Part 7

The Quran by forbidding allegiance to unbelievers aims at protecting independence of the Muslim Ummah. In accordance with this aim, if the interests of Islam and Muslims require, the Islamic government can establish friendly relations provisionally. For instance, if the Islamic government finds that it is unable to resist an infidel power, it can temporarily seek its friendship and conclude truce with it, in order to strengthen its position and defences. ‑ Similarly if the interests of Islam demand adopting a soft and liberal policy towards the

unbelievers with the purpose of propagating Islam among them and converting them to Islam, the Islamic State can have friendly relations with them. The Quran permits Muslims to have such relations with the unbelievers in special circumstances:

Let not the believers take the unbelievers for friends rather than believers; for whoso does that belongs not to God in anything, unless you have a fear of them. God warns you that you beware of Him, and unto God is the eventual coming. (3:28)

This verse forbids friendship with the unbelievers, but in exceptional circumstances dissimulation (taqiyyah) is permissible. The issue of dissimulation is confirmed by many authentic traditions. Of such reliable traditions is the one quoted by Tafsir al‑Safi, under the commentary on the verse 3:28, from the book al‑'Ihtijaj, that Amir al ­Mu'minin 'Ali (A) said:

God commanded you to observe taqiyyah so that you may follow this command in the matter of religion. God says: I commanded you to dis­simulate, so do not give it up lest your life be endangered. Giving up this practice would result in shedding of your and your brothers' blood and in dis­appearance of your and their fortunes, and by violating the rule of dis­simulation you will let your brothers be humiliated by the enemies of God's religion despite the fact that you are obliged to save their honour. [2]

Imam Ja'far al‑Sadiq (A) relates from Imam Muhammad al‑Baqir (A) that,

The Prophet (S) said that a man who does not dissimulate, has no faith (iman), for God says, "... unless you have a fear of them ...." [3]

Consider the following traditions:

Imam Muhammad al‑Baqir said: "Dissimulation is permissible in all the things in which a man is coerced. God has permitted it." [4]

Al‑Imam al‑Hasan ibn 'Ali (A) related from the Prophet (S) that he said, "God distinguished the prophets from other beings for they showed courtesy to enemies of God's religion, and practised dissimulation for the sake of their brothers."

Imam Ja'far al‑Sadiq (A), referring to the Divine Utterance, "... And speak good to men ...." (2:83), said, "[It means, speak kindly] to all people, whether believers or unbelievers; converse with the believers with warmth. and cheer and with unbelievers with courtesy so that you attract them to the Islamic faith. Or at least you can protect yourself and your fellow believers from the harm that can be caused to you by the unbelievers." The Imam said: "Showing courtesy to enemies of God is the best form of alms‑giving as it saves you and your Muslim brothers from harm. Once the Prophet (S) was at his home, `Abd Allah ibn Abi Sulul came to see him. He said, `A bad one of his tribe. Let him come.' Then he received him with courtesy and asked him to sit. When he departed, `A'ishah asked, `O Prophet (S) of God, after what you said about him, why did you show him so much courtesy?' The Prophet (S) replied, `O `Uwaysh! O Humayra'! He would be regarded as the worst man on the Day of Judgement whom people pay respect due to the fear of his evil!" [5]

It is evident from the above‑quoted Quranic verse and traditions that in case an Islamic government realizes that courtesy, benevolence and friendly relations with the unbelievers is the best policy for the existence and independence of the Muslim Ummah, they may provisionally adopt the policy of taqiyyah. Nevertheless the real objective, i.e. expansion, independence, and glory of Islam, should in no case be forgotten. It makes some adjustments only for protecting its position and power.

[2]. 'Allamah Sayyid Muhammad Husayn Tabitaba'i, al‑Mizan fi tafsir al­Qur an, vol. 3, p. 162.

[3].'Allamah Muhammad Baqir al‑Majlisi, Bihar al‑anwar, vol. LXXV, p. 414.

[4]. Ibid., vol. LXXV, p. 435.

[5]. Ibid., vol. LXXV, p. 401.