Allah (SWT) ya ce:

Allah (swt) said:

Ya'qub da Sahl suna karanta shi da (taqiyyah), wato karatun Al-Hasan da Mujahid, yayin da sauran suke karanta shi da (tuqat). An ce a cikin Al-Qamus Al-Muheet: ‘(At-tawqiyya) shi ne (al-kalau) da kariya. Ina (taqa) wani abu, kuma na (taqa) shi, kuma (taqi) shi, (taqa) kuma yana (taqi) shi, (tiqa) kamar (kisa), wato na ji tsoronsa.’ Wannan magana a cikin ayar tana bayyana abin da ayar ta shafa, kuma wannan ma'anar harshe ta kalmar (taqiyyah) tana bayyana abin da wannan kalma take nufi a cikin wannan ayar, tunda babu wata ma'anar Shari'a da aka kafa mata. Don haka, yana bayyana cewa a fassara ta da ma'anarta ta harshe. Bisa wannan asali kawai ake fahimtar ayar a cikin gaba ɗayanta da cikakkun bayananta. Amma abin da ya zo a cikin hadisai game da yanayin saukar ayar, idan an tabbatar da ingancinsu, yana jagorantar zuwa cikakkun bayanan abin da ya zo a cikin ayar, amma ba zai canza abin da ayar ta shafa ba, haka kuma ba zai canza ma'anar jumlolinta ba bisa harshe da Shari'a. Abin da ayar ta shafa yana bayyana a jumlarta wadda ita ce: muminai suna abokantaka da kafirai, wato suna mu'amala da su a matsayin abokai. Rubutun shi ne:

Ya’qub and Sahl recite it as (taqiyyah) which is the recitation of Al-Hasan and Mujahid, while the rest (recite it) as (tuqat). It is said in Al-Qamus Al-Muheet: ‘(At-tawqiyya) is (al-kalau) and protection. I do (taqa) something and I did (taqa) it and do (taqi) it (taqa) and he (taqi) it (tiqa) like (kisa) is I feared it.’ This text in the ayah specifies its subject and this linguistic meaning of the word (taqiyyah) specifies what this word means in this ayah in meaning since no Shari’ah meaning was established for it. So it specifies interpreting it with its linguistic meaning. Upon this basis alone is the ayah understood in its generality and details. As for what came in the ahadith of the circumstances of its revelation, if authenticated, guides to the details of what came in the ayah but would not change its subject neither the meaning of its sentences according to the language and Shar’a. The subject of the ayah is clear in its sentence which is believers befriending the disbelievers i.e. treating them as friends. The text is:

In Hausa: Idan ayar ko hadisi ya zo game da wani takamaiman batu, to yana nufin wannan batu ne kawai, bai hada da wani abu ba. Matsalar ita ce batun abokantakar muminai da kafirai, wanda ayar da ta hana shi karara ta zo game da shi. Kuma ba wannan ayar kadai ce ta zo kan wannan batu ba; an sami ayoyi da yawa irin su fadin Allah:

If the ayah or ahadith came about a specific subject, then it is specific to this subject and does not include anything else. The issue is the issue of believers befriending disbelievers for which came the ayah decisively prohibiting it. Nor is this the only ayah upon this subject; there have come numerous ayahs like Allah’s statement:

Kuma maganar Allah:

And Allah’s statement:

Kuma maganarSa (SWT):

And His (swt) statement:

Kuma maganarSa (SWT)

And His (swt) statement

Kuma maganarSa:

And His statement:

Maudu'in shi ne maudu'in masoya da mabiya addini suke yi da kafirai, sauran ayar kuma tana bayani ne a kan wannan maudu'i. Wannan saboda Allah (SWT) ya hana muminai daukar kafirai a matsayin abokai, kuma ya danganta wannan haramci da tabbataccen hukunci cewa duk wanda ya yi haka, ya dauki kafirai a matsayin abokai, to Allah ya kubuta daga gare shi. Sannan ya keɓe daga wannan haramci mai karfi yanayi guda daya, wato idan mumini yana tsoron cutarwa daga kafiri, to a nan an halatta masa ya yi abota da kafirai domin ya kare kansa daga wannan cutarwa. Wannan ana nufin idan Musulmi yana karkashin ikon kafirai, an kayar da shi a al'amarinsa, watau tsoron kafiri yana halatta masa yin abota da shi. Idan tsoron ya kau, to abotar ta zama haramun. Saboda haka yanayin ba nuna abota ba ne alhali ana boye wani abu daban, a'a, batun shi ne keɓe yanayin tsoron mumini ga kafiri lokacin da Musulmi ya kasa a al'amarinsa daga cikakken haramcin yin abota da shi. Ma'anar ayar ita ce tabbataccen haramci ga muminai na daukar kafirai a matsayin abokan zama, da neman taimakonsu, da dogara gare su, da yin soyayya da su. Don haka ta haramta wa muminai yin abota da kafirai maimakon muminai, sannan ta keɓe yanayi guda daga cikin wannan, wato yanayin da ake tsoron kafiran idan Musulmi yana karkashin ikonsu. A nan ana halatta nuna soyayya gare su da yin abota da su domin kare kai daga sharrinsu da cutarwarsu. Wato ana halatta daukar su a matsayin abokai a yanayin da ake tsoron su lokacin da suke da iko a kan Musulmi. Baya ga haka, ba a halatta ko kadan. Wannan hukunci kuma ya shafi kafirai ne kawai dangane da muminai, domin an saukar da ayar ne a kan al'amarin muminai da suke da alaka ta abota da mushrikai a Makka. Ya hana mutanen Madina abota da masu shirka a Makka, kuma ya hana dukkan muminai, sai dai ya keɓe daga wannan muminan da ke Makka waɗanda suka sha kaye a al'amarinsu. Don haka ya keɓe su saboda kasancewar tsoron cutar kafirai da ke kusa da su. Wannan shi ne maudu'in ayar, kuma wannan shi ne ma'anarta, kuma wannan ita ce hukuncin Shari'a da aka samo daga cikinta, wato hana muminai yin abota da kafirai ta kowane irin abota, kamar goyon baya, soyayya, taimako da sauransu, domin kalmar (awliya) ta zo a ayar a matsayin ta gaba ɗaya, tana ƙunshe da dukkan ma'anoninta. Haka kuma an yarda a yi abota da su a halin tsoro, wato tsoron cutarsu da zaluncinsu, idan kafirai suka yi galaba a kan Musulmi, Musulmi kuma suka sha kaye a al'amarinsu, kamar yadda yanayin Musulmin Makka yake tare da masu shirka. Babu wata ma'ana a cikin ayar sai wannan, kuma babu wani hukunci da aka samo daga gare ta sai wannan hukuncin. Amma abin da wasu ke cewa, cewa "taqiyya" shi ne Musulmi ya nuna akasin abin da ke ɓoye a zuciyarsa a gaban duk wanda yake tsoron cutarsa ko yake tsoron ya san gaskiyarsa da abin da ke cikin ransa, ko wannan mutum kafiri ne ko mumini, wannan magana kuskure ne kawai. Ayar ba ta nuna wani abu daga wannan ba, domin ma'anar: "Sai dai idan kun ji tsoro daga gare su (tuqat)", wato sai dai idan kun ji tsoron wani abu daga gare su da ya kamata a ji tsoronsa, kamar yadda ma'anar "ittaqaytu" shi ne na ji tsoronsa, su "tuqat" da "taqiyya" ma'ana ɗaya suke da ita. Wannan keɓewa ne daga hana muminai yin abota da kafirai maimakon muminai, don haka yana takaita ne ga abin da aka keɓe daga cikinsa.

Kuma maganarSa (SWT):

And His (swt) statement:

Kuma maganarSa (SWT):

And His (swt) statement:

Kuma maganarSa (SWT):

And His (swt) statement:

Maganarsa ta (swt):

His (swt) statement:

Yana nufin cewa soyayya da abota wajibi ne ga muminai, kuma wannan hani ne daga yin abota da kafirai da taimaka musu a kan muminai. An kuma ce (ana nufin cewa) hani ne daga nuna wa kafirai alheri da kyautatawa. An rawaito daga Ibn Abbas: "awliya" jam'in "waliyy" ne, wanda shi ne mai yin umarni ga wanda yake yarda da aikinsa da taimako da goyon baya, kuma yana zuwa ta hanyoyi biyu. Na farko, mai goyon baya da aka nada shi da taimako, sannan dayan kuma shi ne wanda ake taimako. Saboda haka fadin Allah (SWT):

Means that friendship is obliged with believers, and this is a prohibition from befriending disbelievers and assisting them against believers. And it is said (that it is) a prohibition of treating the disbelievers with kindness and friendliness. It is narrated from ibn Abbas: "friends" (awliya) is the plural of "friend (waliyy) who is the one who commands the one pleased with his action with assistance and support, and it occurs in two ways. Firstly, the designated supporter with support and the other who is the supported. So His (swt) statement:

Yana nufin mataimakansu da magoya bayansu ta hanyar goyon bayan Allah, kuma ana cewa mai imani shi ne abokin Allah, watau wanda Allah ya taimaka masa da goyon bayansa. Maganarsa: ‘duk wanda ya yi haka’ na nufin duk wanda ya riƙi kafirai a matsayin abokai maimakon muminai, ‘to ba ya cikin Allah ta kowace fuska’, watau ba ya cikin abokan Allah (SWT), kuma Allah (SWT) ya barranta daga gare shi. Har ila yau, an ce: ba ya cikin wilayar Allah ta kowace fuska. Sannan Ya keɓe, Ya ce:

Means their helpers and supporters by His support, and it is said that the believer is the friend of Allah i.e. one assisted by His support. His statement: ‘whoever does that’ means whoever takes disbelievers as friends instead of believers ‘then he is not of Allah in anything’ i.e. he is not from the friends of Allah (swt) and Allah (swt) is absolved of him, and it is said he is not from the friendship (wilayah) of Allah in anything. Then He excluded and said:

illa ma'anar cewa idan kafirai sun yi nasara, mumunai kuma suka sha kashi, sai mumini ya ji tsoron su idan bai nuna amincewarsa da su ba, ko kuma bai kyautata zamantakewarsa da su ba. A lokacin nan, an halatta masa ya nuna soyayyarsa gare su da harshensa da biyayya a gare su, a matsayin taƙiyya daga gare su da kariya ga kansa, ba tare da ya yi imani da hakan ba. A cikin wannan aya akwai nuni da cewa taƙiyya halal ce a cikin addini idan an ji tsoro a kan kai, kuma malamanmu sun ce tana halal a dukkan al'amura a lokutan larura, kuma sau da yawa tana zama wajibi domin nau'in alheri da sulhu, amma ba a halatta ta a cikin ayyuka kamar kashe mumini ko abin da aka sani ko abin da ya fi yiwuwa a gare shi cewa lalata ce (istifsad) a cikin addini. Al-Mufid ya ce tana zama wajibi a wasu lokuta, har ta zama farilla, kuma tana halal a wasu lokuta, har ta zama mustahabbi. Tana kuma halal a wasu lokuta ba tare da wajibci ba, kuma a wasu lokuta ta kan fi barinta, kuma wani lokacin barinta ya fi kyau duk da cewa mai aikatawa yana da uzuri kuma ana gafarta masa ta hanyar barin zargi a kansa. Sheikh Abu Ja'afar At-Tusi ya ce ma'anar zahirin riwayoyi tana nuna cewa wajibi ce a lokacin tsoron rai, kuma an riwaito izini a cikin halatta furta gaskiya a kan hakan. Al-Hasan ya riwaito

means except that if the disbelievers are victorious and the believers defeated so the believer fears them if he does not show his agreement with them or make good his companionship with them. At that time, it is allowed for him to show his affection for them with his tongue and compliance to them as a precaution (taqiyyah) from them and protection for himself without believing that. In this ayah there is an indication that taqiyyah is permitted in the deen when there is fear over oneself and our companions say it is permitted in all matter at times of necessity and often it becomes obligatory for the variety of kindness and reconciliation, but it is not permitted from the actions in killing a believer or what is known or he considers most probable that it is spoiling (istifsad) in the deen. Al-Mufid said that it is obligatory at times and becomes fard, and it is permitted at times and becomes recommended. And it is permitted at time without obligation and it becomes at times better than leaving it; and it could at times be better to leave it even though its performer is excused and forgiven over it by leaving the blame over it. Sheikh Abu Ja’far At-Tusi said that the apparent meaning of the narrations indicate that it is obligatory during fear of one’s life, and it has been narrated that a dispensation in allowing speaking clearly the truth thereupon. Al-Hasan narrated

Saboda haka, taqiyya lasisi ne, kuma faɗar gaskiya a fili kyakkyawan aiki ne" (maganar At-Tabarsi ta ƙare).

Accordingly taqiyyah is a dispensation and speaking clearly the truth is a virtue” (At-Tabarsi’s speech ends).

Saboda haka an nuna daga kalmomin manyan malaman tafsiri biyu, At-Tabari da At-Tabarsi, waɗanda ke cikin mazhabobi biyu daban-daban, yarjejeniyarsu wajen bayyana ma'anar ayar kamar yadda ta zo, cewa haramci ne ga muminai su yi abota da kafirai, kuma an keɓe halin da muminai ke jin tsoron cutar kafirai daga wannan haramci. Ku duba kalmomin At-Tabari: "sai dai idan kun ji tsoron wani abu daga gare su abin tsoro (tuqat)" (watau) sai dai idan kuna ƙarƙashin ikonsu kuna kuma tsoron su game da rayukanku, sai ku nuna musu abota da harshenku. Ku kuma duba kalmomin At-Tabarisi: "Sa'an nan Ya keɓe ya ce: 'sai dai idan kun ji tsoron wani abu daga gare su abin tsoro', kuma ma'anar ita ce sai dai idan kafirai sun sami nasara musulmi kuma sun sha kashi, sai mumini ya ji tsoronsu idan bai nuna amincewarsa da su ba kuma bai kyautata abotarsa da su ba. A lokacin an halatta masa ya nuna ƙaunarsa a gare su da harshensa da biyayya gare su a matsayin kariya da kiyaye ransa." Malaman tafsirin biyu sun yarda cewa maudu'in shi ne keɓe haramcin muminai na yin abota da kafirai, kuma an iyakance shi ga hakan. Sai dai At-Tabarisi ya bi abin da ke waje da maudu'in, ya mai da ayar hujja cewa taqiyyah an halatta a cikin addini a lokacin rayuwar mutum, abin da ba ya cikin ayar tun da maudu'in ta shi ne haramcin muminai na yin abota da kafirai, da keɓe halin tsoron kafirai idan sun ci musulmi da yaƙi, wajen halatta abotarsu a wannan hali. Ba taqiyyah ba ce a cikin addini, kuma ba a takaita ta ga tsoron rai ba, domin keɓewar tana da faɗi: "sai dai idan kun ji tsoron wani abu daga gare su abin tsoro" (watau) sai dai idan kun ji tsoron abin da ya kamata a ji tsoronsa daga gare su. Az-Zamakhshari ya ce a cikin Al-Kashshaf:

Accordingly it is shown from the words of the two mufasireen, At-Tabari and At-Tabarsi, who are of two different schools of thought, their agreement upon explaining the meaning of the ayah as it came in that it is a prohibition for believers befriending disbelievers and excluding the situation of believers fearing the harm of the disbelievers from this prohibition. Look at the words of At Tabari: “except if you fear from them something to be feared (tuqat)’ (i.e.) except if you are in their authority and you fear them over your lives so you show them friendship with your tongues.” And look at the words of At-Tabarisi: “Then He excluded and said: ‘except if you fear from them something to be feared’ and the meaning is except if the disbelievers are victorious and believers defeated so the believer fears them if he does not show his agreement with them and does not make good his friendship with them. At that time it is allowed for him to show his love for them by his tongue and compliance to them as a precaution and in protection of his soul.” The two mufasireen agree that the subject is excluding the prohibition of believers befriending disbelievers and that it is limited to that. Except that At-Tabarisi followed upon that which is outside the subject and made the ayah an evidence that taqiyyah is permitted in the deen during for one’s life which is not present in the ayah since its subject is the prohibition of believers befriending disbelievers and excluding the situation of fear of the disbelievers when they defeat the Muslims in allowing their friendship in this situation. It is not taqiyyah in the deen nor is it specified to fear over life because the exclusion is general “except if you fear from them something to be feared” (i.e.) except if you fear from them what is to be feared from. Az-Zamakhshari said in Al Kashaf

Amma maganar At-Tabarisi: "Abokanmu sun ce (ya halatta) a cikin dukan al'amura idan akwai larura," to abin da ya ambata daga Al-Mufid na cewa wajibi ne ko ba wajibi ba, har zuwa karshen abin da ya ambata, magana ce ta zance kawai babu wata hujja a cikinta. Ayar ba ta nuna wannan ta kowace hanya ba, ko da bisa ga tafsirin At-Tabarisi da kansa, kuma bai kawo wata hujja ba daga Littafi ko Sunnah ko Ijma'in Sahabbai, saboda haka an kin amincewa da shi kuma ya fadi daga matsayin a yi la'akari da shi. Haka kuma ba a ce idan an halatta abota da kafirai a lokacin tsoron su, to biyayya ga shugaba azzalumi ko mai keta doka mai iko ta fi cancanta. Ba a ce wannan ba, domin abin da ya fi cancanta shi ne ma'anar zancen, kuma wannan ba daga cikinta yake ba, kuma babu wata alaka da za a iya dangantawa da shi. Ba kamar maganar Allah ba ce:

As for the statement of At-Tabarisi: “Our companions said (it is) permitted in all matters during necessity” then what he quotes from Al-Mufid of its being obligatory or not obligatory to the last of what he mentioned is abstract speech of any evidence. The ayah does not indicate this in any way even according to At-Tabarisi’s own tafsir, nor did he come with any other evidence neither from the Book or Sunnah or Ijma’a of the Sahabah, hence it is rejected and falls from the rank of consideration. Nor is it said that if befriending disbelievers in the situation of fear of them is allowed then compliance with the unjust or transgressor ruler with power is of greater precedent. This is not said because that which is of greater precedent is the sense of the speech and this is not from it nor is their any extention of any connection with it. It is not like Allah’s statement:

Ba haka yake ba kamar maganar Allah:

Nor is it like Allah’s statement:

Wannan kuwa saboda azzalumi ba ya cikin rukunin kafirai ko ajinsu, kuma saboda soyayyar da aka hana a cikin wannan ayar ita ce ɗaukar kafirai a matsayin abokai maimakon muminai. Azzalumin sarki mai mulki da ƙarfi yana cikin muminai, kuma zalunci daga gare shi ko ɓarnar da ta rufe shi ba ta kawar da siffar imani daga gare shi ba. Saboda haka wannan maudu'in ba ya shiga cikin binciken hujja mafi girma, don haka hujja mafi girma ba ta shiga cikinsa ta yadda za a yi amfani da ita a matsayin shaida.

This is because the transgressor is not from the category of the disbeliever or from their class, and because the friendship prohibited in this ayah is befriending instead of the believers. The unjust and transgressor ruler with power is among the believers injustice occurring from him or the transgression covering him does not negate the description of iman from him. Hence this subject does not enter in the research of greater precedent, so accordingly the greater precedent does not come into it such that it is used as a witness.

Haka kuma halatta ne a yi abota da azzalumin shugaba mai iko, wanda yake azzalumi ko mai tsananin zalunci, a lokacin tsaro da kuma lokacin tsoro, saboda shi mumini ne, kuma yin abota da muminai tabbas halal ne, domin kalmar "muminai" a cikin faɗinSa: "maimakon muminai" tana nufin dukkan muminai gaba ɗaya. Babu wata nassi da ya hana yin abota da azzalumin shugaba ko mai tsananin zalunci, ko yin abota da masu fasiƙanci da mugaye (fujjar); a maimakon haka, nassosi sun keɓance hani ga yin abota da kafirai. Fiye da haka, wajibi ne a yi biyayya ga azzalumin shugaba a cikin abin da ba zunubi ba ne, kuma wajibi ne a yi yaƙin jihadi a ƙarƙashin tutarsa, kuma halal ne a yi sallah a bayan Imam idan shi mai fasiƙanci ne, waɗanda suna cikin manyan dalilai da ke nuna halaccin abotarsu. Abin da aka haramta shi ne jin daɗi da zalunci na shugaba da kuma fasiƙancin mai fasiƙanci. Bisa haka, an ƙi taqiyyah idan mumini yana nuna akasin abin da yake ɓoye a gaban azzalumin shugaba mai iko ko mai fasiƙanci ko abokin hamayya a ra'ayi ko makamancin haka, kuma yin hakan haram ne domin munafunci ne, kuma dukkan munafunci haramun ne.

Moreover the befriending of the unjust and transgressor ruler with power is allowed in the situation of security and the situation of fear equally because he is a believer and befriending believers is definitely allowed because the word “believers” in His statement: “instead of believers” is general covering all believers. There did not come any text prohibiting befriending the unjust or transgressor ruler or befriending transgressors and the wicked (fujjar); rather the texts are specific in prohibiting the befriending of disbelievers. More than that, the obedience to the unjust ruler is obliged in other than sin and jihad is obliged under his banner and it is allowed to pray behind the Imam in prayer if he is a transgressor which are of the greatest indication regarding permitting their friendship. What is prohibited is the pleasure with the injustice of the ruler and the transgression of the transgressor. Accordingly taqiyyah is rejected when it is a believer showing opposite to what he hides in front of powerful unjust or transgressor ruler or opponent in the opinion or similar, and doing it is haram as it is hypocrisy and all hypocrisy is forbidden.

Wasu malamai masu tafsiri suna danganta wannan da ayar: "sai dai idan kuna tsoron wani abu daga gare su da ya kamata a ji tsoro." Suna fahintar daga gare ta shigar da nuna kafirci da boye imani cikin rukunin soyayya da kuma sanya shi shiga cikin abin da suke kira (taqiyyah). Wasu kuma suna fahintar daga gare ta cewa soyayya tana halatta ne a yanayin tsoron rai kawai, amma ba a wasu yanayi ba. Wannan kuskure ne tsantsa, domin ayar: "sai wanda aka tilasta masa alhali zuciyarsa tana natsuwa da imani" tana da yanayi daban da batu daban. Batunta shi ne ridda daga Musulunci a yanayin da ake tsoron kisa tabbatacce, ba mai yiwuwa ba. Batun ayar: "sai dai idan kuna tsoron wani abu daga gare su da ya kamata a ji tsoro" kuwa, shi ne hani ga abokantaka da kafirai a dukkan nau'ikanta, da keɓe halaccin wannan abokantaka a lokacin da akwai abin tsoro, ko tsoron rai ne, ko dukiya, ko riba, ko wata cuta. Ayar tana bambance tsakanin yanayi biyu da batu biyu, ta yadda ɗaya ba ya shiga cikin ɗayan, kuma ba a danganta su da juna ba saboda bambancin yanayi da batu. Idan Musulmi yana ƙarƙashin ikon kafirai waɗanda suka rinjaye shi a kan al'amarinsa, ba a halatta masa ya yi ridda daga Musulunci a matsayin nuna biyayya gare su. Akasin haka, wajibi ne ya yi hijira idan ba zai iya aiwatar da dokokin addininsa ba. Amma abokantaka da su tana halatta. Idan Musulmai kuwa suna tsoron kisan rai tabbatacce, aka tilasta shi ga kafirci, to a lokacin halatta ne ya nuna kafirci ya boye imani. In ba haka ba, ba a halatta ba, saboda nassin ayar.

Some mufasireen link it with the ayah: “except if you fear from them something to be feared” and deduce from it the entering of showing kufr and hiding iman in the category of friendship and making it to enter what they call (taqiyyah), with some deducing from it that friendship is allowed in the situation of fearing for one’s life only but not in other (situations). This is pure error because the ayah: “except the one who is compelled and his heart is content upon iman” has a different situation and a different subject as its subject is apostasy from Islam in the situation where there exists fear of definite, confirmed killing not probable and the subject of the ayah: “except if you fear from them something to be feared” is prohibiting befriending disbelievers in all its types and excluding the permissibility of this befriending in the situation of there existing what is feared from whether it was fear over life, wealth, interest or any harm. It distinguishes between the two situations and two subjects such that one does not enter into the other nor are they linked with it due to the difference in situation and subject. When the Muslim is under the authority of disbelievers defeated over his matter before them, it is not permitted for him to apostatise from Islam as a show of compliance to them; rather it is obligatory upon him to emigrate if he is unable to perform the rules of his deen contrary to befriending them which is allowed. However if the Muslims fear over his life a confirmed death and he is forced upon kufr then it is permitted for him to show kufr and hide iman, and other than that it is not permitted because of the text of the ayah:

Maudu'in shi ne maudu'in kafirci bayan imani, watau maudu'in ridda daga Musulunci, kuma yanayin shi ne yanayin tsoron mutuwa. Wannan shi ne abin da malaman fiqihu ke kira al-ikrah al-mulji (tilastawa mai kai ga hallaka), wanda shi ne kadai nau'in tilastawa da Shari'a ke la'akari da shi a dukkan yanayi wanda hukunci ke sauka daga wanda aka tilasta. Tilastawar da Shari'a ta keɓe ita ce tilastawa ta hanyar hallaka, watau yanayin tsoron mutuwa tabbatacciya. Wannan kuma ayar da aka saukar game da Musulmai wadanda suka yi ridda saboda tsoron mutuwa ta tabbatar da hakan. An ruwaito cewa wannan ayar an saukar da ita ne game da Ammar bin Yasir. At-Tabari ya ce: "Muhammad bin Sa'ad ya ba ni labari, ya ce: Kawuna na mahaifiyata ya ba ni labari, ya ce: Mahaifina ya ba ni labari daga mahaifinsa daga Ibn Abbas game da fadinsa: 'Duk wanda ya kafirta da Allah bayan imaninsa, sai dai wanda aka tilasta, alhali zuciyarsa tana natsuwa da imani,' har zuwa karshen ayar. Wannan ya faru ne saboda mushrikai sun dake Ammar bin Yasir, suka azabtar da shi, sannan suka bar shi. Sai ya koma wurin Manzon Allah ﷺ ya sanar da shi abin da ya fuskanta daga Quraishawa da abin da ya fada. Sai Allah ya saukar da ambaton uzurinsa: 'Duk wanda ya kafirta da Allah bayan imaninsa,' har zuwa fadinsa 'azaba mai girma.'" Bishr ya ba mu labari, ya ce: Yazid ya ba mu labari, ya ce: Sa'id ya ba mu labari daga Qatada: 'Duk wanda ya kafirta da Allah bayan imaninsa, sai dai wanda aka tilasta, alhali zuciyarsa tana natsuwa da imani,' sannan ya ce: An ambata mana cewa an saukar da ita game da Ammar bin Yasir, wanda Banu Al-Mughira suka kama, suka lullube shi a rijiyar Maimun, suka ce: Ka kafirta da Allah. Sai ya bi su a haka, alhali zuciyarsa an tilasta ta. Sai Allah ya saukar da fadinsa: 'sai dai wanda aka tilasta, alhali zuciyarsa tana natsuwa da imani.' Kuma At-Tabari ya ce: Ibn Abd al-‘Ala ya ba mu labari ya kuma ce: Muhammad bin Thawr ya ba mu labari daga Mu’ammar daga Abdulkareem Al-Juzri daga Abu Ubayd bin Muhammad bin Ammar bin Yasir wanda ya ce:

So the subject is the subject of kufr after iman i.e. the subject of apostasy from Islam, and the situation is the situation of fearing death. This is what the fuqaha term as alikrah almulji (compulsion of refuge) which is the only compulsion considered by the Shar’a in all situations in which the rule is lifted from the one compelled. The compulsion which the Shar’a excluded is the compulsion by refuge i.e. the situation of fearing definite death. This is strengthened in the ayah that was revealed about Muslims who apostatised fearing death. It was narrated that this ayah was revealed about Ammar bin Yasir. At-Tabari said: “Muhammad bin S’aad related to me and said: My paternal uncle related to me and said: My father related to me from his father from ibn Abbas that His statement: ‘Whoever disbelieves in Allah after his belief except the one who is compelled and his heart is content upon iman’ to the end of the ayah. This was because the polytheists struck Ammar bin Yasir and punished him then left him. So he returned to the Messenger of Allah (saw) and informed him about what he met with from Quraysh and what he said. So Allah (swt) revealed his mention of his excuse: ‘Whoever disbelieves in Allah after his iman’ until His statement ‘great punishment.’ Bashr related to us and said: Yazid related to us and said: Saeed related to us from Qatadah: ‘Whoever disbelieves in Allah after his belief except the one who is compelled and his heart is content upon iman’ and said: It was mentioned to us that it was revealed about Ammar bin Yasir whom Banu Al-Mughira captured and covered him in the well of Maymun and said: Disbelieve in Allah, so he followed them in that and his heart was compelled. So Allah (swt) revealed His statement: ‘except the one who is compelled and his heart is content upon iman.’ And At-Tabari said: Ibn Abd al-‘Ala related to us and said: Muhammad bin Thawr related to us from Mu’ammar from Abdulkareem Al-Juzri from Abu Ubayd bin Muhammad bin Ammar bin Yasir who said:

Waɗannan hadisai suna nuna cewa dalilin saukar ayar shi ne al'amarin Ammar, kuma maudu'inta shi ne ridda daga Musulunci. Yanayin da ya keɓanta da ita shi ne tsoron kisa tabbatacce, wanda shi kaɗai ya isa ya tabbatar da cewa babu alaƙa tsakaninsa da ayar: "sai dai idan kuna tsoron daga gare su wani abu mai tsoro." Ayar: "sai dai wanda aka tilasta, alhali zuciyarsa tana natsuwa da imani" an saukar da ita a Makka a kan maudu'in imani, kuma ayar: "sai dai idan kuna tsoron daga gare su wani abu mai tsoro" ta Madina ce, an saukar da ita a kan maudu'in keɓe yanayin tsoron abin da ya kamata a ji tsoronsa daga hani ga muminai na abokantaka da kafirai. Saboda haka wannan ayar ba ta aiki a kan wannan maudu'in.

These ahadith indicate that the circumstance of revelation of the ayah is the incident of Ammar and its subject is apostasy from Islam. The situation specific to it is the definite fear of killing which alone is sufficient to strengthen that it has no relationship with the ayah: “except if you fear from them something to be feared.” The ayah: “except the one who is compelled and his heart is content upon iman” was revealed in Makkah on the subject of iman, and the ayah: “except if you fear from them something to be feared” is Madinan revealed on the subject of excluding the situation of fearing what is to be feared from the prohibition of believers befriending disbelievers. Accordingly this ayah is not applicable on that subject.

Akwai kuma hukuncin wanda ake barazanar kashe shi tabbatacce: Shin ya fi falala a nuna kafirci a ɓoye imani don ya tsira daga mutuwa, ko kuma ya fi kyau ya dage a kan imaninsa koda hakan zai kai ga mutuwa? Amsa ita ce, dagewa a kan imani koda hakan zai kai ga mutuwa ya fi, domin halaccin nuna kafirci sauƙi ne (rukhsa) kuma yana ɗaukewa wahala, amma kiyaye imani shi ne ainihin doka ('azeemah), saboda haka ya fi kyau. An riwaito cewa

There remains the rule regarding the one threatened with confirmed killing: Is it more virtuous to show kufr and hide iman so as to be safe from death or is it better to persevere upon his iman even if it leads to death? The answer is that persevering to iman even if it leads to death is better because the permissibility of showing kufr is a dispensation and lifts difficulty, and preserving the iman is (‘azeemah) which is the principle therefore it is better. It is narrated

Wannan a bayyane yake wajen fifita wanda ya yi haƙuri ya tsaya kan imani akan wanda ya karɓi sassaucin Allah (SWT) ya nuna kafirci saboda tsoron rayuwarsa daga kisan da aka tabbatar.

This is explicit in preferring the one who was patient and stuck to iman over the one who took the dispensation of Allah (swt) and showed kufr fearing for his life from a confirmed killing.

Wannan yana game da wanda ake nema daga gare shi kafirci. Amma wanda ake nema daga gare shi abin da ya ƙasa da haka, kamar barin da'awar Musulunci ko aikata zunubi ko wani abu makamancin haka, to ba a ɗauki halaccin hakan daga wannan ayar ba. Saboda haka ba a ce, idan Allah ya halatta wa Musulmi ya nuna kafirci, to abin da ya ƙasa da kafirci ya fi cancantar halacci ba. Ba a faɗin haka ne saboda rashin biyayya ba ta cikin nau'in kafirci ba ce, don haka ba ta shiga cikin bincike ta hanyar fifiko mafi girma ba. Haka nan ba a yin kiyasi tsakanin kafirci da zunubi, domin babu dalili har sai an yi kiyasi. Sai dai wanda ya ji tsoron rayuwarsa game da kisa tabbatacce, kuma ana nema daga gare shi zunubi ko abin da ya ƙasa da kafirci, to yana da halacci a gare shi ya yi hakan don ceton rayuwarsa, kuma babu zunubi a kansa. Wannan saboda maganar Annabi ﷺ:

This is regarding the one from whom kufr is demanded. As for the one from whom is sought less than that like leaving the Islamic da’wah or performing a sin or something similar; permissibility is not taken from this ayah. Accordingly it is not said that if Allah permitted the Muslim to show kufr, then what is lesser than kufr is of greater precedent. This is not said because disobedience is not from the species of kufr, so it does not enter the research by greater precedent. Similarly an analogy between kufr and sin is not performed since there does not exist a reason until analogy occurs. However as for the one who fears for his life over confirmed killing and it is sought from him sin or doing less than kufr, it is permitted for him to do so to save his life and there is no sin upon him. This is due to his (saw) statement:

Watau, zunubi da hukuncin an ɗaga su, wato halaccin yin abin ya tabbata. Sai dai (wannan) yana cikin yanayi guda ɗaya ne kawai, wato yanayin kisa tabbatacce, bayyananne, wanda malaman fiqhu suka kira alikrah almulji (tilasta wa da barazanar kisa), wanda shi ne kawai tilastawar da Shari'a ta yi la'akari da ita a dukkan yanayi, wadda ake ɗaga hukunci daga wanda aka tilasta, kamar saki, aure, ciniki da sauran ayyuka da kwangiloli. Maganarsa "da abin da aka tilasta masa a kansa", wato alikrah almulji (tilasta wa da barazanar kisa).

I.e. the blame and sin is lifted, and the rule is lifted, which means the permissibility of doing it. However (this is) only in one situation which is the situation of definite, confirmed killing which is what the fuqaha called alikrah almulji (compulsion by refuge) which is the only compulsion considered by the Shar’a in all conditions in which there is lifted from the one compelled like divorce, marriage, trade and other actions and contracts. His statement “and what is forced upon it” which is alikrah almulji (compulsion by refuge).