Chapter Eight: Conclusion
We have seen that Taqiyyah is part and parcel of the Islamic religion. Allah (swt) desires that His Servants come to him and worship Him (swt), but at the same time does not impose duress upon His Creation. We have seen from our analysis that the Holy Qu’ran and the Sunnah of the Prophet (s) acknowledges this reality, making Taqiyyah a part of the religion of Islam.
Even if we put these arguments aside, logic itself dictates the permissibility of Taqiyyah, for its usage is the logical outcome in believing in a Kind and Merciful God. The Wahabi enemies of the Ahl’ulbayt (as), however, do not believe in such a God. Theirs is a God who is waiting for any chance to cast His servants into hell-fire, and will cast his adherent into Hell on account of the shortness of his beard, the length of his trousers or his failure to wear a kaftan. We call upon our readers to recognize that Allah (swt) has opened the doors of Mercy to the believers, and does not seek to cause them hardship and distress except when it is needed to enable justice.
Imam Baqir (as) once stated:
“Taqiyyah is to be done at every time of neccessity, and this neccesstiy is only known by the one confronts with it”
Wasail Shia, Volume 11 page 468
- Definition of Taqiyyah
- Taqiyyah proven from Quran
- The statements of Prophet(s), Sahabah, Tabayeen & Sunni scholars on the legitimacy of Taqiyyah
- Nasibi criticisms of Taqiyyah
- Innovations in Taqiyyah introduced by Ibn Taymiyah
- Innovations in Taqiyyah introduced by Mufti Khalid Mahmood
- Nasibi criticism leveled at Maula Ali (as) for adopting Taqiyyah
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