Taqiyya: Difference between revisions

'''Taqīyya''' (Arabic: {{ia|التَّقِيَّة}}), or '''dissimulation''', is the act of concealing one's belief or performing an action contrary to one's heartfelt conviction in the presence of opponents in order to prevent religious or worldly harm. [[Shias]] are more renowned than followers of other Islamic denominations for their adherence to taqiyya, owing to their experience of various political, social, cultural, economic, and other forms of pressure throughout history from their adversaries.

There are different types of taqiyya, and [[Shiite jurists]] have outlined various injunctive (taklifi) and declaratory (wad'i) rulings regarding it. In their view, when expressing one's beliefs in the presence of adversaries poses a danger to one's life, property, or reputation—or that of others—taqiyya becomes [[obligatory]] to the extent that such harm is averted. Moreover, depending on specific circumstances, taqiyya may also be [[recommended]], [[disliked]], [[permissible]], or [[forbidden]].

==The Concept==

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>

While the term "taqiyya" does not appear in the [[Quran]], Muslim scholars believe certain Quranic [[Verse|verses]]<ref>See: Qur'an 16:106; Qur'an 40:28.</ref> allude to the concept, and they reference these verses to establish the legitimacy of taqiyya.<ref>See: Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 203; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 153.</ref> In Shiite hadith sources, numerous hadiths from the [[Infallible Imams (a)]] address taqiyya.<ref>See: Kulaynī, ''al-Kāfī'', vol. 3, p. 548-560; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 203-254.</ref> [[Al-Kulayni]], the Shiite scholar of hadith (d. 329/941), dedicated a section of his book ''[[al-Kafi]]'' to taqiyya, citing 23 relevant hadiths.<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 548-560.</ref> [[Al-Hurr al-'Amili]], in his ''[[Wasa'il al-Shi'a]]'', compiled 146 hadiths related to taqiyya across twelve sections.<ref>See: Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 203-254.</ref> Additionally, some Sunni hadith sources also reference taqiyya, though not in a dedicated section.<ref>See: Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 9, p. 19; Haythamī, ''Kashf al-astār'', vol. 4, p. 113; Ṭabarānī, ''al-Muʿjam al-kabīr'', vol. 20, p. 94; Ḥabīb al-ʿAmīdī, ''Taqīyya az dīdgāh-i madhāhib wa firqa-hā-yi Islāmī-yi ghayr-i Shīʿī'', p. 72-77.</ref>

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>

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]] 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>

*'''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),<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>

Shiite jurists have cited the [[Quran]] and the [[Tradition]] to establish specific jurisprudential rulings for taqiyya, which can be outlined as follows:

*'''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.<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.<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.<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.<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>

#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>

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

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.<ref>Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 394; Ruḥānī, ''Fiqh al-Ṣādiq'', vol. 11, p. 397.</ref>

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 stating that those who do not practice taqiyya have no religion<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 210; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 398.</ref>

*Hadiths describing taqiyya as a great obligation, favored by God and His friends<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 206-208; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 399.</ref>

*Hadiths suggesting that some early prophets also practiced taqiyya<ref>See: Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 16, p. 208-210; Makārim Shīrāzī, ''al-Qawāʿid al-fiqhīyya'', vol. 1, p. 401.</ref>

[[Al-Muhaqqiq al-Karaki]] states that Shiite jurists have a [[consensus]] on the permissibility of taqiyya.<ref>Muḥaqqiq al-Karakī, ''Rasāʾil al-Karakī'', vol. 2, p. 51.</ref>

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==

[[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>

==The Sunni Perspective==

Among Sunni Muslims, [[Wahhabis]] completely reject taqiyya as illegitimate and criticize Shiites for their acceptance and practice of it.<ref> Nūrī, ''Naqd-i dīgāh-i Ibn Taymīyya dar bāb-i taqīyya'', p. 149.</ref> Among Shiite denominations, [[Zaydis]] are noted for their wholesale rejection of taqiyya.<ref>Mashkūr, ''Farhang-i firaq-i Islāmī'', p. 218.</ref>

One objection raised by [[Ibn Taymiyya]], and subsequently by Wahhabis, is that taqiyya is akin to lying and hypocrisy.<ref>See: Ibn Taymīyya, ''Minhāj al-sunna al-nabawīyya'', vol. 1, p. 68, vol. 2, p. 46; Qifārī, ''Uṣūl madhhab al-Shīʿa al-imāmīyya al-ithnā ʿasharīyya'', vol. 2, p. 819; Bākistānī, ''al-Shīʿa wa al-Tashayyuʿ'', p. 88.</ref> 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.<ref>Subḥānī, ''al-Taqīyya; mafhūmuhā, ḥadduhā, dalīluhā'', p. 74.</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 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>

*'''''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 Hashim al-Amidi, written in Arabic and translated into Persian by Muhammad Sadiq Arif. 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.<ref>Ḥabīb al-ʿAmīdī, ''Taqīyya az dīdgāh-i madhāhib wa firqa-hā-yi Islāmī-yi ghayr-i Shīʿī'', p. 12-13.</ref>

*'''''Taqiyya sipari barayi mubaraza-yi 'amiqtar''''' (Taqiyya as a shield for a deeper fight), authored by [[Nasir Makarim 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.

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