Following the conference of Badasht Baha’u’llah stayed for the remainder of the summer and early fall of 1848 in the district of Nur in Mazindaran. Quddús, however, before reaching his home town, fell into the hands of his opponents, and was confined in Sarí in the home of the leading clergy of that town. The rest of his companions, after their dispersal in Níyálá, had scattered in different directions, each carrying with him to his fellow-believers the news of the momentous happenings of Badasht. Tahirih, although was able to stay in Nur under the protection of Baha’u’llah, was subsequently detained and taken to Tihran where she was held under house arrest in the residence of the mayor of the capital. Mulla Husayn, however was still in Mashhad during the conference of Badasht as a guest of the Governor-General of the province of Khurasan - where he was treated with courtesy and consideration. After leaving the camp of the Governor-General, he was preparing his anticipated trip to Karbila when a messenger arrived bearing to him the Báb’s turban and conveying the news that a new name, that of Siyyid ‘Alí, had been conferred upon him by his Master. “Adorn your head,” was the message, “with My green turban, the emblem of My lineage, and, with the Black Standard unfurled before you, hasten to the Jazíriy-i-Khadrá, [literally: ‘Verdant Isle’] and lend your assistance to My beloved Quddús.” As soon as that message reached him, Mullá Ḥusayn arose to execute the wishes of his Master. Leaving Mashhad for a place situated at a farsang’s distance [about 3 miles] from the city, he hoisted the Black Standard, placed the turban of the Báb upon his head, assembled his companions, mounted his steed, and gave the signal for their march to the Jazíriy-i-Khadrá. His companions, who were two hundred and two in number, enthusiastically followed him. That memorable day was July 21st, 1844. Wherever they tarried, at every village and hamlet through which they passed, Mullá Ḥusayn and his fellow-disciples would fearlessly proclaim the message of the New Day, would invite the people to embrace its truth, and would select from among those who responded to their call a few whom they would ask to join them on their journey.
(Adapted from ‘The Dawn-Breakers’, by Nabil, translated and edited by Shoghi Effendi; and from ‘Baha’u’llah – The King of Glory’, by Baluzi)