the unveiling of the babi poetess qurrat al-`ayn tahirih in the gardens of badasht

8/13/2019 The Unveiling of the Babi Poetess Qurrat Al-`Ayn Tahirih in the Gardens of Badasht

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address the ways in which the Ba(i revolt in Badasht introd)ced a r)$t)re in

&sla!ic history. #ried o$en (y the )nveiled a$$earance of 1)rrat al-2yn in the

$)(lic and !ale do!ain of the Badasht gardens, the historical disco)rses on

&sla!ic s$ace are reconfig)red and disartic)lated, affecting the very heart of

&sla!ic notions of selfhood and identity. By $ositioning the reading of this

!o!ent of )nveiling on the $ro(le!atic fig)re of 0hay/h () ")ra( in Na(ils

Narrative, & will disc)ss how the necessary config)ration of h)!an agency in

an effective history reintrod)ces contin)ity into the historicity of revolt. &n

doing so, & arg)e, h)!an agency $ro(le!atizes the relation (etween the

discontin)o)s character of revol)tions and the 4$atient and contin)o)s4

develo$!ent of history.

Foucault, Genealogy and Effective History.

Writing in *56* 3ichel Fo)ca)lt ela(orated his $osition on traditional

historiogra$hic $ractices in an ho!age to his !entor 7ean Hy$$olite in an essay

called 4Nietzsche, 8enealogy, History4. &n for!)lating his tho)ghts a(o)t thedirection of his own historiogra$hic $ractice, Fo)ca)lt refers to Nietzsches

conce$tion of genealogy as an 4effective history4. Drawing on Nietzsches )ses

of the notion of origin, Fo)ca)lt !aintains that the fo)ndation of any event

de$ends not on a single orginary gest)re, ()t on a discontin)o)s !)ltit)de of

events and attit)des for its e!ergence. History writing therefore !)st ta/e a

second loo/ at the (edroc/ for its clai!s. For if events are not for!ed on the

(asis of contin)o)s $rogress and develo$!ent, historiogra$hy can in no way

s)$$ort its c)rrent $ractice which $)r$orts to (e a dry affir!ation of facts and

fig)res, which !erely recognize s$ecific originary !o!ents and !irror the! so

to ena(le !an/inds rediscovery of a lost and )nifor! self. Fo)ca)lt writes that9

"he traditional devices for constr)cting a co!$rehensive view of history

and for retracing the $ast as a $atient and contin)o)s develo$!ent !)st

(e syste!atically dis!antled. Necessarily, we !)st dis!iss those

tendencies that enco)rage the consoling $lay of recognitions. :nowledge

even )nder the (anner of history, does not de$end on 4rediscovery,4 and

it e!$hatically e;cl)des the 4rediscovery of o)rselves.4 History (eco!es

4effective4 to the degree that it introd)ces discontin)ity into o)r very

(eing-- as it divides o)r e!otions, dra!atizes o)r instincts, !)lti$lies

o)r (ody and sets it against itself.


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"he writing of history, according to Fo)ca)lt, !)st ta/e on new for!s. For!s

that @)estion in their very conce$tion notions of the )nitary s)(ect, that

interrogate the affir!ations of sta(ility at the (ase of nat)re and c)lt)re, and

that disr)$t $ractices $reocc)$ied with the tracing of )ninterr)$ted $rogress in

h)!an history. n effective history !)st therefore @)estion the )nity of

a)thorshi$ and a)thority (ehind the for!)lation of c)lt)ral life, (eca)se it

recognizes chance as the originator of intent. &ra@?, a $lace which was a !aor center for 0hi2ite religio)s

training. "he 0hay/hi school, associated 0hay/h h!ad hsai, was /nown forits $rogressive teachings and refor!ist attit)des.

significant n)!(er of the early adherents of the Ba( had received si; to nine

years of for!al religio)s training at the school. &ndeed !)ch of their thin/ing

a(o)t the day of es)rrection, the advent of the &!a! 3ahdi and the theory of

$ro$hetic cycles ca!e fro! their contact with the instr)ctor and later leader,

0ayyid :azi!. >C?fter the death of 0ayyid :azi!, !any of the! fo)nd the

f)lfill!ent of their teachers $ro!ises of the ret)rn of the &!a! 3ahdi >as the

a(rogator of the &sla!ic dis$ensation, the 1)r an and the 0hari2ah? in the

teachings and the $ersonage of the Ba(. "y$ically the 0hay/hi-Ba(is o$$osed

the corr)$tion of 0hiite doctrine within 0hi2ite orthodo;y and had a strong

awareness of the way in which it acco!!odated for the needs of the 1aar r)le.

Fro! the $ers$ective of effective history, 0hay/h () ")ra(s recollections of

the )nveiled Ba(i $oetess 1)rrat al-2yns a$$earance in a garden in Badasht

e!erge as significant when !eas)red in the (alance of this historical force

field. For in their very for!)lation, these recollections introd)ce a r)$t)re

within the traditional historical &sla!ic disco)rses on s$ace. --0$atial

disco)rses which $)r$ort to (e the very fo)ndation for &sla!ic notions of

selfhood and identity.

&t is $recisely on the (asis of () ")ra(s recollections that & arg)e that theBa(i revolt at the Badasht conclave constit)ted an event which in Fo)ca)lts

own for!)lations was neither 4a decision,4 4a treaty,4 4a reign,4 or 4a (attle,4

()t 4the reversal of forces,4 4the )s)r$ation of $ower,4 4the a$$ro$riation of a

voca()lary t)rned against those who once )sed it4 and ironically, 4the entry of

a !as/ed other,4 into the real! of traditional history.>?

The Babi Revolt in Badasht
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"he Ba(i onference in Badasht was held for three wee/s (etween 7)ne and

7)ly of *++. 3)lla 3)ha!!ad 2li Barf)r)shi >1)dd)s?, one of the first

$eo$le to oin the Ba(i !ove!ent and his co!$anions >who were a!ong the

onferences $artici$ants? had intended on raising the Blac/ 0tandard in

3ashhad. >E?"hey were, however, forced o)t of the city of 3ashhad d)e to

heightened anti-Ba(i fervor and were wandering on horse(ac/ in the North

"he #)re One? at the onference. "he

second was assigned to 1)dd)s. "he third garden 3irza H)sayn 2li, later

/nown (y the title Baha, and who had rented the $ro$erties, reserved for

hi!self.>6? "he rest of the $artici$ants ca!$ed on the gro)nds s)rro)nding

these Ba(i leaders.

"he narratives and histories of the events differ slightly in the !anner in which

the events too/ $lace. 3ost agree on the following $oints9 *? that the


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$oetIleader 1)rrat al-2yn a$$eared )nveiled (efore the conference

$artici$ants= A? that she arg)ed for a definite (rea/ with the tradition of &sla!=

C? that conf)sion and contention followed, leading to the denial of Faith on the

$art of several of the $artici$ants= and ? that the gathering effected the f)rther

develo$!ent of the !ove!ent and affected a radical change in the rit)als and

actions )nderta/en (y its $artici$ants.

1)rrat al-2yn, the $oetess, too/ on the leading role at the conference, arg)ing

for a definitive (rea/ with the old &sla!ic traditions. 0o!e so)rces !aintain

that 1)dd)s reected her as a radical and 4the a)thor of heresy4. 0he, on the

other hand, @)estioned 1)dd)s clai!s to leadershi$, having failed to raise the

(anner of Ba(i revolt in 3ashhad. >+?"his radical s$lit (etween the two leaders

is clai!ed (y !ost $arties to have deter!ined the dyna!ics of the Badasht

onference.

Shaykh Abu Turab recollects !urrat al"#Ayn$s unveiling

0hay/h ()-")ra(, who the Ba(i historian Na(il introd)ces as the 4(est-

infor!ed as to the nat)re of the develo$!ents in Badasht,4 is re$orted to have

related the following incidents9

&llness, one day confined BahJ)llah to His (ed. 1)dd)s, as soon as he

heard of His indis$osition, hastened to visit Hi!... "he rest of the

co!$anions were grad)ally ad!itted to His $resence and gro)$ed

the!selves aro)nd Hi!. No sooner had they asse!(led than...the

!essenger of K1)rrat al-2yn...s)ddenly ca!e in and conveyed to

1)dd)s a $ressing invitation fro! K1)rrat al-2yn to visit her in her

own garden. & have severed !yself entirely fro! her, he (oldly anddecisively re$lied. & ref)se to !eet her.

...K0)ddenly the fig)re of K1)rrat al-2yn , adorned and )nveiled

a$$eared (efore the eyes of the asse!(led co!$anions. onsternation

i!!ediately seized the entire gathering. ll stood aghast (efore this

s)dden and !ost )ne;$ected a$$arition. "o (ehold her face )nveiled was

to the! inconceiva(le.


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li(eration in &ran or in a(sol)te disg)st for this act of heresy clai!ed this

gest)re to (e the fo)ndation for, as well as the f)nda!ental $roof of, the

deserved ill re$)te and false !otives of the Ba(i !ove!ent. 0eldo! have they

stayed in the garden to witness what 0hay/h () ")ra( clai!s to have

followed. Na(ils infor!ant goes on to re$ort that 1)rrat al-2yn who had

seated herself ne;t to 1)dd)s9

...rose fro! her seat and, )ndeterred (y the t)!)lt that she had raised in

the hearts of her co!$anions (egan to address the re!nant of the

asse!(ly. Witho)t the least $re!editation, and in lang)age that (ore

stri/ing rese!(lance to that of the 1)ran, she delivered her a$$eal with

!atchless elo@)ence and $rofo)nd fervor. 0he concl)ded her address

with this verse fro! the 1)ran9 'erily, a!id gardens and rivers shall the

$io)s dwell in the seat of tr)th, in the $resence of the $otent :ing. ...

&!!ediately after, she declared9 & a! the Word which the 1ai! is to

)tter, the Word which shall $)t to flight the chiefs and no(les of theearth. >*M?

"he 0hay/hs l)cid recollection of the !o!ent of 1)rrat al-2yns )s)r$ation

of $ower is )ne@)aled in the annals of early Ba(i historiogra$hy.>**?et,

(efore & go on to disc)ss the s$ecific ways in which & thin/ this recollection of

the events at Badasht 4c)ts4 >to $ara$hrase Fo)ca)lt? o)r /nowledge of &sla!ic

history and disar!s its notion of a )nified s)(ectivity as well as its sense of

historical contin)ity, & wo)ld li/e to (riefly disc)ss the &sla!ic disco)rses on

s$ace and their effects on the historiogra$hy of the &sla!ic garden. For it is

against these $ractices that 1)rrat al-2yns radical criti@)e is ai!ed.

%sla& and S'atiality

&t is said that in the early days of the religion of &sla! the #ro$het 3)ha!!ad

)sed s$ace and orientation as a way to esta(lish the f)nda!ental nat)re of

&sla!. He did this first to disting)ish his new (orn revelation fro! $aganis!s

(y aligning the new religion with other e;tant !onotheistic religions.


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0$atial $ractices in !ost &sla!ic co)ntries today f)nction si!ilarly to constit)te

a national and a $ersonal identity. "hey are enforced as doctrines or laws to

disting)ish the real! of the $)(lic fro! the $rivate. 0$atial disco)rses directly

s)$eri!$ose the differential $lace of wo!en and !en )$on this $rivateI$)(lic

s$lit. "hese $ractices are significantly and her!ene)tically lin/ed to the verse

EC of s)ra CC of the 1)ran on the iss)e of the hia( which in ra(ic literally

!eans to hide so!ething fro! sight, to se$arate or esta(lish a threshold or to

for(id. >*C?"h)s lin/ed, the verse of the hia( is constr)ed as a $rohi(ition that

concerns s$ace, and is !ore co!!only associated with the $ractice of veiling.

'erse EC of s)ra CC of the 1)ran reads as follows9

O ye who (elieve as/ing? yo) >to go?= ()t llah is notshy of the tr)th. nd when ye as/ of the! >the wives of the #ro$het?

anything, as/ it of the! fro! (ehind a c)rtain. "his is $)rer for yo)r

hearts and for their hearts. >*?

"raditionally, when the @)estion of the relevance of a certain verse arises,

&sla!ic scholars t)rn towards !e!ory or recollection. >*E?"he Hadith have

constit)ted this !e!ory for $osterity thro)gh the >re?collection of the vario)s

stories told (y the associates and the fa!ily of the #ro$het. !ong the

tho)sands of these Hadith there is one significant story which relates to the

1)ranic verse on the @)estion of veiling and which, according to the 3oroccanfe!inist scholar Fati!a 3ernissi, gets lost in the sh)ffle. "his !is$lace!ent,

which sho)ld !ore relevantly (e called 4dissi!)lation4 >(eca)se of the words

close association with the act of veiling?, has instit)ted a rather s/ewed

i!$ression of the conte;t of the verse, and s)ggested that the #ro$het ordered

the se$aration of the se;es with it. >*G?"he $olitical and c)lt)ral conte;t for the

descent of the verse on the hia( as constit)ted (y al-B)/haris version of nas

recollections of this incident wo)ld $rove s)ch a view far fro! the !ar/.

The (ro'het$s )edding *ight the institution of the veil

&n his collection of Hadiths, the historian al-B)/hari writes that on the night

when he cele(rated his !arriage to ayna(, the #ro$het 3)ha!!ad (eca!e

fr)strated with his g)ests. "he whole city of 3edina had (een invited to the

cele(rations and des$ite the show of i!$atience on the $art of the #ro$het, the

g)ests wo)ld not leave. Finally, standing on the threshold of the wedding

cha!(er he recited the verse of the hia( >@)oted a(ove?, while drawing a

c)rtain (etween hi!self and his co!$anion, nas. >*6?&n effect this act of

drawing the c)rtain not only se$arated the s$ace (etween the s)(li!e and the
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$rofane >the s$ace (etween the #ro$het and his disci$les?, ()t also the s$ace

(etween two !en. "his act and the verse of the hia( , sit)ated a(ove all the

identity of the two !en as se$arate and esta(lished a hierarchical division of

$ower (etween the two thro)gh a s$atial division.

&n the $eriod that followed, the verse revealed on the #ro$hets wedding night(eca!e a handy tool for a conf)sed co!!)nity in civil war in 3edina. "he

wedding of ayna( and the #ro$het too/ $lace d)ring a $eriod of insta(ility in

which the #ro$het atte!$ted to gain a foothold in 3edina. "he 3)sli!s were

constantly )nder attac/ (y the s)rro)nding co!!)nity and it was o(vio)s that

one of the !ost $owerf)l ways to wea/en an already )nsettled co!!)nity was

thro)gh attac/ing the 3)sli! wo!en. "he verse of the hia( gave the 3)sli!

co!!)nity a sol)tion to a whole networ/ of $ro(le!s. >*+?"he act of veiling

was introd)ced into the 3)sli! co!!)nity as a way to distinguish(etween the

wives of the #ro$het >to who! the 3edinese were forced to show res$ect? and

the fe!ale slaves.>*5?'eiling, then, derived fro! the act of drawing thec)rtain between two men,was introd)ced into the 3)sli! co!!)nity in

3edina as a sign of hierarchical differentiation, now between women. &n the

!idst of civil war, the wives of the #ro$het ado$ted the veil to $rotect

the!selves fro! !olestation and the co!!)nity fro! vigilant attac/s.

D)ring this war, the streets of 3edina, i.e. $)(lic s$ace, (eca!e !ale s$ace and

if wo!en of higher stat)s wanted to enter into this s$ace, they were to do this

on the condition that they $)ll a $iece of clothing over their heads and (odies.

>AM?

3ernissi arg)es that the instit)tion of this act in the 3edinese $eriod !ar/edthe (eginning of wo!ens re$ression in &sla!-- a religion which fro! its

ince$tion was an egalitarian co!!)nity.>A*?"o agree with her on this $oint,

one wo)ld have to disregard the !ore recent history of 3)sli! wo!en, who in

the str)ggle for inde$endence in the lgerian War of &nde$endence >*5E-GA?

and in the str)ggle against i!$erialis! in &ran d)ring the &sla!ic evol)tion

>*56+-65? chose to don the veil as a gest)re of difference fro! the West. &n

other words, they chose to veil as a gest)re that wo)ld $osition the! against the

$erceived 4re$ression4 of colonial and i!$erialist $ower. >AA?

0o, rather than arg)e that the veil is essentially re$ressive on the one hand or

essentially li(erating on other hand, & wo)ld s)ggest (ased on this reading ofhistory, that the verse of the hia( revealed on the #ro$hets wedding night

entered into an a$$arat)s of $ower and /nowledge. &t did so as a $oint of

co!!)nal identity at a restless !o!ent in &sla!ic history. "he fe!ale (ody

was constr)ed as the focal-$oint of this identity. s s)ch it was given the tas/ to

$rotect the 3)sli! co!!)nal identity (y $rotecting its own. &sla!ic identity

was th)s constit)ted on a $ro(le!atic r)$t)re divided on this (odys gendered
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s$lit (etween nat)re and c)lt)re-and again on its historically hierarchized social

divide- a (ody c)lt)rally constit)ted as v)lnera(le and $erceived as nat)rally

har!f)l. >AC?Having entered into the a$$arat)s of $ower and /nowledge at this

level, the verse of the hia( !ar/ed a $ro(le! for clos)re within &sla!ic

disco)rses on s$ace. &ts fl)ct)ations within the contending

recollectionsI/nowledges that s)rro)nded it and the $olitical disco)rses that

activated it, f)rther $ro(le!atized the constit)tion of a )nified and contin)o)s

&sla!ic identity des$ite all efforts to constr)e it as otherwise. "he veil as a

re$resentation of this frag!ented identity ca!e to f)nction (oth $ositively and

negatively within the dyna!ics of $ower. s a $oint of identity it (eca!e an

arena of constant str)ggle and do!ination for the f)t)re 3)sli! co!!)nities.

&t f)nctioned therefore as a screen (ehind which the !ysterio)s, the feared and

the stereoty$ical and se;)ally $otent 3)sli! fe!ale fig)re co)ld lay dor!ant,

always ready to er)$t into the )ncertain do!ain of the $)(lic.

0$ace and its gendered $artitioning, as we have already o(served, isf)nda!ental in several ways to (oth the doctrine and the $ractice of &sla!.

Before we ret)rn to the disc)ssion of its disartic)lation in the gardens of

Badasht, & wo)ld li/e to !ove o)r attention to a consideration of a $artic)larly

$otent $)(lic s$ace which has for cent)ries fired the i!agination of indigeno)s

3)sli! $oets and geogra$hers ali/e. "his is the s$ace of the garden.

The %sla&ic Garden

We can i!agine that in the conte;t of the ecological conditions of the area

4con@)ered4 (y &sla!ic tho)ght, the garden co)ld (e seen as a way to

a!eliorate the often life-denying, arid and !onotono)s conditions of the land.#eo$le of high and low econo!ic stat)s incor$orated a life-s)staining oasis,

into their own $ro$erties, caref)lly sheltered away with a wall in order to >one

can only ass)!e? sh)t o)t the h)stle-()stle and odors of the city. "his is clearly

de$icted, even if we only cast a $assing glance on the vario)s collections of

i!ages that have (een handed down thro)gh 3ogol arts, and ancient #ersian

!iniat)res and car$ets. &t wo)ld see!, fro! a c)rsory st)dy of the vegetal

i!agery introd)ced into the car$et tradition d)ring the ((asid $eriod in &ran,

that the garden was so greatly val)ed that it was i!$ortant to constr)ct a never-

fading i!age of it onto a trans$orta(le !edi)! s)ch as the car$et. "his wo)ld

introd)ce the gardens verdant @)ality to interior s$aces. (rief st)dy the life style and $ractices of the &ranian no(ility, as de$icted

es$ecially (y the grand narratives of royal history and &ranian >!ystical? $oetry,

!ay allow )s to reach si!ilar concl)sions. We learn that gardens were always

incor$orated into the str)ct)res of dynastic residences for the $leas)re and

traditional rit)als of the r)ling class. "hese tales sit)ate the royal garden as a

site of ro!ance and hedonistic $leas)re, and as s$aces where the /ing wo)ld
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hold co)rt and cele(rate his weddings. &n allegories of the garden, the s$ace of

the garden re$resents and activates the dynasts drea!s, desires and night!ares.

"he garden not only ena(les his daily and rit)al activities it is an integral $art

of his $hysical and $hantas!agoric realities.>A?

"raditional historiogra$hic $ractice clai!s the gardens !ain f)nction to (e thes$atial reflection of the #aradise of the 1)ran. &ts str)ct)re in the for! of the

#ersian hahar Bagh, for e;a!$le, is said to directly re$resent the 8arden of

$aradise descri(ed (y the #ro$het 3)ha!!ad hi!self in this following verse9

nd (esides these shall (e two gardens,

green green $ast)res,

therein two fo)ntains of g)shing water

therein fr)its, and $al!-trees and $o!egranates

therein !aidens good and co!ely...

ho)ris, cloistered in cool $avilions... >AE?

"his descri$tion of #aradise is reg)larly interr)$ted (y the refrain9

4O which of yo)r Lords (o)nties will yo) and yo) deny4

there(y giving roo! for detailed atte!$ts to fig)re o)t a geogra$hy of #aradise

in the for! of two ti!es two gardens, a @)adrang)lar layo)t of !any royal

#ersian gardens called the hahar Bagh or 4Fo)r 8ardens.4

AG?

The (ro'het$s )edding +ha&ber and the Gardens of Badasht

&t is $recisely against this /ind of historiogra$hy that ass)!es a

4s)$rahistorical4 $ers$ective and disco)rse that & have la)nched 0hay/h ()


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")ra(s !e!ory of the revolt in Badasht. "he event, or rather, the critical

$ractice & attri()te to it, $res)$$oses fo)r !ethodological $rinci$les identified

(y 3ichel Fo)ca)lt in his *56M ina)g)ral lect)re at the ollege de France 4"he

Order of Disco)rse4 9 the $rinci$le of reversal, wherein the origin, tradition and

a)thority of the &sla!ic disco)rse on s$ace is $)t into @)estion= the $rinci$le of

discontin)ity, which recognizes the discontin)ity of disc)rsive $ractices on

s$ace, their crossing, );ta$osition and e;cl)sion= the $rinci$le of s$ecificity

which recognizes the violence of disco)rse done on things -- here &sla!ic

s$ace= and finally the $rinci$le of e;teriority which identifies the e;ternal

conditions of $ossi(ility for s)ch a disco)rse.

&n !y reading, 0hay/h () ")ra(s recollections of the $roceedings of the

Badasht onference are re!ar/a(le, (eca)se they sit)ate, for the first ti!e in

close to twelve cent)ries, a fe!ale )nveiled in &sla!ic $)(lic s$ace. Beyond

this, they are re!ar/a(le, (eca)se of the $lace that they clai! that s)ch an

event too/ $lace, and finally (eca)se of the stri/ing rhetoric that is associatedwith this $rovocative gest)re in a garden.

ltho)gh twelve cent)ries a$art, >al-B)/haris version of? nas recollections of

the event of the descent of the verse of the hia( on the threshold of the

#ro$hets wedding cha!(er and 0hay/h () ")ra(s recollections of the

!o!ent of 1)rrat al- 2yns )nveiling in the gardens of Badasht have si!ilar

altho)gh inverse effects in their a$$ro$riation (y traditional historical $ractice.

Whereas in the case of the #ro$het 3)ha!!ad the rhetoric, that is the 1)ranic

verse, is $reserved in historical !e!ory over and a(ove the act of drawing a

c)rtain (etween two !en= in the case of Badasht, the act of a fe!ales )nveiled

a$$earance, rather than 1)rrat al-2yns $owerf)l address, is re!e!(ered.

&n the case of one, the $reservation of the word ena(led the o$$ort)nity for !en

to regain control over the li(erated wo!an fol/ of 3ecca and 3edina, while in

the case of the other, the act of )nveiling was seized as a fig)rative constr)ct

that wo)ld reinforce the Ba(i disco)rse on e@)ality. >A6?Both of these

historiogra$hic $ractices, tho)gh dealing with events that are se$arated (y

!any cent)ries, are e;a!$les of the ways in which disco)rse is a violence done

to things. critical stance against this /ind of disc)rsive violence is evident in

1)rrat al-2yns own rhetorical $ractices as recollected (y 0hay/h () ")ra(.

The rder of -iscourse

&f we consider the gest)res and rhetorics that are said to have occ)rred at

Badasht together as a co-deter!ining whole, we are str)c/ (y the recognition

and the awareness 1)rrat al-2yn herself $rofessed of the $lace in which she

s$o/e, not only as a $)(lic s$ace that is e;cl)sively reserved as a !ale do!ain,

()t also as the s$ace of the garden which for cent)ries has (een associated with

the s$ace of the &sla!ic $aradise. &n s)staining this recognition, & will $ro$ose


12/24

that the gest)re of )nveiling (y 1)rrat al-2yn signaled a critical analytics on

two fronts and an ac/nowledg!ent of a violence done to s$ace (y disco)rse on

two levels9

On the one hand we see that in the si!$le act of a$$ro$riating the 1)ranic

verse, 4!ongst gardens and rivers...4 1)rrat al-2yns s$eech ac/nowledgedthe str)ct)ral i!$osition of the disco)rse of the 1)ranic #aradise on the s$ace

of the garden. On the other, her a$$earance )nveiled in a traditional $)(lic

do!ain @)estioned the i!$osition of &sla!ic territorial $artitioning )$on an

otherwise )ndifferentiated $)(lic s$ace. &n (oth cases she @)estioned the

str)ct)ral i!$osition of a so-called &sla!ic disco)rse on s$ace. Her )se of

1)ranic lang)age at once s)$$orted the a)thority of the 1)ran while

si!)ltaneo)sly )ndoing its !eaning thro)gh a s$ecifically gendered !ode of

en)nciation in the $)(lic s$here. 0he th)s a$$ro$riated a voca()lary and

4t)rned it against those who had once )sed it.4 &n this act of a$$ro$riation

1)rrat al-2yn effectively resit)ated $aradise and hell on earth. 0he did so (ys)ggesting that those sitting in the garden in that very tent, were the $io)s

asse!(led (efore the $otent :ing. &n her s$eech and action 1)rrat al-2yn th)s,

reintrod)ced h)!an agency within the conte;t of history and $ositioned

a)thority and change within the real! of h)!an activity. 0he @)estioned

there(y the contig)o)s character of historical )nfolding as $refig)red and

g)ided solely (y a Divine hand.

1)rrat al-2yns address at Badasht @)estioned the ho!ogeno)s )nity

esta(lished as the so)rce of a)thorshi$ of the &sla!ic garden and of the social

division of s$ace. &n other words, her s$eech and her act of )nveiling in the

$)(lic do!ain reconfig)red the dis)nction (etween the doer and the deed --a

dis)nction which ironically $res)$$oses a contin)ity (etween the )thor of

&sla! and 4his4 wor/ and 4his4 $eo$le on earth. #)t differently, whereas (efore

it had (een a given that it was llahs will that &sla!ic s$ace was to (e divided

(y the (elievers into two territories, and that the garden sho)ld (e divided into

fo)r, to reflect 1)ranic #aradise, 1)rrat al-2yns action and s$eech now

clearly $osited h)!an activity as the e;ternal condition of $ossi(ility for s$atial

disco)rse in &sla!. H)!an activity was the only $arty res$onsi(le for this

deter!ination.

Beca)se of the i!(rication of s$atiality and veiling in &sla!, one canadditionally say that if she co)ld )nveil des$ite the so called in)nction to veil

>e;e!$lified (y the a$$ro$riation of the 1)ranic verse?, then others co)ld

a$$ro$riate the veil witho)t that in)nction in !ind. H)!an activity alone

co)ld therefore (e held res$onsi(le for the constr)al of a gendered s$ace and

the constit)tion and the a)thorshi$ of the garden as the 1)ranic $aradise.


13/24

Her act and her s$eech introd)ced a dis)nction (etween the &sla!ic disco)rses

on s$ace, 4c)tting4 the! off fro! their ass)!ed 1)ranic in)nctions. 1)rrat al-

2yn th)s sit)ated the deed and doer within the sa!e disc)rsive !atri;. &n

effect her gest)re and s$eech $ro$osed the $ossi(ility of a reversal in the

!eaning of that s$ace thro)gh the force of rhetorical and $ractical

);ta$osition. "he garden, $revio)sly regarded as the s$ace of $aradisical and

$oetical !)sings, was th)s redressed as a s$ace of activity and resistance.

Her a$$earance )nveiled in the $)(lic and gendered s$ace of the garden also

@)estioned the hierarchical str)ct)re i!$osed on the s$ace of the garden as

s$ace of $iety as well as that of no(ility. &n @)estioning this heirarchical

str)ct)re 1)rrat al- 2yn clai!ed that her $resence in the garden as the word

s$o/en (y the 1ai! wo)ld $)t to flight 4the chiefs and no(les of the earth4.

ltho)gh $hysically )nveiled her s$eech re-veiled her >so to s$ea/? as the Word

s$o/en (y the 1ai! hi!self, the charis!atic leader who according to 0hiite

tradition was to a(rogate the &sla!ic 0haria >law? and esta(lish the reign of anew era in religio)s and $olitical history. Her gest)re th)s introd)ced a 4foreign

other4 into the real! do!inated (y the rhetorics of a)thority and $ower

for!erly attri()ted to her se;)al co)nter$art. s s)ch she la)nched a frontal

attac/ on >&sla!ic? hierarchical and other-worldly disco)rse, introd)cing h)!an

activity as the only (asis for social $rogress.

&n the days that followed this historical s$eech each of the $artici$ants at the

conference too/ on a new na!e where(y signaling their re(irth into a new era

in ti!e. "hen, as if to ac/nowledge 1)rrat al-2yns gest)re, the $artici$ants

discarded their $rayer r)gs which (y its design orients the $ietistic (ody

towards 3ecca and (ro/e their $rayer seals, e@)ating the! to idols in a gest)re

not )nli/e 3)ha!!ads when he, in the Holy ity, tried to convey the definite

(rea/ with an era of $aganistic devotion (y destroying the o(ects of idol

worshi$. "he s$ace of &sla! was confronted (y a disco)rse of antagonis! at

the Badasht onference, there(y creating the conditions for a new disco)rse on

s$ace and a new era in >religio)s? history. >A+?

Shaykh Abu Turab$s recollections

By $ositioning !y own historiogra$hic intervention >in the &sla!ic disco)rses

on s$ace? on 0hay/h () ")ra(s recollections of the events that too/ $lace at

the Badasht onference, & have atte!$ted to reconstr)ct a consistent,contin)o)s, and antagonistic $ortrait of a revol)tionary !ove!ent that thro)gh

the gest)res and words of one of its renowned fe!ale re$resentatives

introd)ced discontin)ity into the life of the &sla!ic !ind. &n a$$ro$riating

these recollections, & have arg)ed that the Ba(i !ove!ent >read thro)gh the

!o!ent of its self-recognition in Badasht? was a revol)tionary !ove!ent, that

c)t o)r /nowledge of &sla!ic history, disar!ed its notion of a )nified


14/24

s)(ectivity and @)estioned its sense of historical contin)ity in the fig)re of the

a)thorial Word of its #ro$het. &ronically, this clai! was only !ade $ossi(le (y

the a$$ro$riation of an )ndivided s)(ectivity infor!ed (y 0hay/h () ")ra(s

recollections of 1)rrat al-2yn.

For if we loo/ at other acco)nts of 1)rrat al-2yn, there is reason to (elievethat !atters are not as straight forward as they see!. >A5?"he British

Orientalist CM?Browne co!!ents that if he can rememberthe

conversation correctly, this early Ba(i res$onded to the @)estion of 1)rrat al-

2yns discarding of the veil in the following words9

&t is not tr)e that she laid aside the veil. 0o!eti!es when carried away (y her

elo@)ence, she allowed it to sli$ down off herface, ()t she wo)ld always

re$lace it after a few !o!ents.>C*?

*abil$s *arrative, Agency and Effective History.

"he $ositioning of !y historiogra$hy of the Ba(i revolt in Badasht on the

recollections of 0hay/h () ")ra( is rather $recario)s in the conte;t of Ba(i

history, since no one see!s to dwell on () ")ra( identity. Browne s)ggests

that () ")ra( was one of the earliest disci$les of the Ba( and that he was

!arried to one of 1)rrat al-2yns fe!ale st)dents, a wo!an of 4e;traordinary

virt)e and $iety4>CA?Na(il on the other hand introd)ces () ")ra( as a

0hay/hi who never really ac/nowledged the Ba(s clai!s )ntil !)ch later in

the Ba(s career. >CC?ccording to Na(il he a$$arently died in the "ehran$rison where he was held ca$tive with so!e well /nown Ba(i leaders incl)ding

Baha)llah.>C?"here a$$ears to (e no other reference to ")ra( anywhere else.

"o add !ore co!$le;ity to the !atter, () ")ra( see!ingly $lays the !ost

insignificant role in the grand and at ti!es grotes@)e history of the Ba(i

!ove!ent as $resented in Na(ils Narrative. He a$$ears only fo)r ti!es in the

!ore than seventy years of history narrated (y Na(il. Once as the chronicler of

the Badasht conference >CE?, a second ti!e as 1)rrat al-2yns (ody g)ard after

the onference >CG?, a third ti!e as the har(inger of glad tidings at 0hay/h

"a(arsi>C6?, and finally as a character witness against Hai 3irza :ari! :han

:ir!ani in his recollections of 0ayyid :azi!. >C+?

&t this the latter !o!ent that & wo)ld li/e to $a)se and reflect on since here,

once again, () ")ra(s )nfailing recollections are drawn )$on to el)cidate a

critical sit)ation.>C5?&n Na(ils historiogra$hy, () ")ra(s recollection of

:ari! :han is (ro)ght into the $ict)re only $aragra$hs (efore 0ayyid :azi!

ashtis death is characterized. "his is o(vio)sly a !o!ent that if not
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negotiated caref)lly wo)ld create a $otential crisis for Ba(is!s legiti!acy as a

religio)s !ove!ent.

0ayyid :azi! was /nown as the religio)s leader of the 0hay/hi school, a

heterodo;y of 0hi2ite &sla! sit)ated in :ar(ala >&ra@?. ccording to !ost

acco)nts, the Ba(s initial clai!s of 3ahdihood were directed at 0ayyid:azi!s st)dents, !any of who! acce$ted it after the teachers death and

(eca!e active $artici$ants in the !ove!ent.>M?0hay/h () ")ra( is clai!ed

to (e one of 0ayyid :azi!s $ro!inent st)dents who late in the Ba(s career

acce$ted the latters clai! to 3ahdihood. 1)rrat al-2yn and 1)dd)s were

a!ong other st)dents who acce$ted this clai!.

0ayyid :azi! had, according to !ost so)rces, for years ta)ght the et)rn of

the "welfth &!a! and $re$ared his st)dents to investigate this clai! were it to

occ)r in their life ti!e. &n *+, when the Ba( $roclai!ed his !ission a great

!any of 0ayyid :azi!s st)dents recognized this clai!. &n effect the Ba( too/

on 4the s)ccessorshi$4 of the 0hay/hi school after the teachers death.

"he $ositioning of () ")ra(s recollection in the conte;t of Na(ils

historiogra$hy (eco!es clear, if we consider the role $layed (y the third $arty >

Hai 3irza :ari! :han :ir!ani? of this recollection in relation to the

develo$!ent of the Ba(i !ove!ent. :ari! :han, another $ro!inent st)dents

of 0ayyid :azi!, left the 0hay/hi school so!e years (efore the death of its

leader >0ayyid :azi!? and esta(lished hi!self in :ir!an where he started his

own (ranch of the school >called the :ir!ani school?. ltho)gh fa!iliar with

the Ba(s clai!s, :ir!ani whole-heartedly reected the Ba( and was for years

involved in the agitation of the re!ainder of 0ayyid :azi!s st)dents againstthe Ba( and his followers.

() ")ra(s recollections, sit)ated >in te;t)al ter!s? only !o!ents (efore

0ayyid :azi!s death in Na(ils Narrative give his words a highly charged tas/9

to recall a !o!ent in which 0ayyid :azi! reects his own st)dent, :ari!

:han. &n () ")ra(s recollection of this conversation 0ayyid :azi! is said to

have referred to :ari! :han as one 4acc)rsed,4 whose doctrines are 4heretical4

and 4atheistic4 and 4who has grievo)sly erred in his )dg!ent4. >*?()

")ra(s recollection of this conversation with his own teacher can (e read as a

self-serving character assassination. B)t its strategic $ositioning at a crisis $oint

in Na(ils historiogra$hy, clearly sit)ates its contents in a historiogra$hic $lacethat rids the reader of any do)(t as to the s)ccessorshi$ of 0ayyid :azi! (efore

the historical crisis even occ)rs >in historiogra$hic ter!s?. For Na(il, ()

")ra(s recollections sit)ate the necessary contin)ity of his narrative of the

Ba(i !ove!ents revol)tionary history and its legiti!acy.

B)t we sho)ld as/9 why is this i!$ortant What relevance does this te;t)al

$ositioning have for a revol)tionary history that relentlessly $osits h)!an
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agency as the driving force of social $rogress, and that )ses strategy in the face

of chance to disr)$t the fo)ndations of &sla!ic tho)ght thro)gh introd)cing

discontin)ity in history

() ")ra(s character role, altho)gh infinitesi!al in Na(ils narration of

Ba(is! revol)tionary history, is $layed on a !eas)red field of contin)ity anddiscontin)ity. () ")ra(s recollections of Badasht in the Narrative la)nch an

acco)nt of the !ove!ents discontin)ity with &sla!ic traditions and val)es,

forcing a (rea/ (etween &sla! and Ba(is! in the fig)re of the onference.

")ra(s recollections of 1)rrat al-2yns actions and words in Badasht, !)ch

li/e his $ortrayed role as her (ody g)ard after the onference s)t)re the

necessary s)(ectivity that wo)ld then $osit h)!an agency and action )$

against the 4scra!(led4 identity of &sla!. His recollection th)s sit)ates a

contin)o)s s)(ectivity against the decre$it identity that is &sla!s. >"he

onference $artici$ants collective a$$ro$riation of new na!es, we sho)ld

note, is i!$ortant in the config)ration of this new s)(ectivity? For Na(il, thisstill leaves the @)estion of the !ove!ents legiti!acy )nanswered.

&n drawing on () ")ra(s recollections, Na(il sit)ates the Ba(i !ove!ents

legiti!acy in 0ayyid :azi!s reection of his $)$il :ari! :han. He does this,

!ore i!$ortantly, (efore the teachers death. &ndeed, thro)gh this reection and

al!ost fort)ito)sly he $osits the Ba( as the legiti!ate clai!ant to 0ayyid

:azi!s s)ccessorshi$. "h)s creating thro)gh () ")ra(s !e!ory, a

contin)ity (etween the two schools of tho)ght9 0hay/his! and Ba(is!

Legiti!acy is th)s esta(lished in the face of every clai! directed at the

!ove!ent fro! it o$$onents.

"he fig)re of () ")ra( !)st (e seen as a $ro(le!atic one, then. Divided on

the )nct)re (etween insignificance and infinite signification= s$lit on the

critical line dividing contin)ity and change= and called )$on to (ear witness to

the !ove!ents legiti!acy and 1)rrat al-2yns illegiti!ate gest)re, () ")ra(

re$resents the fig)re of the Ba(i !ove!ent as s)ch. For as Fischer and (edi

re!ar/ the Ba(i !ove!ent as a revol)tionary !ove!ent was a 4!i;t)re of

$rogressive ideas and initiatives and reactionary theocratic ones4 often

enco)ntered on a rhetorical level >at least? within the (ody of &sla!ic and

es$ecially the 0hi2ite heterodo;ies.

&f we are to rely to so!e e;tent on the i!$licit !irror that & have $laced(etween the early days of the &sla!ic religion and the events at Badasht, it is

clear that the historicity of revolt is not only in its innovations or, in Fo)ca)lts

$hraseology, in the introd)ction of 4discontin)ity4 or 4interr)$tions4 in history.

evolts are, to a li!ited e;tent, !o!ents that har/en (ac/, not only to esta(lish

their legiti!acy, or to constr)e a )nified s)(ectivity in the face of danger, ()t

also to ani!ate the !o!ents of the $resentwith the life force of a distant and


17/24

desira(le $ast. s s)ch, they constit)te and activate !o!ents of the $ast within

the $resent !o!ent of the everyday. "his is an instance of Walter Bena!ins

notion of der #$ngste Tag-- where the chroniclers !ost recent day is also and

inevita(ly the !essianic Day of 7)dg!ent. >A?

&n this light, as !anat notes, C?None

the less, we can see within the fr)it of this !e!ory of an idealized $ast, the

seed of 4a dyna!ic f)t)re4. 1)rrat al-2yns constit)tion of individ)al agency

and h)!an res$onsi(ility as the force that !)st (e !aterialized into action can

only (e seen in this light in the conte;t of religio)s history.

Footnotes

>P?3any than/s to the UL 7o)rnal of History readers of the first draft whose

e;tensive co!!ents hel$ed in the for!)lation of this version of the essay. lso

!y dee$est a$$reciation and than/s to 7aco( :ra)ss witho)t whose long

distance fa;es, enco)rage!ent and criti@)es, this $a$er wo)ldnt have ta/en

sha$e. & a! also gratef)l to 7)an ole and the two anony!o)s readers for H-Bahais Occasional #a$ers for their infor!ed criticis!.

>*?Fo)ca)lt, 3ichel. 4Nietzsche, 8enealogy, History4 Fo)ca)lt eader New or/9 #antheon, *5+?, ++

>A?4Nietzsche, 8enealogy, History4 +5

>C?N)@tat al-:afreviews these as$ects of 0hay/hi tho)ght in great detail. efer

to


18/24

>?i(id. ++

>E?&n 7)ly *++ the Ba(i leader of this )$s$ring, 3)lla H)sayn B)shr)i --the

first disci$le of the Ba(-- raised the Blac/ 0tandard in 3ashhad and set offwestward. "he i!$lications of this gest)re for the govern!ent and the religio)s

hierarchy ali/e were o(vio)s. &n 0hiih &sla!, there is a well /nown "radition

attri()ted to the #ro$het that s)ggests, that sho)ld one see the Blac/ 0tandard

co!ing fro! :h)rasan then one sho)ld go to it. "he 3ahdi -the religio)s

leader who went into hiding in the early days of &sla! --according to this

"radition-- will (e there. 3ore i!$ortantly, however, the raising of the Blac/

0tandard in :h)rasan was an act i!()ed with historical and contra-dynastic

significance. "he raising of the Blac/ 0tandard is historically /nown as the

gest)re which ina)g)rated the final overthrow of the U!ayyad dynasty (y the

((asids. "his sy!(olic act not only signaled an i!$ending attac/ on thee;isting religio)s order (y the co!ing of the 3ahdi, ()t also $osed a definitive

threat for the e;isting dynasty. ltho)gh, ironically, the i!$ortance of this

challenge got ()ried )nder the conf)sion of the govern!ent over the death of

3)ha!!ad 0hah, the $o$)lace in Barf)r)sh en ro)te confronted the Ba(is

traveling )nder 3)lla H)sayns (anner, forcing the! to ta/e )$ $ositions

aro)nd the 0hrine of 0hay/h "a(arsi. "he conflict (etween the two gro)$s

lasted fro! !id-Octo(er *++ to early 3ay *+5.

>G?!anat, ((as. es)rrection and enewal9 "he 3a/ing of the Ba(i

3ove!ent in &ran *+-*+EM >&thaca9 ornell U#,*5+5?, CAE

>6?BahR or Baha)llah wo)ld in *+GC esta(lish the BahRS Faith. 0ee Baly)zis

Baha)llah, "he :ing of 8lory

>+?!anat CAG

>5?a((ani, 0hoghi "he Dawn Brea/ers9 Na(ils Narrative of the


19/24

>*A?3ernissi, Fati!a. "he 'eil and the 3ale *+?i(id. 5A

>*5?h!ed s)ggests other circ)!stances for the instit)tion of the veil, drawing

fro! &n( 0ads >re?collections. 0ee Wo!en and 8ender , E

>AM?&n this $artic)lar conte;t & a! referring to the #ro$hets wives, since his

wives were the only ones that ca!e along on the e;$edition.

>A*?Fati!a 3ernissi s)ggests this event as a sy!(olic e;$ression of

4regression on se;)al e@)ality4 co!!ingled with a 4regression in social

e@)ality4, ()t the coincidental i!agery of the descent of the hia( over all

wo!en for the 4fifteen cent)ries that followed4 in this $aragra$h and her

s)(se@)ent disc)ssions strongly s)ggests the a(ove reading >*6+-65?.

>AA?0ee Fanons disc)ssion of the veil9 4lgeria Unveiled4 in Dying

olonialis! and 0hirazi-3ahaans disc)ssion of the role of the veil in the

&ranian &sla!ic revol)tion in riti@)e >0$ring *55C?

>AC?We have co!e to learn that se;)ality, in the conte;t of &sla!, is territorial


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>3ernissi, Beyond +*?. 0e;)ality is !a$$ed, as it were, )nto the s$ecific

to$ology of the $)(lic and the $rivate. &n this conte;t, fe!ale veiling is

for!)lated as a way to ens)re the $)rity of the $)(lic s$here, generally

designated as !ale, and the $rotection of the fe!ale, in the sa!e conte;t,

thro)gh a gest)re of dissi!)lation. s s)ch, this constr)ction $er!its the

definition of fe!ale identity, in this conte;t, as s$lit. On the one hand, in the

conte;t of the $erce$tion of her nat)ral constit)tion, the fe!ale is seen as a

distraction, an invasion or intervention to the !ales for!)lation of his identity

as $io)s or divine. Her $resence as a 4nat)ral4Ise;)al (eing in the $)(lic

s$here, in other words, interferes with the 3)sli! !ans relation with his 8od.

On the other hand, in the conte;t of her c)lt)ral stat)s in 3)sli! history and as

the e!(odi!ent of the co!!)nitys identity as s)ch, the fe!ale is seen as

wea/, indeed in need of $rotection in the !ale do!ain. "he veil th)s covers

over her constit)tional s$lit, creating a )nified or whole s)(ect that is (oth

dangero)s (y nat)re and inca$a(le to defend herself or the 3)sli!

co!!)nitys identity within the social do!ain. Witho)t the veil this d)al and

dangero)s @)ality is tho)ght to co!e to the fore, )nveiling a 4scra!(led4

identity, dangero)s and !)tilated.

>A?"his reading ste!s fro! Neza!is&aft )aikar>0even Bea)ties? "ranslated

(y .AE?Fro! the 1)ran 'erses G-6E 0)ra EE

>AG?s noted (y 8. 3arTias in the


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>A+?!anat , es)rrection CA6

>A5?Brownes edition of :ita(-i N)@tat al-:af >a (oo/ which is said to (e one

of the earliest records of Ba(i history?does not refer to 1)rrat al-2yns)nveiling at Badasht at all. Witho)t giving a detailed acco)nt of the dis$)te

(etween the two Ba(i leaders, N)@tat al-:af records a s$eech delivered at the

Badasht conference. Browne notes that (eca)se of the corr)$tion of the

!an)scri$t at this $oint, he cannot say whether this s$eech was delivered (y

1)dd)s or 1)rrat al-2yn >"ari/h-i-7adid CE6?. "he s$eech, regardless, treats

the doctrine of 4et)rn4 >raat? at so!e length. "he o)tward for!s of religion

>s)ch as $rayer, fasting, $ilgri!age, and al!s? are all e;$lained allegorically.

"he a(rogation of the laws of the $revio)s religio)s dis$ensation is anno)nced,

and laws in general are declared to (e necessary only )ntil s)ch ti!e as $eo$le

have learned to co!$rehend the 4Doctrine of Unity4 >Tawhid? (y which is!eant the recognition of the tr)e nat)re of the 4#oint4 or Divine 3anifestation

of the age.4 >"ari/h-i-7adid CE6= N)@tat al-:af *E*-*EA ? "he te;t regards the

days in Badasht as a ti!e in which the fr)its of the Ba(s revelation reached

their height of ri$eness --a ri$eness which tore o$en the fr)its own s/in >a*

shiddat-i rasidigi pust ra parih namudand? to reveal an e;@)isite /ernel

>magh*-i dilkash?. >*E? "his sy!(olis! of the torn s/in cco)ld (e inter$reted

as 1)rrat al-2yns )nveiling. 3ore i!$ortantly, however, it onc)rs with the

i!agery of the Day of es)rrection in conte!$oraneo)s $erfor!ances of the

"aziyeh. >0ee !y $a$er 4es)rrection, et)rn, efor!9 "aziyeh as !odel for


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>C*?Browne, C?Na(ils Narrative CM

>CE?Na(ils Narrative A**

>CG?i(id. A*G

>C6?i(id. A5-C*. For a disc)ssion of the 0hay/h "a(arsi )$s$rings also /nown

as the 3azandaran )$heavals see 3ooan 3o!en 4"he 0ocial Basis of the

Ba(i U$heavals in &ran9 a $reli!inary analysis 4 in &nternational 7o)rnal of

3iddle *5+C? *E6-*+C.

>C+?Na(ils Narrative A5-C*

>C5?i(id.

>M?For a !ore detailed acco)nt of the !ove!ent and its history see 3angol

Bayat 3ysticis! and Dissent 9 0ocioreligio)s "ho)ght in 1aar &ran 0yrac)se

U# *5+A.

>*?Na(ils Narrative A5

>A?For an e;cellent disc)ssion of Bena!ins#et*t*eit see &an Balfo)rs

4eversal 1)otation >Bena!ins History?4 3LN *MG, *55*.

>C?see Browne,


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)orks +ited

h!ed, Leila. Wo!en and 8ender in &sla!9 Historical oots of a 3odern

De(ate. New Haven9 ale University #ress, *55A.

!anat, ((as. es)rrection and enewal9 "he 3a/ing of the Ba(i 3ove!ent

in &ran *+-*+EM &thaca9 ornell U#, *5+5.

---. 4"he hanging World of "a al- 0altana4. &ntrod)ction to rowning

ng)ish9 3e!oirs of a #ersian #rincess fro! the Hare! to 3odernity. By "a

al-0altana. Bena!ins History?4 3LN *MG >*55*?9 GAA-

GE.

Baly)zi, H. 3. Baha)llah, "he :ing of 8lory. O;ford9 8eroge onald *5+M.

Bayat, 3angol 3ysticis! and Dissent 9 0ocioreligio)s "ho)ght in 1aar &ran

0yrac)se U# *5+A.

Bena!in, Walter. 4"heses on the #hiloso$hy of History.4 &ll)!inations


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Fo)ca)lt, 3ichel. 4Nietzsche, 8enealogy, History4 Fo)ca)lt eader.

$reli!inary analysis 4 in &nternational 7o)rnal of 3iddle *5+C? *E6-*+C.

Nietzsche, F. W. 4On the Uses and Disadvantages of History for Life.4

Unti!ely 3editations. a!(ridge9 a!(ridge U#, *55.

oot, 3artha. "ahirih "he #)re One *5C+ e$rinted. Los ngeles9 :ali!at

#ress,*5+*

a((ani, 0hoghi "he Dawn Brea/ers9 Na(ils Narrative of the

the unveiling of the babi poetess qurrat al-`ayn tahirih in the gardens of badasht

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