Documents of the Right Word

elationship will cause one to like their religion in the course of
time. The âyat-i-kerîma quoted above means this (third) kind of
liking. Should it be asked, “Does not this âyat-i-kerîma prohibit
from hating Believers and liking disbelievers? Will it not be
permissible if one likes Believers, too (that is, while liking
disbelievers)?”; then, the other âyat-i-kerîmas forbid it, too. Two
Sahâbîs were captivated by men of Musaylamat-ul-kezzâb. [1]
When Musaylama asked one of them, “Do you believe in
Muhammad’s prophethood?”, he said, “Yes.” This time the
former asked, “Do you believe that I am a Prophet also?” The
answer was, “Yes,” again. Musaylama believed that he was a
prophet for the tribe of Benî Hanîfa and that Muhammad ‘alaihissalâm’
was a prophet for the tribe of Qoureish. He set him free.
When they brought the other Sahâbî, he asked him the same
questions. While answering in the affirmative to the first question,
this Sahâbî said, “I am deaf,” when he was asked the second
question. Musaylama killed him. When the event was reported to
Rasûlullah ‘sall-Allâhu ta’âlâ alaihi wa sallam’, he stated, “The
second one attained martyrdom on account of his îmân. The first
one utilized the permission given by Allâhu ta’âlâ.” The hundred
and sixth âyat-i-kerîma of Nahl sûra, which purports, “If a person
whose heart is full with îmân says (something that causes)
disbelief as a result of ikrâh [under duress], he will be pardoned,”
gives permission for disbelief under duress.
Taqiyya means to say (or do) the opposite of what one has in
one’s heart. This is also called Mudârâ, which means to conceal
one’s belief and Madh-hab. It has various types: The first type is
for a person who is among disbelievers and therefore fears for his
property or life to sympathize with them though his heart does not
like it. This (type of taqiyya) is permissible. The second type is to
say frankly what one has in one’s heart, which is preferable. An
[1] A liar who appeared with the claim of prophethood in Yemâma.
Formerly he was a Believer. It was during the second year of Abû
Bekr as-Siddîq’s ‘radiy-Allâhu anh’ caliphate when this person
became a renegade and announced that he was a prophet. The Khalîfa
sent an army under Khâlid bin Welîd’s command against this squalid
apostate. Twenty thousand apostates were killed and two thousand
Muslims tasted the flavour of martyrdom in the battle that took place
between the two armies. Musaylama suffered a humiliating defeat and
was killed by Wahshî, who accomplished the celebrated deed with the
same sword he had used in martyring hadrat Hamzâ ‘radiy-Allâhu
anh’, our Prophet’s blessed uncle.
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