The Practice of Taqaiyyah (Dissimulation) in the Babi and Baha’i Faith

IMRAN SHAYKH

Part I: Introduction:

\"Beware that in this divine dispensation testimony is not limited by speech and belief is not entrusted on the tongue. The sign of faith is the preparedness for being sacrificed in the path of the Lord. You cannot claim to be a Babi unless you reach the ultimate stage of detachment from personal welfare, material comforts and family life. Now return to your home and ponder in solace: At the time of reckoning the mob will attack your house, confiscate your life possessions, take your wife, massacre your children and force you to recant in exchange for freedom. In that hour if you have the resolve to take in all of the afflictions and remain steadfast in the Cause, only then are you considered to be a Babi.\"
- Mulla Jalil Urumi (Letter of Living) to Haji Nasir Qazvini
Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, H-Bahai: Lansing Michigan 1998.

Many customs and traditions that are prevalent amongst the followers of various Islamic sects today are not based on the fundamental principals of the Islamic belief. Rather they have gradually been instilled in the sub-culture during centuries. Taqaiyyah or dissimulation of one\'s true belief has been a common practice amongst the followers of Ismailiya, Wahhabiya, Haydari, Nemati and Shaykhi schools of thought during the Qajar era.
(Ref: Resurrection & Renewal, Abbas Amanat, p. 205)

This article intends to portray the historical application of Taqaiyyah in the progress of Babi and Baha’i religions. It considers the practice of Taqaiyyah during the revelation of the Báb, amongst the early Babi disciples, treatises and compilations written under Taqaiyyah. It looks at cases of Mass Taqaiyyah, instances where Babis cooperated with the authorities in suppression of their peers and describes the attitude of the government officials towards these individuals.

Revelation of the Báb:

The Báb initially laid claim to the position of the \'Deputy\' of the Hidden Imam. Many early Babis were ordered to transmit this claim to the public and other believers. (Ref: Dar Peykar Ahriman, Shojau\'l Din Shafaa, p. 35, First Edition, Paris, 1984)

This approach was intended to create a sense of anticipation for the appearance of the promised Mahdi.

In his work Dalaaelus Sabah, the Bab declares:
Since I was aware of the limits of the public, I ordered the concealment of my name.
(Ref: Dalaaelus Sabah, The Bab, p. 29)

In December 1844 he instructed Mulla Husayn in the following words:
Do not reveal the word of your Lord to those who would deny it. Observe the practice of Taqaiyyah in order to avoid persecution and imprisonment.
(Ref: Letter from the Báb adressed to Mulla Husayn, INBA No 91, IV, p. 10-14 cited in Ressurection & Renewal, Abbas Amanat, p. 56-58.)

Mulla Husayn appreciated the practical importance of this approach. For instance, he refused in the first few weeks of his conversion to disclose the personal details of the Báb to his Shaykhi compatriots in Shiraz. This caused resentment amongst some of them who took their grievance to the newly arrived Quddús: \'Jinab-i Akhund has attained the presence of the Lord, recognised his station and remains unwilling to disclose his details.\' Mulla Husayn was forced to explain instructions from the Báb requiring the concealment of his name. At this time the Báb was seen to be passing by. Khan immediately looked up and said: \'I do not see this cause as distinct from this young Sayyed.\' Mulla Husayn then responded by a verse from Rumi \'I desire a sharp vision who recognises the King in disguise.\'
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 418.)

The Báb in his early correspondence with his disciples strongly forbade them to divulge his identity.
(Ref: Letter from the Báb addressed to Mulla Ibrahim Shirazi, INBA No 91, XXXVI, p. 170-176 cited in Resurrection & Renewal, Abbas Amanat, p. 56-58).

On a few occasions He quoted well-known traditions on the necessity of Taqaiyyah:

\"Taqaiyyah is my faith and the faith of my forefathers. Anyone who does not practice Taqaiyyah has no faith.\"
Ref: Letter from the Báb adressed to the Nahri brothers, INBA No 91, IV, p. 137 cited in Resurrection & Renewal, Abbas Amanat, p. 56-58.

Also:

\"By your refined wisdom my Lord, you made Taqaiyyah your command. Thus people practiced it from the beginning of occultation up to now. And that practice was the testimony to [peoples\'] eagerness to come to your presence.\"
Ref: Letter from the Báb addressed to believers in Qazvin, INBA No 91, XL, p. 193 cited in Resurrection & Renewal, Abbas Amanat, p. 56-58.

After his return from Mecca, the Báb was arrested in Bushihr and taken into custody in the residence of Husayn Khan Nazimu\'l Dowla, the Governor of Fars. On the same Friday, the Báb was pressured by the Ulama, particularly the Imam Juma\' of Shiraz, to publicly renounce his earlier claims in the grand Mosque of Vakil in front of a congregation of the faithful. The Báb attended the prayer session and publicly denied his claim to the position of \'Deputyship\' of the Hidden Imam. This renunciation no doubt saved his life from the evil intentions of the Shirazi Ulama who had earlier encouraged Husayn Khan to execute him.
(Ref: Tarikh Nabil Zarandi, p. 156-158)

In the early phase of his revelation, the Báb revealed his position as that of \'Babiya\' or the Gate leading to the presence of the Hidden Imam and clearly instructed his followers to conceal his name.
(Ref: Kashful Ghita, Mirza Abul Fadl and Mirza Mehdi Golpayegani, p. 242, Tashkent 1919)

Haji Sayyed Javad Karbalai recounts a lengthy interrogation of his friend and colleague Mulla Ali Bastami (second Letter of Living) in Karbala, in an effort to learn the name of the Báb. The conversation as recorded in Kashfu\'l Ghita indicates the loyalty of Mulla Ali to this instruction from the Báb.

After a few months the Báb observed a greater acceptance and readiness amongst his people and gradually moved his claim to that of Zikriyya and Qaiemiyya meaning that of the Hidden Imam in its entirety. In the final years of his life He publicly announced the station of Mazhariah meaning that of a manifestation from God.

The Bab recants his claims:

The Báb openly declared his station as the promised Qá\'im during the public trial in Tabriz. After the punishment handed to #him following the trial, He wrote a letter to Prince Nasiru\'l Din Mírzá:

\"This weak soul has no desire contrary to the will of the Lord and the Guardians of his cause. Though my being is mere nothingness but since my heart is able to recognize the true meaning of the oneness of God, the manifestation of His prophet and the Guardianship of His Imams, and my tongue confesses to all that has been revealed by him. I hope for His mercy and have no desire save His contentment.

If certain words - contrary to His will - have been revealed from my pen, my purpose has not been that of rebellion. In any event I seek forgiveness of His Excellency. This servant has no knowledge to warrant any claims... Certain prayers and words that have been revealed from the tongue do not represent any concerns.

And the claim to the deputyship of His Excellency Hujjatullah - peace be up on Him - is void. This servant has not laid such a claim or any other one. Request is made for clemency from His Royal Excellency (king) and your Excellency to honour this servant with your mercy, kindness and forgiveness.\"
(Ref: Kashful Ghita, Mirza Abul Fadl and Mirza Mehdi Golpayegani, p. 204-205)

This article has been compiled by a Bahai, Sepehr Manuchehri. The reason I have chosen to carry it on my website is because I find it well-written, well-researched and more importantly, very relevant in the context of my site and its objectives.

Part II: Taqaiyyah Amongst the Early Disciples
Many of the Báb\'s loyal followers observed his instructions on the practice of Taqaiyyah and became the source of invaluable service to the new Cause. Others used Taqaiyyah to selfishly protect their livelihood. Some went further and actually provided assistance to the officials in persecuting the other Babis.

§ \"Sayyed Hasan and Sayyed Husayn Yazdi both met the Báb whilst in Isfahan. Sayyed Husayn immediately became His scribe and recorded many of the divine tablets and letters revealed by Him. The two brothers continued to serve the Báb in this capacity until His exile to Maku. Sayyed Hasan was ordered by the Báb in Maku to recant his faith, retire from service and return. Sayed Husayn stayed until the end and similarly followed Báb\'s instructions, practiced Taqaiyyah and was saved from the enemies after His execution. A short time after the Báb\'s execution, Sayyed Husayn went to the Russian Consul General in Tabriz and conveyed certain information on the final hours of Báb\'s life and Babi teachings in general. The Russian Consul General took Sayyed Husayn to Tehran with himself under diplomatic protection. Sayyed Husayn was well respected in the Babi community as the only disciple who personally witnessed the final four years of the Báb\'s life and was a privy to the secrets of the Cause. He was known as Aziz (favourite) Katib (scribe) and Katib-ul-Bayan (scribe of Bayán).
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 459-460)

§ \"Mírzá Mohammad Zakir (Rowza Khan) Yazdi was a leading Shaykhi student who had accompanied Mulla Husayn to Shiraz. He became one of the Letters of Living and was ordered to spread the new message in the city of Yazd. His arrival and initial enthusiasm was met with severe opposition by the intolerant Ulama who immediately issued a Fatwa to take his life. He became disillusioned and searched for means to save his life. He relied on his Shaykhi credentials and claimed to be a devoted follower of Haji Mohammad Karim Khan Kirmani. He even married a woman from the Kirmani clan. With a combination of Taqaiyyah and support from his new family he managed to save his life and maintain his reputation amongst the Mullahs. Privately he remained a Babi and taught the faith secretly to close confidants. He continued to practice Taqaiyyah until the end.
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 458)

§ \"Qahr\'ullah was a Dervish from India who had traveled to Persia and became a Babi. He met the Báb in Chihriq and was instantly transformed to such an extent that he openly declared the coming of Mahdi in various villages in Azarbaijan. His open proclamation caused a stir in the city of Khoy and as a result many Babis were persecuted. The Báb ordered him to leave Iran. He returned to India only to come back to Chihriq after a few months and sought refuge in close proximity to Báb\'s cell. When the Báb was taken to Tabriz for execution, Qahr\'ullah followed Him barefooted. He was present at the hour of execution. After the execution he was arrested and interrogated. During the process, he practiced Taqaiyyah and claimed to be a Sufi follower and was subsequently released. He was later killed in Tehran.
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 458)

§ \"Many of the Babi women who visited Tahera whilst she was held captive at the residence of Kalantar Khan observed Taqaiyyah. They pretended to be housemaids and carried back and forth correspondence between the Babis and Tahera.
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 338)

Part III: Taqaiyyah Amongst the Second Generation of Babi Notables
Many learned and respected Babis practiced Taqaiyyah before and after the martyrdom of the Báb in order to avoid involvement in various uprisings, persecutions and afflictions. Such Babis were fully aware of the significance of their actions. Many chose to assist their fellow Babis secretly in times of need. The scope of such assistance was limited to their degree of caution and Taqaiyyah.

§ \"Haji Mulla Baqir Ardakani was the Imam Juma\' in the city of Ardikan. He became one of the first disciples of Vahid. He continued to practice as a Mullah in the local mosque after becoming a Babi. He led the mass prayers, conducted religious ceremonies and preached Islamic traditions. Gradually rumours began to circulate about his hidden loyalties. Rival Mullahs and ambitious officials rose in his opposition and signed an open petition calling him an infidel and requesting his removal. The petition was sent to the Governor of Kirman. Haji Mulla Baqir Ardakani subsequently met the Governor, practiced Taqaiyyah and convinced him that the allegations are not correct. The Governor became fond of the Haji and paid for his travel expense to Karbala in order to become a Mujtahid. He spent two years in Karbala and returned to his native Ardikan.

§ \"Mullah Mohammad Ja\'far Kirmani was a leading cleric in the city of Kirman practicing as an Islamic teacher in that city. He became a Babi after he met Mullah Sadiq Muqaddas Khorassani in Kirman. He was considered as one of the learned Babis. When Haji Mohammad Karim Khan Kirmani the Shaykhi leader found out about his conversion, he organised a public campaign forcing Mullah Mohammad Ja\'far to be sidelined and isolated by his former followers. Mullah Mohammad Ja\'far resorted to the local Mujtahids and Imam Juma\' for assistance. They publicly announced that he was not a Babi. After a short while he re-commenced his duties as a teacher in the mosque, occasionally standing in as the acting Imam Juma\'. Mullah Mohammad Ja\'far Kirmani continued to assist the Babis in secret but refused to meet any of the prominent Babi leaders. He sent a letter to the Báb and received a tablet in response. He continued to practice Taqaiyyah and maintained his Islamic credentials choosing to remain a Mullah until the end of his life.
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 401-402)

§ \"Shaykh Mohammad Taqi Hashtroudi was a former Shaykhi student and considered as a learned Babi. He was extremely conservative, living and practicing a life of Taqaiyyah. It was acknowledged amongst the Babis that he \'ran miles away\' at the mention of the name Babi. He enjoyed particular respect and influence within the Shaykhi followers. Mulla Mohammad Mamqani (one of the Shaykhi Mullahs who signed the Báb\'s execution order) displayed sincere affection towards Shaykh Mohammad Taqi and would invite him to his house every time he visited Tabriz. Shaykh Mohammad Taqi Hashtroudi would secretly meet with the Babis during the night. His counterparts never found out about his real convictions.
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 73-74)

§ \"Haji Mirza Ibrahim Sabzevari was one of the grand Mujtahids in the city of Sabzevar and enjoyed enormous powers as the religious head and Imam Juma\' of that city. He had met the Báb whilst He was in Isfahan and secretly believed in Him. However he practiced Taqaiyyah and dissimulated his thoughts. He assisted the Babis of that city during desperate times.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 129, H-Bahai: Lansing Michigan 1999)

§ \"Mirza Mohammad Riza Abrari in Yazd was an influential senior Mullah. He was a former student of Sayyed Kazim Rashti who later believed in Báb. He practiced Taqaiyyah to such an extent that even his son was unaware of his belief. In the final hour of his life, he called his son Shaykh Zainul\'Abedin to his bedside and encouraged him to investigate and accept the claims and teachings of the Báb.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 817)

§ \"Aqa Khan Kirmani allocated a considerable section to raising the status of Taqaiyyah in the Babi religion in his book Hasht Behesht. He regards those who practice Taqaiyyah as true believers.

\"Taqaiyyah is a sign of true religion and if (a follower) of an aborted religion practices Taqaiyyah, he will be destroyed instantly. Aborted religions have no features other than some superficial customs and ceremonies... Aborted religions do not possess any hidden secrets or truths. Therefore practicing Taqaiyyah in these religions will cause them to be destroyed and annulled. The more the hidden secrets, Taqaiyyah and concealment in a religion, the more the authenticity and truth of that religion ... believer is the person who displays more Taqaiyyah. Increased concealment in a religion will cause greater power, influence and respect in its teachings... Secrets and truths are like roots and bases. The healthier the root and base, the greater the appearance of a tree. It has been said by the learned that a tree without a firm base will not produce green branches. Hiding a secret will hasten the prosperity of the revelation. Just as a plant will not grow if the seed is not hidden inside the ground... Whosoever keeps secrets will experience an eternal joy in his heart...\"

§ Aqa Khan ventures further and classifies secrets into four levels. The concealers of secrets in the upper level cannot disclose their message to those from a lower level. The highest level is level four where Aqa Khan claims \'even they do not know what secret they are concealing.\'
(Ref: Hasht Behesht, Mirza Aqa Khan Kirmani, p. 62-65)

According to Aqa Khan one must behave in a cordial fashion with the enemies and not share \'secrets\' with them.

Part IV: Pressure from the Family:

In many cases the emotional pressure and physical harassment by the members of the immediate family coerce the new converts into observing Taqaiyyah. Some chose not to disclose their new affiliation with the family right from the start. From the family\'s point of view, public disclosure of their member\'s new faith was an open invitation for unwanted persecutions. It was a preamble to provoking the enmity of their neighbours and imposition of economic and social embargoes on the whole family. The easiest way out of the crisis was encouraging the \'wayward\' member to observe Taqaiyyah.

Recognition of the new faith caused many families to be disrupted, separated or even destroyed. The other members of the family with reputation, business or influence in the old system, those who wanted to achieve a higher status in the existing order or those who simply wanted to protect the status quo did not want to be drawn in to a raging conflict over religion. Whence they treated the \'wayward\' family member with the utmost contempt.

§ \"Mirza Abu\'l Fadl conveyed this point to Prince Kamran Mirza who planned to massacre the Bahais in Tehran: \'Many Bahais conceal their faith to such an extent that their immediate family members remain unaware of their faith. Their identification is not possible by peaceful means.\'
(Ref: Zuhur Al-Haqq Vol. 4, Fadil Mazandarani, p. 291)

§ \"Mulla Alyaz was a Jewish Physician in Hamadan. When he declared his interest in the faith to his father, his family became alarmed. His father - the influential leader of the local Jewish Community in Hamadan - concerned at the potential danger facing the Jewish minority at the hands of the Ulama and the mob, insisted that his son reconsider this matter. Mulla Alyaz became a Babi without his father\'s knowledge and concealed this matter from him for a considerable period of time.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 700)

§ \"Mirza Aqa Ismu\'llah Moniru\'l Monib had a merchant father who was a hard line Shiite. He was extremely opposed to the Báb and the Babis. When Monib became a Babi, he initially practiced Taqaiyyah and concealed the matter from his father. A short time later he experienced a spiritually transformation, spending a considerable time in meditation and displaying outward signs of emotional attachment to the Cause. When his father found out, he took his son to the outskirts of Kashan in the company of a few of his colleagues. He then ordered them to kill his own son and abandon his body. After Monib pleaded with his father, he reluctantly agreed to free him on the condition that he leave the city and never return.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 641)

§ \"Mirza Aqa Rekab-Saz was forced to practice Taqaiyyah in Yazd after his wife made a formal complaint to the Governor.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 874)

§ \"Mulla Abul\'Hasan Ardikani observed Taqaiyyah and concealed his beliefs from his immediate family until the final day of his life.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 869)

§ \"The relatives of Shaykh Zainu\'l Abedin Abrari encouraged him to practice Taqaiyyah in public.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 817)

Part V: Mass Taqaiyyah:

Many instances of mass Taqaiyyah have been recorded in various Babi accounts.

§ \"Many Babis in Zanjan practiced Taqaiyyah after the violent crushing of the Zanjan uprising and again following the attempt on the life of the Shah. The children and grand children of the martyrs in Zanjan distanced themselves from the faith and refused to meet other Babis or disclose their relationship to the martyrs. They continued to live in hiding, isolated from one another and in a state of total concealment.
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 184)

§ \"A great majority of the Babis in the locality of Hendijan publicly practiced Taqaiyyah and convinced the Mujtahids that they have converted back to Islam.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 905)

§ \"Mirza Ahmad Kashani was one of the early believers in Kashan. He had met the Báb whilst He was staying in the house of Haji Mirza Jani Kashani. During the persecution of the Babis following the attempt on the life of the Shah, the mob attacked his house in order to arrest him. He remained hidden for a while and then decided to leave for Baghdad. He joined a fellow Kashani on the way. At Baghdad he observed his travelling companion in the House of Bahá\'u\'lláh and realised that they had both been concealing their intentions from one another earlier during their journey from Kashan
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 804)

§ \"Mulla Ali Akbar Shirazi practiced Taqaiyyah to conceal his true affiliations from his friends Mulla Qulam Hosayn and Mulla Mohammad Riza. Later he abandoned Taqaiyyah and began to talk to them about the Cause.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 913)

§ \"Haji Shaykh Zainu\'l Abedin Abrari recalls meeting a Babi in Karbala who had escaped the persecutions in the City of Yazd. When asked about further information about the Cause, the Babi pleads with him: \'Haji this is not the place for such conversation\' and asks him to practice Taqaiyyah.
(Ref: Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 817)

Part VI: Cooperation with officials:

A number of Babis cooperated with the authorities in the identification, arrest and persecution of their fellow Babis in return for saving their lives. Such Babis had to prove their \'sincerity\' to the authorities by implementing tough sanctions against their colleagues. In certain instances it is difficult to ascertain whether their cooperation was done voluntarily or under duress.

§ \"Vahid managed to convert many of the Ulama in the township of Istahbanat on his way to Nayriz. Many of them sensing that the government troops were planning an attack, joined forces and under the leadership of Haji Rasul Mehrizi - formerly a devout follower of Vahid - and attacked their fellow Babis. The same individual later provoked the Ulama in Yazd in organising another persecution against the Babis. At least on one occasion he lashed the Babis with his own hands.
(Ref: Zuhur Al-Haqq Vol. 4, Fadil Mazandarani, p. 110)

§ \"Another Babi was Aqa Sayyed Ismail Maranjani. He initially requested Vahid for his consent to marry his daughter. When this was refused, Aqa Sayyed Ismail Maranjani attacked and looted the Babis, stole Vahid\'s horse and joined the opposition forces, eventually assuming the leadership of the hard line Mullahs in Nayirz.
(Ref: Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 300)

§ \"Following the ill-fated attempt on the life of Nasiru\'l Din Shah, prison officials were busily interrogating Azim. Mirza Mohammad Husayn Motavalli Qumi - a defected Babi - intervened saying \'there are souls greater that Azim under His shadow\' pointing to Bahá\'u\'lláh. On another occasion he cut off the ear of Azim to please his interrogators.
(Ref: Zuhur Al-Haqq Vol. 4, Fadil Mazandarani, p. 113)

§ \"In the year 1300 HQ two Babi defectors named Karbalai Mohammad and Mirza Qulam Husayn actually initiated the persecutions in Tehran. They visited Aqa Sayyed Sadiq Tabatabai the grand Mujtahid, formally made a number of complaints against the Babis and submitted a list of the names of more than 1000 Babis within the Tehran province to the Mullah. During the meeting they advised the Mujtahid that the Babis call him Dajjal (in Islamic tradition, the evil character who will oppose the promised Mahdi and attempt to take His life). This infuriated Aqa Sayyed Sadiq Tabatabai to such an extent that he immediately drafted a letter to Prince Kamran Mirza requesting the massacre of all Babis. He enclosed the list of Tehrani Babis with the letter. Following the receipt of the letter, Prince Kamran Mirza arranged a private meeting with the two Babis and questioned them about the activities of the Babis in Tehran and specifically about Sayyed Mahdi Dahaji. Finally he advised them to continue their associations with the Babis and Bahais. They were to inform him of potential Bahai gatherings so he could dispatch his troops for their mass arrest.

§ The Bahais learnt of the wickedness of Karbalai Mohammad and Mirza Qulam Husayn and refused to associate with them. After a short time Karbalai Mohammad again visited Aqa Sayyed Sadiq Tabatabai the grand Mujtahid complaining that \'the Prince has not acted on your earlier correspondence.\' The Mujtahid wrote a second letter to Kamran Mirza threatening that \'if you do not arrest and execute the Bahais, the masses will take the initiative in to their own hands.\'

§ Finally the government officials led by Karbalai Mohammad raided the houses of the Bahais. Karbalai Mohammad started by questioning the owner and would go inside and collect the Bahai literature as evidence. Amongst the seized items were the Bayán-i-Farsi, Commentary on the Surah of Kowthar, Commentary on the Surah of Baqarah, Tablets from Bahá\'u\'lláh and a photograph of Sutanu\'l Shohada. Karbalai Mohammad delivered these items directly to the house of the Mujtahid.

§ Simultaneously Mirza Qulam Husayn led another group of government officials in another part of Tehran. He caused the capture of many including Mirza Abul Fadl Golpayegani. A total of 37 Babis and Bahais were arrested during this round of persecutions.
(Ref: Zuhur Al-Haqq Vol. 5, Fadil Mazandarani, p. 269)

Conclusions:

The Founders of Shaykhi school used Taqaiyyah to promulgate their anticipation for the coming of the \'Perfect Shi\'a\'. Shaykhi literature contains numerous references to \'secrets\' of resurrection and the inability of the common people to understand them.

§ The Báb even ordered many of his followers to practice Taqaiyyah in order to spread the cause and carry out importance services for the faith.

§ After the martyrdom of the Báb, the practice of Taqaiyyah became popular amongst the Babis. There were many instances of learned Babis concealing their faith and evidence of mass Taqaiyyah in a number of cities.

§ There are a number of treatises and compilations written by Babis who practiced Taqaiyyah.

§ Taqaiyyah was in many instances used to conceal one\'s faith from the threats posed by the immediate family members.

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