. . . . . . . . . . . . . . . . . . . . . . . . . "\"Bahaullah clearly announced that the recognition of the manifestation of God and 'steadfastness' [in] His Cause is more important than observing any of the other teachings. Gradual abandonment of taqiyyah amongst the Baha\u02BCis was one of the distinguishing feature[s] of the new religion from the Babi era. After this time the practice of taqiyyah became unofficially superseded after the execution of the Bab. [...] In contrast the Azali Babis glorified taqiyyah in their literature. taqiyyah [sic] was considered a virtue and classified into various levels of concealment. Prominent Azali leaders openly recanted their faith and even abused Bab and Azal in the process. The extent of taqiyyah in their words and actions caused Mirza Abu'l-Fa\u1E0Dl to question Edward Browne's method of portraying of Azali Babis. Taqiyyah became one of the distinguishing features of the Azali-Bahai split.\""@en . "Bah\u00E1\u02BC\u00ED\u2013B\u00E1b\u00ED split"@en . . . . . . . . . "The Bah\u00E1\u02BC\u00ED/B\u00E1b\u00ED split occurred when most B\u00E1b\u00EDs accepted Bah\u00E1\u02BCu'll\u00E1h as the promised one of the B\u00E1b's writings, leading them to become Bah\u00E1\u02BC\u00EDs, and leaving a remnant of B\u00E1b\u00EDs who became known as Azalis. The split occurred after Bah\u00E1\u02BC\u00ED founder Bah\u00E1\u02BCu'll\u00E1h made his public claim in 1863, leading to expressions of support from the majority of the B\u00E1b\u00ED community, and opposition from Subh-i-Azal, who became the leader of the remaining group."@en . . . . . . . . . . . . . "1085717252"^^ . . . . . . . . . . . . . . . "40108"^^ . "The Bah\u00E1\u02BC\u00ED/B\u00E1b\u00ED split occurred when most B\u00E1b\u00EDs accepted Bah\u00E1\u02BCu'll\u00E1h as the promised one of the B\u00E1b's writings, leading them to become Bah\u00E1\u02BC\u00EDs, and leaving a remnant of B\u00E1b\u00EDs who became known as Azalis. The split occurred after Bah\u00E1\u02BC\u00ED founder Bah\u00E1\u02BCu'll\u00E1h made his public claim in 1863, leading to expressions of support from the majority of the B\u00E1b\u00ED community, and opposition from Subh-i-Azal, who became the leader of the remaining group."@en . . . . . . . . . . . "Manuchehri, The Practice of Taqiyyah (Dissimulation) in the Babi and Bahai Religions, 1999"@en . . . . . . . . . . . . "2035270"^^ . . . . . . . .