<\/p>\n
Shia Islam: The meaning of Taqiyya Taqiyya (\u2018dissimulation\u2019) is a concept that appears in the Qur\u2019an and has been highlighted in some verses. The Qur\u2019an permits a believer to observe taqiyya if he believes that his life, family or property are in danger because of his beliefs. In other words, taqiyya is a means to which a defenceless person can resort when confronted by someone who intends to harm him, his family or his property due to a difference in religious belief. In these circumstances, the Qur\u2019an allows the believer to outwardly renounce his faith in a bid to ward off this threat of persecution. This is a fundamental principle that is endorsed by all religions, including Islam. Some people, who are unaware of this Qur\u2019anic concept, wrongly ascribe it to Sh\u012b\u02bfa and use it to defame them.<\/p>\n
Taqiyya is belongs to the category of the branches of the religion (fur\u016b\u02bf al-d\u012bn) \u2013 or its practices \u2013 and should not be confused with the roots (u\u1e63\u016bl al-d\u012bn) \u2013 or principle beliefs \u2013 as it is merely a practical method to avoid harm. Etymologically, taqiyya is derived from the Arabic word \u2018waq\u0101ya,\u2019 which means to shield or protect oneself. Taqiyya serves as a shield for the weak and defenceless that protects them from the deadly blows of the enemy just as combatants save themselves from enemies behind their shields in a battlefield.<\/p>\n
Is taqiyya the same as hypocrisy?<\/p>\n
Taqiyya is a shield that protects the believer from someone who is persecuting his faith. Under taqiyya, the believer outwardly renounces his beliefs. Hypocrisy (nif\u0101q), on the other hand, is precisely the opposite of this notion; a hypocrite is an unbeliever who covers up his disbelief and pretends to be a believer. So, how can one consider taqiyya to be a form of hypocrisy?<\/p>\n
In clearer terms, taqiyya means to hide one\u2019s faith and pretend to be a disbeliever, whereas hypocrisy is the opposite. The Qur\u2019an describes the hypocrites: \u2018When the hypocrites come to you they say, \u2018We bear witness that you are indeed the Messenger of Allah.\u2019 Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are indeed liars.\u2019 (Q63:1) The hypocrites had already pretended to believe in Islam and the Prophet while in their hearts they believed exactly the opposite. The boundaries defined for hypocrisy in this verse clearly distinguish it from taqiyya. If taqiyya were a form of hypocrisy, God would not have not allowed it elsewhere in the Qur\u2019an (we will turn to the evidence for taqiyya later on) because God never commands anything evil: \u2018When they commit an indecency, they say, \u2018We found our fathers practising it, and Allah has enjoined it upon us.\u2019 Say, \u2018Indeed Allah does not enjoin indecencies. Do you attribute to Allah what you do not know?\u2019\u2019 (Q7:28)<\/p>\n
Why practice taqiyya?
\nThere must be a good reason for anyone to act in a way that goes against his deepest held beliefs; a believer takes pride in worshipping God and matching his behaviour to divine instructions. If such a person reneges on divine instructions, he must have something in mind like protecting his life, family and property from harm. A believer resorts to taqiyya only when all liberties have been trampled upon and no opposing view is tolerated. In that case, a believer has no other option but taqiyya to safeguard his life and properties against tyrants.<\/p>\n
What is essential is that the behaviour and morality of people practising taqiyya must be distinguished from underground organisations harbouring malign goals. Those who are forced to practice taqiyya have no intention to sow sedition, only to protect themselves from the persecution of their enemies. In this way, they adapt their behaviour in response the overwhelming power of the tyrants. It would be wrong to draw a parallel between a defenceless person forced to practice taqiyya to safeguard himself and with an underground group gathering arms to seize power. Secret groups such as these follow the ideology of \u2018the ends justify the means\u2019 and they resort to any means necessary to reach their goals, but a person practising taqiyya is only seeking to protect himself and his family from harm.<\/p>\n
Before the collapse of the Soviet Union, millions of Muslims were living in Muslim-majority republics. However, the dictatorial Communist government shut down all their mosques and schools, set fire to their libraries, murdered their scholars, and banned prayers and religious ceremonies. Under such circumstances, millions of Muslims chose to practice taqiyya and they feigned apostasy while they worshipped God at home.<\/p>\n
After the fall of the Soviet Union, Muslims were freed from the shackles of Communism. They came together to reconstruct mosques and teach Islam once again. Had they not practiced taqiyya under those stifling conditions and stuck to their beliefs in public, none of them would have survived to rebuild the mosques.<\/p>\n
Having clearly shown the difference between taqiyya and hypocrisy, we will now refer to the Qur\u2019anic verses and Islamic traditions that discuss it.<\/p>\n
Four reasons for taqiyya in the Qur\u2019an
\nAs we mentioned above, taqiyya means protecting one\u2019s life, family and property from persecution. It is also a Qur\u2019anic edict and something endorsed by the Prophet. The following verses confirm the validity of taqiyya:<\/p>\n
First verse
\n\u2018Whoever renounces faith in Allah after [affirming] his faith \u2013 barring someone who is compelled while his heart is at rest in faith \u2013 but those who open up their breasts to unfaith, upon such shall be Allah\u2019s wrath, and there is a great punishment for them.\u2019 (Q16:106)<\/p>\n
This verse begins by discussing those who renounced their faith after believing and forewarns them of God\u2019s punishment. However, it makes an exception for those who renounced their faith under persecution, so long as they remained faithful in their hearts.<\/p>\n
This verse\u2019s occasion of revelation makes this fact clear: The polytheists had seized three people; \u02bfAmm\u0101r, his father Y\u0101sir and his mother, Sumayya. Y\u0101sir and Sumayya refused to renounce their faith and were brutally slain. But \u02bfAmm\u0101r renounced his faith and was set free. Word of \u02bfAmm\u0101r\u2019s apostasy reached the Companions of the Prophet and it was an object of criticism. But when the Prophet heard of this, he told them: \u2018That is not that case. \u02bfAmm\u0101r is faithful from head to toe. His flesh and blood are twined with faith.\u2019 \u02bfAmm\u0101r wept but the Prophet wiped his tears away. It was then that this verse was revealed to the Prophet.<\/p>\n
Zamakhshar\u012b says that prominent Companions such as \u1e62uhayb al-R\u016bm\u012b, Bil\u0101l, and Khub\u0101b were also practicing taqiyya. (Kashsh\u0101f, 2\/430)<\/p>\n
Commentators say that feigning disbelief to ward off a threat is not the same as disbelief, because faith lies in heart. And neither faith nor disbelief in the heart can be compelled just because someone is forced to behave a certain way outwardly. The interpretation of this verse could be of great help to those seeking more clarifications. (J\u0101mi\u02bf li A\u1e25k\u0101m al-Qur\u02be\u0101n, 4\/57; Tafs\u012br Kh\u0101zin, 1\/277; Tafs\u012br R\u016b\u1e25 al-Bay\u0101n, 5\/84)<\/p>\n
Second verse
\n\u2018The faithful should not take the faithless for allies instead of the faithful, and whoever does that Allah will have nothing to do with him, except when you are wary of them out of caution. Allah warns you to beware of [disobeying] Him, and toward Allah is the return.\u2019 (Q3:28)<\/p>\n
This verse includes the exception \u2018except when you are wary of them out of caution.\u2019 Initially in this verse, any alliance with the disbelievers is prohibited on pain of having one\u2019s relations severed with God. However, it exempts those who do this out of taqiyya to avoid being harmed by their opponents.<\/p>\n
In his commentary, Fakhr al-R\u0101z\u012b explains this exception as follows: \u2018taqiyya has its own instructions; (1) When someone is living with disbelievers and fears for his life and property, and so agrees with them outwardly while saying the contrary in his heart, this verse confirms his behaviour; (2) when a human being protects his life and property by an outward change in his behavior or language, the religion of Islam endorses this behaviour.\u2019 (Maf\u0101t\u012bh al-ghayb, 8\/13)<\/p>\n
Qur\u2019anic commentators regularly refer to this verse to justify disguising oneself. See, for example, al-Kashsh\u0101f (1\/422); Tafs\u012br Nasaf\u012b (1\/277); Tafs\u012br R\u016b\u1e25 al-Ma\u02bf\u0101n\u012b (3\/121); Ma\u1e25\u0101sn al-Ta\u02bew\u012bl (4\/82).<\/p>\n
As most commentators agree with our interpretation of this verse, we do not need to quote each and every one of them. However, we will underscore the main points of al-Mar\u0101gh\u012b\u2019s interpretation:<\/p>\n
He says taqiyya is a sanctioned principle for repelling evil. He notes that it would be no problem for an Islamic government to reach agreement with an un-Islamic government as long as losses are avoided and gains are made. (Tafs\u012br, 3\/136)<\/p>\n
Third verse
\n\u2018Said a man of faith from Pharaoh\u2019s clan, who concealed his faith, \u2018Will you kill a man for saying, \u201dMy Lord is Allah,\u201d while he has already brought you manifest proofs from your Lord? Should he be lying, his falsehood will be to his own detriment; but if he is truthful, there shall visit you some of what he promises you. Indeed Allah does not guide someone who is a profligate, a liar.\u2019 (Q40:28)<\/p>\n
This verse speaks about concealing one\u2019s faith in reference to someone who firmly believed in God and the Prophet Moses while outwardly cooperating with Pharaoh to make himself appear neutral. Verses 28 to 44 of S\u016brat al-Gh\u0101fir underscore the constructive uses of taqiyya as this person managed to save Moses from Pharaoh under the aegis of taqiyya; the Pharaoh\u2019s advisors had decided that Moses should be killed, but he was able to inform Moses of the decision before it was enacted:<\/p>\n
\u2018And there came a man from the city outskirts, hurrying. He said, \u2018Moses! The elite are indeed conspiring to kill you. So leave. I am indeed your well-wisher.\u2019\u2019 (Q28:20)<\/p>\n
Moses trusted this man and he immediately left the place he was in to seek safety.<\/p>\n
Fourth verse
\n\u2018When you have dissociated yourselves from them and from what they worship except Allah, then take refuge in the Cave. Your Lord will unfold His mercy for you, and He will help you on to ease in your affair.\u2019\u2019 (Q18:16)<\/p>\n
\u2018The Seven Sleepers of Ephesus\u2019 is a famous legend. It recounts how a group of people hid inside a cave outside the city of Ephesus to escape the persecution of Christians conducted during the reign of the Roman emperor Decius. The fact that they were able to escape was almost certainly because they observed taqiyya; otherwise, they would have been killed.<\/p>\n
\u2018And We made firm their hearts when they stood up and said, \u2018Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression. (Q18:14)<\/p>\n
The Qur\u2019an then goes into the details of their story, which shows that this was something practiced during the time of prophets past. Moreover, it shows that taqiyya, in the sense of making an outward show of disbelief for disbelievers is something acceptable to all Muslim groups. The point of contention then, is not this, but that the Shi\u2019a do not practice taqiyya vis-\u00e0-vis disbelievers, but rather vis-\u00e0-vis other Muslims. Is there any reason for practicing it in this fashion? This is what we will discuss below.<\/p>\n
Muslims practicing taqiyya amongst Muslims
\nThe above verses and traditions are about a believer practicing taqiyya vis-\u00e0-vis disbelievers, which is allowed because it is intended to protect the life, property and family of the believer. But what about in a situation where the ruler is a Muslim whose doctrinal views are in conflict with those of certain sects and schools of thought? And what if a person\u2019s life and property will be at risk if someone refuses to agree with him?<\/p>\n
Obviously, there is no need for taqiyya in an Islamic society where all schools of thought are tolerated. In that case, everyone enjoys freedom of belief and no one would have a reason to conceal their faith from others. On the other hand, if freedom is restricted in a country and only the ruler\u2019s views are recognized, other groups will have to outwardly conform to these. However, this is nothing new because scholars have expanded the concept of taqiyya to include a Muslim\u2019s taqiyya vis-\u00e0-vis fellow Muslims in such situations.<\/p>\n
In his interpretation of the Qur\u2019anic verse: \u2018The faithful should not take the faithless for allies instead of the faithful, and whoever does that Allah will have nothing to do with him, except when you are wary of them out of caution. Allah warns you to beware of [disobeying] Him, and toward Allah is the return.\u2019 (Q3:28) Fakhr al-R\u0101z\u012b writes: \u2018In its apparent sense, the verse refers to about a believer\u2019s taqiyya vis-\u00e0-vis powerful disbelievers, but the Sh\u0101fi\u02bf\u012b school expands its scope; anytime a Muslim faces similar conditions vis-\u00e0-vis another Muslim, taqiyya will be authorized for the protection of his life.\u2019 But is taqiyya also authorized for the protection of property? R\u0101z\u012b replies that it might be authorized because the Prophet (s.a.w.a) has said that a Muslim\u2019s property is as sanctified as his blood. The prophet also says anyone dying to defend his property is a martyr. (Maf\u0101t\u012b\u1e25 al-Ghayb, 8\/13)<\/p>\n
Jam\u0101l al-D\u012bn al-Q\u0101sim\u012b, a Syrian writer of the previous century, has quoted Mu\u1e25ammad b. Murta\u1e0d\u0101 al-Yam\u0101n\u012b, better known as Ibn al-Waz\u012br, as saying: \u2018Genuine mystics are few in number and they are always in fear of cruel kings, devilish human beings and unjust rulers. Based on Qur\u2019anic verses and the consensus of Muslim scholars, they are allowed to practice taqiyya. The fear of mystics has always concealed truth. Ab\u016b Hurayra says: \u2018I have two collections of a\u1e25\u0101d\u012bth from the Prophet. I have spread one of them and held another one. Had I revealed the second collection, I would have had my neck vessels slit.\u2019 (Ma\u1e25\u0101sin al-Ta\u02bew\u012bl, 4\/89)<\/p>\n
Mar\u0101gh\u012b interprets the verse \u2018Whoever renounces faith in Allah after [affirming] his faith \u2013 barring someone who is compelled while his heart is at rest in faith \u2013 but those who open up their breasts to unfaith, upon such shall be Allah\u2019s wrath, and there is a great punishment for them\u2019 (Q16:106) as follows: \u2018taqiyya involves any sort of affability with disbelievers, tyrants and corrupt rulers, though it may be in the form of flexibility in words, smile on the face or payment of gifts in order to ward off their harm. Such deeds are allowed under Islam because the Prophet has said that any payment for the protection of a believer\u2019s dignity is counted as an act of charity.\u2019 (Tafs\u012br Mar\u0101gh\u012b, 3\/136).<\/p>\n
Therefore, these three great scholars and perhaps others too have confirmed that taqiyya is not limited to interactions between a believer and disbeliever. The scope of taqiyya is much broader and it also includes interactions between Muslims. Anytime a self-proclaimed Muslim ruler restricts freedoms and threatens to kill or plunder others, a believer must exercise taqiyya.<\/p>\n
Islamic history testifies to the fact that leading scholars and have, on certain occasions, spoken contrary to their real beliefs in a bid to protect their life and property. The story of A\u1e25mad b. \u1e24anbal and other tradition narrators regarding the theological doctrine of the createdness of the Qur\u2019an is a famous one. The ruler of the time forced \u1e25ad\u012bth collectors to confess to the createdness of the Qur\u2019an or face prison and torture. Some of them made confessions and were freed. Three refused to confess and stuck to their views. They were sent to Ma\u02bem\u016bn to face punishment. On the way, they died. The story has been recounted in detail in \u1e6cabar\u012b\u2019s T\u0101r\u012bkh (7\/195\u2013206).<\/p>\n
Earlier, we studied the life of some Sh\u012b\u02bfa under the Umayyad and Abbasid dynasties. We noted that Mu\u02bf\u0101wiya and others had enacted policies to root out Shi\u2019ism. A group stood against them and they embraced martyrdom, but the group that practiced taqiyya were spared.<\/p>\n
Sayyid Hibat al-D\u012bn al-Shahrist\u0101n\u012b, a famous Iraqi scientist in the previous century, has authored an article about taqiyya in al-Murshid magazine. Excerpts are as follows:<\/p>\n
\u2018\u2026taqiyya is a tool in the hands of any weak man who has been denied freedom. The Sh\u012b\u02bfa are better-known than other sects for the exercise of taqiyya. The reason for this is clear. This Islamic sect has faced much more pressure than other sects. The Sh\u012b\u02bfa have been exposed to torture and murder under the Umayyads, Abbasids and the Ottomans. They were never granted freedom in Islamic lands and they had to practice taqiyya constantly. That is why the word taqiyya reminds one of Shi\u2019ism.<\/p>\n
Shi\u2019ism differs from other Islamic sects in some beliefs and practices. Due to this difference, many have been intolerant of the Sh\u012b\u02bfa. That is why the followers of the Sh\u012b\u02bfa Imams have had to conceal their beliefs, customs and books in order to protect their life and properties and not be accused of disobedience. The Muslims have had to close their ranks in a bid to keep the disbelievers from benefitting from their division.<\/p>\n
It is for these reasons that the Sh\u012b\u02bfa have always practiced taqiyya and their the Imams have ordered them to do so under certain circumstances, because as long as freedoms are restricted, taqiyya is the only possible lifestyle.\u2019<\/p>\n
(al-Murshid, 3\/252\u2013253; see also Muf\u012bd, Aw\u0101\u02beil al-Maq\u0101l\u0101t, 96 footnotes)<\/p>\n
Taqiyya as a personal affair
\nThe Sh\u012b\u02bfa have practiced taqiyya at most times and outwardly acted in harmony with the majority, but the fact is that taqiyya is an individual matter. Taqiyya does by no means mean that a scholar can write a book to suit the tastes of rulers and undermine fundamental Islamic principles. Such a thing has never been done and could never be done. An individual practicing taqiyya cannot go out of his personal scope and start deciding for others.<\/p>\n
E\u1e25s\u0101n Il\u0101h\u012b \u1e92ah\u012br has long been critical of the Sh\u012b\u02bfa, saying that their books are not authentic because they have been written based on the principle of taqiyya. It is important to know that this writer has fabricated these lies without conducting any investigation. Taqiyya is totally personal and not a collective issue. Someone is allowed to conceal his beliefs in order to save his own life, but nobody is allowed to write a book under the guise of taqiyya and publish it in the name of Shi\u2019ism. When the Sh\u012b\u02bfa were living under the cloak of taqiyya, this was because there was no government to support them. Today, however, there are two Sh\u012b\u02bfa governments are ruling in Iraq and Iran and therefore the Sh\u012b\u02bfa no longer need to practice taqiyya.<\/p>\n
Forbidden forms of Taqiyya
\nLike all other practices, Sh\u012b\u02bfa scholars say taqiyya falls within the five categories of action (obligatory, recommended, permitted, discouraged and forbidden). When life and properties are in danger, taqiyya is obligatory. But in two cases, taqiyya is forbidden:<\/p>\n
1- When Islam is threatened
\nIf Islam or Shi\u2019ism is under threat and the practice of taqiyya by a scholar is likely to harm or allow irreparable damage to be done to the religion, taqiyya is forbidden. For instance, if someone is ordered to destroy the Ka\u02bfba and its surroundings, or to write a book against Islam and the Qur\u2019an, or offer an incorrect interpretation of it, then he is not allowed to practice taqiyya even if he is threatened with death. He has to give his life so that the holy book will be protected.<\/p>\n
If a prominent scholar is threatened with death for refusing to drink in public or remove the scarf of his wife, he will have to choose to die rather than to do an act which will arouse doubts about Islamic beliefs. This is because taqiyya is intended to protect the religion; whenever taqiyya causes people to lose their religion, it will be considered forbidden.<\/p>\n
The following quote is from late the Imam Khomeini: \u2018Taqiyya is forbidden for certain obligatory or forbidden practices that are religiously significant. For example, destruction of Ka\u02bfba and the holy sites, writing book against Islam, the Qur\u2019an and or its interpretation, or a blasphemous interpretation of Qur\u2019an \u2013 these are all great forbidden acts which are not subject to taqiyya.\u2019<\/p>\n
Mus\u02bfada b. Sadaqa narrates from the Imam: \u2018If a believer practices taqiyya in his life, there is no problem so long as the religion is not harmed as a result.\u2019 (Was\u0101\u02beil al-Sh\u012b\u02bfa, 11\/ ch. 25, tradition no. 6)<\/p>\n
Drinking alcohol is a secondary issue. Anytime an ordinary person is threatened, he can commit this forbidden act to protect his life and properties. But if a religious scholar is threatened to do so, he should accept by no means even at the price of his life. Instructions for inheritance, divorce, prayers and \u1e24ajj are also secondary. If a religious scholar is told to write a book distorting these instructions or face threats he must not accept to write such a book.<\/p>\n
2- When taqiyya may lead to bloodshed
\nIf someone is ordered to kill an innocent on pain of death or injury, taqiyya will be forbidden because taqiyya has been instituted in order to protect the blood of Muslims. If someone\u2019s taqiyya in favor of a tyrant causes bloodshed, it will definitely be forbidden. Imam al-B\u0101qir says: \u2018We instructed taqiyya in order to protect blood. If blood is to be spilt, taqiyya is not allowed.\u2019 (Was\u0101\u02beil al-Sh\u012b\u02bfa, 1\/ ch. 31, tradition no. 1)<\/p>\n
<\/p>\n
<\/p>\n
Conclusion
\nTaqiyya is based upon the Qur\u2019an and the Sunna. Moreover, taqiyya was practiced during the Prophet\u2019s lifetime.<\/p>\n
Taqiyya is a means in the hand of the weak to protect their life and properties from those in power. It does mean a secret and underground organization to threaten other Islamic sects, because such an act is strictly forbidden by Islam.<\/p>\n
Certain exegetes have concluded that the Sh\u012b\u02bfa practice of taqiyya is correct.<\/p>\n
Taqiyya is not restricted to repelling the harm of disbelievers, but also it can also be used to repel the harm of Muslim tyrants too.<\/p>\n
Taqiyya is a personal and individual affair. As long as a person is overcome by fear he has to practice taqiyya; it is only after the threat is dispelled he will revert to his normal religious practice.<\/p>\n
Like every other religious subject, taqiyya falls within the framework of the five categories of action, meaning in some situations it can be obligatory while in others it is forbidden.<\/p>\n
In conclusion, we ask all Muslim rulers, scholars and muftis to maintain a free, brotherly and tolerant atmosphere in which all sects can coexist, and that differences over secondary issues will not restrict anyone\u2019s freedom or cause murder and in that way taqiyya will leave the Muslim community for good.<\/p>\n
<\/p>\n