al-Taqiyya According to the Shia

The Shia did NOT innovate or concoct anything new, they simply followed the
injunctions of Allah (SWT), as stated in the Quran, and the custom of the
Seal of Prophethood, Muhammad (PBUH&HF). Nonetheless, one must also examine
what the Shia themselves say about al-Taqiyya:

al-Shaykh Muhammad Ridha al-Mudhaffar in his book, "Aqa'id al-Imamiyah,"
wrote that:

     "al-Taqiyya should conform to specific rules vis-a-vis the situation
     wherein eminent danger is present; these rules, listed in many books
     of Fiqh (Jurisprudence), along with the severity of the danger
     determine the validity, or lack of, al-Taqiyya itself. It is not
     mandatory to practice it (al-Taqiyya) at all times; on the contrary,
     it is permissible, and sometimes necessary, to abandon it (al-Taqiyya)
     altogether; as in the case where revealing the truth will further the
     cause of the religion, and provide a direct service to Islam; and
     (when the revealing of the truth is such that it constitutes) a jihad
     (striving) for (Islam's) sake; (verily,) in such a situation, wealth
     and life should be forsaken.  Furthermore, al-Taqiyya is prohibited in
     instances wherein the killing of innocent people and the spread of
     corruption will result; and in cases wherein the marring of the
     religion will result, and/or a significant harm will befall the
     Muslims, either by leading them astray or corrupting and oppressing
     them.

     Either way, al-Taqiyya, as the Shia uphold it, does not make of the
     Shia a secret cooperative that seeks to destroy and corrupt, as the
     enemies (of the Shia) wish to present them; (these critics launch
     their verbal attacks) without really heeding the subject (of al-
     Taqiyya); and (without even) laboring to understand our own opinion on
     the matter (of al-Taqiyya).

     Nor does it (al-Taqiyya) mandate that the religion and its injunctions
     become a secret of secrets that cannot be disclosed to those who do
     not subscribe to its teachings. How so, when the books of the
     Imamiyah (the Shia) that deal with the (subjects of) Fiqh, Kalam, and
     beliefs are in abundant supply, and have exceeded the limits (of
     publications) expected from any nation professing its beliefs."

Imam Khomeini in his book, "Islamic Government," also presents his view on
al-Taqiyya. He believes that al-Taqiyya is permitted only when one's life
is jeopardized.  Whereas in cases wherein the religion of Allah (SWT),
Islam, is in danger, it is not permitted even if it leads to one's death:

     The Imams, may peace be upon them, imposed on the jurisprudence very
     important ordinances and committed them to shouldering and preserving
     the trust.  It is not right to resort to dissimulation on every issue,
     small and big. Dissimulation was legislated to preserve one's life or
     others from damage on subsidiary issues of the laws.  But if Islam in
     its entirety is in danger, then there is no place for dissimulation
     and for silence.  What do you think a jurisprudent should do if they
     force him to legislate or innovate?... If dissimulation forces on us
     to jump on the sultan's bandwagon then it should not be resorted to
     even if such refrainment leads to the death of the person concerned,
     unless his jumping on the bandwagon constitutes a real victory for
     Islam and the Muslims, as in the case of Ali Ibn Yaqtin and Nasiruddin
     in al-Tusi, may Allah have mercy upon their souls.


In his book, "Shi'ite Islam" (translated into English by Sayyed Hussein
Nasr), the Shi'i scholar Allama Sayyid Muhammad Husayn Tabatabai defines
Taqiyya as the situation where a person "hides his religion or certain of
his religious practices in situations that would cause definite or probable
danger as a result of the actions of those who are opposed to his religion
or particular religious practices." He goes on to define the nature of the
danger:

     The exact extent of danger which would make permissible the practice
     of Taqiyya has been debated among different Shia scholars.  In our
     view point, the practice of Taqiyya is permitted if there is definite
     danger facing one's own life or the life of one's family, or the
     possibility of the loss of the honor and virtue of one's wife or of
     other female members of the family, or the danger of the loss of one's
     material belongings to such an extent as to cause complete destitution
     and prevent a man from being able to continue to support himself and
     his family.

Tabatabai cited two verses from the Quran in support of al-Taqiyya:

"...except for precaution and dissimulation that you may protect yourselves against them..."(Quran 3:28)  :      (         /      (_)
                                

For the above verse, the great Sunni scholar, Mawdudi, has a commentary in
support of Taqiyya. Notice that in the above verse, the words "tattaqu" and
"toqat" have exactly the same root as Taqiyya.

The second verse is the following:

     "Any one who becomes unbeliever after being believer, EXCLUDING the
     one who is under compulsion and force while his hurt is firm in faith,
     but the one go on in disbelief, Wrath of Allah is on to them and they
     will have a dreadful penalty," (Quran 16:106)
 

     As mentioned in both Sunni and Shi'ite sources this verse was revealed
     concerning 'Ammar Ibn Yasir.  After the migration (hijrah) of the
     Prophet, the infidels of Mecca imprisoned some of the Muslims of that
     city and tortured them, forcing them to leave Islam and to return to
     their former religion of idolatry.  Included in this group who were
     tortured were Ammar and his father and mother. Ammar's parents refused
     to turn away from Islam and died under torture.  But Ammar, in order
     to escape torture and death, outwardly left Islam and accepted idol
     worship, thereby escaping from danger.   Having become free, he left
     Mecca secretly for Medina.   In Medina he went before the Holy
     Prophet--upon whom be blessings and peace--and in a state of penitence
     and distress concerning what he had done, he asked the Prophet if by
     acting as he did, he had fallen outside the sacred precinct of
     religion.  Then Prophet said that his duty was what he had
     accomplished. The above verse was then revealed.

     The two verses cited above were revealed concerning particular cases
     but their meaning is such that they embrace all situations in which
     the outward expression of doctrinal belief and religious practice
     might bring about a dangerous situation.  Besides these verses, there
     exist many traditions from the members of the Household of the
     Prophet, ordering Taqiyya when there is fear of danger.

     Some have criticized Shia by saying that to employ the practice of
     Taqiyya in religion is opposed to the virtues of courage and bravery.
     The least amount of thought about this accusation will bring to light
     its invalidity, for Taqiyya must be practiced in a situation where man
     faces a danger which he cannot resist and against which he cannot
     fight.

     Resistance to such a danger and failure to practice Taqiyya in such
     circumstances shows rashness and foolhardiness, not courage and
     bravery.  The qualities of courage and bravery can be applied only
     when there is at least the possibility of success in man's efforts.
     But before a definite or probable danger against which there is no
     possibility of victory--such as drinking water in which there is
     probably poison or throwing oneself before a cannon that is being
     fired or lying down on the tracks before an onrushing train--any
     action of this kind is nothing but a form of madness and contrary to
     logic and common sense.  Therefore, we can summarize by saying that
     Taqiyya must be practiced only when there is a definite danger which
     cannot be avoided and against which there is no hope of a successful
     struggle and victory.

Please refer to Shi'ite Islam
Allamah Sayyid Muhammad Husayn Tabatai
Translated by Seyyed Hossein Nasr
pp 223-225

It is apparent then, from the above quotes, that the Shia are NOT advocates
of hypocrisy, secrecy, and cowardice, as some of the Wahhabis, among
others, purport.

The following is from the book of Moojan Momen, which is entitled "An
Introduction to Shi'i Islam:  History and Doctrines of Twelver Shi'ism,"
When discussing the sixth Shi'i Imam (successor to the prophet), Imam
Ja'far al-Sadiq (AS), he writes:

     The doctrine of Taqiyya (dissimulation) was widely used at that time.
     It served to protect the followers of Imam al-Sadiq at a time when al-
     Mansur [the caliph] was conducting a brutally oppressive campaign
     against the Followers of the Members of the House of Prophet and their
     supporters.