Al-Kāfi - Volume 2 > The Rights of One Who Accepts the Belief and Then Severs Away
Hadith #1

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) يَقُولُ وَسُئِلَ عَنْ إِيمَانِ مَنْ يَلْزَمُنَا حَقُّهُ وَأُخُوَّتُهُ كَيْفَ هُوَ وَبِمَا يَثْبُتُ وَبِمَا يَبْطُلُ فَقَالَ إِنَّ الإيمَانَ قَدْ يُتَّخَذُ عَلَى وَجْهَيْنِ أَمَّا أَحَدُهُمَا فَهُوَ الَّذِي يَظْهَرُ لَكَ مِنْ صَاحِبِكَ فَإِذَا ظَهَرَ لَكَ مِنْهُ مِثْلُ الَّذِي تَقُولُ بِهِ أَنْتَ حَقَّتْ وَلايَتُهُ وَأُخُوَّتُهُ إِلا أَنْ يَجِي‏ءَ مِنْهُ نَقْضٌ لِلَّذِي وَصَفَ مِنْ نَفْسِهِ وَأَظْهَرَهُ لَكَ فَإِنْ جَاءَ مِنْهُ مَا تَسْتَدِلُّ بِهِ عَلَى نَقْضِ الَّذِي أَظْهَرَ لَكَ خَرَجَ عِنْدَكَ مِمَّا وَصَفَ لَكَ وَأَظْهَرَ وَكَانَ لِمَا أَظْهَرَ لَكَ نَاقِضاً إِلا أَنْ يَدَّعِيَ أَنَّهُ إِنَّمَا عَمِلَ ذَلِكَ تَقِيَّةً وَمَعَ ذَلِكَ يُنْظَرُ فِيهِ فَإِنْ كَانَ لَيْسَ مِمَّا يُمْكِنُ أَنْ تَكُونَ التَّقِيَّةُ فِي مِثْلِهِ لَمْ يُقْبَلْ مِنْهُ ذَلِكَ لأنَّ لِلتَّقِيَّةِ مَوَاضِعَ مَنْ أَزَالَهَا عَنْ مَوَاضِعِهَا لَمْ تَسْتَقِمْ لَهُ وَتَفْسِيرُ مَا يُتَّقَى مِثْلُ أَنْ يَكُونَ قَوْمُ سَوْءٍ ظَاهِرُ حُكْمِهِمْ وَفِعْلِهِمْ عَلَى غَيْرِ حُكْمِ الْحَقِّ وَفِعْلِهِ فَكُلُّ شَيْ‏ءٍ يَعْمَلُ الْمُؤْمِنُ بَيْنَهُمْ لِمَكَانِ التَّقِيَّةِ مِمَّا لا يُؤَدِّي إِلَى الْفَسَادِ فِي الدِّينِ فَإِنَّهُ جَائِزٌ.

1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, when he was asked about belief, and the rights of the believer, his brotherhood and how he is and by what means it is proved and is invalidated, ‘The belief is of two aspects. One is that which is manifested to you from your companion. If he manifests like what you believe in, his Wilayah (right of one guardianship) is established as well as his brotherhood unless he then manifests the opposite of what he had manifested before. He then will be out of the rights that were established. That which he manifests later suspends his rights unless he then claims it to be for purposes of protection ( Taqiyah ). Despite this, it is to be seen, if it is of the cases where use of protective measures ( Taqiyah ) is applicable or not, if not then his claim is not accepted. For use of protective measures there are specific instances. Whoever misuses them will not have the benefits thereby. Of such examples one is when there are evil people whose rules and judgments are against the judgment and actions of truth. In such conditions, if the believer may use the protective measures to the limits that do not harm ones religion, such use is permissible.’”