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Please take a moment to visit and log in at the subscriber area, and submit your city & country location. We will use this information in future to invite you to any events that we organize in your area. Tawriya: New Islamic Doctrine Permits 'Creative Lying'by Raymond Ibrahim
Perhaps you have heard of taqiyya, the Muslim doctrine that allows lying in certain circumstances, primarily when Muslim minorities live under infidel authority. Now meet tawriya, a doctrine that allows lying in virtually all circumstances—including to fellow Muslims and by swearing to Allah—provided the liar is creative enough to articulate his deceit in a way that is true to him. (Though tawriya is technically not "new"—as shall be seen, it has been part of Islamic law and tradition for centuries—it is certainly new to most non-Muslims, hence the need for this exposition and the word "new" in the title.) The authoritative Hans Wehr Arabic-English Dictionary defines tawriya as, "hiding, concealment; dissemblance, dissimulation, hypocrisy; equivocation, ambiguity, double-entendre, allusion." Conjugates of the trilateral root of the word, w-r-y, appear in the Quran in the context of hiding or concealing something (e.g., 5:31, 7:26). As a doctrine, "double-entendre" best describes tawriya's function. According to past and present Muslim scholars (several documented below), tawriya is when a speaker says something that means one thing to the listener, though the speaker means something else, and his words technically support this alternate meaning. For example, if someone declares "I don't have a penny in my pocket," most listeners will assume the speaker has no money on him—though he might have dollar bills, just literally no pennies. Likewise, say a friend asks you, "Do you know where Mike is?" You do, but prefer not to divulge. So you say "No, I don't know"—but you keep in mind another Mike, whose whereabouts you really do not know. All these are legitimate according to Sharia law and do not constitute "lying," which is otherwise forbidden in Islam, except in three cases: lying in war, lying to one's spouse, and lying in order to reconcile people. For these, Sharia permits Muslims to lie freely, without the strictures of tawriya, that is, without the need for creativity. As for all other instances, in the words of Sheikh Muhammad Salih al-Munajid (based on scholarly consensus): "Tawriya is permissible under two conditions: 1) that the words used fit the hidden meaning; 2) that it does not lead to an injustice" ("injustice" as defined by Sharia, of course, not Western standards). Otherwise, it is permissible even for a Muslim to swear when lying through tawriya. Munajid, for example, cites a man who swears to Allah that he can only sleep under a roof (saqf); when the man is caught sleeping atop a roof, he exonerates himself by saying "by roof, I meant the open sky." This is legitimate. "After all," Munajid adds, "Quran 21:32 refers to the sky as a roof [saqf]." Here is a recent example of tawriya in action: Because it is a "great sin" for Muslims to acknowledge Christmas, this sheikh counsels Muslims to tell Christians, "I wish you the best," whereby the latter might "understand it to mean you're wishing them best in terms of their [Christmas] celebration." But—here the wily sheikh giggles as he explains—"by saying I wish you the best, you mean in your heart I wish you become a Muslim." As with most Muslim practices, tawriya is traced to Islam's prophet. After insisting Muslims "need" tawriya because it "saves them from lying," and thus sinning, Sheikh Uthman al-Khamis adds that Muhammad often used it. Indeed, Muhammad is recorded saying "Allah has commanded me to equivocate among the people inasmuch as he has commanded me to establish [religious] obligations"; and "I have been sent with obfuscation"; and "whoever lives his life in dissimulation dies a martyr" (Sami Mukaram, Al Taqiyya Fi Al Islam, London: Mu'assisat al-Turath al-Druzi, 2004, p. 30). More specifically, in a canonical hadith, Muhammad said: "If any of you ever pass gas or soil yourselves during prayers [breaking wudu], hold your nose and leave" (Sunan Abu Dawud): Holding one's nose and leaving implies smelling something offensive—which is true—though people will think it was someone else who committed the offense. Following their prophet's example, many leading Muslim figures have used tawriya, such as Imam Ahmed bin Hanbal, founder of one of Islam's four schools of law, practiced in Saudi Arabia. Once when he was conducting class, someone came knocking, asking for one of his students. Imam Ahmed answered, "He's not here, what would he be doing here?"—all the time pointing at his hand, as if to say "he's not in my hand." The caller, who could not see Ahmed, assumed the student was simply not there. Also, Sufyan al-Thawri, another important Muslim thinker, was once brought to Caliph Mahdi who refused to let him leave, until Thawri swore to return. As he was going out, Thawri left his sandals by the door. After a while, he returned, took his sandals and left for good. When the caliph asked about him, he was told that, yes, Thawri had sworn to come back—and, indeed, he had come back: only to take his sandals and leave. Lest it seem tawriya is limited to a few colorful anecdotes more befitting the Arabian Nights than the religious law (Sharia) of a billion people, here are some more modern Muslim authorities—Sheikh Muhammad Hassan, the famous cleric who says Islam forbids Muslims from smiling to infidels, except when advantageous, and Dr. Abdullah Shakir—justifying it. They both give the example of someone knocking on your door, you do not wish to see them, so a relative answers the door saying, "He's not here," and by "here" they mean the immediate room, which is true, since you will be hiding in another room. Likewise, on the popular Islam Web, where Muslims submit questions and Islamic authorities respond with a fatwa, a girl poses her moral dilemma: her father has explicitly told her that, whenever the phone rings, she is to answer saying "he's not here." The fatwa solves her problem: she is free to lie, but when she says "he's not here," she must mean he is not in the same room, or not directly in front of her. Of course, while all the sheikhs give examples that are innocuous and amount to "white" lies, tawriya can clearly be used to commit terrible, "black" lies, especially where the adversarial non-Muslim infidel is concerned. As Sheikh al-Munajid puts it: "Tawriya is permissible if it is necessary or serves a Sharia interest." Consider the countless "Sharia interests" that run directly counter to Western civilization and law, from empowering Islam to subjugating infidels. To realize these, Muslims, through tawriya, are given a blank check to lie—a check that surely comes in handy: not just in trivial occasions, like avoiding unwanted callers, but momentous ones, such as at high-level diplomatic meetings where major treaties are forged. Note: The purpose of this essay was to document and describe the doctrine of tawriya. Future writings will analyze its full significance—from what it means for a Muslim to believe the Supreme Being advocates such lying, to how tawriya is liable to suppress one's conscience to the point of passing a lie detector test—as well as compare and contrast it with the practices of other religions, and more. Raymond Ibrahim is a Shillman Fellow at the David Horowitz Freedom Center and Associate Fellow at the Middle East Forum http://www.meforum.org/3181/tawriya-creative-lying-islam | |||||
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Wednesday, February 29, 2012
Ibrahim in Stonegate Institute: "Tawriya: New Islamic Doctrine Permits 'Creative Lying'"
Striking Iran and the Myth of Regional War
Striking Iran and the Myth of Regional War
Posted by Daniel Greenfield Bio ↓ on Feb 29th, 2012 Comments ↓
In 2007, Israeli Air Force jets crossed into Syria and destroyed an Iranian-backed nuclear reactor. The operation had the backing of the United States and employed intelligence derived from an Iranian defector. There was no regional war afterward. Not even an exchange of fire at the Israeli-Syrian border.
In 1981, Israel struck deep inside Iraq, destroying Saddam’s Osirak reactor. The attack was universally condemned at the United Nations and even by Israel’s allies. Had Saddam used it as the basis for a war, Israel would have had no international support at all. But again no war followed.
Today, Iran and opponents of any attack on its nuclear program hold up the specter of a regional war that will drag in the United States, devastate the region and drive up oil prices. This is the only card in their deck until the mullahs have their own bomb, and it’s an effective card to play. But is any of that a serious risk?
Let’s start by looking at the current state of the Iranian regime. The regime is wildly unpopular at home. It had to use its Revolutionary Guard corps to violently suppress protests against the regime, it does not trust its own military and without troops loyal to it close to home, the regime would be gone faster than you can say Nicolai Ceausescu. (If you have trouble saying that, substitute the fallen dictator of your choice.)
Iran has repeatedly attacked American forces in Iraq and Afghanistan; its terrorists have attacked Israel and Jews around the world, but those attacks amount to terrorism and guerrilla warfare mostly carried out by secondary actors. It’s quite different from committing to a major conflict, which will give the regime a choice between either keeping its loyalist Revolutionary Guard at home and sending unreliable conventional troops off to fight and possibly turn on it, or sending off its trusted troops and leaving its leaders naked to the people’s wrath.
Another option is more terrorist attacks, which are already being carried out anyway. And as their recent attacks showed, Shiite terrorists aren’t all that much better than the Sunni kind. Their latest round of attacks mostly ended with dead terrorists killed by their own bombs. And it is only common sense that a regime this violent and stupid can no more be allowed to have nuclear weapons than Corcoran State Prison should allow Charles Manson to build his own flamethrower.
The only card in the Iranian deck is a naval conflict. The last time it tried one of those, the result was a decisive defeat for Iran, but that was back in the late ’80s. The Persian Gulf is vital to Iran’s assertion of power over the region. It has invested in developing its navy and a strategy that will allow it to take on greater powers.
This scenario is only plausible if we assume that Iran will begin a conflict that it is bound to lose in order to avenge the loss of a nuclear program that it no longer has.
There are two possible attack scenarios. First, Israel carries out a unilateral attack on Iran’s nuclear program. This is the most likely scenario under the Obama administration, which has made it clear that it wants a conflict with Syria, but will not back any Israeli attack on Iran. Second, in a very unlikely scenario the administration, for some reason, changes its mind and decides to take out Iran’s nuclear program.
In the first and likeliest scenario, Iran would have to begin a war with the United States over an attack carried out by Israel. A war that it’s bound to lose. Like the lunatic with the lug nuts, the folks in Tehran are crazy, but they’re not stupid. If they were going to begin a war with the United States over something Israel did, they had plenty of opportunities with Stuxnet and the assassination of Iranian nuclear scientists.
About Daniel Greenfield
Eye on Iran: U.S. Says UN Data Show Iran Is Working Toward Building Bomb
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