Taqiyya: Difference between revisions

*Hadiths suggesting that some early prophets also practiced taqiyya

In addition, jurists have cited other general hadiths to establish the legitimacy of taqiyya, such as hadiths of [[Qa'ida la Darar|no harm]] (la-darar), hadiths on dissociation and [[Sabb al-Nabi|cursing]] (which permit dissociation from and cursing the Prophet (s) and the Infallible Imams (s) 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.

Jurists present a rational argument as follows: taqiyya involves prioritizing a more important matter over a less important one. It is rationally imperative to prioritize what is more crucial. For example, when faced with two simultaneous obligations and unable to fulfill both, reason dictates that one should perform the more important action. Preventing harm and protecting life are obligations that rationally take precedence over expressing one's beliefs. Therefore, taqiyya is considered rationally obligatory to prevent harm and safeguard life.

[[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 (a)]], 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.