Pious Dissimulation (taqiyyah) || Imam Reza (A.S.) Network

Pious Dissimulation (taqiyyah)

Ayatullah Shaykh Muhammad Reza al-Muzaffar
Imam al-Sadiq (`a) is reported to have said in an authenticated tradition: Taqiyyah(42) is my belief and the belief of my forefathers.(43)
He (`a) also said, Whosoever has no taqiyyah(44) has no belief.(45)
Raised as their motto, the Ahl al-Bayt (`a) used to practice taqiyyah in order to protect themselves and their followers from harm, prevent bloodshed,(46) enhance the conditions of Muslims, unify their situations, and reunite their scattered intentions.
Taqiyyah is still the distinctive feature of the Imamiyyah Shi`ah amongst the other sects and nations. As required by the naïve nature of sound reason, it is normal for every human being to conceal his beliefs and guard himself against pitfalls when he anticipates that a danger will befall him or his property if he proclaims or speaks out his beliefs openly.
History confirms that the Imamiyyah Shi`ah and their Imams (`a) faced more tyrannical oppression than any other sect or nation.(47) Most of the time, the Imamiyyah Shi`ah had to practise taqiyyah to conceal their actual beliefs from their rivals and hide their doctrines and private rites in order to avoid persecution in their worldly and religious affairs. This is why the Imamiyyah Shi`ah, and none else, have been known for their abidance of taqiyyah.
Mentioned in detail in the books of Shi`ite jurisprudence, taqiyyah has certain rules and regulations in terms of its obligation or non-obligation that are defined according to the diversity of the conditions that bring about anticipated harm.
Taqiyyah is thus not obligatory under all circumstances; rather it is sometimes allowable while on other occasions, it becomes forbidden, such as in conditions like when support of the religion and serving and striving for Islam rely upon the open declaration and demonstration of the truth. In such conditions, neither property nor lives should be preferred to religion.
Correspondingly, taqiyyah becomes forbidden under such circumstances; killing of innocent people, circulation of the wrong, causing corruption to religious principles, or serious injuries to Muslims by misleading them or exposing them to injustice and oppression.
Contrary to the opinion of the rivals of Shi`ism, taqiyyah does not mean that the Imamiyyah Shi`ah should form a secret association purposed for demolition and destruction, nor does it mean that the religion and its laws become such undiscovered secrets that those who believe in them must never divulge them. This is definitely untrue, because books and writings of the Imamiyyah Shi`ah on various subjects such as jurisprudence, laws of Islam, theology, and doctrines are too many to be counted and much more than any other nation or sect.
Our doctrine of taqiyyah has been used by rivals of the Imamiyyah Shi`ah as another reason to kill them. It seems as if nothing will quench their thirst but that swords find their way to the necks of the Shi`ah so as to annihilate them as was done during the rule of the enemies of the Holy Prophet’s (s) Household, such as the Umayyad, `Abbasid, and Ottoman dynasties.
However, if those who vituperate the Imamiyyah Shi`ah for their belief and practice of taqiyyah, claiming that this practice is illegal on grounds of religious laws, we must then invite them to listen to the following points:
First: We follow our Imams (`a) and abide by their instructions, which represent the most excellent guidance to the truth. These Holy Imams (`a) have ordered us to believe in and practice taqiyyah and imposed it upon us to practice it when necessity rules. Moreover, in the view of our Holy Imams (`a), taqiyyah is part of the religion, as expressed by Imam al-Sadiq’s previously cited saying: Whosoever has no taqiyyah has no belief.
Second: The legitimacy of taqiyyah is proclaimed in the Holy Qur'an: …not he who is compelled while his heart is at rest on account of his faith. (16/106)
This holy verse was revealed to discuss the manner of`Ammar ibn Yasir who had to show disbelief in order to save himself from the enemies of Islam.(48)
On another occasion, the Holy Qur'an clarifies: …except that when you [have to] guard yourselves against them with thorough guarding… (3/28)(49)
On a third occasion, the Holy Qur'an says: And a believing man of Pharaoh's people who hid his faith... (40/28) (40/28)
42. () Fore more details about the notion of taqiyyah and its principles, the reader is advised to refer to the following books: Al-Taqiyyah fi’l-Fikr al-Islami, Book No. 7 in the series of Salsalat al-Ma`arif al-Islamiyyah (Series of Muslim Knowledge), published by Markaz al-Risalah, Qum, First Edition, AH 1419.
Al-Taqiyyah `Inda Ahl al-Bayt by Mustafa Qasir al-`Amili (contemporary), Qum: The Ahl al-Bayt ('a) World Assembly, Second Edition, AH 1415.
Waqi` al-Taqiyyah `Inda al-Madhahib wa’l-Firaq al-Islamiyyah Min Ghayr al-Shi`ah al-Imamiyyah by Thamir Hashim Habib al-`Amidi, Qum: al-Ghadir Center for Islamic Studies, AH 1416/AD 1995.
Al-Taqiyyah by Murtadha al-Ansari (AH 1214-1282), Revised by Faris al-Hassun, Qum: Qa’im Al-Muhammad Foundation, First Edition, AH 1412.
Al-Taqiyyah fi Fiqh Ahl al-Bayt, a thesis by al-Dawari (contemporary), Revised by Muhammad `Ali al-Mu`allim, Qum: The Author, AH 1418, 2 volumes.
For further details, refer to Ajwibat Masa'il Jarullah by `Abd al-Husayn Sharaf al-Din al-Musawi (AH 1377), Question No. 10, Revised by `Abd al-Zahra' al-Yasiri, Qum: The Ahl al-Bayt ('a) World Assembly, First Edition, AH 1416/AD 1995.
43. () This tradition is cited in the following reference books: Da`a'im al-Islam by al-Qadhi al-Nu`man al-Maghribi (AH 363), 1:110, 160, 2:132; `Awali al-La’ali by al-Ihsa'i (AH 880), 2:104, H.286.
The same tradition has been quoted in many other reference books, yet with a little difference, such as al-Mahasin by al-Barqi (AH 274 or 280), Section: bab al-taqiyyah, 1:397, H. 890 according to the edition of The Ahl al-Bayt ('a) World Assembly, and 1:255, H. 286 according to the edition of Dar al-Kutub al-Islamiyyah Publishers; Wasa'il al-Shi`ah by al-Hurr al-`Amili (AH 1104), 16:210, H.21379, Section: bab wujub al-taqiyyah ma`a al-khawf (Obligation of Practicing Taqiyyah At Situations of Fear), H.4; Mishkat al-Anwar fi Ghurar al-Akhbar by al-Tabrisi (the seventh century of Hijrah), Ch.11: Taqiyyah, H.1, pp. 87; al-Sirat al-Mustaqim Ila Mustahiqqi al-Taqdim by al-`Amili al-Nabbati (AH 877), 3:71.
Imam Muhammad al-Baqir ('a) is also reported to have said: “Taqiyyah is part of my religion and the religion of my forefathers. Faithless is he who does not hold taqiyyah.”
See al-Kafi by al-Kulayni (AH 329), 2:219, Section: bab al-taqiyyah, H. 12; Wasa'il al-Shi`ah by al-Hurr al-`Amili (AH 1104), 16:204, H.21359, Section: bab wujub al-taqiyyah ma`a al-khawf (Obligation of Practicing Taqiyyah At Situations of Fear), H.4.
44. () This means that whoever does not believe in and practice taqiyyah…
45. () The tradition in this very form has been mentioned in the following books: Fiqh al-Ridha by Ibn Babawayh (AH 320), pp. 338; Awa'il al-Maqalat by Shaykh al-Mufid (AH 314), pp. 216; Bihar al-Anwar by al-Majlisi (AH 1111), 75:347.
The most common form of the tradition reads, “Faithless is he who does not hold taqiyyah.” In addition to the references mentioned in the previous footnote, see Man La Yahdhuruhu’l-Faqih by Shaykh al-Saduq (AH 381), 2:128, H.1928; Sifat al-Shi`ah by Shaykh al-Saduq, pp. 3 ((The English version of this book is entitled ‘Qualities of the Shi`ah’ and it is published together with two other books of the same author—namely, al-mawa`iz (The Sermons), and fadha'il ush-shi`ah (The Merits of the Shi`ah)—in one book entitled al-Mawa`iz, translated by Badr Shahin, Qum: Ansariyan Publications, Second Edition, AD 2005)); al-Kafi by al-Kulayni (AH 329), 2:217, Section: bab al-taqiyyah, H.2; Wasa'il al-Shi`ah by al-Hurr al-`Amili (AH 1104), 10:131, H.13033, Section: bab jawaz al-iftar li’l-taqiyyah (Permissibility of Breaking One’s Fast Due To Dissimulation), H.3 & 16:210, H.21378, 16:215, H.21394; Mishkat al-Anwar fi Ghurar al-Akhbar by al-Tabrisi (the seventh century of Hijrah), pp. 89; Kanz al-`Ummal by al-Muttaqi al-Hindi (AH 974), 3:96, H.5665.
46. () Imam Muhammad al-Baqir is reported to have said: “In fact, taqiyyah has been decreed so as to prevent bloodshed; hence, when a matter reaches the level of bloodshed, then taqiyyah is no longer effective (i.e. when one is forced to shed the blood of someone else, he must not practice taqiyyah).”
See al-Kafi by al-Kulayni (AH 329), 2:220; Tahdhib al-Ahkam by Shaykh al-Tusi (AH 460), 6:172; Wasa'il al-Shi`ah by al-Hurr al-`Amili (AH 1104), 16:234.
47. () Fore more details in this respect, the gentle reader is advised to see the following books: Al-Shi`ah wa’l-Hakimun by Muhammad Jawad Mughniyah (AD 1982), Beirut: Dar al-Hilal Publishers & Dar al-Jawad Publishers, Fifth Edition, AD 1981.
Fi ²ilal al-Tashayyu` by Muhammad `Ali al-Husayni, Kuwait: al-Alfayn Library, First Edition, AH 1403/AD 1983.
Many other reference books dealing with the history of the Holy Imam and their followers have referred to this topic.
48. () See Tafsir al-`Ayyashi by Ibn `Ayyash al-Salami al-Samarqandi (AH 320), 2:272-273, H.76; Tafsir al-Qummi (AH 329), 1:390; Haqa'iq al-Ta'wil fi Mutashabah al-Tanzil by al-Sharif al-Radhi (AH 406), pp. 76; al-Tibyan fi Tafsir al-Qur'an by al-Tusi (AH 460), 6:428; Majma` al-Bayan fi Tafsir al-Qur'an by al-Tabrisi (AH 560), 6:203; Tafsir al-Qur'an by `Abd al-Razzaq al-San`ani (AH 211), 2:360; Jami` al-Bayan `an Ta'wil Ay al-Qur'an by al-Tabari (AH 310), 7:355, 14:237; Ahkam al-Qur'an by al-Jassas (AH 370), 3:249; al-Mustadrak `Ala al-Sahihayn by al-Hakim al-Naysaburi (AH 405), 2:357; Zad al-Masir fi `Ilm al-Tafsir by Ibn al-Jawzi (AH 597), 4:362, as well as many other book reference of hadith and tafsir.
49. () In this respect, Imam `Ali Amir al-Mu'minin ('a) says in one of his argumentative speeches: “… I also command you to practice taqiyyah in the affairs of your religion, because Almighty Allah says, ‘Let not believers take unbelievers rather than believers for friends; and whosoever does this shall have nothing of the guardianship of Allah. Guard yourselves against them, guarding carefully; and Allah makes you cautious of retribution from Himself; and to Allah is the eventual coming.’ (3/28) I permit you all to declare preference of our enemies over us when fear impels you to do so; and [I permit you all] to speak out disavowal of us when dread drives you to do so; and [I permit you all] to stop offering the obligatory prayers when you expect hardships and adversities to befall you. In fact, to prefer our enemies to us at situations of fear will neither benefit them nor harm us; and to disavow us before our enemies because of taqiyyah will neither slander nor belittle us.
If you disavow us for an hour with your tongue while you are loyal to us in your heart to save your life, your property and your prestige, and save our loyalists and brothers who are known for their adherence to us, this will definitely be better than exposing yourself to perdition. If you do not then you will no longer be able to do a rightful act for your religion or an act bringing about a benefit for your brethren-in-faith. Do not ever shun practicing taqiyyah with which I have commanded you, lest you cause bloodshed to yourself and your brethren-in-faith, expose your own and their livelihood to loss, and make them subservient to the mercy of the enemies of Almighty Allah’s religion. Almighty Allah has commanded you to bring them dignity. If you violate my instruction, you will bring upon yourself and your brethren-in-faith harm that is worse than the harm expected from those who incur our hostility and disbelieve in us.”
See al-Ihtijaj by al-Tabrisi (AH 506), 1:354-356; Madinat al-Ma`ajiz by al-Bahrani (AH 1107), 1:360; Wasa'il al-Shi`ah by al-Hurr al-`Amili (AH 1104), 16:229, H.21431, Section: bab jawaz al-taqiyyah fi izhar kalimat al-kufr (Permissibility of Speaking Out the Word of Atheism As A Practice of Taqiyyah), H.10; Bihar al-Anwar by al-Majlisi (AH 1111), 10:75, Section No. 4: ihtijajuhu `ala al-tabib al-yunani (His Argument Against the Greek Physician).
`Abdullah ibn `Abbas—may Almighty Allah be pleased with him—is reported to have said: “Taqiyyah (or tuqah) is to speak with one’s tongue while the heart is full of faith. However, to practice taqiyyah does not include the killing of someone or committing an offense. Such being the case, no excuse is admitted.”
See al-Mustadrak `Ala al-Sahihayn by al-Hakim al-Naysaburi (AH 405), 2:291; al-Sunan al-Kubra by al-Bayhaqi (AH 458), 8:209. Other reference books of hadith have also quoted this saying.
Under the title of ‘Sense and Ruling of Taqiyyah’, Abu-Bakr al-Jassas says: “Almighty Allah says, ‘…but you should guard yourselves against them, guarding carefully (tuqah)… (3/28)’ This means that if you expect damage of yourselves or some of your organs, then you should behave with dissimulation (taqiyyah); that is to show loyalty to them (i.e. the enemies) without having faith in them. This is the overt sense of taqiyyah as is necessitated by the word tuqah. This opinion is unanimously adopted by the majority of scholars. The holy verse denotes the permissibility of stating disbelief (kufr) under taqiyyah. Similar to this is the following holy verse: ‘He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith. (16/106)’ Permissibility of practicing taqiyyah under such circumstances is considered permission granted by Almighty Allah.”
Reference: Ahkam al-Qur'an by Abu-Bakr al-Jassas (AH 370), 2:12.
Concerning the exegesis of the previously mentioned holy verse, al-Tabari has reported Ibn `Abbas as saying: “Taqiyyah is practiced by tongue only. That is to say, one who is compelled to say a word that is considered disobedience to Almighty Allah may utter that word for fear of people, while the heart is full of faith. There is no objection to such a deed as long as taqiyyah must not exceed the tongue.”
A similar narration has been reported from al-Aahhak. Reference: Tafsir Jami` al-Bayan by al-Tabari (AH 310), 3:310-311.
Al-Qurtubi has reported al-Hasan (al-Basri) as saying: “Taqiyyah is allowed for men up to the Day of Judgment. Yet, there is no taqiyyah in matters of murder.”
Al-Bukhari has also reported a similar tradition from al-Hasan al-Basri.
Reference: al-Jami` li-Ahkam al-Qur'an by al-Qurtubi (AH 671), 4:57; Sahih al-Bukhari (AH 256), 8:55, Chapter: Kitab al-Ikrah (Compulsion).
For further details, the reader is advised to refer to the exegesis of the previously mentioned holy verses in the reference books of tafsir.