Táhirih - Knowledge

1026:, and the blame for this placed on her by her husband, even though she denied any involvement. During Táhirih's stay in Qazvin, Baraghani had embarked on a series of sermons in which he attacked the Báb and his followers. There is no hard evidence as to the identity of the murderer, nor any proof as to Táhirih's involvement or lack of it. With her arrest Táhirih's powerful father convinced the authorities that rather than kill Táhirih, she would be imprisoned in her home. Táhirih's father kept her under house-arrest in his cellar, appointing her maids to act as spies. Though interpreted as a cruel act in Root's interviews with family members of Táhirih one claimed this was done out of genuine fear for her safety. Her father was convinced of his daughters' innocence, but her husband was violently against her. He argued that Táhirih be put on trial for the murder of her uncle. Her father positively refused citing Táhirih would never leave her home. Nevertheless, authorities forcefully arrested Táhirih and one of her maids in the hope that she would testify against her. 587:

Persian literature, and poetry. She was allowed to undertake Islamic studies, and was known for her ability to memorize the Qurʼan as well as being able to grasp hard to understand points of religious law. Her father was reported to have lamented at the fact that she was not a son. Táhirih was said to have surpassed her father's male students which further convinced him of her literary talents. Her father even allowed her to listen to his lessons which he gave male pupils, on the condition that she hide behind a curtain and not let anybody know her presence. Her father affectionately knew her as "Zarrín Táj" ("Crown of Gold").

692:, Táhirih was a now teaching the pupils of Kazim Rashti. His widow had allowed her to gain access to much of his unpublished works, and Táhirih made a bond with other women of his household. She was however forced to follow protocol and taught her pupils from behind a curtain, as it was regarded as unbecoming for a woman's face to be seen in public. It was equally considered unsuitable for a woman to be in the presence of men let alone teach, and it caused much controversy in Karbala. She did nevertheless gain a wide and popular following including many women such as Kurshid Bagum (the future wife of the 578:

involved themselves in the mercantile business accumulating great wealth and royal favour. Her father was himself a noted and respected cleric, as was her older uncle who married a daughter of the monarch. Táhirih's two younger uncles were not as elevated as the older ones but still had reasonable power in the court. Her aunt was a renowned poet and calligrapher in royal circles and wrote government decrees in her "beautiful hand". At the time of her birth, the Baraghani's were one of the most respected and powerful families in Persia.

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unprecedented behaviour. They strove to tarnish the purity of her name. To their accusations the Bab replied: "What am I to say regarding her whom the Tongue of Power and Glory has named Tahirih ?" These words proved sufficient to silence those who had endeavoured to undermine her position. From that time onwards she was designated by the believers as Tahirih. The Báb continued to highly praise Táhirih and in one of his later writings equates Táhirih's station as equal to that of the seventeen other male '

941:, scholars John S. Hatcher and Amrollah Hemmat received a photocopy of two handwritten manuscripts from Bíjan Beidáíe, son of renowned scholar Dhuká'í Beidáíe who had originally submitted this manuscript to the Baháʼí archives of Iran. The result of this propitious find of poems previously unpublished, untranslated, and largely unknown, was the publication of two volumes by Hatcher and Hemmat containing both translation of the poetry into English and copies of the original calligraphy. The first volume 1126: 1288: 137: 987:, where she met her brothers who had been sent to ask for her return to Qazvin. She agreed to return with her brothers after making a public statement in Hamedan regarding the Báb. Her father and uncle were particularly distressed at Táhirih's behaviour regarding it as bringing the Baraghani family to disgrace. Upon returning to Qazvin in July 1847 she refused to live with her husband whom she considered an infidel, and instead stayed with her brother. 1157:, and that if she did so then she would be given an exalted position in his harem. Táhirih rejected his advances through a poem which she composed. The Shah was reportedly gratified by her intelligence. Despite the Kings request for her to be left alone, she was placed under house arrest. The day before her Killing she was again presented to the King, who questioned her again about her beliefs. It was for four years that Táhirih remained a prisoner. 1191: 499: 1015:". Her father was reportedly convinced about his daughter's chastity. He remained constantly devoted to the memory of her. After the slander and abuse from the clergy in Qazvin he retired to Karbala, where he died in 1866. Her father may have remained unconvinced about the rumours but her uncle Mulla Muhammad Taqi Baraghani was horrified and resentful to the Báb, whom he blamed for having brought his family to ill repute. 4384: 659: 4455: 811: 1034: 685:. At the age of about 26 in 1843, Táhirih separated from her husband and accompanied by her sister made a sojourn to Karbala. Her real motive for the pilgrimage however was to meet her teacher, Kazim Rashti. To her dismay, by the time she had arrived, Kazim had died. With his widow's approval, she set up in Siyyid Kazim's house and continued teaching his followers from behind a curtain. 1097:. 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 1240:

wrote copiously on Bábí matters, and of that volume about a dozen significant works and a dozen personal letters have survived. They are outlined (including the contents of some further treatises that have been lost) by Denis MacEoin in 'The Sources for Early Babi Doctrines and History' 107–116. Around 50 poems are attributed to her, and are regarded highly in Persian culture.

999:'s claims. A few weeks later her husband quickly divorced her, and her uncle Muhammad Taqi Baraghani began publicly denouncing his niece. This was very controversial in Qazvin and further undermined the Baraghani family. Rumours circulated in the court of Táhirih's immorality, but these were most likely hearsay concocted to undermine her position and ruin her reputation. A 681:". Initially Táhirih kept her new religious beliefs secret from her family. However, with her newfound faith Táhirih found it difficult to comply with her family's rigid religious doctrine and began openly battling with them. The religious tension resulted in Táhirih imploring her father, uncle and husband to allow her to make a pilgrimage to the holy shrines of 4365: 1207:

attire, anointed herself in perfume, and said her prayers. To the wife of Mahmud Khan, she made one request: that she be left in peace to continue her prayers in peace. The young son of Mahmud Khan accompanied Táhirih to the garden. To him she gave a white, silk handkerchief with which she had chosen to be strangled.

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later years, inspiring many new trends among women in her social-circle and may have been instrumental in pressing Táhirih towards the more radical Shaykhi and Bábí teachings. Author Christopher De Bellaigue describes her as 'Simone de Beauvoir meets Joan of Arc' for being both a feminist and a saint.

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Nearby villagers attacked the Bábís and during that time Táhirih was captured, and put under house arrest in Tehran in the home of the Mahmud Khan. Whilst in the house of Mahmud Khan she earned respect from women around Tehran who flocked to see her and even the Mahmud Khan himself. Táhirih seemed to

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After the conference at Badasht Táhirih and Quddus travelled to Mazandaran province together, where they then separated, very often facing harassment on their journey. There are conflicting reports as to the reason of this harassment. According to Lisan al-Mulk the harassment was due to their staying

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was published in 2011 and also includes copies of the original calligraphy of the second manuscript. As Hatcher and Hemmat explain in the introductions to these two volumes, some scholars question whether or not all the poems in the manuscript are by Táhirih. Dhuká'í Beidáíe himself states in Persian

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After her conversion to the Bábí faith, the poems of Táhirih flourished. In most she talks about her longing to meet the Báb. Her poetry illustrates an impressive knowledge of Persian and Arabic literature which Táhirih possessed, seldom seen in a woman in mid-nineteenth century Iran. One of the most

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of Baghdad, Shaykh Mahmud Alusi, who was impressed by her devotion and intellect. Táhirih was stoned as she left for Baghdad. There she started giving public statements teaching the new faith, and challenging and debating issues with the Shiʻa clergy. Táhirih's behaviour was regarded as unbecoming of

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Táhrih exerted a powerful charm and charisma on those who met her, and she was generally praised for her beauty. Contemporaries and modern historians comment on Táhirih's rare physical beauty. A courtier described her as "moonfaced", "with hair like musk" whilst one of her fathers pupils wondered how

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In the dead of the night and in secret, Táhirih was taken to the nearby garden of Ilkhani in Tehran, and with her own veil was strangled to death. Her body was thrown into a shallow well and stones thrown upon it. A prominent Bábí, and subsequently Baháʼí, historian cites the wife of an officer who

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Táhirih was introduced to the radical new Shaykhi teachings in the library of her cousin, Javad Valiyani. At first Valiyani was reluctant to allow his cousin to read the literature, citing the fact her father and uncle were great enemies of the movement. Táhirih however was greatly attracted to the

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Though showing herself a capable writer and poet, Táhirih was forced to comply with family pressure and at the age of fourteen she was married to her cousin Muhammad Baraghani the son of her uncle. The marriage resulted in three children, two sons: Ibrahim and Ismaʻil and one daughter. The marriage

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Under the education of her father and uncle, the young Táhirih was able to grasp a better understanding of theological and educational matters compared to her contemporaries. Girls were expected to remain docile and reticent and many were reluctant to allow their daughters to pursue an education of

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as he was returning from the chase to his palace at Niyávarfin. The attempt failed, but was the cause of a fresh persecution of the Bábí. Táhirih was blamed due to her Bábí faith. When told shortly beforehand about her execution, Táhirih kissed the hands of the messenger, dressed herself in bridal

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and discuss Persian literature. He was reported to devote much of his time to scholarship rather than involving himself in the court, unlike his elder brother. Amanat cites that Táhirih was also known for her esoteric interpretation of Quranic verses. Táhirih's education in Qazvin proved itself in

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Táhirih was educated particularly well for a girl of her era. A literate woman was itself a rare phenomenon and surprisingly her father decided to break from protocol and personally tutor his daughter. Though still living in a strict religious home, Táhirih was educated in theology, jurisprudence,

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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 account 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

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to be older and by someone else – though in making this claim he offered no proof and any argument to the contrary is not possible in Iran. When Táhirih was killed, hostile family members suppressed or destroyed her remaining poems, whilst her others were spread across Iran. It has been suggested

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and the traditions; think of her as the daughter of a jurist family of letters, daughter of the greatest high priest of her province and very rich, enjoying high rank, living in an artistic palace, and distinguished among her...friends for her boundless, immeasurable courage. Picture what it must

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and accepted his religious claims as Qa'im. She soon won renown and infamy for her zealous teachings of his faith and "fearless devotion". Subsequently, exiled back to Iran, Táhirih taught her faith at almost every opportunity. The Persian clergy grew resentful of her and she was detained several

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Táhirih is considered one of the foremost women of the Bábí religion and an important figure in its development. As a charismatic individual, she was able to transcend the restrictions normally placed on women in traditional society where she lived, and thus attracted attention to the Cause. She

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After the final conference, the delegation returned and began composing an edict denouncing Táhirih as a heretic, and implying that she should be sentenced to death. Táhirih was the first Iranian woman to be executed on grounds of "corruption on earth," a charge regularly invoked by the Islamic

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named her Tahirih "the Pure One" at that same Conference. After the historic Conference of Badasht, a number of those who attended were so amazed at the fearlessness and outspoken language of that heroine, that they felt it their duty to acquaint the Báb with the character of her startling and

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The conference of Badasht is considered by Bábís and Baháʼís as a signal moment that demonstrated that the Sharia had been abrogated and superseded by Bábí law. The unveiling, however, led to accusations of immorality by Muslim clerics of the time, and later by a Christian missionary. The Báb

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noted her beauty in several talks and writings. Táhirih's education with her father lead her to become a devoutly religious and she upheld these beliefs for the rest of her life. It also made her hungry for knowledge and she busied herself with reading and writing religious and other forms of

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The Baraghani brothers had migrated from an obscure village near Qazvin to the city where they made their fortunes in ecclesiastical schools. They soon rose to the ranks of high-ranking clerics in the court of the Shah of Persia and even running religious sections of Qazvin. The brothers also

1178:. Instead, Táhirih presented religious "proofs" for the Báb's cause and—at the last of these conferences—exclaimed "when will you lift your eyes toward the Sun of Truth?". Her actions horrified the delegation and were regarded as unbecoming of a woman, no less one from her social background. 1029:

In her trial, Táhirih was questioned hour after hour about the murder of her uncle, in which she denied any involvement. To exert pressure on her, Táhirih was threatened to be branded as was her maid who was almost tortured to procure evidence from Táhirih. However, it fell through after the

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she should instead be arguing her case in Iran, and in 1847, on instructions from the Ottoman authorities she, along with a number other Bábís, was deported to the Persian border. A reason may have been her increasing note of innovation in religious matters – in his early teachings, the

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a woman especially because of her family background and she was received negatively by the clergy. Despite this, many women admired her lessons and she gained a great number of women followers. At some point the authorities in Baghdad argued with the governor that since Táhirih was

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that some of the poems may be written by Bihjat (Karím Khan-i-Máftí), one of the Báb'ís of Qazvin who corresponded with Táhirih through exchanges of poems, possibly during the period when she was imprisoned the house of the governor of Tehran in the period prior to her execution.

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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.

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in 2007, the English edition was published in 2015. It tells the story of Táhirih. The writer adopts the revolving points of view of mother, sister, daughter, and wife respectively, to trace the impact of this woman's actions on her contemporaries and read her

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Republic today. Táhirih was then confined to one room in the home of the mayor. She spent her last days in prayer, mediation and fasting. "Weep not," she told the mayor's wife, "the hour when I shall be condemned to suffer martyrdom is fast approaching."

1252:, a notable Iranian academic and author, has referred to her influence, saying that "the first woman to unveil and to question both political and religious orthodoxy was a woman named Táhirih who lived in early 1800s... And we carry this tradition." 732:

who, in turn, is likewise often considered to be a Christian antecedent of Tahirih. Unlike the other Letters of the Living, Táhirih never met the Báb. Continuing to reside in Siyyid Kazim's home, she started to promulgate the new religion of the Báb,

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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. Prior to this, many had regarded Táhirih as the epitome of purity and the spiritual return of

979:, where she debated with the leading cleric of the town, Aqa ʻAbdu'llah-i-Bihbihani. Aqa ʻAbdu'llah-i-Bihbihani, at this point, wrote to Táhirih's father asking his relatives to remove her from Kermanshah. She then travelled to the small town of 1137:

in the same inns, and using the same public bath. In a different account the Babis are harassed by anti-Babi inhabitants of villages that they pass through. Finally when they arrived in Barfurush, they were given some shelter among the Babis.

1153:. He was reported to have remarked "I like her looks, leave her, and let her be". She was then taken to the home of the chief Mahmud Khan. The Shah then wrote her a letter in which he explained that she should deny the teachings of the 3835: 1083:

Bábís were divided somewhat between those that viewed the movement as a break with Islam, centered around Táhirih, and those with a more cautious approach, centered around Quddus. As an act of symbolism, she took off her traditional

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As a young girl she was educated privately by her father and showed herself a talented writer. Whilst in her teens she married the son of her uncle, with whom she had a difficult marriage. In the early 1840s she became a follower of

466:. In mid-1852 she was executed in secret on account of her Bábí faith and her unveiling. Before her death she declared: "You can kill me as soon as you like, but you cannot stop the emancipation of women." Since her death, Bábí and 1243:

In addition to being well known among Baháʼís, who consider her one of the leading women figures of their religion, Táhirih's influence has extended beyond the Baháʼí community as her life has come to inspire later generations of

1113:(Táhirih). A jailer who had personal contact with her lauded her character and behavior and modern women scholars review this kind of accusation as part of a pattern faced by women leaders and writers then and since in a way that 1003:

chronicler wrote that he was stunned by her beauty describing her "body like a peacock of Paradise", and that she had nine husbands (later changed to ninety). He also wrote she engaged in deviant behaviour with "wandering Bábís".

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1817 is generally accepted as the most accurate date of birth, but modern historians and some contemporaries advocate 1814–15. For more information about 1814 see Amanat and Smith. For information favouring 1817 see Root and

673:, whom she regularly wrote asking theological questions. Siyyid Kazim was gratified with her devotion and pleased that he had another supporter amongst the powerful Baraghani family. He wrote to her describing her as his " 1504: 724:. She became the seventeenth disciple or "The Letter of the Living" of the Báb, and rapidly become known as one of his most renowned followers. Táhirih asked the husband of her sister to send the Báb a message saying: " 1075:

In June–July 1848, a number of Bábí leaders met in the hamlet of Badasht at a conference, organized in part and financed by Baháʼu'lláh, that set in motion the public existence and promulgation of the Bábí movement.

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suggest the date of 1817, and other writers agree. This is supported by claims by a chronicler from the 19th century, who wrote that Táhirih was "thirty-six years of age" when she was killed, in accordance to the

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Táhirih reportedly won renown for her beauty and respect for her knowledge, however the latter was a quality regarded as undesirable in a daughter and wife. Her husband eventually became the leader of the

3611:«Анабасис» Велимира Хлебникова: Заметки К теме К 80-летию со дня смерти поэта // Евразийское пространство: звук, слово, образ / отв. ред. В. В. Иванов. — М.: Языки славянской культуры, 2003. — С. 282—291. 1173:

family who converted. The clergy and members of the court, however, feared that she had grown too influential, and they organized seven conferences with Táhirih to convince her to recant her faith in the

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had the chance to know her that she was strangled by a drunken officer of the government with her own veil which she had chosen for her anticipated martyrdom. One of her most notable quotes is her

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of Qazvin. Her mother as well as Táhirih and all her sisters all studied in the Salehiyya, the Salehi madrasa her father had established in 1817, which included a women's section. Táhirih's uncle,

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believed that the most accurate date of birth was between 1817 and 1819. These findings are contested in several books and articles, but the evidence does not conclusively support either date.

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A Year Amongst the Persians – Impressions as to the Life, Character, & Thought of the People of Persia – Received during Twelve Months' Residence in that Country in the Year 1887–1888

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After arriving at the family home, her uncle and father endeavoured to convert her away from the Bábí faith, but Táhirih argued and presented religious "proofs" for the validity of the

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whilst the daughter died shortly after her mother's passing. It was in the home of her cousin that Táhirih first became acquainted with and started correspondence with leaders of the

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cites that it was in 1817, whilst others claim an earlier date of 1814. Her grandson suggests a much later date of 1819, whilst some modern historians claim she was born about 1815.

541:, his zeal for the execution of punishments, and his active opposition to the consumption of wine. Her mother was from a Persian noble family, whose brother was the imam of the 621:

literature. Her formal education ended when she was about thirteen or fourteen, when she was summoned by her father to consent to a betrothal arranged by her uncle and father.

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I was witness to the execution of Qurret el ayn, who was executed by the war minister and his adjutants; the beautiful woman endured her slow death with superhuman fortitude

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The effulgence of Thy face flashed forth, and the rays of Thy visage arose on high. Then speak the word, "Am I not your Lord?" and 'Thou art, Thou art!' we will all reply

3413:– Mention of Táhirih as founder of Persian feminism by renowned scholar Azar Nafizi in a discussion on PBS about Shirin Ebadi, winner of the Nobel Peace Prize in 2003. 1007:

Such rumours were damaging to the Baraghani families reputation and Táhirih wrote a letter to her father claiming they were merely lies. To her father she alludes to "

906: 1408:", based on Tahirih's final days as seen through several eyewitnesses. Some of Tahirih's poetry, in English translation, was sung to cello or dulcimer accompaniment. 775:, even to perform acts of supererogatory piety.Táhirih seems to have made this link before the Bāb himself but she received letters supporting her approach soon. 604:, wrote, "beauty and the female sex also lent their consecration to the new creed and the heroism… the lovely but ill-fated poetess of Qazvín". British Professor 1169:, the veil and other restraints put upon women. Her words soon made her an influential character and women flocked to see Táhirih, including one princess of the 4746: 1414:

Iranian actress and filmmaker living in France, has made a documentary of 67 minutes about the life of Tahirih Qurratul'Ayn, in April 2016. The film, called

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Though a prisoner, Táhirih still had relative freedom in the sense that she still taught her religion to people in the mayor's house. She openly denounced

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some sort. Her father Muhammad-Salih Baraghani was a writer in his own right and his writings laud the martyrdom of the Muhammad's grandson and third Imam

413:, she was born into one of the most prominent families of her time. Táhirih led a radical interpretation that, though it split the Babi community, wedded 887: 2659: 1215:: "You can kill me as soon as you like, but you cannot stop the emancipation of women." She was then aged about 35, and left behind three children. Dr 630:

however, was an unhappy one from the start and Muhammad Baraghani seemed to have been reluctant to allow his wife to further her literary pursuits. In

3406: 2531: 601: 1264:, stated that "she influenced modern literature, raised the call for the emancipation of women, and had a deep impact on public consciousness. 4488: 4483: 1227:

eulogized Táhirih writing that she was a "woman chaste and holy, a sign and token of surpassing beauty, a burning brand of the love of God".

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writes about Táhirih: "Picture in your mind one of the most beautiful young women in Iran, a genius, a poet, the most learned scholar of the

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After her capture and arrest, Táhirih was escorted to Tehran. It was in Tehran that Táhirih was presented in the court to the young monarch

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who spoke to a great number of her contemporaries, wrote that she was renowned for her "marvellous beauty". The Shah's Austrian physician,

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says, "the Islamic regime today… fears them and feels vulnerable in the face of a resistance that is not just political but existential."

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through the Islamic teachings she figured his whereabouts. Independent to any individual she became acquainted with the teachings of the

1834: 850: 802: 4873: 4359: 3236: 3156: 3105:. Contemporary issues in the Middle East (illustrated ed.). I.B.Tauris. pp. 295, esp. 3, 8, 27, 49, 53, 61, 63, 77–82, 90. 1694:. Contemporary issues in the Middle East (illustrated ed.). I.B.Tauris. pp. 295, esp. 3, 8, 27, 49, 53, 61, 63, 77–82, 90. 3495:"(two stories) Towards Unity & An Eastern Prophet's Message: Abdul Baha says: "There is no distinction: Men and Women are Equal" 1109:

responded to the accusations of immorality by supporting her position and endorsed the name Baháʼu'lláh gave her at the conference:

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on 13 October 1852 reports the death of Táhirih, describing her as the "Fair Prophetess of Kazoeen", and the "Bab's Lieutenant".

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Cornell University Press, Ithaca, 1989; second ed., Kalimat Press, Los Angeles, 2005, especially chap. 7 (pp. 295–331).

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confession of the murderer himself. Táhirih returned to her father's home, still a prisoner, and was kept under close watch.

3836:"Just Let The Wind Untie My Perfumed Hair, or Who Is Tahirih? review, Assembly, Edinburgh – 'story of a forgotten feminist'" 3129:(at the time Azar Nafisi was a visiting professor at the Johns Hopkins University School of Advanced International Studies.) 937:

After collecting, translating, and publishing a volume of those poems commonly considered as having been written by Táhirih,

4888: 4833: 2481:. Translated by Shoghi Effendi (Hardcover ed.). Wilmette, Illinois, USA: Baháʼí Publishing Trust. pp. 278–300. 553:. The lack of contemporary evidence makes it impossible to determine her exact date of birth. Historian and contemporary 4599: 4464: 3882:

Tahirih in History, Studies in the Bábí and Baháʼí Religions, Vol. 16: Perspectives on Qurratu'l-'Ayn From East and West

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have gained the respect of Mahmud Khan and his family members. This is also her first visibility in western newspapers.

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attempted to publish a novel about the Bab and "Persia's celebrated poetess Zerryn Taj" (another of Tahirih's names.)

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as a pilgrim to see the Báb, who was then still a prisoner, but Baháʼu'lláh explained the impossibility of the trek.

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religion with a focus on Táhirih. which was performed in St. Petersburg in 1904 and again in 1916/7, and lauded by

753:, Táhirih continued teaching her new faith. After some of the Shiʻa clergy complained, the government moved her to 353: 4693: 474:, being described as "the first woman suffrage martyr". As a prominent Bábí (she was the seventeenth disciple or " 438: 4843: 2904: 1821:…her rise to leadership aptly characterized the messianic ethos around which the entire Babi movement was formed… 4771: 4683: 4478: 1300: 4828: 3070:

Maneck, Susan Stiles (2011), "Sacred Táhirih: a religious paradigm of womanhood", in Ruhe-Schoen, Janet (ed.),

1053:. Ásíyih personally looked after Táhirih whilst she was hiding in their house. It was there that she first met 600:

a woman of her beauty could be so intelligent. Historian Nabíl-i-Aʻzam reports the "highest terms of beauty",

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times. Throughout her life she battled with her family, who wanted her to return to their traditional beliefs.

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to meet Kazim Rashti, but he died a number of days before her arrival. In 1844 aged about 27, in search of the

4614: 562: 290: 4788: 3195: 2665: 2582: 1335: 4573: 4043: 4878: 704:. Her teaching was received negatively by the male clergy and other male Shaykhis forced her to retreat to 4404: 4341: 3403: 1331:); a number of Khlebnikov's poems describes her execution (sometimes mistakenly as a burning on a stake). 4868: 3154:

Zahedi, Ashraf (Fall 2007). "Contested meaning of the veil and political ideologies of Iranian regimes".

4715: 393:(1814 or 1817 – August 16–27, 1852), an influential poet, women's rights activist and theologian of the 311: 4853: 4578: 4217:. Translated by Shoghi Effendi (Hardcover ed.). Wilmette, Illinois, USA: Baháʼí Publishing Trust. 4173: 1292: 120: 4776: 1935:

Momen, Moojan (September 2003). "Usuli, Akhbari, Shaykhi, Babi: The Tribulations of a Qazvin Family".

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Shahidian, Hammed (Summer 1995). "Islam, politics, and problems of writing women's history in Iran".

1421: 1276: 1105:. The unveiling caused great controversy that even led some of the Bábís to abandon their new faith. 487: 4766: 4720: 4552: 1988: 1863: 1279:– part of his address and print coverage of his talk noted mentions of Táhirih to the organization. 1256:

mentions her in a kind of genealogy of women writers she is inspired by. Azer Jafarov, professor at

1057:

and grew very attached the boy of about three or four. Táhirih asked Baháʼu'lláh if she could go to

787:

mean for a young woman like this, still in her twenties, to arise as the first woman disciple of ".

467: 1475: 1385:, to write a play about Tahirih and the Babis for her to portray on stage. Catulle Mendes wrote in 1382: 519: 410: 101: 4756: 4473: 1877: 4546: 4299: 915: 914:

recalls that when he was aged five Táhirih would chant her poetry to him in her beautiful voice.

605: 546: 4645: 4604: 4503: 4397: 2987:. In Wilder, Royal Gould; Pierson, Delavan Leonard; Pierson, Arthur Tappan; et al. (eds.). 1784:

This radical interpretation of Shaykhism... wedded the messianic message to the figure of al-Bab

1629: 1199: 905:. Although it is widely considered her signature poem and a masterpiece, it has been claimed by 306: 265: 223: 4903: 3432: 2925: 2917: 2116: 845: 716:

In 1844, she, through correspondence, found and accepted ʻAli Muhammad of Shiraz (known as the

260: 187: 4761: 4434: 3379: 3040: 3020: 2999: 2984: 2953: 1783: 1768: 1042: 526: 454: 449:

Táhirih was probably best remembered for unveiling herself in an assemblage of men during the

4655: 2219: 1975: 1848: 1257: 1070: 542: 475: 459: 450: 402: 255: 167: 3945:

The Making of the Modern Iranian Woman: Gender, State Policy, and Popular Culture, 1865–1946

3100: 2002:

Momen, Moojan (2003). "Usuli, Akhbari, Shaykhi, Babi: The Tribulations of a Qazvin Family".

1907: 1689: 1050: 693: 4908: 4813: 4808: 4444: 4354: 4336: 4044:"Special Issue: "From the Seed of Love We Sow": Further Research on Tahirih Qurrat al-ʿAyn" 3349: 2551: 1304: 1268: 1224: 1054: 971:

During her journey back to Qazvin, she openly taught the Bábí faith, including on stops in

911: 617: 613: 409:. Her life, influence and execution made her a key figure of the religion. The daughter of 346: 4705: 4532: 4420: 3707: 3247: 3177: 923: 479: 285: 8: 4232: 1341: 1272: 830: 550: 4493: 3016:

Bahaism and Its Claims: A Study of the Religion Promulgated by Baha Ullah and Abdul Baha

701: 316: 4635: 4583: 4508: 4208: 4196: 3425: 3212: 3181: 3173: 3134: 2789: 2781: 2742:

He was reported to have been a broken man after the death of his daughter in 1852. See

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Editors, Scribners Magazine , (An inquiry about the return of the manuscript The Bab.)

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and often mentioned in Baháʼí literature as an example of courage in the struggle for

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Mysticism and Dissent: Socioreligious Thought in Qajar Iran, By Mongol Bayat, p. 118

2271: 2152: 1970:

Root, Martha. ""Táhirih the Pure", rev. ed. (Los Angeles: Kalimat Press, 1981)": 98.

1378: 1295:, who imagines Tahirih in public without a veil (Journal des Voyages, June 5, 1892). 4369: 4346: 4188: 4158: 3963: 3557: 3204: 3165: 3086: 2949: 2765: 2715: 2011: 1944: 1377:, the best known French actress of her day, asked two of her contemporary authors, 1324: 953:

and all other past prophets to witness humanity's coming of age. The second volume

490:. Her date of birth is uncertain as birth records were destroyed at her execution. 370: 4525: 835: 728:." As the only woman in this initial group of disciples, she is often compared to 216: 4260: 4236: 4163: 4146: 4125: 4104: 4083: 4014: 3986: 3943: 3901: 3880: 3783: 3654: 3562: 3410: 3049:. RENNER studies on new religions. Vol. 7. Kalimat Press. pp. 185–201. 3044: 3003: 2988: 2680: 2632: 2512:"The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation" 2355: 1878:"The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation" 1796: 1749:"The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation" 1411: 1401: 1374: 1219:, the Shah's physician, was an eyewitness to the execution and described it as: " 1022:

who was known for his anti-Shaykhi and anti-Bábi stance, was murdered by a young

763: 651:

movement, including Kazim Rashti, which flourished in the Shiʻi shrine cities in

382: 339: 4660: 3272:

Mysticism and Dissent: Sociorelgious Thought in Qajar Iran, Mangol Bayat, p. 118

1556:

Momen, Moojan; Lawson, B. Todd (2004). "Tahirih". In Jestice, Phyllis G. (ed.).

1267:

A very early western account of Táhirih would have been on January 2, 1913 when

840: 697: 209: 172: 4630: 4192: 3733: 3169: 2756:

Zabihi-Moghaddam, Siyamak (2002). "The Babi-State Conflict at Shaykh Tabarsi".

2015: 1948: 1718: 1429: 1125: 1049:. Táhirih stayed at the home of Baháʼu'lláh in the private parlour of his wife 1018:

While she was in Qazvin, her uncle, Mulla Muhammad Taqi Baraghani, a prominent

729: 592: 567: 558: 4034: 2769: 4802: 4059: 3929:

Resurrection and Renewal: The Making of the Babi Movement in Iran, 1844–1850,

3860: 3520: 2777: 2424: 1816: 1190: 1170: 1000: 4067: 2221:

Spirituality in the Land of the Noble: How Iran Shaped the World's Religions

1798:

Resurrection and Renewal: The Making of the Babi Movement in Iran, 1844-1850

498: 4730: 4539: 3681: 3208: 670: 662: 426: 422: 245: 4321: 1835:"Iran's First Feminist Qorrat al-Ayn Is Brought Back to Life in New Movie" 1722: 4256: 3232: 3120: 2555: 2476: 2074: 1316: 1249: 1114: 1041:

This accusation led to her life being in danger, and through the help of

779: 571: 192: 136: 4212: 3922:

The Trumpet Blast: Removing the Veil from the Advent of the Promised One

2560:(Softcover ed.). Wilmette, Illinois, USA: Baháʼí Publishing Trust. 1287: 1202:, three Bábís, acting on their own initiative, attempted to assassinate 2785: 2447:

The Islamic Enlightenment: The Modern Struggle Between Faith and Reason

2398:"She was thirty-six years of age when she suffered martyrdom in Ṭihrán" 1261: 1212: 1058: 976: 636: 549:, was also a mujtahid whose power and influence dominated the court of 430: 414: 229: 71: 3546:"Notes on the Babi and Baha'i Religions in Russia and its territories" 1908:"The Worldview of the Bab - Station of Women, Rejection of Patriarchy" 3840: 3046:

Táhirih in History: Perspectives on Qurratu'l-'Ayn from East and West

2118:

Táhirih in history: perspectives on Qurratu'l-'Ayn from East and West

1448: 1360: 1350: 1312: 1245: 1023: 919: 705: 648: 250: 4650: 4609: 4174:"Usuli, Akhbari, Shaykhi, Babi: The Tribulations of a Qazvin Family" 4019:(in French). Paris, France: Editions L'Harmattan. pp. 158–164. 2583:"Selected Topics of Comparison in Christianity and the Baháʼí Faith" 1397:

that he had the idea to write a drama about Tahéreh Qurrat al-`Ain.

798: 734: 639:. Her two sons fled from their father after their mother's death to 394: 182: 128: 4378: 3456: 1166: 1094: 462:' combined. She was soon arrested and placed under house arrest in 4374: 4306:(reprint ed.). Cambridge University Press. pp. 158–164. 3948:. University Press of Florida. pp. 6–8, 20–23, 257–258, 207. 3470:"The Equality of Woman. Abdul Baha to Lecture to a W.F.L. Meeting" 1453:. Wilmette, Illinois, USA: Baháʼí Publishing Trust. pp. 1–2. 1090: 1019: 984: 754: 746: 689: 682: 538: 434: 4123: 4102: 4081: 4048:

Hawwa: Journal of Women of the Middle East and the Islamic World

3290:. July 20, 1850. pp. 6, 1st column bottom to 2nd column top 2678: 1727:. Wilmette, Illinois, USA: Baháʼí Publishing Trust. p. 72. 910:

that Táhirih had little interest in putting her poems in print.

771:

stressed the necessity for his followers to observe the Islamic

4698: 4389: 3988:

Tahirih: A Portrait in Poetry, Selected Poems of Qurratu'l-'Ayn

3785:

Tahirih: A Portrait in Poetry, Selected Poems of Qurratu'l-'Ayn

2847: 2845: 2634:

Tahirih: A Portrait in Poetry: Selected Poems of Qurratu'l-'Ayn

1046: 980: 772: 658: 644: 631: 534: 515: 511: 503: 471: 463: 58: 39: 4439: 3903:

The Calling: Tahirih of Persia and Her American Contemporaries

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Gina and Russ Garcia: The Unquenchable Flame – A musical drama

1175: 1154: 996: 819: 768: 717: 442: 406: 151: 4725: 4454: 3757: 3427:

Veils and Words: The Emerging Voices of Iranian Women Writers

3102:

Veils and words: the emerging voices of Iranian women writers

3008:. Vol. 13. MacCalla & Company Inc. pp. 633–654. 1691:

Veils and words: the emerging voices of Iranian women writers

1085: 927: 810: 783: 758: 721: 640: 530: 523: 483: 281: 4337:

Directory of Táhirih's Arabic and Persian writings at h-net

2842: 1418:, is in Persian language with English and French subtitles. 1033: 1505:"Iranian Influential Women: Tahereh Qurrat al-Ayn (d.1852)" 950: 750: 652: 398: 43: 2884:. Belknap Press of Harvard University Press. p. 189. 2501:

A typical Persian expression meaning exceedingly beautiful

1839: 990: 4342:

Translation of Táhirih's poetry to English by Martha Root

4054:(4). Leiden, the Netherlands: Brill Academic Publishers. 3319:"50 Iranian Women You Should Know: Tahereh Qurratu'l-Ayn" 3074:, Wilmette, Illinois: Baha'i Publishing, pp. 39–54, 478:" of the Báb) she is highly regarded by followers of the 16:

Influential poet and theologian of the Bábí faith in Iran

1782:

Shiʻism: a religion of protest By Hamid Dabashi, p. 341

1558:

Holy People of the World: A Cross-cultural Encyclopedia

1346:

La femme qui lisait trop (The Woman Who Reads Too Much)

4042:

Ghaemmaghami, Omid; Dehghani, Sasha, eds. (Dec 2023).

3708:"Story of Baháʼí girl's martyrdom to be shot in Malta" 3632:"Constance Fauntleroy Runcie Collection (1836 – 1911)" 3132: 2993:. Vol. 37. Funk & Wagnalls. pp. 915–919. 1391:

Les Religions et les Philosophies dans l´Asie centrale

1323:'s writings and poems she is mentioned frequently (as 3652: 2958:

Occasional Papers in Shaykhi, Babi and Baha'i Studies

2384:

she would have been 35, placing her date of birth at

1424:

and Gina Garcia have composed a musical drama titled

1120: 425:

and began a secret correspondence with his successor

389:"Solace/Consolation of the Eyes") are both titles of 4041: 3589:

Draft for "A Short Encyclopedia of the Baháʼí Faith"

1491:

Fatima Begum Zarin Tajj Umm Salmih Baraghani Qazvini

4147:"Sacred Táhirih: A Religious Paradigm of Womanhood" 2197:. Ithaca, New York, USA: Cornell University Press. 1770:

Close up: Iranian cinema, past, present, and future

1636:. Oxford: Oneworld Publications. pp. 332–333. 1404:, Delia Olam co-wrote and staged a one-woman play " 1311:based on the life and events of the founder of the 4279: 3984: 3424: 669:teachings, and was in regular correspondence with 529:who was remembered for his interpretations of the 4304:Rābi'a, the Mystic and her Fellow-Saints in Islām 4124:Hatcher, John S.; Hemmat, Amrollah, eds. (2011). 4103:Hatcher, John S.; Hemmat, Amrollah, eds. (2008). 4082:Hatcher, John S.; Hemmat, Amrollah, eds. (2002). 3133:Mfon, Victoria; Elizabeth Selander (2006-12-20). 2679:Hatcher, John S.; Hemmat, Amrollah, eds. (2011). 1713: 1711: 4800: 4130:. Baha'i Publishing Trust, Wilmette, Ill., USA. 3858:Arts Dialogue: Baháʼí Association for the Arts. 2755: 2685:. Baha'i Publishing Trust, Wilmette, Ill., USA. 2596: 2550: 1037:Fortress of Máh-Kú where the Báb was imprisoned. 4255: 4207: 2826: 2824: 2805: 2803: 2722:. Oxford, UK: George Ronald. pp. 163–171. 2532:George Curzon, 1st Marquess Curzon of Kedleston 2471: 2073: 1905: 1299:Táhirh has been a focus of some writers of the 602:George Curzon, 1st Marquess Curzon of Kedleston 4284:. Baha'i Publishing Trust, Wilmette, IL, USA. 3376:"Martyrdom of Tahirih (Dr Jakob Eduard Polak)" 1708: 1473: 1449:John S. Hatcher & Amrollah Hemmat (2008). 1359:is set to play a role as Tahirih in a film by 4405: 4362:– Primary and Secondary Biographical Accounts 3899: 2856:. Brill Academic Publishers. pp. 82–83. 2353: 2190: 2001: 881: 700:. Another notable follower was the mother of 453:. The unveiling caused much controversy, but 347: 4360:Collected English Accounts of Táhirih's Life 3878: 3127:. Vol. 220, no. 8. pp. 24–29. 3041:"Táhirih: A Religious Paradigm of Womanhood" 2821: 2800: 2664:. Cambridge University Press. Archived from 2546: 2544: 2444: 1794: 624: 4282:Rejoice in My Gladness: The Life of Tahirih 4241:. Stanford, CA: Stanford University Press. 3686:. Stanford, CA: Stanford University Press. 3518: 3457:Champion of women's emancipation celebrated 3072:Rejoice in my gladness: the life of Táhirih 3012: 2997: 2982: 1555: 1442: 4412: 4398: 4231: 4109:. Baha'i Publishing Trust, Wilmette, USA. 3900:Ahdieh, Hussein; Chapman, Hillary (2017). 3679: 3043:. In Āfāqī, Ṣābir; Jasion, Jan T. (eds.). 2948: 2924:. Oxford: Oneworld Publications. pp. 2922:A concise encyclopedia of the Baháʼí Faith 2875: 2873: 2710: 2708: 2706: 2704: 2702: 2360:. Baha'i Publishing Trust. pp. 1–36. 2321: 2296: 1634:A concise encyclopedia of the Baháʼí Faith 1271:, then head of the Baháʼí Faith, spoke on 888: 874: 493: 354: 340: 4162: 4127:The Quickening: Unknown Poetry of Táhirih 3833: 3634:. Missouri Western State University. 2021 3561: 3192: 2682:The Quickening: Unknown Poetry of Táhirih 2541: 2380:If this is correct then according to the 2146: 2144: 2142: 2140: 2138: 1801:. Cornell University Press. p. 295. 1623: 1621: 1619: 1617: 1615: 1613: 1611: 1609: 1607: 1605: 1603: 1601: 1599: 1597: 737:, and attracted many Shakhis to Karbala. 4012: 3808: 3537: 2354:Hatcher, John; Hemmat, Amrollah (2008). 2069: 2067: 2065: 2063: 2061: 2059: 2057: 2055: 2053: 1906:Fereydun Vahman, ed. (5 November 2020). 1595: 1593: 1591: 1589: 1587: 1585: 1583: 1581: 1579: 1577: 1467: 1406:Just let the wind untie my perfumed hair 1286: 1189: 1144: 1124: 1064: 1032: 901:famous poems attributed to her is named 740: 657: 497: 3962: 3731: 3543: 2909: 2879: 2870: 2714: 2699: 2626: 2624: 2349: 2347: 2345: 2343: 2186: 2184: 2182: 2051: 2049: 2047: 2045: 2043: 2041: 2039: 2037: 2035: 2033: 1833:Halajan, Katayoon (November 16, 2016). 1832: 1717: 1551: 1549: 1547: 1545: 991:Arriving in Qazvin and escape to Tehran 930:sources and published them in his book 757:, where she resided at the home of the 4801: 4144: 3968:The Báb: The Herald of the Day of Days 3781: 3576: 3422: 3231: 3157:Journal of Middle East Women's Studies 3153: 3123:(February 1999). "The Veiled Threat". 3119: 3098: 3069: 3038: 3034: 3032: 2942: 2720:The Báb: The Herald of the Day of Days 2657: 2357:Adam's Wish: Unknown Poetry of Tahirih 2269: 2180: 2178: 2176: 2174: 2172: 2170: 2168: 2166: 2164: 2162: 2150: 2135: 2110: 2108: 2106: 2104: 2102: 2100: 1912:The Bab and the Babi Community of Iran 1687: 1683: 1681: 1679: 1677: 1675: 1673: 1543: 1541: 1539: 1537: 1535: 1533: 1531: 1529: 1527: 1525: 1502: 1451:Adam's Wish- Unknown Poetry of Ṭáhirih 945:(2008) includes a lengthy poem called 510:Táhirih was born Fātemeh Baraghāni in 405:, the first group of followers of the 4393: 4298: 4171: 3431:. Syracuse University Press. p. 3373: 3356:. Vol. Online. December 15, 2009 2985:"Bahaism and the Woman Question – II" 2915: 2851: 2610:. Vol. Online. December 15, 1988 2580: 2467: 2465: 2244: 2217: 2114: 1995: 1934: 1671: 1669: 1667: 1665: 1663: 1661: 1659: 1657: 1655: 1653: 1627: 1574: 4349:– Táhirih's biographical entry from 4238:The Woman Who Read Too Much: A Novel 4214:The Dawn-Breakers: Nabíl's Narrative 4106:Adam's Wish: Táhirih's Unknown Poems 3941: 3683:The Woman Who Read Too Much: A Novel 3501:. January 10, 1913. pp. 180–182 3246:. London. p. 21. Archived from 3002:. In Armstrong, William Park (ed.). 2621: 2478:The Dawn-Breakers: Nabíl's Narrative 2340: 2030: 1319:and other reviewers at the time. In 4265:. Kalimat Press, Los Angeles, USA. 3991:. Kalimat Press, Los Angeles, USA. 3885:. Kalimat Press, Los Angeles, USA. 3834:Berkowitz, Gerald (9 August 2016). 3321:. Iran Press Watch. August 18, 2015 3135:"Azar Nafisi: Voices from the Gaps" 3029: 2630: 2417: 2159: 2097: 2083:. Kalimat Press, Los Angeles, USA. 1522: 518:), the oldest of four daughters of 386: 374: 13: 4824:19th-century Iranian women writers 3871: 2990:The Missionary review of the world 2658:Browne, Edward Granville (1927) . 2462: 2445:de Bellaigue, Christopher (2018), 2224:. Oxford: One World. p. 147. 1890: 1650: 1474:Yigal Burstein (August 10, 2016). 1121:Imprisonment and death (1848–1852) 14: 4920: 4330: 3732:Kadivar, Darius (July 18, 2008). 3582: 3404:Táhirih mentioned on PBS NewsHour 3019:. Fleming H. Revell co. pp. 2322:Ma'ani, Baharieh Rouhani (2008). 1741: 1503:Omrani, Shadyar (July 11, 2023). 1160: 966: 4874:People executed by strangulation 4453: 4419: 4382: 3005:The Princeton Theological Review 2637:. Kalimat Press. pp. 4–10. 2449:, London: Vintage, p. 147, 2427:. Baháʼí International Community 2249:. USA: Baháʼí Publishing Trust. 1969: 809: 135: 4894:Iranian Arabic-language writers 4819:19th-century executions by Iran 3852: 3827: 3802: 3775: 3750: 3725: 3700: 3673: 3646: 3624: 3614: 3602: 3512: 3487: 3462: 3449: 3416: 3397: 3388: 3367: 3342: 3333: 3311: 3302: 3276: 3265: 3225: 3091: 3063: 3013:Rev. Wilson, Samuel G. (1915). 2998:Rev. Wilson, Samuel G. (1915). 2983:Rev. Wilson, Samuel G. (1914). 2975: 2898: 2833: 2812: 2749: 2736: 2672: 2651: 2574: 2536:Persia and the Persian Question 2525: 2504: 2495: 2438: 2403: 2391: 2374: 2324:Leaves of the Twin Divine Trees 2315: 2290: 2263: 2238: 2211: 1963: 1928: 1899: 1884: 1870: 1826: 1788: 1776: 1560:. Santa Barbara, CA: ABC-CLIO. 3653:Bahíyyih Nak̲h̲javání (2007). 3519:Grinevskaya, Isabella (1916). 3384:. F.A. Brockhaus. p. 350. 2882:Shiʻism: A Religion of Protest 1762: 1496: 470:venerated her to the level of 391:Fatimah Baraghani/Umm-i Salmih 377:, "The Pure One," also called 1: 4899:Iranian Arabic-language poets 4864:People executed by Qajar Iran 4145:Maneck, Susan Stiles (1989). 4088:. Oxford, UK: George Ronald. 3970:. Oxford, UK: George Ronald. 3942:Amin, Camron Michael (2002). 3680:Nakhjavani, Bahiyyih (2015). 3039:Maneck, Susan Stiles (2004). 2326:. Oxford, UK: George Ronald. 2297:Urubshurow, Victoria (2008). 1880:. US Baháʼí Publishing Trust. 1435: 1336:Constance Faunt Le Roy Runcie 711: 107:Ameneh Khanom Qazvin (mother) 82:Mohammad Baraghani (divorced) 4007:Eminent Poetesses of Persian 3374:Polak, Jakob Eduard (1865). 2854:Women and the Family in Iran 2514:. US Baháʼí Publishing Trust 1751:. US Baháʼí Publishing Trust 1303:. Polish/Russian playwright 1185: 1101:al-Qa'im would utter on the 939:The Poetry of Táhirih (2002) 581: 54:August 16–27, 1852 (aged 35) 7: 4889:Arabic-language women poets 4381:(public domain audiobooks) 4280:Ruhe-Schoen, Janet (2011). 3985:Banani, Amin (tr.) (2004). 3813:. L´harmattan. p. 93. 3764:. Jack Lenz, Producer. 2012 3455:Baháʼí World News Service: 2581:Mazal, Peter (2003-10-21). 2299:Introducing World Religions 1428:about Táhirih's life, with 1194:Prison of Táhirih in Tehran 932:A Year Amongst the Persians 429:. Táhirih travelled to the 74:and women's rights activist 10: 4925: 4834:19th-century Iranian poets 4579:Universal House of Justice 4193:10.1080/021086032000139113 3879:Afaqi, Sabir, ed. (2004). 3656:˜La œfemme qui lisait trop 3196:Journal of Women's History 3178:10.2979/mew.2007.3.issue-3 3170:10.1215/15525864-2007-4004 2218:Foltz, Richard C. (2004). 2016:10.1080/021086032000139113 1949:10.1080/021086032000139113 1389:that it was after reading 1068: 4785: 4747:Socioeconomic development 4739: 4676: 4623: 4592: 4561: 4517: 4462: 4451: 4427: 4366:Works by or about Táhirih 4351:Memorials of the Faithful 4151:Journal of Baháʼí Studies 3550:Journal of Baháʼí Studies 3423:Milani, Farzaneh (1992). 3141:. University of Minnesota 3099:Milani, Farzaneh (1992). 2770:10.1080/00210860208702012 2557:Memorials of the Faithful 1914:. Oneworld Publications. 1688:Milani, Farzaneh (1992). 1328: 1282: 1234: 790: 625:Marriage and developments 612:, also cited her beauty. 94: 86: 78: 66: 50: 28: 21: 4849:Female religious leaders 4164:10.31581/JBS-2.2.4(1989) 4009:. Iran Society, Kolkata. 3712:Malta Independent Online 3563:10.31581/JBS-5.3.3(1993) 3544:Hassall, Graham (1993). 3476:. Jan 3, 1913. p. 7 3284:"The Latest from France" 2744:Resurrection and Renewal 2538:, vol. 1, p. 497, note 2 2194:Resurrection and Renewal 1432:in the role of Táhirih. 1383:Henri Antoine Jules-Bois 1367:about the life story of 918:procured her poems from 520:Muhammad Salih Baraghani 411:Muhammad Salih Baraghani 102:Muhammad Salih Baraghani 4884:Women religious writers 4839:Executed Iranian people 4569:Covenant of Baháʼu'lláh 4547:Some Answered Questions 4013:Forghani, Isma (2019). 3809:Forghani, Isma (2019). 3609:Х. Баран, А. Е. Парнис. 3591:. Baháʼí Library Online 2880:Dabashi, Hamid (2011). 2425:"Early Baháʼí Heroines" 2245:Sears, William (1995). 1893:"The Bab and Modernity" 1840:https://kayhanlife.com/ 1772:, Hamid Dabashi, p. 217 1301:Baháʼí Faith in fiction 916:Edward Granville Browne 677:"("Qurat-ul-Ayn") and " 606:Edward Granville Browne 547:Mohammad Taqi Baraghani 502:The home of Táhirih in 494:Early life (birth–1844) 4844:Executed Iranian women 4752:Progressive revelation 4172:Momen, Moojan (2003). 4005:Chopra, R. M. (2010). 3920:Akhavan, Roya (2022). 3758:"Progress of the Film" 3209:10.1353/jowh.2010.0343 3000:"The Bayan of the Bab" 2852:Fathi, A, ed. (1985). 2191:Amanat, Abbas (1989). 2151:Maneck, Susan (1994). 1983:Cite journal requires 1426:The Unquenchable Flame 1296: 1277:Women's Freedom League 1195: 1133: 1038: 949:, about the desire of 665: 507: 261:Battle of Fort Tabarsi 23:Táhirih Qurrat al-'Ayn 4829:Letters of the Living 4694:Shrine of Baháʼu'lláh 4656:Letters of the Living 4085:The Poetry of Táhirih 3782:Banani, Amin (2004). 3350:"POLAK, Jakob Eduard" 3235:(November 27, 2010). 2916:Smith, Peter (2000). 2631:Lee, Anthony (2004). 2270:Fisher, Mary (2006). 2155:. Albany: SUNY Press. 2115:Āfāqī, Ṣābir (2004). 1795:Abbas Amanat (1989). 1628:Smith, Peter (2000). 1290: 1258:Baku State University 1193: 1145:Presentation at Court 1128: 1071:Conference of Badasht 1065:Conference of Badasht 1036: 1009:slanderous defamation 741:As a Bábí (1844–1848) 661: 501: 460:Letters of the Living 451:Conference of Badasht 403:Letters of the Living 401:. She was one of the 256:Conference of Badasht 168:Letters of the Living 4584:Spiritual Assemblies 4574:Administrative Order 4233:Nakhjavani, Bahiyyih 3354:ENCYCLOPÆDIA IRANICA 2608:ENCYCLOPÆDIA IRANICA 2153:"Religion and Women" 1400:In 2015, during the 1305:Isabella Grinevskaya 1200:execution of the Báb 1198:Two years after the 803:Texts and scriptures 708:for a short period. 696:) and the sister of 679:the soul of my heart 537:of the tragedies of 476:Letter of the Living 266:Execution of the Báb 4879:Iranian women poets 3906:. Ibex Publishers. 2585:. bahai-library.org 1342:Bahiyyih Nakhjavani 851:Writings of the Báb 551:Fath-Ali Shah Qajar 230:Writings of the Báb 4869:People from Qazvin 4636:Hands of the Cause 4509:Nineteen Day Feast 3924:. ISBN 1959770519. 3526:(reprint ed.) 3459:. 3 February 2017. 3409:2014-01-21 at the 2604:"MacEoin, Denis M" 2409:The birth year of 2382:Gregorian calendar 2301:. USA: Routledge. 1476:"Tahirih the Pure" 1395:Arthur de Gobineau 1357:Nazanin Afshin-Jam 1321:Velimir Khlebnikov 1297: 1254:Shahrnush Parsipur 1217:Jakob Eduard Polak 1204:Nasser-al-Din Shah 1196: 1151:Nasser-al-Din Shah 1134: 1130:Nasser-al-Din Shah 1093:, the daughter of 1039: 694:Núrayn-i-Nayyirayn 675:Solace of the Eyes 666: 610:Jakob Eduard Polak 508: 291:Baháʼí–Azali split 4854:Religious writers 4796: 4795: 4706:Shrine of the Báb 4489:Unity of religion 4484:Unity of humanity 4313:978-90-6022-490-8 4291:978-1-931847-84-1 4272:978-1-890688-04-2 4248:978-0-8047-9429-9 4224:978-0-900125-22-5 4137:978-1-931847-83-4 4116:978-1-931847-61-2 4095:978-0-85398-460-3 4026:978-0-511-71079-7 3998:978-1-890688-36-3 3977:978-0-85398-048-3 3955:978-0-8130-3126-2 3913:978-1-58814-145-3 3892:978-1-890688-35-6 3820:978-2-343-17990-2 3795:978-1-890688-36-3 3788:. Kalimat Press. 3738:Payvand Iran News 3693:978-0-8047-9429-9 3666:978-2-7427-7036-6 3442:978-1-931847-26-1 3112:978-1-85043-574-7 3081:978-1-931847-84-1 3056:978-1-890688-35-6 2952:(February 1998). 2950:Mottahedeh, Negar 2935:978-1-85168-184-6 2891:978-0-674-04945-1 2863:978-90-04-07426-2 2729:978-0-85398-048-3 2692:978-1-931847-83-4 2644:978-1-890688-36-3 2567:978-0-87743-242-5 2488:978-0-900125-22-5 2456:978-0-099-57870-3 2367:978-1-890688-36-3 2333:978-0-85398-533-4 2308:978-0-415-77270-9 2283:978-0-321-19481-7 2273:Women in Religion 2256:978-0-87743-003-2 2204:978-0-8014-2098-6 2128:978-1-890688-35-6 2121:. Kalimat Press. 2090:978-1-890688-04-2 1921:978-1-78607-957-2 1856:External link in 1808:978-0-8014-2098-6 1734:978-0-87743-020-9 1701:978-1-85043-574-7 1643:978-1-85168-184-6 1567:978-1-57607-355-1 1460:978-1-931847-61-2 1416:Dust-Flower-Flame 1369:Mona Mahmudnizhad 1132:, King of Persia. 1045:, she escaped to 898: 897: 468:Baháʼí literature 364: 363: 114: 113: 33:Fatemeh Baraghani 4916: 4684:House of Worship 4540:The Hidden Words 4457: 4414: 4407: 4400: 4391: 4390: 4386: 4385: 4375:Works by Táhirih 4370:Internet Archive 4325: 4295: 4276: 4262:Tahirih The Pure 4252: 4228: 4204: 4178: 4168: 4166: 4141: 4120: 4099: 4078: 4076: 4074: 4038: 4002: 3981: 3959: 3917: 3896: 3865: 3856: 3850: 3849: 3844:. 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820: 801: 793: 743: 714: 627: 618:Bahíyyih Khánum 584: 496: 360: 110: 62: 55: 46: 37: 35: 34: 24: 17: 12: 11: 5: 4922: 4912: 4911: 4906: 4901: 4896: 4891: 4886: 4881: 4876: 4871: 4866: 4861: 4856: 4851: 4846: 4841: 4836: 4831: 4826: 4821: 4816: 4811: 4794: 4793: 4786: 4783: 4782: 4780: 4779: 4774: 4769: 4764: 4759: 4754: 4749: 4743: 4741: 4737: 4736: 4734: 4733: 4728: 4723: 4718: 4713: 4708: 4703: 4702: 4701: 4691: 4680: 4678: 4674: 4673: 4671: 4670: 4669: 4668: 4663: 4658: 4648: 4643: 4638: 4633: 4631:Shoghi Effendi 4627: 4625: 4621: 4620: 4618: 4617: 4612: 4607: 4602: 4600:Baháʼí history 4596: 4594: 4590: 4589: 4587: 4586: 4581: 4576: 4571: 4565: 4563: 4559: 4558: 4556: 4555: 4550: 4543: 4536: 4529: 4521: 4519: 4515: 4514: 4512: 4511: 4506: 4501: 4496: 4491: 4486: 4481: 4476: 4470: 4468: 4460: 4459: 4452: 4450: 4448: 4447: 4442: 4437: 4431: 4429: 4425: 4424: 4417: 4416: 4409: 4402: 4394: 4388: 4387: 4372: 4363: 4357: 4344: 4339: 4332: 4331:External links 4329: 4327: 4326: 4312: 4296: 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1994: 1985:|journal= 1962: 1927: 1920: 1898: 1883: 1869: 1859:|journal= 1825: 1807: 1787: 1775: 1761: 1740: 1733: 1707: 1700: 1649: 1642: 1573: 1566: 1521: 1495: 1466: 1459: 1440: 1439: 1437: 1434: 1430:Tierney Sutton 1422:Russell Garcia 1379:Catulle Mendès 1344:published her 1284: 1281: 1236: 1233: 1187: 1184: 1162: 1161:Final sentence 1159: 1146: 1143: 1122: 1119: 1069:Main article: 1066: 1063: 1011:" and denies " 992: 989: 968: 967:Return to Iran 965: 955:The Quickening 903:Point by Point 896: 895: 893: 892: 885: 878: 870: 867: 866: 865: 864: 856: 855: 854: 853: 848: 846:Kitabu'l-Asmáʼ 843: 838: 833: 831:Qayyūm al-asmā 825: 824: 815: 814: 806: 805: 792: 789: 742: 739: 730:Mary Magdalene 713: 710: 637:Friday prayers 626: 623: 593:Husayn ibn Ali 583: 580: 568:lunar calendar 559:Shoghi Effendi 495: 492: 488:women's rights 379:Qurrat al-ʿAyn 362: 361: 359: 358: 351: 344: 336: 333: 332: 331: 330: 322: 321: 320: 319: 314: 309: 301: 300: 296: 295: 294: 293: 288: 276: 275: 271: 270: 269: 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