In 1848, in the early days of the B谩bi movement that led to the Bah谩鈥櫭� Faith, a 3-week conference was held in Badasht, Iran. It was attended by about 80 men and one woman, a courageous poet named Tahirih. In the course of that conference, to symbolically reinforce the new teaching of the equality of men and women, Tahirih removed her veil before the assemblage of men. The intense consternation and violent emotion this caused reverberated far beyond that time and place.
Although her unveiling was condemned by many, the youthful leader of the movement sweeping the country supported Tahirih in this action. The B谩b鈥檚 followers would have to reconcile themselves with the new social teachings, disruptive or not. His successor, Bah谩鈥檜鈥檒l谩h, who would found the Bah谩鈥櫭� Faith, was present at the conference and also supported Tahirih. In spite of the storm of chaos stirred up at Badasht, Bah谩鈥檜鈥檒l谩h gave her the name The Pure One.
Exactly one hundred years later, in 1948, another conference stirred the conscience of the world. The then 58 sovereign states that made up the United Nations had gathered in Paris. The moving words that opened the newly penned Universal Declaration of Human Rights were a call for equality that would be adopted as an international agreement:
听鈥淎ll human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.鈥�
Tahirih would no doubt have applauded the significance of that agreement. During the century that followed Badasht, humanity made huge strides in recognizing equality in gender, race and religion. Although progress has been uneven and much remains to be accomplished, it鈥檚 important to recognize that here and there across the globe, in fits and starts, we leap forward.听
It鈥檚 also important to recognize that Tahirih鈥檚 act was not ultimately about wearing or not wearing a veil. It was symbolic of equality and the empowerment of women to make such choices. Whether in dress or action or opinion, promoting and safeguarding human rights will necessarily result in a range of self-expression. Human rights allow the freedom of choice to create diversity, and acceptance of diversity allows for a peaceful meritocracy of ideas and best practices.听
What would Tahirih鈥檚 reaction be to modern ideas and practices, if she were alive now? No doubt she would be dismayed at the gross infringement of basic women鈥檚 rights that continues around the world. But perhaps she would be equally disturbed by the narrow view of emancipation produced by a materialistic lens.听
Her fight would continue to be, I believe, for the recognition of all humanity as intrinsically spiritual beings, regardless of age or gender. This necessarily entails putting into perspective any superficial differences, which lie far beneath the enormously more important and non-negotiable values of human dignity and kindness.
Tahirih鈥檚 ideals were those of the Revelation of the B谩b. 鈥淕od desireth not to see鈥� any soul deprived of joy and radiance,鈥澨齮he B谩b proclaimed.Reminiscent of the well-known verse in the Quran, 鈥淭here is no compulsion in religion,鈥� he wrote that听鈥渢he path to guidance is one of love and compassion, not of force and coercion. This hath been God鈥檚 method in the past, and shall continue to be in the future!鈥�
A poem of Tahirih, translated from Farsi, echoes this sentiment:
鈥淟et warring ways be banished from the world.
Let Justice everywhere its carpet throw.
May friendship ancient hatred reconcile.
May love grow from the seed of love we sow!鈥�
Sheila Flood is a member of the Bah谩鈥櫭� community of Saanich and Chair of the Victoria Multifaith Society.
Photo by听听辞苍听
You can read more articles on our interfaith blog, Spiritually Speaking,
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