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More information[edit]

I just wanted to get something up here.

There is so much information about Tahirih, I think that it should be discussed in more detail.

I will try to get back to improve this entry soon. In the meantime, there is plenty of information about this topic on the web, so if anyone is inclined to research and add more info, or if anyone is already an expert on this subject, I wouldn't mind the help.

-- Chris

Made a minor edit to the page, as I realized that the original link for "Babi" was pointing to an incorrect entry.

It should now be pointing to the right place (more or less). I pointed it to the article on Babis (who were followers of the Báb). In the future, I may create a page more specific to the Bábí religion and point it there.

-- Chris


Amir, I gave a source in the edit summary: There is an account of the wife of the Kalantar cited on p. 62 of the Dawn-Breakers, the narrative of Nabíl-i-Zarandí, a Bábí and then Bahá'í. He took detailed accounts, verifying and citing his sources, spanning the period of Bábí history to Bahá'u'lláh's passing. You can read the book translated into English with notations here. Brettz9 22:26, 15 Feb 2005 (UTC)

I am well familiar with the "history" of Bahaism via the poems of Nabil Zarandi. He was Baha's "court poet" (sort of like the "malak-ul-shu'ara"!!!) LOL ... and in Bahai "culture" he is also considered one of the "historians"!! Anyway, if you consider such works to be reliable and respectable sources, good luck to you, cuz you're gonna need it. --Amir 00:38, 16 Feb 2005 (UTC)

Tahirih Thealogy AfD[edit]

Please note the Tahirih Thealogy article has been nominated for deletion Wikipedia:Articles_for_deletion/Tahirih_Thealogy. Paul foord 02:04, 2 January 2006 (UTC)

Taherzadeh's translation of the Báb's writings.[edit]

  • There are a number of passages that refer to "Qurratu'l-`Ayn". This is a title of Táhirih, but Taherzadeh claims that these passages refer to the Báb Himself. Uhh.... what?! Danny Lilithborne 04:20, 16 January 2006 (UTC)
Danny, can you point me to an example, so that I can look at this. Thanks -- Jeff3000 15:49, 16 January 2006 (UTC)
    • The book I have is copyright 1976, and has the ISBN number "0 85398 066 7". The first mention is on page 49, and begins "O Qurratu'l-`ayn! We have, verily, dilated Thine heart in this Revelation..." Danny Lilithborne 20:11, 16 January 2006 (UTC)
A google search finds that this is featured in the "Qayyúmu’l-Asmá" (Commentary on the Súrih of Joseph). If you're familiar with Babism this is the book that the Bab revealed to Mulla Husayn to fulfil his prophesy of being the Bab. This would have been before Tahirih became a Babi.
If you're still confused, "Qurratu'l-`Ayn" means "Solace of the Eyes" or perhaps "Beautiful One" (I'm sure it doesn't mean aesthetically btw). As you can imagine, during such flowery speach, words would be re-used. -- Tomhab 20:23, 16 January 2006 (UTC)
O Son of Being! Make mention of me, on my earth than in my heaven I may remember thee. Thus may mine eyes and thine be solaced. - Qurratu'l-Ayn is used in a similar way, the Bab is the solace to our inner eye, as He is the one whose coming we have awaited. Tahirih is given the same name to represent her purity. It is like how there are many Johns in Jesus' time 04:02, 11 October 2007 (UTC)


didnt tahirih became a babi because of dream about the bab? - --Cyprus2k1 10:25, 24 June 2006 (UTC)

Yes see the Dawn-breakers pg 82 and here. -- Jeff3000 14:05, 24 June 2006 (UTC)


Farsi Wikipedia gives spelling طاهره , but I'm not sure that that's strictly Arabic... AnonMoos 02:42, 26 September 2006 (UTC)

That text reads Qurratu'l-`Ayn and not Tahirih. -- Jeff3000 03:00, 26 September 2006 (UTC)
قرة العين‎ reads Qurratu'l-`Ayn, while طاهره reads Táhirih. However, I'm hesitant about adding طاهره to the article as it stands now, since I'm not sure that طاهره is a real Arabic form (as the article claims now) -- though it is derived from Arabic... AnonMoos 03:05, 26 September 2006 (UTC)
The Persian article linked from this page has a title of Qurratu'l-`Ayn, but is suggested to be merged with an article titled (I think) Tahirih Qurratu'l-`Ayn, so this text (طاهره) might be Tahirih, but as I can't read or write Persian/Arabic I'm not sure. -- Jeff3000 03:04, 26 September 2006 (UTC)
If you can't read Arabic script, then why did you take it upon yourself to tell me something which is not in fact the case??? If you try to interpret طاهره as a pure Arabic form, it would literally mean "his pure one", where "pure one" would be masculine in form. So something beyond ordinary Arabic seems to be going on, but I'm not sure what... AnonMoos 03:10, 26 September 2006 (UTC)
I asked my family who can read arabic/persian script. Apparently I gave the wrong script to read. Baha'i texts translate Tahirih as "The Pure One" -- Jeff3000 03:13, 26 September 2006 (UTC)
See this site: [1]. It translates طاهره (Tahirih) as "pure". It's an Arabic translation, so I'll update the page now. Cuñado Bahaitemplatestar.png - Talk 17:54, 26 September 2006 (UTC)\
Tahereh is a common name in Iran (spelled: طاهره), I don't see why it should say "Arabic" rather than "Persian". Also, if the academic spelling is "Táhirih" then that's fine. However that implies incorrect pronounciation from my (Iranian) point of view --Rayis 22:26, 28 March 2007 (UTC)
"Táhirih" (طاهره) is the feminine form of "Táhir" (طاهر). Although both are names common in Iran, they are Arabic names (as an aside, letter ط is one of several letters which signify a Persian word as being Arabic of origin — Arabic to modern Persian is like, say, French to English). In the present case, "Táhirih" is the title of Fátimih Baraghání, conferred to her by Bahá'u'lláh at the Badasht conference. This is one of the reasons why the name Táhirih is very pupular amongst Bahá'ís of Iranian origin. Since in both Arabic and Persian "Táhirih" is written "طاهره", I propose that "Arabic: طاهره" be made into "Arabic and Persian: طاهره". --BF 23:40, 28 March 2007 (UTC)

(Arabic - English dictionary "Al-mawrid Al-Quareeb") say : طاهر = clean pure immaculate طاهِر chaste modest virtuous pure.
In arabic we say "ماء طاهر او طهور" and mean " a pure water" and we say "أمرأة طاهرة" and mean "a modest women".
For better understand about the origin or source of this word go to this link:
My Persian is not good but I know that "طاهر" in Arabic = " پاك Pack" in Persian.
In Iraq we know "طاهره" with the name "قرة العين - Qurratu'l-`Ayn", she lived for sometime in a small house in the "Kadomia : الكاظمية : كاظمين" district in Baghdad (the district where I live).
And there are many Iraqies historian wrote about here, one of them "المفتي أبو الثناء الآلوسي" a Sunni clerk which the governor "والي" of Baghdad forced (imprison) Tahereh to stay in his house for tow month and he say in his book "that people claim that Tahereh is a bad women who call for make a "free sex between men and women" but I talk with her for many times during the tow month she lived in my house and not seen anything of these claims from her".
Sorry my English is not good so I can't make a fine translate, but here is the whole paragraph about Tahereh maybe someone can translate it :
" وكان مما ذكره عنها قوله: (... وهي ممن قلدّت الباب بعد موت الرشتي، ثمّ خالفته في عدة أشياء منها التكاليف فقيل لانها كانت تقول بحل الفروج ورفع التكاليف بالكلية. وأنا لم أحس منها بشيء من ذلك مع أنها حبست في بيتي شهرين، وكم من بحث جرى بيني وبينها رفعت فيه التقية من البين. والذي تحقق عندي أن البابية والقرّية - يقصد أتباع قرة العين - طائفة واحدة يعتقدون في الأئمة نحو اعتقاد الكشفية - يقصد الشيخية - فيهم ويزعمون انتهاء زمن التكليف بالصلوات الخمس وان الوحي غير منقطع فقد يوحى للكامل لكن لا وحي تشريع بل وحي تعليم لما شرع قبل ونحو ذلك، وهو رأي لبعض المتصوفة... وأعظم أسباب ضلالتهم النظر في كلام الرشتي وشيخه الأحسائي مع عدم فهم مقاصدهما منه وحمله على ما هو بعيد عن الدين المحمدي بمراحل ولذا أكفرهم أصحاب هذين الرجلين أيضاً على ما سمعته بأذني من كبارهم...)"
source: لمحات اجتماعية من تاريخ العراق الحديث : الدكتور علي الوردي
And there are other reference source about Tahereh (in arabic and from people who saw her and talk to her) but it need a long time and efforts so I am sorry in spite of that Tahereh were an important women and she deserve a good and complete article about her.

Foreign sources?[edit]

Recently MARussellPESE removed a German language publication reference about Tahirih from the main articla on the basis that "Foreign language references are strongly disouraged". For an alleged world citizen to be concerned about things "foreign" is very peculiar for a professed Baha'i.

However the guidelines for Wikipedia state "Because this is the English Wikipedia, English-language sources should be given whenever possible, and should always be used in preference to other language sources of equal caliber. However, do give references in other languages where appropriate. If quoting from a different language source, an English translation should be given with the original-language quote beside it"

The problem for MARussellPESE is that Soraya Adambakan's, study Qurrat al-’Ayn. Eine Studie der religiösen und gesellschaftlichen Folgen ihres Wirkens, is the most important study ever published about Tahirih and stands head and shoulders above anything else ever previously published and there is therefore nothing else of equal caliber (pending perhaps Abbas Amanat's forthcoming study on Tahirih, next year). Not only that but the author is not a Baha'i, rather she is Muslim and undertook much of the research in Iran and used extensively primary archival materials.

However the whole Wikipedia article is rather dull and inadequate and leaving out this reference, and leaving in rather weak ones like Martha Root and Nakhjavani's novel is probably never going to bring it to life. (Steve Cooney)

May well be. But WP's standards are rather high and foreign language sources can't be verified by most editors. All we have, for the moment, on the authenticity of this is your assertion. We look over each others' shoulders here, so if we can't get at least another editor to confirm this, then it has to stay out. MARussellPESE (talk) 23:12, 7 August 2008 (UTC)


it says her birthdate is uncertain, but both Nabil Azam and Shoghi Effendi say its 1817? —Preceding unsigned comment added by (talk) 20:25, 29 November 2008 (UTC)

wrong information[edit]

in the article it says

brother, Mulla Muhammad-Taqi Baraghani, was also a mujtahid

it was her PATERNAL UNCLE who was Hájí Mullá Muhammad-Taqí Baraghání —Preceding unsigned comment added by (talk) 15:44, 28 December 2008 (UTC)

her family[edit]

in the article it says that her husband was called Muhammad ibn Muhammad Taqi , however in Persian the term "ibn" is not used. His name was Mullá Muhammad Baragháni. Also Táhirih had two sons and one daughter. —Preceding unsigned comment added by Melaniegreyton (talkcontribs) 11:23, 10 January 2009 (UTC)

Does she have any descendants in our time? J S Ayer (talk) 01:31, 20 February 2010 (UTC)

Yes she does! They probably live in Qazvin or Tehran. Martha Root cites meeting many of her descendants in the 30s in Tehran and Qazvin. --Lizzie1988 (talk) 21:18, 29 March 2010 (UTC)


Hi I also agree with many of the comments about incorrections so I read some non-Bahá'í and Bahá'í texts of Tahirih. I then added the minor corrections and added some refrences. Thanks --Lizzie1988 (talk) 13:40, 10 April 2009 (UTC)


The article reads Báb, who supported her position, named her the Pure, Táhirih. Was it not Bahá'u'lláh who actually named her Táhirih? She was known before that as "Qurrat'ul-'Ayn", that is the reason why Azalis do not call her Táhirih. --Lizzie1988 (talk) 18:26, 6 May 2009 (UTC)


Since this is a top article, I'd say one thing that should definitely be added is a section on Tahirih's poetry. I'd assume Browne's Literary History of Persia, and the books Poetry of Tahirih (Hatcher and Hemmat), Tahirih: A Portrait In Poetry - Selected Poems of Qurratu'l-'Ayn (Banani), and Adam's Wish: Unknown Poetry of Tahirih (Hatcher and Hemmat) could be used as reliable academic sources. - Parsa (talk) 01:46, 26 September 2009 (UTC)

The translation, and its accompanying commentary, are both speculative and inaccurate. That "In her most famous one she imagines what it would be like to meet the Báb" is a limiting speculation. Although it is quite possible and probable that Tahirih had Bab in mind when she wrote the poem, he is never directly mentioned. Furthermore, the "beloved" in Persian poetry often refers to God, the soul, the teacher, and a human beloved all at the same time. Therefore, I will continue to erase the statement quoted above.

In regards to the translation included here for the last line of Tahirih's poem, it is a simplification of the original Persian, neither as beautiful nor as meaningful as the other translation I have previously added only to see deleted. Here is the version included at this point: "Last I Táhirih searched my heart/I looked line by line/ What did I find?/ You and You, You and You, You and You!"
Please compare this with the version from the complete translated ghazal, which reads: "Tahereh searched her heart and saw nothing and none that was not you / chamber by chamber, fold by fold, veil by veil and trace by trace." This latter version being an almost verbatim translation of the original. I will include the complete, translated ghazal here for further judgment, replace the text I find controversial, and hope that some decision can be reached by the editors.

Should I ever meet you, my Love, eye to eye and face to face
I shall recount the pain of love, point by point and case by case

I seek you, like the Northern Wind, homeless, restless, and dragged
house to house and door to door, road to road and place to place

It is your distance that wells up (the blood the heart weeps) in my eyes –
Tigris to Tigris, rill to rill, river to river and vase to vase

And the lines sit in perfumed curls around the silence of your mouth
jasmine by jasmine, rose by rose, lilac by lilac, grace by grace

Like a mourner, my heart wove your love into the shroud of life
thread by thread and cord by cord, tie by tie and lace by lace

Tahereh searched her heart and saw nothing and none that was not you
chamber by chamber, fold by fold, veil by veil and trace by trace. —Preceding unsigned comment added by Houman07 (talkcontribs) 22:36, 11 November 2009 (UTC)

The poem "Should I ever meet you, my Love, eye to eye and face to face..." is not by Tahireh anyway, it's from the Safavid era. See Denis MacEoin, Sources, 115-116. Sen McGlinn (talk) 14:01, 25 July 2012 (UTC)


Is one of these Sites a reliable source for her picture: bahaiviews.blogspot,,,, -- JCIV (talk) 20:48, 17 October 2009 (UTC)

No. The only one that comes close is, and the caption reads, "supposed likeness of Tahirih". Cuñado ☼ - Talk 21:01, 17 October 2009 (UTC)

Titles and names[edit]

The following names/titles are currently missing. Could someone please check the sources and add these?

  • Fatima Umm-Salamih
  • Zarrin-Taj (Crown of Gold)
  • Zakiyyih (Virtuous)

Wiki-uk (talk) 21:00, 25 January 2010 (UTC)

Orphaned references in Táhirih[edit]

I check pages listed in Category:Pages with incorrect ref formatting to try to fix reference errors. One of the things I do is look for content for orphaned references in wikilinked articles. I have found content for some of Táhirih's orphans, the problem is that I found more than one version. I can't determine which (if any) is correct for this article, so I am asking for a sentient editor to look it over and copy the correct ref content into this article.

Reference named "root":

  • From Bahá'í Faith by country: Allmar, Husayn (2007). "Martha Root's Journey to Chile". The Chilean Temple Initiative. National Spiritual Assembly of the Baha'is of the United State. Retrieved 2008-03-05.
  • From Bahá'í Faith in Guyana: Allmar, Husayn (2007). "Martha Root's Journey to Chile". The Chilean Temple Initiative. National Spiritual Assembly of the Baha'is of the United State. Retrieved 2008-03-05.

I apologize if any of the above are effectively identical; I am just a simple computer program, so I can't determine whether minor differences are significant or not. AnomieBOT 16:33, 17 March 2010 (UTC)

Hi, it's this one: Root, Martha L. (2000). Tahirih The Pure. Kalimat Press, Los Angeles, USA. ISBN 1890688045. --Lizzie1988 (talk) 11:47, 8 April 2010 (UTC)

places her story was told[edit]

This might be of some interest: On Jan 2nd, 1913 `Abdu'l-Bahá spoke on women's suffrage to the Women's Freedom League - part of his address and print coverage of his talk noted his and prior mentions of Táhirih (or Qurratu'l-`Ayn) to the organization."The Equality of Woman. Abdul Baha to Lecture to a W.F.L. Meeting". The Vote. Jan 3, 1913. p. 7. Retrieved 04-04-2010. Check date values in: |accessdate= (help) "(two stories) Towards Unity & An Eastern Prophet's Message: Abdul Baha says: "There is no distinction: Men and Women are Equal". The Vote. January 10, 1913. pp. 180–182. Retrieved 04-04-2010. Check date values in: |accessdate= (help) ((just insert ref tags if it's wanted as is.Smkolins (talk) 12:34, 2 May 2010 (UTC) Bold text



Can someone show men where in the source you got this sentence from?(cannot find any similar statement in my search of the book content)

"but it is generally believed that these allegations were unconvincing and created to undermine her position and influence.[3]" -- (talk) 03:28, 23 January 2012 (UTC)

The footnote goes to - [2] I would suggest p. 8 and p. 53 perhaps 222 speak to this.Smkolins (talk) 03:35, 23 January 2012 (UTC)
I checked all those pages you said. There was no mention of Tahirih I am afraid.-- (talk) 14:22, 23 January 2012 (UTC)
I would suggest reading the general book. There may be a problem of looking too closely at phrasing vs what the book says. The whole thing is from one author and she is making a complex of arguments, including this one to my reading, across many pages. The pages I pointed to speak to the issue - and Tahirih is mentioned in the earlier sections as well and thus speaks to some of the pages I noted too. Perhaps more coming on that front too. A review of scholarly literature finds a clear theme of Tahirih's story mentioned in the context of the struggles of and challenges brought against women in Iranian society when they step out of prescribed roles. Smkolins (talk) 03:13, 27 January 2012 (UTC)

-- further reading :

  • Nafisi, Azar (February, 1999). "The Veiled Threat". New Republic. 220 (8): 24–29. Check date values in: |date= (help) (at the time Azar Nafisi was a visiting professor at the Johns Hopkins University School of Advanced International Studies.) Related commentary at [3] which could be cited too.
  • Shahidian, Hammed (Summer, 1995). "International trends: Islam, politics, and problems of writing women's history in Iran". Journal of Women's History. 7 (2). Check date values in: |date= (help) Smkolins (talk) 03:33, 27 January 2012 (UTC)

@Smkolins: you need to bring quotes from the sources that you say support your claim.--Kazemita1 (talk) 08:33, 27 January 2012 (UTC)

Anyone can research the papers. It is not only up to me - anyone could and should read sources for themselves. If meaning depends on stances then stances become reasons rather than information. However I will take some time as was just looking at things and the material is fresh in my hands here. Anyone could and should do the same. Let's start with the original citation/claim. First take note - and this was not obvious to me until I reviewed the book in general - it's all by one author. Not a collection of papers from various authors.

If you go to a prior section than the originally cited pages - page 8 - it makes the categorical statement about the kinds of allegations women have been attacked with, pretty much as made by the statement above as is being debated.

Women paid for their literal and literary unveiling dearly with loss of reputation, with allegations of immortality, promiscuity, lunacy, even heresy.([4])

This appears in a section the whole of which is mostly general summary statements, not taking up the cases of individual women yet. However Tahirih is among the women mentioned briefly on several pages before on page 3 as part of a history of the situation leading up to these general statements. Do a search for "Tahereh" (the spelling of the name varies) in the google preview and you can see she is mentioned on pages which transitions from the abstract statements to individual cases supporting her analysis - p. 27 ("…harsh …fate …meted out to…"), p. 49 ("…founder of the tradition of women's literature in Iran, was strangled to death…").

Then a similar categorical statement about the treatment of women is made on page 53:

One need only glance at the literary reception accorded to pioneering women to see that many talented women writers were paralyzed or plagued by potential and actual allegations of verbal promiscuity and shamelessness just because they wrote.([5])

The scholar continues to weave cases and situations for a while yet - p. 61 ("…Tahereh, the precursor of Iranian women's literary tradition, was charged with heresy and executed at the height of her creativity."), p. 63 she is listed among the women covered for the parallels of acts taken to get out of situations.

Then she dives into the details of four prominent cases. The first is Tahirih's.([6])

In the section originally cited it lays out the allegations made against Tahirih but I do not read a point about the true motivations of the authorities - but it does claim her example was used to limit other women - primarily on pages 82-3. But throughout the initial section cited from page 77 - 80 (and then again page 81-82) there are various statements about using Tahirih as an example why women should not be educated according to the norms of society or theology of the day. In other words it doesn't *say* the allegations were made to try to silence her and break her reputation but it does say the various authorities *tried* to silence her and break her reputation so as to warn other women and men about this behavior Tahirih exhibited. And her death is treated as an extension of that standard from page 90 - that they wanted her death to be a seal on her voice.

That this general issue of how women were treated in Iranian culture is extended by the various citations I added above - all of whom also honor Tahirih in that history and need for change. There is the question of if it was generally understood that the accusations themselves were tools in a process and not just about their own issues in themselves. There is a brief discussion of her father wrestling with public pronouncements of allegations against her but little else in this citation. However this is extended in another citation - Maneck, Susan Stiles (1989). "Sacred Táhirih: A Religious Paradigm of Womanhood" (PDF). Journal of Bahá'í Studies. 2 (2): 39–54.CS1 maint: ref=harv (link) - on the bottom of third page where her jailer - a leading figure of the city - testified to her pure character. So on the one hand you have allegations and on the other you have a jailer who's job it is to mete out justice defending her character. Then there was a village over a thousand of whom stood by her publicly. This would have been news.

This is my attempt to consider the facts. I invite other perusals. Everyone should see through their own eyes. Smkolins (talk) 22:57, 29 January 2012 (UTC)

-- I have the complete text of "The Veiled Threat" but cannot post it online - I can share it for the individual attention of folks. It follows a similar pattern of categorical statements followed by specific cases - again Tahirih is featured. Relevant text from the article includes (speaking of recent times) "…these measures are meant to render women invisible and powerless…." After a while the author begins to trace back patterns in history until she comes to Tahirih: "Probably the first of these leaders was a poet who lived in the middle of the last century, a woman named Tahereh who was said to be stunningly beautiful.…" (who as a Babi was) "…the victims of vicious persecution…" "Perhaps not surprisingly, she paid for her views with her life."… Smkolins (talk) 02:03, 30 January 2012 (UTC) -- From the Times News article (sorry - you'll have to track down your own text) I see:

"The ghosts of Tahereh and the men who secretly murdered her are back, as the Islamic regime today condemns Sakineh to death by stoning, murders Neda and jails Shiva, not because they are agents of the West, but because it fears them and feels vulnerable in the face of a resistance that is not just political but existential."

Smkolins (talk) 02:57, 30 January 2012 (UTC)

So where are we at? Smkolins (talk) 10:53, 2 April 2012 (UTC)

I've included the above and merged the references and recent work. Smkolins (talk) 13:21, 2 April 2012 (UTC)


Aren't we at least at a "B" yet? Anyone else got a suggestion where we're at in it's development? Smkolins (talk) 02:34, 30 January 2012 (UTC)


I would like to inquire about the standardisation of names in Wikipedia. As a contributor to many articles about Persian, I am familiar with Iranian "SRP" (Standard Received Pronunciation), and this article - while about a Babi - uses the highly idiosyncratic form used by Baha'is. I believe we should include SRP spellings because they are accepted in Persological/Iranian studies as well as better representing the actual pronunciation of the words. The Baha'i forms are archaic and more difficult to read; they do not conform closely to the pronunciation of Persian.

I'm not saying they should be removed, because the Baha'i revere Qurratu l-`Ayn, but there should be use of the wikistandard transliteration and a note about the specifically Baha'i forms.

Ogress smash! 16:51, 24 April 2013 (UTC)

A search on google books as well as the general internet shows that the most common name used is Tahirih, and per WP:COMMON that's what the name of the page should be on Wikipedia.

"Shi'ism: A Religion of Protest" By Hamid Dabashi, p. 374 Harvard University Press: On assassination of Mulla Mohammad Taqi[edit]

"In my judgement, Amanat is too hasty in that conclusion. Qorrat al-Ayn could have, in terms perfectly justifiable to her revolutionary cause, ordered the assaassination of Mulla Mohammad Taqi, the most pestiferous enemy of the Shaykhis and the Babis in Qazvin. But as with any other secret communication in a political assassination, there is no way to ascertain this one way or another." --Kazemita1 (talk) 06:55, 5 November 2013 (UTC)

That is his speculation. There are already citations of reports of her high morality in the article by eye witnesses. And the situation is hardly one of investigating a crime. See Negar Mottahedeh (2008). Representing the Unpresentable: Historical Images of National Reform from the Qajars to the Islamic Republic of Iran. Syracuse University Press. pp. 42–3. ISBN 978-0-8156-3179-8.

"The most notable Babis of Qazvin, all suspected accomplices, were rounded up, charged with the murder... and summarily executed. Typical of later anti-Babi killings, the Qazvin executions were carried out by a mob. Most sources claim that they were incited by religious leaders who both promised rewards in the hereafter and encouraged the tortures as gestures in active defense of Shi'ite Islam.…… Tahirih was also accused of co-conspiracy in her uncle's assasination and was put under house arrest until … she was brought to the court of Nasir al-Din Shah Qajar.… he is said to have asked for her hand should she stop expounding her beliefs (which she declined and subsequently was released.)

Look at this atmosphere - riots, examinations of guilt entirely framed by her faith. This is not seeking justice. These are fears and hatred and violence. There is no substantive situation to examine her guilt. --Smkolins (talk) 10:52, 5 November 2013 (UTC)
another citation of the use of rumors of immorality to oppress women using the story of Tahirih as a starting point - Lois Beck; Guity Nashat (2004). Women in Iran from 1800 to the Islamic Republic. University of Illinois Press. pp. 15–6, 18–19. ISBN 978-0-252-07189-8. --Smkolins (talk) 10:57, 5 November 2013 (UTC)
I am afraid I do not do original research in Wikipedia. But just so you know, The Babi leaders were in favor of "armed revolt" as mentioned in the article.--Kazemita1 (talk) 14:38, 5 November 2013 (UTC)
If you read it carefully you will see Babi leaders mostly defended themselves albeit with violent methods in face of violence being done to them. Indeed when the leadership was absent was when extremist individuals took actions the whole community suffered for. While specific to another situation, but as an example of the standards of who tried to do what, consider: The Attempted Assassination of Nasir al Din Shah in 1852: Millennialism and Violence, by Moojan Momen and published at Momen, Moojan (August, 2008). "Millennialism and Violence: The Attempted Assassination of Nasir al-Din Shah of Iran by the Babis in 1852". Nova Religio: The Journal of Alternative and Emergent Religions. 12 (1): 57–82. doi:10.1525/nr.2008.12.1.57. JSTOR 10.1525/nr.2008.12.1.57. Check date values in: |date= (help) --Smkolins (talk) 22:14, 5 November 2013 (UTC)

Sources written by Edward Granville Browne[edit]

These books are too old to be used here and rather primary sources:

  • ^ `Abdu'l-Bahá (1891). Browne, E.G. (Tr.), ed. A Traveller's Narrative: Written to illustrate the episode of the Bab. Cambridge, UK: Cambridge University Press. pp. (See Browne's "Introduction" and "Notes", esp. "Note W".).

  • ^ Browne, Edward Granville (1927) [1893, Messrs A & C Black Ltd]. 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. Cambridge University Press.

--Kazemita1 (talk) 01:03, 15 November 2013 (UTC)

another source found[edit]

  • Vroon, Ronald (1 October 2001). "Qurrat al-'Ayn and the Image of Asia in Velimir Chlebnikov's Post-Revolutionary Oeuvre". Russian Literature. 50 (3): 335–362. doi:10.1016/S0304-3479(01)00090-4. --Smkolins (talk) 19:39, 9 December 2014 (UTC)

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Before Bab himself ...[edit]

"In his early writings, the Bāb stressed the necessity for his followers to observe the laws of Islam and, indeed, to perform acts of supererogatory piety, and there is some evidence that the Babis of this period were as noted for the zeal of their adherence to tradition as they were later to be known for their rejection of it. There were, however, elements inherent in the claim of the Bāb to an authority direct from God which threatened to conflict with this more conservative position. Qorrat-al-ʿAyn seems to have been particularly conscious of this and to have linked the concept of the Bāb’s overriding authority in religious matters with ideas originating in Shaykhism, the advent of an age of inner truth succeeding that of outer observance. Táhirih seems to have made this link before the Bāb himself."[1]

  1. ^ "MacEoin, Denis M". ENCYCLOPÆDIA IRANICA. Online. December 15, 1988. Retrieved 2013-11-08.