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Summary of question
What is reconciliatory Taqiyah and where is it practiced?
question
What is reconciliatory Taqiyah and where is it practiced? What are the conditions of reconciliatory Taqiyah? One who is supposed to observe Taqiyah and has missed some obligations (e.g. fasting) for the same reason, is it necessary for him to give the qadha of those obligations? Does he have to make up for mandatory acts of worship?
Concise answer
Reconciliation is the act of making friendly relations; it is the action of making one view or belief compatible with another in order to appease someone and make him surrender to something. This is what also the Arabic word 'mudara' means.[1]
There is a narration transmitted from the Prophet of Islam (S) which makes reference to the same meaning.  The word 'kherad' has two meanings, one is to believe in God, another is to reconcile with people without having to trampling a right.[2]
Therefore, reconciliatory Taqiyah is done when a person intends to reconcile with the other side or when he intends to soften their hearts after he has created a practical harmony with them. This kind of Taqiyah is permissible but not obligatory. [3]
This kind of Taqiyah is permissible as long as it does not cause any harm to others or is not in opposition with the principles of the religion.  Therefore, if it leads to murder or theft or bearing a false testimony, it is not permissible.[4]
As well, if Taqiyah causes an act of worship to be lost or missed, although he has not committed a sin, but its qadha is wajib on him. That is why jurisprudents have said, "He who practices Taqiyah because he is compelled to or he is in an unavoidable situation, it is necessary for him to give the qadha of what he has missed but it is not necessary for him to pay any kaffara.[5] For further information in this regard, kindly refer to
 

[1] Mahyar, Reza, Arabic Farsi Dictionary, p. 34, Islamic Publications, first edition, Tehran, 1410 A.H.
[2] Allamah Majlisi, Behar al-Anwar, vol.74, p. 147, Al-Wafa Institute, Beirut, Lebanon, 1404 A.H.
[3] Zuhayli, Wahbah ibn Mustafa, Al-Tafsir al-Munir fi al-Aqidah wa al-Shari'ah wa al-Manhaj, vol.3, p. 205, Dar al-Fikr al-Mu'aser, second edition, Beirut, Damascus, 1418 A.H.
[4] Ibid.
[5] Tawzih al-Masail (with annotation by Imam Khomeini), vol.1, p. 979, and vol.1, p. 941.
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