The Guardian describes Bahá'u'lláh’s role in the historic Conference of Badasht – “steadily, unerringly, yet unsuspectedly, steered the course of that memorable episode, and… brought the meeting to its final and dramatic climax.”

It was during this… period, [the “last three and most eventful years of the Báb's ministry”] in the early days of His incarceration in the fortress of Chihriq, that the independence of the new-born Faith was openly recognized and asserted by His disciples. The laws underlying the new Dispensation had been revealed by its Author in a prison-fortress in the mountains of Adhirbayjan, while the Dispensation itself was now to be inaugurated in a plain on the border of Mazindaran, at a conference of His assembled followers.

Bahá'u'lláh, maintaining through continual correspondence close contact with the Báb, and Himself the directing force behind the manifold activities of His struggling fellow-disciples, unobtrusively yet effectually presided over that conference, and guided and controlled its proceedings. Quddus, regarded as the exponent of the conservative element within it, affected, in pursuance of a pre-conceived plan designed to mitigate the alarm and consternation which such a conference was sure to arouse, to oppose the seemingly extremist views advocated by the impetuous Tahirih. The primary purpose of that gathering was to implement the revelation of the Bayan by a sudden, a complete and dramatic break with the past -- with its order, its ecclesiasticism, its traditions, and ceremonials. The subsidiary purpose of the conference was to consider the means of emancipating the Báb from His cruel confinement in Chihriq. The first was eminently successful; the second was destined from the outset to fail.

Baha’u’llah bestowed a new name to every believer attending the conference of Badasht

On every day of the twenty-two days of that sojourn He revealed a Tablet which Sulayman of Nur chanted in the presence of the believers. Upon each one of the Bábís He bestowed a new name as his Bábí title. Henceforth each would normally be addressed by his fellows only by that distinctive title of honor. He designated Himself as Bahá, the Glorious One, nor apparently was this title taken amiss by critical Babis, a tribute to His palpable excellence. Upon the last Letter of the Living, Muhammad-'Ali of Barfurush, He conferred the appellation of Quddus, the Most Holy One. And upon Fatimih of Qazvin he bestowed the new title of Tahirih, the Pure One. However, the identity of Him who had conferred the new names upon them was not made, although each surely conjectured according to his degree of perception. For each companion a special Tablet was later revealed by the Báb, each addressed by the new name of great symbolic and personal meaning. 

- David Ruhe  (‘Robe of Light’, vol. 1)

Baha’u’llah describes the consternation that seized the Babís when Tahirih suddenly appeared unveiled at the conference of Badasht

We soon joined her [Táhirih] at Badasht, where We rented a garden for her use, and appointed the same Muhammad-Hádí who had achieved her deliverance, as her doorkeeper. About seventy of Our companions were with Us and lodged in a place in the vicinity of that garden. 

We fell ill one day, and were confined to bed. Táhirih sent a request to call upon Us. We were surprised at her message, and were at a loss as to what We should reply.  Suddenly We saw her at the door, her face unveiled before Us. How well has Mírzá Áqá Ján [1] commented upon that incident. “The face of Fátimih,” he said, “must needs be revealed on the Day of Judgment and appear unveiled before the eyes of men. At that moment the voice of the Unseen shall be heard saying: ‘Turn your eyes away from that which ye have seen.’” [2]

How great was the consternation that seized the companions on that day! Fear and bewilderment filled their hearts. A few, unable to tolerate that which was to them so revolting a departure from the established customs of Islám, fled in horror from before her face. Dismayed, they sought refuge in a deserted castle in that neighbourhood. Among those who were scandalised by her behaviour and severed from her entirely were the Siyyid-i-Nahrí and his brother Mírzá Hádí, to both of whom We sent word that it was unnecessary for them to desert their companions and seek refuge in a castle. Our friends eventually dispersed, leaving Us at the mercy of Our enemies. 

The Conference of Badasht – an epoch-making event, unique and unparalleled in the religious annals of humanity

Badasht, circa 1930

Badasht was a hamlet, situated on the borders of Mazindaran. When Baha'u'llah reached this hamlet, He rented three gardens: one He assigned to Quddus, Haji Mulla Muhammad-'Aliy-i-Barfurushi, the eighteenth and the last of the Bab's Letters of the Living, and the first of them in rank. A second garden was specified as the residence of Qurratu'l-'Ayn, [later to be known as Tahirih] whom Baha'u'llah had rescued from the perils surrounding her in Qazvin, her native town. Baha'u'llah, Himself, stayed in the third garden.

An epoch-making conference took place among the followers of the Báb at this hamlet. The Conference of Badasht was unique and unparalleled in the religious annals of mankind. Never before, in the lifetime of a Manifestation of God, had His followers gathered to take counsel together, as one body, regarding the nature of their Faith and their future course of action. The moving Genius and the Convener of that unprecedented conference was no less a person than Mirza Husayn-'Aliy-i-Nuri, Who subsequently became known in the Babi community as Jinab-i-Baha. [1] [Baha’u’llah] As the Guardian of the Baha'i Faith has particularly remarked: 'The primary purpose of that gathering was to implement the revelation of the Bayan by a sudden, a complete and dramatic break with the past - with its order, its ecclesiasticism, its traditions, and ceremonials. The subsidiary purpose of the conference was to consider the means of emancipating the Báb from His cruel confinement in Chihriq. The first was eminently successful; the second was destined from the outset to fail. (Adapted from ‘Baha’u’llah, The King of Glory’, by Balyuzi)

Nabil writes: