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Taqiyya: Difference between revisions
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==The Concept== | ==The Concept== | ||
Taqiyya, or dissimulation, is | Taqiyya, or dissimulation, is concealing the truth and one's belief in it in the presence of adversaries to avoid religious or worldly harm.<ref>Mufīd, ''Taṣḥīḥ al-iʿtiqād'', p. 137.</ref> In other words, it is a means of protecting oneself or others from harm or damage by outwardly aligning with the adversary in speech or actions.<ref>Anṣārī, ''Rasāʾil fiqhīyya'', p. 71.</ref> | ||
The term "taqiyya" is derived from the Arabic root "w-q-y," which means protection, preservation, and concealment to avoid harm and persecution.<ref>Ibn Manẓūr, ''Lisān al-ʿArab'', under the word "waqaya".</ref> | The term "taqiyya" is derived from the Arabic root "w-q-y," which means protection, preservation, and concealment to avoid harm and persecution.<ref>Ibn Manẓūr, ''Lisān al-ʿArab'', under the word "waqaya".</ref> | ||
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==Taqiyya in Shiism== | ==Taqiyya in Shiism== | ||
It is said that taqiyya is both a theological and jurisprudential principle in Shia belief | It is said that taqiyya is both a theological and jurisprudential principle in Shia belief and a significant factor that allowed them to protect their faith and community throughout history.<ref>Sultānī Ranānī, ''Imām Ṣādiq (a) wa masʾala-yi taqīyya'', p. 29.</ref> 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.<ref>See: Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balāgha'', vol. 11, p. 43-47; Subḥānī, ''al-Taqīyya; mafhūmuhā, ḥadduhā, dalīluhā'', p. 24-42; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 407-408.</ref> | ||
In Shiite hadith sources, there are hadiths stating that "one who does not adhere to taqiyya does not hold the religion,"<ref>See: Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 204-206.</ref> emphasizing the significance of taqiyya for the Infallible Imams (a) and their followers.<ref>Subḥānī, ''al-Taqīyya; mafhūmuhā, ḥadduhā, dalīluhā'', p. 76.</ref> | In Shiite hadith sources, there are hadiths stating that "one who does not adhere to taqiyya does not hold the religion,"<ref>See: Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 204-206.</ref> emphasizing the significance of taqiyya for the Infallible Imams (a) and their followers.<ref>Subḥānī, ''al-Taqīyya; mafhūmuhā, ḥadduhā, dalīluhā'', p. 76.</ref> | ||
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According to [[Ayatollah Makarim Shirazi]], the [[Shiite authority]], taqiyya is not exclusive to Shiism.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 388.</ref> 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.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 388.</ref> | According to [[Ayatollah Makarim Shirazi]], the [[Shiite authority]], taqiyya is not exclusive to Shiism.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 388.</ref> 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.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 388.</ref> | ||
In some hadiths transmitted from [[Shiite Imams (a)]], the practice of taqiyya is attributed to several early [[prophets]] | In some hadiths transmitted from [[Shiite Imams (a)]], the practice of taqiyya is attributed to several early [[prophets]] preceding the [[Prophet of Islam (s)]], including [[Seth]],<ref>Majlisī, ''Biḥār al-anwār'', vol. 75, p. 419.</ref> [[Abraham]],<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 208.</ref> and [[Joseph (a)]],<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 11, p. 238.</ref> as well as to the [[Companions of the Cave]] (the Seven Sleepers).<ref>Majlisī, ''Biḥār al-anwār'', vol. 11, p. 238.</ref> | ||
[[Al-Shahid al-Awwal]], an eighth/fourteenth century Shiite jurist, believes that many hadiths transmitted from the Infallible Imams (a) reflect the practice of taqiyya. He argues that taqiyya accounts for many differences and conflicts among the hadiths.<ref>Shahīd al-Awwal, ''al-Qawā'id wa al-fawāʾid'', vol. 2, p. 157.</ref> Therefore, determining whether a hadith involves taqiyya is crucial for accurately inferring Sharia rulings.<ref>Ṭāhirī Iṣfahānī, ''al-Muḥāḍirāt'', vol. 2, p. 119.</ref> | [[Al-Shahid al-Awwal]], an eighth/fourteenth century Shiite jurist, believes that many hadiths transmitted from the Infallible Imams (a) reflect the practice of taqiyya. He argues that taqiyya accounts for many differences and conflicts among the hadiths.<ref>Shahīd al-Awwal, ''al-Qawā'id wa al-fawāʾid'', vol. 2, p. 157.</ref> Therefore, determining whether a hadith involves taqiyya is crucial for accurately inferring Sharia rulings.<ref>Ṭāhirī Iṣfahānī, ''al-Muḥāḍirāt'', vol. 2, p. 119.</ref> | ||
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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> | 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.<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> | 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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===Hadiths=== | ===Hadiths=== | ||
According to [[Sayyed Muhammad Sadiq | According to [[Sayyed Muhammad Sadiq Ruhani]] and [[Nasir Makarim Shirazi]], numerous hadiths indicate the permissibility of practicing taqiyya, which are frequently transmitted ([[mutawatir]]).<ref>Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 399; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 396.</ref> These hadiths are categorized into various types: | ||
*Hadiths suggesting that taqiyya is the shield of believers<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 27, p. 88; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 396.</ref> | *Hadiths suggesting that taqiyya is the shield of believers<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 27, p. 88; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 396.</ref> | ||
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===Reason=== | ===Reason=== | ||
Jurists present a rational argument as follows: taqiyya involves prioritizing a more important matter over a less important one.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 388.</ref> 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.<ref>Ṣadr, ''Durūs fī ʿilm al-uṣūl'', vol. 2, p. 234.</ref> Preventing harm and protecting life are obligations that rationally take precedence | Jurists present a rational argument as follows: taqiyya involves prioritizing a more important matter over a less important one.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 388.</ref> 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.<ref>Ṣadr, ''Durūs fī ʿilm al-uṣūl'', vol. 2, p. 234.</ref> Preventing harm and protecting life are obligations that rationally take precedence overexpressing one's beliefs. Therefore, taqiyya is considered rationally obligatory to prevent harm and safeguard life.<ref>Fāḍil Miqdād, ''al-Lawāmiʿ al-ilāhīyya'', p. 377.</ref> | ||
==Relationship Between Taqiyya and Tawriya== | ==Relationship Between Taqiyya and Tawriya== | ||
[[Tawriya]] (or half-truth) involves making a statement that, while truthful in itself, is intended to convey a different meaning to the audience.<ref>Anṣārī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 17.</ref> Sometimes taqiyya is practiced in the form of tawriya, which is considered the best form of taqiyya. It is recommended | [[Tawriya]] (or half-truth) involves making a statement that, while truthful in itself, is intended to convey a different meaning to the audience.<ref>Anṣārī, ''al-Makāsib al-muḥarrama'', vol. 2, p. 17.</ref> Sometimes taqiyya is practiced in the form of tawriya, which is considered the best form of taqiyya. It is recommended that tawriya be employed for taqiyya whenever possible.<ref>Gulistāna Iṣfahānī, ''Manhaj al-yaqīn'', p. 83.</ref> | ||
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.<ref>Ṭabrisī, ''al-Iḥtijāj'', vol. 2, p. 355; Kulaynī, ''al-Kāfī'', vol. 2, p. 217; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 11, p. 223; Makārim Shīrāzī, ''Taqīyya wa ḥifẓ-i nīrū-hā'', p. 68.</ref> | 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.<ref>Ṭabrisī, ''al-Iḥtijāj'', vol. 2, p. 355; Kulaynī, ''al-Kāfī'', vol. 2, p. 217; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 11, p. 223; Makārim Shīrāzī, ''Taqīyya wa ḥifẓ-i nīrū-hā'', p. 68.</ref> | ||
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*'''''Risala fi al-taqiyya'':''' A short essay by [[al-Muhaqqiq al-Karaki]] on the jurisprudential ruling of taqiyya, included in his collected works titled ''Rasa'il al-Muhaqqiq al-Karaki'' in three volumes. The essay on taqiyya is published in the second volume.<ref>Muḥaqqiq al-Karakī, ʿAlī b. al-Ḥusayn al-. ''Rasāʾil al-Karakī'', vol. 2, p. 49.</ref> | *'''''Risala fi al-taqiyya'':''' A short essay by [[al-Muhaqqiq al-Karaki]] on the jurisprudential ruling of taqiyya, included in his collected works titled ''Rasa'il al-Muhaqqiq al-Karaki'' in three volumes. The essay on taqiyya is published in the second volume.<ref>Muḥaqqiq al-Karakī, ʿAlī b. al-Ḥusayn al-. ''Rasāʾil al-Karakī'', vol. 2, p. 49.</ref> | ||
*'''''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 | *'''''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).<ref>Anṣārī, ''Rasāʾil fiqhīyya'', p. 71.</ref> | ||
*'''''Al-Taqiyya'':''' This essay on the jurisprudential rulings of taqiyya was authored by [[Imam Khomeini]] in 1373/1953-4, following his lectures on the subject.<ref>Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 1.</ref> It is published in a book titled ''al-Rasa'il al-'ashara'' (The Ten Essays), alongside other essays.<ref>Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 7.</ref> | *'''''Al-Taqiyya'':''' This essay on the jurisprudential rulings of taqiyya was authored by [[Imam Khomeini]] in 1373/1953-4, following his lectures on the subject.<ref>Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 1.</ref> It is published in a book titled ''al-Rasa'il al-'ashara'' (The Ten Essays), alongside other essays.<ref>Khomeinī, ''al-Rasāʾil al-ʿashara'', p. 7.</ref> | ||