel in Germany, Musa Banani in Africa and Clara Dunn in Australia. In making these two appointments of Hands of the Cause Shoghi Effendi said that the hour was now ripe for him to take this step in accordance with the provisions of 'Abdu'l-Bahá's Testament and that it was paralleled by the preliminary measure of the formation of the International Bahá'í Council, destined to culminate in the emergence of the Universal House of Justice. He announced that the august body of the Hands was invested, in conformity with 'Abdu'l-Bahá's Testament, with the two-fold sacred function of the propagation of the Faith and the preservation of its unity.

In Shoghi Effendi's last message to the Bahá'í world, dated October 1957, he announced he had designated "yet another contingent of the Hands of the Cause of God ... The eight now elevated to this exalted rank are: Enoch Olinga, William Sears and John Robarts, in West and South Africa; Hasan Balyuzi and John Ferraby in the British Isles; Collis Featherstone and Rahmatu'llah Muhajir, in the Pacific area; and Abu'l-Qasim Faizi in the Arabian Peninsula — a group chosen from four continents of the globe, and representing the Afnan, as well as the black and white races and whose members are derived from Christian, Muslim, Jewish and Pagan backgrounds."

The Guardian, in a two-month period in 1952, created a body of one Vahid (Nineteen) of the Hands of the Cause and he kept them at this number until 1957, when he added eight more, thus bringing them to three multiples of nine. Whenever one of the original nineteen passed away, Shoghi Effendi appointed another Hand. Two of the Hands thus appointed were raised to the position occupied by their fathers, thus the "mantle" of my father fell on my shoulders on March 26, 1952, after the death of Sutherland Maxwell; and 'Ali Muh. ammad Varqa was appointed to succeed his father on November 15, 1955 and also became the Trustee of the Huquq in his place. After Dorothy Baker was killed in an accident, Paul Haney was made a Hand of the Cause on March 19, 1954 and following the passing of Fred Schopflocher, Jalal Khazeh was elevated


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to the same rank on December 7, 1953; not long after George Townshend's death the Guardian appointed Agnes Alexander on March 27, 1957; thus the number of nineteen was maintained by him until the third contingent of Hands was nominated in his last great message at the midway point of the World Crusade.

Between January 9, 1951 and March 8, 1952, remarkable and far-reaching changes took place in the Administrative Order of the Faith at its World Centre, changes which, Shoghi Effendi wrote, at long last signified the erection of the "machinery of its highest institutions", "the supreme Organs of its unfolding Order" which were now, in their "embryonic form" developing around the Holy Shrines. In his writings he had pointed out to the believers that the progress and unfoldment of Bahá'u'lláh's World Order was guided by the directives and the spiritual powers released through three mighty "charters", which he said had set in motion three distinct processes, the first given to us by Bahá'u'lláh Himself in the Tablet of Carmel, and the other two from the pen of the Master, namely, His Will and Testament and His Tablets of the Divine Plan. The first operated "in a land which", Shoghi Effendi stated, "geographically, spiritually and administratively, constitutes the heart of the entire planet", "the Holy Land, the Centre and Pivot round which the divinely appointed, fast multiplying institutions of a world-encircling, relentlessly marching Faith revolve", "the Holy Land, the Qiblih of a world community, the heart from which the energizing influences of a vivifying Faith continuously stream, and the seat and centre around which the diversified activities of a divinely appointed Administrative Order revolve". The hub of this Tablet of Carmel was those words of Bahá'u'lláh that "ere long will

God sail His Ark upon thee and will manifest the people of Baha who have been mentioned in the Book of Names"; the "people of Baha", Shoghi Effendi explained, signified the members of the Universal House of Justice.

Whereas the Charter of the Will and Testament of the Master operated throughout the world through the erection of those administrative institutions He had so clearly defined in it, and the Charter of His Tablets of the Divine Plan was concerned with the spiritual conquest of the entire planet through the teachings of Bahá'u'lláh and likewise had the globe itself as its theatre of operations, the Tablet of Carmel cast its illumination and its bounties literally upon Mt. Carmel, upon "that consecrated Spot which," Shoghi Effendi wrote, "under the wings of the Bab's overshadow-


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ing Sepulchre ... is destined to evolve into the focal Centre of those world-shaking, world-embracing, world-directing administrative institutions, ordained by Bahá'u'lláh and anticipated by 'Abdu'l-Bahá, and which are to function in consonance with the principles that govern the twin institutions of the Guardianship and the Universal House of Justice."

The significance of the "unfolding glory" of these institutions at the World Centre was reflected in many messages sent by Shoghi Effendi during the last years of his life, messages which stirred a man like George Townshend to write to him in a letter dated January 14, 1952, sent at the time he thanked the Guardian for the bounty of being made a Hand: "Permit me to pay you a humble tribute of the utmost admiration and gratitude for the nearing vision of the Victory of God which you almost by your sole might now have spread before the astonished Bahá'í world."

In the course of these messages Shoghi Effendi revealed both the station and some of the functions of his newly-created body of Hands. He hailed the unfoldment, during the "opening years" of the second epoch of the Formative Age of this Dispensation, of that "august institution" which Bahá'u'lláh Himself had not only foreshadowed but a few members of which He had already appointed during His own lifetime and which 'Abdu'l-Bahá had formally established in His Will and Testament. In addition to the support the Hands of the Cause in the Holy Land had already given him, through erecting the Bab's Shrine, reinforcing the ties with the State of Israel, extending the international endowments in the Holy Land, and initiating preliminary measures for the establishment of the Bahá'í World Administrative Centre, they had also taken part in the four great Intercontinental Teaching Conferences held during the Holy Year, from October 1952 to October 1953, at which they represented the Guardian of the Faith, and after which, at his request, they had travelled extensively in North, Central and South America, Europe, Asia and Australia. This body, Shoghi Effendi said in April 1954, was now entering upon the second phase of its evolution, signalized by the forging of ties between it and the National Spiritual Assemblies engaged in the prosecution of the Ten Year Plan; the fifteen Hands who resided outside the Holy Land should, during the Ridvan period, appoint in each continent separately, from among the believers of that continent, Auxiliary Boards whose members would act as "deputies", "assistants" and "advisers" to the Hands and increasingly assist in the promotion of


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the Ten Year Crusade. These Boards were to consist of nine members each in America, Europe and Africa, seven in Asia and two in Australia. The Boards were responsible to the Hands of their respective continents; the Hands, on their part, were to keep in close contact with the National Assemblies in their areas and inform them of the activities of their Boards; they were also to keep in close touch with the Hands of the Cause in the Holy Land, who were destined to act as the liaison between them and the Guardian. At this time Shoghi Effendi inaugurated Continental Bahá'í Funds for the work of the Hands, opening these Funds by himself contributing one thousand pounds to each.

A year later Shoghi Effendi nominated the thirteen Hands of the Cause he wished to attend as his representatives the thirteen conventions to be held in 1957 to elect new National Assemblies; from the time he formally appointed Hands of the Cause until his death he constantly used them for this purpose. In 1957, exactly four months before he passed away, Shoghi Effendi, in a lengthy cable, informed the believers that the "triumphant consummation series historic enterprises" and the "evidences increasing hostility without" and "persistent machinations within" foreshadowing "dire contests destined range Army Light forces darkness both secular religious" necessitated a closer association between the Hands in five continents and the National Assemblies to jointly investigate the "nefarious activities internal enemies adoption wise effective measures counteract their treacherous schemes" in order to protect the mass of the believers and to arrest the spread of the evil influence of these enemies. At the beginning of this cable Shoghi Effendi points out that the Hands, in addition to their newly-assumed responsibility of assisting the National Spiritual Assemblies in the prosecution of the World Spiritual Crusade, must now fulfil their "primary obligation" of watching over and protecting the Bahá'í World Community, in close collaboration with the National Assemblies. He ends this portentous message with these words: "Call upon Hands National Assemblies each continent separately establish henceforth direct contact deliberate whenever feasible frequently as possible exchange reports to be submitted by their respective Auxiliary Boards National Committees exercise unrelaxing vigilance carry out unflinchingly sacred inescapable duties. Security precious Faith preservation spiritual health Bahá'í Communities vitality faith its individual members proper functioning its laboriously erected institutions fruition its worldwide enterprises


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fulfilment its ultimate destiny all directly dependent befitting discharge weighty responsibilities now resting members these two institutions occupying with Universal House Justice next institution Guardianship foremost rank divinely ordained administrative hierarchy World Order Bahá'u'lláh.'

The last great message of Shoghi Effendi's life — dated October, but actually conceived in August — again reinforced the significance and importance of the institution of the Hands of the Cause. In it Shoghi Effendi not only appointed his last contingent of Hands but took the highly significant step of inaugurating a further Auxiliary Board in each continent: "This latest addition to the band of the high-ranking officers of a fast evolving World Administrative Order, involving a further expansion of the august institution of the Hands of the Cause of God, calls for, in view of the recent assumption by them of their sacred responsibility as protectors of the Faith, the appointment by these same Hands, in each continent separately, of an additional Auxiliary Board, equal in membership to the existing one, and charged with the specific duty of watching over the security of the Faith, thereby complementing the function of the original Board, whose duty will henceforth be exclusively concerned with assisting the prosecution of the Ten Year Plan."

It is almost inconceivable to imagine what state the Bahá'í world would have been plunged into after Shoghi Effendi's death if he had not referred in these terms to the Hands of the Cause, and if he had not so clearly charged the National Assemblies to collaborate with the Hands in their primary function as protectors of the Faith. Can we not discern, in these last messages, a black cloud the size of a man's hand on the horizon?

It was the duty and right of Shoghi Effendi, explicitly stated in the Master's Will, to appoint the Hands of the Cause. With one exception he made only posthumous appointments during the first thirty years of his ministry. It was the highest honour he could confer on a believer, living or dead, and he so named many Bahá'ís, East and West, after their death; the most outstanding of these was Martha Root, whom he characterized as the foremost Hand raised up in the first century of the Faith since the inception of its Formative Age. The one exception was Amelia Collins. He cabled her on November 22, 1946: "Your magnificent international services exemplary devotion and now this signal service impel me to inform you your elevation rank Hand Cause Bahá'u'lláh. You are first be told this honour in lifetime. As to time announcement leave it my


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discretion". It was the custom of Shoghi Effendi to inform each Hand of his elevation to this position at the time he made public his choice. Three of them, Fred Schopflocher and Musa Banani, who were in Haifa as pilgrims at the time he made his announcement, and myself, he informed to our faces. To try to describe with what feelings of stupefaction, of unworthiness and awe the news of this honour overwhelmed the recipients of it would be impossible. Each heart received it as a shaft that aroused an even greater love for and loyalty to the Guardian than that heart had ever held before.

The long years of preparation — outside in the body of the Bahá'í world through the erection of the machinery of the Administrative Order, inside its heart through the erection of the superstructure of the Shrine of the Bab and the general consolidation of the World Centre — had involved the creation of a Spot suitable to form the "focal centre", as Shoghi Effendi termed it, of the mightiest institutions of the Faith. This Spot was no less than the resting-places of the mother, sister and brother of 'Abdu'l-Bahá, those "three incomparably precious souls", as he called them, "who, next to the three Central Figures of our Faith, tower in rank above the vast multitude of the heroes, Letters, martyrs, hands, teachers and administrators of the Cause of Bahá'u'lláh."

It had long been the desire of the Greatest Holy Leaf to lie near her mother, who was buried in 'Akka, as was her brother, Midhi. But when Bahiyyih Khanum passed away in 1932 she had been befittingly interred on Mt. Carmel near the Shrine of the Bab. Shoghi Effendi conceived the idea of transferring the remains of her mother and brother, so unsuitably buried in 'Akka, to the vicinity of her resting-place and in 1939 he ordered in Italy twin marble monuments, similar in style to the one he had erected over her own grave.

The American Assembly, on December 5th, received the following cable from Shoghi Effendi: "Blessed remains Purest Branch and Master's mother safely transferred hallowed precincts Shrines Mount Carmel. Long inflicted humiliation wiped away. Machinations Covenant-breakers frustrate plan defeated. Cherished wish Greatest Holy Leaf fulfilled. Sister brother mother wife 'Abdu'l-Bahá reunited one spot designed constitute focal centre Bahá'í Administrative Institutions at Faith's World Centre. Share joyful news entire body American believers. Shoghi Rabbani." The signing of the Guardian's full name was required as we were at war and all correspondence was censored.


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The exquisite taste and sense of proportion, so characteristic of everything the Guardian created, is nowhere better reflected than in the marble monuments he erected over the four graves of those close relatives of 'Abdu'l-Bahá. Designed in Italy according to Shoghi Effendi's own instructions and executed there in white Carrara marble, they were shipped to Haifa and placed, in the decade between 1932 and 1942, in their predestined positions, around which he constructed the beautiful gardens which are commonly referred to as the "Monument Gardens" and which he evolved into the fulcrum of that arc on Mt. Carmel about which are to cluster in future the International Institutions of the Faith. At last Shoghi Effendi, so powerfully guided from on high, had succeeded in establishing his "focal Centre". But it was not until over fourteen years later that he was in a position to inform the Bahá'í world that he was now taking a step which would "usher in the establishment of the World Administrative Centre of the Faith on Mt. Carmel — the Ark referred to by Bahá'u'lláh in the closing passages of His Tablet of Carmel". This step was none other than the erection of an international Bahá'í Archives.

Shortly after the addition of three rooms to the Bab's Shrine, in the early thirties, Shoghi Effendi had established an Archives at the World Centre, housed temporarily in these quarters and based on the precious relics of both Bahá'u'lláh and 'Abdu'l-Bahá which were already in the possession of the Master's family and many of the old Bahá'ís living in Palestine.

As the Bahá'ís learned more about these Archives and the pilgrims visited them in increasing numbers and saw how safely historic and sacred material was preserved, how beautifully exhibited, how reverently displayed, they began to send from Persia truly priceless articles associated with the three Central Figures of the Faith as well as its martyrs and heroes. Amongst these most welcome additions were objects belonging to the Bab, contributed by the Afnans, which greatly enriched the collection.

It was in 1954, during the first year of the World Crusade, that Shoghi Effendi decided to start on what he said was "the first of the major edifices destined to constitute the seat of the World Bahá'í Administrative Centre to be established on Mt. Carmel". His choice fell on a building he considered both urgently needed and feasible, namely, one to house the sacred and historic relics collected in the Holy Land which were dispersed at that time throughout six rooms in two separate buildings. By Naw-Ruz 1954, the


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excavation for its foundations had begun. Shoghi Effendi was, in choosing his initial design for buildings of the importance he had in mind, guided by three things: it must be beautiful, it must be dignified, and it must have a lasting value and not reflect the transient (and to him for the most part very ugly) style of modern buildings being erected in an age of experimentation and groping after new forms. He was a great admirer of Greek architecture and considered the Parthenon in Athens one of the most beautiful buildings ever created; he chose the proportions of the Parthenon as his model, but changed the order of the capitals from Doric to Ionic. After his many suggestions had been incorporated in the final design Shoghi Effendi approved it and what he described as "this imposing and strikingly beautiful edifice" was completed in 1957. It had cost approximately a quarter of a million dollars and was, like the Shrine of the Bab, ordered in Italy, entirely carved and completed there, and shipped to Haifa for erection; not only was each separate stone numbered, but charts showing where each one went facilitated its being placed in its proper position. Except for the foundations and reinforced cement work of floor, walls and ceiling, it would not be incorrect to say it was a building fabricated almost entirely abroad and erected locally.

In his last Ridvan Message to the Bahá'í World Shoghi Effendi's satisfaction with the Archives building he had chosen and erected is clearly reflected; after announcing its completion he wrote that it is "contributing, to an unprecedented degree, through its colourfulness, its classic style and graceful proportions, and in conjunction with the stately, golden-crowned Mausoleum rising beyond it, to the unfolding glory of the central institutions of a World Faith nestling in the heart of God's holy Mountain." In a message addressed to the Bahá'í world on November 27, 195 linked by the Guardian once again to the anniversary of his beloved Master's passing — Shoghi Effendi dwelt on the significance of this building: "The raising of this Edifice will in turn," he goes on to say, "herald the construction, in the course of successive epochs of the Formative Age of the Faith, of several other structures, which will serve as the administrative seats of such divinely appointed institutions as the Guardianship, the Hands of the Cause and the Universal House of Justice. These Edifices will, in the shape of a far-flung arc, and following a harmonizing style of architecture, surround the resting-places of the Greatest Holy Leaf, ... of her brother, ... and of their mother..."


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So great was the importance Shoghi Effendi attached to this "arc", the lines of which he had studied very carefully on the ground and which sweeps around on the mountain in the form of a gigantic bow, arched above the resting-places of 'Abdu'l-Bahá's closest relatives, and on the right side of which now stands the Archives, that he announced its completion in his last Ridvan Message in 1957: "the plan designed to insure the extension and completion of the arc serving as a base for the erection of future edifices constituting the World Bahá'í Administrative Centre, has been successfully carried out."


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