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*'''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.<ref>Khomeinī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 236; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 377.</ref> 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;<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 394.</ref> and concealment taqiyya, where an individual conceals their beliefs to protect their own life or that of their friends and family.<ref>Khomeinī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 236; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 492.</ref> An example of coerced taqiyya is [[Ammar b. Yasir|'Ammar Yasir's]] dissimulation before the Quraysh polytheists to save his life,<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 395.</ref> 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.<ref>Makārim Shīrāzī, ''Dāstān-i yārān'', p. 61-65.</ref> | *'''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.<ref>Khomeinī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 236; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 377.</ref> 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;<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 394.</ref> and concealment taqiyya, where an individual conceals their beliefs to protect their own life or that of their friends and family.<ref>Khomeinī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 236; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 492.</ref> An example of coerced taqiyya is [[Ammar b. Yasir|'Ammar Yasir's]] dissimulation before the Quraysh polytheists to save his life,<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 395.</ref> 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.<ref>Makārim Shīrāzī, ''Dāstān-i yārān'', p. 61-65.</ref> | ||
*'''Tolerance taqiyya:''' Also known as endearment taqiyya,<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 410.</ref> 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.<ref>Khomeinī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 236; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 410.</ref> 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. | *'''Tolerance taqiyya:''' Also known as endearment taqiyya,<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 410.</ref> 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.<ref>Khomeinī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 236; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 410.</ref> Citing hadiths from the Infallible Imams (a),<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 555; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 8, p. 430.</ref> 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.<ref>Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 56-57; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 453; Makārim Shīrāzī, ''Dāstān-i yārān'', p. 56-57.</ref> | ||
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. | Other forms of taqiyya have also been identified.<ref>See: Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 7-10; Fāḍil Harandī, ''Taqīyya-yi sīyāsī'', p. 98.</ref> [[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.<ref>Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 7-10.</ref> | ||
Some scholars have categorized taqiyya based on the conditions and position of the individual practicing it into three types: political taqiyya (dissimulation before ruling political authorities), jurisprudential taqiyya (dissimulation in expressing jurisprudential rulings), and social taqiyya (dissimulation in interactions with people within society). | Some scholars have categorized taqiyya based on the conditions and position of the individual practicing it into three types: political taqiyya (dissimulation before ruling political authorities), jurisprudential taqiyya (dissimulation in expressing jurisprudential rulings), and social taqiyya (dissimulation in interactions with people within society).<ref>Sultānī Ranānī, ''Imām Ṣādiq (a) wa masʾala-yi taqīyya'', p. 35.</ref> | ||
==Jurisprudential Rulings== | ==Jurisprudential Rulings== | ||
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===Injunctive Ruling=== | ===Injunctive Ruling=== | ||
In terms of its injunctive (taklifi) ruling, taqiyya can be classified into the following categories: | In terms of its injunctive (taklifi) ruling, taqiyya can be classified into the following categories:<ref>Mufīd, ''Awāʾil al-maqālāt'', p. 118; Shahīd al-Awwal, ''al-Qawā'id wa al-fawāʾid'', vol. 2, p. 157; Anṣārī, ''Rasāʾil fiqhīyya'', p. 73-74; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 389.</ref> | ||
*'''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. | *'''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.<ref>Ṭūsī, ''al-Tibyān fī tafsīr al-Qurʾān'', vol. 2, p. 435; Shahīd al-Awwal, ''al-Qawā'id wa al-fawāʾid'', vol. 2, p. 157; Anṣārī, ''Rasāʾil fiqhīyya'', p. 73-74; Subḥānī, ''al-Taqīyya; mafhūmuhā, ḥadduhā, dalīluhā'', p. 67.</ref> 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.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 411; Makārim Shīrāzī, ''Taqīyya wa ḥifẓ-i nīrū-hā'', p. 94.</ref> | ||
*'''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. 1281/1864) 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. | *'''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.<ref>Shahīd al-Awwal, ''al-Qawā'id wa al-fawāʾid'', vol. 2, p. 157; Anṣārī, ''Rasāʾil fiqhīyya'', p. 73-74.</ref> According to some Shiite jurists, tolerance taqiyya is an example of [[recommended]] taqiyya.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 451-452.</ref> [[Al-Shaykh al-Ansari]] (d. 1281/1864) 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.<ref>Anṣārī, ''Rasāʾil fiqhīyya'', p. 75.</ref> | ||
*'''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. | *'''Disliked taqiyya:''' This refers to situations where it is preferable to forgo taqiyya and endure its harms rather than practice it.<ref>Anṣārī, ''Rasāʾil fiqhīyya'', p. 75.</ref> [[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.<ref>Shahīd al-Awwal, ''al-Qawā'id wa al-fawāʾid'', vol. 2, p. 157.</ref> | ||
*'''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. | *'''Permissible taqiyya:''' This occurs when practicing or omitting taqiyya is equally acceptable.<ref>Makārim Shīrāzī, ''Taqīyya wa ḥifẓ-i nīrū-hā'', p. 37.</ref> 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.<ref>Anṣārī, ''Rasāʾil fiqhīyya'', p. 75.</ref> | ||
*'''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: | *'''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: | ||
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* Ibn Taymīyya, Aḥmad b. ʿAbd al-Ḥalīm. ''Minhāj al-sunna al-nabawīyya fī naqd kalām al-shīʿa al-qadarīyya''. Edited by Muḥammad Rashād Sālim. Riyadh: Jāmiʿat al-Imām Muḥammad b. Saʿūd al-Islāmīyya, 1406 AH/1986. | * Ibn Taymīyya, Aḥmad b. ʿAbd al-Ḥalīm. ''Minhāj al-sunna al-nabawīyya fī naqd kalām al-shīʿa al-qadarīyya''. Edited by Muḥammad Rashād Sālim. Riyadh: Jāmiʿat al-Imām Muḥammad b. Saʿūd al-Islāmīyya, 1406 AH/1986. | ||
* Khomeinī, Sayyid Rūḥ Allāh. ''Al-Makāsib al-muḥarrama''. 1st edition. Qom: Muʾassisa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khomeinī, 1415 AH. | * Khomeinī, Sayyid Rūḥ Allāh. ''Al-Makāsib al-muḥarrama''. 1st edition. Qom: Muʾassisa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khomeinī, 1415 AH. | ||
* Khomeinī, Sayyid Rūḥ Allāh. ''Al-Rasāʾil al-ʿashara''. Tehran: Muʾassisa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khomeinī, 1420 AH. | |||
* Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Beirut: Muʾassisat al-Wafāʾ, 1403 AH. | * Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Beirut: Muʾassisat al-Wafāʾ, 1403 AH. | ||
* Makārim Shīrāzī, Nāṣir. ''Al-Qawāʿid al-fiqhīyya''. Qom: Madrasat al-Imām ʿAlī b. Abī Ṭālib (a), 1370 Sh. | * Makārim Shīrāzī, Nāṣir. ''Al-Qawāʿid al-fiqhīyya''. Qom: Madrasat al-Imām ʿAlī b. Abī Ṭālib (a), 1370 Sh. | ||