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

IMRAN SHAYKH

Taqaiyyah Amongst the Second Generation of Babi Notables:

Many learned and respected Babis practiced Taqaiyyah before and after the death 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 rumors 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.

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