Having become free, he left Mecca secretly for Medina.

Having become free, he left Mecca secretly for Medina. In Medina he went before the Holy Prophet-upon whom be blessings and peace--and in a state of penitence and distress concerning what he had done asked the Prophet if by acting as he did he had fallen outside the sacred precinct of reli gion. The Prophet said that his duty was what he had accom plished. The above verse was then revealed.

The two verses cited above were revealed concerning particular cases but their meaning is such that they embrace all situations in which the outward expression of doctrinal belief and religious practice might bring about a dangerous situation. Besides these verses, there exist many traditions from the members of the Household of the Prophet ordering taqiyah when there is fear of danger.

Some have criticized Shi'ism by saying that to employ the practice of taqiyah in religion is opposed to the virtues of courage and bravery. The least amount of thought about this accusation will bring to light its invalidity, fort aqiyah must be practiced in a situation where man faces a danger which he cannot resist and against which he cannot fight. Resistance to such a danger and failure to practice taqiyah in such circumstances shows rashness and foolhardiness, not courage and bravery.

The qualities of courage and bravery can be applied only when there is at least the possibility of success in man's efforts. But before a definite or probable danger against which there is no possibility of victory- throwing oneself before a cannon that is being fired or lying down on the tracks before an onrushing train-any action of this kind is nothing but a form of madness contrary to logic and common sense.

Therefore, we can summarize by saying that taqiyah must be practiced only when there is a definite danger which cannot be avoided and against which there is no hope of a successful strug gle and victory. The exact extent of danger which would make permissible the practice of taqiyah has been debated among different mujtahids of Shi'ism.

In our view, the practice of taqiyah is permitted if there is definite danger facing one's own life or the life of one's family, or the possibility of the loss of the honor and virtue of one's wife or of other female members of the family,or the danger of the loss of one's material belongings to such an extent as to cause complete destitution and prevent a man from being able to continue to support himself and his family.