Taqiyya: Difference between revisions

* '''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 b. Yasir|'Ammar Yasir's]] dissimulation before the Quraysh polytheists to save his life, while the taqiyya practiced by the [[Believer of 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 (a), 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.

*'''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.

*'''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.

A question discussed by jurists regarding the declarative (wad'i) ruling of taqiyya is whether a worship, such as prayer, performed under taqiyya needs to be repeated once the individual is no longer in a taqiyya situation. For instance, the practice of takattuf (placing the palm of one hand on the back of the other during prayer) is recommended among Sunni Muslims but impermissible among Shias. If an individual performs takattuf out of taqiyya, should they repeat the prayer when no longer in a taqiyya situation?

Shiite jurists generally believe that when an individual performs an action under taqiyya, they have fulfilled their religious obligation and there is no need to repeat it. However, al-Muhaqqiq al-Karaki, a Shiite jurist of the tenth century AH, holds that only those actions explicitly mentioned in hadiths regarding taqiyya, such as performing prayer with takattuf or washing the feet during wudu, do not need to be repeated.

Shiite jurists have relied on the Four Sources—namely the Quran, hadiths, consensus, and reason—to establish the permissibility of taqiyya.

The primary verse cited by jurists to support the permissibility of taqiyya is verse 106 of Sura al-Nahl. The verse states:

Many Shiite and Sunni exegetes of the Quran explain that this verse was revealed about 'Ammar b. Yasir. Under torture by polytheists, 'Ammar was forced to utter words repudiating Islam and the Prophet. Some people believed that 'Ammar had abandoned Islam. When the story reached the Prophet, he affirmed that 'Ammar was filled with faith and that monotheism was deeply embedded in his heart. When 'Ammar came to the Prophet in tears, the Prophet comforted him and advised that he could repudiate Islam and the Prophet again if subjected to duress.

Additionally, jurists have cited verse 28 of Sura al-Ghafir and verse 28 of Sura Al 'Imran to support the permissibility of taqiyya.

According to Sayyed Mohammad Sadeq Rouhani and Naser Makarem Shirazi, numerous hadiths indicate the permissibility of practicing taqiyya, which are frequently transmitted (mutawatir). These hadiths are categorized into various types:

In addition, jurists have cited other general hadiths to establish the legitimacy of taqiyya, such as hadiths of no harm (la-darar), hadiths on dissociation and cursing (which permit dissociation from and cursing the Prophet and the Infallible Imams under taqiyya to protect one's life), and hadith al-raf' (lifting of obligations in certain circumstances).

Al-Muhaqqiq al-Karaki states that Shiite jurists have a consensus on the permissibility of taqiyya.

Tawriya (or half-truth) involves making a statement that, while truthful in itself, is intended to convey a different meaning to the audience. Sometimes taqiyya is practiced in the form of tawriya, which is considered the best form of taqiyya. It is recommended to employ tawriya for taqiyya whenever possible.

For instance, in the story of Joseph, when his brothers came to him to collect their share of wheat, Joseph secretly placed the royal cup in their load and instructed his announcer to declare that the caravan was a thief. His purpose was to retain his brother, Benjamin, in his court. According to Quranic verses and hadiths, and as explained by Quranic exegetes, Joseph practiced taqiyya through tawriya in this situation. He did not mean that they had stolen the cup; rather, he meant that the brothers had stolen Joseph from his father and thrown him into the well.

According to al-Mawsu'at al-fiqhiyyat al-Kuwaitiyya (The Kuwaiti Jurisprudential Encyclopedia, a 45-volume work on Sunni jurisprudence), the majority of Sunni scholars believe that taqiyya is permissible in cases of necessity—such as fear of death, persecution, or significant harm. In such situations, one may practice taqiyya to the extent necessary to prevent the harm.

To establish the permissibility and legitimacy of taqiyya, Sunni scholars also refer to hadiths in addition to verses such as verse 28 of Sura Al 'Imran and verse 106 of Sura al-Nahl.

Among Sunni Muslims, Wahhabis completely reject taqiyya as illegitimate and criticize Shiites for their acceptance and practice of it. Among Shiite denominations, Zaydis are noted for their wholesale rejection of taqiyya.

One objection raised by Ibn Taymiyya, and subsequently by Wahhabis, is that taqiyya is akin to lying and hypocrisy. In response, it is argued that taqiyya differs fundamentally from hypocrisy. Hypocrisy involves concealing disbelief while pretending to hold belief, whereas taqiyya involves concealing one's faith while pretending to disbelieve.

*'''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.