1. 2026-04. No Shaykh, No Slave: Anti-Structure and Egalitarian Mysticism in Tahirih's Liminal Poetics. Neha Mohajer. Tahirih’s poetry rejects clerical and social hierarchy, using liminal mystical imagery to envision equality, women’s emancipation, spiritual renewal, and communal justice. Articles.
2. 2025-11. Tablet of the Letters (Ḥurūfāt) Revealed by the Báb, The. The Báb, Mohammad Norozi, trans. . On the interrelation of the Divine Names, the cosmos, and the hierarchy of creation.The Báb enumerates 32 letters, each linked to a domain of creation or aspect of spiritual authority, conveying how God ordains, sustains, and animates reality. Translations.
3. 2019. Twelve Table Talks Given by 'Abdu'l-Bahá in 'Akká. Abdu'l-Bahá, Bahá'í World Centre, trans. . Talks from 1904-1907. Writings.
4. 2019. Bahá'u'lláh's Symbolic Use of the Veiled Ḥúríyyih. John S. Hatcher, Amrollah Hemmat, Ehsanollah Hemmat. Analyzing some of the meanings behind the appearance of the Veiled Maiden, as alluded to by Bahá'u'lláh in His letters. Articles.
5. 2018. Bahá'u'lláh and Peace: A Series of Four Talks. Nader Saiedi. Talks at the Santa Monica Baha’i Center in California on four areas within the context of Baha'u'llah's Revelation that relate to peace, and how Baha'u'llah reconstructs the concepts of victory, mystical poetry, interpretation, and the temple. Audio.
6. 2017. Calling, The: Tahirih of Persia and Her American Contemporaries. Hussein Ahdieh, Hillary Chapman. Simultaneous, powerful spiritual movements swept across both Iran and the U.S in the mid-1800s. On the life and martyrdom of Tahirih; the 1848 Seneca Falls Convention and the conference of Badasht; spiritualism and suffrage. Books.
7. 2009-2025. Translation List: Provisional Translations of Baháʼí Texts. Adib Masumian, trans. Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging. Bibliographies.
8. 2004. Qourrèt-oul-Aíne [Qurratu'l-`Ayn]. A. L. M. Nicolas, Peter Terry, trans. . 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. Biographies.
9. 2001. Keys to the Proper Understanding of Islam in "The Dispensation of Baha'u'llah". Brian Wittman. Some references to Islam in Shoghi Effendi's English-language writings. Articles.
10. 2000. Fact and Fiction: Interrelationships between History and Imagination. Bahíyyih Nakhjavání. On the tension between "fact" and "fiction," between objective history and our relative and subjective stories, between art as the representation of reality and faith based on the Word of God. We inherited a responsibility to resolve this tension. Articles.
11. 1998-02. Ruptured Spaces and Effective Histories: The Unveiling of the Babi Poetess Qurrat al-'Ayn-Tahirih in the Gardens of Badasht. Negar Mottahedeh. 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. Articles.
12. 1998. Seneca Falls First Woman's Rights Convention of 1848: The Sacred Rites of the Nation. Bradford W. Miller. Explores parallels between the Seneca Fails First Woman’s Rights Convention in the USA and the Badasht Conference in Iran, both in July 1848, in terms of the emancipation of women. Articles.
13. 1998. Mutilated Body of the Modern Nation: Qurrat al-'Ayn's Unveiling and the Persian Massacre of the Bábís. Negar Mottahedeh. A Freudian interpretation of the extreme antipathy underlying common Iranian opposition to the Babis/Bahá'ís as being disruptive symbols of destabilizing modernism, with the stories of Qurratu'l-'Ayn's public unveiling a central element.    Articles.
14. 1997. Background and Centrality of Apophatic Theology in Bábí and Bahá'í Scripture, The. Stephen Lambden. History of the theological position of the incomprehensibility-unknowability of God in past major Abrahamic religions and its importance and significance for contemporary Bahá'ís. Articles.
15. 1997. Erotic Imagery in the Allegorical Writings of Baha'u'llah. John Walbridge. Mystical symbolism in early Bahá'í poetry. Articles-unpublished.
16. 1996. Passing Comments on the Long Obligatory Prayer of Bahá'u'lláh, Some. Bill Washington. An exploration of the Long Obligatory Prayer, examining the purpose of prayer, spiritual detachment, humility, and the inner transformation it fosters. Articles.
17. 1993. Still Lives. Denis MacEoin. 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. Articles.
18. 1991. Arches of the Years. Marzieh Gail. Early days of the Bahá'í Faith in America and of Abdu'l-Bahá's visit in 1912; Phoebe Hearst; Versailles Conference; and about Marzieh Gail herself. Books.
19. 1989. Badasht. Moojan Momen. Brief excerpt, with link to article offsite. Encyclopedia.
20. 1988. Lights of Guidance: A Bahá'í Reference File. Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice, Helen Bassett Hornby, comp. . The classic Bahá'í reference book. This is its first online edition. Compilations-personal.
21. 1982-2023. Encyclopaedia Iranica: Selected articles related to Persian culture, religion, philosophy and history. Encyclopaedia Iranica. Sorted, categorized collection of links to over 170 articles. Encyclopedia.
22. 1976. Dawn over Mount Hira and Other Essays. Marzieh Gail. A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. Books.
23. 1945. The White Silk Dress. Marzieh Gail. An "intimate portrait" of Ṭáhirih first published Friday April 21, 1944. Articles.
24. 1941. Táhirih's Message to the Modern World. Martha L. Root. Transcript of a radio address from Sunday April 21, 1940, telling the story of Ṭáhirih, describing her as the foremost woman of her generation known across Persia for her beauty, intelligence, and courage, who gave her life for the emancipation of women. Talks.
25. 1938-12. Tablets of the Hair. Bahá'u'lláh. Translation of five of total eleven Tablets titled "alváḥ-i-sha‘arát". Translations.
26. 1912/1947/1974. "Easy Familiarity," Explanations of. Rúhíyyih Khánum, Ann Boylan, John B. Cornell, Universal House of Justice. Statements on displays of affection (hugging and kissing) between members of the opposite sex. Also questions on assembly infallibility, and whether one with a minority opinion should vote against his conscience. Guardian.

1. 1848-06-26 —
   The Conference of Badasht

   Bahá'u'lláh, who hosted and directed the event, rented three gardens, one for Quddús, another for Táhirih and the third for Himself. [Bab168; GPB31, 68; MF200]

   The conference coincided with the removal of the Báb to Tabríz for interrogation in July. It was 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]
   • From the beginning of His ministry the Báb had implicitly claimed some higher spiritual station than merely that of being the "bábu'l-imám" and in the early months of 1848 while still in prison in Máh-Kú He put forward these claims to his companions. He proclaimed HImself to be the Imam Mahdi, the promised Q´'im (He who will arise), the inaugurator of the Resurrection and the abrogator of the Islamic holy law. [BBRSM23]
   • Bab167 says that the Bábís did not come to Badasht to make plans to rescue the Báb.
   • It was attended by 81 believers and lasted 22 days. [BKG43–4, 46; DB292–3; GPB312]
   • Each day Bahá'u'lláh revealed a Tablet, and on each believer He conferred a new name. Each day an Islamic law was 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.
     Ṭáhirih, seizing upon the opportunity, arose and, unveiled, came forth from the garden. She proceeded towards the tent of Bahá'u'lláh crying out and proclaiming: "I am the Trumpet-blast; I am the Bugle-call!"—which are two of the signs of the Day of Resurrection mentioned in the Qur'án. Calling out in this fashion, she entered the tent of Bahá'u'lláh. No sooner had she entered than Bahá'u'lláh instructed the believers to recite the Súrih of the Event from the Qur'án, a Súrih that describes the upheaval of the Day of Resurrection.
     [Twelve Table Talks given by 'Abdu'l-Bahá in 'Akká, no. 9, "Ṭáhirih and the Conference of Badasht"]
   • Also see Bab167–9; BBD31–2; BBRSM46; BKG43–7; DB292–8; RB2:353.
   • See The World-Wide Influence of Qurratul-'Ayn by Standwood Cobb.
2. 1930-00-00 — In Iran " [i]n the early years of the 1930s Bahá'í women joined the movement of discarding the veil and gradually abandoned the traditional veiling practice. This development opened new fields of service for women and made possible their fuller participation in the social and administrative activities of the communities." [BAHAISM v. The Bahai Community in Iran by V. Rafati]
3. 1960-04-30 —
   The unveiling of Statue of a Liberated Woman by sculptor Fuad Abdurahmanov (b. 28 April, 1915 in Shaki, d. 15 June, 1971 Baku) The statue stands in central Baku and depicts a woman casting off her veil. It is said to have been influenced by the story of Tahirih. [BWNS1150]
   • For a photo of the statue from another angle see Part III of my Will and Testament by Vahid Houston Ranjbar.

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