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)

1985: 150,000 new believers have joined the Baha'i Faith in India

In India alone, over 150,000 new believers have joined the Baha'i community… 

- The Universal House of Justice  (From a message dated 3 January 1985 to the followers of Baha'u'llah in every land; ‘Messages from the Universal House of Justice 1963-1986’)

The “marked improvement in the conditions surrounding the pilgrimages” during 1844-1944

…we can even bear witness to the marked improvement in the conditions surrounding the pilgrimages performed by its devoted adherents to its consecrated shrines at its world center—pilgrimages originally arduous, perilous, tediously long, often made on foot, at times ending in disappointment, and confined to a handful of harassed Oriental followers, gradually attracting, under steadily improving circumstances of security and comfort, an ever swelling number of new converts converging from the four corners of the globe, and culminating in the widely publicized yet sadly frustrated visit of a noble Queen, who, at the very threshold of the city of her heart’s desire, was compelled, according to her own written testimony, to divert her steps, and forego the privilege of so priceless a benefit. 

- Shoghi Effendi  (‘Preface to God Passes By’)

The “appreciable advance in the rise” of the institutions of the Faith during 1844-1944

We can likewise discern a no less appreciable advance in the rise of its institutions, whether as administrative centers or places of worship—institutions, clandestine and subterrene in their earliest beginnings, emerging imperceptibly into the broad daylight of public recognition, legally protected, enriched by pious endowments, ennobled at first by the erection of the Mashriqu’l-Adhkár of ‘Ishqábád, the first Bahá’í House of Worship, and more recently immortalized, through the rise in the heart of the North American continent of the Mother Temple of the West, the forerunner of a divine, a slowly maturing civilization. 

- Shoghi Effendi  (‘Preface to God Passes By’)

1984: The Pacific region and the Baha’i Faith – a brief summary by the Universal House of Justice

In reviewing the religious history of the Pacific during the Baha'i Dispensation we recall that it was only a short time prior to the Declaration of the Bab that the Teachings of Christ spread throughout these islands; that the Teachings of Baha'u'llah were first proclaimed there when the Hand of the Cause Agnes Alexander arrived in the Hawaiian Islands in December 1901; that at the beginning of the World Crusade in 1953 only a handful of islands had had any contact with the Faith; and that at Ridvan 1959 when the first regional National Spiritual Assembly of the South Pacific was established in Suva there were in its area but twelve Local Spiritual Assemblies in nine island groups. Witness now what has happened in the quarter century since 1959.

• The first reigning monarch in the world to embrace the Faith of Baha'u'llah is the Head of State of Western Samoa whose official residence is near the Mashriqu'l-Adhkar.
• There are now a total of thirteen National Spiritual Assemblies in the homelands of the Polynesians, the Melanesians and the Micronesians.
• The Caroline Islands
• Fiji
• The Hawaiian Islands
• Kiribati
• The Mariana Islands
• The Marshall Islands
• New Caledonia and the Loyalty Islands
• Papua New Guinea
• Samoa
• The Solomon Islands
• Tonga
• Tuvalu
• Vanuatu

The “distinct gradation in the character of the opposition” the Faith encountered during 1844-1944

We can discover a no less distinct gradation in the character of the opposition it has had to encounter—an opposition, at first kindled in the bosom of Shi‘ah Islám, which, at a later stage, gathered momentum with the banishment of Bahá’u’lláh to the domains of the Turkish Sulṭán and the consequent hostility of the more powerful Sunní hierarchy and its Caliph, the head of the vast majority of the followers of Muhammad—an opposition which, now, through the rise of a divinely appointed Order in the Christian West, and its initial impact on civil and ecclesiastical institutions, bids fair to include among its supporters established governments and systems associated with the most ancient, the most deeply entrenched sacerdotal hierarchies in Christendom. We can, at the same time, recognize, through the haze of an ever-widening hostility, the progress, painful yet persistent, of certain communities within its pale through the stages of obscurity, of proscription, of emancipation, and of recognition—stages that must needs culminate in the course of succeeding centuries, in the establishment of the Faith, and the founding, in the plenitude of its power and authority, of the world-embracing Bahá’í Commonwealth. 

- Shoghi Effendi  (‘Preface to God Passes By’)

Following Mullá Husay’s recognition of the Báb, “the enrollment of the seventeen remaining Letters of the Living” commenced after forty days

With this historic Declaration the dawn of an Age that signalizes the consummation of all ages had broken. The first impulse of a momentous Revelation had been communicated to the one “but for whom,” according to the testimony of the Kitáb-i-Íqán, “God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory.” Not until forty days had elapsed, however, did the enrollment of the seventeen remaining Letters of the Living commence. Gradually, spontaneously, some in sleep, others while awake, some through fasting and prayer, others through dreams and visions, they discovered the Object of their quest, and were enlisted under the banner of the new-born Faith. 

- Shoghi Effendi  (‘God Passes By)

1982: Delegates to Canadian National Baha'i Convention

(Baha'i Canada, July-August 1982)

circa 1920s: View of Bahji at beginning of Shoghi Effendi's ministry

Left to right: House occupied by Covenant-breakers, Balcony of the Mansion, Entrance to Baha'u'llah's Tomb, Pilgrim House. 

(The Baha'i World 1954-1963)

The “apparent evolution in the scope” of the teachings of the Faith during 1844-1944

We perceive a no less apparent evolution in the scope of its teachings, at first designedly rigid, complex and severe, subsequently recast, expanded, and liberalized under the succeeding Dispensation, later expounded, reaffirmed and amplified by an appointed Interpreter, and lastly systematized and universally applied to both individuals and institutions. 

- Shoghi Effendi  (‘Preface to God Passes By’)

“no less than half” of Nabil’s narrative is devoted to the first nine years of Baha’i Era

Little wonder that the immortal chronicler of the events associated with the birth and rise of the Bahá’í Revelation has seen fit to devote no less than half of his moving narrative to the description of those happenings that have during such a brief space of time so greatly enriched, through their tragedy and heroism, the religious annals of mankind.

- Shoghi Effendi  (‘God Passes By’)

October 1848: Mulla Husayn and his companions enter the Shrine of Shaykh Tabarsi

Mulla Husayn and his companions entered the Shrine of Shaykh Tabarsi and were attacked that night by a body of horsemen from Qadi-Kula.

- Moojan Momen  (The Baha’i World, vol. 18)

The gradual increase in Baha’i literature during 1844-1944

We notice a similar development in the extent of its literature—a literature which, restricted at first to the narrow range of hurriedly transcribed, often corrupted, secretly circulated, manuscripts, so furtively perused, so frequently effaced, and at times even eaten by the terrorized members of a proscribed sect, has, within the space of a century, swelled into innumerable editions, comprising tens of thousands of printed volumes, in diverse scripts, and in no less than forty languages, some elaborately reproduced, others profusely illustrated, all methodically and vigorously disseminated through the agency of world-wide, properly constituted and specially organized committees and Assemblies. 

- Shoghi Effendi  (‘Preface to God Passes By’)

The Báb’s “arch-enemy”

The arch-enemy who repudiated His claim, challenged His authority, persecuted His Cause, succeeded in almost quenching His light, and who eventually became disintegrated under the impact of His Revelation was the Shí‘ah priesthood. Fiercely fanatic, unspeakably corrupt, enjoying unlimited ascendancy over the masses, jealous of their position, and irreconcilably opposed to all liberal ideas, the members of this caste had for one thousand years invoked the name of the Hidden Imám, their breasts had glowed with the expectation of His advent, their pulpits had rung with the praises of His world-embracing dominion, their lips were still devoutly and perpetually murmuring prayers for the hastening of His coming. 

- Shoghi Effendi (‘God Passes By’)

The people among whom the Báb appeared

The people among whom He appeared were the most decadent race in the civilized world, grossly ignorant, savage, cruel, steeped in prejudice, servile in their submission to an almost deified hierarchy, recalling in their abjectness the Israelites of Egypt in the days of Moses, in their fanaticism the Jews in the days of Jesus, and in their perversity the idolators of Arabia in the days of Muhammad. 

- Shoghi Effendi  (‘God Passes By’)

Tehran, circa 1930's

(Baha'i World News Service)

1954: The first Baha'is in the British Cameroons

Enoch Olinga, pionner from East Africa (top left, dark suit) carried the Faith to this goal country of the Ten-Year Plan. 

(The Baha'i World 1950-1954)

The sufferings of Baha’u’llah: “No torment was there left that His sacred form was not subjected to.” - ‘Abdu’l-Baha explains

The Abhá Beauty Himself—may the spirit of all existence be offered up for His loved ones—bore all manner of ordeals, and willingly accepted for Himself intense afflictions. No torment was there left that His sacred form was not subjected to, no suffering that did not descend upon Him. How many a night, when He was chained, did He go sleepless because of the weight of His iron collar; how many a day the burning pain of the stocks and fetters gave Him no moment’s peace. From Níyávarán to Ṭihrán they made Him run—He, that embodied spirit, He Who had been accustomed to repose against cushions of ornamented silk—chained, shoeless, His head bared; and down under the earth, in the thick darkness of that narrow dungeon, they shut Him up with murderers, rebels and thieves. Ever and again they assailed Him with a new torment, and all were certain that from one moment to the next He would suffer a martyr’s death. After some time they banished Him from His native land, and sent Him to countries alien and far away. During many a year in ‘Iráq, no moment passed but the arrow of a new anguish struck His holy heart; with every breath a sword came down upon that sacred body, and He could hope for no moment of security and rest. From every side His enemies mounted their attack with unrelenting hate; and singly and alone He withstood them all. After all these tribulations, these body blows, they flung Him out of ‘Iráq in the continent of Asia, to the continent of Europe, and in that place of bitter exile, of wretched hardships, to the wrongs that were heaped upon Him by the people of the Qur’án were now added the virulent persecutions, the powerful attacks, the plottings, the slanders, the continual hostilities, the hate and malice, of the people of the Bayán. My pen is powerless to tell it all; but ye have surely been informed of it. Then, after twenty-four years in this, the Most Great Prison, in agony and sore affliction, His days drew to a close.

To sum it up, the Ancient Beauty was ever, during His sojourn in this transitory world, either a captive bound with chains, or living under a sword, or subjected to extreme suffering and torment, or held in the Most Great Prison. Because of His physical weakness, brought on by His afflictions, His blessed body was worn away to a breath; it was light as a cobweb from long grieving. 

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)

Baha’u’llah describes the incident in Adrianople when soldiers were posted round His house and His followers were told to prepare for their departure from Adrianople

Know thou, O servant, that one day, upon awakening, We found the beloved of God at the mercy of Our adversaries. Sentinels were posted at every gate and no one was permitted to enter or leave. Indeed, they perpetrated a sore injustice, for the loved ones of God and His kindred were left on the first night without food. Such was the fate of those for whose sake the world and all that is therein have been created. Woe betide the perpetrators and those who led them into such evil!  Erelong will God consume their souls in the fire. He, verily, is the fiercest of avengers.

The people surrounded the house, and Muslims and Christians wept over Us, and the voice of lamentation was upraised between earth and heaven by reason of what the hands of the oppressors had wrought. We perceived that the weeping of the people of the Son exceeded the weeping of others—a sign for such as ponder.

One of My companions offered up his life, cutting his throat with his own hands for the love of God, an act unheard of in bygone centuries and which God hath set apart for this Revelation as an evidence of the power of His might. [1] He, verily, is the Unconstrained, the All-Subduing. As for the one who thus slew himself in ‘Iráq, [2] he truly is the King and Beloved of Martyrs, and that which he evinced was a testimony from God unto the peoples of the earth. Such souls have been influenced by the Word of God, have tasted the sweetness of His remembrance, and are so transported by the breezes of reunion that they have detached themselves from all that dwell on earth and turned unto the Divine Countenance with faces beaming with light. And though they have committed an act which God hath forbidden, He hath nevertheless forgiven them as a token of His mercy. He, verily, is the Ever-Forgiving, the Most Compassionate. So enraptured were these souls by Him Who is the All-Compelling that the reins of volition slipped from their grasp, until at last they ascended to the dwelling of the Unseen and entered the presence of God, the Almighty, the All-Knowing. 

- Baha’u’llah  (Súriy-i-Ra’ís, addressed to ‘Álí Páshá, the Ottoman Prime Minister; ‘The Summons of the Lord of Hosts’)

[1] Hájí Ja‘far-i-Tabrízí; he was prevented in time from ending his life

[2] Siyyid Ismá‘íl of Zavárih

The gradual increase in the diversity of the followers of the Faith during 1844-1944

We witness a corresponding increase in the diversity of the elements within its fellowship, which from being confined, in the first period of its history, to an obscure body of followers chiefly recruited from the ranks of the masses in Shi‘ah Persia, has expanded into a fraternity representative of the leading religious systems of the world, of almost every caste and color, from the humblest worker and peasant to royalty itself. 

- Shoghi Effendi  (‘Preface to God Passes By’)