228:. First: the conferences happened nearly coincident - at Badasht over three weeks from late June to mid July 1848 and the Seneca Falls Convention happening narrowly in mid July. Second: both conferences had women (Táhirih and Elizabeth Cady Stanton) take strong stances on the role of women in the public arena that some attending reacted to harshly. And lastly leading men present (Quddús and Frederick Douglas) supported these calls before the meeting adjourned, healing the breach. Some even see a parallel in the background discussions that are partially documented to arrange how things would be brought up and settled.
180:, the accusation of immorality among the Babis is confirmed by some Bábí and Baháʼí sources. Mongol Bayat refers to the accusations of immorality at the conference as "grossly exaggerated", though she echoes that there was "mischief which a few of the irresponsible among the adherents of the Faith had sought". According to Peter Smith, some followers of the new faith "openly broke with Islamic practice, either to 'gratify their selfish desires', or as a deliberate act to proclaim the new day."
153:. Many screamed in horror at the sight, and one man was so horrified that he cut his own throat and, with blood pouring from his neck, fled the scene. Táhirih then arose and began a speech on the break from Islam. She quoted from the Quran, "verily, amid gardens and rivers shall the pious dwell in the seat of truth, in the presence of the potent King" as well as proclaiming herself the
124:
Bábís were divided somewhat between those that viewed the movement as a break with Islam, centered on Táhirih, and those with a more cautious approach, centered on Quddús. Scholars and chroniclers of the time characterize the conference as determined by the differences and resolution between Quddús
211:
law had been abrogated and superseded by Bábí law as well as a key demonstration of the thrust of raising the social position of women. Although the unveiling led to accusations of immorality by a
Christian missionary and Muslim clerics of the time, the Báb responded by supporting her position and
117:
In one account the purpose of the conference was to initiate a complete break in the Babi community with the
Islamic past. The same account notes that a secondary reason was to find a way to free the Bab from the prison of Chiriq, and it was Tahirih who pushed the notion that there should be an
173:
interpretation of the divine claiming an authority it did not have – that a place of public discourse like a garden was forbidden to unveiled women, whereas paradise in action in fact required it. This became the key way of differentiating the dispensation of Islam from the events in the garden
144:
in front of an assemblage of men on one occasion and brandished a sword on another. The unveiling caused shock and consternation amongst the men present as it was a very visible challenge to the cultural/religious ways of seeing an esteemed woman. Prior to this, many had regarded Táhirih as the
172:
along with Táhirih's address to the audience underscored the difference between
Islamic theology and practice: that Islamic paradise, the perfect condition requiring human participation and not just reflection, differed from the rules of Sharia and thus the rules were derived from human
191:, the local mullá, outraged at seeing an unveiled woman sitting next a group of men and chanting poems aloud, led a mob against them. Several people died in the resulting clash and the Bábís were forced to disperse in different directions. Quddús eventually traveled to where
118:
armed rebellion to save the Bab and create the break. Another source states that there was no doubt that prominent Babi leaders wanted to plan an armed revolt. It seems that much of what
Tahirih was pushing was beyond what most of the other Babis were about to accept.
94:, founder of the Bábí faith, was being held. That proved untenable. Instead, Baháʼu'lláh made arrangements for Táhirih to leave Tehran to join forces with Quddús. Along the way they encountered Quddús and together they settled on Badasht for the location for a meeting.
797:
125:
and Táhirih. Many sources note the role of Baháʼu'lláh in resolving the issues, and resolving them in favor of Táhirih. It was in fact at the conference that the name
121:
The first topic of the conference was seeking the freedom of the Báb from arrest. Following this the question of exactly what the Báb's precise claim was, was raised.
224:
Baháʼís have noted there is a synchronicity in time and a likeness in theme and events between Iran and the United States between the conference at
Badasht and the
165:. The unveiling caused shock and consternation amongst the men present. The events decisively changed the orientation of the Bábís in their religious endeavors.
759:
1042:
919:
58:
law had been abrogated and superseded by Bábí law, as well as a key demonstration of the thrust of raising the social position of women.
306:. Contemporary issues in the Middle East (illustrated ed.). I.B.Tauris. pp. 295, esp. 3, 8, 27, 49, 53, 61, 63, 77–82, 90.
243:
969:
847:
822:
596:
486:"Ruptured Spaces and Effective Histories: The Unveiling of the Babi Poetess Qurrat al-'Ayn-Táhirih in the Gardens of Badasht"
311:
54:
attended the conference. The conference is considered by Bábís and Baháʼís as a signal moment that demonstrated that
Islamic
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all three were named thusly by Baháʼu'lláh at the conference. Indeed, all attendees may have been given new names.
158:
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The conference of
Badasht is considered by Bábís and Baháʼís as a signal moment that demonstrated that Islamic
82:-i-Bushru'i.) At the same time Táhirih had expressed an interest in making a pilgrimage to the fortress of
248:
961:
Overcoming violence against women and girls: the international campaign to eradicate a worldwide problem
183:
After Táhirih and Quddús reconciled their differences the two departed from
Badasht riding in the same
1057:
1052:
774:
46:, centered on Táhirih and Quddús, that set in motion the public existence and promulgation of the
934:
225:
869:. In Wilder, Royal Gould; Pierson, Delavan Leonard; Pierson, Arthur Tappan; et al. (eds.).
734:
726:
441:(Summer 1999). "Resurrection, Return, Reform: Ta'ziyeh as Model for Early Babi Historiography".
384:(May 1983). "The Social Basis of the Babi Upheavals in Iran (1848–53): A Preliminary Analysis".
698:
690:
237:
196:
989:
Deo, Veena (1993). "Celebrating the emergence of
Iranian women writers from behind the veil".
902:
881:
866:
648:
582:
485:
111:
43:
1047:
663:
301:
38:
In June–July 1848 over a period of 3 weeks, a number of Bábí leaders met in the village of
8:
898:
Bahaism and Its Claims: A Study of the
Religion Promulgated by Baha Ullah and Abdul Baha
636:
612:
458:
409:
401:
134:
920:"Seneca Falls First Woman's Rights Convention of 1848; The Sacred Rites of the Nation"
140:
The major events included, as an act of symbolism, Táhirih taking off her traditional
133:" was introduced by Baháʼu'lláh, as well as other names for individuals. According to
1019:
1012:
965:
896:
843:
818:
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702:
669:
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621:(Hardcover ed.). Wilmette, Illinois, USA: Baháʼí Publishing Trust. p. 293.
592:
547:
519:
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338:
307:
78:
in Mashad. However the city forced the Bábís out, (it was later officially raised by
567:
Mysticism and Dissent: Socioreligious Thought in Qajar Iran, By Mongol Bayat, p. 118
362:
998:
481:
450:
438:
393:
24:
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591:. RENNER studies on new religions. Vol. 7. Kalimat Press. pp. 185–201.
586:
169:
39:
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449:(3). International Society for Iranian Studies/Taylor & Francis: 387–399.
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where important events unfolded. Táhirih was arrested and held in Tehran.
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101:
67:
51:
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588:
Táhirih in History: Perspectives on Qurratu'l-'Ayn from East and West
668:. Wilmette, Illinois, USA: Baháʼí Publishing Trust. pp. 29–30.
106:
71:
47:
28:
333:; Lawson, B. Todd (2004). "Táhirih". In Jestice, Phyllis G. (ed.).
150:
964:(illustrated ed.). Rowman & Littlefield. pp. 1–2.
208:
184:
55:
91:
890:. Vol. 13. MacCalla & Company Inc. pp. 633–654.
303:
Veils and words: the emerging voices of Iranian women writers
141:
70:'s arrest in early 1848, Mulla Muhammad Ali Barfurushi, aka
27:: گردهمایی بدشت) was an instrumental meeting of the leading
815:
Mysticism and dissent: socioreligious thought in Qajar Iran
212:
endorsing the name Baháʼu'lláh gave her at the conference:
32:
546:. Belknap Press of Harvard University Press. p. 189.
335:
Holy People of the World: A Cross-cultural Encyclopedia
875:. Vol. 37. Funk & Wagnalls. pp. 915–919.
490:
Occasional Papers in Shaykhi, Babi and Baha'i Studies
933:(3). Association for Baháʼí Studies. Archived from
773:(1). Association for Baháʼí Studies. Archived from
42:at a conference, organized in part and financed by
1011:
240:one of the other major events of the Bábí period.
168:The circumstances of the conference in a Persian
1034:
957:
662:Hatcher, William S.; Martin, J. Douglas (1998).
611:
842:(illustrated ed.). Oneworld. p. 34.
665:The Baháʼí Faith: The Emerging Global Religion
145:epitome of purity and the spiritual return of
1009:
518:. Brill Academic Publishers. pp. 82–83.
97:The three key individuals each had a garden:
61:
583:"Táhirih: A Religious Paradigm of Womanhood"
386:International Journal of Middle East Studies
1018:. Cornell University Press, New York, USA.
894:
879:
864:
615:(1932). Shoghi Effendi (Translator) (ed.).
329:
817:. Syracuse University Press. p. 116.
733:. Oxford: Oneworld Publications. pp.
731:A concise encyclopedia of the Baháʼí Faith
697:. Oxford: Oneworld Publications. pp.
695:A concise encyclopedia of the Baháʼí Faith
585:. In Āfāqī, Ṣābir; Jasion, Jan T. (eds.).
480:
437:
392:(2). Cambridge University Press: 157–183.
991:Critique: Critical Middle Eastern Studies
760:"The Role of the Feminine in the New Era"
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16:Meeting of leading Bábís in Iran in 1848
958:Penn, Michael L.; Rahel Nardos (2003).
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867:"Bahaism and the Woman Question – II"
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884:. In Armstrong, William Park (ed.).
618:The Dawn-Breakers: Nabíl's Narrative
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840:A short history of the Baha'i faith
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275:. bahaiglossary.org. Archived from
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872:The Missionary review of the world
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187:. When they neared the village of
14:
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901:. Fleming H. Revell co. pp.
369:
887:The Princeton Theological Review
244:Baháʼí Faith and gender equality
219:
951:
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895:Rev. Wilson, Samuel G. (1915).
880:Rev. Wilson, Samuel G. (1915).
865:Rev. Wilson, Samuel G. (1914).
856:
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337:. Santa Barbara, CA: ABC-CLIO.
798:"BADAŠT", Encyclopedia Iranica
544:Shiʻism: A Religion of Protest
507:
261:
1:
581:Maneck, Susan Stiles (2004).
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202:
918:Miller, Bradford W. (1998).
516:Women and the Family in Iran
7:
1043:History of the Bahá'í Faith
231:
10:
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74:, had sought to raise the
62:Leading figures and events
1003:10.1080/10669929308720042
927:Journal of Baháʼí Studies
767:Journal of Baháʼí Studies
455:10.1080/00210869908701962
398:10.1017/s0020743800052260
300:Milani, Farzaneh (1992).
1014:Resurrection and Renewal
758:Woodman, Marion (1989).
50:. Around eighty men and
542:Dabashi, Hamid (2011).
226:Seneca Falls Convention
35:during June–July 1848.
1010:Amanat, Abbas (1989).
882:"The Bayan of the Bab"
813:Bayat, Mongol (1982).
514:Fathi, A, ed. (1985).
361:Maneck, Susan (1994).
238:Battle of Fort Tabarsi
1063:Religious conventions
838:Smith, Peter (1996).
725:Smith, Peter (2000).
689:Smith, Peter (2000).
365:. Albany: SUNY Press.
21:Conference of Badasht
363:"Religion and Women"
249:Baháʼí Faith in Iran
161:would utter on the
86:in the province of
647:has generic name (
149:, the daughter of
971:978-0-7425-2500-9
849:978-1-85168-070-2
824:978-0-8156-2260-4
598:978-1-890688-35-6
484:(February 1998).
482:Mottahedeh, Negar
439:Mottahedeh, Negar
313:978-1-85043-574-7
197:Shrine of Tabarsi
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935:the original
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216:(Táhirih).
112:Baháʼu'lláh
44:Baháʼu'lláh
1037:Categories
944:2012-04-04
784:2012-04-04
525:9004074260
500:2012-04-04
283:2012-03-04
255:References
203:Importance
90:where the
88:Azarbaijan
727:"Táhirih"
691:"Badasht"
637:cite book
414:162465531
269:"Badasht"
232:See also
214:the Pure
195:was, at
151:Muhammad
131:The Pure
735:332–333
463:4311269
127:Táhirih
102:Táhirih
68:the Báb
52:Táhirih
40:Badasht
25:Persian
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209:Sharia
189:Níyálá
185:howdah
107:Quddús
84:Máh-Kú
72:Quddús
66:After
56:Sharia
938:(PDF)
923:(PDF)
905:–172.
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699:64–65
459:JSTOR
410:S2CID
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159:Qa'im
129:– "
29:Bábís
1020:ISBN
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739:ISBN
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670:ISBN
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548:ISBN
520:ISBN
339:ISBN
308:ISBN
273:"B"s
157:the
155:Word
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