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Already so conspicuous and towering a figure had, through the accusations levelled against Him, kindled the wrath of Muḥammad Sháh, who, after having heard what had transpired in Badasht, had ordered His arrest, in a number of farmáns addressed to the kháns of Mázindarán, and expressed his determination to put Him to death.
She was so overcome that physical susceptibilities ceased. Her husband, her sons and her family arose in the greatest hostility against Bahá’u’lláh. She became so attracted to the divine threshold that she forsook everything and went forth to the plain of Badasht, no fear in her heart, dauntless, intrepid, openly proclaiming the message of light which had come to her.
The assembled host consisted of no more than a single woman and a handful of men, mostly recruited from the very ranks they were attacking, and devoid, with few exceptions, of wealth, prestige and power. The Captain of the host was Himself an absentee, a captive in the grip of His foes. The arena was a tiny hamlet in the plain of Badasht on the border of Mázindarán.
Elsewhere Mirza Jani speaks of the 'troubles of Badasht, at which the gallant Riẓa Khan performed 'most valuable services. Nothing is said, however, of the part taken in the quieting of these troubles either by the 'Gate's Gate' or by Ḳuddus. The place of most interest in this exciting episode is the fortified tomb of Sheykh Tabarsi, twelve or fourteen miles south of Barfurush.
A year later, His followers, under the actual leadership of Bahá’u’lláh, their fellow-disciple, were themselves, in the hamlet of Badasht, abrogating the Qur’ánic Law, repudiating both the divinely-ordained and man-made precepts of the Faith of Muḥammad, and shaking off the shackles of its antiquated system.
Like his half-brother, he attended the important Council of Badasht, where, with God's Heroine Ḳurratu'l 'Ayn he defended the cause of progress and averted a fiasco. It was, in fact, too trying a time for any new teacher, and we can now see the wisdom of Baha-'ullah in waiting for the call of events. The Bābī community was too much divided to yield a new Head a frank and loyal obedience.
Just as the enforced captivity and isolation of the Báb had, on the one hand, afforded Him the opportunity of formulating His doctrine, of unfolding the full implications of His Revelation, of formally and publicly declaring His station and of establishing His Covenant, and, on the other hand, had been instrumental in the proclamation of the laws of His Dispensation through the voice of His disciples assembled in Badasht, so did the crisis of unprecedented magnitude, culminating in the execution of the Báb and the imprisonment of Bahá’u’lláh, prove to be the prelude of a revival which, through the quickening power of a far mightier Revelation, was to immortalize the fame, and fix on a still more enduring foundation, far beyond the confines of His native land, the original Message of the Prophet of Shíráz.
The first was eminently successful; the second was destined from the outset to fail. The scene of such a challenging and far-reaching proclamation was the hamlet of Badasht, where Bahá’u’lláh had rented, amidst pleasant surroundings, three gardens, one of which He assigned to Quddús, another to Táhirih, whilst the third He reserved for Himself.
The route which she really adopted, however, took her by the forest-country of Mazandaran, where she had the leisure necessary for pondering the religious situation. The sequel was dramatic. After some days and nights of quietude, she suddenly made her appearance in the hamlet of Badasht, to which place a representative conference of Bābīs had been summoned.
Despite the cruel captivity to which its Author had been subjected, the stupendous claims He had voiced had been proclaimed by Him before a distinguished assemblage in Tabríz, the capital of Ádhirbayján. In the hamlet of Badasht the Dispensation which His Faith had ushered in had been fearlessly inaugurated by the champions of His Cause.
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