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Taqiyya: Difference between revisions
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*'''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> | *'''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.<ref>Shahīd al-Awwal, ''al-Qawā'id wa al-fawāʾid'', vol. 2, p. 157.</ref> Some instances of [[forbidden]] taqiyya according to Shiite jurists are as follows:<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 415.</ref> | ||
#When taqiyya leads to corruption in the religion or introduces [[heresy]] into it. | #When taqiyya leads to corruption in the religion or introduces [[heresy]] into it.<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 407-409; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 415; Subḥānī, ''al-Taqīyya; mafhūmuhā, ḥadduhā, dalīluhā'', p. 67; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 216.</ref> | ||
#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. | #According to the majority of Shiite jurists,<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 405.</ref> 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.<ref>Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 20-21; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 419; Kulaynī, ''al-Kāfī'', vol. 3, p. 557.</ref> | ||
===Declarative Ruling=== | ===Declarative Ruling=== | ||
A question discussed by jurists regarding the declarative ruling (wad'i) 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? | A question discussed by jurists regarding the declarative ruling (wad'i) 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.<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 426.</ref> For instance, the practice of [[takattuf]] (placing the palm of one hand on the back of the other during prayer)<ref>Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, ''Farhang-i fiqh-i Fārsī'', vol. 2, p. 598.</ref> is recommended among [[Sunni Muslims]] but impermissible among [[Shias]].<ref>Najafī, ''Jawāhir al-kalām'', vol. 11, p. 15.</ref> If an individual performs takattuf out of taqiyya, should they repeat the prayer when no longer in a taqiyya situation?<ref>See: Anṣārī, ''Rasāʾil fiqhīyya'', p. 77.</ref> | ||
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/fifteenth century, 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 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.<ref>Anṣārī, ''Rasāʾil fiqhīyya'', p. 77; Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 429; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 444.</ref> However, [[al-Muhaqqiq al-Karaki]], a Shiite jurist of the tenth/fifteenth century, 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.<ref>Muḥaqqiq al-Karakī, ''Rasāʾil al-Karakī'', vol. 2, p. 52.</ref> | ||
==Evidence== | ==Evidence== | ||
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===The Quran=== | ===The Quran=== | ||
The primary verse cited by jurists to support the permissibility of taqiyya is Qur'an 16:106. The verse states: | The primary verse cited by jurists to support the permissibility of taqiyya is Qur'an 16:106.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 392; Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 396.</ref> 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 (s)]]. Some people believed that 'Ammar had abandoned Islam. When the story reached the Prophet (s), he affirmed that 'Ammar was filled with faith and that [[monotheism]] was deeply embedded in his heart. When 'Ammar came to the Prophet (s) in tears, the Prophet comforted him and advised that he could repudiate Islam and the Prophet again if subjected to duress. | Many Shiite and Sunni exegetes of the Quran explain that this verse was revealed about [['Ammar b. Yasir]].<ref>See: Ṭūsī, ''al-Tibyān'', vol. 6, p. 428; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 203; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 358; Qurṭubī, ''Tafsīr al-Qurṭubī'', vol. 10, p. 180; Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 4, p. 520; Bayḍāwi, ''Anwār al-tanzīl wa asrār al-taʾwīl'', vol. 3, p. 422.</ref> Under torture by polytheists, 'Ammar was forced to utter words repudiating [[Islam]] and the [[Prophet (s)]]. Some people believed that 'Ammar had abandoned Islam. When the story reached the Prophet (s), he affirmed that 'Ammar was filled with faith and that [[monotheism]] was deeply embedded in his heart. When 'Ammar came to the Prophet (s) in tears, the Prophet (s) comforted him and advised that he could repudiate Islam and the Prophet (s) again if subjected to duress.<ref>Ṭūsī, ''al-Tibyān'', vol. 6, p. 428; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 203; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 358; Qurṭubī, ''Tafsīr al-Qurṭubī'', vol. 10, p. 180; Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 4, p. 520; Bayḍāwi, ''Anwār al-tanzīl wa asrār al-taʾwīl'', vol. 3, p. 422.</ref> | ||
Additionally, jurists have cited verse 28 of [[chapter 40]] and verse 28 of [[chapter 3]] to support the permissibility of taqiyya. | Additionally, jurists have cited verse 28 of [[chapter 40]] and verse 28 of [[chapter 3]] to support the permissibility of taqiyya.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 394; Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 397.</ref> | ||
===Hadiths=== | ===Hadiths=== | ||
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* Mufīd, Muḥammad b. Muḥammad al-. ''Awāʾil al-maqālāt fī al-madhāhib wa al-mukhtārāt''. Qom: al-Muʾtamar al-ʿĀlamīyya li-Shaykh al-Mufīd, 1413 AH. | * Mufīd, Muḥammad b. Muḥammad al-. ''Awāʾil al-maqālāt fī al-madhāhib wa al-mukhtārāt''. Qom: al-Muʾtamar al-ʿĀlamīyya li-Shaykh al-Mufīd, 1413 AH. | ||
* Muḥaqqiq al-Karakī, ʿAlī b. al-Ḥusayn al-. ''Jāmiʿ al-maqāṣid fī sharh al-qawāʿid''. Qom: Kitābkhāna-yi Āyatollāh Marʿashī al-Najafī, [n.d]. | * Muḥaqqiq al-Karakī, ʿAlī b. al-Ḥusayn al-. ''Jāmiʿ al-maqāṣid fī sharh al-qawāʿid''. Qom: Kitābkhāna-yi Āyatollāh Marʿashī al-Najafī, [n.d]. | ||
* Muḥaqqiq al-Karakī, ʿAlī b. al-Ḥusayn al-. ''Rasāʾil al-Karakī''. Edited by Faris Hassūn. Qom: Maktabat al-Najafī, 1409 AH. | |||
* Najafī, Muḥammad al-Ḥasan al-. ''Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1362 Sh. | * Najafī, Muḥammad al-Ḥasan al-. ''Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1362 Sh. | ||
* Nūrī, Sayyid Ḥusayn. ''Naqd-i dīgāh-i Ibn Taymīyya dar bāb-i taqīyya''. In ''Pazhūhishnāma-yi Kalām Journal'' 10 (1398 Sh). | * Nūrī, Sayyid Ḥusayn. ''Naqd-i dīgāh-i Ibn Taymīyya dar bāb-i taqīyya''. In ''Pazhūhishnāma-yi Kalām Journal'' 10 (1398 Sh). | ||