Taqiyya and Kitman
“It has been quite an effort to prevent Infidels from getting the wrong (that is to say, the right) impression of Islam, at least until such time as Muslims in the West currently singing the praises of ‘pluralism’ no longer have need for Infidel good will and tolerance. To date, the twin techniques of ‘taqiyya’ and tu-quoque have been relied on. ‘taqiyya’ is the religiously-sanctioned doctrine, with its origins in Shi’a Islam but now practiced by non-Shi’a as well, of deliberate dissimulation about religious matters that may be undertaken to protect Islam, and the Believers. A related term, of broader application, is ‘kitman,’ which is defined as ‘mental reservation.’ An example of ‘taqiyya’ would be the insistence of a Muslim apologist that ‘of course’ there is freedom of conscience in Islam, and then quoting that Qur’anic verse – ‘There shall be no compulsion in religion.’ But the impression given will be false, for there has been no mention of the Muslim doctrine of abrogation, or naskh, whereby such an early verse as that about ‘no compulsion in religion’ has been cancelled out by later, far more intolerant and malevolent verses. In any case, history shows that within Islam there is, and always has been, ‘compulsion in religion’ for Muslims, and for non-Muslims. The ‘compulsion’ for Muslims comes from the treatment of apostasy as an act punishable by death. And though ‘dhimmis’ are allowed to practice their religion, they do so under conditions of such burdens and restrictions that many, not as an act of conscience but rather as a response to inexorable Muslim pressure, have converted (or ‘reverted’) to Islam.
“‘Kitman’ is close to ‘taqiyya,’ but rather than outright dissimulation, it consists in telling only a part of the truth, with ‘mental reservation’ justifying the omission of the rest. One example may suffice. When a Muslim maintains that ‘jihad’ really means ‘a spiritual struggle,’ and fails to add that this definition is a recent one in Islam (little more than a century old), he misleads by holding back, and is practicing ‘kitman.’ When he adduces, in support of this doubtful proposition, the hadith in which Muhammad, returning home from one of his many battles, is reported to have said (as known from a chain of transmitters, or isnad), that he had returned from ‘the Lesser Jihad to the Greater Jihad’ and does not add what he also knows to be true, that this is a ‘weak’ hadith, regarded by the most-respected muhaddithin as of doubtful authenticity, he is further practicing ‘kitman’.”
Source:
jihadwatch.org/archives/004628.php