While Christian and Jewish polemicists are silent on the issue, the Hebraic origins of taqiyya are clearly evident when the Jewish writing are examined. Investigating the Islamic links to Judaism, which date back to the second century, reveal the original Saracens who conquered Aelia Capitolina in the 7th century were Jewish converts and sharia is mostly gleaned from translations of the Talmud.
Taqiyya in Islam:
Muslim scholars teach that Muslims should generally be truthful to each other… unless the purpose of lying is to “smooth over differences” or “gain the upper-hand over an enemy.”
There are several forms of lying to non-believers that are permitted under certain circumstances, the best known being taqiyya (the Shia name). These circumstances are typically those that advance the cause of Islam – in some cases by gaining the trust of non-believers in order to draw out their vulnerability and defeat them.
Quran
Quran (16:106) – Establishes that there are circumstances that can “compel” a Muslim to tell a lie.
Quran (3:28) – This verse instructs believers not to take those outside the faith as friends, unless it is to “guard themselves” against danger, meaning that there are times when a Muslim may appear friendly to non-Muslims, even though they should not feel friendly.
Quran (9:3) – “…Allah and His Messenger are free from liability to the idolaters…” The dissolution of oaths is with pagans who remained at Mecca following its capture. They did nothing wrong, but were evicted anyway. (The next verse refers only to those who have a personal agreement with Muhammad as individuals – see Ibn Kathir vol 4, p 49)
Quran (66:2) – “Allah has already ordained for you the dissolution of your oaths…” For today’s reader, the circumstances for betraying your word are not specified, leaving this verse open to interpretation. According to Yusuf Ali in his commentary: “if your vows prevent you from doing good, or acting rightly, or making peace between persons, you should expiate the vow.” (Presumably, whatever advances the cause of Islam would qualify as ‘doing good’).
Quran (40:28) – A man is introduced as a believer, but one who had to “hide his faith” among those who are not believers.
Quran (2:225) – “Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts” (see also 5:89)
Quran (3:54) – “And they (the disbelievers) schemed, and Allah schemed (against them): and Allah is the best of schemers.” The Arabic word used here for scheme (or plot) is makara, which means ‘cunning,’ ‘guile’ and ‘deceit’. If Allah is supremely deceitful toward unbelievers, then there is little basis for denying that Muslims are allowed to do the same. (See also 8:30 and 10:21)
Taken collectively these verses are interpreted to mean that there are circumstances when a Muslim may be “compelled” to deceive others for a greater purpose.
Hadith and Sira
Sahih Bukhari (52:269) – “The Prophet said, ‘War is deceit.'” The context is thought to be the murder of Usayr ibn Zarim and his thirty unarmed companions by Muhammad’s men after they were “guaranteed” safe passage (see Additional Notes below).
Sahih Bukhari (49:857) – “He who makes peace between the people by inventing good information or saying good things, is not a liar.” In other words, lying is permissible when the end justifies the means.
Sahih Bukhari (84:64-65) – Speaking from a position of power at the time, Ali confirms that lying is permitted in order to deceive an “enemy.” The Quran defines the ‘enemy’ as “disbelievers” (4:101).
Sahih Muslim (32:6303) – “…he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).”
Sahih Bukhari (50:369) – Recounts the murder of a poet, Ka’b bin al-Ashraf, at Muhammad’s insistence. The men who volunteered for the assassination used dishonesty to gain Ka’b’s trust, pretending that they had turned against Muhammad. This drew the victim out of his fortress, whereupon he was brutally slaughtered.
From Islamic Law:
Reliance of the Traveler (p. 746 – 8.2) – “Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, it is permissible to lie if attaining the goal is permissible (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), and obligatory to lie if the goal is obligatory… it is religiously precautionary in all cases to employ words that give a misleading impression… (See the Permissible Lying section on the Sharia page for more)
“One should compare the bad consequences entailed by lying to those entailed by telling the truth, and if the consequences of telling the truth are more damaging, one is entitled to lie.“
Notes
The Hadith makes it clear that Muslims are allowed to lie to unbelievers in order to defeat them or protect themselves. There are several forms:
Taqiyya – Saying something that isn’t true as it relates to Muslim identity (i.e whether one is a Muslim or what that means). This is a Shiite term: the Sunni counterpart is Muda’rat.
Kitman – Lying by omission. An example would be when Muslim apologists quote only a fragment of verse 5:32 (that if anyone kills “it shall be as if he had killed all mankind”) while neglecting to mention that the rest of the verse (and the next) mandate murder in undefined cases of “corruption” and “mischief.”
Tawriya – Intentionally creating a false impression by saying something that is technically true, when knowing that the listener will interpret it in a different way. This practice has a broader application than taqiyya.
Muruna – ‘Blending in’ by setting aside some practices of Islam or Sharia in order to advance others.
Taqiyya in Judaism:
The Virtue of Truth
The Torah says: “Distance yourself from words of falsehood.”3 This is the only sin regarding from which the Torah warns us to “distance” ourselves.4
In telling the truth we emulate our Creator regarding whom it says: “The seal of G?d is truth.”5 The Sefer Chassidim writes that one who speaks only truth can actually change destiny by decreeing something to happen—and it will.6
It is evident from the Talmud7 that being careful to only speak truthfully is a segulah (spiritually propitious activity) that allows one to complete the years allotted to him by G?d.
The Talmud says8 that there are four groups of people that do not merit to greet the Divine presence. One of them is liars. This punishment is measure for measure: through lying they demonstrated that they sought to find favor in the eyes of men and in doing so, ignored the presence of the omniscient Almighty. Therefore, they do not merit to be in His presence.9
The Talmud also says10 that there are three types of people that G?d despises. One of them is those that say one thing, while having completely different feelings in their heart.
On a very practical level, it is clear that when a person accustoms himself to speaking truthfully, people come to trust him, as the verse says11: “A true tongue will be established forever.” On the other hand, one who is a habitual liar will not be trusted, as the verse continues: “But a lying tongue, just for a moment”; i.e., his believability is short lived.
Understanding the Permissibility to Lie
Despite the above, we find that in certain circumstances it is permissible or even commendable to lie. The reason for this is12 that the biblical commandment against lying only includes a lie that will be harmful to someone else, as the verse says: “Distance yourself from words of falsehood; do not kill an innocent or righteous man.” That is, it is forbidden to lie in a way that might cause death or harm to any person.
It is only by rabbinic law that it is forbidden to tell white lies as well, as the verse says13: “Indeed, they deceive one another and do not speak the truth; they have taught their tongues to speak lies, they commit iniquity [until] they are weary.” And in the words of King Solomon14: “Distance falsehood and the lying word from me.” Nevertheless, in cases of extenuating circumstances, as will be explained, the rabbis were lenient.
And we are told15 that a lie told to promote peace (as shall be explained) is not included at all in the prohibition of telling lies. It seems then that since the ultimate goal of this lie is a positive one, it is not prohibited.
Examples of Permissible Lying
One may “change the truth” for reasons of peace.16 We derive this from a conversation between G?d, Sarah and Abraham in Genesis.17 Sarah said to herself: “After I have withered will I get smooth skin, and my husband is old.” When G?d repeated her comments to Abraham, he said that Sarah had said: “How can I give birth when I am old.” As Rashi18 explains, G?d changed Sarah’s words so that Abraham would not realize that Sarah had made a denigrating remark about him.
Aaron the High Priest would employ this method when he would try to make peace between quarrelling spouses and friends. He would approach one party and tell him that the other party really is sorry and wants to reconcile. When the person would hear this, he would express an interest in resolving the dispute. Aaron would then go to the other party and tell him this fact. At which point, everybody would make up.19 The Rif20 says that it’s actually a mitzvah to lie in this way in order to maintain peace.
Other examples of permitted white lies include:
- Changing the truth in order to practice humility. For example, one may claim ignorance of a certain talmudic tractate even if one does actually know it.21
- Changing the truth in order to maintain modesty.22
- Changing the truth in order to protect someone else from harm or inconvenience. For example, if a host was very gracious, and one is asked about this, one should not tell all about his magnanimity as this may cause too many guests to flock to him.23
On a similar vein, if a person has an incurable illness, and informing him of this will be detrimental to his health, it may be proper to withhold this information from him.24 - A white lie said in order to protect someone from embarrassment. An example of this is that one may say that a bride is beautiful and gracious, even if she isn’t particularly beautiful or gracious.25
- Using exaggerated expressions if it is clear that it’s an exaggeration.26 For example: “You look white like a sheet.”
- There are some circumstances under which one is allowed to be deceptive in order to recoup losses that are owed to him. Our patriarch Jacob employed this method to protect his lawfully earned gains from being defrauded him by his father-in-law, Laban.27 The details of this matter are beyond the scope of this article.28
- If someone does something for himself, but another understands that it was done to honor him, one does not have to correct this misunderstanding. The Talmud29 relates that several rabbis were traveling from one city to another. A rabbi who approached them thought that they had come to greet him. In such a case, the Talmud concludes, it is not necessary to correct the mistake.30
The Virtue of Truth
The Torah says: “Distance yourself from words of falsehood.”3 This is the only sin regarding from which the Torah warns us to “distance” ourselves.4
In telling the truth we emulate our Creator regarding whom it says: “The seal of G?d is truth.”5 The Sefer Chassidim writes that one who speaks only truth can actually change destiny by decreeing something to happen—and it will.6
It is evident from the Talmud7 that being careful to only speak truthfully is a segulah (spiritually propitious activity) that allows one to complete the years allotted to him by G?d.
The Talmud says8 that there are four groups of people that do not merit to greet the Divine presence. One of them is liars. This punishment is measure for measure: through lying they demonstrated that they sought to find favor in the eyes of men and in doing so, ignored the presence of the omniscient Almighty. Therefore, they do not merit to be in His presence.9
The Talmud also says10 that there are three types of people that G?d despises. One of them is those that say one thing, while having completely different feelings in their heart.
On a very practical level, it is clear that when a person accustoms himself to speaking truthfully, people come to trust him, as the verse says11: “A true tongue will be established forever.” On the other hand, one who is a habitual liar will not be trusted, as the verse continues: “But a lying tongue, just for a moment”; i.e., his believability is short lived.
Understanding the Permissibility to Lie
Despite the above, we find that in certain circumstances it is permissible or even commendable to lie. The reason for this is12 that the biblical commandment against lying only includes a lie that will be harmful to someone else, as the verse says: “Distance yourself from words of falsehood; do not kill an innocent or righteous man.” That is, it is forbidden to lie in a way that might cause death or harm to any person.
It is only by rabbinic law that it is forbidden to tell white lies as well, as the verse says13: “Indeed, they deceive one another and do not speak the truth; they have taught their tongues to speak lies, they commit iniquity [until] they are weary.” And in the words of King Solomon14: “Distance falsehood and the lying word from me.” Nevertheless, in cases of extenuating circumstances, as will be explained, the rabbis were lenient.
And we are told15 that a lie told to promote peace (as shall be explained) is not included at all in the prohibition of telling lies. It seems then that since the ultimate goal of this lie is a positive one, it is not prohibited.
Examples of Permissible Lying
One may “change the truth” for reasons of peace.16 We derive this from a conversation between G?d, Sarah and Abraham in Genesis.17 Sarah said to herself: “After I have withered will I get smooth skin, and my husband is old.” When G?d repeated her comments to Abraham, he said that Sarah had said: “How can I give birth when I am old.” As Rashi18 explains, G?d changed Sarah’s words so that Abraham would not realize that Sarah had made a denigrating remark about him.
Aaron the High Priest would employ this method when he would try to make peace between quarrelling spouses and friends. He would approach one party and tell him that the other party really is sorry and wants to reconcile. When the person would hear this, he would express an interest in resolving the dispute. Aaron would then go to the other party and tell him this fact. At which point, everybody would make up.19 The Rif20 says that it’s actually a mitzvah to lie in this way in order to maintain peace.
Other examples of permitted white lies include:
- Changing the truth in order to practice humility. For example, one may claim ignorance of a certain talmudic tractate even if one does actually know it.21
- Changing the truth in order to maintain modesty.22
- Changing the truth in order to protect someone else from harm or inconvenience. For example, if a host was very gracious, and one is asked about this, one should not tell all about his magnanimity as this may cause too many guests to flock to him.23
On a similar vein, if a person has an incurable illness, and informing him of this will be detrimental to his health, it may be proper to withhold this information from him.24 - A white lie said in order to protect someone from embarrassment. An example of this is that one may say that a bride is beautiful and gracious, even if she isn’t particularly beautiful or gracious.25
- Using exaggerated expressions if it is clear that it’s an exaggeration.26 For example: “You look white like a sheet.”
- There are some circumstances under which one is allowed to be deceptive in order to recoup losses that are owed to him. Our patriarch Jacob employed this method to protect his lawfully earned gains from being defrauded him by his father-in-law, Laban.27 The details of this matter are beyond the scope of this article.28
- If someone does something for himself, but another understands that it was done to honor him, one does not have to correct this misunderstanding. The Talmud29 relates that several rabbis were traveling from one city to another. A rabbi who approached them thought that they had come to greet him. In such a case, the Talmud concludes, it is not necessary to correct the mistake.30
Exceptions to the Exceptions
- Despite these allowances, one should always attempt not to say an outright lie, but rather to tell half truths.31
- Even in these cases, one should try to avoid lying to children, so as not to train them to lie.32
- Also, even in these circumstances, one should try not to lie on a constant basis.33
- The Magen Avraham34 says that even in the above circumstances, one may only lie about the past but not about the future. For example, one may not say: “I will do such and such” in order to make peace. Others question this ruling.35
Footnotes
1.Chapter 27.
2.Micah 7:20 and Me’am Lo’ez ad loc.
3.Exodus 23:7.
4.Peleh Yo’etz, entry for Sheker.
5.Talmud, Shabbat 55a, Sanhedrin 64a.
6.Sefer Chassidim s. 47.
7.Sanhedrin 97a.
8.Sotah 42a.
9.Ben Yehoyada, ibid.
10.Pesachim 113b.
11.Proverbs 12:19.
12.Yera’im 235, as explained by the To’afot Re’em.
13.Jeremiah 9:4.
14.Proverbs 30:8.
15.Ritva on Ketubot 17a.
16.Talmud, Yevamot 65b.
17.Chapter 18.
18.On the Talmud, Bava Metziah 23b.
19.Ethics 1:12 and Bartenura ad loc.
20.Bava Metziah 13a (in the pages of the Rif).
21.Bava Metziah, ibid.
22.Ibid.
23.Ibid.
24.See Encyclopedia of Jewish Medical Ethics by Avraham Steinberg entry Disclosure of Illness to the Patient.
25.Talmud, Ketubot 17a.
26.Piskei Teshuvot 156:21.
27.See Pardes Yosef Parshat Vayeitzei no. 66 and in the sources he quotes there.
28.See Pitchei Choshen ch. 6 of the Laws of Loans note 5.
29.Chulin 94b.
30.See Code of Jewish Law, Choshen Mishpat 228:6.
31.This can be derived from the language of Bava Metzia and Yevamot, ibid., where it says that one may “change” for reasons of peace instead of one may “lie” for reasons of peace.
32.See Talmud, Sukkah 46b.
33.Talmud Yevamot 63, as explained by the Maharsha. This seems to contradict Aaron’s behavior, see above. But see Iyun Yakov on Yevamot for an alternate explanation
34.Orach Chaim 156 based on Sefer Chassidim 426.
35.Shulchan Aruch Harav, Orach Chaim 156:2, in parenthesis.
