1980: National Spiritual Assembly of the Baha'is of Canada

Back row:(Left to right) - Jameson Bond, Glen Eyford, Husayn Banani, Hossain Danesh, Michael Rochester. Front Row: (left to right) - Edmund Muttart, Elizabeth Rochester, Ruth Eyford, Douglas Martin. 
(Baha'i Canada, vol. 2, no. 10, May/June 1980)

1845: The “initial collision of irreconcilable forces”: The “raging” of a “violent controversy”; the anger of the mullás

With the Báb’s return to Shíráz the initial collision of irreconcilable forces may be said to have commenced…The people of Shíráz were by that time wild with excitement. A violent controversy was raging in the masjids, the madrisihs, the bazaars, and other public places. Peace and security were gravely imperiled. Fearful, envious, thoroughly angered, the mullás were beginning to perceive the seriousness of their position. 

- Shoghi Effendi  (‘God Passes By’)

1845: The “initial collision of irreconcilable forces”: - the immediate disgraceful and inhumane punishment of Quddús and Mullá Sádiq

With the Báb’s return to Shíráz the initial collision of irreconcilable forces may be said to have commenced…Mullá Sádiq-i-Khurásání, impelled by the injunction of the Báb in the Khasá’il-i-Sab‘ih to alter the sacrosanct formula of the adhán, sounded it in its amended form before a scandalized congregation in Shíráz, and was instantly arrested, reviled, stripped of his garments, and scourged with a thousand lashes. The villainous Husayn Khán, the Nizámu’d-Dawlih, the governor of Fárs, who had read the challenge thrown out in the Qayyúmu’l-Asmá’, having ordered that Mullá Sádiq together with Quddús and another believer be summarily and publicly punished, caused their beards to be burned, their noses pierced, and threaded with halters; then, having been led through the streets in this disgraceful condition, they were expelled from the city. 

- Shoghi Effendi  (‘God Passes By’)

1845: The “initial collision of irreconcilable forces”: - the fate of Mullá ‘Alíy-i-Basṭámí, the second Letter of the Living

With the Báb’s return to Shíráz the initial collision of irreconcilable forces may be said to have commenced. Already the energetic and audacious Mullá ‘Alíy-i-Basṭámí, one of the Letters of the Living, “the first to leave the House of God (Shíráz) and the first to suffer for His sake,” who, in the presence of one of the leading exponents of Shí‘ah Islám, the far-famed Shaykh Muhammad Hasan, had audaciously asserted that from the pen of his new-found Master within the space of forty-eight hours, verses had streamed that equalled in number those of the Qur’án, which it took its Author twenty-three years to reveal, had been excommunicated, chained, disgraced, imprisoned, and, in all probability, done to death. 

- Shoghi Effendi  (‘God Passes By’)

1845: Circumstances resulting in the immediate fierce opposition against the Báb

Already within the space of less than two years it had kindled the passions of friend and foe alike. The outbreak of the conflagration did not even await the return to His native city of the One Who had generated it. The implications of a Revelation, thrust so dramatically upon a race so degenerate, so inflammable in temper, could indeed have had no other consequence than to excite within men’s bosoms the fiercest passions of fear, of hate, of rage and envy. A Faith Whose Founder did not content Himself with the claim to be the Gate of the Hidden Imám, Who assumed a rank that excelled even that of the Sáhibu’z-Zamán, Who regarded Himself as the precursor of one incomparably greater than Himself, Who peremptorily commanded not only the subjects of the Sháh, but the monarch himself, and even the kings and princes of the earth, to forsake their all and follow Him, Who claimed to be the inheritor of the earth and all that is therein—a Faith Whose religious doctrines, Whose ethical standards, social principles and religious laws challenged the whole structure of the society in which it was born, soon ranged, with startling unanimity, the mass of the people behind their priests, and behind their chief magistrate, with his ministers and his government, and welded them into an opposition sworn to destroy, root and branch, the movement initiated by One Whom they regarded as an impious and presumptuous pretender. 

- Shoghi Effendi (‘God Passes By)

February–March, 1845: The Báb returned to Persia – The “signal for a commotion that rocked the entire country”

The Báb’s return to His native land (Safar 1261) (February–March, 1845) was the signal for a commotion that rocked the entire country. The fire which the declaration of His mission had lit was being fanned into flame through the dispersal and activities of His appointed disciples. 

- Shoghi Effendi (‘God Passes By)