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This article explores the concepts of taqiyya and kitmān as they were developed by Ismā‛īli authors of the 10th and 11th centuries. In the present « cycle of occultation » « true knowledge » is veiled under the wordings of revealed texts and laws. Only the imāms and their disciples have access to this knowledge, but they are supposed to keep it secret. This obligation of secrecy is part of the oath of allegiance that every Ismā‛īli has to take prior to his initiation. But even the imāms were forced to act with care and in secret. At certain moments, they had to go into occultation ( satr, istitār ), hiding their true identity and their abode. The practice of taqiyya and kitmān is presented as the hidden sense of the Qur’ānic prescriptions about fasting during Ramadan. Breaking the fast illegally means transgressing the rules of taqiyya , whereas ‘Id al-fiṭr symbolizes the final abolition of taqiyya . Fatimid authors interpret the rise of ‘Abd Allāh al-Mahdī and the foundation of the Fatimid state in Ifrīqiya as a sign announcing Id al-fiṭr ,which will occur with the advent of the Qā’im on the day of the Great Resurrection. By opening a new « cycle of manifestation » he will abrogate all exoteric religions and laws. Knowledge will be directly accessible, without zāhir nor bāṭin . Hence, there will be no longer a need to observe taqiyya or kitmān . As Ismā‛īlism is a messianic movement with strong political aims, it makes no sense to distinguish prudential and esoteric aspects of secrecy in its theory of taqiyya .

La <i>taqiyya</i> et le jeûne du Ramadan : quelques réflexions ismaéliennes sur le sens ésotérique de la charia