Search for tag "Tahirih"
||The birth of Fátimih Umm-Salamih, Táhirih (the Pure One), Qurratu'l-'Ayn (Solace of the Eyes), Zarrín-Táj (Crown of Gold). [BBD220; GPB7, 73, 75]
- In BBRSM16 her name was given as Fátimih Bigum Baragháni and birth year is 1814.
||Tahirih; Births and deaths; Letters of the Living
|1830. c. 1830
||Marriage of Táhirih to her cousin Mullá Muhammad, the son of Mullá Taqí. [TB25]
||Weddings; Tahirih; Mulla Muhammad; Mulla Taqi
|1844 10 Jan
||The arrival of Táhirih in Karbilá. She had learned of the views of Shaykh Ahmad and Siyyid Kázim and had corresponded with the latter from whom she received her name, Qurratu'l-Ayn, meaning "Solace of the Eyes". Against the wishes of her family she had left her home to join the circle of his students but arrived in Karbilá ten days after his passing. Convinced that the Promised One would soon appear she stayed on in that city as Siyyid Kázim's disciples were departing in their search. To one of them, her brother-in-law, Mírzá Muhammad-i-Alíy-i-Qazvíní, she gave a sealed letter and told him to deliver it to the One Sought. This he did and the Báb recognized her as one of the Letters of the Living. [B25-26]
||Tahirih; Shaykh Ahmad-i-Ahsai; Siyyid Kazim-i-Rashti; Mirza Muhammad-i-Aliy-i-Qazvini; Letters of the Living
|1844. 22 May
||Declaration of the Báb's Mission
Two hours and eleven minutes after sunset Siyyid `Alí-Muhammad makes His declaration to Mullá Husayn-i-Bushrú'í.
- See SI231 for information on the anticipated return of the Hidden Imam. See BBR2pg42-3 and DB57 for a list of signs by which the Promised One would be known.
- See BW5p600-4 for a brief biography of William Miller the founder of the Adventist sect who, after intense study of the Bible, had predicted the return of Christ on March 21, 1844. See BW5p604 for mention of other Christians who made similar predictions.
- See DB383 and BBR2pg25 for information on Mulla Husayn-i-Bushru’i. See CoB110 for the significance of the first believer.
- See SBBH1:14 for a possible explanation for Mullá Husayn's presence in Shíráz at this time.
- Nabíl-i-A`zam relates that Mullá Husayn was welcomed at the Báb's mansion by Mubárak, His Ethiopian servant. [DB53]
- He reveals the first chapter of the Qayyúmu'l-Asmá' (the Commentary on the Súrih of Joseph. The entire text will later be translated by Táhirih. [B19–21; BBD190–1; BBRSM14–15; BKG28; BW12:85–8; BWMF16; DB52–65, 264, 216, BBR2pg14-15, GPB23, 73; MH56–71; SBBH17, HotD30]
- Bahá'u'lláh has described this book as being `the first, the greatest, and mightiest of all books' in the Bábí Dispensation. [GPB23]
- See SBBH5pg1 for discussion on the Qayyumu’l-Asma’.
- This text was the most widely circulated of all the Báb's writings and came to be regarded as the Bábí Qur'an for almost the entirety of His mission. [BBRSM32]
- This date marks the end of the Adamic Cycle of approximately six thousand years and the beginning of the Bahá'í Cycle or Cycle of Fulfilment. [BBD9, 35, 72; GPB100] Shoghi Effendi is quoted as saying that this is the second most important anniversary on the Bahá'í calendar. ZK320
- The beginning of the Apostolic, Heroic or Primitive Age. [BBD35, 67]
- See MH86–7 for an explanation of the implication of the word `Báb' to the Shí'í Muslims.
- Three stages of the Báb's Revelation:
- He chooses the title `Báb' and Mullá Husayn is given the title Bábu'l-Báb (the gate of the Gate).
- In the second year of the Revelation (from His confinement in the house of His uncle in Shíráz) He takes the title of Siyyid-i-dhikr (dhikr means `remembrance of God') and gives the title `Báb' to Mullá Husayn. At Fort Tabarsí Mullá Husayn is called `Jináb-i Báb' by his companions.
- At His public declaration the Báb declares Himself to be the promised Qá'im. [MH87–8]
||Bab, Life of; Bab, Declaration of; Holy days; Bab, Writings of; Mulla Husayn; Qayyumul-Asma (book); Surih of Joseph; Tahirih; Bab, Life of; Cycles; Ages and Epochs; Heroic age; Qaim; Promised One; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Mubarak; Letters of the Living
|1844 Jul - Aug
||Forty days after the Declaration of the Báb, the second Letter of the Living, Mullá `Alíy-i-Bastámí, has a vision that leads him to Mullá Husayn and he accepts the Báb. During this period of waiting for the second person to recognize the Báb, He called Mulla Husayn to His house several times. He always comes at night and stays until dawn. [HotD41]. Sixteen others recognize Siyyid `Alí-Muhammad as the Promised One. The 18 are later designated `Letters of the Living'. [BBD138, B21–7; DB63–71, 80–2; MH73–81, MH121, SBBH1:16–17, GPB7-8]
- See RB2:145–6 for the fate of the Letters of the Living.
- See B26–7, BBD138, DB80–1, MH81 for a list of the Letters of the Living.
- See BBRSM24–5 for more on the Letters of the Living.
- See BBRSM24–5 for a discussion of the special places occupied by Quddús, Mullá Husayn and Táhirih.
||Bab, Life of; Bab, Declaration of; Mulla Ali Bastami; Dreams; Mulla Husayn; Letters of the Living; Quddus; Tahirih; Bab, Basic timeline; - Basic timeline, Expanded
|1845. c. Jan
||Crowds gather in Karbalá in response to the Báb's summons, among them Táhirih. [BI62; BBRSM15, 215; SBBH1:22]
||Bab, Life of; Tahirih
|1845. Jul and months following
||The Báb is told to attend a Friday gathering at the Mosque of Vakíl to appease the hostility and the curiosity of some of the residents of Shíráz and to clarify His position. The exact date of His attendance is unknown. He makes a public pronouncement that He is neither the representative of the Hidden Imám nor the gate to him, that is, His station is higher. [B94–8; DB151–7]
- He is released to the custody of His uncle, Hájí Mírzá Siyyid 'Alí. [DB151, LTDT13]
- see DB152 for pictures of the above mosque.
- Upon hearing the news of the confinement of the Báb, Mullá Husayn and his companions leave Isfahán where they have been awaiting further instructions and travel to Shíráz. Mullá Husayn is able to meet secretly with the Báb several times in the house of His uncle. The Báb sends word to the remainder of His followers in Isfahán to leave and travel to Shíráz. [B102–3; MH128–9]
- After a time the presence of Mullá Husayn in Shíráz threatens to cause civil unrest. The Báb instructs him to go to Khurásán via Yazd and Kirmán and tells the rest of the companions to return to Isfahán. [B90, 102–3; DB170; MH130]
- This time, described as the `most fecund period' of the Báb's ministry, marks the birth of the Bábí community. [B89–90]
- The Sháh sends one of the most learned men in Persia, Siyyid Yahyáy-i-Dárábí, surnamed Vahíd, to investigate the claims of the Báb. He becomes a follower of the Báb. As a result of his conversion most of the inhabitants of the town of Nayríz later become Bábís. [B90–4; BBD216; BBRSM41; CH21; DB171–7; GPB11–12; TN7–8]
- Another learned scholar, Muhammad-`Alíy-i-Zanjání, surnamed Hujjat, becomes a believer after reading only one page of the Qayyúmu'l-Asmá'. Several thousand of his fellow townspeople become Bábís. [B100–2; BBD111; BBRSM16; GPB12]
- Mírzá Ahmad-i-Azghandí, yet another learned man, who had compiled traditions and prophecies concerning the expected Revelation, becomes a believer as well. [GPB12–13]
|Shiraz; Isfahan; Khurasan; Yazd; Kirman; Nayriz; Iran; Karbala; Iraq
||Bab, Life of; Vakil Mosque; Mosques; Hidden Imam; Mulla Husayn; Bab, Family of; Muhammad Shah; Shahs; Vahid (Siyyid Yahyay-i-Darabi); Hujjat; Qayyumul-Asma (book); Mirza Ahmad-i-Azghandi; Tahirih; Mirza Ahmad-i-Azghandi
|1845 July and months following
||In Karbalá Táhirih revives the remnant of the Bábí community there. She is considered a part of the radical element of Shaykhí Bábís because she believes that the Shaykhí tradition has been abrogated by the new Revelation. The new Bábí movement causes the Shaykhí leaders to unite in their opposition to the Báb and to redefine the nature of the school, toning down its more controversial teachings and moving back towards mainstream Shí`ísm. [BBRSM16–18]
|1845. 30 Dec
||The Báb's birthday falls on the first day of the mourning observance for the Imám Husayn. Táhirih, who is in Karbalá with the widow of Siyyid Kázim-i-Rashtí, instructs her relatives and the Bábís to dress in bright clothing and joyously celebrate the Báb's birth. This causes a considerable disturbance, even among the Bábís. Táhirih is arrested and expelled from the city. [RR305, SA217]
||Tahirih; Persecution, Iraq; Persecution, Arrests; Persecution
|1846 (In the year)
||Táhirih is sent back to Baghdád from Karbalá. She is lodged first in the house of Shaykh Muhammad Shíbl and then in the house of the Muftí of Baghdád. During her time in Iraq she enlists a considerable number of followers and makes a number of enemies among the clergy [B162; DB271]
||Baghdad; Karbala; Iraq
|1847 Spring - Summer
||Táhirih's activities in Iraq so alarm some Bábís of Kázimayn that they agitate against her. Siyyid `Alí Bishr writes to the Báb in Máh-Kú on their behalf. The Báb replies praising Táhirih, causing the Kázimayn Bábís to withdraw from the Faith. [B 163]
- Among those Táhirih meets in Baghdád is Hakím Masíh, a Jewish doctor who years later becomes the first Bahá'í of Jewish background. [B165]
- Táhirih is sent back to Persia by Najíb Páshá. She is accompanied by a number of Bábís; they make a number of stops along the way, enrolling supporters for the Cause of the Báb. [B163–4; BBRSM216]
- Ma'ani says Táhirih left Baghdád early in 1847.
- In Kirand 1,200 people are reported to have volunteered to follow her. [B164 DB272; TN20]
- B164 says the number is 12,000; DB272 says it was 1,200.
- In Kirmánsháh she is respectfully received by the `ulamá. [B164; DB272]
- Táhirih arrives in Hamadán. Her father has sent her brothers here to persuade her to return to her native city of Qazvín. She agrees on condition that she may remain in Hamadán long enough to tell people about the Báb. [B165; DB273]
- MF180 says Táhirih remained in Hamadán for two months.
|Kazimayn; Baghdad; Iraq; Mah-Ku; Iran; Hamadan; Kirmanshah
||Tahirih; Bab, Life of
|1847. c. 17 Apr
||The Báb sends a letter to the Sháh requesting an audience. [B121; DB229; TN11]
Some accounts maintain that the prime minister intervened in the correspondence between the Báb and the Sháh. En route to Tabríz the Báb writes to various people, including the Grand Vizier, the father and uncle of Táhirih, and Hájí Sulaymán Khán. Hujjat learns of this last letter and sends a message to the Bábís of Zanján to rescue the Báb. The Báb declines their assistance. [B124–5; DB235–6]
- See B126 for an account of the Báb's demonstration to His guards that He could have escaped had He so wished.
|Tabriz; Zanjan; Iran
||Bab, Life of; Bab, Writings of; Shah; Prime Ministers of Iran; Prime ministers; Grand Viziers; Tahirih; Haji Sulayman Khan; Hujjat
||Táhirih sends Mullá Ibráhím Mahallátí to present to the chief mujtahid of Hamadán her dissertation in defence of the Bábí Cause. Mahallátí is attacked and severely beaten.
||Tahirih; Mulla Ibrahim Mahallati; Babi
|1847 c. Aug - Sep
||On her departure from Hamadán Táhirih asks most of the Arab Bábís travelling with her to return to Iraq. [B165; DB273]
Arrived in Qazvín, Táhirih refuses her estranged husband's attempts at reconciliation and lives with her father. Her father-in-law Hájí Mullá Taqí, feels insulted and denounces the Shaykhís and Bábís. [B166; DB2736]
|Hamadan; Qazvin; Iran
||Tahirih; Haji Mulla Taqi
|1847 c. Aug
||Mullá Husayn is residing in Mashhad, in Khurásán, where he has been since returning from Shíráz in 1845. The leader of a local rebellion wishes to enlist the Bábís on his side and seeks a meeting with Mullá Husayn. To avoid entanglement in the affair, Mullá Husayn decides to make a pilgrimage to Máh-Kú. [TB56; DB254–5; MH133–5]
- As an act of piety, he makes the whole 1,200-mile journey on foot. Along the route he visits the Bábís and in Tihrán meets secretly with Bahá'u'lláh. No account of their interview survives. In Qazvín, Mullá Husayn meets Táhirih for the first time. [DB255; MH137]
|Khurasan; Mah-Ku; Qazvin; Tihran
||Mulla Husayn; Tahirih; Bahaullah, Life of
|1847. Sep or Oct
||The murder of Hájí Mullá Muhammad Taqí, the powerful uncle of Táhirih, by Mullá `Abdu'lláh of Shíráz. [B166; BBRSM216; DB276–8]
- BBRSM22 says the murder took place towards the end of October.
- Mullá `Abdu'lláh indicates that he was `never a convinced Bábí'. [DB276]
||Assassinations; Mulla Abdullah; Haji Mulla Muhammad Taqi; Tahirih; Persecution, Iran; Persecution
|1847. Oct - Nov
||Táhirih is accused of instigating the assassination of her uncle and is confined to her father's house while about 30 Bábís are arrested. Four, including the assassin, are taken to Tihrán and held in the house of Khusraw Khán. [BKG41; BW18:380; DB276–8]
||Assassinations; Mulla Abdullah; Haji Mulla Muhammad Taqi; Tahirih; Khusraw Khan; Persecution, Iran; Persecution, Arrests; Persecution
|1847. Nov - Dec
||Bahá'u'lláh, who is living in Tihrán, visits the detainees and gives them money. [BKG41; DB278–9; GPB68]
Mullá `Abdu'lláh confesses to the murder of Hájí Mullá Muhammad Taqí and is helped to escape. [BKG41–2; DB278]
- See BKG42 for why Bahá'u'lláh was thought to have engineered his escape. Bahá'u'lláh is imprisoned for a few days for having assisted in Mullá `Abdu'lláh's escape.
- This was Bahá'u'lláh's first imprisonment. [BKG41; BW18:380; DB585]
- Shaykh Salib-i-Karímí, one of the imprisoned Bábís, is publicly executed in Tihrán.
- He is the first to suffer martyrdom on Persian soil. His remains are interred in the courtyard of the shrine of the Imám-Zádih Zayd in Tihrán. [B166; BW18:380; DB280]
- The remaining captives are returned to Qazvín. Hájí Asadu'lláh-i-Farhádí is secretly put to death in prison. Mullá Táhir-i-Shírází and Mullá Ibrahím-i-Maballátí are also put to death. [B166; BW18:380; DB280–3]
- DB280–3 says `the rest of' the detainees were put to death by the relatives of Hájí Mullá Muhammad Taqí.
|Tihran; Qazvin; Iran
||Bahaullah, Life of; Assassinations; Mulla Abdullah; Tahirih; Haji Mulla Muhammad Taqi; Cemeteries and graves; Firsts, Other; Persecution, Iran; Persecution, Arrests; Persecution, Deaths; Persecution
||Bahá'u'lláh plans Táhirih's escape, giving the task to Mírzá Hádíy-i-Farhádí, the nephew of Hájí Asadu'lláh-i-Farhádí. Táhirih is rescued and escorted from Qazvín to Bahá'u'lláh's home in Tihrán. [B167; BKG42; DB284–5; MF199]
- While she is in Bahá'u'lláh's home she is visited by Vahíd and challenges him by saying `Let deeds, not words, be our adorning!' [DB285; MF200]
- After a few days Bahá'u'lláh sends Táhirih to a place of safety before sending her on to Khurásán. [DB286–7; GPB68]
- Note: Ma'ani says this was the house of Mírzá Áqá Khán-i Núrí, who was then living in Káshán as an exile. His sister acted as Táhirih's hostess until she left for Badasht.
|Tihran; Qazvin; Khurasan; Iran
||Tahirih; escape; Mirza Hadiy-i-Farhadi; Haji Asadullah-i-Farhadi; Vahid (Siyyid Yahyay-i-Darabi)
|1848. c. 26 Jun - 17 Jul
||The Conference of Badasht
Bahá'u'lláh, who hosts and directs the event, rents three gardens, one for Quddús, another for Táhirih and the third for Himself. [B168; GPB31, 68; MF200]
The conference coincides with the removal of the Báb to Tabríz for interrogation in July.
It is held near the village of Sháhrúd in Semnan province. [BBRSM23; DB292]
- `The primary purpose of that gathering was to implement the revelation of the Bayán 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 Chihríq.' [BBRSM23; BKG43; DB297–8; GPB31, 157]
- B167 says that the Bábís did not come to Badasht to make plans to rescue the Báb. It is attended by 81 believers and lasts 22 days. [BKG43–4, 46; DB292–3; GPB312]
- Each day Bahá'u'lláh reveals a Tablet, and on each believer He confers a new name. Each day an Islamic law is abrogated. Henceforth, when the Báb was addressing the believers, He used the new name that Bahá'u'lláh had bestowed upon them. [DB293; GPB32]
- See BKG44–5, DB293 and MF201 for the story of the central event, Táhirih's confrontation with Quddús and removal of her veil.
- Also see B167–9; BBD31–2; BBRSM46; BKG43–7; DB292–8; RB2:353.
|Badasht; Tabriz; Shahrud; Chihriq; Iran
||Conference of Badasht; Bahaullah, Life of; Bahaullah, Writings of; Quddus; Tahirih; Veils; Women; Womens rights; Gender; Equality; Bab, Life of; Bayan; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Bahaullah, Basic timeline; Letters of the Living
|1848 c. Jul
||Quddús is arrested and taken to Sárí where he is placed under house arrest in the home of Mírzá Muhammad-Taqí, a leading cleric. [B171; BKG50; DB300]
Táhirih is arrested and is later taken to Tihrán where she is held in the home of Mahmúd Khán, the Kalántar of Tihrán, until her martyrdom in August 1852.
Mullá Husayn leaves the army camp near Mashhad where he has been a guest of a brother of the Sháh. He plans to make a pilgrimage to Karbalá. While making preparations for the journey he receives a Tablet from the Báb instructing him to go to Mázindarán to help Quddús, carrying a Black Standard before him. He is also instructed to wear the Báb's own green turban and to take the new name Siyyid `Alí. [B171; BKG50; DB324; MH174]
|Sari; Tihran; Mashhad; Mazandaran; Iran; Karbala; Iraq
||Quddus; Mirza Muhammad-Taqi; Tahirih; Mahmud Khan; Kalantar; Mulla Husayn; Shahs; Black Standard; Green turban; Turbans; Names and titles; Letters of the Living
|1848. c. 17 Jul
||The Bábís leave Badasht for Mázindarán. They are attacked by a mob of more than 500 outside the village of Níyálá. [B170–1; BKG46–7; BW18:380; DB298; GPB68]
- Bahá'u'lláh travels to Núr with Táhirih. He entrusts her into the care of Shaykh Abú-Turáb-i-Ishtahárdí, to be taken to a place of safety. [BKG48; DB299]
- Bahá'u'lláh travels to Núr `in easy stages'. By September He is in Bandar-Jaz. [BKG48]
|Badasht; Mazandaran; Niyala; Nur; Bandar-Jaz; Iran
||Conference of Badasht; Bahaullah, Life of; Tahirih; Persecution, Iran; Persecution, Mobs; Persecution
|1848 19 - 20 Jul
||The Women's Rights Convention was held in the Wesleyan Chapel at Seneca Falls, NY. The principle organizer was Lucretia Mott, with Elizabeth Cady Stanton as its driving intellect. A significant role was played by an African-American man, an abolitionist and a recently freed slave, Frederick Douglass. The convention adopted a Declaration of Rights and Sentiments that consisted of 11 resolutions including the right for women to vote. The signatories were the 68 women and 32 men in attendance. The right for women to vote became part of the United States Constitution in 1920. [The Calling: Tahirih of Persia and her American Contemporaries p114-160, "Seneca Falls First Woman's Rights Convention of 1848: The Sacred Rites of the Nation"
by Bradford W. Miller (Journal of Bahá'í Studies, 8.3, 1998)]
This conference has been compared to the Conference of Badasht with respect to the emancipation of women and entrenched prejudices.
|Seneca Falls; New York; United States; Badasht; Iran
||Womens rights; Human rights; African Americans; Women; Gender; Equality; Conference of Badasht; Tahirih
|1852 16 – 27 Aug
||The martyrdom of Táhirih in Tihrán. [BBR172–3; BBRSM:30; BW18:382; BKG87; MF203]
- She is martyred in the Ílkhání garden, strangled with her own silk handkerchief which she has provided for the purpose. Her body is lowered into a well which is then filled with stones. [BBD220; DB622–8; GPB75]
- See GPB73–5 for a history of her life.
||Tahirih; Persecution, Iran; Persecution, Deaths; Persecution; Women; Gender; Equality; Letters of the Living; - Basic timeline, Expanded
|1866 c. Mar
||Bahá'u'lláh reveals the Lawh-i-Bahá in honour of Khátún Ján, a believer and close friend of Táhirih. [RB2:171, 179]
- It was probably revealed just before He took up residence in the house of Ridá Big. [RB2:171]
- This is the first Tablet in which Bahá'u'lláh uses the term ‘people of Bahá' to refer to His followers, to distinguish them from the ‘people of the Bayán'. [RB2:179]
|Edirne (Adrianople); Turkey
||Lawh-i-Baha; Khatun Jan; Tahirih; Rida Big; Firsts, Other
|1997 In the year
||The Tahirih Justice Center was founded to address the acute need for legal services of immigrant and refugee women who have fled to the U.S. to seek protection from human rights abuses.
- The Center's founder, Ms. Layli Miller, created the Center after she was besieged by requests for legal assistance following her involvement in a high-profile case that set national precedent and revolutionized asylum law in the United States. The case was that of Fauziya Kassindja, a 17 year-old woman who fled Togo in fear of a forced polygamous marriage and a tribal practice known as female genital mutilation. After arriving in the U.S. and spending more than seventeen months in detention, Ms. Kassindja was granted asylum on June 13th, 1996 by the United States Board of Immigration Appeals in a decision that opened the door to gender-based persecution as a grounds for asylum. [Tahirih Justice Center]
||Tahirih Justice Center; human rights; Layli Miller
from the main catalogue
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- Süleyman Nazif's Nasiruddin Shah ve Babiler: an Ottoman Source on Babi-Baha'i History, by Necati Alkan (2000). On the author of the 1919 Persian history "Nasiru’d-Din Shah and the Babis," including a translation of passages on Tahirih. [about]
- Abdu'l-Baha, by Constance Elizabeth Maud, in Sparks among the Stubble (1924). Chapter on Abdu'l-Baha and Qurratu'l-Ayn, from a book of biographical studies. [about]
- Apparent Contradictions in the Bahá'í Writings, Reconciliation of, by Universal House of Justice (2002). On apparent contradictions, regarding Mírzá Abu'l-Fadl on Abraham and Zoroaster; 'Abdu'l-Bahá and a Baby Naming Ceremony; Minimum Age of Marriage; Smoking and Firmness in the Covenant; Corporal Punishment; Táhirih as "Woman Suffragette." [about]
- Authority of the Feminine and Fatima's Place in an Early Work by the Bab, The, by Todd Lawson, in Online Journal of Bahá'í Studies, 1 (2007). While Tahirih inspired many in Europe and eventually America, she is very much a daughter of her own culture, history, mythology, and religion. She was a religious mystic who felt a new day arising in the world, and seen by some as the "return" of Fatima. [about]
- Badasht, by Moojan Momen, in Encyclopaedia Iranica, Volume 3 (1989). Brief excerpt, with link to article offsite. [about]
- Dawn over Mount Hira and Other Essays, by Marzieh Gail (1976). Seven essays on various topics of interest to Baha'i studies and history. [about]
- Enigmatic Questions Surrounding the Appearances of the Prophets, by John S. Hatcher (2011). [about]
- Family and Early Life of Tahirih Qurrat al-`Ayn, The, by Moojan Momen, in Bahá'í Studies Review, 11 (2003). Summary of information about the ancestry and background of Tahirih available in Persian and Arabic; tensions in her paternal family, which must have affected her as she grew up. [about]
- God's Heroes: A Drama in Five Acts, by Laura Clifford Barney (1910). A play based on events in the lives of the early Babis, with a focus on Tahirih. [about]
- In search of Martha Root: An American Bahá'í feminist and peace advocate in the early twentieth century, by Jiling Yang (2007). Early life of Root, her four world teaching trips from 1919 to 1939 with a focus on peace advocacy, and gender and identity reflections on Tahirih. Link to thesis (offsite). [about]
- Life of Tahirih: The Wonderful Life of Kurratu'l-Ayn, by Asadu'llah Fadil, in Star of the West, Set 7 Vol 14 Num 8 (1923). The Life of the great Heroine of the Babi Faith [about]
- Literature of Persia, The: A Lecture delivered to the Persia Society, by E. G. Browne (1912). A selection of Persian poetry, featuring poems by Nabil, Tahirih, and Babi martyrs. [about]
- Mary Magdalene: Lioness of God in the Bahai Faith, by Lil Osborn (2013). On the symbolic role of Mary Magdalene in the Baha’i tradition as a female archetype in the context of the doctrine of "return," and thus linked to the poet Tahirih, heroine of the Babi-Baha’i dispensation. [about]
- Mutilated Body of the Modern Nation: Qurrat al-'Ayn's Unveiling and the Persian Massacre of the Bábís, by Negar Mottahedeh, in Comparative Studies of South Asia, Africa and the Middle East, 18:2 (1998). [about]
- Parallels in the Ministries of Táhirih and Paul, by JoAnn M. Borovicka, in Lights of Irfan, 17 (2016). Stories of early believers of the Bahá’í Faith as presented in "Memorials of the Faithful" compared with the lives of early believers in Christianity as recorded in the New Testament; Táhirih and Paul represent a similar type of early convert. [about]
- Postsecular Look at the Reading Motif in Bahiyyih Nakhjavani's The Woman Who Read Too Much, A, by Mary A. Sobhani, in Journal of Bahá'í Studies, 25:1-2 (2015). Nakhjavani’s historical novel includes metaphors that underscore a link between the secular and the sacred through the material and metaphysical act of reading; cf. McClure’s Partial Faiths: Postsecular Fiction in the Age of Pynchon and Morrison. [about]
- Qourrèt-oul-Aíne [Qurratu'l-`Ayn], by A.L.M. Nicolas, in Tahirih in History: Perspectives on Qurratu'l-'Ayn from East and West, ed. Sabir Afaqi (2004). First publication in English translation of early accounts of the life and death of Táhirih. These passages are from Seyyed Ali Mohammad dit le Bab (1905) by A.-L.-M. Nicolas, French diplomat and author. [about]
- Role of the Feminine in the New Era, The, by Marion Woodman, in Journal of Bahá'í Studies, 2:1 (1989). [about]
- Ruptured Spaces and Effective Histories: The Unveiling of the Babi Poetess Qurrat al-'Ayn-Tahirih in the Gardens of Badasht, by Negar Mottahedeh, in Occasional Papers in Shaykhi, Babi and Bahá'í Studies, 2:2 (1998). Implications of Tahirih's revolutionary act at Badasht in terms of a decisive break with Islamic history; also Shaykh Abu Turab's recollections of the event and his literary role in Nabil's Dawn-Breakers. [about]
- Selected Poems by Qurratu'l-`Ayn, Nabil, and other Babis, by Tahirih Qurratu'l-Ayn and Nabil-i-A'zam, in Materials for the Study of the Babi Religion (1918). [about]
- Seneca Falls First Woman's Rights Convention of 1848: The Sacred Rites of the Nation, by Bradford W. Miller, in Journal of Bahá'í Studies, 8:3 (1998). [about]
- Still Lives, by Denis MacEoin, in New Jerusalems: Reflections on Islam, Fundamentalism, and the Rushdie Affair (1993). The nature of private lives and biography in Middle Eastern culture, with brief discussion of Rushdie's Satanic Verses and the lives of Tahirih and Shoghi Effendi. [about]
- Tahirih, by Lowell Johnson (1982). Overview of the life of Qurratu'l-`Ayn, "Solace of the Eye," aka Zarrín-Táj, "Crown of Gold." [about]
- Táhirih: A Religious Paradigm of Womanhood, by Susan Maneck, in Journal of Bahá'í Studies, 2:2 (1989). [about]
- Tahirih: A Theology in Poetry, by Anthony Lee (2016). Examination of Qurratu’l-Ayn's writings to discern her social, religious, and political beliefs, most of which broke with Islam's traditional theology in favor of a revolutionary new doctrine. [about]
- Tahirih and Women's Suffrage, by Universal House of Justice, in Bahá'í Studies Bulletin, 4:2 (1990). Two letters on the same topics. [about]
- Tahirih Qurratul-ayn, by Moojan Momen and Todd Lawson, in World Religions: Belief, Culture, and Controversy (2011). [about]
- Tahirih, Letter of the Living, and Khadijih Bagum, Wife of the Báb, by Darius Shahrokh, in Windows to the Past (1992). Life stories of two key heroines of Babi history. [about]
- Tahirih, The Pure, Iran's Greatest Woman, by Martha L. Root (1938). Life Story of Tahirih, the Heroine of the Faith of the Bab, 1938 Edition [about]
- The Báb; Husayn Bushru'i; Ruh al-Quddus; Tahirih, by Moojan Momen and Todd Lawson, in Holy People of the World: A Cross-Cultural Encyclopedia (2004). [about]
- The Quickening: Unknown Poetry of Tahirih, by John S. Hatcher and Amrollah Hemmat: Review, by Shahbaz Fatheazam, in Journal of Bahá'í Studies, 25:3 (2015). [about]
- Windows to the Past, by Darius Shahrokh (1992). Deepening talks on 25 topics about Baha'i history and teachings, downloadable in MP3 audio format and PDF transcripts. [about]