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Taqiyyah- What is it? (Part3)

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    Taqiyyah- What is it? (Part3)

    Mass Taqiyyah
    Many instances of mass Taqiyyah have been recorded in various Bábí accounts. Mass Taqiyyah occurred in localities where the persecutions and opposition to the Cause were particularly intense. A major disadvantage of mass Taqiyyah was the abandonment of the faith by their children and grandchildren.

    Following the ill-fated attempt on the life of Nasiru'l Din Shah, an official order was issued to all Governors and Regional Rulers to 'vehemently attempt to arrest them and destroy their numbers. Ulama are reminded to issue Fatwas for their execution and consider their possessions Hallal.'[72]
     
      o
    The number of mass Taqiyyah cases amongst the Bábís reached such a proportion that according to Nabil: 'it caused the ignorant to assume that there are no more believers left.'[73] Similarly Browne records that despite his best efforts he was unable to obtain Bábí literature during his travels in Iran.
     
      o
    The numerous children and grandchildren of Aqa Siyyid Ismail Kashfi – one of the devoted disciples of Vahid – following his return from Nayriz, moved away from this cause and displayed little resolve in investigation and participation in (Bábí) activities.[73B]
     
      o
    Many of the Bábís in Qum followed the example set by Mirza Mohammad Husayn Motavalli Qumi, refusing the take part in uprisings and were thus protected from the afflictions for years.[74]
     
      o
    Many Bábís in the city of Yazd practiced Taqiyyah following the persecutions there after the ill-fated attempt on the life of the Shah (year 1268 HQ). Many more practiced Taqiyyah during another round of persecutions in the year 1300 HQ.[75]
     
      o
    Many Bábís in Zanjan practiced Taqiyyah 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 Bábís or disclose their relationship to the martyrs. They continued to live in hiding, isolated from one another and in a state of total concealment.[76]
     
      o
    Many Bábís practiced Taqiyyah during the persecutions in Tehran following the crack down by Prince Kamran Mirza in 1300 HQ.[77] In Hamadan many Bábís observed Taqiyyah in order to protect their lives.[78]
     
      o
    A great majority of the Bábís in the locality of Hendijan publicly practiced Taqiyyah and convinced the Mujtahids that they have converted back to Islam. Whilst many became Moslems over time, a number of them continued to uphold Taqiyyah for a considerable period of time.[79]
     
      o
    After the martyrdom of the Báb, many of His relatives in Shiraz lived in fear of their lives. They practiced Taqiyyah for years until such time that Bahá'u'lláh dispatched His teachers to Shiraz.[80]
     
      o
    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 Bábís 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[81]
     
      o
    Mulla Ali Akbar Shirazi practiced Taqiyyah to conceal his true affiliations from his friends Mulla Qulam Hosayn and Mulla Mohammad Riza. Later he abandoned Taqiyyah and began to talk to them about the Cause.[82]
     
      o
    Haji Shaykh Zainu'l Abedin Abrari recalls meeting a Bábí in Karbila who had escaped the persecutions in the City of Yazd. When asked about further information about the Cause, the Bábí pleads with him: 'Haji this is not the place for such conversation' and asks him to practice Taqiyyah.[83]

    Cooperation with Officials
    A number of Bábís cooperated with the authorities in the identification, arrest and persecution of their fellow Bábís in return for saving their lives. Such Bábís 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.
     
      o
    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 Bábís. The same individual later provoked the Ulama in Yazd in organising another persecution against the Bábís. At least on one occasion he lashed the Bábís with his own hands.[84]
     
      o
    Another Bábí was Aqa Siyyid Ismail Maranjani. He initially requested Vahid for his consent to marry his daughter. When this was refused, Aqa Siyyid Ismail Maranjani attacked and looted the Bábís, stole Vahid's horse and joined the opposition forces, eventually assuming the leadership of the hard line Mullahs in Nayirz.[85]
     
      o
    Following the ill-fated attempt on the life of Nasiru'l Din Shah, prison officials were busily interrogating Azim. Mirza Mohammed Husayn Motavalli Qumi – a defected Bábí – 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.[86]
     
      o
    In the year 1300 HQ two Bábí defectors named Karbalai Mohammed and Mirza Qulam Husayn actually initiated the persecutions in Tehran. They visited Aqa Siyyid Sadiq Tabatabai the grand Mujtahid, formally made a number of complaints against the Bábís and submitted a list of the names of more than 1000 Bábís within the Tehran province to the Mullah. During the meeting they advised the Mujtahid that the Bábís call him Dajjal (in Islamic tradition, the evil character who will oppose the promised Mahdi and attempt to take His life). This infuriated Aqa Siyyid Sadiq Tabatabai to such an extent that he immediately drafted a letter to Prince Kamran Mirza requesting the massacre of all Bábís. He enclosed the list of Tehrani Bábís with the letter. Following the receipt of the letter, Prince Kamran Mirza arranged a private meeting with the two Bábís and questioned them about the activities of the Bábís in Tehran and specifically about Siyyid Mahdi Dahaji. Finally he advise them to continue their associations with the Bábís and Bahá'ís. They were to inform him of potential Bahá'í gatherings so he could dispatch his troops for their mass arrest.

    The Bahá'ís learnt of the wickedness of Karbalai Mohammed and Mirza Qulam Husayn and refused to associate with them. After a short time Karbalai Mohammed again visited Aqa Siyyid 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 Bahá'ís, the masses will take the initiative in to their own hands.'

    Finally the government officials led by Karbalai Mohammed raided the houses of the Bahá'ís. Karbalai Mohammed started by questioning the owner and would go inside and collect the Bahá'í 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 Mohammed 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 Bábís and Bahá'ís were arrested during this round of persecutions.[87]

    Clever Responses Under Pressure
    Many Bábís used a combination of vague and two-sided satirical language in order to trick the authorities in to believing they were not a Bábí.
     
      o
    Mulla Abdullah Fadil was one of the learned Bábís (formerly a respected Mullah) captured by the Hissamu'l Dowla the Governor of Fars on orders from Shaykh Husayn the Mujtahid of the City in 1287 HQ. In response to the question of whether you are a Bábí, he replied:


    What can I say. May God never bring afflictions to His creatures. Every man has rivals and enemies in his own class and occupation. The creed of Ulama are no exception. The majority of the respected people of Fars hold me in high regards and this has caused their jealousy. In the past they have alleged that I am a Sufi simply because I had referred to the words of Shaykhu'l Rais and Sadru'l Mota'ahelin. Now they have alleged in the presence of His Excellency that I am a Bábí.[88]

    The Governor asked, 'So what they allege about you and others is untrue?' Mulla Abdullah Fadil replied 'I search after the truth and have not yet reached the essence of the matter. I have no knowledge of the supernatural and hidden secrets.' This reply convinced the Governor who arranged for his freedom.[88]
     
      o
    Mohammed Khan Baluch was a Sufi from the southern Balushistan province who had met Bahá'u'lláh in 'Akká and became a Bahá'í. During the persecution in Shiraz in 1287 HQ he was captured. The Governor asked him 'Are you a Bábí? ' He replied 'It is obvious that I am a Dervish. And dervishes follow a style not a religion.' The Governor asked him to insult Subh-i Azal. Mohammed Khan Baluch used a humorous tone to condemn the morning (subh), noon and night of Eternity (Azal). The audience became amused and the Governor arranged for his freedom.[89]
     
      o
    Aqa Mirza Mahdi was a respected Mulla in the city of Rasht. He had become a Bábí following a series of discussions with Andalib. In the year 1297 HQ the enemies provoked the Mujtahid of that city Aqa Mirza Abdu'l Baqi to capture and execute him. The Mujtahid invited Aqa Mirza Mahdi to his house. When he entered the house, Aqa Mirza Mahdi observed crowds of people had gathered awaiting on receiving orders from the Mujtahid to persecute him. He immediately embraced the Mujtahid and greeted him in a warm and friendly manner. The Mujtahid became surprised and told the audience: 'I had suspected that such rumours are false. I have no doubts regarding the faith and loyalty of Mirza Mahdi.' Mirza Mahdi replied:


    'Let me begin by explaining why some people think that I am a Bábí:
          'I met up with a Dervish accidentally a short time ago. He was a pleasant talker and I socialised with him.
          'After a few days he asked me: Is it true that you followers of Ithna Ashari Shiism are awaiting the appearance of the Qa'im in the year 1260 according to the traditions and Ahadith from the Holy Imams?
          'I answered: 'Yes we are waiting for His coming. But I have not heard traditions regarding the year 1260.'
          'He recited the famous tradition from Abi Labid Makhzoumi. I did not believe him. He requested a copy of the book Baharu'l Anvar. I gave him the book. He opened a particular page and showed me the exact tradition. I became disillusioned and started to debate the matter. I asked about Dajjal and miracles and this is how he responded (lengthy summary of discussions).
          'As hard as I tried I failed to prove his errors. He produced some damning answers and prevented me from stating my convictions.
          'Anyhow we did not see one another afterward. I took my concerns to the teacher of my school who is an expert in tradition and Ahadith. Others learnt of the discussions and called me a Bábí.
          'Now I request your expertise to give me sufficient answers so that I could debate and defeat the Bábís in the future.'[90]

    Aqa Mirza Mahdi used this opportunity to relay what he had heard from Andalib prior to his declaration. His words had a deep effect on the stunned audience. The Mujtahid said to him: 'If you had asked me earlier I would have provided the answers and punished the Dervish accordingly. However today time is short and we must leave the full answers to another time.' He then allowed Mirza Mahdi to walk free.[91]
     
      o
    In Bushruieh following one of the upheavals a Mulla Mohammed Taqi was captured and told to recant his faith to save his life. He went to the local mosque and declared:


    Some people are known to be Bábís and the public, in particular the Mujtahids, curse them. Therefore I curse them.

    He then stood down and returned to his house. This infuriated the local Mujtahid who claimed that Mulla Mohammed Taqi had effectively cursed him. He wrote to the Ulama in Tabass and received a reply saying 'What has transpired is sufficient. Do not take any further actions.' [92]
     
      o
    Haji Mirza Kamal'ul Din Naraqi after a year of practicing Taqiyyah went to the mosque and addressed the congregation on the importance of observing the fundamental principles of the faith and their priority over the details, stood down from the pulpit and abruptly left the mosque. Many called him 'mentally disturbed' and others suggested that he may have become a Bábí.[93]
     
      o
    Haji Shaykh Zinu'l Abidin Abrari one of the (secret Bábí) Mujtahids in the city of Yazd was invited by the Ulama to attend a grand meeting in order to consider the fate of one of the captured Bábís. He recalls:


    'They discussed the execution warrant and considered his infidelity and religion ... I remained quiet and internally bemused throughout. The chief of Ulama Shaykh Sabzevari asked: Why are you silent? The religion of the Lord is under threat. It is not the place for silence.
          'I replied: "Islam is in the utmost strength and its teachers have the utmost courage. As there are innocent lives being lost. Today the real protectors of religion, that is the Chief Mujtahids and Ulama and deputies of the Imam are present in the Atabat and remain unaware of such conflict and bloodshed. It is best to convey the present situation to them and await their orders prior to taking any actions. In addition I cannot see the logic in killing Shaykh Sadiq. If the purpose is to kill one Bábí, what is the result? So many have been massacred, what has been achieved? If the purpose is to prevent the masses from becoming Bábís, this approach is wrong. Because when a soul renowned for his steadfastness and honesty is killed, he becomes more important and attracts many others. Therefore it is appropriate that this committee makes the following resolution: to punish those who make allegations against others, and to treat the alleged Bábís with kindness. So the masses will not be attracted to the and not become terrorised by our actions." This introduction managed to quell the fire of hatred and anger in the gathering to an extent that they abandoned the thought of killing Shaykh Sadeq.[94]
      o
    Following the murder of Mulla Taqi Borqani in Qazvin, the general assumption was that it was planned by Aqa Hadi Farhadi. The mob attacked his house but could not find him. Aqa Hadi managed to conceal his identity and was busily planing to free Tahirih. The angry mob captured his brother Aqa Mahdi, took him to the main square and began inflicting lashes on his bare body. They wanted to find out the whereabouts of Aqa Hadi. At the same time the disguised Aqa Hadi approached the perpetrators and asked with a Yazdi accent 'Who is this person and why are you torturing him?' They replied: 'His brother has murdered Haji Mulla Taqi and has gone in to hiding. He will not reveal where.' Aqa Hadi answered: 'Do not torture this poor soul. I witnessed a caravan arriving in Yazd coming from this City two days ago and amongst them was a certain Aqa Hadi. He is probably the same person that you are looking for.'[95]
     
      o
    Haji Mulla Mohammed Hamzih Shari'atmadar always assisted and supported local Bábís in the city of Barforoosh. Whenever the public asked about the Bábí claims and ideas he would reply 'I do not consider them bad and will not make negative comments about them.'[96]
     
      o
    Haji Mulla Baqir Ardakani the Imam Jumha of Ardikan was secretly a Bábí. The rival mullahs found out about his conversion and submitted a petition to the local Governor asking for his execution. When he met the Governor, Haji Mulla Baqir Ardakani resorted to pleasantries and managed to attract the mind and heart of the Governor. The Governor then ignored the petition, sent the Haji to Karbila for two years and arranged an elaborate welcome party after his return.[97]

    Embarrassment in the Presence of Officials
    Taqiyyah and dissimulation did not always save the lives of the Bábís.
      o
    Aqa Rasul Behnamiri and thirty of his followers left the Tabarsi fortress and intended to convey their allegiance to the government forces. As they surrendered they were sprayed with bullets. Their bodies were taken to nearby towns and beheaded in public view.[98]
     
      o
    During the interrogations the government officials repeatedly asked Mirza Aqa Khan Kirmani, Shaykh Ahmad Ruhi and Haji Mirza Husayn Khan whether they are Bábí or Bahá'í. They all concealed their beliefs and used a combination of abusive terms and hate words to distance themselves from the Cause. When asked: 'You are the son-in-laws of Azal. How can you not be a Bábí or Azali?' They replied by swearing at the Báb and Azal. A short time later the same officials beheaded all three and sent their heads to the Royal Court in Tehran.[99]
     
    In other instances the Taqiyyah of the individuals became the object of ridicule for the interrogators:
      o
    During the interrogations of the Bábí captives following the attempt on the life of the Shah, Siyyid Husayn Motavalli Qumi became one of the Bábís who recanted their faith and wanted to save his own life. As the officials were questioning Azim, Qumi intervened saying: 'There are souls greater that Azim under His shadow' pointing to Bahá'u'lláh. The chief interrogator became infuriated and hit him in the face saying: 'Your mischievous actions are obvious to all. Shut your mouth and be quite.'[100]
     
      o
    During the interrogation of the Bábís in Tehran in year 1300 HQ, Mirza Zinu'l Abidin Jarrah claimed to be a Sufi and a follower of Mirza Kouchak Hamadani. He added: 'I also curse the Bábís.' Prince Kamran Mirza became angry and after a heavy round of verbal insult told him: 'Do you assume that I am ignorant about your affairs, pursuing a line of trickery?' He then imprisoned Mirza Zinu'l Abidin Jarrah along with the other captives. On another occasion Kamran Mirza addressed the Bábí recanters with these words: 'During the times of peace and comfort you are firm Bahá'ís and at times of difficulty and distress you make false allegations against decent people.'[101]
     
      o
    On one occasion Haji Mirza Rida Quli Hakim the brother of Bahá'u'lláh visited Mirza Husayn Khan Moshirul'Dowla the Premier. The Premier introduced him to the guests as the brother of Bahá'u'lláh. Hakim protested: 'Why didn't you introduce my relationship with my famous father?' Mirza Husayn Khan replied:


    'You must be proud of having such a brother. Thousands of souls from all backgrounds recognize his station with utmost respect. How is it that you run away from such a privilege? ... Your brother is the one individual who saved my face in front of the Ottoman authorities. The reason is that every time Iranian dignitaries and Princes visited Istanbul they would immediately go around to every Ottoman minister and official seeking money. This had caused the Ottoman authorities to assume that Iranians are all beggars by nature. When your brother was brought in to Istanbul, He did not visit the house of any of the Ottoman official except those who came to His house. This convinced the Ottoman authorities that there are grand personalities amongst the Iranians.'[102]
      o
    On another occasion Haji Mirza Rida Quli Hakim went to the house of Mirza Husayn Khan Moshirul'Dowla. He was entertained by the host, his two brothers and other member of the Qatar establishment. Mirza Husayn Khan asked him: 'What is the news from the Gentlemen?' Hakim who claimed to be a follower of Mulla Ali Kani, started to talk about this Mulla. Mirza Husayn Khan intervened saying: 'I meant the brothers.' Hakim replied: "I have no links or correspondence with them. Mr Ala'ul Malek can testify to this fact.' Mirza Husayn Khan became infuriated and said:


    Hakim, did you assume that I had an ulterior motive for asking this question? This is not true. During my term as Ambassador certain actions were implemented in Istanbul, but they were wrong. The (former) Premier Mirza Aqa Khan committed a great treason to this country. For years and years enormous cash reserves from this country were sent to Saudi Arabia. God intended to finally channel this wealth back to Iran. However the Iranian Government did not realize this fact. I am telling you the position and station of His Cause is far greater than the personal servitude of people like me and you.[103]
      o
    During a personal visit, Mirza Abdul's Khan Ala'ul Malek one of the Qajar officials told Mirza Fadlu'llah Khan Nizamu'l Mamalek (nephew of Hakim):


    Your uncle (Mirza Rida Quli) assumes that our friendship is based on superficial worldly matters. However as I sense that you are a clever young man, I confide in you that I associate with this family for certain other considerations. I can see that the likes of you people will not associate with us in the future.[104]

    Conclusions
    1.
    Taqiyyah was formally included as part of the Shiite theology in the early part of the 18th century. As early as the Safavid period certain Mujtahids promoted certain traditions from the Holy Imams in relation to the coming of the Mahdi. Their purpose was to safeguard his identity against the ferocity of the opposition.
     
    2.

    The Founders of Shaykhi school used Taqiyyah to promulgate their anticipation for the coming of the 'Perfect Shi'a'. Shaykhi literature contain numerous references to 'secrets' of resurrection and the inability of the common people to understand them.
     
    3.

    At the time of the revelation of Báb, the ferocity of prejudice and hatred was such that He first revealed His position as the Deputy to the Hidden Imam. Taqiyyah was an essential requirement during the early phase of the revelation simply because the level of prejudice within the society could have totally crushed the movement before it had a chance to spread.
     
    4.

    The Báb even ordered many of his followers to practice Taqiyyah in order to spread the cause and carry out importance services for the faith.
     
    5.

    As the Bábí cause progressed and their numbers grew, the Báb revealed his true identity as the Hidden Imam and a manifestation from God. This claim effectively made the Bábí faith independent from other Shiite sects. Mulla Husayn was now appointed to the position of Deputy of the Hidden Imam.
     
    6.

    After the martyrdom of the Báb and the severe persecutions that followed in the ensuing years, the practice of Taqiyyah became popular amongst the Bábís. There were many instances of learned Bábís concealing their faith and evidence of Mass Taqiyyah in a number of cities.
     
    7.

    Many of those who recanted their faith continued to support and assist other Bábís in times of need. For others the practice of Taqiyyah was a forerunner to their eventual abandonment of their faith. A few even engaged in the active persecution of their former colleagues. On the other hand many abandoned Taqiyyah and later lost their life for their Faith.
     
    8.

    There are a number of treatises and compilations written by Bábís who practiced Taqiyyah. It is difficult to ascertain their success in assisting the Cause. Such works were indicative of the inner struggle within the Bábís in proclaiming their true identity.
     
    9.

    Taqiyyah was in many instances used to conceal one's faith from the threats posed by the immediate family members.
     
    10.

    Taqiyyah did not always result in saving one's life. It was largely a circumstantial confession. Many Bábís lost their lives even though they had earlier recanted their faith.
     
    11.

    Bahá'u'lláh clearly announced that the recognition of the manifestation of God and 'steadfastness' His Cause is more important than observing any of the other teachings. Gradual abandonment of Taqiyyah amongst the Bahá'ís was one of the distinguishing feature of the new religion from the Bábí era. After this time the practice of Taqiyyah became unofficially superseded.
     
    12.

    In contrast the Azali Bábís glorified Taqiyyah in their literature. Taqiyyah was considered a virtue and classified into various levels of concealment. Prominent Azali leaders openly recanted their faith and even abused the Báb and Azal in the process. The extent of Taqiyyah in their words and actions caused Mirza Abu'l Fadl to question Edward Browne's method of portraying of Azali Bábís. Taqiyyah became one of the distinguishing features of the Azali-Bahá'í split.

    References

    1. Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, H-Bahá'í: Lansing Michigan 1998.
    2. Resurrection & Renewal, Abbas Amanat, p. 205.
    3. Dar Peykar Ahriman, Shojau'l Din Shafaa, p. 35, First Edition, Paris, 1984.
    4. Dar Peykar Ahriman, Shojau'l Din Shafaa, p. 210.
    5. Dar Peykar Ahriman, Shojau'l Din Shafaa, p. 223.
    6. Baharu'l-Anvar, Mohammed Baqir Majlissi, p. 26, Tehran, 1982.
    7. Resurrection & Renewal, Abbas Amanat, p. 200.
    8. Resurrection & Renewal, Abbas Amanat, p. 56.
    9. 'Risala' by Siyyid Kazim Rashti in INBA Vol. II no 4, p. 216-263 cited in Resurrection & Renewal, Abbas Amanat, p. 57.
    10. Kitabu'l Reja'a, Shaykh Ahmad Ahsa'I in response to a certain Siyyid Husayn wrote this treatises regarding the day of ressurection. Detailed in Qatil page 53 and cited in Resurrection & Renewal, Abbas Amanat page 57.
    11. Izhaqu'l Batil, Haji Mohammed Karim Khan Kirmani, Tehran, year and publisher unknown.
    12. Resurrection & Renewal, Abbas Amanat, p. 56-58.
    13. Dala'il Saba'a, The Báb, p. 29.
    14. Letter from the Báb adressed to Mulla Husayn, INBA No 91, IV, p. 10-14 cited in Ressurection & Renewal, Abbas Amanat, p. 56-58.
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    16. Letter from the Báb adressed to Mulla Ibrahim Shirazi, INBA No 91, XXXVI, p. 170-176 cited in Ressurection & Renewal, Abbas Amanat, p. 56-58.
    17. Letter from the Báb adressed to the Nahri brothers, INBA No 91, IV, p. 137 cited in Ressurection & Renewal, Abbas Amanat, p. 56-58.
    18. Letter from the Báb adressed to believers in Qazvin, INBA No 91, XL, p. 193 cited in Ressurection & Renewal, Abbas Amanat, p. 56-58.
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    31. Nuqtatu'l Kaaf, Author (?), ed EG Browne p 184-187.
    32. Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 482.
    33. Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 401-402.
    34. Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 73-74.
    35. Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 129, H-Bahá'í: Lansing Michigan 1999.
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    37. Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 39.
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    45. Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 874.
    46. Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 678.
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    48. Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 96.
    49. Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 103.
    50. Zuhur Al-Haqq Vol. 4, Fadil Mazandarani, p. 110, H-Bahá'í: Lansing Michigan 1999.
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    52. Sharh-i Hal, Ustad Mohammed Ali Salmani, p. 3, H-Bahá'í: Lansing Michigan 1997.
    53. Sharh-i Hal, Ustad Mohammed Ali Salmani, p. 4.
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    55. Zuhur Al-Haqq Vol. 3, Fadil Mazandarani, p. 154.
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    57. Zuhur Al-Haqq Vol. 6, Fadil Mazandarani, p. 700.
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    Yesterday is but today's memory, Tomorrow is today's dream!

    #2
    So Daniyal, where exactly are you taking this?

    Comment


      #3
      Duno where do you wanna take it!

      This is for those that were unsure about what Taqiyyah is, no more no less, take it as you please.
      Yesterday is but today's memory, Tomorrow is today's dream!

      Comment


        #4
        Facts have it:

        Taqiya(hypocrisy, lying..etc.) is part of Shia religion and shias often use it to hide their beliefs from non-shias. They would never admit that they practice it, nor would they prove it wrong from their own books!

        Shah Jahan, he is taking it where you don't want him to take and don't want people to know about dark stuff of shiaism!
        Refute the references and facts, if you dare!

        ------------------
        AND WHEN IT IS SAID TO THEM: "DO NOT MAKE MISCHIEF ON THE EARTH", THEY SAY "WE ARE ONLY PEACE-MAKERS" VERILY, THEY ARE THE ONES WHO MAKES MISCHIEF, BUT THEY PERCEIVE NOT"-[Qur'an-2:11-12]

        Comment


          #5
          We do practise Taqiyyah. I admit. But its not like we are doing it all the time. We should only do it when our life, property, honor ect. ect. are in danger.

          It is NOT lying nor is it Hypocricy. Lying is what someone does when he is in guilt of doing something wrong and hypocrisy is when someone uses the guise of a friend to do something wrong. Taqqaiyah is neither. It is only done to save oursleves.....

          I dont follow the Bábí faith nor to I agree with their ways. Daniyal can proove them wrong a milllion and two times if he wishes and I wouldnt care. He is accusing the wrong people!

          We are the Twelvers. We Belive in:

          * God
          * Prophet Mohammed as the last and greatest of all nabis
          * Ali (A.S) as the first Imam followed by twleve Imams of which the last is still to come out of hiding

          I explained the system of Taqayyiah to you and hope with all my heart that you at least try to understand.....

          Comment


            #6
            Originally posted by Serial Guppy:
            Facts have it:

            Taqiya(hypocrisy, lying..etc.)
            Thank you cerial corn flakes for making it short .(j/k)

            Let me get lil serious, I would love to clear this misconception only if you are willing to learn than being stubborn..I know you could care less but neva mind..let me just explain for the sake of my last dying effort..

            Al-Taqiyyah is not hypocrisy , it is the concealment of faith and the dislpay of disbelief under extreme circumstances.

            Mind you, the concealment doesnt mean ABANDONMENT of faith

            on the other hand the meaning of hypocrisy is compltetely opposite of al-taqayyah

            Hypocrisy is the concealment of unbelief and the display of belief

            and lets see what Quran states about hypocrite ppl

            "When they meet those who believe, they say: We Believe;' but when they are alone with their evil ones, they say: `We are really with you, we (were) only jesting [2:14]."

            pay attention to this ayah

            "Any one who, after accepting Faith in Allah, utters unbelief, EXCEPT under compulsion, his heart remaining firm in faith -- but such as open their breast to unbelief, -- on them is Wrath from Allah, and theirs will be a dreadful Chastisement [16:106]."

            Inshallah I will have your hadiths too that encourages to lie under prosecution on the condition if his/her belief are firm..



            [This message has been edited by sherrybaba (edited May 02, 2002).]

            Comment


              #7
              Originally posted by Shah Jahan:
              We do practise Taqiyyah. I admit. But its not like we are doing it all the time. We should only do it when our life, property, honor ect. ect. are in danger.

              .
              THANK YOU FOR CONFIRMING THIS. NOW WHETHER ITS "DOING IT ALL THE TIME OR NOT." WE GET THE DIEA!

              Comment


                #8
                Originally posted by sherrybaba:
                Thank you cerial corn flakes for making it short .(j/k)

                Let me get lil serious, I would love to clear this misconception only if you are willing to learn than being stubborn..I know you could care less but neva mind..let me just explain for the sake of my last dying effort..

                Al-Taqiyyah is not hypocrisy , it is the concealment of faith and the dislpay of disbelief under extreme circumstances.

                Mind you, the concealment doesnt mean ABANDONMENT of faith

                on the other hand the meaning of hypocrisy is compltetely opposite of al-taqayyah

                Hypocrisy is the concealment of unbelief and the display of belief

                and lets see what Quran states about hypocrite ppl

                "When they meet those who believe, they say: We Believe;' but when they are alone with their evil ones, they say: `We are really with you, we (were) only jesting [2:14]."

                pay attention to this ayah

                "Any one who, after accepting Faith in Allah, utters unbelief, EXCEPT under compulsion, his heart remaining firm in faith -- but such as open their breast to unbelief, -- on them is Wrath from Allah, and theirs will be a dreadful Chastisement [16:106]."

                Inshallah I will have your hadiths too that encourages to lie under prosecution on the condition if his/her belief are firm..

                [This message has been edited by sherrybaba (edited May 02, 2002).]
                These are the references I got from a trusted ppl..so this is not my own research

                Reference 1:
                -----------
                Jalal al-Din al-Suyuti in his book, "al-Durr al-Manthoor Fi al-Tafsir al- Ma'athoor," narrates Ibn Abbas', the MOST renowned and trusted narrator of tradition in the sight of the Sunnis, opinion regarding al-Taqiyya in the Quranic verse:

                "Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, (they) shall have no relation left with Allah except by way of precaution ("tat-taqooh"), that ye may guard yourselves ("tooqatan") from them....[3:28]"

                that Ibn Abbas said: "al-Taqiyya is with the tongue only; he who has been COERCED into saying that which angers Allah (SWT), and his heart is comfortable (i.e., his TRUE faith has NOT been shaken.), then (saying that which
                he has been coerced to say) will NOT harm him (at all); (because) al-Taqiyya is with the tongue only, (NOT the heart)."

                NOTE: The two words "tat-taqooh" and "tooqatan," as mentioned in the Arabic
                Quran, are BOTH from the same root of "al-Taqiyya."

                NOTE ALSO: The "heart" as referred to above and in later occurrences refers to the center of faith in an individual's existence. It is mentioned many
                times in the Quran.



                [This message has been edited by sherrybaba (edited May 02, 2002).]

                Comment


                  #9
                  Originally posted by Serial Guppy:
                  THANK YOU FOR CONFIRMING THIS. NOW WHETHER ITS "DOING IT ALL THE TIME OR NOT." WE GET THE DIEA!

                  atleast he admits it..in one way or other everyone performs taqayyah..

                  Suppose your loved ones are in danger(GOD FORBID),you know they are innocent and being prosecuted for wrong reasons and if a harmless lie can save their life , then why not?
                  you go with a instinct my friend..Taqayyah comes with instict under dire circumstances..

                  Its easy to slander shias by misusing this word understand what it is and the need for it..

                  Comment


                    #10
                    chalo ek aur reference dey deyta houn, its from yer book

                    It has been narrated by Abd al-Razak, Ibn Sa'd, Ibn Jarir, Ibn Abi Hatim,
                    Ibn Mardawayh, al-Bayhaqi in his book "al- Dala-il," and it was corrected
                    by al-Hakim in his book "al- Mustadrak" that:

                    "The nonbelievers arrested `Ammar Ibn Yasir (RA) and (tortured him until) he (RA) uttered foul words about the Prophet(PBUH&HF), and praised their gods (idols); and when they released him (RA), he (RA)
                    went straight to the Prophet (PBUH&HF). The Prophet (PBUH&HF) said:
                    "Is there something on your mind?" `Ammar Ibn Yasir (RA) said: "Bad (news)! They would not release me until I defamed you (PBUH&HF) and praised their gods!" The Prophet (PBUH&HF) said: "How do you find your heart to be?" `Ammar (RA) answered: "Comfortable with faith." So the Prophet (PBUH&HF) said: "Then if they come back for you, then do the same thing all over again." Allah (SWT) at that moment revealed the verse:
                    "....except under compulsion, his heart remaining firm in faith...[16:106]"

                    NOTE: The full verse that was quoted partially as part of the tradition
                    above, is:

                    "Any one who, after accepting Faith in Allah, utters unbelief, EXCEPT UNDER COMPULSION, his heart remaining firm in faith -- but such as open their breast to unbelief, -- on them is Wrath from Allah, and theirs will be a dreadful Chastisement [16:106]." (Emphasis Mine)

                    Comment


                      #11
                      From Sahih Muslim:
                      http://www.usc.edu/dept/MSA/fundamen...m/001.smt.html

                      Chapter 68: PERMISSIBILITY OF CONCEALING THE FAITH OF ONE WHO FEARS


                      --------------------------------------------------------------------------------
                      Book 001, Number 0275:
                      Hudhaifa reported: We were in the company of the Messenger of Allah (may peace be upon him) when he said. Count for me those who profess al-Islam. We said: Messenger of Allah, do you entertain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength). He (the Holy Prophet) remarked: You don't perceive; you may be put to some trial, He (the narrator) said: We actually suffered trial so much so that some of our men were constrained to offer their prayers in concealment


                      ------------------
                      A Wizard arrives neither early nor late, but precisely when he chooses to

                      Comment


                        #12
                        yohooo serial and khoon...
                        please reject these hadiths atleast btw this is not a slander on any sect but a proof that Islam allows taqayyah under extreme circumstances
                        (conceilment of faith, display of disbelief)

                        well you guys take your time..I understand the search engines can be such a pain in the rear end..let me suggest a good term that might shorten your search..

                        go to google.com and then type "Taqayyah shias under attack" I'm sure you will find loads of stuff and then past it over here BUT before doing that atleast reject these hadiths first..


                        "Any one who, after accepting Faith in Allah, utters unbelief, EXCEPT under compulsion, his heart remaining firm in faith -- but such as open their breast to unbelief, -- on them is Wrath from Allah, and theirs will be a dreadful Chastisement [16:106]."



                        [This message has been edited by sherrybaba (edited May 03, 2002).]

                        Comment

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