Taqiyyah is one of Shiites beliefs. It is applicable where a person's property, life, or prestige is prone to the threat of an enemy and preserving them shall be subject to produce a statement or practice contrary to the absolute religious rules. Innocent Imams have not only authorized to act according to this order, but also they have adhered to it so that some traditions which guarantee religious orders have been issued based on Taqiyyah. Therefore, an order cannot be documented based on the tradition. On the other hand, jurists deem many of the traditions that are contrary to the famous view and in conformity to the view of Sunnis as Taqiyyah and hence, did do act accordingly. However, the infamous view conforms to those traditions or can be documented to them. This question is then raised seriously as what caused Imam (peace be upon him) to develop Taqiyyah although his position in announcing the orders and safeguarding the religion is like the Prophet. But the Prophet did not Taqiyyah, otherwise it would be regarded as violation of the intention. The hypothesis proven to answer this question is that according to the texts of narrations and traditions of innocents Imams (peace be upon them), the basis of Taqiyyah was that the situation of Shiite in the government was jeopardized. Therefore, the traditions can be regarded as Taqiyyah that are related to jurisprudence orders in relation with the governing prestige and not any tradition contrary to the well-known opinions that agree with the views of Sunni people.

Taqiyyah was used in the Shiite religion amongst the Shiite Imams (AS), scholars, and the poets of the early Islamic centuries in the Middle Ages in order to achieve the transcendental goals or to preserve their lives in the face of an adverse ruler or hostile public opinion against Shi’ ism. Strangulation, poverty, and anti-Shi’ ism can also be regarded as some influential factors in practicing Taqiyyah in relationships between people and their government and, since both poets, Sanai Ghaznavi and Seyyed Sharif Razi, regardless of their spatial limitations, lived at a specific period of time, they used Taqiyyah, considering their social, political, and family circumstances. By using descriptive-analytical method, in a comparative study, this paper is an attempt to analyze the concept of Taqiyyah in the poetry of Sanai Ghaznavi, as a Persian Shi’ ite poet, and that of Seyyed Razi, as an Arab Shi’ ite poet. The two poets were contemporaries; however, they have used Taqiyyah as a means to defend Shi'a ideals and to achieve their goals in their works, in a different way: Seyyed Razi was an Alawite political poet, and, therefore, he used Taqiyyah in his poetry as a tool to achieve the highest political and religious power in Shi’ ism, which is the establishment of an Alawite government by himself. Sanai Ghaznavi, on the other hand, taking into consideration the social common sense, the government, and the strangulation of the Shi’ ites as a result of Shi’ a-phobia, used Taqiyyah in order to explain the Imamat of the Imams (AS).

Purpose: The present article aims to explain the role of Taqiyyah as a preventing factor the creation of a civilizational-identity crisis and the cultural and religious transformation of the Islamic society, and for this purpose, is looking for the methodology of "jihadi Taqiyyah" and restoring the role of Taqiyyah in "explanation jihad".The main problem of the research is how to protect religion and Shia civilizational-identity in the doctrine of Taqiyyah.The main question is how to deal with the phenomenon of secularization and normalization in the path of creating a new Islamic civilization.The main hypothesis of the study is based on a deconstruction in the methodical division of Taqiyyah in terms of functionality, looking at the quality control of mottaqa civilization behavior and the implementation of this secondary ruling.Methodology: This article, which breaks new ground in its interdisciplinary approach, employs the research method based on a "Inductive-Deductive" system while presenting descriptive analytical evidence supported by both rational and narrative sources.Since the teleology of Taqiyyah is type of worship, it must include the goal of monotheism in order to reach the new Islamic civilization desired by the great leader of the Islamic revolution. In this epistemological geometry, Baraa’t from secularism, liberalism and eclecticism thoughts is the basis of State-studies, and its result is the Islamization of the state and society and the opening of the gates of new Islamic civilization to societies.Several propositions require attention in this context;Jihad and its connection with Taqiyyah and pragmatic methodology of jihadi TaqiyyahMaintaining the boundaries of geo-philosophy and its connection with the civilizational mission of TaqiyyahThe application of Taqiyyah and its connection with the theory of the spiral of silence and the crisis of civilizational identityThe relationship between "Islam of teaching" and "Islam of culture" and "Islam of civilization" as a gradation matterThe relationship between "Taqiyyah", "Baraa’t", and the "Society Education System" as an abstract matter.From this Direction, the relationship between "Taqiyyah" and "new Islamic civilization" in the governance paradigm will be clearly visible.Findings: The civilization mission of Taqiyyah should be concerned with the goals and function of Taqiyyah in the epistemic geometry of Shia. The most important of these goals and functions are: "Protecting the religious system" and "protecting the social system" and "preventing corruption in religion" and these parameters will result in "preventing the identity, belief and civilization crisis”.Therefore, by clarifying the inadequacy of the existing division of Taqiyyah in the epistemic geometry of religion, it should be that Taqiyyah, if leads to statement against the truth (declarative Taqiyyah) or silence (concealment Taqiyyah), will have no result other than cognitive and narrative conflicts and isolation (spiral of silence) and help in the growth of the phenomenon of identity lessness.The expediency of the Ummah does not have a primary ruling on Taqiyyah. when taqiyya becomes necessary due to the change of the title and following the rules of the subjects, Tavalla and Tabarra are not ruled out.Therefore, by functional revising the methodology of Taqiyyah, and with regard to controlling the quality of mottaqa civilized behavior, Taqiyyah is not merely passive and subterraneous. Because in Jihad, contrary to Ijtihad, there will be a serious conflict with an external force.Therefore, in the Shiite society, if Taqiyyah finds an undesirable social function, a kind of spiral of silence is created, which causes isolation of individuals and avoidance of defending the religion. This can change the boundaries of the geo-philosophy of the society, which with the two process of deterritorialization and territorialization, will lead to nothing but an identity crisis.The pragmatism of Taqiyyah is in direct correspondence with the mission of the Baraa’t system, while everyone thinks that they are in direct conflict. In this geometry, the Baraa’t from secularism and eclecticism thoughts is the basis of State-studies. In the epistemological geometry of religion, there is a direct conceptual connection between "Vilayati system" and "Biraa’ti system".If the Islamic teachings are formed in our mentality, it has become a culture, and if it crystallizes in the objectivity of the society, it has become a civilization.Conclusion: as long as Islamic teaching does not undergo narrative and cognitive conflicts in the undesirable cycle of Taqiyyah, the emerging culture will be more Islamic and the identity of civilization will be more compatible with Islam.Therefore, Taqiyyah can find a mission beyond pure jurisprudence. "pragmatism of taqiyya jihadi" as one of the strategies for preserving religion and confronting the enemy, includes any effort and activism of the society and the pious individual in the direction of divine worship and reaching the goal of monotheism, which in the objective reality of the society works as Jihad to sanctify the interactive foundations of society and bio-social mechanism and establish Islamic civilization.

The scope of international relations has been a topic of diverse interpretations. It is possible to trace the origins of international regulations and laws back to the post-World War era. The emergence of Islamic Sharia law, particularly the laws derived from the Quran, in Saudi Arabia during the late 6th century had a profound impact on global civilization. Presently, with Shiites having a robust state, scholars and experts in jurisprudence and law bear the responsibility of establishing appropriate relations with other countries while upholding the dignity of Islam and Muslims. This research focuses on the jurisprudential rules of Taqiyyah (religious dissimulation) and Nafy-e Sabil (negation of subordination), separately analyzing their implications for political relations. The aim is to promote the interests of Iran and explore avenues for accessing new energy sources in accordance with the fatwās (jurisprudential decrees) of contemporary jurists. Furthermore, the research examines how to maintain the best interests (maslahat) and dignity of Muslims by adhering to the rule of Nafy-e Sabil and practicing diplomatic Taqiyyah in relations with countries such as China and Russia, which hold significant international political standing. Additionally, it delves into the contemporary discussion surrounding nuclear jurisprudence, considering Nafy-e Sabil and the views of Iran’s leader regarding nuclear energy. The article employs a descriptive-analytical method supported by library resources.

Throughout history, the doctrine of Taqiyyah has been utilized as a means to address conflicts within Hadith literature. Scholars have long debated the prevalence of Taqiyyah within traditions, with some attributing it a more significant role than others. This discrepancy in perspectives raises the question of the extent to which Hadith conflicts have been influenced by Taqiyyah, and how these differences manifest in Shia narrative texts. Ayatollah Sistani, adopting a novel approach, posits that Taqiyyah has had minimal impact on Hadith conflicts, suggesting that only a small portion of Shia writings can be attributed to Taqiyyah. This research categorizes various viewpoints on the historical context of Taqiyyah and seeks to address the research question by examining the occurrences of Taqiyyah in emergency situations, the feasibility of identifying and refining Taqiyyah in written texts, and the avoidance of Taqiyyah in sensitive matters. Critiques are offered on these points, ultimately concluding that it was implausible for the Companions of the Imams to accurately identify and refine instances of Taqiyyah before incorporating them into Hadith literature.

Saad al-Din bin Shams al-Din bin Muhammad Nizari Qohestani is one of the poets of the second half of the 7th century and the beginning of the 8th century. The Nizari family was one of the Ismailis who survived the Mongol invasion. During the period when he lived, the Alamutian government was destroyed by the Mongols, and the Ismailis were persecuted and harassed because of their beliefs. Nizari was a poet and court official of two Mughal governments, Al-Kurt and Mehrabani. The main question of the current research is whether Nizari used Sufi words and terms in a symbolic way and with a Sufi appearance in order to spread Ismaili thoughts, or was he deeply influenced by Sufi thoughts and is considered a Sufi poet? The result of the research shows that Nizari lives under the cover of Sufism in order to preserve his life, and in order to have the opportunity to speak and publish his opinion, he turns to mystical terms, mysticism was a common and acceptable thought at that time. Nezari's constant care in hiding his Ismaili identity from his supporters, who were anti-Ismailis, is inevitably reflected in his works; In this way, the poet has expressed his Ismaili beliefs in a symbolic or implied way and apparently with Sufi concepts. Nizari's subjugation and accusation at the end of the work is more than a result of supporting Ismaili people, it is a kind of reflection of Ismaili thoughts in his poems. The poet's lines of thought and its compatibility with the sources of Ismaili thought of that period, as well as the display of Nizari's art for the covert and durable publication of the idea, show the commonalities and differences of his thought with Sufi thoughts

The Imams of Ahl al-Bayt ('a) have applied three methods in dealing with rulers as follows: Taqiyyah (assimilation), armed struggle, and occultation.They have applied Taqiyyah for keeping the unity among Muslims and their followers. This does not mean that they have kept silent and did not care about Muslims, rather they had active role in social life.An example of this active role is the Imams' contact with their followers through establishment of an extensive net of representatives. This net has been very active from the time of the ninth Imam to the eleventh. This is considered an example of the Imams' struggle to communicate with people. Armed struggle against political rulers is a method utilized only by Imam al-Husayn ('a), not the other Imams ('a). Also, the occultation pertains to Imam Mahdi, the twelfth Imam. It is by order of Allah, the Exalted, and it will continue until God Almighty orders him to reappear to fill the earth with justice as it was filled with oppression. My discussion here relies on books of history of Islam particularly the conducts of Ahl al-Bayt ('a) and the method is dwcriptive-analytical.

One of the Taqiyyah traditions that has been narrated with various isnad and texts in the Shia hadith books is a tradition that Imam Sadiq (a.s.) argues to the part of the story of Yusuf (a.s.) in the Quran to prove the correctness of taqiyya. It is hard to understand that the quality of the implications of this narration, on the correctness of Taqiyyah in the books of hadith jurisprudence. It seems that Imam Sadiq (a.s.) in this narration very closed head presents an argument that has been accepted by the audience. In order to understand the meaning of this narration of Imam Sadiq (a.s.) it is beneficial to use the method of violation of Grice's principle of cooperation. Its purpose is to understand more meanings of this narration. In order to understand the implicit meanings, this research has focused on the principle of empathy of Imam Sadiq (a.s.) with the companions of Hadith. A comparative study between the conditions of Imam Sadiq (a.s.) and the companions of Hadith, with the story of Hazrat Yusuf (a.s.) shows that Imam Sadiq (a.s.) sought to express three important issues. First: correctness of Taqiyyah, second: stating that the allegation of stealing hadith is wrong and third: announcing the victory of the movement of the Companions of Hadith in the revival of the Prophetic Sunnah.

In the history of Islam, with the deviation of the Caliphate from the family of revelation, the Ahl al-Bayt (PBUH) were forced to follow the policy of Taqiyya in order to preserve Islam and revive the pure Shiite thought. Accordingly, just as they tried to observe the direction of Taqiyyah politically and theologically, this issue was also important in issuing fatwas. Although Taqiyyah is one of the special conditions which is different according to the requirements of time and place, caliphs, companions, sects and religious sects, and in general, the Imams (pbuh) gave fatwas based on the real rule and without Taqiyyah, but there are several cases of narrations in jurisprudential books. Which has been carried to Taqiyyah according to the rules of jurisprudence and principles. And the narrations that indicate jurisprudential taqiyya are called jurisprudential taqiyya narrations. Considering the multiplicity of jurisprudential taqiyya narrations and the existence of conflict between these narrations, the author seeks to answer the question of what is the effect and position of agreeing with the popular religion in identifying the jurisprudential taqiyya narrations so that by recognizing them the jurist can resolve the conflict between these Do narrations deduce the real verdict from narration sources?

Shiite political fiqh has gone through various stages so far, so that it can be claimed that from the absence of the last infallible Imam (as) to the Safavid era, "a political proposition", from then until the Islamic Revolution, "a political theory" and in its last stage, "a political system" have been occurred respectively. It has been intended in present study to examine Ayatollah Khoi's political views on the realm of the powers of the Islamic ruler based on the supervision of the jurist, through a descriptive-analytical method. Among the results and findings of the research, it can be pointed out that in addition to expressing the scope of authority of the jurist in the era of absence in the mind of Ayatollah Khoei, the task of government, the fate of government and politics can also be explained. Using the general concept of "hisb", he proves the authority of the jurist over military and armed affairs (Commanderin-Chief of the Armed Forces).