Taqiyya is this knotty Islamic concept that has been highlighted in some of the Barnabas Fund literature that suggests Muslims condone lying as a way of deceiving a majority non-Muslim population as to their intentions. Ben White's review of Global Jihad, which caused some controversy was merely questioning the sources that justify this idea of taqiyya as normative to Islam. Mark Durie contributed some sources that countered Ben's views on this blog and I promised to come back to him so here goes some heavy early Islamic theology!
It is important to be aware of the dangers of proof-texting and I think there is a tendency to do this, as Ben shows, with some of the sources used to demonstrate taqiyya. We must remember that the concept as described by Patrick Sookdheo is the deliberate misleading of others in order to gain advantage in society when in a position of weakness, not generic ethical debates about white lies and so our sources should reflect that. The adoption of taqiyya as a deliberate strategy was something that arose in Shi'ite communities when being persecuted by Sunni Muslims and evidence is being asked for to prove that it is not a Sunni concept (the majority Muslim community around the world).
Let me refer to Yohanan Friedmann's important work: "Toleration and Coercion in Islam: Interfaith Relations in the Muslim Tradition", CUP 2003. Friedmann is a Jewish scholar, acclaimed as the authority on early Sunni Muslim tradition. This book created a stir by being so scholarly and forensic, prepared to recount and examine the persecution and coercion that was characterised by early Islamic advances, so it is not popular amongst Muslims seeking a sympathetic study.
Even so, his analysis of the earliest Islamic tradition and the practice of taqiyya (defined as "precautionary dissimulation") specifically, amongst Sunni Muslims merits two pages in his 230 page analysis. Let me quote the authorities he cites:
Zamakhshari - "abandonment of precuationary dissimulation and willingness to suffer violent death increase the honor of Islam"
Ibn Kathir - "it is more meritorious and better for a Muslim to cling firmly to his religion, even if this causes his death"
Fakr al-Din al-Razl's "commentary is the same. Uttering words of infidelity is permissible only under extreme conditions"
Al-Aurtabi - "takes a similar view"
In summary "The prevalent principle is that standing firm under pressure is better than acting upon [the concession of taquiyya]"
all on page 156
It would seem from Friedmann's work that the formative Sunni tradition basically does not countenance speaking half-truths or lies as a way of deceiving a majority population about your true beliefs and intentions.
At the very least, there is debate to be had here; and I hope that we can do this well and constructively. There is the real possibility of an impression given to the average church member that each and every Muslim, even with the guise of "niceness" and "moderation" is out to get you and secretly plotting our downfall in the aspiration to a Muslim state, (some are). But once doctrines like taqiyya get bandied around without qualification, we can quickly see monsters lurking everywhere. Those of us studying Islam at some level have a huge responsibility as our church members are rightly hungry for knowledge and guidance. This responsibility rests both in our bearing of true witness (in accuracy of scholarship and the weight we give to evidence) and to the pastoral implications for Christians seeking to relate in confidence to Muslims. This is why the discussion is worth having and I hope that this can continue in an attitude of respect and openness.
My primary concern is as a Christian working with and amongst Muslims and hopeful that others in the Church will share that call. A constructive discussion of the realities on the ground as well as the accuracy of our perceptions will surely aid Christian confidence to love, bless, proclaim and challenge without fear or favour.
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