Bit more to back my quote up:
{A} problem concerning law and order {with respect to Muslims in dar al-harb} arises from an ancient Islamic legal principle -- that of taqiyya, a word the root meaning of which is "to remain faithful" but which in effect means "dissimulation." It has full Quranic authority (3:28 and 16:106) and allows the Muslim to conform outwardly to the requirements of unislamic or non-Islamic government, while inwardly "remaining faithful" to whatever he conceives to be proper Islam, while waiting for the tide to turn. (Hiskett, Some to Mecca Turn to Pray, 101.)
Volume 4, Book 52, Number 269; Narrated Jabir bin 'Abdullah: The Prophet said, "War is deceit."
"Taqiyya" is the religiously-sanctioned doctrine, with its origins in Shi'a Islam but now practiced by non-Shi'a as well, of deliberate dissimulation about religious matters that may be undertaken to protect Islam, and the Believers. A related term, of broader application, is "kitman," which is defined as "mental reservation." An example of "Taqiyya" would be the insistence of a Muslim apologist that "of course" there is freedom of conscience in Islam, and then quoting that Qur'anic verse -- "There shall be no compulsion in religion." {2:256} But the impression given will be false, for there has been no mention of the Muslim doctrine of abrogation, or naskh, whereby such an early verse as that about "no compulsion in religion" has been cancelled out by later, far more intolerant and malevolent verses. In any case, history shows that within Islam there is, and always has been, "compulsion in religion" for Muslims, and for non-Muslims.
"Kitman" is close to "taqiyya," but rather than outright dissimulation, it consists in telling only a part of the truth, with "mental reservation" justifying the omission of the rest. One example may suffice. When a Muslim maintains that "jihad" really means "a spiritual struggle," and fails to add that this definition is a recent one in Islam (little more than a century old), he misleads by holding back, and is practicing "kitman." When he adduces, in support of this doubtful proposition, the hadith in which Muhammad, returning home from one of his many battles, is reported to have said (as known from a chain of transmitters, or isnad), that he had returned from "the Lesser Jihad to the Greater Jihad" and does not add what he also knows to be true, that this is a "weak" hadith, regarded by the most-respected muhaddithin as of doubtful authenticity, he is further practicing "kitman."
...this is in Qur'an 3:28 and 16:106. Don't believe me -- take it from Ibn Kathir, who is a mainstream Qur'an commentator. In his commentary on 3:28, Ibn Kathir says that it means that when Muslims "in some areas or times fear for their safety from the disbelievers," they may "show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda said, 'We smile in the face of some people although our hearts curse them.' Al-Bukhari said that Al-Hasan said, 'The Tuqyah [taqiyyah] is allowed until the Day of Resurrection.'"
All this and more, everything you ever wanted to know:
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Mike MHz, on Jun 17 2007, 08:34 PM, said:
MultiQuote
