DAWLATĀBĀDĪ, ṢEDDĪQA(b. Isfahan, 18

DAWLATĀBĀDĪ, ṢEDDĪQA
(b. Isfahan, 1883, d. Tehran, 28 July 1961), journalist, educator, and pioneer in the movement to emancipate women in Persia.

DAWLATĀBĀDĪ, ṢEDDĪQA (b. Isfahan, 1300/1883, d. Tehran, 6 Mordād 1340 Š./28 July 1961), journalist, educator, and pioneer in the movement to emancipate women in Persia. Her mother, Ḵātema, was descended from a family of local ʿolamāʾ, and her father, Mīrzā Hādī Dawlatābādī, was a prominent mojtahed (theologian) of Isfahan. Ṣeddīqa spent her childhood in Tehran, where she was privately tutored in Persian, Arabic, and French. At the age of twenty years she was married to an elderly physician, but the marriage ended in divorce in 1339/1921.
In 1336/1917 she founded Maktab-ḵāna-ye šarʿīāt, the first school for girls in Isfahan, the beginning of her lifelong commitment to social service. A year later she established Šerkat-e ḵawātīn-e Eṣfahān (Association of women of Isfahan; Bāmdād, pp. 78-79) and in 1337/1919 Zabān-e zanān (Voice of women), the third Persian newspaper founded and managed by a woman. The newspaper aroused the hostility of fanatics, who repeatedly attacked its office and finally forced Dawlatābādī to close it after only three years of publication. She then moved to Tehran, where a year later she resumed publication of Zabān-e zanān in magazine format (Ṣadr Hāšemī, Jarāʾed o majallāt III, pp. 6-11).
In 1301 Š./1922 Dawlatābādī went to Paris to pursue her education. She studied family hygiene, then attended the Sorbonne, where she received a bachelor’s degree in psychology and education. During this period she published in French journals articles on the control of Persian women over personal property and the superiority of the rights of Islamic women to those of European women. In 1926, as the representative of Persian women, she presented a paper at the International Congress of Women in Paris (Winsor). In 1306 Š./1927 she returned to Persia and was hired by the Ministry of education (Wezārat-e farhang) as an inspector for girls’ schools.
Dawlatābādī never wore the veil, and in 1315 Š./1936 she became director of the Women’s center (Kānūn-e bānovān), sponsored by the Ministry of education as the first step in a program to eliminate veiling of Persian women. In this post, where she remained for the rest of her working life, she organized literacy classes for women, as well as classes on homemaking, family hygiene, and raising children. She also lectured and wrote on social issues, including women’s rights (e.g., Majalla-ye zabān-e zanān, Ḵordād 1323 Š./June 1944, pp. 3-4; Tīr/July, p. 16; Šahrīvar/September, pp. 7-10; Farvardīn 1324/April 1945, pp. 4-6; Ḵordād/June, p. 12).
She died in August 1961 and was buried in Zarganda, Tehran, next to her older brother Yaḥya Dawlatābādī.

Bibliography:
B. Bāmdād, Zan-e īrānī az enqelāb-e mašrūṭīyat tā enqelāb-e safīd, ed. and tr. F. R. Bagley as From Darkness into Light. Women’s Emancipation in Iran, Hicksville, N.Y., 1977.
Majalla-ye nūr-e ʿālam 10, Šahrīvar 1340 Š./September 1961, pp. 6-9.
Majalla-ye sapīda-ye fardā 11-12, Tīr 1334 Š./July 1955, pp. 27-31.
F. Qavīmī, Kar-nāma-ye zanān-e mašhūr-e Īrān . . ., Tehran, 1352 Š./1973, pp. 109-11.
P. Šayḵ-al-Eslāmī, Zanān-e Rūz-nāmanegār, n.p., 1351 Š./1992, pp. 88-99.
M. Winsor, “The Blossoming of a Persian Feminist,” Equal Rights 13/23, 1926.

(Mehranguiz Manoutchehrian)
Originally Published: December 15, 1994
Last Updated: December 15, 1994
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WOMEN iv. in the works of the Bab and in the Babi Movement
The Bab elevated the status of women in his writings and confirmed this in his actions. The Babi community reflected this change in the actions of the Babi women.

WOMEN
iv. IN THE WORKS OF THE BAB AND IN THE BABI MOVEMENT
The Bab elevated the status of women in his writings and confirmed this in his actions. The Babi community reflected this change in the actions of the Babi women.
(1) Women in the works of the Bab.
(2) Women in the Babi movement.
(1) Women in the works of the Bab. Theologically, the Bab regarded God as utterly beyond the reach and knowledge of humanity and he characterised the Primal Will as the locus of the primal manifestation of the Godhead and the fashioner of the creation. This Primal Will is represented by the Maid of Heaven who descends to earth. And in describing this figure, the Bab writes: "I am the Maid of Heaven begotten by the Spirit of Bahāʾ" (Qayyum al-asmāʾ, p. 52; Saeidi, pp. 152-53). Thus the Bab created a female symbol for the highest spiritual aspect of himself (see also Lawson).
In general, the Bab treats women and men equally in the laws that he gives. In a number of places, the Bab specifically ameliorates some of the burdens that Islamic law had laid upon women; and so for example, divorce is made more difficult by the imposition of a twelve-month delay (Persian Bayān 6:12), the severe restrictions on their social intercourse is relaxed (Persian Bayān 8:10), and men are ordered not to harm women (Ṣaḥifa Bayn al-Ḥaramayn, p. 82). He orders men to treat women with the utmost love (Ṣaḥifa-ye ʿAdliya, pp. 32, 38; Saeidi, p. 236). On occasions, the Bab even gives women preference over men; for example, he sets a penalty for anyone who causes grief to another person, which he equates to causing grief to God, but he says that the penalty for causing grief to women is doubled (Persian Bayān 7:18); also, having laid down the duty of pilgrimage for whoever can afford it, he exempts women from this obligation unless they live nearby, so that no hardship should come upon them on the way (Persian Bayān 4:18).
In many places in his writings, the Bab refers to women as the "possessors of circles" (ulā al-dawāʾer; see for example Persian Bayān 4:5, 7:18, 8:6). This refers to the Bab's injunction that women carry on them a piece of paper on which is drawn six concentric circles, between which are five lines of Babi scripture. The two numbers, five and six, signifying Howa (He, i.e. God). Other instructions are also given regarding these circles, but the overall intention is that the circle symbolizes the Sun of Truth (or the Manifestation of God, the term used by the Bab for the figures such as Moses, Jesus, Muhammad and himself) and so the woman carrying it is constantly reminded to look for the next Manifestation of God "He whom God shall make manifest" (Persian Bayān 5:10; Saeidi, pp. 329-31).
(2) Women in the Babi movement. Most contemporary accounts agree that one of the main social impacts of the Babi movement was the amelioration of the position of women (see, e.g., Momen, pp. 27, 75). Quite apart from what is in his writings, the Bab signalled that his religion would lead to an improvement in the position of women by the support that he gave to his leading female disciple, Qorrat-al-ʿAyn. Her radicalism in pushing forward the implications of the claims of the Bab to the point of infracting the precepts of Shiʿism while she was in Karbalāʾ led another senior Babi, Shaikh Aḥmad Moʿallem-e Ḥeṣāri to complain about her to the Bab in 1846. The Bab wrote back praising Qorrat-al-ʿAyn and absolving her of any guilt by giving her the title of Ṭāhera (q.v.; “the pure one”; quoted in Fāżel Māzandarāni, p. 332). She was also regarded by the Babis as the return of Fātema, the Prophet's daughter, on the basis of what the Bab had written (Persian Bayān 1:4). She was later to push forward her radicalism and even to appear unveiled at the conference of Badašt (1848), all with the evident approval of the Bab (Nabil, pp. 292-98).
During the Babi upheaval at Zanjān, the British consul, Abbott, visited the scene of the operations and reported to Shiel, the British minister: "They [the Babis] fight in the most obstinate and spirited manner, the women even, of whom several have been killed, engaging in the strife" (quoted in Momen, p. 11; cf. Nabil, p. 563). During this episode, a latter day Joan of Arc arose in the person of Zaynab, a young Babi girl, who dressed as a man and participated in the fighting with such courage and success that she became the terror of the royal troops and was put in command of one section of the Babi defences (Nabil, pp. 549-52; Walbridge, pp. 355-56).
During the Babi upheaval in Nayriz (1850), the women also played an important part; Nabil (p. 487) records: "The uproar caused by their [the Babis'] womenfolk, their amazing audacity and self confidence, utterly demoralized their opponents and paralysed their efforts." It may even be that in the second Neyriz upheaval (1853), the Babi women outnumbered the men, many of whom had been killed in the first episode.
Bibliography:
Mehri Afnān, "Maqām-e zan dar āṯār-e Hażrat-e Noqṭa-ye Ulā wa mašāhir-e zanān dar ʿahd-e aʿlā," Ḵušahā-ʾi az ḵerman-e adab o honar 6, 1995, pp. 207-27.
The Bab, Qayyum al-asmāʾ, ms. dated 1261, in Afnan Library, Tonbridge, UK.
Idem, Persian Bayān, published as Ketāb-e mostaṭāb-e Bayān, n.p., n.d.; E.G. Browne's summary translation is in Moojan Momen, ed., Selections from the Writings of E.G. Browne on the Bābi and Bahā'i Religions, Oxford, 1987, pp. 316-406
Idem, Ṣaḥifa-ye ʿAdliya, n.p., n.d.
Idem, Ṣaḥifa Bayn al-Ḥaramayn, Cambridge University Library mss.Or Ms 943.
Fāżel Māzandarāni, Tārik-e Ẓohur al-Ḥaqq, vol. 3, n.p., n.d.
Todd Lawson, "The Authority of the Feminine and Fatima's Place in an Early Work of the

النتائج (الكشف التلقائي) 2:

DAWLATĀBĀDĪ，ṢEDDĪQA
（B，伊斯法罕1883年，D。德黑蘭，1961年7月28日），記者，教育家和先鋒運動婦女解放在波斯。DAWLATĀBĀDĪ，ṢEDDĪQA（B，伊斯法罕，1883分之1300，D，德黑蘭， 6Mordād1340秒。/ 1961年7月28日），記者，教育家和先鋒運動婦女解放在波斯。她的母親，Ḵātema，是從當地家庭的'olamā'下降，和她的父親，米爾扎·哈迪Dawlatābādī，是伊斯法罕的突出mojtahed（神學家）。Ṣeddīqa度過了她的童年在德黑蘭，在那裡她私下輔導用波斯語，阿拉伯語和法語。在二十歲時她嫁給了一位年長的醫生，但婚姻以離婚告終的1921分之1339。在一千九百一十七分之一千三百三十六她創辦Maktab-KANA業šar'īāt，在伊斯法罕女孩的第一所學校，一開始她畢生致力於社會服務。一年後，她成立Šerkat-Eḵawātīn-E伊斯法罕（伊斯法罕協會婦女;Bāmdād，第78-79頁）和1919分之1337咋辦-E暫按（婦女之聲），創立和管理的第三波斯報紙一個女人。本報激起狂熱分子，誰屢攻其辦公室終於迫使Dawlatābādī到只有三年出版後關閉它的敵意。然後，她搬到德黑蘭，那裡一年後，她在雜誌形式復刊的咋辦-E暫按（薩德爾HASEMI，Jarā'edØmajallāt三，第6-11）。1301年第/ 1922Dawlatābādī去巴黎追求她教育。她研究家庭衛生，然後出席了索邦大學，在那裡她在心理學和教育獲得了學士學位。在此期間，她發表在波斯婦女的控制權的個人財產和伊斯蘭婦女權利的那些歐洲女性的優越性法國雜誌上的文章。1926年，波斯女人的代表，她提交了一份婦女在巴黎的國際大會（金莎）。在1306秒。/ 1927年她回到了波斯，被聘為教育部（Wezārat-E法爾杭）作為督察，女子學校。Dawlatābādī從不穿的面紗，並在1315秒。/ 1936年她成為導演婦女中心（Kānūn-Ebānovān），由教育部主辦的作為一個程序的第一步，以消除波斯女人的面紗。在這篇文章中，她依然是她工作的餘生，她組織了家政，家庭衛生，提高孩子識字班的婦女，以及類。她也演講，寫社會問題，包括婦女的權利（例如，Majalla業咋辦-E暫按，Ḵordād1323 S / 1944年6月第3-4頁; TIR月/ 7月，第16頁;Šahrīvar月/ 9月，第7-10;Farvardīn1324/1945年4月，第4-6;Ḵordād月/ 6月，第12頁）。她死於1961年8月，被埋葬在Zarganda，德黑蘭，在她旁邊的哥哥葉海亞Dawlatābādī。參考書目：乙。Bāmdād，咱-E伊拉尼AZenqelāb-EmašrūṭīyatTāenqelāb-Esafīd，編輯。和TR。FR巴格利是從黑暗到光。婦女解放在伊朗，希克斯維爾，紐約，1977年Majalla業NUR-E'ālam10，Šahrīvar1340秒。/ 1961年9月，第6-9。Majalla業sapīda業fardā11-12，TIR 1334秒。/ 1955年7月第27-31。F. Qavīmī，嘉聖名業暫按-Emašhūr-E伊朗。。，德黑蘭號，第1352秒。/ 1973年，第109-11。P. Šayḵ-AL-伊斯拉米，暫按-E魯斯- nāmanegār，NP，1351秒。/ 1992年，第88-99。M. 金莎，“波斯女性主義的奼紫嫣紅，”平等權利13/23，1926年（Mehranguiz Manoutchehrian）最初發布時間：1994年12月15日最後更新：1994年12月15日DAWLATĀBĀDĪ，ṢEDDĪQA 0 COMMENTSADD註釋3 TAGSADD一個TAG 節在此進入IMAGES / TABLES 標籤©2015大英百科伊朗編。保留所有權利。ISSN 2330-4804 •抗體•交流•上午•由於•B •ç •D鈕•電子•˚F •摹•水平•I •Ĵ •ķ •L •M •N •Ø •P •問答•R •S •牛逼•ü •垂直•北京運算•X •Ÿ •ž • 百科全書伊朗編高級搜索•關於伊朗編•支持伊朗編•聯繫我們•常見問題分享這第四屆女性。在巴布和在巴比運動的作品巴布提高婦女的地位在他的著 ​​作和他的行動證實了這一點。巴比社區反映這一變化巴比婦女的行為。婦女四。在巴孛和巴比運動作品巴布提高婦女的地位在他的著 ​​作和他的行動證實了這一點。巴比社區反映這一變化巴比婦女的行為。（1）在巴布的作品婦女。（2）在巴比運動的女性。（1）在巴布的作品婦女。神學，巴布認為上帝是完全鞭長莫及和人類的知識，他描繪了原始意志為神性的原始體現的軌跡和創造的fashioner。這種原始遺囑是由天人的小龍女誰降落到地球來表示。而在描述此圖中，巴布寫道：“我是天堂的獨生小龍女由Bahā'的精神”（Qayyum AL-asmā'，第52頁; Saeidi，第152-53。）。因此，巴布創造了一個象徵女性為自己的最高精神方面（參見勞森）。一般來說，巴布對待女性和男性同樣的，他給人的法律。在一些地方，特別是巴布一些可改善的伊斯蘭法律對婦女奠定了負擔; 因此，例如，離婚被判處十二個月的延遲（波斯語巴彥6時12分）的變得更加困難，在他們的社會交往的嚴格限制放寬（波斯語巴彥8點10分），和男人下令不危害女性（ṢaḥifaBAYN AL-Ḥaramayn，第82頁）。他命令男人對待女人的愛最大（Ṣaḥifa業'Adliya，第32，38; Saeidi，第236）。有時候，巴布甚至給女性優先於男性; 例如，他設置了一個點球的人誰造成的悲痛給另一個人，他 ​​相當於造成悲痛上帝，但他說，懲罰造成悲痛的婦女加倍（波斯語巴彥7:18）; 同時，已經制定了針對朝聖誰能夠負擔得起的責任，他免除婦女這一義務，除非他們住在附近，所以沒有困難要來後，他們一程（波斯巴彥4點18）。在許多地方在他的著作中，巴孛指婦女為“圓的擁有者”（ULA AL-dawā'er;參見例如波斯巴彥4：5，7點18分，8：6）。這指的是巴孛的禁令，婦女進行他們一張紙，上面繪製6同心圓之間，這是五線巴比經文。這兩個數字，五，六，標誌著豐（他，即上帝）。其它指令還給出了關於這些圈子，但總體意圖是圓象徵著真理的太陽（或神的表現，對於人物如摩西，耶穌，穆罕默德和他自己所用的巴布術語）等等女人背著它不斷提醒尋找神的下一表現“他的人神必使清 ​​單”（波斯巴彥5點10分; Saeidi，第329-31）。（2）在巴比運動的婦女。最現代的賬戶同意巴比運動的主要社會影響之一是女性（例如，魔門，第27頁，75看看，）位置的改善。且不說什麼是在他的著 ​​作中，巴孛暗示，他的宗教會導致女性由他給自己的領先女弟子，Qorrat-AL-'Ayn支撐位置的改善。她的激進主義推進巴孛索賠的影響，以infracting什葉派的戒律而她在Karbalā'點帶領另一名高級巴比，謝赫艾哈邁德Mo'allem-EḤeṣāri抱怨她巴布於1846年的巴布回信稱讚Qorrat-AL-'Ayn並給她的Ṭāhera稱號的開脫罪責任何她（QV;“純一”;在FāżelMāzandarāni引用頁332）。她也算是被作為的BabisFātema，先知的女兒的回歸，什麼樣的巴布所寫的基礎上（波斯語巴彥1：4）。她後來被推進了激進主義，甚至出現在揭幕Badašt（1848），所有與巴孛明顯的批准（納比爾，第292-98）的發布會。在巴比在動盪贊詹，英國領事，雅培，參觀了作業現場，並報告給Shiel，英國公使：“他們[的Babis]即使在戰鬥中最頑固的，活潑的方式，對婦女，其中幾人被殺害，從事紛爭”（魔門中引述，第11頁;參見納比爾，第563）。在這一集裡，圓弧的後一天出現瓊在Zaynab，一個年輕的女孩巴比，誰打扮成一個男人，並參加了與這樣的勇氣和成功的戰鬥，她成為英國皇家軍隊的恐怖和放入的人的巴比防禦的一個部分指令（納比爾，第549-52; Walbridge，第355-56）。在巴比動盪Nayriz（1850），婦女也發揮了重要作用; 納比爾（第487）記載：“所造成的[中的Babis']婦道人家的軒然大波，其驚人的大膽和自信，士氣低落徹底他們的對手和癱瘓他們的努力。” 它甚至有可能在第二Neyriz動盪（1853），巴比婦女人數超過男性，其中許多人在第一集中被殺害。參考書目：MehriAfnān，“木卡姆-E贊達爾ATAR-E哈茲拉特-ENoqṭa以誠立業烏拉WAmašāhir-E暫按DAR'ahd-Ea'lā，“Ḵušahā-'i克爾曼AZ-E ADABØhonar 6，1995，第207-27。巴布，Qayyum AL-asmā'，毫秒。凡是注日期的1261在Afnan圖書館，湯布里奇，英國。同上，波斯揚手，出版Ketāb-Emostaṭāb-E巴彥，NP，ND; EG Browne的摘譯在Moojan魔門，編輯，從EG布朗對巴比和巴哈伊教，牛津大學，1987年著作的選擇，第316-406 同上，Ṣaḥifa業'Adliya，NP，ND 同上，Ṣaḥifa BAYN AL-Ḥaramayn，劍橋大學圖書館mss.Or女士943 FāżelMāzandarāni，塔里克-EẒohurAL-Ḥaqq，第一卷。3，NP，ND 托德勞森“的女性的權威和法蒂瑪的地方在的早期工作