Why do Shiites practice taqiyyah?

Answer 1

Answer 1

Shiiites are a minority in Islam, and like most minorities, they suffer persecution. Since they are Muslims (though many Sunnis don't think so), they often adopt the better part of valor by just lying and telling their neighbors they're Sunnis.

It's a slippery slope, though; once your religion gives you permission to lie, many opportunities to do so seem to present themselves. Although in some minds, taqiyah only refers to Shiites pretending to be Sunnis, others adapt it more broadly, saying they're Christians or Hindus when there is some advantage to that affiliation, or saying that they're looking for bin Laden when they're actually hiding him, or saying that they own the Brooklyn Bridge when they don't...

Answer 2

one of the most misunderstood aspects of Shiism is the practice of dissimulation or taqiyyah. with the wider meaning of taqiyyah " to avoid or shun any kind of danger" , we are not concerned here. rather our aim is to discuss that kind of taqiyyah in which a man 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.

among followers the different schools of Islam, Shiites are well known for their practice of Taqiyyah. In case of danger , they dissimulate their religion and hide their particular religious and ritual practices from their opponents.

the sources upon which the Shiites based themselves in this question include the following verse of the Holy prophet:" Let not the believers take disbelievers for their friends in preference to believers . whose death that hath no connection with Allah unless (it Be) that ye but guard yourselves against them, taking (as it were ) security . Allah biddeth you beware only of himself. unto Allah is the journeying.(Quran, III,28) As is clear from this sacred verse, God, the most exalted , forbids with the utmost emphasis wilayah(meaning in this case friendship and amity to the extent that it affects one's life ) with unbelievers and orders man to be wary and have fear in such a situation.

in another place he says ." Whose disbelieveth in Allah after his belief -save him who is forced thereto and whose heart is still content with faith- but whose findeth is in disbelief: on them is wrath from Allah. theirs will be an awful doom(Quran, XVI,, 106) as mentioned in both Sunni and Shiite sources, this verse was revealed concerning Ammar ibn Yaser. after the migration 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 ans 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 blessing and peace- and in the state of penitence and distress concerning what he had done asked the Prophet if by acting as he did he had fallen outside the sacred precinct of religion. the prophet said that his duty was what he had accomplished . the above verse ws 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 tradition from the members of the household of the prophet ordering taqiyyah when there is fear of danger.

some have criticized Shiism by saying that to employ the practice of Taqyyah 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 taqiyyqh must be practiced in a situation where man faces a danger which he can not resist and against which he can not fight. resistance to such a danger and failure to practice taqqiyyah 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 effort.. but before a difinite or probble danger against which there is no possibility of victory-such as drinking water in which there is probably poison and 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 contrary to logic and common sense. therefore we can summarize by saying that taqiyyah must be practiced only when there is a definite danger which can not be avoided and against which there is no hope of the successful struggle victory.

there exact extent of danger which would make permissible the practice of taqiyyah has been debated among different mujtahids of Shiism. in our view, the practice of Taqiyyah is permitted if there is definite danger facing one's own life or the life 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 . in any case , prudence and the avoidance of definite or probable danger which can not be averted is the general law of logic accepted by all people and applied by men in all the different phrases of their lives.