Taqiyya: Difference between revisions

Taqiyya is a topic discussed and examined in Islamic jurisprudence, particularly in sections on cleanliness, prayer, fasting, Hajj, enjoining the right, and forbidding the wrong. In books on jurisprudential rules, taqiyya is mentioned as a principle, and some jurists have written independent essays on the subject.

While the term "taqiyya" does not appear in the Quran, Muslim scholars believe certain Quranic verses allude to the concept, and they reference these verses to establish the legitimacy of taqiyya. In Shiite hadith sources, numerous hadiths from the Infallible Imams address taqiyya. Al-Kulayni, the Shiite scholar of hadith (d. 329 AH), dedicated a section of his book al-Kafi to taqiyya, citing 23 relevant hadiths. Al-Hurr al-'Amili, in his Wasa'il al-Shi'a, compiled 146 hadiths related to taqiyya across twelve sections. Additionally, some Sunni hadith sources also reference taqiyya, though not in a dedicated section.

* '''Obligatory taqiyya:''' According to Shiite jurists, taqiyya becomes obligatory when expressing one's beliefs to adversaries poses a definite or even probable risk to the life, property, or reputation of the individual or others, and it is practiced to the extent that the harm is averted. The criterion for obligatory taqiyya is that whatever is being protected through taqiyya is something that must be safeguarded and is forbidden to be endangered or wasted.

* '''Recommended taqiyya:''' This applies when the omission of taqiyya does not pose an immediate threat but raises concerns that harm may gradually arise in the future. According to some Shiite jurists, tolerance taqiyya is an example of recommended taqiyya. Al-Shaykh al-Ansari (d. 1281 AH) holds that recommended taqiyya is limited to cases explicitly mentioned in hadiths, such as interactions with Sunni Muslims, visiting their sick, praying in their mosques, and attending their funerals. In his fatwa, other actions, such as criticizing prominent Shiite figures to foster friendship with Sunni Muslims, are not permitted.

* '''Disliked taqiyya:''' This refers to situations where it is preferable to forgo taqiyya and endure its harms rather than practice it. Al-Shahid al-Awwal suggests that disliked taqiyya involves a recommended action, where performing it does not lead to immediate harm, nor is there a foreseeable harm arising from it in the future.

* '''Permissible taqiyya:''' This occurs when practicing or omitting taqiyya is equally acceptable. Al-Shaykh al-Ansari holds that this form of taqiyya involves preventing harm, where the presence or absence of that harm has an equal impact from a religious perspective.

* '''Forbidden taqiyya:''' This occurs when omitting taqiyya does not involve any harm—whether immediate or future. Some instances of forbidden taqiyya according to Shiite jurists are as follows:

# When taqiyya leads to corruption in the religion or introduces heresy into it.

# According to the majority of Shiite jurists, when taqiyya results in bloodshed, such as forcing an individual to kill a believer to save their own life. In this case, it is not permissible to kill the believer under the guise of taqiyya.

* Hadiths suggesting that taqiyya is the shield of believers

* Hadiths stating that those who do not practice taqiyya have no religion

* Hadiths describing taqiyya as a great obligation, favored by God and His friends

* Hadiths suggesting that some early prophets also practiced taqiyya

* '''Risala fi al-taqiyya:''' A short essay by al-Muhaqqiq al-Karaki on the jurisprudential ruling of taqiyya, included in his collected works titled Essays of al-Muhaqqiq al-Karaki in three volumes. The essay on taqiyya is published in the second volume.

* '''Risala fi al-taqiyya:''' This is an essay by al-Shaykh al-Ansari on the jurisprudential ruling of taqiyya. This essay was published along with other essays by al-Shaykh al-Ansari in a book titled Rasa'il fiqhiyya (Jurisprudential essays).

* '''Al-Taqiyya:''' This essay on the jurisprudential rulings of taqiyya was authored by Imam Khomeini in 1373 AH, following his lectures on the subject. It is published in a book titled al-Rasa'il al-'ashara (The Ten Essays), alongside other essays.

* '''Taqiyya az didgah-i madhahib wa firqa-ha-yi Islami-yi ghayr-Shi'i''' (Taqiyya from the perspective of non-Shiite Islamic denominations and sects) by Thamir Hashem al-Amidi, written in Arabic and translated into Persian by Mohammad Sadegh Aref. The book examines the views of the renowned jurists of the Four Sunni Schools of Jurisprudence. The author argues that Sunni jurists also consider taqiyya permissible, citing evidence from the Quran and tradition to support its legitimacy.

* '''Taqiyya sipari barayi mubaraza-yi 'amiqtar''' (Taqiyya as a shield for a deeper fight), authored by Naser Makarem Shirazi. The book explores the following main themes: an examination of the jurisprudential and ethical aspects of taqiyya and responses to existing objections; the literal and terminological meanings of taqiyya; its background in other human creeds and the practices of prophets; the objectives of taqiyya; its Quranic, hadith-based, theological, ethical, and jurisprudential dimensions; and answers to frequently asked questions on the topic.