Taqiyya: Difference between revisions

While the term "taqiyya" does not appear in the [[Quran]], Muslim scholars believe certain Quranic [[Verse|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.

It is said that taqiyya is both a theological and jurisprudential principle in Shia belief, and a major factor that allowed them to protect their faith and community throughout history. As historical sources attest, Shiism faced various social, cultural, and political pressures, where openly expressing their beliefs to adversaries often led to significant harm to their lives and property. For this reason, the Shiite Imams made taqiyya obligatory to safeguard their own lives and those of the Shia, and to prevent the destruction of the Shia community.

In Shiite hadith sources, there are hadiths stating that "one who does not adhere to taqiyya does not hold the religion," emphasizing the significance of taqiyya for the Infallible Imams and their followers.

According to Ayatollah Makarem Shirazi, the Shiite authority, taqiyya is not exclusive to Shiism. He argues that all individuals or minorities throughout history, anywhere in the world, who face prejudiced adversaries such that expressing their views may result in harm to their life or property—and when expressing their beliefs is less important than protecting their life and property—will naturally resort to dissimulation and taqiyya, concealing their beliefs.

In some hadiths transmitted from Shiite Imams, the practice of taqiyya is attributed to several early prophets, preceding the Prophet of Islam, including Seth, Abraham, and Joseph, as well as to the Companions of the Cave (the Seven Sleepers).

Al-Shahid al-Awwal, an eighth-century Shiite jurist, believes that many hadiths transmitted from the Infallible Imams reflect the practice of taqiyya. He argues that taqiyya accounts for many differences and conflicts among the hadiths. Therefore, determining whether a hadith involves taqiyya is crucial for accurately inferring Sharia rulings.

Fearful taqiyya: This form of taqiyya is practiced in the face of adversaries when there is a risk of harm to life, property, or reputation. Fearful taqiyya is further divided into two types: coerced taqiyya, where an individual is forced through threats to say something contrary to their beliefs, such as blasphemous statements; and concealment taqiyya, where an individual conceals their beliefs to protect their own life or that of their friends and family. An example of coerced taqiyya is 'Ammar Yasir's dissimulation before the Quraysh polytheists to save his life, while the taqiyya practiced by the Believer from Pharaoh's People before Pharaoh's associates, and the concealment of beliefs by the Companions of the Cave to save their lives, are instances of concealment taqiyya.

Tolerance taqiyya: Also known as endearment taqiyya, this form involves concealing one's beliefs for greater interests, such as preserving unity, fostering friendship, and preventing animosity—in general, prioritizing objectives more important than openly expressing one's beliefs. Citing hadiths from the Infallible Imams, some Shiite jurists identify instances of tolerance or endearment taqiyya in actions like participating in Sunni assemblies (not for the sake of saving one's life), attending their congregational prayers (especially during the Hajj season), visiting their sick, attending their funerals, and other similar social interactions, all of which help maintain Muslim unity, prevent grudges, and dispel suspicions.

Other forms of taqiyya have also been identified. Imam Khomeini has mentioned various types of taqiyya based on the individual practicing it, the person before whom it is practiced, and the subject matter of the taqiyya.

Shiite jurists have cited the Quran and the Tradition to establish specific jurisprudential rulings for taqiyya, which can be outlined as follows: