Taqiyah Is Sometimes Allowed

Is it true that MBS is punishing anyone who questions his 2030 vision?

I don’t know, but if this is true, people there should be careful.

Imam al-Qurtubi al-Maliki says:
والتقية لا تحل إلا مع خوف القتل أو القطع أو الإيذاء العظيم‏
“And ‘Taqiyah’ is not allowed, UNLESS there is fear of death, or limbs getting cut, or another great harm.”
[“Jami li Ahkam al-Qur’an”, 4/57].

When there is such fear, and the “harms” of speaking out outweigh its “benefits” – it is allowed to remain silent.

There are various ways of “opposing” evil, the least of them is opposing it in our hearts.

While in certain lands and in certain times we may not be able to openly “oppose” an evil, we should never “support” it… silence is better than supporting evil.

Other channels should be utilised to bring reform if one doesn’t work, for example engaging with the rulers by becoming their advisors.

‘Taqiyah’ is not something specific to Shi’ah, the scholars of ahlus-Sunnah also allow it – but in very restricted circumstances.

Outsiders should not play “hero”… judging other people to be “spineless cowards” or “sell-outs” for not speaking out… without knowing their personal circumstances…

There is a proverb:
الفار في بيته أسد
‘The mouse is also a lion in its own house.’

May God grant all our lands the success of this world and the next.

Ameen.

edit: Adding some more scholarly quotes for reference:

1- It says in ‘Sahih al-Bukhari’, under the chapter of: ‘The Book of Al-Ikrah (Coercion)’:
وَقَالَ: {إِلاَّ أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً} وَهْيَ تَقِيَّةٌ
“Allah’s statement: “Unless it is to protect your own selves against them.” [3:28], this is Taqiyah.
وَقَالَ الْحَسَنُ التَّقِيَّةُ إِلَى يَوْمِ الْقِيَامَةِ
Hassan al-Basri said: “Taqiyah remains until the Day of Judgement.”
https://www.sabeluljannah.com/hadith/ad.php?bsc_id=3833&bookid=1

2- Ibn Kathir said:
قوله: ( إِلا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ) أي: إلا من خاف في بعض البلدان أو الأوقات من شرهم ، فله أن يتقيهم بظاهره لا بباطنه ونيته ؛ كما حكاه البخاري عن أبي الدرداء أنه قال: ” إنَّا لَنَكْشرُ فِي وُجُوهِ أقْوَامٍ وَقُلُوبُنَا تَلْعَنُهُمْ
وقال البخاري : قال الحسن : التقية إلى يوم القيامة .
“Allah’s statement: “(unless you indeed fear a danger from them)” means: except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to 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 Taqiyah is allowed until the Day of Resurrection.”
[“Tafsir Ibn Kathir”, 2/30].

3- Imam Fakhr al-Din Razi writes:
قال مجاهد : هذا الحكم كان ثابتا في أول الإسلام لأجل ضعف المؤمنين فأما بعد قوة دولة الإسلام فلا ،
وروى عوف ، عن الحسن أنه قال : التقية جائزة للمؤمنين إلى يوم القيامة ،
وهذا القول أولى ، لأن دفع الضرر عن النفس واجب بقدر الإمكان
“Mujaahid said: ‘This ruling [permissibility of Taqiyah] was only at the early stage of Islam, due to the weakness of the believers. After they gained power it no longer applies.’
Hassan al-Basri said: ‘Taqiyah is permissible for the believers until the Day of Judgement’.
[Razi comments]: And this statement [of Hassan al-Basri] is more likely to be correct, because it is compulsory to remove harm from oneself, according to the person’s ability.”
[“Tafsir al-Kabir”, 8/14].

4- Imam Allusi said:
وفي الآية دليل على مشروعية التقية وعرفوها بمحافظة النفس أو العرض أو المال من شر الأعداء،
“This verse is evidence for the permissibility of Taqqiyah. It is defined as a means to protect one’s life, property and dignity from evil of enemies.”
[“Ruh al-Ma’ani”, 2/479].

5- Imam al-Sarakhsi writes:
لا بأس باستعمال التقية وانه يرخص له في ترك بعض ما هو فرض عند خوف التلف على نفسه
“There is nothing wrong with using Taqiyah [in such circumstances]…”
[“Al-Mabsoot”, 24/47].

6- Imam al-Jassaas said:
إنما هو رخصة من الله تعالى وليس بواجب ، بل ترك التقية افضل
“It is an allowance [rukhsah] from Allah, but it is not compulsury. In fact, abandoning Taqiyah is preferred.”
[“Ahkam al-Qur’an”, 2/289].

7- Ibn Hajar al-‘Asqalani said:
ومعنى الآية : لا يتخذ المؤمن الكافر ولياً في الباطن ولا في الظاهر إلا التقية في الظاهر فيجوز أن يوالي اذا خافه ويعاديه باطناً
[“Fath al-Bari”, 12/263].

Conclusion: Taqiyah is allowed to avert harm, but remaining steadfast and speaking the truth is also allowed. They used as example the story of As-haab al-Ukhdud who were burned while remaining steadfast on their faith, and the story of Khabib and also the story of Bilal and other Sahaba who endured torture, but did not do Taqiyah.