Question:

What does the scholar At-Tusi understand by the necessary caution (Taqiyyah) ?

Answer:
Abu Ja’far At-Tusi writes: “For us, caution (Taqiyyah) is a duty out of fear for oneself, and it has already been handed down as a prescription, as to be able to speak the truth. Al-Hasan reported that the liar Musailimah arrested two companions of the Prophet (s.) and said to one of them: “Do you testify that Muhammad is the Messenger of God? He said: “Yes.” He asked: “Do you testify that I am the messenger of God? He said:”Yes.” Then he called the other to himself and said: “Do you testify that Muhammad is the messenger of God?” He said: “Yes.” He asked: “Do you testify that I am the messenger of God? He said three times:”I’m deaf.” Every time out of caution (Taqiyyah): “You say this then?” Then he beheaded him. When the news reached him, he said: “As for the murdered man, who passed away for his truthfulness and caution (Taqiyyah) and took preference over himself, congratulate him, and as for the other, who took the claim of Gods permission,do not hold him accountable.” According to this, caution (Taqiyyah) is permissible and the utterance of truth is a privilege and the outward appearance of our reports indicates that it is a duty and its disregard is false.” [At-Tibyan Fi Tafsir Al-Qur’an, volume 2 page 435]

قال أبو جعفر الطوسي: والتقية عندنا واجبة عند الخوف على النفس وقد روي رخصة في جواز الافصاح بالحق عندها روى الحسن أن مسيلمة الكذاب أخذ رجلين من أصحاب رسول الله صلى الله عليه وآله فقال لاحدهما أتشهد أن محمداً رسول الله؟ قال: نعم قال: أفتشهد أني رسول الله؟ قال: نعم ثم دعا بالآخر فقال أتشهد أن محمداً رسول الله؟ قال: نعم فقال له أفتشهد أني رسول الله؟ قال إني أصم قالها ثلاثاً كل ذلك تقية فتقول ذلك فضرب عنقه فبلغ ذلك فقال أما هذا المقتول فمضى على صدقه وتقيته وأخذ بفضله فهنيئاً له وأما الآخر فقبل رخصة الله، فلا تبعة عليه فعلى هذا التقية رخصة والافصاح بالحق فضيلة وظاهر أخبارنا يدل على أنها واجبة وخلافها خطأ