Brief Answer: Abrogation and bada' share the concept of the gradual manifestation of Divine will to His servants. The key difference is that abrogation pertains to legislative matters (e.g., the change of the Qiblah direction), while bada' pertains to existential matters (e.g., lifespan changes). Abrogation is accepted by all Muslims, where a law thought to be eternal might later be revoked by the Prophet (peace be upon him) and replaced with another, as historically noted in the change of the Qiblah. This is essentially a form of bada', though typically referred to as "abrogation" in legislative contexts and "bada'" in existential matters.

Detailed Answer: When discussing the meanings of "abrogation" and "bada'," it is crucial to understand that these two theological concepts have both similarities and distinctions. To understand these, we must first grasp the precise meanings of each term.

Meaning of Abrogation: Abrogation, linguistically, means to erase or remove something. In the Qur'an, this term is used in two senses:

1. Transcribing text from one copy to another, as seen in the context of recording actions in Surah Jathiya: "This is our book speaking unto you in truth. We were transcribing what you used to do."
2. The removal and cancellation of a religious ruling that appeared permanent, replaced by a subsequent decree. For example, initially, marriage to non-believers was permissible in early Islam, as Prophet Muhammad (peace be upon him & his progeny) married his adopted daughter Zainab to Abul-Ass before he accepted Islam, but this ruling was later abrogated.

Similarity between Abrogation and Bada': In bada', there is also a cancellation, but not of religious decrees; instead, it involves existential matters, indicating that God records a decree for a person based on their current state. If that person performs good deeds, like kinship ties or aiding the poor, God may change the original decree to a new one. This change is known to God from the outset, making it unknown only to us, not implying ignorance in God.

Opponents' Critique of Abrogation and Bada': Jewish beliefs, for instance, reject any change in decrees or laws, adhering to the notion that "God's hands are tied." This view similarly rejects abrogation in decrees, equating it to suggesting ignorance in God about the wisdom of decrees, which is considered impossible.

Argument against Opponents of Abrogation: Critics argue that if God changes a ruling, it either implies He was unaware of the underlying wisdom (implying ignorance) or that He knows it but decides to change, which contradicts divine omnipotence. We respond that while the notion of abrogation as discovering a mistake in earlier legislation implies ignorance and is unacceptable, abrogation in divine law is tied to specific times and circumstances known to God, who hides the end time from His servants. The previous decree was valid for its time but not meant to be eternal.

Distinctive Point of Abrogation and Bada': Thus, while both abrogation and bada' reflect the gradual manifestation of God's will, they apply differently: abrogation in legislative contexts and bada' in existential matters. Notably, scholars like Qadi Abdul Jabbar al-Mu'tazili and from Shi'a Islam, figures like Sheikh Mufid and Sheikh Saduq, see these concepts as parallel and compatible, underscoring the dynamic aspect of divine will in guiding humanity.

Brief Answer: "Taqiyya" refers to the concealment of one’s beliefs or religious practices out of fear of significant harm or to protect a crucial interest. 

The Quran states: "Believers should not take disbelievers as protectors instead of believers; whoever does this will not have a relationship with God, unless you do so to protect yourself from them." (Quran, 3:28)

The philosophy of "Taqiyya" is that when expressing true beliefs poses risks to one's life, honor, or wealth without any significant benefit, it is logical to preserve resources through "Taqiyya" for more critical situations.

Detailed Answer: "Taqiyya," linguistically means caution or safeguarding oneself and is variously defined as the concealment of one's beliefs or religious practices due to fear of harm or for another significant benefit, such as maintaining unity and avoiding conflict with common enemies. This concept has Quranic roots, illustrated by an incident involving a companion of the Prophet Muhammad (peace be upon him & his progeny), during a time when Muslims were a minority; it states: "Let not the believers take the disbelievers as allies rather than the believers. And whoever does that has nothing with Allah, except when taking precaution against them in prudence." (Quran, 3:28). This verse clearly addresses the issue of Taqiyya in the face of irrational enemies, leaving no room for negotiation.

The story of 'Ammar facing the polytheists, who forced him to utter words against Islam and the Prophet (peace be upon him & his progeny), is well-known. Under duress, he complied with their demands and later, tearfully fearing for his faith, approached the Prophet who reassured him that coerced statements do not harm one’s faith. This event led to the revelation: "Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith." (Quran, 16:106). 

Additionally, the story of the believer from Pharaoh's people, who hid his faith and argued against the killing of Moses by saying, "Would you kill a man [merely] because he says, 'My Lord is Allah,' while he has brought you clear proofs from your Lord?" (Quran, 40:28) This narrative from the Quran praises the man's tactful concealment of his faith, indicating Divine approval of his Taqiyya. Islamic traditions are replete with references emphasizing the importance of Taqiyya, describing it as the believer's shield, which preserves them from enemies and conserves their strength for critical moments. Taqiyya is deemed part of faith, and a believer without Taqiyya is likened to a body without a head. It is considered one of the best deeds because it prevents the wasteful expenditure of energy. 

Moreover, Taqiyya serves a clear philosophical purpose: when openly expressing one's true beliefs could result in life-threatening danger without yielding substantial benefits, rationality dictates that one should not squander their energies frivolously but should preserve them through Taqiyya for more critical moments. Taqiyya is likened to a believer's armour, not a means to shirk responsibilities but a strategic tactic in warfare to protect one's forces from the enemy until the right moment for action.

Brief Answer: "Taqiyya" is categorised into two types:

1. "Taqiyya Khawfi" (fear-based Taqiyya), which involves concealing one's beliefs to avoid life-threatening danger, exemplified by stories such as the "Companions of the Cave" and "Ammar Yasir." 

2. "Taqiyya Mudarati" (conciliation-based Taqiyya), which means aligning with opponents not out of fear for one's life but for fostering greater unity and harmony. Practices such as joining Sunni community prayers, visiting their sick, and participating in their funeral processes are forms of "Taqiyya Mudarati" as recommended by Imam Jafar al-Sadiq (Peace be upon him).

Detailed Answer: "Taqiyya" is primarily divided into "Taqiyya Khawfi" and "Taqiyya Mudarati." "Taqiyya Khawfi" is the concealment of one’s religious beliefs due to fear of physical harm or life-threatening danger. This type is represented in the stories of "Mumin al-Fir'aun," "Ammar Yasir," and the "Companions of the Cave." On the other hand, "Taqiyya Mudarati" involves cooperation with adversaries in beliefs and actions not because of fear but to achieve greater unity and cohesion among communities. This type of Taqiyya is exercised when such an approach poses no threat to the practitioner but helps to avoid conflict and foster peaceful coexistence. For instance, despite known differences, Shi'ites participating in Sunni communal prayers in places like Saudi Arabia illustrates "Taqiyya Mudarati," promoting unity and reducing misunderstandings. This approach is underscored by practices and sayings from Imam Sadiq(Peace be upon him).who advised maintaining good relationships with the Sunni community by participating in their religious and social activities to exemplify the virtues taught by Imam Jafar al-Sadiq (Peace be upon him) and to dispel any misconceptions about the Shi'ite community.

Brief Answer: Contrary to some beliefs, "Taqiyya" is not a religious obligation limited to a specific group such as the Shia Islam; rather, it is a rational principle found in all schools of thought worldwide, religious or secular. "Taqiyya" essentially involves prioritising more important matters over less significant ones, a practice common across various cultures and contexts. It is a general rule of acting prudently in situations where revealing one's true beliefs or intentions could lead to significant harm.

Detailed Answer: "Taqiyya" is not a doctrinal issue exclusive to Shia Islam; it is a universal rational principle recognised in all global doctrines—religious, secular, or materialistic. It forms part of the broader principle of prioritizing major concerns over minor ones. The concept holds that no one willingly endangers their life or assets without a significant reason.

For instance, the concept of "Taqiyya" in its various forms is utilized worldwide in both mundane and extraordinary circumstances. Spies, for example, employ it by necessity to achieve their objectives, disguising their true identities or intentions to infiltrate enemy lines. Military strategies often involve camouflage and deception to protect and effectively utilize personnel and equipment, demonstrating the tactical use of "Taqiyya."

Even in contemporary military tactics, deception plays a crucial role, such as using enemy uniforms and identification cards to penetrate enemy ranks. Similarly, animals adapt by blending into their environments or playing dead to avoid predators, showing that "Taqiyya" or protective deception is also a natural survival strategy.

Therefore, while the term "Taqiyya" might be specifically used in a Shia context, the concept of protective dissimulation or prudent concealment is universal, transcending any single culture, religion, or geographic boundary.

Brief Answer: Contrary to what some may think, "taqiyya" is not obligatory in all situations; rather, it can be forbidden ("haram"), disliked ("makruh"), or permissible ("jaiz") depending on the context. If "taqiyya" leads to the undermining of greater goals, strengthens oppression and corruption, destabilizes the foundations of Islam, erases its symbols, or results in the killing of an innocent person, then it is forbidden. Also, "taqiyya" is not permissible in clear-cut religious matters like the consumption of alcohol.

Detailed Answer: Contrary to common belief, "taqiyya" is not obligatory in all contexts, nor is it always permissible. In some instances, it can be forbidden or disliked, while in others, it may be permissible or even required for preserving more important interests. Islamic jurisprudence divides "taqiyya" into the five rulings, as many scholars have noted.

Let's examine when "taqiyya" is forbidden. It becomes clear from the guidelines that whenever "taqiyya" compromises higher objectives, breaking it becomes mandatory. Islamic texts cite several instances where "taqiyya" is forbidden, although these are not exhaustive:

1. When facing dangers that threaten justice, if "taqiyya" strengthens injustice and corruption, disrupts Islamic tenets, or leads to the disappearance of its vital practices, breaking it becomes obligatory. This is akin to the necessity of jihad under extreme oppression, described as "even if it leads to extreme consequences." Typically, such determinations are not for laypeople but require a qualified Islamic jurist who can weigh critical Islamic issues.
2. In clarifying the truth, wherever articulating the tenets of Islam and its foundations is necessary for advancing its cause, and withholding it would compromise these objectives, breaking "taqiyya" is necessary. Even in the early days of Islam, when Muslims were a minority, they openly practiced their faith despite the risks because concealing it would have negated the faith's impact.
3. "Taqiyya" is not permissible in cases involving bloodshed. If someone knows that not committing an act could jeopardize their life or the lives of others, "taqiyya" is not permissible in such circumstances. Islamic teachings state that "taqiyya" was legislated to preserve life, so it cannot justify endangering it.
4. In matters like drinking alcohol or other clear religious prohibitions, "taqiyya" is not permissible. Similarly, in issues where there are explicit texts, such as the pilgrimage rites or certain ablution practices clearly defined in the Quran, "taqiyya" is not justifiable.

These examples illustrate that while "taqiyya" is a tactic for safeguarding believers under duress, it has its limits, particularly when its practice could harm the very principles it aims to protect.

Brief Answer: Contrary to what some might assume, "taqiyya" is not universally obligatory. Historical examples, like Abu Dharr and Miqdad, chose not to practice "taqiyya", while others like Salman and Ammar did, indicating that personal situations, environments, and individual characteristics play a significant role in determining the practice of "taqiyya". Those who lacked the physical strength, psychological resilience, or a specific social position to withstand oppression practiced "taqiyya", whereas those who possessed logical prowess, courage, and significant social influence and whose martyrdom could make a substantial impact, did not engage in "taqiyya".

Detailed Answer: A close examination of Islamic traditions reveals that at times, such as during the oppressive eras of the Umayyads and Abbasids, some companions of the Imams openly defied tyranny and supported the teachings of Imam Ali (peace be upon him), while others chose the path of "taqiyya" and remained silent. This raises the question: Were the actions of those like Abu Dharr, Hudhayfah, Miqdad, and others, who did not practice "taqiyya", correct, or those who did, like Salman, Miqdad, Kumayl, and Ammar? Both groups are recognized for their virtues and deep understanding of Islamic teachings.

The answer lies in the diversity of "conditions", "circumstances", and "personalities". Some individuals may not have had the physical or psychological capacity to confront such challenges or might not have caused a significant impact had they perished. Conversely, others had the intellectual strength, sufficient courage, and considerable social influence that enabled them to confront issues directly and whose martyrdom could significantly awaken and enlighten the populace. Their roles and responsibilities differed from those who practiced "taqiyya".

For instance, the case of Hudhayfah bin Adi and his companions, who refused to denounce Imam Ali (peace be upon him) and were martyred in Marj Adhra near Sham, serves as a profound example. Their martyrdom created a significant uproar across Iraq, the Hejaz, and other Islamic regions, severely shaking the Umayyad regime. Imam Hussain (peace be upon him) referenced their sacrifice in his criticisms of Muawiya, highlighting their refusal to cower in the face of injustice. This incident indicates that "taqiyya" has its limits and is not always the preferred or required course of action, depending on the broader impact of the actions taken.

Answer: The difference in the Kalimah (declaration of faith) among Shia Muslims compared to other Muslim groups primarily revolves around the inclusion of additional phrases that express particular theological and historical convictions specific to Shia Islam.

The kalimah for all Muslims including Shia and Sunni is typically stated as: "La ilaha illallah, Muhammadur rasulullah," which translates to "There is no god but Allah, Muhammad is the messenger of Allah." This declaration affirms the oneness of Allah and the prophet hood of Muhammad, forming the core of Muslim belief.

However, Shia Muslims often add "Aliyun waliullah" at the end, making it "La ilaha illallah, Muhammadur rasulullah, Aliyun waliullah." This translates to "There is no god but Allah, Muhammad is the messenger of Allah, Ali is the Wali (guardian) of Allah." This addition reflects the Shia belief in the special spiritual and leadership role of Ali (peace be upon him), as designated by Muhammad at Ghadir Khumm. This event is central to Shia theology and their understanding of the leadership (Imamate) following Prophet Muhammad's departure.

The inclusion of "Aliyun waliullah" emphasizes the Shia view of Ali’s immediate and divinely ordained right to be the leader (Imam) of the Muslim community after Prophet. This is a key distinction between Shia and Sunni understandings of succession in Islamic leadership. For Shias, the leadership is not just a political role but also a theological one, involving spiritual guidance and interpretation of Islamic teachings.

Therefore, the difference in the kalimah is not just a variation in practice but reflects deeper theological and historical convictions that define the Shia identity within the broader Muslim context.

Answer: The numerical minority of Shia Islam's followers does not undermine its legitimacy or purity. The Holy Quran explicitly addresses the notion that the followers of truth are often in the minority, as indicated in verses where it mentions that only a few of God's servants are truly grateful and that most people are averse to the truth. This concept suggests that truth and righteousness are not necessarily determined by the majority.

The various verses of the holy Qur’an emphasise that mainstream categorizations of Islamic beliefs should not merely rely on numerical strength. The emergence and authenticity of Shia Islam, like any other religious creed, are rooted in its spiritual and doctrinal essence rather than its numerical representation among followers. Thus, the minority status of Shia Islam's followers does not reflect on its authenticity or purity as a form of Islam; rather, it highlights a common historical and theological theme where the truth often does not coincide with the majority.

Answer: Yes. The initial seed of Shiism was planted by God in the Holy Quran, and the Prophet Muhammad (peace be upon him & his progeny) nurtured it throughout his prophet hood. Therefore, the noble tree of Shiism bore fruit during the time of the Prophet, and some individuals were known by this title during his era, such as Salman al-Farsi, Abu Dharr al-Ghifari, Miqdad bin Aswad, among others. 

Answer:  Yes, the term “Shia” does appear in the Holy Quran. It is used in several verses to denote the followers of a particular group or leader. For example, in Surah Al-Qasas, verse 15, it is used to describe the followers of Moses when it mentions one of "his Shia" who sought his help against an enemy. In Surah Al-Saffat, Verse 83 (37:83): This verse is part of a passage discussing Prophet Ibrahim (Abraham). It states:

"And, indeed, among his Shia was Ibrahim." This indicates that Prophet Ibrahim was considered a follower or a supporter within the narrative of previous prophets.