OK. To de-escalate, and in the interest of trying an educational dialogue, I will attempt to clarify what appears to be an assumption in the posting to which I responded.
You mention "taqiyya" as a point of doctrine, or an approved mode for action, by those who profess a "witnessing" of Islam ("tashud").
This is in most was incorrect. Certainly, it is misleading, as a generalization. Al-Taqiyya is usually translated as "dissimulation". There are numerous arguments about the permissibility of this specific shading of deceit or "lying" in the history of Islamic discourse. The most common, and widely known usage was for Shi'ite partisans of 'Ali and his descendants, immediately in the time of their political schism. This was during the lifetimes of the original 3 Imams. The purpose thereof was defensive - used to deflect persecution or compulsion by "Sunni" adherents.
It is important to note this: In the first few centuries, Shi'a were a political distinction for legitimate leadership of the 'Ummah or community. Doctrinally there was not a separate school of theology or jurisprudence. Thusly, the term "Sunni" as a contrasting group is often a more modern anachronism when applied to the period - up to about the time of Jaffar Al-Siddiq, or so... "Shi'a" of that time - and indeed probably today - consider themselves to be following in the "Sunnah" of the prophet.
All of this aside, dissimulation is a means to defensively avoid harm and persecution, without giving up or rejecting articles of belief. This is true of Shi'a or of Sunni jurisprudence. There is no corresponding school of thinking that has authorized Al-Taqiyya for means of "deception" versus "dissimulation" in pursuing acts of war or other hostility.
There is in fact another term "Al-Makr" for "deception" that relates to concealment of intention. There are a number of debates about the use of this term in the Q'ran, as applied to God. Most of that discussion is quasi-theological for political ends and beyond the scope of discussion here. Let us only say that the message of the book is roughly "Those who try to trick God, have in the end only tricked themselves - for God is master over all things, including their trickery." Parse as you will.
Let us conclude that Al-Makr, as a doctrine to promote the faith, is haram.
To suggest that the existence of Al-Taqiyya provides a doctrinal basis under which one may make generalized assumptions about the threatening character of any Muslim believer is ignorant or provocative, at the least.
