When Taqiyyah is Not Allowed?

If Taqiyah is allowed by Islam, then why did not Imam Husain (as) resort to it? Why did he sacrifice his all on the altar of truth instead of taking refuge in taqiyah?
Taqiyah is based on the principle of opting for the lesser evil. Telling a lie is not as big a sin as destroying a life. Therefore, lie is preferable to putting oneself in danger of life.
By the same reasoning, if there is likelihood that one's taqiyah may destroy the belief of other believers, and then taqiyah is forbidden to such a person.
Take for example the case of Imam Husain (as). The character of Yazid is well known and we need not go into its details here. Such a person demands allegiance from Imam Husain (as), the grandson of the Holy Prophet of Islam and symbol of Islamic values and religious uprightness. Yazid had written to his governor of Madina to demand allegiance from Imam; and, if Imam refused, then the governor was to send his head to Damascus.
So Imam Husain (as) was well aware of the consequences of his rejection of that demand. Still, he knew that if he did swear allegiance to Yazid, Muslims would think that Yazid was the rightful successor of the Holy Prophet (saw), and thus all the debaucheries of Yazid would become a part of Islam. In short, Islam would have been completely disfigured if Imam Husain (as) had accepted Yazid as the legal Khalifah of the Holy Prophet.
Thus we come to the conclusion that if someone is of such a status that if he, resorted to taqiyah, others would be misled into un-Islamic tenets and beliefs, then the basic principle demands that he should sacrifice his life but save others from going astray. One or more lives are not as important as one or more people's Faith and spiritual deliverance.
In the end, it should be reiterated that taqiyah is not an specialty of the Shi'as. Every sect of Islam accepts the principle. Quotations from Sahih Bukhari and Sunni Commentaries of the Qur’an have been given in this article. Imam Shafi'i allowed taqiyah even from the Muslims as well as from the infidels. And all great scholars of Sunni sect, without any exception, have written that taqiyah is valid up to the Day of Judgment. Those interested. in detailed references should see `Fulk- un-Najut' of Maulana Ali Muhammad and Maulana Amirud-Deen (Lahore, Pakistan) where scores of references have been given from page 89 to page 116.
The Sunni scholar, Najmuddin Tufi Hanbali writes:
واعلم ان النزاع الطويل بينهم في التقية استدلالا وجوابا ذاهب هدرا ... اما التقية ... فلا مبالاة باثباتها وجوازها. وانما يكره عامة الناس لفظها كونها من مستندات الشيعة والا فالعالم مجبول على استعمالها وبعظهم يسميها مداراة وبعضهم مصانعة وبعضهم عقلا معيشيا ودل عليهما الشرع
.
"Know that the long arguments for and against taqiyah are useless …. but there is no doubt in its validity and legality. Of course, common people do not like its name (taqiyah) because it has been identified with the Shi'as. Otherwise, the whole world uses it naturally, though some call it `tolerance', others name it as `diplomacy, and some call it `common sense'. And it is proved by proofs of Shari’ah (Islam). [65][32]
Keeping in view, all these verses of the Qur’an and the Prophet's traditions, and looking at all these historical facts in the lives of the Holy Prophet (saw), his companions and even previous Prophets as well as the Sunni scholars, how is it that the Wahhabis go on accusing the Shi'as of various ridiculous beliefs and then declaring that even if the Shia's deny such beliefs they should not be believed because they practice taqiyah?
Well, our books are readily available in Arabic, Persian, Urdu, Gujarati, Bengali, Hindi, Swahili, English and many other languages. They are on sale in Iran, Iraq, Gulf States, Lebanon, Pakistan, India, East Africa, U.K, Canada, U.S.A and other countries. There are books on theology, jurisprudence, and social, ethical and philosophical subjects. Some are meant for our children's education, others for youths and grown up people. Let the Wahhabis produce proof from our books in support of those baseless accusations. Unfortunately, they go on repeating those foolish things from their own books and think that they have vanquished the Shi'as!!
What will they say if we start writing that: "The Wahhabis believe that Shaykh Muhammad ibn `Abdul Wahhab was their prophet, and that is why they hate the Holy Prophet, Muhammad ibn `Abdullah (saw) so much and always try to distract the Muslims from showing love and respect to the Holy Prophet of Islam (saw), but they do not dare to declare this belief openly because then, they would be turned out of Mecca and Medina and would lose their power-base."? How will they refute this allegation? What will be their defense when we will reject their words of mouth and their writings, as we will go on asserting that it was all a pack of lies just to safeguard their hold on the sanctuaries of Mecca and Medina?
Notes:
[66][32] Tufi, Sharhu 'l Arba'in an-Nawawi as quoted in Falkun-Najat, 2nd ed. Lahore, vol. 2, p. 107.
Imam reza network

Side Comments on al-Taqiyya

A Wahhabi contributor mentiond:
Taqqiyah means to pretend by doing or saying exactly the opposite of what you believe or feel
Not a correct definition. It does not necessarily have to be in exact opposite, though it might be so in some cases. al-Taqiyya is primarily concealing the belief. You might want to refresh your memory by reading my original article in which I mentioned the definition of al-Taqiyya as
"Concealing or disguising one’s beliefs, convictions, ideas, feelings,opinions, and/or strategies at a time of eminent danger, whether now or later in time, to save oneself from physical and/or mental injury."
e.g. to pretend to be nice while cursing the person in the heart without a present danger (al-Kafi fi alFrua’, Vol. 3, pp. 188-9).
Again you are scrupulously quoting from a 33-page booklet written by "Saeed Ismaeel". The minimum amount of decency requires you to mention this since you did not directly looked up the above tradition. I doubt even Saeed Ismaeel (your mentor) has also touched al-Kafi. He got them from the books of "Ihsan Ilahi Zahir”and "Muhammad Manzoor Nomani", etc. I have read the books of these individuals from cover to cover. What I have found was malicious misquotations or quoting the traditions out of context. Sometimes they do not even bother themselves to quote the tradition (even partially) similar to above.
We do not have any authentic tradition which sates you may apply al-Taqiyya without present or future danger. If you think otherwise, please quote a tradition which explicitly states the above. These are all interpretation of your mentors from the traditions. No tradition explicitly states as such.
The danger might be present of later in time. Also the danger might be for oneself our for another person related to you. As such, the Imam may conceal some information from his own followers, if he knows that if they do that they will be trapped into the hand of officials.
In fact, I have seen some Wahhabis, to mock Shi’a in the concept of Taqiyya, refer to a tradition in Usul Kafi and partially quote it out of context in order to misrepresent the concept of Taqiyya for the Sunni brothers. The correct translation of the tradition that they refer to, is as follows:
Usul Kafi, Tradition #195:
Zurarah said: I asked Abu Ja’far (as) a question, for which the Imam gave me an answer. Afterwards another person came to the Imam and asked him the same question but Imam gave him a different answer.
Again, a third person came and asked Imam the same question to which Imam gave an answer which was still different from mine and the second person. When the two had left, I asked "O son of Prophet, two of your followers from Iraq asked you a question and you gave them two different answers.”Hearing this, the Imam replied, "O Zurarah, these different answers are in our own interests and they contribute to the stability of both (me and my followers). (In such severe moments) if all of you present a unite stand, it will enable the people (opponents and rulers) to verify the allegiance of yours to us and this will endanger and shorten the life of you (Shi’ites) as well as the life of ours."
I have seen these Wahhabis that they quote the first part of the tradition and drop the explanation of Imam to show that Imam applied al-Taqiyya two his own followers with no reason. From the tradition, it is not clear what exactly the question of those followers was. However the clarification of the Imam at the end implies that the question was related to some social and political actions which were planted by the ruler of the time in order to identify and trap the Shi’ites. This is exactly what al-Taqiyya is used for. Note that the Imam is emphasizing that he is preserving the life of his followers as well as the Ahlul-Bayt.
Another example is explained by another tradition where the Imam attended the funeral prayer of one of the officials who was a hypocrite form Umayad Government, in order to fool the authorities which would cause to decrease the prosecution of Ahlul-Bayt and their followers. These kinds of diplomacies were widely used even by Prophet (S) himself.
Have you ever thought why Prophet applied al-Taqiyya and did not disclose his mission for the first three years of his prophethood? It was because, if he have done that, Islam would have been destroyed from the very beginning.
The specific purpose of Taqqiyah is the "preservation of Islam and the Shii school of thought; if the people had not resorted to it, our school of thought would have been destroyed"
If the Prophet applied al-Taqiyya for the first three years of his prophethood, and concealed his mission, then why not Shi’a do that to escape the prosecutions of so-called Islamic governors? Was the Prophet a coward? Or he wanted to preserve Islam from being destroyed?
Also let me give you another example from another prophet who concealed his belief. Qur’an states that: Moses (as) with the order of Allah, assigned Haroon (as) as his successor (Caliph) and left his people to him, to go to Miqaat (appointment with Allah) for a total of forty days. After leaving of Moses, all his companions (except very few) turned against Haroon, and were deceived by Sameri, and became worshipers of a golden calf. (See Qur’an 7:142, 20:90-97, 20:83-88).
When Moses (as) came back from Miqaat he was very angry since Allah had informed him that his community went astray during his absence. Moses came and started questioning his brother Haroon, that why he did not take action to prevent this corruption. Qur’an states that Haroon replied:
"(O’ Moses) people did oppress me and they were about to kill me.”(Qur’an 7:150).
If you believe in Haroon as a true prophet of God, you do not allow yourself to call him coward. Or do you think that Aaron was a Shi’a? In fact, he was a Shi’a (follower) of Prophet Moses (as). It was his duty to save his life, though it appears that Wahhabis think he should have killed himself.
As Ibn Taymiyyah said, the verse 3:28 about Taqiyyah is applicable in the case of a non-believer only under special cases, e.g., a Muslim cannot apply it against a Muslim.
A so-called Muslim who prosecute an innocent person, is not any better than a non-Muslim. If you look around the world, from Saudi Arabia, to Iraq, to Afghanistan,... the majority of those who prosecute Muslims call themselves Muslims too. If you look at the History also, they majority of Muslim rulers who called themselves Muslims and Khalifa, were oppressors and tyrant (like Umayad and Abbasid Caliphs). Are you suggesting that we should not safeguard our lives from those tyrants who label themselves as Muslims?
Moreover, by his above saying, Ibn Taymiyyah did not accept Sahih Muslim as authentic, or else Ibn Taymiyyah has rejected the testimony of Prophet (S). Even the Prophet (S) himself practiced al-Taqiyya in a manner of diplomacy that served to advance good relations among the people.
The tradition from Sahih Muslim which I mentioned in my article talks about Muslims. In the case that there is a dispute between two Muslims to such extent that it is considered as an eminent danger, and if nothing else works, it is permitted to twist the words in order to make the reconciliation. You see, there always exists a requirement of an eminent DANGER for al-Taqiyya. For instance, the danger of divorce for a Muslim couple who have a dispute. The commentary of the tradition talks about Muslims too.
Verse 16:106 is applicable only when a Muslim faces a situation smilar to a situation of the great Companion Ammar when he had to choose between dying under torture like his parents or pretending to be an unbeliever hy tongue These cases are not the basic rule but only exceptions
This a basic rule, otherwise Allah would not have mentioned it in Qur’an in a number of verses.
Could you ever trust a Muslim if this were the case?
If a Muslim is not in danger he should not apply al-Taqiyya, the same way that I do not apply al-Taqiyya behind this terminal. But if I were in a country like Saudi Arabia, then I would have practiced it.
If a person considers that Iying about Allah, His Prophet (pbuh) and the Muslims to serve his biased and misguided goals as an essential part of his bliefs, can we trust him? Surely not. But who said so?
The verse (3:28) is not only an exception but also a restricted exception. Not only is it forbidden to be used against Muslims but it also does not give permission to lie to others. What it means is that if you oppose certain behaviors and you are in a situation where condemnation would endanger Islam or Muslim community you can keep silent but you must avoid Iying. (ibn Taymiyah, Minhaj, Vol. p. 213 and ibn Kathir, Tafseer).
Again, the saying of your "clergymen”such as Ibn Taymiyyah and Ibn Kathir is clearly in contradiction with Qur’an where Allah stated:
"Any one who, after accepting Faith in Allah, utters unbelief, except under compulsion while his heart remaining firm in faith... (Qur’an 16:106)
As you see, Qur’an states "uttering unbelief". This does not mean keeping silent. Uttering means either saying or acting something in contrary to belief. What lie is bigger than uttering unbelief?
Also, if the most authentic Sunni collections of Hadith such as Sahih al- Bukhari and Sahih Muslim advocate al-Taqiyya, then why do Wahhabis insist to the contrary? Is this not a sign of pure hypocrisy by itself?
ref: www.al-islam.org

Al-Taqiyya, Dissimulation Part 3

Qur’an Speaks: Al-Taqiyya Vs. Hypocrisy
Some people have fallen victim to confusing al-Taqiyya with hypocrisy, when in fact they (al-Taqiyya and Hypocrisy) are two opposite extremes. al- Taqiyya is concealing faith and displaying nonbelief; while Hypocrisy is the concealment of unbelief and the display of belief. They are TOTAL opposites in function, form, and meaning.
The Qur’an reveals the nature of hypocrisy with the following verse:
"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)."
The Qur’an then reveals al-Taqiyya with the following verses:
"A Believer, a man from among the people of Pharaoh, who had CONCEALED his faith, said: "Will ye slay a man because he says, `My Lord is Allah’?....(40:28)”(Emphasis Mine.)
Also:
"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.)
And also:
"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)"
Moreover:
And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. (Aaron) said:
"Son of my mother! Lo! People did oppress me and they were about to kill me. Make not the enemies rejoice over my misfortune nor count thou me amongst the sinful people. (Qur’an 7:150)"

وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ ﴿الأعراف: ١٥٠﴾
Now, we see that Allah (SWT) Himself has stated that one of His (SWT) faithful servants concealed his faith and pretended that he was a follower of the Pharaoh’s religion to escape persecution. We also see that Prophet Aaron (Haroon) observed Taqiyya when his life was in danger. We also observe that al-Taqiyya is clearly permitted in a time of need. In fact, the Book of Allah instructs us that we should escape a situation which causes our destruction for nothing:
"and make not your own hands contribute to your destruction (2:195)"
Reason And Logic
Aside from the instuctions of Quan and Hadith on the permissibility and necessity of Taqiyya, such necessity can also be derived from a logical and rational standpoint. It is apparent to any discerning observer that Allah (SWT) has bestowed upon His (SWT) creation certain defense mechanisms and instincts to protect themselves from impending danger. What follows are some examples that serve to illustrate the above point.
The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Instinct:"
"Instinct is inherited, essentially unlearned, and generally adaptive animal behavior that is typical to each species. Instinct is prominent in aggression, courtship, and mating, and in various social behaviors, although learning, maturation, growth, or circumstance can modify the behavior. Human behavior is mostly a product of learning, whereas the behavior of a moth, a snail, or a bird mainly depends on instinct."
"Behaviors that are most instinctive include reproduction, concealment, defense, escape, threats or warnings, and aggression, all of which are essential to the survival of the species."
"A species’ instinctive behaviors appear similar in form: chickens and turkeys seek a high place to roost at night, cats stalk prey in a characteristic manner, and dogs mark their territories in a species-
specific method.
Typical behavior patterns appear even in animals that are raised isolated from other members of their own species, a situation in which learning by observation, imitation, or instruction cannot occur. Many, but not all, birds sing the songs of their conspecifics (other members of their species) even though they are removed from the nest before hatching and are raised in a quiet room.
Others sing a simplified version of the species’ song."
It is apparent then that instincts play a crucial role in the animal kingdom, as well as the human one. Furthermore, the above quote asserts that: "Behaviors that are most instinctive include reproduction, CONCEALMENT, DEFENSE, escape, threats or warnings, and aggression, all of which are essential to the survival of the species.”(Emphasis Mine)
Given the above, we may suggest that although al-Taqiyya is a learned behavior, it nonetheless originates from the survival instinct that is innate to creation. That is, out of fear and the instinct to survive, one conceals that which may jeopardize his well-being. It is a fact that one can overcome the fear within him, and utter the truth even if it jeopardized him; but one must also set priorities and judge when the telling of the truth will serve a noble purpose, and when it won’t make a difference.
If a person is about to be slaughtered because he is a Shi’i, then his concealment of his beliefs is of utmost importance, IF that concealment does not serve as an injustice to someone else. For example, if I, a Shi’i, deny my beliefs to protect myself; and, as a result, an innocent man is blamed instead, then I must come forward, at the risk of death, to protect that man; but when my denial serves no injustice whatsoever, then I must conceal my beliefs to protect myself.
The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Insect:"
"Most insects try to escape when threatened and some insects "play dead,”for example, some beetles fall to the ground after folding up their legs, giving the appearance of a clump of dirt. Many insects use shelters ranging from burrows in the ground to elaborate shelters constructed of various materials. Insects also employ camouflage.
Many are so colored that they blend into their background, such as moths colored like the bark of trees. Some insects bear a close resemblance to objects in the environment, such as inchworms, which resemble twigs. Other insects will cover themselves with debris or excrement.
Chemical defenses often involve distasteful body secretions, repellent secretions, or poisonous injection into an attacker. The use of the sting is probably the most effective and often a severe method. The only stinging insects are Hymenoptera (bees, wasps, and some ants)."
The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Mammal:"
"The name pangolin is from a Malay word for "round cushion”and refers to the animal’s DEFENSE of curling up into a ball. As a further defense, the pangolin will spray urine and anal gland secretions on a persistent intruder.”(Emphasis Mine)
The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Coloration, Biological:”
"Both the ringed plover chick and its egg are cryptically colored. Plovers are shore birds that dig shallow nests in the open ground; the coloration acts as camouflage, helping the young blend with their surroundings as protection against predators."
The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Bear:"
"The polar bear, Thalarctos maritimus, travels great distances along arctic coasts. Its white fur furnishes camouflage against snow and ice."
The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Deep-Sea Life:"
"Fishes of the shallower parts of the deep sea often have very large eyes relative to their size, suggesting that they respond to the minimal light present in the upper zones. Both fishes and invertebrates in these zones also often possess complex organs capable of producing light (see BIOLUMINESCENCE). These organs frequently exist in definite patterns on the body and may be important in species and sexual recognition, in the attracting of prey or repelling of predators, in camouflage, or in other ways not yet understood."
Other examples of naturally-occurring defense mechanisms include, but are not limited to, the thorns on certain flower stems and the poisonous chemicals in plants to protect them from danger.
It is clear from the above quotations that defense mechanisms are Allah’s (SWT) mercy to His (SWT) creation, such that He (SWT) has not left them unprotected. As such, al-Taqiyya, I contend, is an instinctive defense mechanism that Allah (SWT) has endowed humans with. The ability to use one’s tongue to escape persecution is indeed a supreme example of defense.
I read once in a Sufi book that "Islam is truth without form.”Indeed, that is so; and Islam is Allah’s (SWT) natural religion, it is the Primordial Truth, it is the ONLY religion that conforms to man’s instincts and natural inclinations. Given that, al-Taqiyya, I contend, is a truism because it satisfies an instinctive need to survive and prosper.
Comments
It has been demonstrated under the section of "Sunni Sources In Support of al-Taqiyya”that it is permissible to lie to save oneself, as al-Ghazzali asserted; and that it is legitimate to utter words of unbelief as al-Suyuti stated; and that it is acceptable to smile at a person while your heart curses him as al-Bukhari confirms; and that al- Taqiyya is an integral part of the Qur’an itself, as has been shown under the section of "The Qur’an Speaks: al-Taqiyya vs. Hypocrisy;”and that it was practiced by one of the most notable companions of the Prophet (S), none other than `Ammar Ibn Yasir (May Allah Reward him generously); and we have seen that al- Suyuti narrates that al-Taqiyya is permissible until the Day of Judgment; and that a person can say anything he wants, even to badmouth the Prophet (S) if he is in a dangerous and restrictive situation; and we have also seen that even the Prophet (S) himself practiced al-Taqiyya in a manner of diplomacy that served to advance good relations among the people.
Furthermore, the Prophet did not disclose his mission for the first three years of his prophethood, which was, in fact, another practice of al- Taqiyya by the Prophet to save the young Islam from annihilation.
Now, the question to our opponent is: If your MOST authentic books explicitly advocate al-Taqiyya, as has been demonstrated above, why then do you mock the Shi’a and accuse them of hypocrisy? By Allah (SWT), who is the hypocrite now?
Apparently now, there is no difference between the Sunnis and Shi’a vis-a- vis al-Taqiyya, except that the Shi’a practice al-Taqiyya for fear of persecution, while the Sunnis don’t.
The Shi’a have to practice al-Taqiyya as part of the persecution that they have suffered from day one of the death of the Mercy to Mankind, Muhammad (S). It is enough to say "I am a Shi’i”to get your head chopped off, even today in countries like Saudi Arabia. As for the Sunnis, they were never subjected to what the Shi’a have been subjected to, primarily because they have always been the friends of the so-called Islamic governments throughout the ages.
My comment here is that Wahhabis themselves do indeed practice al-Taqiyya, but they have been psychologically programmed by their mentors in such a way that they don’t even recognize al-Taqiyya when they do actually practice it. Ahmad Didat said that the Christians have been programmed in such a way that they may read the Bible a million times, but will never spot an error! They are fixed on believing it because their scholars say so, and they read at a superficial level. I say that this also applies to those who oppose al-Taqiyya.
Dr. al-Tijani wrote a short event where he was sitting next to a Sunni scholar on a flight to London; they were both on their way to attend an Islamic Conference. At that time, there was still some tension due to the Salman Rushdi affair. The conversation between the two was naturally concerned with the unity of the Ummah. Consequently, the Sunni/Shi’a issue introduced itself as part of the conversation.
The Sunni scholar said: "The Shi’a must drop certain beliefs and convictions that cause disunity and animosity among the Muslims.”Dr. al-Tijani answered: "Like what?”The Sunni scholar answered: "Like the Taqiyya and Muta’ ideas.”Dr. al-Tijani immediately provided him with plenty of proofs in support of these notions, but the Sunni scholar was not convinced, and said that although these proofs are all authentic and correct, we must discard them for the sake of uniting the Ummah!!! When they both got to London, the immigration officer asked the Sunni scholar: "What is the purpose of your visit sir?”The Sunni scholar said: "For medical treatment.”Then Dr. al-Tijani was asked the same question, and he answered: "To visit some friends.”Dr. al-Tijani followed the Sunni scholar and said: "Didn’t I tell you that al-Taqiyya is for all times and occasions!”The Sunni scholar said: "How so?”Dr. al- Tijani answered: "Because we both lied to the airport police: I by saying that I came to visit some friends, and you by saying that you are here for medical treatment; when, in fact, we are here to attend the Islamic Conference!”The Sunni scholar smiled, and said: "Well, doesn’t an Islamic Conference provide healing for the soul?!”Dr. al-Tijani was swift to say:
"And doesn’t it provide an opportunity to visit friends?!"
So you see, the Sunnis practice al-Taqiyya whether they acknowledge the fact or not. It is an innate part of human nature to save oneself, and most often we do it without even noticing.
My comment again is: Who, in Allah’s (SWT) Name, is this Scholar to state that although the proofs provided to him by Dr. al-Tijani are ALL authentic, they must be discarded for the sake of uniting the Ummah???! Do you truly believe that the Ummah will be united by abandoning Allah’s (SWT) commandments?
Does the above statement represent scholarly merit, or pure rhetoric, ignorance, and hypocrisy on the part of that scholar? Is a scholar who utters such words of ignorance worthy of being obeyed and listened to? Who is he to tell Allah (SWT), the Creator of the Universe, and His (SWT) Messenger (S) what is right and wrong? Does he know more than Allah (SWT) about al-Taqiyya? Exalted be Allah (SWT) from being insulted by those who lack all forms of intelligence to interpret His (SWT) religion.
al-Imam Ja’far al-Sadiq (as) (The Sixth Imam of Ahlul-Bayt) said:
"al-Taqiyya is my religion, and the religion of my ancestors.”He (as)also said: "He who doesn’t practice al-Taqiyya, doesn’t practice his religion."
In conclusion, I repeat my appeal to you to comprehend what I say in these discussions. The Shi’a are Muslims, no doubt about it. Be your own judge, and verify what I say here. Better yet, download everything and go to the scholar that you trust the most; ask him to refute what the Shi’a claim; and then judge whether he himself is honest or not. Remember:
"Let there be no compulsion in religion: Truth stands out clear from error: Whoever rejects Taghoot and believes in Allah, (he) hath grasped the most trustworthy hand- hold, that never breaks. And Allah heareth and knoweth all things. (2:256)”
Wassalam.
ref: www.al-islam.org

Al-Taqiyya, Dissimulation Part 2

Al-Taqiyya According To The Shi’a
The Shi’a did NOT innovate or concoct anything new, they simply followed the injunctions of Allah (SWT), as stated in the Qur’an, and the custom of the Seal of Prophethood, Muhammad (S). Nonetheless, one must also examine what the Shi’a themselves say about al-Taqiyya:
al-Shaykh Muhammad Ridha al-Mudhaffar in his book, "Aqa’id al-Imamiyah,”wrote that:
"al-Taqiyya should conform to specific rules vis-a-vis the situation wherein eminent danger is present; these rules, listed in many books of Fiqh (Jurisprudence), along with the severity of the danger determine the validity, or lack of, al-Taqiyya itself. It is not mandatory to practice it (al-Taqiyya) at all times; on the contrary, it is permissible, and sometimes necessary, to abandon it (al-Taqiyya) altogether; as in the case where revealing the truth will further the cause of the religion, and provide a direct service to Islam; and (when the revealing of the truth is such that it constitutes) a jihad (striving) for (Islam’s) sake; (verily,) in such a situation, wealth and life should be forsaken. Furthermore, al-Taqiyya is prohibited in instances wherein the killing of innocent people and the spread of corruption will result; and in cases wherein the marring of the religion will result, and/or a significant harm will befall the Muslims, either by leading them astray or corrupting and oppressing them.
Either way, al-Taqiyya, as the Shi’a uphold it, does not make of the Shi’a a secret cooperative that seeks to destroy and corrupt, as the enemies (of the Shi’a) wish to present them; (these critics launch their verbal attacks) without really heeding the subject (of al- Taqiyya); and (without even) laboring to understand our own opinion on the matter (of al-Taqiyya).
Nor does it (al-Taqiyya) mandate that the religion and its injunctions become a secret of secrets that cannot be disclosed to those who do not subscribe to its teachings. How so, when the books of the
Imamiyah (the Shi’a) that deal with the (subjects of) Fiqh, Kalam, and beliefs are in abundant supply, and have exceeded the limits (of publications) expected from any nation professing its beliefs."
Imam Khomeini in his book, "Islamic Government,”also presents his view on al-Taqiyya. He believes that al-Taqiyya is permitted only when one’s life is jeopardized. Whereas in cases wherein the religion of Allah (SWT), Islam, is in danger, it is not permitted even if it leads to one’s death:
The Imams, may peace be upon them, imposed on the jurisprudence very important ordinances and committed them to shouldering and preserving the trust. It is not right to resort to dissimulation on every issue, small and big. Dissimulation was legislated to preserve one’s life or others from damage on subsidiary issues of the laws. But if Islam in its entirety is in danger, then there is no place for dissimulation and for silence. What do you think a jurisprudent should do if they force him to legislate or innovate?... If dissimulation forces on us to jump on the sultan’s bandwagon then it should not be resorted to even if such refrainment leads to the death of the person concerned, unless his jumping on the bandwagon constitutes a real victory for Islam and the Muslims, as in the case of ‘Ali Ibn Yaqtin and Nasiruddin in al-Tusi, may Allah have mercy upon their souls.
In his book, "Shi’ite Islam”(translated into English by Sayyed Hussein Nasr), the Shi’i scholar Allama Sayyid Muhammad Husayn Tabatabai defines Taqiyya as the situation where a person "hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices.”He goes on to define the nature of the danger:
The exact extent of danger which would make permissible the practice of Taqiyya has been debated among different Shi’a scholars. In our view point, the practice of Taqiyya is permitted if there is definite danger facing one’s own life or the life of one’s family, or the possibility of the loss of the honor and virtue of one’s wife or of other female members of the family, or the danger of the loss of one’s material belongings to such an extent as to cause complete destitution and prevent a man from being able to continue to support himself and his family.
Tabatabai cited two verses from the Qur’an in support of al-Taqiyya:
"...except for precaution and dissimulation that you may protect yourselves against them..."(Qur’an 3:28)

إِلَّا أَن

تَتَّقُوا

مِنْهُمْ

تُقَاةً

...
For the above verse, the great Sunni scholar, Mawdudi, has a commentary in support of Taqiyya. Notice that in the above verse, the words "tattaqu”and "toqat”have exactly the same root as Taqiyya.
The second verse is the following:
"Any one who becomes unbeliever after being believer, EXCLUDING the one who is under compulsion and force while his hurt is firm in faith, but the one go on in disbelief, Wrath of Allah is on to them and they will have a dreadful penalty,”(Qur’an 16:106)

مَن كَفَرَ بِاللَّـهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَـٰكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّـهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

Then Tabatabai explained:
As mentioned in both Sunni and Shi’ite sources this verse was revealed concerning ‘Ammar Ibn Yasir. After the migration (hijrah) of the Prophet, the infidels of Mecca imprisoned some of the Muslims of that city and tortured them, forcing them to leave Islam and to return to their former religion of idolatry.
Included in this group who were tortured were Ammar and his father and mother. Ammar’s parents refused to turn away from Islam and died under torture. But Ammar, in order to escape torture and death, outwardly left Islam and accepted idol worship, thereby escaping from danger. Having become free, he left Mecca secretly for Medina. In Medina he went before the Holy Prophet--upon whom be blessings and peace--and in a state of penitence and distress concerning what he had done, he asked the Prophet if by acting as he did, he had fallen outside the sacred precinct of religion. Then Prophet said that his duty was what he had accomplished. The above verse was then revealed.
The two verses cited above were revealed concerning particular cases but their meaning is such that they embrace all situations in which the outward expression of doctrinal belief and religious practice might bring about a dangerous situation. Besides these verses, there exist many traditions from the members of the Household of the Prophet, ordering Taqiyya when there is fear of danger.
Some have criticized Shi’a by saying that to employ the practice of Taqiyya in religion is opposed to the virtues of courage and bravery. The least amount of thought about this accusation will bring to light its invalidity, for Taqiyya must be practiced in a situation where man faces a danger which he cannot resist and against which he cannot fight.
Resistance to such a danger and failure to practice Taqiyya in such circumstances shows rashness and foolhardiness, not courage and bravery. The qualities of courage and bravery can be applied only when there is at least the possibility of success in man’s efforts. But before a definite or probable danger against which there is no possibility of victory--such as drinking water in which there is probably poison or throwing oneself before a cannon that is being fired or lying down on the tracks before an onrushing train—any action of this kind is nothing but a form of madness and contrary to logic and common sense. Therefore, we can summarize by saying that Taqiyya must be practiced only when there is a definite danger which cannot be avoided and against which there is no hope of a successful struggle and victory.
Please refer to Shi’ite Islam
Allamah Sayyid Muhammad Husayn Tabatai
Translated by Seyyed Hossein Nasr
pp 223-225
It is apparent then, from the above quotes, that the Shi’a are NOT advocates of hypocrisy, secrecy, and cowardice, as some of the Wahhabis, among others, purport.
The following is from the book of Moojan Momen, which is entitled "An Introduction to Shi’i Islam: History and Doctrines of Twelver Shi’ism,”
When discussing the sixth Shi’i Imam (successor to the prophet), Imam Ja’far al-Sadiq (as), he writes:
The doctrine of Taqiyya (dissimulation) was widely used at that time. It served to protect the followers of Imam al-Sadiq at a time when al- Mansur (the caliph) was conducting a brutally oppressive campaign against the Followers of the Members of the House of Prophet and their supporters.
ref: www.al-islam.org

Al-Taqiyya, Dissimulation Part 1

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
Assalamu `Alaykum,
Today, I would like to present the concept of "al-Taqiyya”in the following exposition. This topic is as thorny as previous ones have been, and many people have experienced great difficulty in trying to understand it. I pray to Allah (SWT) that this discussion will help loosen some of the intellectual rust that has accumulated over the years in many peoples’ minds.
The interminable negative propaganda that people are bombarded with on a daily basis serves to nurture feelings of animosity and disbelief towards the Shi’a; additionally, it may promote the explicit denial of proven facts and truths. Nonetheless, you owe it to yourself to search for the truth; and, indeed, Allah (SWT) has commanded that you do.
As such, it is your prerogative to believe or reject everything that the Shi’a claim; but my plea is that the next time you hear a discussion about the Shi’a in your Mosque, or any place else, please remember my posts, and question the person who is discussing the topic. Only then, will you see my point, In Sha’ Allah (SWT).
I intend to demonstrate and prove that the concept of "al-Taqiyya”is an integral part of Islam, and that it is NOT a Shi’ite concoction.
As usual, the two perspectives, the Sunnis and the Shi’a, will be presented to maintain a level of fairness and integrity in the reporting of this topic.
Introduction
The word "al-Taqiyya”literally means: "Concealing or disguising one’s beliefs, convictions, ideas, feelings, opinions, and/or strategies at a time of eminent danger, whether now or later in time, to save oneself from physical and/or mental injury.”A one-word translation would be "Dissimulation."
The above definition must be elaborated upon before any undertaking of this topic is to ensue. Although correct, the definition suffers from an apparent generalization, and lacks some ndamental details that should be construed:
First, the concealment of one’s beliefs does not necessitate an ABANDONMENT of these beliefs. The distinction between "concealment”and "abandonment”MUST be noted here.
Second, there are numerous exceptions to the above definition, and they MUST be judged according to the situation that one is placed in. As such, one should NOT make a narrow-minded generalization that encompasses all situations, thereby failing to fully absorb the spirit of the definition.
Third, the word "beliefs”and/or "convictions”does NOT necessarily mean "religious”beliefs and/or convictions.
With the above in mind, it becomes evident that a better, and more accurate definition of "al-Taqiyya”is "diplomacy.”The true spirit of "al- Taqiyya”is better embodied in the single word "diplomacy”because it encompasses a comprehensive spectrum of behaviors that serve to further the vested interests of all parties involved.
Al-Taqiyya According To The Sunnis
Some Sunnis assert that al-Taqiyya is an act of pure hypocrisy that serves to conceal the truth and reveal that which is the exact opposite (of the truth). Furthermore, according to those Sunnis, al-Taqiyya constitutes a lack of faith and trust in Allah (SWT) because the person who conceals his beliefs to spare himself from eminent danger is fearful of humans, when, in fact, he should be fearful of Allah (SWT) only. As such, this person is a coward.
Sunni Sources In Support Of Al-Taqiyya
The following exposition will Insha Allah demonstrate the existence of al-Taqiyya in the Qur’an, Hadith, the Prophet’s (S) custom, and the companions’ custom. As usual, Sunni books will be used to further the argument. This is in keeping with the commitment to reveal the truth by showing that the Sunnis reject the Shi’a’s arguments, while their own books are replete (full) with the same ideologies that the Shi’a uphold!
Although some Wahhabis staunchly argue their aforementioned statements, and aggressively defame the Shi’a and refute their doctrines, they have failed to explain the validity of their argument vis-a-vis the existence of these same doctrines in their own books, as has been demonstrated in all the past posts about the Shi’a.
Those who think that they are the true protectors of the custom of the Prophet (S) and the only guardians of the Islamic Faith, how can they explain their own rejection of that which they are supposed to protect? Rejecting al-Taqiyya is rejecting the Qur’an, as will be shown shortly.
Let’s Begin...
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 Qur’anic 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 Qur’an, 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 Qur’an.
Reference 2
Ibn Abbas also commented on the above verse, as narrated in Sunan al- Bayhaqi and Mustadrak al-Hakim, by saying:
"al-Taqiyya is the uttering of the tongue, while the heart is comfortable with faith."
Note: The meaning is that the tongue is permitted to utter anything in a time of need, as long as the heart is not affected; and one is still comfortable with faith.
Reference 3
Abu Bakr al-Razi in his book, "Ahkam al-Qur’an,”v2, p10, has explained the aforementioned verse "...except by way of precaution ("tat-taqooh"), that ye may guard yourselves ("tooqatan") from them....(3:28)”by affirming that al-Taqiyya should be used when one is afraid for life and/or limb. In addition, he has narrated that Qutadah said with regards to the above verse:
"It is permissible to speak words of unbelief when al-Taqiyya is mandatory."
Reference 4
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 (S), and praised their gods (idols); and when they released him (ra), he (ra) went straight to the Prophet (S). The Prophet (S) said: "Is there something on your mind?”`Ammar Ibn Yasir (ra) said: "Bad (news)! They would not release me until I defamed you (S) and praised their gods!”The Prophet (S) said: "How do you find your heart to be?”`Ammar (ra) answered: "Comfortable with faith.”So the Prophet (S) 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)
Reference 5
It is narrated in Sunan al-Bayhaqi that Ibn Abbas explained the above verse "Any one who, after accepting Faith in Allah, utters unbelief....(16:106)”by saying:
"The meaning that Allah (SWT) is conveying is that he who utters unbelief after having believed, shall deserve the Wrath of Allah (SWT) and a terrible punishment. However, those who have been coerced, and as such uttered with their tongues that which their hearts did not confirm to escape persecution, have nothing to fear; for Allah (SWT) holds His (SWT) servants responsible for that which their hearts have ratified."
Reference 6
Another explanation of the above verse is provided by Jalal al-Din al- Suyuti in his book, "al-Durr al-Manthoor Fi al- Tafsir al-Ma-athoor,”vol. 2, p178; he says:
"Ibn Abi Shaybah, Ibn Jarir, Ibn Munzir, and Ibn Abi Hatim narrated on the authority of Mujtahid (a man’s name) that this verse was revealed in relation to the following event: A group of people from Mecca accepted Islam and professed their belief; as a result, the companions in Medina wrote to them requesting that they emigrate to Medina; for if they don’t do so, they shall not be considered as those who are among the believers.
In compliance, the group left Mecca, but were soon ambushed by the nonbelievers (Quraish) before reaching their destination; they were coerced into disbelief, and they professed it. As a result, the verse
"...except under compulsion, his heart remaining firm in faith (Qur’an 16:106)...”
was revealed."
Reference 7
Ibn Sa’d in his book, "al-Tabaqat al-Kubra,”narrates on the authority of Ibn Sirin that:
The Prophet (S) saw `Ammar Ibn Yasir (ra) crying, so he (S) wiped off his (ra) tears, and said: "The nonbelievers arrested you and immersed you in water until you said such and such (i.e., bad-mouthing the Prophet (S) and praising the pagan gods to escape persecution); if they come back, then say it again."
Reference 8
It is narrated in al-Sirah al-Halabiyyah, v3, p61, that:
After the conquest of the city of Khaybar by the Muslims, the Prophet (S) was approached by Hajaj Ibn `Aalat and told: "O Prophet of Allah: I have in Mecca some excess wealth and some relatives, and I would like to have them back; am I excused if I bad-mouth you (to escape persecution)?”The Prophet (S) excused him and said:
"Say whatever you have to say."
Reference 9
It is narrated by al-Ghazzali in his book, "Ihya `Uloom al-Din,”that:
Safeguarding of a Muslim’s life is a mandatory obligation that should be observed; and that LYING is permissible when the shedding of a Muslim’s blood is at stake.
Reference 10
Jalal al-Din al-Suyuti in his book, "al-Ashbah Wa al-Naza’ir,”affirms that:
"it is acceptable (for a Muslim) to eat the meat of a dead animal at a time of great hunger (starvation to the extent that the stomach is devoid of all food); and to loosen a bite of food (for fear of choking to death) by alcohol; and to utter words of unbelief; and if one is living in an environment where evil and corruption are the pervasive norm, and permissible things (Halal) are the exception and a rarity, then one can utilize whatever is available to fulfill his needs."
Note: The reference to the consumption of a dead animal is meant to illustrate that even forbidden things become permissible in a time of need.
Reference 11
Jalal al-Din al-Suyuti in his book, "al-Durr al-Manthoor Fi al-Tafsir al- Ma’athoor,”v2, p176, narrates that:
Abd Ibn Hameed, on the authority of al-Hassan, said: "al-Taqiyya is permissible until the Day of Judgment."
Reference 12
Narrated in Sahih al-Bukhari, v7, p102, that Abu al-Darda’ said:
"(Verily) we smile for some people, while our hearts curse (those same people)."
Reference 13
Narrated in Sahih al-Bukhari, v7, p81, that the Prophet (S) said:
"O `Aisha, the worst of people in the sight of Allah (SWT) are those that are avoided by others due to their extreme impudence."
NOTE: The meaning here is that one is permitted to use diplomacy to get along with people. The above tradition was narrated when a person sought permission to see the Holy Prophet (S) and prior to his asking permission the Prophet (S) said that he was not a good man, but still I shall see him. The Prophet talked to the person with utmost respect, upon which Aisha inquired as to why did the Prophet (S) talk to the person with respect despite his character, upon which the above reply was rendered.
Reference 14
Narrated in Sahih Muslim (English version), Chapter 1077 v4, p1373, Tradition #6303:
Humaid b. ‘Abd al-Rahman b. ‘Auf reported that his mother Umm Kulthum daughter of ‘Uqba b. Abu Mu’ait, and she was one amongst the first emigrants who pledged allegiance to Allah’s Apostle (may peace be upon him), as saying that she heard Allah’s Messenger (may peace be upon him) as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).
The (Sunni) commentator of this volume of Sahih Muslim, Abdul Hamid Siddiqi, provides the following commentary:
Telling of a lie is a grave sin but a Muslim is permitted to tell a lie in some exceptional cases, and this permission is given especially on three occasions: in case of battle for bringing reconciliation amongst the hostile Muslims and for bringing reconciliation between the husband and the wife. On the analogy (Qiyas) of these three cases, the scholars of Hadith have pointed out some other exemptions:
for saving the life and honor of innocent person from the highhandedness of tyrants and oppressors if one finds no other way to save them.
Notice that neither the above tradition nor the commentary are concerned with dealing with non-Muslims only.
Please refer to Sahih Muslim Volume IV
Chapter 1077
Tradition no. 6303 p1373
English only - Abdul Hamid Siddiqui

ref: www.al-islam.org

What is the criterion of taqiyyah {dissimulation}?

Reply: Taqiyyah means concealing one’s conviction and faith from the enemies to avoid worldly, spiritual or religious harms, and it is one of the religious obligations of every Muslim on which the Holy Qur’an emphasizes.
Taqiyyah from the Qur’anic viewpoint
The Glorious Qur’an has referred to this obligation in many verses. Here are some of them:
لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُوْنِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللّهِ فِي شَيْءٍ إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً
“The faithful should not take the faithless for allies instead of the faithful, and whoever does that Allah will have nothing to do with him, except when you are wary of them out of caution.”[50][337]
This verse vividly testifies to the fact that friendship with the infidels is not permissible. But, in case of dissimulation {taqiyyah}, i.e. when one intends to save his life or parry dangers, then outward friendship and concordance with them is permissible.
مَن كَفَرَ بِاللّهِ مِن بَعْدِ إيمَانِهِ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَـكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
“Whoever renounces faith in Allah after {affirming} his faith—barring someone who is compelled while his heart is at rest in faith—but those who open up their breasts to unfaith, upon such shall be Allah’s wrath, and there is a great punishment for them.”[51][338]
Regarding the circumstances surrounding the revelation of this verse, the exegetes {mufassirun} thus say: One day, ‘Ammar ibn Yasir, his father and his mother were captured by the enemies and the infidels asked them to renounce Islam and acknowledge disbelief {kufr} and polytheism {shirk}. All those who were with ‘Ammar bore witness to the Oneness of God and the prophethood of the Holy Prophet (S).
Therefore, some of them attained martyrdom while others were tortured by the enemies. In order to avoid the enemies’ torture, ‘Ammar uttered what the infidels wanted him to utter, and so, he was freed.
When he met the Messenger of Allah (S) he was very regretful and dejected for what he had said. So, the Holy Prophet (S) comforted him and then the aforementioned verse was revealed.[52][339]
From this verse and statements of exegetes, it becomes clear that hiding one’s inner conviction for the sake of saving his life and avoiding material and non-material harms was practiced during the time of the Prophet (S) and so it is acceptable in Islam.
Taqiyyah from the Shi‘ah viewpoint
Because the despotic Umayyad and ‘Abbasid governments throughout history were inimical to the Shi‘ah and resolved to eliminate them,[53][340] the Shi‘ah used taqiyyah as per Qur’anic injunctions by hiding their true beliefs. In doing so, they saved their lives as well as the lives of their Muslim brethren under those critical circumstances.
It is clear that with an atmosphere full of despotism and strangulation the Shi‘ah had no other way to protect themselves against the storm of oppression that was threatening their lives than using taqiyyah. As such, if tyrant kings and their agents had not been inimical to the Shi‘ah and if they had not taken as the main agenda of their governments the brutal carnage of the Shi‘ah, there would have been no reason for the Shi‘ah’s resorting to taqiyyah.
It is necessary to note that taqiyyah is not practiced only by the Shi‘ah. In fact, other Muslims also make use of the shield of taqiyyah vis-à-vis such murderous enemies who show hostility to the Muslims of all schools of thought like the Kharijites {khawarij} and oppressive governments that resort to all unlawful ways. When they see that they cannot confront their enemies, Muslims conceal their inner beliefs in order to save their lives.
On this basis, if all the members of Muslim community have mutual understanding and live in unity and cooperation, there will be no ground for taqiyyah among the Muslims.
Conclusion
From what have been stated so far, we can draw the following conclusions:
1. Taqiyyah has its root in the Qur’an and in the conduct of the Prophet’s Companions, and the Prophet’s (S) approval of it is a vivid testimony to its existence and permissibility during the early period of Islam.
2. The motive behind the Shi‘ah’s use of taqiyyah was to escape the brutal killing and the storms of tyranny and oppression that were intended to eradicate this school of thought.
3. Taqiyyah is not practiced only by the Shi‘ah; in fact, other Muslim groups also resort to it.
4. The aim of using taqiyyah is not only the abandonment of and concealing Islamic beliefs from polytheists; rather, the criterion of taqiyyah which is intended to ensure the Muslims’ safety is more general, and hiding one’s inner beliefs vis-à-vis any murderous enemy, either because one lacks the ability to confront or because the conditions for resistance are not available is an indispensable affair.
5. If there is good understanding between all the members of Muslim community, there will exist no ground for taqiyyah among the Muslims.
Imam reza network

What is the aim of Taqiyyah (Dissimulation)?

It is true that, at times, man is prepared to sacrifice his dear life for the sake of lofty causes - safeguarding honour, supporting the truth and exterminating falsehood - but can any sane and intellectual person permit man to imperil his life for an unimportant cause and objective?
Taqiyyah, a Defensive Shield
Islam has explicitly permitted that when a person\'s life, wealth or honour is in danger and manifestation of the Truth yields no significant benefit, he should refrain from manifesting it, and continue to fulfill his responsibilities secretly and in a concealed manner - as the Qur`an has indicated in verse 28 of Surat Ale \'Imran or in verse 106 of Suratul Nahl, when it says:
{
إِلاَّ مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالإِِيْمَانِ‏
}
“Except he, who is compelled while his heart is at rest on account of faith.”
History and the books of Islamic traditions have not forgotten the story of \'Ammar and his parents and how they had fallen into the clutches of the idolaters, who subjected them to intense persecutions in order that they disown Islam. \'Ammar\'s parents refused and were killed by the polytheists, but \'Ammar uttered what they wished to hear and then, weeping out of Allah\'s fear, hastened towards the Noble Prophet (S.), who consoled him by saying:
إِنَّْ عَادُوا لَكَ فَعِدْ لَهُمْ
.
“If they seize you again, say out what they desire you to speak out, and in this manner put his anxiety to rest.”
The point that needs to be taken into complete regard is that taqiyyah does not possess one ruling on all occasions - at times it becomes compulsory while on occasions it becomes prohibited while there are instances when it is permissible to either adopt it or decline it.
Taqiyyah becomes obligatory when a person\'s life is endangered for no important benefit, however, when taqiyyah becomes a cause for the promotion of falsehood, deviation of people and strengthening of tyranny, it is unacceptable.
And it is on this basis that all the objections leveled in connection with this issue shall be answered. If the faultfinders were to have conducted a study in this regard, they would have concluded that the Shi\'ites are not alone in this belief since the issue of taqiyyah, per se, is a categorically rational ruling and in accordance with the natural disposition of man.[201]
This is because, when the wise and intelligent people of the world find themselves at a cross road wherein they have to either disregard manifesting their internal beliefs or manifest them and in the process place their lives, wealth and honour in peril, they take stock of the situation. If the manifestation of their beliefs is in an instance which deserves the sacrifice of one\'s life, wealth and reputation, they regard such a sacrifice as correct, but if they do not perceive great effects and benefits in performing such an act, they refrain from revealing their beliefs.
Taqiyyah, a Change in the Form of Combat
In the course of religious, social and political struggles, there are times when, if the defenders of a right cause were to engage in a manifest combat, they, as well as their cause would either be obliterated or in the very least, find themselves in jeopardy - like the state of the Shi\'ites of \'Ali (a.s.) during the period of the rule of the usurper Umayyads. In such situations, the correct and rational way is to refrain from uselessly squandering one\'s forces and to embark upon an indirect combat to advance towards the achievement of the sacred objectives. In reality, taqiyyah, for such sects and their followers in such circumstances, can be looked upon as a kind of change of form of combat, which would save them from destruction and grant them success in the continuation of their struggle. It is not known what plan those who totally reject taqiyyah have to present for such situations? What is better - to be destroyed or to carry on the struggle in a logical and correct form? The former is something which none can recommend, while the latter is nothing but taqiyyah itself.[202]
The true Muslims, the protégés of the Noble Prophet (S.), possessed an astonishing spirit of endurance against the enemies. Some of them, such as \'Ammar\'s father, despite the fact that their hearts were replete with faith in Allah (s.w.t.) and love for the Noble Prophet (S.) were unwilling to utter even one sentence that was to the liking of the enemies, and even gave up their lives in the way of Allah.
And some, like \'Ammar himself, who were willing to utter the sentence, considered themselves to be accountable for the act and were so overcome with dread that until the Noble Prophet (S.) reassured them that the act adopted by them as a tactic to save their lives had been totally permitted according to the religious laws, they did not attain ease and tranquility of mind!
Regarding Bilal we read that when he embraced Islam, and then courageously stood up to defend it and support the Noble Prophet (S.), the polytheists subjected him to immense persecution, to the extent that they would drag him under the hot and scorching sun, place a large boulder upon his chest and say to him: Disbelieve in Allah.
He refused to give in to their demands and, almost on the verge of death, he would repeatedly say: أحد أحد (He is the One Allah, He is the One Allah). He would then say: By Allah! Had I known of an utterance that was more distasteful to you than this, I would have surely uttered it (before you
[203]
About Habib ibne Zayd Ansari we read that Musailamah, the Liar, upon capturing him, questioned him: “Do you testify that Muhammad is the prophet of Allah?” Habib replied: “Yes.” He then asked: “Do you testify that I am the prophet of Allah.” Habib, by way of ridicule and mockery, said: “I do not hear what you say.” Musailamah and his followers cut him up into pieces, but Habib stood as firm and steadfast as a mountain.[204]
There are numerous examples of such shocking instances in the history of Islam - especially during the life of the early Muslims and the companions of the Imams of the Ahlul Bayt (a.s.).
It is for this reason that scholars have declared that in such instances, non-observance of taqiyyah and non-submission before the enemies is permissible, despite the fact that it could result in one\'s death. This is because the aim is to hold aloft the flag of Unity and monotheism, and ensure the superiority of Islam, and this was an issue that possessed special importance, especially during the initial stages of the Noble Prophet\'s (S.) invitation towards Islam.
Despite this, there is no doubt that observing taqiyyah in such cases is permissible, while in cases that are less severe that this, it becomes obligatory. And contrary to what some ignorant individuals are wont to imagine, taqiyyah is neither a sign of weakness, and nor is it fear of the great number of enemies in the face of pressure. Rather, taqiyyah can be viewed as a calculated tactic for protecting the forces and preventing useless loss of believers for the sake of issues that are inconsequential.
It is a common practice all over the world that a small combating minority, in an effort to overthrow an oppressive, selfish and tyrannical majority, chiefly employ the strategy of concealment. They establish an underground group, possess secret plans and on numerous occasions they take up for themselves the appearance of others; even when arrested, they try their very best to ensure that their true acts are not divulged so that they do not lose their forces uselessly and keep them reserved for the continuation of their struggle.
No intellect ever permits that in such situations, the soldiers, who are in a minority, openly manifest themselves and thus get easily identified and detected by the enemy and are subsequently exterminated.
It is for this reason that before being an Islamic strategy, taqiyyah is a logical tactic for all those people, who oppose and combat a strong enemy.
We observe that in the Islamic traditions too, taqiyyah has been compared to a defensive shield. Imam as-Sadiq (a.s.) says:
التَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ التَّقِيَّةُ حِرْزُ الْمُؤْمِنِ‏
.
“Taqiyyah is a believer\'s shield and a means for his protection.”[205]
(Do note that taqiyyah has been compared to a shield, and a shield is a tool that is only employed in the battlefield while fighting the enemy for the purpose of protecting the revolutionary forces.)
And if we observe that in Islamic traditions taqiyyah has been regarded as a symbol of religion, indicative of faith and nine parts out of a total collection of ten parts of religion, it is for this very reason.
Of course, the topic of taqiyyah is a very vast one and this is not the place for dwelling upon it in detail. The only aim of presenting the above discussion was to clarify that the criticisms which some have leveled against this issue, is indicative of their ignorance of the conditions of taqiyyah and the philosophy that lies behind it.
Undoubtedly, there are instances when practicing taqiyyah is prohibited; this is when taqiyyah, instead of serving to protect the forces leads to their destruction or imperils the religion or brings about a great evil. In such cases taqiyyah ought to be disregarded and the consequences, whatever they might be, must be tackled head on.[206]
Notes:
[201] An extract from the book Ain-e-Ma, pg. 364
[202] Tafsir-e-Namuna, vol. 2, pg. 373
[203] The commentary In the Shade of the Qur`an, vol. 5, pg. 284
[204] Ibid.
[205] Wasa`il ash-Shi\'a, vol. 11, no. 6, Chapter 24 from the chapters of \'Amr Bil Ma\'ruf
[206] Tafsir-e-Namuna, vol. 11, pg. 423
Imam reza network

What is Taqiyah ?

Chapter 1
What is Taqiyah?
He who disbelieves in Allah after his belief in Him, (is the liar) except he who is compelled while his heart remains steadfast with the faith (has nothing worry). But who opens his breast for infidelity; on these is wrath of Allah, and for them is a great torment. [1]
This verse of the Qur\'an refers to the incident when \'Ammar bin Yasir (May Allah be pleased with both) had to utter some words against Islam to save himself from the Quraishite infidels.
It clearly allows hiding one \'s true faith when one is in danger of one\'s life. This rule is called taqiyah.
Question 1:
What is the meaning of "Taqiyah"?
Answer: Its literal meaning is to safeguard; to defend; to fear; piety (because it saves one from the displeasure of Allah).
Al-Munjid says:
This gist of above is that the word taqiyahmeans to be on guard, to fear, to be pious.
The dictionary as?Surah says, (Taqiyah, tuqat = piety)
Question 2:
What is its significance in Islamic terminology?
Answer: In Islamic terminology it means "to save life, honour. or property (either one\'s own or of other be­lievers) by hiding one\'s belief or religion". [2]
Question 3:
Is it something peculiar to the Shi\'ism, be­cause I have heard many people accusing the Shi\'as because of taq\'iyah?
Answer: Every society, religion and group practices it and has practiced it at one time or the other. You will find so many examples of taqiyahin the Old and the New Testaments, and even in the lives of the Holy Prophet of Islam, his Companions and many Sunni scholars.
Question 4:
But is this practice allowed in Islam?
Answer. Yes. Allah has allowed it in the Qur\'an; and reason too shows the wisdom of this permission.
Shah `Abdul `Aziz Dehlawi writes: "It should be known that taqiyah is, in fact, allowed by shari`ah, by authority of the Qur\'anic verses, "except when ;you have to guard against them" ; and "except he who is compelled while his heart remains steadfast with the faith." [3]
Famous Sunni scholar, `Allamah Wahidu\'z zaman Khan of Haydarabad (India) says: "Taqiyah is proved from the Qur\'an, "except when you have to guard against them"; and ignorant people think that taqiyah is some­thing peculiar to the Shi\'as, while it is allowed in the Sunni faith also at times." [4]
Question 5:
If you hide your belief and declare your­self to believe in some anti?Islamic tenets, won\'t you automatically go outside the pale of Islam and become a \'Kafir\'?
Answer: Belief and faith as well as the disbelief or re­jection of faith (in short, Iman and Kufr) are basically the matters of "heart". That is why Allah rebuked those newly?converted Arabs who claimed to be `Believers\':
The desert Arabs say: "We believe" : Say (unto them): "You believed not; rather say "we accepted Islam" be­ cause the Faith has not yet entered your hearts ". [5]
The declaration by tongue has a very minor role in it., A belief without declaration is acceptable but a declara­tion without belief is condemned in the Qur\'an in seve­rest terms:
When come unto thee the hypocrites, they say: "We bear witness that verily you are the Messenger of Allah"; and verily Allah knows that you are certainly this Messenger; and verily Allah bears witness that the hypocrites are cer­tainly the liars. [6]
Now remember that the life of a Muslim is very precious in the eyes of Islam. The importance attached to even one life is seen in this verse:?
And he who saves it (i.e., a human life) shall be as though he has saved the whole mankind. [7]
And a Muslim is bound to save a life from unlawful destruction, whether it is some one else\'s or his own:
And cast not yourselves with your own hands into perdi­tion. [8]
It is for this reason that suicide has been declared a capital sin just like murder; and it is for this reason that Shi\'a Shari`ah does not allow starting a jihad (war) with­out permission of the Prophet, Imam or their especially appointed deputies or in defense.
And it is to save the life of a believer that one is allowed to utter a lie and save that precious life.
Question 6:
All Right. You saved a life; but you com­mitted one of the greatest sins, i.e., lie. So, spiritually you are doomed to disgrace in either case. Then, why not tell the truth and let the enemies kill you if they want?
Answer: When a person is in such a situation that no matter whichever course of action he chooses he has to commit an evil, then the reason says that he should se­lect the lesser evil.
Or if he is forced to destroy or damage one of his two possessions, then surely he would damage or destroy the less?expensive item to save the more precious one.
Imam Fakhru \'ddin ar Razi says commenting on the events of the Prophet Musa (as) and Khidr (as), mentioned in Surah al-Kahf:
When one is confronted by two damaging alterna­tives, it is wajib to bear the lesser one in order to ward off the greater one; and this was the principle followed in the three actions (done byKhidr)\'. [9]
Islamic Shari`ah abounds with examples of this prin­ciple. Prayer is the most important pillar of Islam. But if you are praying and a child falls down a well, and there is no one else to save the child, the Shari\'ah commands you to leave your prayer, and try to save the child. If you ignored this command, that prayer would not be ac­cepted, and you would be guilty of neglecting to save a life.
Now, suppose the unbelievers are determined to kill a Muslim, not because he has committed any crime but just because of his faith. The said Muslim goes into hid­ing and you know where he is. The unbelievers come to you and ask you whether you knew where that person was. You are caught between two evils: either you say `No\' and become a liar, or you say `Yes\' and cause the murder of an innocent Muslim. The reason says that tell­ing a lie in that situation is preferable than the truth which would lead to murder. [10]
Now suppose that the unbelievers have caught a Mus­lim and that Muslim happens to be `You\'. They put two alternatives before you: Either renounce Islam or be killed. If the flame of true Faith is lighting your heart, mere words of tongue cannot extinguish it at all. Those words of disbelief will be just like a dark cover to hide the light of your faith from the unbelievers, but they can have no adverse effect on the flame itself.
And if you do not hide that flame behind that cover, your life will be forfeited and with that you will lose the possibility of serving Islam at some other time.
In short, by uttering a few false words against Islam you will save your life as well as your faith; and by not ut­tering those words your life will come to its end and with it will vanish all chances of Islamic services which you could have rendered had you been alive. Allah, there­fore, has allowed you to save your life by uttering a few false words against Islam. [11]
Question 7:
Say whatever you like, but the fact re­mains that taqiyah is just another form of Nifaq (hypocrisy).
Answer. Far from it. In fact taqiyah is opposite of Nifaq. Remember, Iman and Kufr, when seen with their `declaration\', can be divided in four categories only:
(1) Correct belief of Islam by heart and its declaration in words.
This is open Iman (faith).
(2) Belief against Islam by heart and expression of that anti?Islamic belief in words.
This is open Kufr (infidelity). These two categories are opposite to each other and cannot combine in one place.
(3) Belief against Islam in heart but declaration of Islam in words.
This is Nifaq (hypocricy).
(4) Correct belief of Islam by heart but declaration of anti?Islamic belief in words.
This is taqiyah, and these two categories (Nifaq and Taqyah are, likewise, opposite to each other and can never be found in one place. [12]
Question 8:
You claimed above that many compa­nions of the Holy Prophet practiced it. Can you give an example?
Answer. We have mentioned in the very beginning the example of \'Ammar bin Yasir (ra): The Quraishites brutally martyred Yasir and his wife Sumaiyah just be­cause of their faith. They were the first martyrs of Islam.
When the parents were killed, \'Ammar pretended to re­nounce Islam, and thus saved his life. Someone told the Prophet that \'Ammar had become kafir. The Prophet said: "Never; verily the flesh and blood of \'Ammar is saturated with true faith." Then \'Ammar came to the Holy Prophet bitterly weeping that he had to utter evil words against Islam so that he could slip away from the clutches of the infidels. The Prophet asked him; `How did you find your heart?" \'Ammar said: "Steadfast in Faith". The Holy Prophet told him not to worry and ad­vised him to repeat those words if the infidels again asked him to do so.
And it was not only the Holy Prophet who liked the choice of \'Ammar (ra). Even Allah confirmed his ac­tion in the verse which has been written in the begin­ning:
He who disbelieves in Allah after his belief in Him (is the liar) except he who is compelled while hiS heart re­mains steadfast with the faith (has nothing to worry). But he who opens his breast for infidelity, on these is the wrath of Allah, and for them is a great torment. [13]
All commentaries of the Qur\'an narrate that it was re­vealed concerning the above incident of \'Ammar (ra). [14]
Question 9:
Is there any other verse sanctioning such a cause of action?
Answer: Yes. See the following verse which says:
Let not the believers take the disbelievers as their friends rather than the believers; whoso shall do this then he has no relation with Allah except when you have to guard Yourselves against them for fear from them; but Allah cau­tions you of Himself for unto Allah is the end of your jour­ney. Say, whether you conceal what is in your hearts or manifest it, Allah knows it; and He knows all that is in the heavens and all that is?in the earth; and verily Allah has power over all things. [15]
The reason of this permission is given in this very aya:
"Say whether you conceal what is in your hearts or manifest it, Allah knows it".
Here Allah assures the Muslims that Faith is a spiri­tual thing, connected with heart;. and if your faith inside your heart is un?impaired, then Allah is pleased with you whether you manifest that faith or hide it. It is all the same with Allah, because He knows your hidden secrets, and even when you hide your faith from unbelievers, Allah knows it and recognizes it.
As explained in reply to Question No. 1, taqiyah and tuqat both are synoynmous.
as-Suyuti writes inter alia under this verse:
"And Ibn Jarir and Ibn Abi Hatim have narrated through al?`Awfi from Ibn \'Abbas (that he said about this verse): `So taqiyah is by tongue. Whoever is com­pelled to say something which is disobedience of Allah and he speaks it because of those people\'s fear while his heart remains steadfast in the faith, it will do him no harm; verily taqiyah is with the tongue only.\'
"…. And `Abd ibn Hamid has narrated from al-Hasan (al-Basri) that he said: `Taqiyah is lawful upto the day of resurrection. And `Abd (ibn Hamid) has narrated from Abu Raja\' that he was reciting, `illa an tattaqu minhum taqiyatan\'; and `Abd ibn Hamid has narrated from Qata­dah that he was reciting (likewise) .... taqiyatan with ya". [16]
Imam Fakhruddin ar-Razi has mentioned some rules concerning taqiyah under this verse, some of which are given here:
"Third Rule: Taqiyah is allowed in matters related to manifestation of friendship or enmity; and it is also allowed in matters connected to professing (their) reli­gion. But it is certainly not allowed in matters which af­fect other persons, like murder, fornication, usurpation of property, perjury, slander of married women or infor­ming the unbelievers about the weak points in the Muslims\' defence.
"Fourth Rule: The Qur\'anic verse apparently shows that taqiyah is allowed with dominant unbelievers. But according to the madhhab of Imam Shafi\'i (May Allah be pleased with him) if the condition between (various sects of) the Muslims resembles the condition between the Muslims and the polytheists, then taqiyah (from the Muslims too) is allowed for the protection of one\'s life.
"Fifth Rule: Taqiyah is allowed for protection of life. The question is whether it is allowed for the protection of property; possibly that too may be allowed, because the Prophet (saw) has said: `The sanctity of a Muslim\'s property is like the sanctity of his blood\'; and also he (saw) has said:
`Whoever is killed in defence of his property, is a martyr\'; and also because man greatly needs his property; if water is sold at exorbitant price, wudhu\' does not remain wajib and one may pray with tayammum to avoid that small loss of property; so why should not this principle be applied here? And Allah knows better.
"Sixth Rule: Mujahid has said that this rule (of taqiyah) was valid in the beginning of Islam, because of the weakness of the believers; but now that the Islamic gov­ernment has got power and strength, it is not valid. But `Awfi has narrated from al-Hasan (al-Basri) that he said: `Taqiyah is allowed to the Muslims upto the day of resur­rection.\' And this opinion is more acceptable because it is wajib to keep off all types of harm from one\'s self as much as possible."
Imam Bukhari has written a full chapter, Kitabul Ikrah, on this subject of compulsion, wherein he writes, inter alia:
And Allah said `except when you hale to guard your­selves against them for fear from them\'. And it is Taqiyah.
.... And Hassan (Basri) said: `Taqiyah is upto the Day of Resurrection .... And the Prophet (s.a:w.) said: `Deed are according to intention. [18]
As-Sayid ar-Radi (the compiler of Nahj ul Balaghah) writes, inter alia, in explanation of the verse 3:28?29:
"Then Allah made an exception (in. this rule of not keeping friendship with the unbelievers) and that excep­tion is the situation of taqiyah; so he said
and it is also read (taqiyatan), and both words have the same meaning.
"It means that Allah bas permitted in this situation (when one is afraid of ahem) to show their friendship and one\'s inclination towards them `with tongue\' but not with intention of heart." [19]
Also, there are four verses in the Qur\'an which allow eating unlawful food when one is starving to death and no lawful food is available: One of them says:
Verily, verily; He has but prohibited that which dies of itself and blood and swine flesh and whatsoever has other name than Allah\'s invoked upon it; but whoever is forced to it without the desire (for it) not to transgress (the limits) then it a no sin on him; verily Allah is Forgiving, Merci­ful\'. [20]
The same thing has been repeated in 5:3, 6:145 and 14:115.
As explained earlier, the life of a believer is the most precious thing. And it is for this reason that one has been allowed to eat such abominable things as dead body or pork when life depends on it.
The same principle will apply if safety of life depends on uttering a few false words.
That is why the Prophet (saw) has categorically said:
He who has no taqiyah has no religion. [21]
And Imam Muhammad al?Baqir (as) has said:
Taqiyah is religion and the religion of my forefa­thers: He who has no taqiyah has no faith. [22]
Question 10:
Though this practice is allowed in the Qur\'an and hadith, nevertheless it is something evil. I do not believe that Allah would like us to resort to it even if it is allowed.
Answer. You have just now seen that taqiyah is not only allowed but even wajib in some cases. Do you think that Allah would make something wajib without liking it. Also, the Prophet (saw) makes taqiyah synonymous with religion, and Imam Muhammad al-Baqir (as) con­firms it in clear words.
However, if you ponder on the Qur\'an you will see that the Holy Book of Allah presents taqiyah in a very commendable light. In the verse 40:28 Allah says:
And said a man who was a believer from among the people of Pharaoh: who used to conceal his faith … [23]
It shows that Allah was well pleased with that hiding of the faith because it had great benefits, as Abu Talib kept his faith secret because it had great benefits. Just because Abu Talib did not announce his Faith, he was able to protect the life of the Holy Prophet (saw): Likewise, that believer from the family of Pharaoh was able to protect Prophet Musa (as) by not declaring his Faith openly.
Anyhow, his Faith based on taqiyah was so pleasing to Allah that he was counted as a "Siddiq" (Most Truthful). The Holy Prophet (saw) has said:
"There are three siddiqin: (1) Habib Najjar; (2) The faithful from the family of Pharaoh arid (3) \'Ali bin Abi Talib". [24]
Not only "the Believer from the Family of Pharaoh" but, according to Al-Baidawi, even the Prophet Musa (as) had spent a considerable period of his life in taqiyah: See his Commentary under the following ayat,
Said (Pharaoh): Did we not cherish you amidst us as a child? And you did dwell amidst us for years of your\' life. [25]
Coming back to the time of the Holy Prophet of Islam, we know that the Holy Prophet kept his Mission secret for 3 years; and we have seen how \'Ammar bin Yasir resorted to taqiyah. This was in Meccan period. Even after Hijrah there remained in Mecca many belie­vers whose Islam was unknown to others. When the peace of treaty was concluded in Hudaibiyah in 6 A.H. many Muslims were displeased with its terms.
Hadhrat Umar bin Khattab was so incensed that he protested to the Holy Prophet (saw), and in later days he used to say:
I did not entertain any doubt about the prophet­hood of the Holy Prophet?since I accepted Islam exc;pt on that day of Hudaibiyah. [26]
Replying to that group, Allah explains one of the rea­sons of that treaty and one of the causes why war was not waged at that time:
And were it not for the believing men ? and believing women, not having known them you might\' have trodden them down; a crime would have afflicted you because of them without (your) knowledge. [27]
This verse clearly says that there were believing men and believing women in Mecca whose Islam was un­known, not only to the pagans but even to the Muslims of Medina. And Allah describes such practicers of taqiyah a: \'believing men\' and `believing women\'.
In short, these verses, traditions and incidents clearly show and demonstrate that if one is in danger of one\'s life because of his faith, then it is allowed to utter words against one\'s true belief of Islam, to save the life which is more important and that `lie\' will not be counted against him.
as-Sayid ar-Radi says:
" … and we know that taqiyah affects only externally (i.e.\' its effect is only on the tongue) and not internally (on the heart, spirit, soul). When someone forces an­other one to do something, (and that thing happens to be connected with heart) then the oppressor has no way of knowing that his wish has been complied with, except through some utterings by the tongue from which he will conclude that he has succeeded in changing the heart of the oppressed. Therefore, the best course of action at the time of taqiyah is to show the friendship with the un­believers by words, to mix with them and live with them with good manners, but the heart must remain firmly with the previous feelings towards them, of hidden enmity and the belief of aloofness from them.
"And such a man (who finds himself in such a situ­ation) should?as far as possible use dissimulation and double?entendre (i.e. words and sentences that admit two interpretations?one correct, one wrong; the speaker intends correct meaning and the unbelievers take it to mean the other meaning).\'[28]
[1] Qur\'an, Surah 16 (an?Nahl), verse 100
[2] Shah `Abdu \'l`Aziz Dehlawi, Tuhfa;e Ithna?\'ashariyah, ch. 1, p. 368.
[3] Ibid.
[4] `Allamah Wahidu\'z?Zaman Khan, Anwaru \'l?lughah, Bangalor ed., para 20, p. 84.
[5] Qur\'an, 49:14
[6] Qur\'an, 63:1
[7] Qur\'an, 5:32
[8] Qur\'an, 2:195
[9] ar-Razi, Tafsir Mafatihu \'l ghayb, old ed. vol. 5, pp. 746?750.
[10] All Muslim sects agree that taqiyah is not only permissible but compulsory (wajib) in conditions like this. See, for example, Sahih Muslim with its Sharh by Nawawi which says:
The Islamic jurisprudents are agreed that if an oppressor ­comes looking for a man in hiding with intention to kill him, or looking for a thing given in trust, with an aim to usurp it. unlaw­fully, and he asks about him or it, then it is wajib on a person who knows about it to hide it and to deny any knowledge of him or it; and this is lawful rather wajib lie; because it is spoken to ward off an oppressor. (See its pages 106, 110, 200 and 325)
Imam Muslim has written a whole chapter on \'this theme, i.e., The chapter of unlawfulness of lie and description of lawful lies;
(a) al `Ayni, Umdatu \'l Qari Sharh Sahih al Bukhari, Egypt, vol. 5, p. 581; vol. 6, p. 352.
(b) Imam ar-Razi, Tafsir Mafatihu \'l Ghayb, vol. 6, p. 164.
(c) `Allamah Wahidu \'z?Zaman, Nuzulu \'l abrar min fiqhi \'n ­Nabii \'l Mukhtar vol. 3, p. 123.?
[11] See the above references to appreciate that the Sunni scholars unanimously agree that taqiyah is allowed to save one\'s own life, honour or property.
[12] Imam ar-Razi too has clearly described this contrast in his tafsir in the following words:
This points to the fact that (in these matters) consideration is given only to what is hidden iii the heart. A hypocrite who shows faith and hides disbelief is a disbeliever, while a believer who under compulsion shows disbelief and hides faith is a be­liever; and Allah better knows that is hidden in the hearts of all. (Vide Tafsir Mafatihu \'l ghayb, Egypt, under verse 19:10).)
[13] Qur\'an, 16:106.
[14]
(a) as-Suyuti, Tafsir ad-Durru \'l manthur, vol. 4, p. 132;
(b) ar-Razi, Tafsir Mafatihu l ghayb;
(c) az-Zamakhshari, Tafsir al Kashshaf, Beirut, vol. 2, p. 43c). Practically all books of Tafsir describe this event under this verse.
[15] Qur\'an, 3;28?29.
[16] as-Suyuti, ad-Durru l manthur, vol. 2, pp. 10?17.
[17] ar-Razi, Tafsir Mafatihu \'l ghayb, Beirut, 3rd ed., vol. 7, p. 13.
[18] al-Bukhari, as-Sahib. Egypt ed., vol. 9, pp. 24?25.
[19] as-Sayid ar-Radi, Tafsir Haqa\'iqu\'t ta\'wil, vol. 5, p. 74.
[20] Qur\'an, 2;173.
[21] Mulla `Ali Muttaqi, Kanzu l `ummal, Beirut, 5th ed., 1405/1985, vol. 3, p. 96, hadith no. 5665.
[22] al-Kulayni, al-Kafi, Tehran, 1388, vol. 2, p.174.
[23] Qur\'an, 40:28
[24] `ubaydullah Amritsari, Arjahu \'l Matalib, 2nd ed., p. 23
[25] Qur\'an, 20.18; Tafsir al-Baydawi, Egypt, vol. 1, pp. 112, 396 as quoted in Fulkun Najat, vol. 2, p. 103.
[26] as-Suyuti, ad-Durru \'l manthur, vol. 6, p. 77
[27] Qur\'an, 48:25
[28] as-Sayid ar-Radi, op. cit, p. 77.
Chapter 2
Best way to perform Taqiyah
Tawriyah
Question 11:
What is the meaning of the last para­graph of as-Sayid ar-Radi quoted here?
Answer: He has alluded here to the best way of taqiyah, which is called tawriyah.
Sometimes a sentence or phrase may be used in such a way that the hearer takes it to conform with his own ideas, while the speaker takes it to mean a quite differ­ent thing. A good example of tawriyah is found in a talk of the "believer from the family of Pharaoh".
Islamic traditions say that he was a cousin of Pharaoh. When his partiality towards Prophet Musa (as) became known, some courtiers of Pharaoh told him that his cousin was a secret follower of Musa and did not believe in divinity of Pharaoh.
Pharaoh was naturally furious, and asked his cousin to explain it. The court was full. "The believer from the family of Pharaoh" asked them:
The Believer: Tell me who is your Lord?
Courtiers: Pharaoh.
The Believer: Who is your Creator?
Courtiers: Pharaoh.
The Believer: Who is your sustainer, who guarantees your livelihood and removes your troubles?
Courtiers: Pharaoh.
Then the Believer declared: "O King! I keep you and all these present as my witness that their Lord is my Lord, and their Sustainer is my Sustainer; and the One , who looks after their lives and livelihood is the One who looks after my life and livelihood. I have no Lord or Creator except their Lord, Creator and Sustainer..."
Pharaoh\'s anxiety vanished and the backbiters were severely tortured and put to death. [29]
But, in spite of the joy of Pharaoh on this declaration, the real intention of "The Believer" is quite clear.
Also two examples from New Testament come here to mind.
Tawriyah of Jesus Christ
St. Matthews reports,
Then went the Pharisees, and took counsel how they might entangle him (Jesus) in his talk.
And they sent out unto him their disciples with the Herodians, saying: Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
Show me the tribute money. And they brought unto him a penny.
And he saith unto them, whose is this image and superscription?
They say unto him, Caesar\'s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar\'s; and unto God the things that are God\'s.
When they had heard these words, they marvelled, and left him, and went their way. [30]
Taqiyah of St. Paul
St. Paul was brought before a gathering of the Jews who wanted to punish him for his faith in Christianity Now read the accounts from the `Acts\':
But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, men and brethren, I am a Pharisee, the son of a Pharisee; to the hope and resurrection of the dead I am called in question.
And when he had so said, there arose a dissension be­tween . the Pharisees and the Sadducees: and the multitude was divided.
For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisee, confess both.
And there arose a great cry: and the Scribes that were of the Pharisees\' part arose, and strove„saying, We find no evil in this man. [31]
Many examples of this kind of taqiyah could be quoted from Shi\'a sources. But, as many of them entail explanations of Arabic grammar, I prefer not to write them here. However, one is given here to complete this topic.
A preacher was asked during his sermon: "Who was the supreme most after the Holy Prophet? Abu Bakr or \'Ali?" He replied:
It may be interpreted as "He whose daughter was in his (i.e., Prophet\'s) house." i.e.; Abu Bakr.
And may as easily mean "He that his (Prophet\'s) daughter was in his house". i.e. \'Ali.
[29] at-Tabrasi, al-Ihtijaj,. Beirut, 1403/1983, vol. 2, pp. 3711?371.
[30] Matthew, 22:15?22
[31] Acts, 23:6?9
Chapter 3
When Taqiyah is not allowed
When Taqiyah is not allowed
Question 12:
If Taqiyah is allowed by Islam, then why did not Imam Husain (as) resort to it? Why did he sacrifice his all on the altar of truth instead of taking refuge in taqiyah?
Answer. Taqiyah is based on the principle of opting for the lesser evil. Telling a lie is not as big a sin as destroying a life. Therefore, lie is preferable to putting oneself in danger of life.
Now, if safety of one\'s own life depends upon putting another believer\'s life in danger, then, by the same rea­soning, taqiyah is not allowed, because one believer is going to die in any case. So, it is better for you to die than to cause the death of another believer.
By the same reasoning, if there is a likelihood that one\'s taqiyah may destroy the belief of other believers, then taqiyah is forbidden to such a person.
Take for example the case of Imam Husain (as). The character of Yazid is well known and we need not go into its details here. Such a person demands allegience from Imam Husain (as), the grandson of the Holy Prophet of Islam and symbol of Islamic values and relig­ious uprightness. Yazid had written to his governor of Madina to demand allegiance from Imam; and, if Imam refused, then the governor was to send his head to Da­mascus.
So Imam Husain (as) was well aware of the conse­quences of his rejection of that demand. Still, he knew that if he did swear allegiance to Yazid, Muslims would think that Yazid was the rightful successor of the Holy Prophet (saw), and thus all the debaucheries of Yazid would become a part of Islam. In short, Islam would have been completely disfigured if Imam Husain (as) had accepted Yazid as the legal Khalifah of the Holy Prophet.
Thus we come to the conclusion that if someone is of such a status that if he, resorted to taqiyah, others would be misled into un-Islamic tenets and beliefs, then the basic principle demands that he should sacrifice his life but save others from going astray. One or more lives are not as important as one or more people\'s Faith and spiritual deliverance.
In the end, it should be reiterated that taqiyah is not an specialty of the Shi\'as. Every sect of Islam accepts the principle. Quotations from Sahih Bukhari and Sunni Commentaries of the Qur\'an have been given in this article. Imam Shafi\'i allowed taqiyah even from the Mus­lims as well as from the infidels. And all great scholars of Sunni sect, without any exception, have written that taqiyah is valid upto the Day of Judgement.
Those interested. in detailed references should see `Fulk un Najut\' of Maulana Ali Muhammad and Maulana Amirud?Deen (Lahore, Pakistan) where scores of references have been given from page 89 to page 116.
The Sunni scholar, Najmuddin Tufi Hanbali writes:
"Know that the long arguments for and against taqiyah are useless …. but there is no doubt in its validity and legality. Of course, common people do not like its name (taqiyah) because it has been identified with the Shi\'as. Otherwise, the whole world uses it naturally, though some call it `tolerance\', others name it as `diplomacy, and some call it `common sense\'. And it is proved by proofs of Shari\'ah (Islam). [32]
Question 13:
Keeping in view, all these verses of the Qur\'an and the Prophet\'s traditions, and looking at all these historical facts in the lives of the Holy Prophet (saw), his companions and even previous Prophets as well as the Sunni scholars, how is it that the Wahhabis go on accusing the Shi\'as of various ri­diculous beliefs and then declaring that even if the Shia\'s deny such beliefs they should not be believed because they practice taqiyah?
Answer. Well, our books are readily available in Arabic, Persian, Urdu, Gujarati, Bengali, Hindi, Swahili, English and many other languages. They are on sale in Iran, Iraq, Gulf States, Lebanon, Pakistan, India, East Africa, U.K, Canada, U.S.A and other countries. There are books on theology, jurisprudence, and social, ethical and philosophical subjects. Some are meant for our children\'s education, others for youths and grown up people. Let the Wahhabis produce proof from our books in support of those baseless accusations. Unfortunately, they go on repeating those foolish things from their own books and think that they have vanquished the Shi\'as!!
What will they say if we start writing that: "The Wahhabis believe that Shaykh Muhammad ibn `Abdul Wahhab was their prophet, and that is why they hate the Holy Prophet, Muhammad ibn `Abdullah (saw) so much and always try to distract the Muslims from show­ing love and respect to the Holy Prophet of Islam (saw), but they do not dare to declare this belief openly because then, they would be turned out of Mecca and Medina and would lose their power?base."? How will they refute this allegation? What will be their defense when we will reject their words of mouth and their writings, as we will go on asserting that it was all a pack of lies just to safeguard their hold on the sanc­tuaries of Mecca and Medina?
[32] Tufi, Sharhu \'l Arba\'in an-Nawawi as quoted in Falkun Najat, 2nd ed. Lahore, vol. 2, p. 107.
Imam reza network

Taqiya: Hiding One's Religion in Times of Danger

No one of the Imams but al- Sadiq, peace be on him, suffered from the Marwani and the Abbasid dynasties, which waged war against the Islamic Law and its Owner the Trusty Prophet through obeying lusts and mastering pleasures.
Then from among those stringed instruments and songsters and that injustice and dissoluteness appeared the leaders of the heresies and the schools and the ideas and the desires, setting traps for reputation because there was no one to punish them and prevent them from doing that, rather the supreme doctrine of ahl al Bayt and decreased its supporters.
Abu Abd Allah al- Sadiq, peace be on him, saw that lasting conflict between religion and the two dynasties, between the truth and the masters of those heresies.
So, what was the attitude of al-Sadiq towards that disorderly situation? Was it suitable for him to declare war against the supreme authority and the heresies while he knew people and their weakness for the truth?
How many a time he saw and heard about the assassination of an Alawid or Ahashimi. And that did not concern him if he knew that he would achieve his aim as Imam Husayn, peace be on him, did because his life was not more valuable than religion.
But he surely knew that he would perish his life without any advantage for religion or for himself. In the meantime if he kept silent towards that conflict, he would shoulder a great responsibility before Allah and the Owner of the Islamic Law. So, he had to think of a way to save religion from that conflict and protect himself and his chosen companions from the claws of those savage lions.
So, al- Sadiq adopted a wise policy to spread sciences, knowledge, Islamic commandments, wise sayings, and virtues. Meanwhile, he tried to suppress misguidance through producing evidence in support of his beliefs. So, he adopted taqiya as a shield to carry out his wise policy. Therefore, his teachings were a service for the Islamic Law, his worships were guidance for men, and his debates were war against the heresies. For this reason, he went on jihad till he passed away.
Now we need to allot a complete chapter for taqiya (protection).
Evidence for Taqiya:
(The word) \'taqiya\' is derived from the word wiqayya (i.e. protection). So it is a shield you use to repulse fears and dangers. And its source is the fear (of losing) the valuable, such as life, and the like.
Evidence for taqiya is: the Book, the Sunna, intellect, and the Shi\'ite consensus. As for the Book, it is enough to mention these Words of Allah, the Exalted,: "Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming."(92) So, Allah, the Exalted, permits the believers to pretend to be friends of the unbelievers during protection and fear of their evil (deeds), apart from this verse, there are some other verses we will mention for you in the following pages.
As for the Sunna, what has been mentioned on the authority of ahl al Bayt, and other than they is innumerable. We will mention a part of it within this chapter. It is enough of the Sunna which the two parties (the Shi\'a and the Sunnis) have reported about \'Ammar.
Nevertheless, Allah, the Exalted, forgave him when He sent down this verse concerning him: "He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith."(93)
As for the Shi\'ite consensus the rightfulness and necessity of taqiya is very clear. So we will not discuss it or mention its sources, because no two persons differ in opinion about the matter and necessity of taqiya with the Shi\'a and their followers.
As for intellect, it is intuitive that a person should protect himself and his valuable things as much as he can. In the meantime it prevents him from casting himself to perdition. Also, the Holy Book prevents him from doing that. So, Allah, the Exalted, said: "And spend in the way of Allah and cast not yourselves to perdition with your own hands."(94)
"And do not kill yourselves; surely Allah is Merciful to you."(95)
The line of conduct of the wise men takes place according to this rational judgment. Rather, the human being practices taqiya by nature. For example, if you halt at the house of people who disagree with you on your political doctrine and principle and you are afraid of them knowing your beliefs, you will by nature keep what you have a secret without knowing the judgment of intellect and religious law in this connection.
If you study the history of Islam from the beginning, you will find that taqiya was a necessity people resorted to. For example, the Prophet, may Allah bless him and his family, concealed his mission till he summoned Bani Hashim to believe him. Then Allah, the Glorified, ordered him to declare it. The early Muslims kept their faith a secret before the appearance and spread of Islam. Abu Talib concealed his Islam to protect the Prophet, may Allah bless him and his family, and avoid the accusation of his protection for the Prophet.
But when Islam spread, the unbelievers in Mecca and Medina pretended to be Muslims while the concealed unbelief
The Beginning of Taqiya and its Justifications:
The taqiya of the Shi\'a did not begin at the time of al- Sadiq, peace be on him. Rather it began at the time of the Commander of the Faithful (Amir al-Mu\'minin), because he himself used taqiya many times during his days.
For instance, he used it when the caliphate was taken from him. He and some men knew that the caliphate was his own right. But he kept silent because he had no supporters.
If he had had forty resolute persons, as he stated, he would have waged war against those people. Men, even those who opposed him, knew his viewpoint towards those people (who took the caliphate from him). And during the consultation, the people in session decided to pay him homage, provided that he should follow the policy of the two previous caliphs, but he refused that and insisted on following the Book of Allah and the Sunna of His Prophet.
The Commander of the Faithful went on using taqiya after he had taken the reins of authority because he knew that some people were ready to oppose him if he told them about everything he had.
The evidence for this was that many of his followers mutinied against him (at the Battles of Al- Jamal and Siffin). So, if he had stated all what he knew and thought, all over the country would have revolted against him.
Though Kufa was dominated by the Shi\'a and was the capital of the authority of the Commander of the Faithful, he was not able to change what they had learned from the previous caliphs and was not able to declare what he knew but very little while he was the Owner of the two authorities: the spiritual and the temporal authorities. Just imagine how much more the state was when he had no supporter and the power was against his sons!
The Imams used taqiya as a shield because they knew what that declaration would cause for them and their followers. Moreover, the Commander of the Faithful had used it before his sons. In this connection, in his book \'Al- Ihtijaj\', al- Tibrisy(96) has reported what Amir Al- Mu\'minin said about taqiya: "And I order you to use taqiya in your religion.
With that you may keep those who were known of our followers and brothers. Indeed, (to use) that is better than to subject yourself to destruction with which you cease an action in the religion and righteousness of your believing brothers. And be careful not to leave taqiya which I have ordered you (to use) because you will shed your blood and the blood of your brothers, subject yourself and their selves to vanishing, abase them with the hands of the enemies of religion while Allah orders you to honor you. Then if you disobey my commandment, your harm against your brothers and yourself will be more than that of those who show enmity toward us and disbelieve in us."
Shiism and the Shi\'a appeared during the days of the Commander of the Faithful (Amir al- Mu\'minin) because he was the Imam then. So, the enemies of the Shi\'a knew them throughout the countries.
For this reason, what happened to them after his ruling had been undermined.
Mu\'awiya waged war against the Shi\'a using all means, such as abusing Abu al- Hasan (Imam \'Ali), killing their famous figures, and appointing Zyyad over Kufa and Basrah where the Shi\'a lived. Concerning Zyyad, al- Mada\'iny said: "So, he killed them under every stone and mud (every where), terrorized them, cut off their hands and legs, knocked out their eyes, hanged them on the trunks of the date- palms, dismissed and banished them from Iraq. So, there was no famous figure in it."(97)
But those who were unable to escape, because they were famous in the country, or escaped but were captured, faced horrible death. Among them were Hajr b. \'Ady and his companions, \'Amru b. al- Hamq and the like. In his book \'al- Tarikh\', p.87, al- Tabary said: "Mu\'awiya spread spies against the Shi\'a of \'Ali, so he killed them wherever he found them."
On mentioning the disasters that hit him and his followers, al- Sadiq, peace be on him, said: "The greatest. (disasters) were during the time of Mu\'awiya after the death of al- Husayn, peace be on him, so our Shi\'a (followers) were killed in every country, the hands and the legs were cut off for the doubt, and whoever loved us and devoted himself for us was imprisoned, his property was plundered, and his house was demolished."(98)
Mu\'awiya was afraid of al- Hasan, peace be on him, because people waited for his rise. He made peace with Mu\'awiya provided that the latter should give him the Caliphate after his death. So, he poisoned him and mistreated his followers.
When Yazid became caliph, b. Zyyad became stronger than he was before. So, he killed Muslim, Hany, Rashid al- Hajary, Maytham al-Tammar, and the young men of the Shi\'a and their prominent figures.
In his prisons were twelve thousand people of the Shi\'a. Then he committed the massacre of al- Taf (Karbala).
People were still remembering those crimes and disasters. Nevertheless, al- Hajjaj came to complete that cruel role. Now, let us listen to our Imam Mohammed al- Baqir, peace be on him, tell us about that terrorist role he himself witnessed. He says: "Then al- Hajjaj came and committed various kinds of crime against them (i.e. the Shi\'a), and punished them for every doubt or accusation. So, the person preferred to be called Zandiq (duelist) or Kafir (unbeliever) to be called the Shi\' a of \'Ali, peace be on him."(99)
Also the Abbasid dynasty adopted the terrorist policy of the Omayyads against the Alawids and their followers. We have told you about their enmity and cruelty toward ahl al Bayt.
After those disasters, was it possible for ahl al Bayt or their Shi\'a to declare their anti government attitude?
By your conscience, intelligent man, what would you do when those disasters hit you and your followers? Would you tell them to declare their attitude so that they would be liable to killing and torture? Or would you force them to keep their attitude a secret to avoid killing and severe torture?
Al- \'Utra (the Prophet\'s family) was one of the thaqalayn (the two most valuable things the Prophet left- the Koran and ahl al Bayt).
They (the Prophet\'s family) protected the religion and its laws. So, if they had been killed at the battles, who would have continue the way of Islam?
Therefore, it was impossible for ahl al Bayt to leave taqiya because they wanted to spread the teachings of the Koran and disclose the misguidance and ignorance of those heretics.
For this reason, al- Sadiq, peace be on him, said: "The taqiya is my religion and the religion of my fathers. And whoever has no taqiya has no religion. And, indeed, whoever discloses our secret is like (the person who) disbelieves in it." He, peace be on him, said to a group of his companions:
"Do not discloses our secret and do not tell (anyone) about it but the appropriate people, because whoever discloses our secret is more dangerous than our enemy, go away, may Allah have mercy on you, and do not reveal our secret."(100)
He, peace be on him said, "The breath of the person who is sad on account of the injustice we suffered from is glorification (of Allah)."(101)
He (al- Sadiq), peace be on him, said to Mudrik b. al- Hazhaz(102): "Mudrik, it is not only to accept our doctrine but also to safeguard and keep it a secret from inappropriate people. Send Allah\'s peace and mercy and blessings to our companions.
And say to them: \'May Allah have mercy upon the person who makes people love us and tells them what they know and leaves what they disprove.\'"(103)
They were persistent on those commandments for their companions. For example, Jabir al- Ja\'fy, a reliable person, said: "I have reported fifty thousand traditions. No one has heard them from me." Rather, it was said that they (the traditions) were seventy. And it was said that they were ninety from al- Baqir only. And he did not tell anyone of men about them."(104)
For this reason, al- Sadiq, peace be on him, said to al- Ma\'alla b. Khani: "Do not be captives in the hands of men on account of our tradition: if they wish to make you safe, they do. And if they wish to kill you, they do. And he, peace be on him, said: \'Al- Ma\'alla was not killed but because he disclosed our difficult tradition.\'"(105)
Al- Sadiq, peace be on him, said many traditions to prevent their followers from revealing their secrets and sayings. He added that whoever disclosed them would kill them intentionally, not by mistake.(106)
So, these traditions and others show you the reason why ahl al Bayt adopted taqiya. It is as if that they knew people would blame the Shi\'a for taqiya, so they denoted the reason for that.
The Effect of the Taqiya on the Service of Religion:
No one ignores the effect of taqiya on the service of religion and the Shi\'ite society.
That is because the number of the Shi\'a at Kufa decreased during the days of Zyyad to an extent that there was no famous Shi\'ite figure. And the sate of the Shi\'a during the days of al- Hajjaj became worse than it was during the days of Zyyad. so, the person asked people to call him Zandiq (duelist) or Kafir (unbeliever) and not to call him a Shi\'ite.
In spite of that cruel policy, the number of the reporters of al- Sadiq, peace be on him, increased to four thousand or more because they adopted taqiya and were indifferent to policy. This number has been mentioned by Ibin \'Uqda, Shaykh Tusi (may his grave be fragrant) in his book \'Al- Rijal, al- Tibrisy in A\'lam Al- wara, al- Hilly in Al- Mu\'tabar.
Most those reporters were from Kufa. Al- Hasan b. \'Ali al- Washa(107) said: "If I knew that this tradition was demanded very much in such a way, I would increase it because I knew, .in this mosque, (i.e. the mosque of Kufa) nine hundred shaykhs. Each of them said: "Ja\'far b. Mohammed, peace be on them, has told me." Al- Washa\' did not know of that class but few.
From here, you are able to understand the reason why the reporters of al-Sadiq were many, why al- Sadiq became the source of sciences, knowledge, commandments, and judgment, why he became a school for the Sunnis who reported from him such as Malik, Abu Hanifa, the two Sufyanis, Ayyub al- Sikhtiyany, Shu\'ba, b. Jarih, and the like.
That happened because al- Sadiq, peace be on him, was far away from people who accused him of seeking leadership and caliphate, and because he spread knowledge and ethics secretly. Because of taqiya the sciences and the outstanding merits of al- Sadiq appeared, people have known the importance of ahl al Bayt and the truth of the Koran and the sciences of the religion, the oppression of the masters of the two dynasties has become clear. Many of the false sects died and became obvious for the Muslim jurisprudents and theologians, and the Shi\'a has become seventy millions and spread everywhere.(108)
From here, you understand the effect of taqiya on the service of the religion and the Islamic Law, removing oppression and misguidance, making people know the facts of faith and the false suspicions and heresies.
So, I (the author) think that you, after this explanation, will not listen to any slander about taqiya or about ascribing the Shi\'a to the Batiniyya (the Batanians or assassins) because they hide their beliefs and doctrine.
We have stated the above- mentioned details to tell the truth to those who claim that taqiya has unknown good traits because it is like a thick curtain. and there maybe a thousand shortcomings behind the curtain. And whoever adopts taqiya in his religion, how can people know what he has and see the beauty of what he hides? But, is this slander true when we have told about the advantages of taqiya?
But, today, because of printers, the sciences of the Shi\'a and their beliefs have spread, so where is hiding? And where is taqiya?
Taqiya was only at that time when the Shi\'a were few in number, and if the sword had removed them, ahl al Bayt would have had no remembrance, knowledge, proof, and report.
But, today, the Shi\'a are not afraid of publishing any book. Rather, their books are everywhere and full of information necessary for every writer or reader who may claim that the doctrine of the Imamis is hidden adopting taqiya. They do not know its principles and beliefs, nor its fundamentals and branches.
References:
92 Al- Umran: 28.
93 Al- Nahl 106.
94 Al- Baqara 195.
95 Al- Nisa: 94.
96 (His name was) Ahmad b. \'Ali b. Abu Talib. He was among the scholars and shaykhs of the Shi\'a.
His book Al- Ihtijaj is of many advantages and great importance.
97 Sharh Al- Nahj: 3/15.
98 Sharh Al- Nahj: 3/15.
99 Ibid.
100 Bihar Al- Anwar: 2/74/42.
101 Ibid: 2/64/1.
102 Or b. Abu al- Hazaz al- Nakha\'y al- Kufi. He reported from al- Sadiq, peace be on him, And the reliable persons reported from him.
103 Bihar Al- Anwar: 2/77/62.
104 Ibid: 2/69/21-22.
105 Ibid: 21/71/34.
106 Ibid: 2/74/45.
107 Al- Bajaly al- Kufi. He was among the prominent figures of the Shi\'a. He was among the companions and reliable reporters of al- Rida. He has books such as Mas\'il Al- Rida, peace be on him. All biographers have written about him.
108 In our book \'Tarikh Al- Shi\'a, We have in detail written about the Shi\'a, their number and their countries.
Imam reza network

Significance of Taqiyyah

“He who disbelieves in Allah after his belief in Him, (is the liar) except he who is compelled while his heart remains steadfast with the faith (has nothing worry). But who opens his breast for infidelity; on these is wrath of Allah, and for them is a great torment.” [32][1]
This verse of the Qur’an refers to the incident when 'Ammar bin Yasir (May Allah be pleased with both) had to utter some words against Islam to save himself from the Quraishite infidels. It clearly allows hiding one 's true faith when one is in danger of one's life. This rule is called taqiyah.

What is the meaning of "Taqiyah"?
Its literal meaning is to safeguard; to defend; to fear; piety (because it saves one from the displeasure of Allah). Al-Munjid says: “This gist of above is that the word taqiyah means to be on guard, to fear, to be pious.”
The dictionary as-Surah says, (Taqiyah, tuqat = piety)

What is its significance in Islamic terminology?
In Islamic terminology it means "to save life, honor. or property (either one's own or of other believers) by hiding one's belief or religion". [33][2]

Is it something peculiar to the Shi'ism, because I have heard many people accusing the Shi'as because of taq'iyah?
Every society, religion and group practices it and has practiced it at one time or the other. You will find so many examples of taqiyahin the Old and the New Testaments, and even in the lives of the Holy Prophet of Islam, his Companions and many Sunni scholars.

But is this practice allowed in Islam?
Yes. Allah has allowed it in the Qur’an; and reason too shows the wisdom of this permission.
Shah `Abdul `Aziz Dehlawi writes: "It should be known that taqiyah is, in fact, allowed by shari`ah, by authority of the Qur’anic verses, "except when you have to guard against them" ; and "except he who is compelled while his heart remains steadfast with the faith.” [34][3]
Famous Sunni scholar, `Allamah Wahidu 'z-zaman Khan of Hyderabad (India) says: "Taqiyah is proved from the Qur’an, "except when you have to guard against them"; and ignorant people think that taqiyah is something peculiar to the Shi'as, while it is allowed in the Sunni faith also at times." [35][4]

If you hide your belief and declare yourself to believe in some anti-Islamic tenets, won't you automatically go outside the pale of Islam and become a 'Kafir'?
If you hide your belief and declare to believe in some anti-Islamic tenets, won’t you automatically go outside the pale of Islam and became a “Kafir”?
Belief and faith as well as the disbelief or rejection of faith (in short, Iman and Kufr) are basically the matters of "heart". That is why Allah rebuked those newly-converted Arabs who claimed to be `Believers': The desert Arabs-say: "We believe" : Say (unto them): "You believed not; rather say "we accepted Islam" because the Faith has not yet entered your hearts ". [36][5]
The declaration by tongue has a very minor role in it., A belief without declaration is acceptable but a declaration without belief is condemned in the Qur’an in severest terms: When come unto thee the hypocrites, they say: "We bear witness that verily you are the Messenger of Allah"; and verily Allah knows that you are certainly this Messenger; and verily Allah bears witness that the hypocrites are certainly the liars. [37][6]
Now remember that the life of a Muslim is very precious in the eyes of Islam. The importance attached to even one life is seen in this verse: And he who saves it (i.e., a human life) shall be as though he has saved the whole mankind. [38][7]
And a Muslim is bound to save a life from unlawful destruction, whether it is some one else's or his own: And cast not yourselves with your own hands into perdition. [39][8]
It is for this reason that suicide has been declared a capital sin just like murder; and it is for this reason that Shi'a Shari`ah does not allow starting a jihad (war) without permission of the Prophet, Imam or their especially appointed deputies or in defense.
And it is to save the life of a believer that one is allowed to utter a lie and save that precious life.

All Right. You saved a life; but you committed one of the greatest sins, i.e., lie. So, spiritually you are doomed to disgrace in either case. Then, why not tell the truth and let the enemies kill you if they want?
When a person is in such a situation that no matter whichever course of action he chooses he has to commit an evil, then the reason says that he should select the lesser evil.
Or if he is forced to destroy or damage one of his two possessions, then surely he would damage or destroy the less-expensive item to save the more precious one.
Imam Fakhru 'd-din ar-Razi says commenting on the events of the Prophet Musa (as) and Khidr (as), mentioned in Surah al-Kahf: When one is confronted by two damaging alternatives, it is wajib to bear the lesser one in order to ward off the greater one; and this was the principle followed in the three actions (done by Khidr)’ [40][9]
Islamic Shari`ah abounds with examples of this principle. Prayer is the most important pillar of Islam. But if you are praying and a child falls down a well, and there is no one else to save the child, the Shari’ah commands you to leave your prayer, and try to save the child. If you ignored this command, that prayer would not be accepted, and you would be guilty of neglecting to save a life.
Now, suppose the unbelievers are determined to kill a Muslim, not because he has committed any crime but just because of his faith. The said Muslim goes into hiding and you know where he is. The unbelievers come to you and ask you whether you knew where that person was. You are caught between two evils: either you say `No' and become a liar, or you say `Yes' and cause the murder of an innocent Muslim. The reason says that telling a lie in that situation is preferable than the truth which would lead to murder. [41][10]
Now suppose that the unbelievers have caught a Muslim and that Muslim happens to be `You'. They put two alternatives before you: Either renounce Islam or be killed. If the flame of true Faith is lighting your heart, mere words of tongue cannot extinguish it at all. Those words of disbelief will be just like a dark cover to hide the light of your faith from the unbelievers, but they can have no adverse effect on the flame itself.
And if you do not hide that flame behind that cover, your life will be forfeited and with that you will lose the possibility of serving Islam at some other time.
In short, by uttering a few false words against Islam you will save your life as well as your faith; and by not uttering those words your life will come to its end and with it will vanish all chances of Islamic services which you could have rendered had you been alive. Allah, therefore, has allowed you to save your life by uttering a few false words against Islam.[42][11]

Say whatever you like, but the fact remains that taqiyah is just another form of Nifaq (hypocrisy).
Far from it. In fact taqiyah is opposite of Nifaq. Remember, Iman and Kufr, when seen with their `declaration', can be divided in four categories only:
· Correct belief of Islam by heart and its declaration in words. This is open Iman (faith).
· Belief against Islam by heart and expression of that anti-Islamic belief in words.
This is open Kufr (infidelity). These two categories are opposite to each other and cannot combine in one place.
· Belief against Islam in heart but declaration of Islam in words. This is Nifaq (hypocricy).
· Correct belief of Islam by heart but declaration of anti-Islamic belief in words.
This is taqiyah, and these two categories (Nifaq and Taqiyah) are, likewise, opposite to each other and can never be found in one place. [43][12]

You claimed above that many companions of the Holy Prophet practiced it. Can you give an example?
We have mentioned in the very beginning the example of 'Ammar bin Yasir (ra): The Quraishites brutally martyred Yasir and his wife Sumaiyah just because of their faith. They were the first martyrs of Islam. When the parents were killed, 'Ammar pretended to renounce Islam, and thus saved his life. Someone told the Prophet that 'Ammar had become kafir. The Prophet said: "Never; verily the flesh and blood of
'Ammar is saturated with true faith." Then 'Ammar came to the Holy Prophet bitterly weeping that he had to utter evil words against Islam so that he could slip away from the clutches of the infidels. The Prophet asked him; `How did you find your heart?" 'Ammar said: "Steadfast in Faith". The Holy Prophet told him not to worry and advised him to repeat those words if the infidels again asked him to do so.
And it was not only the Holy Prophet who liked the choice of 'Ammar (ra). Even Allah confirmed his action in the verse which has been written in the beginning: He who disbelieves in Allah after his belief in Him (is the liar) except he who is compelled while his heart remains steadfast with the faith (has nothing to worry). But he who opens his breast for infidelity, on these is the wrath of Allah, and for them is a great torment. [44][13]
All commentaries of the Qur’an narrate that it was revealed concerning the above incident of 'Ammar (ra).[45][14]

Is there any other verse sanctioning such a cause of action?
Yes. See the following verse which says: Let not the believers take the disbelievers as their friends rather than the believers; whoso shall do this then he has no relation with Allah except when you have to guard Yourselves against them for fear from them; but Allah cautions you of Himself for unto Allah is the end of your journey. Say, whether you conceal what is in your hearts or manifest it, Allah knows it; and He knows all that is in the heavens and all that is-in the earth; and verily Allah has power over all things. [46][15]
The reason of this permission is given in this very ayah: "Say whether you conceal what is in your hearts or manifest it, Allah knows it". Here Allah assures the Muslims that Faith is a spiritual thing, connected with heart;. and if your faith inside your heart is un-impaired, then Allah is pleased with you whether you manifest that faith or hide it. It is all the same with Allah, because He knows your hidden secrets, and even when you hide your faith from unbelievers, Allah knows it and recognizes it.
As explained in reply to Question No. 1, taqiyah and tuqat both are synonymous.
as-Suyuti writes inter alia under this verse:
واخرج ابن جرير وابن ابي حاتم من طريق العوفي عن ابن عباس في قوله: الا ان تتقوا منهم تقاة: فالتقية باللسان من حمل على امر يتكلم به وهو معصية لله فيتكلم به مخافة الناس وقلبه مطمئن بالايمان فان ذلك لايضره انما التقية باللسان ... واخرج عبد بن حميد عن الحسن قال التقية جائزة الى يوم القيامة. واخرج عبد عن ابي رجاء انه كان يقرء الا ان تتقوا منهم تقية. واخرج عبد حميد عن قتادة انه كان يقرؤها الا ان تتقوا منهم تقية بالياء

"And Ibn Jarir and Ibn Abi Hatim have narrated through al-`Awfi from Ibn 'Abbas (that he said about this verse): `So taqiyah is by tongue. Whoever is compelled to say something which is disobedience of Allah and he speaks it because of those people's fear while his heart remains steadfast in the faith, it will do him no harm; verily taqiyah is with the tongue only.'
"…. And `Abd ibn Hamid has narrated from al-Hasan (al-Basri) that he said: `Taqiyah is lawful up to the day of resurrection. And `Abd (ibn Hamid) has narrated from Abu Raja' that he was reciting, `illa an tattaqu minhum taqiyatan'; and `Abd ibn Hamid has narrated from Qatadah that he was reciting (likewise) .... taqiyatan with ya”.[47][16]
Imam Fakhruddin ar-Razi has mentioned some rules concerning taqiyah under this verse, some of which are given here:
الحكم الثالث للتقية انها تجوز فيما يتعلق باظهار المولاة والمعاداة وقد تجوز ايضا فيما يتعلق باظهار الدين. فاما ما يرجع الى الغير كالقتل والزنا وغصب الاموال والشهادة بالزور وقذف المحصنات واطلاع الكفار على
عورات المسلمين فذلك غير جائز
الحكم الرابع: ظاهر الاية يدل على ان التقية انما تحل مع الكفار الغالبين – الا ان مذهب الشافعي رضي الله عنه ان الحالة بين المسلمين اذا شاكلت الحالة بين المسلمين والمشركين حلت التقية محاما على
النفس.
الحكم الخامس: التقية جائزة لصون النفس وهل هي جائزة لصون المال يحتمل ان يحكم فيها بالجواز لقوله صلى الله عليه وسلم "حرمة مال المسلم كحرمة دمه" ولقوله صلى الله عليه وسلم "من قتل دون ماله فهو شهيد" ولان الحاجة الى المال شديدة والماء اذا بيع بالغبن سقط فرض الوضوء وجاز الاقتصار على التيمم دفعا
لذلك القدر من انفاق المال فكيف لا يجوز ههنا. والله اعلم
الحكم السادس: قال المجاهد هذا الحكم كان ثابتا في اول الاسلام لاجل ضعف المؤمنين فاما بعد قوة دولة الاسلام فلا. وروى عوف عن الحسن انه قال التقية جائزة للمؤمنين الى يوم القيامة وهذا القول اولى لان دفع الضرر عن النفس واجب بقدر الامكان

"Third Rule: Taqiyah is allowed in matters related to manifestation of friendship or enmity; and it is also allowed in matters connected to professing (their) religion. But it is certainly not allowed in matters which affect other persons, like murder, fornication, usurpation of property, perjury, slander of married women or informing the unbelievers about the weak points in the Muslims' defense.
"Fourth Rule: The Qur’anic verse apparently shows that taqiyah is allowed with dominant unbelievers. But according to the madhhab of Imam Shafi'i (May Allah be pleased with him) if the condition between (various sects of) the Muslims resembles the condition between the Muslims and the polytheists, then taqiyah (from the Muslims too) is allowed for the protection of one's life.
"Fifth Rule: Taqiyah is allowed for protection of life. The question is whether it is allowed for the protection of property; possibly that too may be allowed, because the Prophet (saw) has said: `The sanctity of a-Muslim's property is like the sanctity of his blood'; and also he (saw) has said: `Whoever is killed in defense of his property, is a martyr'; and also because man greatly needs his property; if water is sold at exorbitant price, wudhu' does not remain wajib and one may pray with tayammum to avoid that small loss of property; so why should not this principle be applied here? And Allah knows better.
"Sixth Rule: Mujahid has said that this rule (of taqiyah) was valid in the beginning of Islam, because of the weakness of the believers; but now that the Islamic government has got power and strength, it is not valid. But `Awfi has narrated from al-Hasan (al-Basri) that he said: `Taqiyah is allowed to the Muslims up to the day of resurrection.' And this opinion is more acceptable because it is wajib to keep off all types of harm from one's self as much as possible."[48][17]
Imam Bukhari has written a full chapter, Kitabul Ikrah, on this subject of compulsion, wherein he writes, inter alia: And Allah said `except when you hale to guard yourselves against them for fear from them’. And it is Taqiyah.
.... And Hassan (Basri) said: `Taqiyah is up to the Day of Resurrection .... And the Prophet (s.a:w.) said: `Deed are according to intention. [49][18]
As-Sayid ar-Radi (the compiler of Nahj ul Balaghah) writes, inter alia, in explanation of the verse 3:28-29: "Then Allah made an exception (in. this rule of not keeping friendship with the unbelievers) and that exception is the situation of taqiyah; so he said and it is also read (ةيقت)(taqiyatan), and both words have the same meaning.
"It means that Allah bas permitted in this situation (when one is afraid of ahem) to show their friendship and one's inclination towards them `with tongue' but not with intention of heart." [50][19]
Also, there are four verses in the Qur’an which allow eating unlawful food when one is starving to death and no lawful food is available: One of them says: Verily, verily; He has but prohibited that which dies of itself and blood and swine flesh and whatsoever has other name than Allah's invoked upon it; but whoever is forced to it without the desire (for it) not to transgress (the limits) then it a no sin on him; verily Allah is Forgiving, Merciful'.[51][20]
The same thing has been repeated in 5:3, 6:145 and 14:115.
As explained earlier, the life of a believer is the most precious thing. And it is for this reason that one has been allowed to eat such abominable things as dead body or pork when life depends on it.
The same principle will apply if safety of life depends on uttering a few false words. That is why the Prophet (saw) has categorically said: He who has no taqiyah has no religion. [52][21]
And Imam Muhammad al-Baqir (as) has said: Taqiyah is religion and the religion of my forefathers: He who has no taqiyah has no faith. [53][22]

Though this practice is allowed in the Qur’an and hadith, nevertheless it is something evil. I do not believe that Allah would like us to resort to it even if it is allowed.
You have just now seen that taqiyah is not only allowed but even wajib in some cases. Do you think that Allah would make something wajib without liking it. Also, the Prophet (saw) makes taqiyah synonymous with religion, and Imam Muhammad al-Baqir (as) confirms it in clear words.
However, if you ponder on the Qur'an you will see that the Holy Book of Allah presents taqiyah in a very commendable light. In the verse 40:28 Allah says: And said a man who was a believer from among the people of Pharaoh: who used to conceal his faith …[54][23]
It shows that Allah was well-pleased with that hiding of the faith because it had great benefits, as Abu Talib kept his faith secret because it had great benefits. Just because Abu Talib did not announce his Faith, he was able to protect the life of the Holy Prophet (saw): Likewise, that believer from the family of Pharaoh was able to protect Prophet Musa (as) by not declaring his Faith openly.
Anyhow, his Faith based on taqiyah was so pleasing to Allah that he was counted as a "Siddiq" (Most Truthful). The Holy Prophet (saw) has said: "There are three siddiqin: (1) Habib Najjar; (2) The faithful from the family of Pharaoh arid (3) 'Ali bin Abi Talib".[55][24]
Not only "the Believer from the Family of Pharaoh" but, according to Al-Baidawi, even the Prophet Musa (as) had spent a considerable period of his life in taqiyah: See his Commentary under the following ayat,
Said (Pharaoh): Did we not cherish you amidst us as a child? And you did dwell amidst us for years of your' life.[56][25]
Coming back to the time of the Holy Prophet of Islam, we know that the Holy Prophet kept his Mission secret for 3 years; and we have seen how 'Ammar bin Yasir resorted to taqiyah. This was in Meccan period. Even after Hijrah there remained in Mecca many believers whose Islam was unknown to others. When the peace of treaty was concluded in Hudaibiyah in 6 A.H. many Muslims were displeased with its terms.
Hadhrat Umar bin Khattab was so incensed that he protested to the Holy Prophet (saw), and in later days he used to say: I did not entertain any doubt about the prophet hood of the Holy Prophet-since I accepted Islam except on that day of Hudaibiyah. [57][26]
Replying to that group, Allah explains one of the reasons of that treaty and one of the causes why war was not waged at that time: And were it not for the believing men - and believing women, not having known them you might' have trodden them down; a crime would have afflicted you because of them without (your) knowledge.[58][27]
This verse clearly says that there were believing men and believing women in Mecca whose Islam was unknown, not only to the pagans but even to the Muslims of Medina. And Allah describes those who practiced taqiyah as 'believing men' and `believing women'.
In short, these verses, traditions and incidents clearly show and demonstrate that if one is in danger of one's life because of his faith, then it is allowed to utter words against one's true belief of Islam, to save the life which is more important and that `lie' will not be counted against him.
As-Sayid ar-Radi says:
وقد علمنا ان التقية لا تدخل الا في الظاهر دون ما في الضمير الباطن – لان من خوف غيره ليفعل امرا من الامور اذا كان من افعال القلوب لا يتمكن من معرفة حقيقة ما في قلبه، وانما يستدل باظهار لسانه على ابطال جنانه – فالذي يحسن عند التقية اظهار مولاة الكفار قولا بالخلاط والمقاربة وحسن المعاشرة والمخالطة ويكون القلب على ما كان من قبل اضمار عداوتهم واعتقاد البراءة منهم وينوي الانسان بما يظهره من ذلك مأربين الكلام واحتمالات الخطاب
.
" … and we know that taqiyah affects only externally (i.e.' its effect is only on the tongue) and not internally (on the heart, spirit, soul). When someone forces another one to do something, (and that thing happens to be connected with heart) then the oppressor has no way of knowing that his wish has been complied with, except through some uttering’s by the tongue from which he will conclude that he has succeeded in changing the heart of the oppressed. Therefore, the best course of action at the time of taqiyah is to show the friendship with the unbelievers by words, to mix with them and live with them with good manners, but the heart must remain firmly with the previous feelings towards them, of hidden enmity and the belief of aloofness from them.
"And such a man (who finds himself in such a situation) should-as far as possible-use dissimulation and double-entendre (i.e. words and sentences that admit two interpretations-one correct, one wrong; the speaker intends correct meaning and the unbelievers take it to mean the other meaning).'[59][28]
Notes:
[60][1] Holy Qur'an; sura 16 verse 100

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