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 is given as Fátimih Bigum Baragháni and birth year is 1814.
||Fatimih Umm-Salamih; Tahirih; Pure One; Qurratu'l-'Ayn; Solace of the Eyes; Zarrin-Taj; Crown of Gold
|1830. c. 1830
||Marriage of Táhirih to her cousin Mullá Muhammad, the son of Mullá Taqí.
||Marriage; Tahirih; Mulla Muhammad; Mulla Taqi
|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.
- 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]
||Siyyid `Ali-Muhammad; declaration; Mulla Husayn-i-Bushru'i; Qayyumu'l-Asma'; Surih of Joseph; Tahirih; Bab; Babi Qur'an; Baha'u'llah; Adamic Cycle; Baha'i Cycle; Cycle of Fulfillment; Apostolic; Heroic; Primitive; Age; Shi'i Muslim; Babu'l-Bab; Siyyid-i-dhikr; Fort Tabarsi; Jinab-i Bab; Qa'im; Promised One
|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.
||Declaration; Bab; Mulla `Aliy-i-Bastami; Mulla Husayn; Siyyid `Ali-Muhammad; Promised One; Letters of the Living; Quddus; Tahirih
|1845. c. Jan
||Crowds gather in Karbalá in response to the Báb's summons, among them Táhirih. [BI62; BBRSM15, 215; SBBH1:22]
|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]
|Shíráz; Isfahán; Khurásán; Yazd; Kirmán; Nayríz; Iran; Persia; Karbalá; Iraq
||Bab; Mosque Vakil; Hidden Imam; Mulla Husayn; uncle; Babi; Shah; Siyyid Yahyay-i-Darabi; Vahid; scholar; Muhammad-`Aliy-i-Zanjani; Hujjat; Qayyumu'l-Asma'; Mirza Ahmad-i-Azghandi; learned; Tahirih; Shaykhi; Shi`ism; Karim Khan; Shaykhi; Ishaqu'l-Batil; Crushing Falsehood; Shaykhism
|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]
||The birth of Bahíyyih Khánum, the Greatest Holy Leaf, eldest daughter of Bahá'u'lláh and Navváb, and sister of `Abdu'l-Bahá, in Tihrán. She is later designated by Shoghi Effendi `the outstanding heroine of the Bahá'í Dispensation'. [BBD42; GPB108]
Many Bábís go to Shíráz and meet the Báb. [B 103]
- For a description of her nature see BK42–3.
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]
|Tihrán; Tehran; Shíráz; Iran; Baghdád; Karbalá; Iraq
||Bahiyyih Khanum; Greatest Holy Leaf; daughter Baha'u'llah; Navvab; sister `Abdu'l-Baha; Shoghi Effendi; Baha'i Dispensation; Babi; Bab; Tahirih; Shaykh Muhammad Shibl; Mufti Baghdad
|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.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]
|Kázimayn; Baghdád; Iraq; Persia; Iran; Hamadán; Kirmánsháh
||Tahirih; Babi; Siyyid `Ali Bishr; Bab; Mah-Ku; Hakim Masih; Jewish; doctor; Baha'i; Najib Pasha
|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.
|Iran; Persia; Tabríz; Zanján;
||Bab; letter; Shah; prime minister; Bab; Shah; Grand Vizier; 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.
||Hamadán; Iran Persia
||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]
|Hamadán; Qazvín; Mashhad; Khurásán; Shíráz; Máh-Kú; Tihrán; Tehran; Iran Persia
||Tahirih; Arab; Babis; Haji Mulla Taqi; Shaykhis; Mulla Husayn; pilgrimage; Baha'u'llah
|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]
|Khurásán; Máh-Kú; Qazvín; Tihrán
||Mulla Husayn; Tahirih
|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]
- BBRSM22 says the murder took place towards the end of October.
- Mullá `Abdu'lláh indicates that he was `never a convinced Bábí'. [DB276]
|Shíráz; Iran; Persia
||murder; Haji Mulla Muhammad Taqi; uncle; Tahirih; Mulla `Abdu'llah
|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]
||Tihrán; Tehran; Iran; Persia
||Tahirih; assassination; uncle; Babis; arrested; Khusraw Khan
||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.
|Tihrán; Tehran; Qazvín; Khurásán; Iran; Persia
||Tahirih; escape; Mirza Hadiy-i-Farhadi; Haji Asadu'llah-i-Farhadi; Vahid
|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. [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; Tabríz; Sháhrúd; Chihríq; Iran; Persia
||Conference Badasht; Baha'u'llah; Quddus; Tahirih; Bab; Bayan
|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]
|Sárí; Tehran; Tihrán; Mashhad; Mázindarán; Iran; Persia; Karbalá; Iraq
||Quddus; arrest; Mirza Muhammad-Taqi; Tahirih; Mahmud Khan; Kalantar; Mulla Husayn; Shah; pilgrimage; Tablet; Bab; Black Standard; green turban; new name; Siyyid `Ali
|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; Mázindarán; Níyálá; Núr; Bandar-Jaz; Iran; Persia
||Babis; attack; Baha'u'llah; Tahirih; Shaykh Abu-Turab-i-Ishtahardi
|1852 16 – 27Aug
||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.
|1866. c. Mar 1866
||The Most Great Separation. Bahá'u'lláh reveals the Súriy-i-Amr (Súrih of Command) for Mírzá Yahyá. [CH60, 83, CB84; GBP166]
- This is the formal announcement to the nominee of the Báb of the station of ‘Him Whom God shall make manifest' and a summons for him to pay allegiance to His Cause. [CB83–4; RB2:161]
- Bahá'u'lláh directs his amanuensis to take the Tablet to Mírzá Yáhyá. He becomes very angry and a "jealous fire consumed him". He responds by claiming that he is the recipient of a divine revelation and all must turn to him. [CH60, BKG230; CB84; GPB166–7; RB2:162]
- The announcement that Bahá'u'lláh was the Promised One spread quickly to Iraq and to Persia. The followers were happy for the clarification and glad to be rid of Yáhyá. Only the express command of Bahá'u'lláh prevented them from ridding the world of such nefarious traitor. [CH61]
- It is believed that Yáhyá's conduct and accusations precipitated the next exile. [CH61]
|Adrianople; Edirne; Turkey
||Baha'u'llah; Suriy-i-Amr; Surih Command; Mirza Yahya; Bab; Lawh-i-Baha; Khatun Jan; Tahirih; Rida Big; Tablet; people Baha; people Bayan; The Most Great Separation.
|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]
|Adrianople; Edirne; Turkey
||Lawh-i-Baha; Khatun Jan; Tahirih; Rida Big
||‘Aynu’d-Dín and Táhirih ‘Alá’í arrive in Southern Rhodesia and are named Knights of Bahá’u’lláh. [BW13:456]
||‘Aynu’d-Din; Tahirih ‘Ala’i; Knight of Baha’u’llah
|1983 18 Jun
||In Shiraz, ten Bahá'í women ranging in age from 17 to 57, were hanged. All of the women had been tortured and interrogated in the months prior to their execution. The youngest of these martyrs was Mona Mahmudnizhad, a 17-year-old schoolgirl who had been beaten on the soles of her feet, kissed the hands of her executioner and placed the hangman's rope around her own throat. The names of the others executed were Zarrin Muqimi-Abyanih, 28, Ruya Ishraqi, a 23-year-old veterinary student, Shahin Dalvand, 25, a sociologist; Izzat Janami Ishraqi, 57, a homemaker; Mahshid Nirumand, 28, who had qualified for a degree in physics but had it denied her because she was a Bahá'í, Simin Sabiri, 25; Tahirih Arjumandi Siyavushi, 30, a nurse; Akhtar Thabit, 25, also a nurse; Nusrat Ghufrani Yalda'i, 47, a mother and member of the local Bahá'í Spiritual Assembly. [Hanged for teaching “Sunday school”]
- For the story of the martyrs see BW19:180–7 and VV56.
- For their obituaries see BW19:596–607.
- For pictures of the martyred women see BW19:240–1.
||Baha'i; martyr; Mona Mahmudnizhad; Zarrin Muqimi-Abyanih; Ruya Ishraqi; Shahin Dalvand; Izzat Janami Ishraqi; Mahshid Nirumand; Simin Sabiri; Tahirih Arjumandi Siyavushi; Akhtar Thabit; Nusrat Ghufrani Yalda'i
|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
- 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]
- 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]
- 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]
- 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]
- 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]
- 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]
- 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]