By TripolySunni, edited, abridged and arranged by gift2shias team.
Fiqh of Taqqiyah:
Taqqiyah according to the Scholars of Islam and Ahlul Sunnah is as follows:
Imam Qurtube in “Jamiul ahkam” wrote:
وقيل: إن المؤمن إذا كان قائما بين الكفار فله أن يداريهم باللسان إذا كان خائفا على نفسه وقلبه مطمئن بالإيمان والتقية لا تحل إلا مع خوف القتل أو القطع أو الإيذاء العظيم. ومن أكره على الكفر فالصحيح أن له أن يتصلب ولا يجيب إلى التلفظ بكلمة الكفر
“And it was said that if believer resides between disbelievers, if he has a fear about his life, he can manage them by his tongue, while his soul would be full with belief. AND TAQIYA ISN’T PERMITTED EXCEPT IF THERE IS A FEAR OF BEING KILLED, OR FEAR THAT LIMB COULD BE CUTTED, OR (ANY OTHER) GREAT PUNISHMENT. And if someone is forced to make kufr, authentic view that he can persist and refuse to say kalimatul-kufr”. (end of quote)
Hafidh ibn Kathir in his commentary on 106 verse of surah an-Nahl, said:
(except one who was forced while his heart is at peace with the faith) This is an exception in the case of one who utters statements of disbelief and verbally agrees with the Mushrikin because he is forced to do so by the beatings and abuse to which he is subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with his faith in Allah and His Messenger . The scholars agreed that if a person is forced into disbelief, it is permissible for him to either go along with them in the interests of self-preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him, even placing a huge rock on his chest in the intense heat and telling him to admit others as partners with Allah. He refused, saying, “Alone, Alone.” And he said, “By Allah, if I knew any word more annoying to you than this, I would say it.” May Allah be pleased with him. Similarly, when the Liar Musaylimah asked Habib bin Zayd Al-Ansari, “Do you bear witness that Muhammad is the Messenger of Allah” He said, “Yes.” Then Musaylimah asked, “Do you bear witness that I am the messenger of Allah” Habib said, “I do not hear you.” Musaylimah kept cutting him, piece by piece, but he remained steadfast insisting on his words. It is better and preferable for the Muslim to remain steadfast in his religion, even if that leads to him being killed, as was mentioned by Al-Hafiz Ibn `Asakir in his biography of `Abdullah bin Hudhafah Al-Sahmi, one of the Companions. He said that he was taken prisoner by the Romans, who brought him to their king. The king said, “Become a Christian, and I will give you a share of my kingdom and my daughter in marriage.” `Abdullah said: “If you were to give me all that you possess and all that Arabs possess to make me give up the religion of Muhammad even for an instant, I would not do it.” The king said, “Then I will kill you.” `Abdullah said, “It is up to you.” The king gave orders that he should be crucified, and commanded his archers to shoot near his hands and feet while ordering him to become a Christian, but he still refused. Then the king gave orders that he should be brought down, and that a big vessel made of copper be brought and heated up. Then, while `Abdullah was watching, one of the Muslim prisoners was brought out and thrown into it, until all that was left of him was scorched bones. The king ordered him to become a Christian, but he still refused. Then he ordered that `Abdullah be thrown into the vessel, and he was brought back to the pulley to be thrown in. `Abdullah wept, and the king hoped that he would respond to him, so he called him, but `Abdullah said, “I only weep because I have only one soul with which to be thrown into this vessel at this moment for the sake of Allah; I wish that I had as many souls as there are hairs on my body with which I could undergo this torture for the sake of Allah.” According to some reports, the king imprisoned him and deprived him of food and drink for several days, then he sent him wine and pork, and he did not come near them. Then the king called him and asked him, “What stopped you from eating” `Abdullah said, “It is permissible for me ﴿under these circumstances﴾, but I did not want to give you the opportunity to gloat.” The king said to him, “Kiss my head and I will let you go.” `Abdullah said, “And will you release all the Muslim prisoners with me” The king said, “Yes.” So `Abdullah kissed his head and he released him and all the other Muslim prisoners he was holding. When he came back, `Umar bin Al-Khattab said, “Every Muslim should kiss the head of `Abdullah bin Hudhafah, and I will be the first to do so.” And he stood up and kissed his head. May Allah be pleased with them both. (end of quote from ibn Kathir)
So obviously we permitted to do taqqiyah when we faced with real danger, and even in that cases we can refuse it, and die for our beliefs.
Mawdudi in the commentary to the same verse, wrote:
This verse deals with the case of those Muslims who were being persecuted with cruelty and were being-subjected to unbearable torments to force them to give up their Faith. They are being told that if at any time they are forced to utter words of disbelief to save their lives, when in fact in their hearts they are secure against disbelief, they will be pardoned. On the other hand, if they accepted unbelief from the core of their hearts, they shall not escape the torment of Allah even if they succeed in saving their lives.
It does not, however, mean that one should utter words of disbelief to save one’s life. This is merely a permission but not the ideal thing for a Believer. According to this permission if one utters such a thing, he shall not be taken to account. In fact, the ideal for a Believer is to utter words of truth in any case whether his body is cut into pieces. There are instances which show that during the period of the Holy Prophet some acted upon the ideal while others took advantage of the permission. There was Khabbab bin Art (May Allah be pleased with him) who was made to lie on embers of fire until the fire was extinguished by the melting of his fat, but he remained firm in his Faith. Then there was Bilal Habashi (May Allah be pleased with him) who was made to put on an armor and stand in the scorching heat. Then he was dragged on the burning sand but he went on saying, “Allah is one.” There was another Believer, Habib Gin Zaid bin `Asim, whose limbs were cut one by one by the order of Musailimah, the Liar. Each time his limb was severed it was demanded of him that he should acknowledge the Liar as a prophet but each time he refused to bear witness to his claim of prophethood until he breathed his last. On the other hand, there was the instance of Ammar bin Yasir (May Allah be pleased with him) whose parents were mercilessly butchered before his eyes. After this he himself was put to such unbearable torture that, in order to save his life, he had to utter the same words of unbelief that were demanded of him. Afterwards when he came crying to the Holy Prophet, he said, “O Messenger of Allah, they did not let me go until I spoke evil of you and praised their deities” . The Holy Prophet asked him, “How do you feel about this, in your heart?” He replied humbly, “My heart is fully convinced of the Faith.” At this the Holy Prophet replied, “If they put you to the same torture again, you may utter the same words” . (end of quote from Mawdudi)
On the other hand, we have the Twelver Shia sect who have their own version of taqqiyah which is different than the taqqiyah normally permitted in Islam.
A Twelver Shiite will claim that taqqiyah in his sect is a means to avoid danger and is only done in extreme circumstances when his life is in danger.
We’ll translate the following narrations from the shia books to see if they lie about this matter or not, and to see if taqqiyah is basically just outright lying or a means to save one’s life, also to see if those shia are making their imams look like untrustworthy liars whose religion is based on deceit by fabricating a huge load of self-contradicting narrations and attributing them to the 11 imams.
Opinions of shia scholars:
1) Shaykh Saduq, ibn Babaveyh al-Qummi in his “al-Itiqadat” (p 114) said:
يقول الصدوق: اعتقادنا في التقية انها واجبة. من تركها بمنزلة من ترك الصلاة، ولا يجوز رفعها إلى ان يخرج القائم، فمن تركها قبل خروجه فقد خرج عن دين الله وعن دين الإمامية وخالف الله ورسوله والأئمة
Our belief regarding taqqiyah is that it is obligatory. He who leaves it is like he who leaves praying, and it’s impermissible to dismiss it until the Mahdi rises, he who leaves it before al Mahdi rises has left the religion of Allah and the religion of imami shia and has disobeyed Allah and the Prophet and the Imams.
2) As it quoted in “Bihar al Anwar” 75/421 and “Mustadraq safeenat al bihar” 10/416, author of al-Hidaya said
والتقية واجبة لا يجوز تركها إلى ان يخرج القائم فمن تركها فقد دخل في نهي الله عزوجل ونهي رسول الله صلى الله عليه وآله وسلم والأئمة صلوات الله عليهم
Taqqiyah is obligatory and it’s impermissible to leave it until the Mahdi rises and he who left it has broken the rule of Allah and his Prophet (sallalahu alaihi wa ali) and the Imams (alaihuma salam).
3) Abbas al Qummi said in “Al kuna wal alqab” 1/141:
التقية فريضة واجبة علينا في دولة الظالمين ، فمن تركها فقد خالف دين الإمامية وفارقه
Taqqiyah is an obligatory act upon us in the government of oppressors –he means sunni islamic caliphate– and he who leaves it has left the religion of imami Shia and strayed from it.
4) In “Mirat al-anwar” (p 337), Amili said:
الأخبار متواترة صريحة في أن التقية باقية إلى أن يقوم القائم
The sahih and clear narrations are mutawatir and they prove that taqqiyah shall remain until the Mahdi would rise.
5) Ayatollat Khomayni said in “Al Makasib al muharramah” (2/162):
وترك التقية من الموبقات التي تلقي صاحبها قعر جهنم وهي توازي جحد النبوة والكفر بالله العظيم
Leaving taqqiyah is a sin which can lead to the bottom of hell and is equal to rejecting the prophethood and Allah.
However he contradicted to him self, when he said:
وناقض نفسه في موضع آخر قائلاً: إن التقية حرام ، وإظهار الحقائق واجب مهما كانت النتيجة
Taqqiyah is HARAM and exposing the truth is obligatory no matter what the price.
Source: “Al Taqqiyah fil Fikr al islam”i – Markaz al Risalah p103, “Durous fil jihad wal Rafd” p55.
Exactly as Allah said:
[Shakir 4:82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.
6) While Khomayni is speaking about the types of taqqiyah he explains the “Mudaratiyah taqqiyah” and says
وهو تحبيب المخالفين وجر مودتهم من غير خوف ضرر كما في التقية خوفا
It is the act of making those who differ with us – Ahlul sunnah – love us and to lure them by friendliness in a situation where there is no fear of harm or damage -to the shia- unlike the taqqiyah of fear.
Source: “Al Rasael” 2/174
7) And Khomayni said:
ان التقية واجبة من المخالفين ولو كان مأمونا وغير خائف على نفسه
Taqqiyah is wajib (obligatory) with those who differ with us -Ahlul Sunnah- even if there is no fear on one’s self or on someone else’s.
Source: “Al Rasael” 2/201.
8.) Shirazi said:
ان غاية التقية لا تنحصر في حفظ الأنفس ودفع الخطر عنها أو عن ما يتعلق بها من الاعراض والأموال ، بل قد يكون ذلك لحفظ وحدة المسلمين وجلب المحبة ودفع الضغاين فيما ليس هناك دواع مهمة إلى اظهار العقيدة والدفاع عنها . كما أنه قد يكون لمصالح آخر ، من تبليغ الرسالة بنحو أحسن
The Purpose of taqqiyah is not limited to preserve one’s self and to repel harm and danger from the self and the family and the money. But it can be to preserve the unity of the Muslims in situations where there is no need to reveal the true beliefs/Aqeedah or defend them. It can be for other purposes as well like spreading the message in a better way…
Source: “Al Qawa’ed al Fiqhiyah” 1/410.
No you understand that shias lying when they say that they haven’t to do taqqiyah with us. Basically they’ll lie to get close to you and then spread their message and bit by bit you’ll start cursing the same companions they curse.
Taqqiyah in shia narrations:
1) They have narrated that as if prophet (sallalahu alaihi wa ala alihi wa sallam) said:
تارك التقية كتارك الصلاة.
He who leaves taqqiyah is like he who leaves Prayer.
Source: “Al Hidayah” by Saduq p51, “Man La Yahduruhu al faqih” 2/127, “Wasael al Shia” 7/94-11/466, “Bihar al Anwar” 50/181-64/103-72/412, “Kashf al ghummah” by Arbeeli 3/182.
2) And they have narrated from imam Jafar as-Sadiq:
لو قلت أن تارك التقية كتارك الصلاة لكنت صادقا
If you had said that he who leaves taqqiyah is like he who leaves prayer then you would have been truthful.
Source: “Al Makasib al muharramah” by Khomeini 2/144, “Man La Yahduruhu al faqih” 2/127, “Wasael al Shia” 16/211-7/94-11/466, “Al kuna wal alqab” by abbas al Qummi 1/142.
3)And they narrated:
تارك التقية كافر
He who leaves taqqiyah is a kaffir.
Source: “Fiqh al redah” By Ali ibn Babaweih p338, “Bihar al anwar” 75/347.
4) They have attributed to prophet (sallalahu alaihi wa ala alihi wa sallam):
التقية من دين الله ولا دين لمن لا تقية له والله لو لا التقية ما عبد الله
Taqqiyah is from the religion of Allah and there is no religion for he who has no taqqiyah, By Allah if it weren’t for taqqiyah then Allah would not be worshiped.
Source: “Mustadrak al Wasael” 12/252, “Jami’i Ahadith al Shia” 14/504.
5) They have narrated from Ali:
التقية ديني ودين أهل بيتي
Taqqiyah is my religion and that of my household.
Source: “Mustadrak al Wasael” 12/252, “Jami’i ahadith al Shia” 14/502.
6) Narrated from Abu Jafar al-Baqir:
التقية من ديني ودين آبائي، ولا إيمان – وفي لفظ ولا دين – لمن لا تقية له
Taqqiyah is from my religion and that of my fathers and there is no belief -in another version no religion- for him who has no taqqiyah.
Source: “Al Kafi” 2/219,224 (authenticated by Majlisi and Bahnude); Ayashi “Tafsir” 1/166; “Biharul anwar” 13/158 ، 66/495 ، 67/103 ، 75/77.
7) And they have narrated from as-Sadiq:
إن تسعة أعشار الدين في التقية، ولا دين لمن لا تقية له
“9/10th” of this religion is taqqiyah and there is no religion for he who has no taqqiyah.
Source: “Al Khisal” y Saduq 1/14, “Al Kafi” 2/217, “Bihar al Anwar” 66/486, 75/394,399,423, 79/172.
Hadith was authenticated by sheikh Murtada Ansare that named by shias – “Ustadh fukaha wal muhadetheen”, in his book “Tahara” vol 2,279-280.
8.) And they have narrated:
ان التقية ترس المؤمن، والتقية حرز المؤمن، ولا إيمان لمن لا تقية له.
Taqqiyah is the shield of the believer and there is no belief for he who does not do taqqiyah.
Source: “Bihar al anwar” 75/394,437, “Kurb al isnad” p17, “Noor al thaqalayn” by Huwaythi 3/89, “al Kafi” 2/221 (authenticated by Majlisi and Bahbude).
9) And narrated:
لا خير فيمن لا تقية له، ولا إيمان لمن لا تقية له.
There is nothing good in he who does not do taqqiyah and there is no belief for he who does not do taqqiyah.
Source: “Bihar al Anwar” 75/397, “al Mahasen” p257, “al Ilal” p51, “Mustadrak al Wasael” 12/254.
10) Muhammad Rza Muzaffar in his “Akaidul imamiya” in chapter 33 “Doctrine of Dissimulation (taqiyyah)” said:
“It is related from Imam Sadiq in an authenticated tradition: “Taqiyyah is my din and the din of my forefathers. Whosoever has no taqiyyah has no din“.
11) And they narrated:
التقية من دين الله عزوجل، قلت – أي الراوي-: من دين الله؟ قال: أي والله من دين الله
“Taqqiyah is from the religion of Allah”, I asked: “From the religion of Allah?” He said: “Yes by Allah it is from the religion of Allah”.
Source: “Bihar al Anwar” 75/425, “al Kafi” 2/217 (Majlisi said it’s muwathaq), “Mishkat al Anwar” p43.
12) And from “Mishkat al anwar fi ghurar al akhbar” chapter #11:
174. عن بشير قال: قال أبو عبد الله عليه السلام سمعتُ أبي يقول: لا والله؛ ما علىَ الأرض شيٌء أحبّ إليَّ من التقيّة، يا حبيب، إنّه من كانت له تّقيّةٌ رفعه الله، يا حبيب، مَن لم يكن له تقيّةٌ وضعه الله. .
174- Bashir narrated that Imam Sadiq (alaihi salam) reported on the authority of his father (alaihi salam): “I swear by God that there is nothing on the Earth dearer to me than taqiyah, my darling. God will raise the status of whomever practices taqiya, and God will abase whoever does not….”
13) And from same book and chapter:
184. من كتاب التّقيّة للعيّاشي: قال الصادق عليه السلام: لا دين لمن لا تقيّة له، وإنّ التّقيّة لأوسع ممّا بين السّماء والأرض.
184- In Taqiyah by Ayashi it is narrated that Imam Sadiq (laihi salam) said: “There is no religion in that who have no taqiyah. And indeed the practice of concealing faith is more extensive than whatever exists between the Heavens and the Earth.”
14) And again from same source:
185. وقال عليه السلام: من كان يؤمن بالله واليوم الآخر فلا يتّكلّم في دولة الباطل إلا بالتّقيّة.
185- Imam Sadiq (alaihi salam) said: “Whoever believes in God and the Resurrection Day wouldn’t talk in the unjust government except by taqiyah”
Comment: So now you can understand all talks regarding brotherhood of such zanadiga like shaikh Saffar in Saudi Arabia.
15) And they have narrated from imam:
يغفر الله للمؤمنين كل ذنب ويطهر منه الدنيا والآخرة ما خلا ذنبين: ترك التقية وتضيع حقوق الإخوان.
Allah forgives all sins for the believers in this world and the hereafter except for two: Leaving taqqiyah and wasting the rights of his brothers.
Source: “Bihar al Anwar” 68/163-74/229-75/409,415, “Tafseer al askari” 128, “Wasael al Shia” 11/474-16/223, “Jami’i al Akhbar” p95.
16) Shaykh of rafida as-Saduq in his book “al-Hidayah”, chapter on “Taqiyah” wrote:
“It is related from as-Sadiq (as) that he was asked about the saying of Allah, `azza wa jalla, “Verily the most noble of you with Allah is the most fearing”. He said “The one from you who most practices taqiyya.”
He (as) said, “Mix with the people on the outside, and oppose them on the inside, so long as the affair is a longing.”
He (as) said, “Allah have mercy on a command we urge the people towards and it has not made us to be hated by them.”
He (as) said, “Visit their sick, attend their funerals, and pray in their masaajid.”
He (as) said, “One who prays in the first row with them is as though he had prayed in the first row with the Messenger of Allah (sawas).”
He said, “Ostentation (riya’) with the hypocrite in his house is worship, and with the believer, is shirk.”
Taqiyya is obligatory; it is not allowed to abandon it until the Qa’im (as) comes forth. Whoso abandons it has entered in the interdiction of Allah, `azza wa jalla, and the interdiction of His Messenger and the Imams, the blessings of Allah be upon them all”. (end of quote)
17) And they have narrated from imam ar-Rida:
لا دين لمن لا ورع له، ولا إيمان لمن لا تقية له، إن اكرمكم عند الله عزوجل أعملكم بالتقية
There is no religion for he who has no wara’a and no belief for he who has no taqqiyah. The kindest amongst you in the sight of Allah are those who practice taqqiyah the most.
Source: “Bihar al Anwar” 75/395, “Kamal al Deen” 346, “Noor al Thaqalayn” 4/47, “Muntakhab al Athar” 220.
18) And they have attributed to prophet (sallalahu alaihi wa ala alihi wa sallam):
مثل مؤمن لا تقية له كمثل جسد لا راس له
The example of the believer who has no taqqiyah is like that of a headless body.
Source: “Wasael al Shia 11/473, “Bihar al Anwar” 74/229-75/414, “Mustadrak al Wasael” 9/48, “Jami’i al Akhbar” p110.
19)And from Ali
التقية من أفضل أعمال المؤمنين.
Taqqiyah is from the best acts of the believers.
Source: “Bihar al Anwar” 75/414, “Tafseeral Askari” 127, “Jami’i al Akhbar” 94.
20) From Ali ibn Hussain:
أنه سئل: من اكمل الناس في خصال الخير؟ قال: أعملهم بالتقية.
Who is the most complete of the people in terms of good habits? He said: he who practices taqqiyah the most.
Source: “Bihaar al Anwar” 75/417, “Tafseer al Askari” 128.
21) And they narrated that al-Baqir said to as-Sadiq:
ما خلق الله شيئا أقر لعين أبيك من التقية، والتقية جنة المؤمن
Allah has not created anything more beloved to your father than the taqqiyah, and the taqqiyah is the jannah of the believer.
Source: “Al khisal” 1/14, “Biharal Anwar” 75/394,398,412,432-78/287, “al Mahasen” p258, “Jami’i al akhbar” p95, “al Kafi” 2/220.
22) And from him:
أشرف اخلاق الأئمة والفاضلين من شيعتنا التقية
The most honorable ahlaq (type of moral) of the Imams and virtuous men of our Shia is taqqiyah.
Source: “Bihar al Anwar” 75/415, “Tafseer al Askari” 127.
23) From as-Sadiq:
ما عبدالله بشيء أحب إليه من الخب، قيل: وما الخبء؟ قال: التقية
Never was Allah worshiped by anything more beloved to him than the Khub. They asked: What is khub? He said: Taqqiyah.
Source: “Bihar al Anwar” 75/396, “Ma’ani al Akhbar” p162, “Wasael al Shia” 16/207,219.
24) They narrated that Sadiq said to Sufyan ibn Saeed:
يا سفيان عليك بالتقية فإنها سنة ابراهيم الخليل عليه السلام
O Sufyan, do Taqqiyah for it is the sunnah of Prophet Ibrahim al Khalil (alaihi salam).
Source: “Bihar al Anwar” 13/135-75/396, “Ma’ani al Akhbar” p386, “Wasael al Shia” 16/208.
25) And they narrated from him, that he said to his shias:
إنكم على دين من كتمه أعزة الله ومن أذاعه أذله الله
You (People) have a religion which if you hide it (Taqqiyah) then Allah will raise your rank and if you spread it then Allah will humiliate you.
Source: “Bihar alAnwar” 75/397,412, “al Mahasen” 257, “al Kafi” 2/222, “al Rasael” by Khomeini 2/185.
26) And from imam:
لا والله ما على وجه الأرض شيء أحب إلي من التقية، يا حبيب انه من كانت له تقية رفعه الله، يا حبيب من لم يكن له تقية وضعه الله
By Allah there is nothing on the face of this earth which is more beloved to me than taqqiyah. O Habib, he who has the taqqiyah then Allah will elevate him and Allah will lower the one who doesn’t have it.
Source: “Mishkat al Anwar” 41, “Bihar al Anwar” 75/398,426, “al Mahasen” 256, “al Kafi” 2/217 (Bahbude said it’s saheeh).
27) And they narrated from imam:
إن التقية واسعة وليس شئ من التقية إلا وصاحبها مأجور عليها
Taqqiyah is vast and he who does it shall be rewarded for every aspect of it.
Source: “Al Kafi” 3/380, “Tahtheeb al Ahkam” by Tusi 3/51, “Wasael al Shia” 8/405, “Bihar al Anwar” 85/69.
28) And from imam:
يؤتى بالواحد من مقصري شيعتنا في أعماله بعد ان صان الولاية والتقية وحقوق اخوانه ويوقف بازائه ما بين مائة وأكثر من ذلك إلى مائة الف من النصاب – أي أهل السُنة – فيقال له: هؤلاء فداؤك من النار، فيدخل هؤلاء المؤمنون الجنة وأولئك النصاب النا
(On the day of judgment) The man from our shia who was very negligent in his worship shall be brought forward but since he has the belief in wilayah and he has taqqiyah and he preserved the rights of his brothers. Then Allah will place in front of him a hundred thousand nasibis – meaning ahlul sunnah – and it shall be said to him: They shall be in hellfire instead of you, thus those believers enter heaven and the nawasib enter hell.
Source: “Bihar al Anwar” 8/44, “Tafseer al Askari” 242, “al Burhan” 2/325.
29) And it was narrated that As-Sadiq was asked:
أيما أفضل نحن أو أصحاب القائم عليه السلام ؟ قال : فقال لي : أنتم أفضل من أصحاب القائم وذلك أنكم تمسون وتصبحون خائفين على إمامكم و على أنفسكم من أئمة الجور ، إن صليتم فصلاتكم في تقية وإن صمتم فصيامكم في تقية وإن حججتم فحجكم في تقية وإن شهدتم لم تقبل شهادتكم وعد أشياء من نحو هذا مثل هذه ، فقلت : فما نتمنى القائم عليه السلام إذا كان على هذا ، قال : فقال لي : سبحان الله أما تحب أن يظهر العدل ويأمن السبل وينصف المظلوم
Who is better, us or the companions of the Mahdi (alaihi salam)? He said: You are better than the companions of al Mahdi because you wake up and sleep in fear for your Imam from the tyrant imams. If you pray then you pray in taqqiyah and if you fast then your fasting is in taqqiyah and if you make pilgrimage then you make it in taqqiyah … I said: Then why do we wish for the Mahdi to appear? He said: Subhan Allah don’t you wish that the justice appears and the oppressed is saved?
Source: “Al Ikhtisas” by Mufid p20, “Bihar al Anwar” 52/144, “Ithbat al Hudat” 3/557, “Mu’ujam Ahadith al Imam al Mahdi” by Kourani 3/404.
30) And from as-Sadiq:
ليس منا من لم يلزم التقية
He is not from us who does not stick to taqqiyah.
Source: “Al Qawa’ed al Fiqhiyah” by Nasir Makarem 1/410,478, “Wasael al Shia” 11/466, “Amali” by Tusi 281, “Al Sirat al Mustaqim” by Amili 3/71.
31) And from imam:
إذا قام قائمنا سقطت التقية
If our Mahdi rises then taqqiyah is dismissed.
Source: “Ithbat al hudat” 3/564, “Bihar al Anwar” 24/47, “Kanz al fawa’ed” by al Karajki p282.
32) And they narrated from ar-Rida:
من ترك التقية قبل خروج قائمنا فليس منا
He who leaves taqqiyah before our Mahdi rises then he isn’t from us.
Source: “Bihar al Anwar” 75/411,396, “Kamal al Deen” by Saduq 346, “Noor al Thaqalayn” 4/47, “Ithbat al hudat” 3/477,567, “Muntakhab al Athar” p220, “Kashf al Ghummah” by Arbilee 2/524, “Kifayat al Athar” 274.
Shia Mahdi himself covered by taqiyah.
1) In “Qawaid al-fiqhiya” by Nasir Shirazi (1/497, for hadith see “Wasael al Shia” 11/487) written:
بل ويروون النهي عن تسميته وذكره خوفاً وتقيةً، كروايتهم عن أبي عبد الله الصالحي قال : سألني أصحابنا بعد مضى أبى محمد ( ع ) ان اسأل عن الاسم والمكان فخرج الجواب: ان دللتم على الاسم أذاعوه وان عرفوا المكان دلوا عليه.
And we’re not supposed to mention his name out of taqqiyah, Abu Abdullah al Salihi said: Our companions asked me after Imam Abu Muhammad (alaihi salam) had left. They asked me about the name and the location and the answer was: If you tell the name then they’ll spread it and if they know the location they will tell on him(reveal him).
2) And it was narrated that one of the naibs, Muhammad ibn Uthman al-Umari was asked:
أنت رأيت الخلف ؟ قال : أي والله – إلى أن قال – فالاسم ؟ قال محرم عليكم ان تسألوا عن ذلك ولا أقول ذلك من عندي فليس لي ان أحلل ولا أحرم ، ولكن عنه ( ع ) فإن الامر عند السلطان ان أبا محمد مضى ولم يخلف ولدا – إلى أن قال – وإذا وقع الاسم وقع الطلب فاتقوا الله وامسكوا عن ذلك.
You saw the successor? He said: Yes By Allah – until he was asked – And his name? He said: It is forbidden for you to ask for his name and I don’t say this from my own mind because it is not my place to say what is haram and halal, but that’s (suitable only) from him (to say that). The Sultan thinks that abu Muhammad al Imam al Askari (alaihi salam) had died without a son – until he said- And if you mention a name then they will ask for him so fear Allah and refrain from it.
Source: “Al Kafi” 1/330 (authenticated by Majlisi and Bahbude), “Al Ghaybah” by Tusi p244,360, “Bihar al anwar” 51/348, “I’ilam al Wara” by Tabrasi 2/219.
3) Ali ibn Asim al-Kufi said:
خرج في توقيعات صاحب الزمان ملعون ملعون من سماني في محفل من الناس
It was mentioned in the writings of the Mahdi that “he is cursed cursed cursed who calls me by my name in a place full of people”.
Source: “Mu’ujam al Rijal” by Khoei 13/70, “Kamal al Deen” by Saduq 482, “Wasael al Shia” 11/489, “Jami’i Ahadith al Shia” 14/561.
4) And from Muhammad ibn Uthman al-Umari:
خرج توقيع بخط اعرفه : من سماني في مجمع من الناس فعليه لعنة الله
A writing that I am familiar with says: “He who calls me by my name between a group of people then the curse of Allah be on him.”
Source: “Al Qawa’ed al Fiqhiyah” 1/495,499, “Wasael al Shia” 11/489.
But let us go back to narrations about taqqiyah.
Number 33) They narrated from as-Sadiq:
عليكم بالتقية فإنه ليس منا من لم يجعله شعاره ودثاره مع من يأمنه لتكون سجيته مع من يحذره.
Do taqqiyah for he is not from amongst us who does not make it his slogan and habit with those who are close to him, so that he can later use it with those he fears.
Source: “Bihar al Anwar” 72/395, “Al Amali” p293, “Wasael al Shia” 11/466, “Mustadrak Safeenat al Bihar” 10/415.
34) They narrated:
إتق حيث لا يتقى
Make taqqiyah in situations where there shouldn’t be taqqiyah.
Source: “Fiqh al redah” p338, “Bihar al anwar” 75/347.
So in brief the rules of taqqiyah in the religion of the twelver shiites are completely and utterly different than those of the traditional Islamic taqqiyah. Muslims scholars permitted it to practise it if you are surrounded by disbelievers, who seek your blood or when your families in extreme danger. In such cases it’s permitted to hide your Islam.
Taqqiyah or what?
However, the shiite understanding of taqqiyah elevated this act almost to the pillar of islam. And in accordance to their sources there are many different types for different situations which do not require a life threatening situation, when person could to taqqiyah.
Below you would see few samples from a huge ocean of shia narrations in which they claim their imams to be doing taqqiyah and concealing the truth. It’s up to you to judge if these are indeed life threatening situations? You’ll also see how the shia scholars pick and choose the narrations which contradict with twelver shiism and pass them off as taqqiyah.
1) Narrated ar-Rida from his fathers:
قال علي بن أبي طالب عليه السلام في قول الله عزوجل: ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ [التكاثر : 8]، قال: الرطب والماء البارد، قال المجلسي: لعله محمول على التقية
While explaining the verse “Then on that Day, you will be asked concerning pleasure”[Al Takathur:8] Ali ibn Abu Talib said: It’s al Rutab(Dates) and cold Water”.
Shiite giant scholar of hadith al Majlisi said: Maybe this could be considered taqqiyah.
Source: Bihar al Anwar 7/273.
One has to ask himself what type of life threatening situation was caliph Ali (r.a) or Imam al Redah (r) in, which order them to lie about something so insignificant and minor? Would he have been killed if he didn’t say dates and cold water?
2) And again from him:
ان حواء خلقت من ضلع آدم، وفي رواية: خلقت حواء من جنب آدم وهو راقد، قال المجلسي: الأخبار السابقة محمولة على التقية
“Eve is created from the liver of Adam, in another narration: from the side of Adam while he was asleep”.
Allamah Majlisi says: This News is considered Taqqiyah.
Source: Bihar al Anwar 11/116, 222.
Who would have harmed him if he were to say otherwise? What is a need for taqqiyah here?
3) And they narrated:
ان آدم نزل بالهند، قال المجلسي: يمكن حمل هذه الرواية على التقية.
“Adam descended in India”.
Scholar al Majlisi says: We can consider this narration as taqqiyah.
Source: “Bihar al Anwar” 11/180, 213.
What’s the purpose of telling people that Adam (alaihi salam) descended in India? Did imam al Sadiq (r) said that while being chased by an angry mob of Indians? Why use taqqiyah to tell people something like this?
4) And they narrated that Tawus al-Yamani asked imam:
هل تعلم أي يوم مات ثلث الناس؟ فقال: يا أبا عبدالرحمن لم يمت ثلث الناس قط، بل انما اردت ربع الناس، قال: وكيف ذلك؟ قال: كان آدم وحواء وقابيل وهابيل فقتل قابيل هابيل فذلك ربع الناس، قال المجلسي: عدم ذكر اختيهما محمول على التقية
“Do you know in which day a third of humanity died? He replied: O Abu AbdurRahman, a third of humanity never died but a quarter of humanity did. He said: How’s that? Imam said: It was Adam and Eve and Qabil and Habil, Then Qabil killed Habil so it was one fourth of humanity”.
Al Majlisi said: The Fact that he never mentioned their sisters is considered taqqiyah.
Source: “Bihar al Anwar” 11/230.
Can anyone explain why he used taqiyyah here?
5) And they have narrated from as-Sadiq:
ان اسماعيل عليه السلام توفي وهو إبن مائة وثلاثين سنة، قال المجلسي: الخبر محمول على التقية
“Ismail (alaihi salam) died at an age of 130 years”.
Al Majlisi said: This news is considered Taqqiyah.
Source: “Bihar al Anwar” 12/113.
Would they have killed him if he were to say 129 years? Why do taqqiyah in this situation?
6) In some narrations the imams mentioned that the sacrifice is Isaac and not Ismail (alaihi salam) so al Majlisi said: We can consider these news as taqqiyah.
Source: “Bihar Al Anwar” 12/135.
7) And they narrated:
كان يحيى عليه السلام إبن خالة مريم، قال المجلسي: لعل الخبر محمول على التقية. وفي بعض الروايات أن مريم كانت أخت أم يحيى ، ولعل أحدهما محمول على التقية.
“Al Baqir (r) said: Yahya (alaihi salam) was the son of Mariam’s Aunt (from her Mother’s side)”.
Majlisi said: Maybe this is Taqqiyah.
Source: Bihar al Anwar 14/202.
In Other Narrations, That Mariam was the sister of Yahyah’s Mother, and one of these can be considered Taqqiyah.
Source: “Mustadrak Safeenta al bihar” 4/268.
8.) And from al-Baqir:
يوم عاشوراء هو اليوم الذي ولد فيه عيسى بن مريم عليه السلام، قال المجلسي: لعل الخبر محمول على التقية
Al Baqir (r) said: The Day of Ashoura is the day when Isa bin Mariam (alaihi salam) was born.
Al Majlisi: This can be taqqiyah.
Source: “Bihar al Anwar” 14/215.
9) And Majlisi also said:
الأخبار الدالة على ان الذي أماته الله مائة عام هو عزير محمولة على التقية
All narrations which state that the man whom Allah had put to death for a hundred years is Uzayr are all considered taqqiyah.
Source: “Bihar al Anwar” 14/378.
10) And he said:
الأخبار في إختلاف مدة مكث يونس في بطن الحوت يشكل رفعة ولعل بعضها محمولة على التقية
The narrations which differ regarding the period of time that Yunus spent in the belly of the whale some of them can be considered taqqiyah.
Source: “Bihar al Anwar” 14/401.
11) And they narrated in a long hadith from as-Sadiq:
ان رسول الله صلى الله عليه وآله وسلم ذهب إلى زيد في منزله يسأل عنه فإذا رينب جالسة وسط حجرتها تسحق طيبا بفهر لها فدفع رسول الله صلى الله عليه وآله وسلم الباب فنظر اليها وكانت جميلة حسنة، فقال: سبحان الله خالق النور وتبارك الله احسن الخالقين، ثم رجع إلى منزله ووقعت زينب في قلبه وقوعا عجيبا..الى آخر القصة السخيفة، قال المجلسي:لعل الخبرمحمول على التقية.
The Prophet (sallalahu alaihi wa ali) went to the house of Zaid to ask for him so he saw Zainab sitting in her room preparing food. He opened the door and looked at her and she was beautifu, and the prophet (sallalahu alaihi wa ali) said: “Subhan Allah the creator of Noor and Tabarak Allahu, (who is) the best of creators”. Then he went back home and Zainab was in his heart…
Majlisi said: Maybe this is taqqiyah.
Source: “Bihar al Anwar” 22/216.
So now the Imam is tarnishing the reputation of the prophet (sallalahu alaihi wa alihi wa sallam) and spreading rumors as taqqiyah?
12) And they narrated that when ameer Ali (alaihi salam) was asked about the days and what actions are permitted in each one, he said:
يوم السبت يوم مكر وخديعة ويوم الأحد يوم غرس وبناء ويوم الإثنين يوم سفر وطلب، قال المجلسي: يمكن حمل ما ورد في الإثنين على التقية، وكذا قال العاملي
“Saturday is a day of scheming and trickery, sunday is a day of planting and building, monday is a day of traveling and seeking”.
Al Majlisi said: We can consider what came on monday as taqqiyah and this is the opinion of sheikh al Amili.
Source: “Bihar al Anwar” 59/23.
13) In another narration the Imam compliments monday so Majlisi says that this is sone by taqqiyah.
Source: “Bihar al anwar” 59/52, 62/138.
14) In another narration Imam al Kathim (r) criticizes the day of Nawrouz. So al Majlisi says he did so out of taqqiyah.
Source: Bihar al anwar 59/101.
15) And they narrated from Abul Hasan:
المسوخ إثنا عشر، وذكر ان الفيل كان ملكا زناء لوطيا، والدب كان أعرابيا ديوثا، والأرنب إمراة تخون زوجها، والوطواط لأنة كان يسرق تمور الناس، وسهيل لأنة كان عشارا باليمن والزهرة كانت إمراة فتن بها هاروت وماروت اما القردة والخنازير لأنهم قوم من بني إسرائيل اعتدوا يوم السبت، اما الجري والضب ففرقة من بني إسرائيل حين نزلت المائدة على عيسىعليه السلام لم يؤمنوا به فتاهوا فوقعت فرقة في البحر وفرقة في البر، اما العقرب فإنه رجلا نماما، واما الزنبور فكان لحاما يسرق من الميزان، قال المجلسي: يمكن حمل بعضها على التقية.
“The Mousoukh-Humans who transformed to beasts- are twelve kinds. The elephant was a king of zinah who was a homosexual, the bear was a corrupt wondering arab, the rabbit is a woman who is betraying her husband, the bat used to steal other people’s dates … The flower used to be a woman who made fitnah with Haroot and Maroot, the pigs and monkeys are a people of Bani Israel who transgressed on a saturday … The scorpion is a man who talks about others behind their back”.
Al Majlisi said: Some of these can be Taqqiyah.
Source: “Bihar al Anwar” 65/221
16) And they narrated that ibn Kawa asked Ali:
اني وطئت دجاجة ميتة فخرجت منها بيضة، فآكلها؟ قال: لا، قال المجلسي: يمكن حمل النهي على التقية
“I found a dead chicken and an egg came out of it, can I eat it? Ali said: No”.
Al Majlisi: Impermissibility can be attributed to taqqiyah.
Source: “Bihar al Anwar” 66/50.
17) In some narrations the Imam criticizes meat, al Majlisi says: All narrations criticizing meat are taqqiyah.
Source: “Bihar al anwar” 66/57,70.
18) Mouwafaq the Mawla (Servant) of Abu al Hassan (alaihi salam) said: “Out of all plants he used to tell us to have lots of Jarjeer (Plant like Mint commonly known as rocket or arugula)”.
Majlisi says: it’s possible this is taqqiyah.
Source: “Bihar al Anwar” 66/237.
If the imam starts telling his followers to eat lots of Jarjeer, why should we consider this taqqiyah? What life threatening situation makes him claim that eating lots of jarjeer is good for us? Was Yazeed Pro-Jarjeer? Nonsense!
19) And they have narrated from as-Sadiq:
ثلاثة أنفاس في الشرب أفضل من نفس واحد في الشرب، قال المجلسي: يمكن كون التعدد محمولا على التقية
“Three breaths while drinking are better than one breath”.
Majlisi said: Maybe the multitude (of breaths) is taqqiyah.
Source: “Bihar al Anwar” 66/463.
20) Sadiq was asked:
هل على المرأة غسل من جنابتها إذا لم يأتها الرجل؟ قال: لا، قال العاملي: يمكن حمله على التقية
“If a woman has janabah does she need to do ghusl from it if a man didn’t come in her? He said: No.
Shia giant scholar Al Amili says: We can consider this taqqiyah.
Source: “Wasael al Shia” by al Hurr al Amili 2/192.
21) And al-Baqir was describing qusl:
اغسل كفيك وفرجك وتوضا وضوء الصلاة ثم اغتسل، قال العاملي: محمول على التقية
“Wash your palms and your farj and make wudhu like that of salat then make ghusl”.
Sheikh al Amili says: This is considered Taqqiyah.
Source: “Wasael al Shia” 2/247.
22) And from as-Sadiq:
ذا توضأت فأمسح قدميك ظاهرهما وباطنهما، قال الطوسي: الخبر محمول على التقية
“If you make ablution then wipe your feet from the bottom and top”.
Sheikh al Shia al Tusi said: This news is considered taqqiyah.
Source: “Al Tahtheeb” 1/92, “Al Istibsar” by Tusi 1/61,62, “Wasael al Shia” 1/415.
23) And they narrated from Ali:
جلست أتوضأ واقبل رسول الله صلى الله عليه وآله وسلم حين إبتدأت في الوضوء..الي ان قال: وغسلت قدمي فقال لي: يا علي خلل مابين الأصابع، قال الطوسي: هذا الخبر ورد مورد التقية لأنه موافق للعامة
“I sat to make ablution and the prophet (sallalahu alaihi wa ali) came when I started -until he said- He told me: O Ali wipe between your toes”.
Sheikh al Tusi said: This narration is one of taqqiyah because it agrees with the mainstream muslims.
Source: “Al Tahtheeb” 1/93, “al Istibsar” 1/66, “Wasael al Shia” 1/421.
24) And they narrated that as-Sadiq (r) was asked about the man who wipes his face with a small towel, he said: No problem with that. In another narration that as-Sadiq made ablution then wiped his face with the bottom of his clothes and said “Do this because it’s what I do”.
Al Amili and al Majlisi said: We can consider these narrations as Taqqiyah.
Source: “Bihar al Anwar” 80/331, And Amili said the same in “Wasael al Shia” 1/475.
25) And from al-Kadhim:
قال رسول الله صلى الله عليه وآله وسلم: إفتحوا عيونكم عند الوضوء لعلها لا ترى النار، وفي رواية: أشربوا اعينكم الماء، قال المجلسي: لا يبعد حمل الخبرين على التقية
The prophet (sallalahu alaihi wa ali) said: Open your eyes during wudhu so that they may not see the fire. In another narration: Let your eyes contact water ( during ablution).
Al Majlisi said: It’s not far from that these two reports consider as taqqiyah.
Source: “Bihar al Anwar” 80/337.
26) And they narrated that al-Kadhim was asked:
عن رجل توضأ ونسي غسل يساره، قال: يغسل يساره وحدها ولا يعيد وضوء شيء غيرها، قال المجلسي: ربما يحمل على التقية.
“About a man who made ablution but forgot to wash his left, he said: He washes his left alone and does not repeat wudhu”.
Al Majlisi said: Maybe this is taqqiyah.
Source: “Bihar al Anwar” 80/358.
27) And they narrated from Ali:
لا تسجد الحائض إذا سمعت السجدة، قال المجلسي: الأظهر حمل الرواية على التقية، وكذا قال العاملي لأن أكثر العامة ذهبوا إلى المنع.
“A woman in her period does not make prostration if she hears the verses of prostration”.
Al Majlisi said: What’s apparent is that this is taqqiyah, and this is what said shaykh al-Amili, because the majority of mainstream muslims forbade it.
Source: “Bihar al Anwar” 81/118, “Wasael al Shia” 2/342.
28) When as-Sadiq was asked abut tayamum, he:
فوضع يده على الأرض فمسح بها وجهه وذراعيه إلى المرفقين، قال الطوسي: فالوجه في هذا الخبر ان نحمله على ضرب من التقية لأنه موافق لمذاهب العامة، وكذا قال العاملي
“He placed his hand on the floor and then wiped his face and his arms until the elbows”.
Sheikh al Tusi said: This is taqqiyah because it agrees with the madhab of the mainstream muslims, sheikh al-Amili said the same.
Source: “Al Istibsar” 1/170, Al Amili said the same in “Wasael al Shia” 3/362,365.
29) And from al-Baqir:
احق الناس بالصلاة على المرأة إذا ماتت زوجها، قال المجلسي: الروايات بأن الأخ اولى من الزوج محمولة على التقية، وكذا قال الطوسي لأنها موافقة لمذهب العامة
“The most deserving person to pray upon the woman when she dies is her husband”.
Al Majlisi said: The narrations which state that the brother is more deserving than the husband are taqqiyah and this is the opinion of sheikh Tusi, because it agrees with the madhab of the mainstream muslims.
Source: “Bihar al Anwar” 81/346, “Al Tahtheeb” 3/205, “al Istibsar” 1/487, “Wasael al Shia” 3/116.
30) And they narrated that prophet (sallalahu alaihi wa ala alihi wa sallam) said:
لا تصلوا على جنازة مرتين، قال المجلسي والعاملي: الأظهر عندي حمل أخبار المنع على التقية.
“Don’t pray twice on Janazah”.
Al Amili and al Majlisi said: The news of impermissibility are considered taqqiyah.
Source: “Bihar al Anwar” 81/350, “Wasael al Shia” 3/87.
Allahu Akbar! Ali was caliph, and they claim he did taqqiya. Prophet! Even for prophet (sallalahu alaihi wa ala alihi wa sallam) they claim that he did taqqiyah! What for?!!! And after all these they still claim that taqqiyah permitted for them only during dangerous situations?!!!!
31) They narrated that as-Sadiq disliked pray upon deceased when the sun is yellow and when it rises.
Sheikh Tusi said: It’s makruh because it can be the madhab of some mainstream muslims so he made taqqiyah.
Source: “Al Tahtheeb” 3/321, “Al Istibsar” 1/470, “Wasael al Shia” 3/109.
32) And they narrated that after as-Sadiq explained how to perform funeral pray, he said: “And if you’re done then you make tasleem on your right”.
At-Tusi said: When he said that you make tasleem on your right after you’re done he did taqqiyah because it agrees with the madhab of the mainstream muslims.
Source: “Al Tahtheeb” 3/192, “Al Istibsar” 1/478.
33) And they have narrated from as-Sadiq, that he said:
لا صلاة بعد العصر حتى تصلي المغرب ولا صلاة بعد الفجر حتى تطلع الشمس، قال الطوسي: فالوجه في هذه الأخبار وما جانسها ان تكون محمولة على التقية
There is no prayer after asr until you pray the maghrib, and no prayer after fajr until the sun rises.
Sheikh at-Tusi said: These narrations and the ones similar to them are considered taqqiyah.
Source: “Al Istibsar” 1/291.
34) And they narrated from Sama`ah:
قلت لأبي عبدالله عليه السلام في المغرب: انا ربما صلينا ونحن نخاف ان تكون الشمس خلف الجبل أو قد سترها الجبل فقال: ليس عليك صعود الجبل، قال المجلسي والعاملي: الأولى حمل الخبر على التقية.
I said to Abu Abdullah (alaihi salam) in Maghrib: We pray it but fear that the sun could be hidden behind a mountain or is concealed by one. He replied: You don’t have to climb the mountain.
Al Amili and al Majlisi said: It’s best to consider this Taqqiyah.
Source: “Wasael al Shi”a 4/198, “Bihar al Anwar” 83/85.
And you know why?!! Because in accordance to rafidah, you have to wait until you can see space station complex “Mir” among many stars, and only after that you can put a tape in the player, and launch azan for maghrib!
35) And they narrated from as-Sadiq:
من أخّر المغرب حتى تشتبك النجوم من غير علة فأنا إلى الله منه بريء، قال المجلسي: يمكن حملها على التقية أيضاً
“He who delays maghrib prayer until the stars appear without an excuse then by Allah I have nothing to do with him”.
Al Majlisi said: We can consider this from taqqiyah as well.
Source: “Bihar al Anwar” 83/60.
36) They narrated from Abu Arandas:
انه رأي الكاظم في رمضان حين قال المؤذن: الله أكبر صب له غلامه فناوله وشرب، قال المجلسي: يمكن حمله على التقية
“That he saw al Kadhim (alaihi salam) during ramadan when the caller (to prayer) was calling: ” Allahu Akbar”, his servant poured him a drink and he drank it”.
Al Majlisi said: We can consider this taqqiyah.
Source: “Bihar al Anwar” 83/62.
SubhanAllah! Why? Banu Umeyyah was standing with its full complement, waiting would he drink or not?
37) From Zurarah:
رأيت الصادق والباقر إذا رفعا رؤسهما من السجدة الثانية نهضا ولم يجلسا، قال العاملي: يمكن حمل الخبر على التقية
“I saw Al Baqir and As Sadiq when they raise their heads from the second prostration, they stand back up and don’t sit in joulous”.
Shia scholar Al Amili says: We can consider this to be taqqiyah.
Source: “Wasael al Shia” Al Hurr al amili, 6/346.
38) Narrated Zurarah and Abi Hamza from al Baqir in a hadith of ablution: … “And he dipped his hand in the water container and he wipes on his head and feet”.
Al Majlisi said: Dipping the hand in water container to wipe, in this story, is considered taqqiyah.
Source: Bihar al Anwar 80/273.
Yeah! For sure! Another extreme case for taqqiyah?
39) Narrated Zurarah:
سَأَلْتُهُ عَنْ مَسْأَلَةٍ فَأَجَابَنِي ثُمَّ جَاءَهُ رَجُلٌ فَسَأَلَهُ عَنْهَا فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي ثُمَّ جَاءَ رَجُلٌ آخَرُ فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي وَ أَجَابَ صَاحِبِي فَلَمَّا خَرَجَ الرَّجُلَانِ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ رَجُلَانِ مِنْ أَهْلِ الْعِرَاقِ مِنْ شِيعَتِكُمْ قَدِمَا يَسْأَلَانِ فَأَجَبْتَ كُلَّ وَاحِدٍ مِنْهُمَا بِغَيْرِ مَا أَجَبْتَ بِهِ صَاحِبَهُ فَقَالَ يَا زُرَارَةُ إِنَّ هَذَا خَيْرٌ لَنَا وَ أَبْقَى لَنَا وَ لَكُمْ وَ لَوِ اجْتَمَعْتُمْ عَلَى أَمْرٍ وَاحِدٍ لَصَدَّقَكُمُ النَّاسُ عَلَيْنَا وَ لَكَانَ أَقَلَّ لِبَقَائِنَا وَ بَقَائِكُمْ قَالَ ثُمَّ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) شِيعَتُكُمْ لَوْ حَمَلْتُمُوهُمْ عَلَى الْأَسِنَّةِ أَوْ عَلَى النَّارِ لَمَضَوْا وَ هُمْ يَخْرُجُونَ مِنْ عِنْدِكُمْ مُخْتَلِفِينَ قَالَ فَأَجَابَنِي بِمِثْلِ جَوَابِ أَبِيهِ .
“I asked Imam Abu Ja‘far (alaihi salam) a question and he answered me. Then an other man came and asked the same question but the Imam gave a different answer. Then a third man came and asked the same question but the Imam gave him an answer that was different from both of the previous answers. When the other two men left I asked the Imam (alaihi salam), “Two of your followers from Iraq asked you the same question, how is it that you gave each one a different answer? The Imam replied, “O Zurarah, it is better for us and it gives all of us more time. If you all would say the same thing, people will know that you speak the truth from us and this will leave all of us with less time”.
Source: “Al Kafi” 1/65, “Al Hada’eq al nadirah” 1/5. Hadith was authenticated by Majlisi and Bahbude.
40) And they narrated from al-Baqir:
لا تسلموا على المصلي لأن المصلي لا يستطيع ان يرد السلام، قال المجلسي: الظاهر ان النهي عن التسليم محمول على التقية
“Do not make salam on he who is praying because he cannot return your salam”.
Al Majlisi said: It is apparent that forbidding the tasleem is caused by taqqiyah.
Source: “Bihar al Anwar” 84/300.
41) And they narrated from al-Kadhim, that:
انه سئل عن الرجل في الصلاة فيسلم عليه الرجل هل يصلح له ان يرد؟ قال: نعم يقول السلام عليك فيشير عليه باصبعه، قال المجلسي والعاملي: اما الإشارة فيمكن ان يكون محمول على التقية
Was asked about a man who is praying and another man gives him salam, could he return it? Imam said: Yes, he says as Salamu alayk and he points to him with his finger”.
Al Amili and Al Majlisi said: As for pointing it could be considered taqqiyah.
Source: “Bihar al Anwar” 84/299, “Wasael al Shia” 7/269.
42) And from Ali:
يستقبل المؤذن القبلة في الأذان والاقامة، فإذا قال: حي على الصلاة حي على الفلاح حول وجهه يمينا وشمالا، قال المجلسي: لعل الإلتفات محمول على التقية
“The caller to prayer (muathin) faces Qiblah during athan and iqamah, when he says: “Hay Ala al Salat Hay Ala al Falah”, he turns right and left”.
Al Majlisi said: It could be that turning is taqqiyah.
Source: “Bihar al Anwar” 84/158.
So they claim that Ali was weak till such level, that even in such minor things he has to do taqiyyah?!!
43) From al-Baqir:
قال رسول الله صلى الله عليه وآله وسلم: لا تتخذوا قبري قبلة ولا مسجدا فإن الله عزوجل لعن الذين إتخذوا قبور أنبيائهم مساجد، قال المجلسي: لا يبعد حمل أخبار المنع على التقية
” The prophet (sallalahu alaihi wa ali) and his family said: Don’t take my grave as a Qiblah and a mosque, beacuse Allah had cursed those who took the graves of their prophets as masjids”.
Al Majlisi says: It’s not far (from possibility) that such (ahadeth) about forbidding should be considered as taqqiyah.
Source: “Bihar al Anwar” 83/314.
This prohibition was narrated in authentic form in muslim sources.
44) From as-Sadiq: Take your shoes off, because it was from the skin of a dead donkey.
Al Amili and al Majlisi said: it’s apparent that this is taqqiyah.
Source: “Bihar al Anwar” 83/237, “Wasael al Shia” 4/344.
By Allah! These shias have no shame! His nick name was as-Sadiq (truthful)! Why do you invent narrations to make him look like liar?
45) And they narrated from prophet (sallalahu alaihi wa ala alihi wa sallam):
لولا أن أشق على أمتي لأخرت العشاء إلى آخر الليل، قال المجلسي: يمكن حمله على التقية
“If it weren’t too hard on my ummah I would have delayed isha prayer until the end of the night”.
Al Majlisi said: Could be considered taqqiyah.
Source: “Bihar al anwar” 83/64.
46) From as-Sadiq: “I Disassociate myself from one who delays maghrib until the stars appear in the sky without a good excuse”.
Al Majlisi Said: We can also consider this taqqiyah.
Source: “Bihar Al Anwar” 83/60.
47) From Ali:
ان قبر رسول الله صلى الله عليه وآله وسلم رفع من الأرض قدر شبر وأربع أصابع ورش عليه الماء، قال علي: والسنة ان يرش على القبر الماء، قال المجلسي: لعل زيادة الأربع أصابع محمول على التقية
“The grave of messenger of Allah (sallalahu alaihi wa ali) was bumped (elevated) from the surface of the ground by small distance and four fingers and water was sprinkled on it”. Ali said: “And the sunnah is to spray the grave with water”.
Al Majlisi said: Maybe the addition of four fingers is considered taqqiyah.
Source: “Bihar al Anwar” 82/37.
And you know why he said it’s taqqiyah? Because rafida built huge shrines almost on all possible, or better to say available for them graves!
48) And from as-Sadiq:
أنه قال الأذان الله أكبر الله أكبر.في آخره لا إله إلا الله مرة، قال المجلسي والعاملي:يمكن حمل وحدة التهليل في الأذان على التقية
During azan he said “Allahu Akbar, Allahu Akbar” and at the end of it “La Ilaha Illa Allah” once.
Al Amili and al Majlisi said: Saying it once can be taqqiyah.
Source: “Wasael al shia” 5/421, “Bihar al anwar” 84/119.
49) And they narrated from as-Sadiq:
الإقامة مرة مرة إلا قوله الله أكبر فإنه مرتين، وفي رواية: الأذان مثنى مثنى والإقامة واحدة واحدة، قال الطوسي: فالوجه في هذين الخبرين ضرب من التقية لأنهما موافقان لمذاهب بعض العامة
“In the iqamah you say everything once except for “Allahu Akbar”, you say it twice”.
In another narration he said: “In the call to prayer you say everything twice but in qamah you say everything once”.
At-Tusi said: These two agree with the madhab of the mainstream Muslims, so they are a type of taqqiyah.
Source: “Al Tahtheeb” 2/62, “al Istibsar” 1/307, “Wasael al Shia” 5/415,424.
50) Sadiq from fathers:
صلى رسول الله صلى الله عليه وآله وسلم صلاة وجهر فيها بالقراءة، فلما إنصرف قال لأصحابه: هل اسقطت شيئا في القرآن؟ فسكت القوم، فقال النبي: أفيكم أبي بن كعب؟ فقالوا: نعم، فقال: هل أسقطت فيها شيء؟ قال: نعم يا رسول الله، انه كذا وكذا، قال المجلسي: يمكن حملها على التقية
The Prophet (sallalahu alaihi wa ali) prayed with jahr (an audible voice) while reciting. When he finished he asked his companions: “Did I drop (forget) any verse from the Quran?” They were silent. He then asked “Is Ubay ibn Ka’ab amongst you?” They said yes, so he asked him “Did I drop anything from it?” He said “Yes O messenger of Allah, you dropped so and so…”
Al Majlisi said: we can consider this taqqiyah.
Source: “Bihar al Anwar” 84/242, “Mustadrak al Wasael” Noori al Tabrasi 4/111.
51) From al-Kadhim:
عن رجل قرء سورتين في ركعة قال: إذا كانت الصلاة نافلة فلا بأس فأما الفريضة فلايصلح، قال المجلسي: يمكن حمل أخبار الجواز على التقية
That he said about man who reads two suras in one raka’ah: “If it was a nafilah prayer then no harm as for obligatory prayer this is not correct”.
Al Majlisi said: We can consider the narrations which permit it to be taqqiyah.
Source: “Bihar al Anwar” 85/13.
52) From as-Sadiq:
انه سئل عن السورة أيصلي الرجل بها في الركعتين من الفربضة؟ قال: نعم، قال الطوسي: الخبر محمول على التقية لأنه موافق مذهب العامة، وكذا قال العاملي.
“He was asked about one sura, can a man pray with it in two raka’at from the obligatory prayer? He said: Yes”.
At-Tusi said: This narration is considered taqqiyah because it agrees with the madhab of the mainstream Muslims, and al Amili said the same.
Source: “Al Tahtheeb” 2/294, “Al Istibsar” 1/316, “Wasael al Shia” 6/44,46.
53) From as-Sadiq:
في الرجل يكون إماما فيستفتح بالحمد ولا يقرأ بسم الله الرحمن الرحيم؟ فقال: لا يضره ولابأس به، قال الطوسي: محمول على التقية.
“He was asked about a man who stood as an imam and started prayer by saying “Alhamdulillah” without reading “Bism Allah al Rahman al raheem”? he said: No harm in this.
at-Tusi said: Considered taqqiyah.
Source: “Al Tahtheeb” 2/68,288, “al Istibsar” 1/312, “Wasael al Shia” 6/62.
54) And from him:
ا في قول الناس في الصلاة جماعة حين تقرأ فاتحة الكتاب آمين، قال: ما أحسنها وأخفض الصوت بها، قال الطوسي: لو صح هذا الخبر لكان محمول على التقية
“He was asked about the people saying “Ameen” in the prayer in congregation after they read Al Fatiha, he said: How great it is with lowering the voice”.
At-Tusi said: If this was true it would be considered taqqiyah.
Source: “Al Tahtheeb 2/75, “Al Istibsar” 1/318, “Wasael al Shia” 6/68.
55) From awaited Mahdi:
انه سئل عن القراءة افضل في الركعتين الأخيرتين ام التسبيح، فجاء الجواب بالقراءه، قال العاملي: هذه يمكن حمله على التقية.
“He was asked is reciting better or is making tasbeeh better in the last two Ruku’u? He said: reciting.
Al Amili said: This can be considered taqqiyah.
Source: “Wasael al Shia” 6/127.
SubhanAllah! Can you see all stupidity of modern rafida, when they say that they permitted to do taqqiyah only in danger?!!! What kind of danger could be here for their Mahdi?!! If he living in other dimension than all people!! What questioner or his possible supporters could do with Mahdi, if he as shias claim, have superpower, and can appear and disappear whenever he needs?!!!
56) From as-Sadiq:
القنوت في الوتر في الركعة الثالثة، قال المجلسي: يمكن حمله على التقية
“Qunoot in Witr is in the third raka’ah”.
Al Majlisi said: we can consider this Taqqiyah.
Source: “Bihar al Anwar” 85/209.
57) From al-Baqir:
القنوت قبل الركوع وان شئت فبعده، قال الطوسي: قوله: وان شئت فبعده محمول على التقية لأنه مذهب العامة.
“Qunoot is before ruku’u or after it if you want”.
At-Tusi said: “His saying “Or after it if you want” is taqqiyah”.
Source: “Al Tahtheeb” 2/92, “Al Istibsar” 1/341, “Wasael al Shia” 6/267.
58) From as-Sadiq:
انه سئل عن القنوت في أي الصلوات؟ فقال: لا تقنت إلا في الفجر، قال الطوسي: محمول على التقية لأن من العامة من يذهب إلى ذلك.
He was asked: In which prayers can we make qunoot? He said: “Don’t make qunoot (in any prayers)but in fajr prayer”
at-Tusi said: “Consider taqqiyah, some from mainstream muslims holds this opinion”
Source: “Al Tahtheeb” 2/91, “Al Istibsar” 1/340, “Wasael al Shia” 6/265.
59) From as-Sadiq:
انه سئل عن القنوت في الجمعة فقال: ليس فيها قنوت، قال الطوسي: محمول على التقية.
He was asked about qunoot on the Friday, He said: No qunoot in it.
at-Tusi said: Considered Taqqiyah.
Source: “Al Istibsar” 1/418, “Wasael al Shia” 6/272.
60) From Ali:
كان رسول الله صلى الله عليه وآله وسلم يصلي بعد كل صلاة ركعتين، قال المجلسي: يمكن حمله على التقية
“Prophet (sallalahu alaihi wa ali) used to pray two raka’ah after every salat”.
Al Majlisi said: We can consider this taqqiyah.
Source: “Bihar al Anwar” 87/47.
61) From as-Sadiq:
ان الرب تبارك وتعالى ينزل في كل ليلة جمعة إلى السماء الدنيا من أول الليل وكل ليلة في الثلث الأخير – وفي بعض النسخ وأمامه ملكان – ينادي: هل من تائب يتاب عليه؟ هل من مستغفر فبغفر له؟ هل من سائل فبعطى سؤله.فإذا طلع الفجر عاد الرب إلى عرشه فقسم الأرزاق بين العباد، قال المجلسي: محمول على التقية
On every Friday the Lord descends to the sky in the beginning of the night, and He descends on every night in the last third of that it -in some narrations He has two angels in front of him- He says: ” Is there anyone who wants to make Taubah so I can make Taubah on him? Is there anyone who wants to make Istighfar so I can make Istighfar on him? Is there anyone who wishes to ask anything? ” When Fajr comes the Lord returns to his throne and divides the bounties amongst his slaves”.
Al Majlisi said: Considered taqqiyah.
Source: “Bihar al Anwar” 87/165.
Hadith with very close meaning exist in sunni books, and we seen many shias mocking that hadith. What would they say in this case? May be imam as-Sadiq said that because he was feared by sunni publishers?!
62) From Ali:
من صلى بالناس وهو جنب اعاد هو والناس صلاتهم، قال المجلسي:هذا الخبر يمكن حمله على التقية
“If a man leads others in prayer while he is junub then they all need to repeat their prayer”.
Al Majlisi said: We can consider this narration taqqiyah.
Source: “Bihar al Anwar” 88/68.
63) Majlisi said: “All narrations about prophet (sallalahu alaihi wa ala alihi wa sallam) making prostration of error, consider as taqqiyah”.
Source: “Bihar al anwar” 88/219.
In reality we should admit that shias chose a very easy way ( to hell fire, of course). Each and everything which is not suitable for their established faith, they can reject simply by one magic word: TAQQIYAH. Really easy way. You shouldn’t even bother yourself with checking chains of transmissions of any suspicious report. You don’t like it? Say simply: TAQQIYAH.
64) And they narrated:
وسأل الصادق عن رجل نسي المغرب حتى صلى ركعتين من العشاء، قال: يتم صلاته ثم يصلي المغرب بعد، قال المجلسي: يمكن حمله على التقية.
Sadiq was asked about a man who forgot to pray maghrib and remembered in the second raka’ah of isha prayer. He said: He finishes the prayer and then prays maghrib after it.
Al Majlisi said: We can consider it taqqiyah.
Source: “Bihar al Anwar” 88/325.
65) From as-Sadiq:
علي رضي الله عنه صلى بالناس على غير طهر وكانت الظهر ثم دخل فخرج مناديه ان أمير المؤمنين صلى على غير طهر فأعيدوا فليبلغ الشاهد الغائب، قال العاملي: الحديث محمول على التقية.
Ali bin abi Talib (r.a) led the people in prayer when he was not on purified (he was junub or without wudu) and it was zuhr. Then he entered (his house) and caller went out and said : “Ameer al Mumineen prayed while not being in a state of Tahara so repeat the prayer and tell the people who are absent”
Al Amili said: This hadith is considered taqqiyah.
Source: “Wasael al Shia” 8/373.
66) Muhammad al-Baqir from his father:
ان عليا رضي الله عنه كان يكره رد السلام والإمام يخطب، قال المجلسي: كراهة رد السلام لعله محمول على التقية.
“Ali (r.a) used to hate returning the salam while the imam is giving his sermon”.
Al Majlisi said: His hatred for returning the salam is considered taqqiyah.
Source: “Bihar al Anwar” 98/176.
They consider it as taqqiyah, because as they claim Ali (r.a) gave his ring during his pray, while he was in rukoo, to beggar. So if he as they claim done that, what wrong he could see in returning salam during sermon?!
67) And they narrated:
وعن الصادق في ليلة السابع والعشرون من رمضان قال: وفيه ليلة القدر، قال المجلسي: محمول على التقية
That as- Sadiq said that about 27-th night of ramadan: In it is laylatu al Qadr.
al Majlisi said: Considered taqqiyah.
Source: “Bihar al Anwar” 97/296.
What kind of extreme danger could force imam to lie in this case? If it’s known and accepted fact that even companions differed in this question?!!
68) And they narrated from Ali:
حرم رسول الله صلى الله عليه وآله وسلم يوم خيبر لحوم الحمر الأهلية ونكاح المتعة، قال الطوسي: هذه الرواية وردت مورد التقية وعلى ما يذهب إليه مخالفوا الشيعة
“The prophet (sallalahu alaihi wa alihi) has forbidden on the day of Khaibar the meat of the donkey and the nikah of Mutah”.
At-Tusi said: This narration is taqiyyah.
Source: “Al Tahtheeb” 7/251, “Al Istibsar” 3/142, “Wasael al Shia” 21/12.
The most stupid excuse that I have ever seen in shia books. Or one of the most. Because it’s known that some tabein hold opinion that mutah permitted. Does it mean Ali was more helpless that those tabein?! They could openly express their point of view, but Ali was too scared for that?!!!!
69) From as-Sadiq:
انه سئل: ما تقول في زيارة قبر الحسين رضي الله عنه فإنه بلغنا عن بعضكم انه تعدل حجة وعمر؟ قال: ما اضعف هذا الحديث ما تعدل هذا كله ولكن زوروه ولا تجفوه لأنه سيد شباب أهل الجنة، قال المجلسي والعاملي: الأظهر انه محمول على التقية
“He was asked: What say you about visiting the grave of Hussein (r.a), we heard that some of you (alulbayt) said that it is equal to one trip of Hajj or Umrah? He said: These sayings are weak, it doesn’t reach this level but you should visit him and not abandon him because he is the master of the youth of paradise”.
Al Amili and Al Majlisi said: It’s apparently Taqqiyah.
Source: “Wasael al Shia” 14/451, “Bihar al Anwar” 101/35.
70) And again from as-Sadiq:
انه سئل إذا اتي قبر الحسين رضي الله عنه: اجعله قبلة إذا صليت؟ قال: تنح هكذا ناحية، قال المجلسي: لعل الأمر بالتنحي محمولة على التقية.
He was asked “If I visit the grave of Hussein (r.a) do I make it my Qiblah if I pray?” He said: “Move a bit to the side”.
Al Majlisi said: Maybe he ordered him to move to the side out of taqqiyah.
Source: “Bihar al Anwar” 101/82.
And we perfectly understand why he said that’s taqqiyah. Because they worship graves of their imams.
71) And from al-Baqir:
ان علي رضي الله عنه لم يكن ينسب احدا من أهل حربه إلى الشرك ولا إلى النفاق ولكنه كان يقول هم إخواننا بغوا علينا، قال العاملي: هذا محمول على التقية.
Ali (r.a) did not attributed anyone from people who fought against him to shirk or to hypocrisy, but instead of that he use to say about them: “Our brothers, which raised against us”.
Al Amili said: This is considered taqqiyah.
Source: “Wasael al Shia” 15/82.
After stating these brief samples from the shia books now we turn our attention to another aspect of this study. Most of these lies are attributed to the Imams of ahlulbayt and mainly the later ones like Al Baqir and al Sadiq and their children. These imams of ahlulbayt lived during the golden age of Islam from the Umayyad Caliphate starting with Marwan al Umawi until the days of the Abbaside Caliphate of al Caliph al Ma’amoun…
Huge events happened during these years, many wars and invasions and discoveries and disasters which need huge volumes to cover… We’ll try to very briefly mention some of the events which took place during the lives of these imams.
-Amro bin Sa’eed bin al Aas took Damascus during the absence of Abdul Malik bin Marwan and he wanted the caliphate. So battles took place and a siege until bin al Aas asked for peace.
– The wars between al Azariqah and al Muhallab which lasted many months. In the year 70 the Roum (Christian empire) was angered and they attacked the Muslims then peace happened between them, on the condition that Abdul Malik would give their King a thousand Dinars every week. But this was temporary weakness as there were two Muslim caliphs at the time.
– Abdul Malik prepared Armies to go to Iraq and Musaab went to al Sham and both armies met and some of Musaab’s army betrayed him and went to Abdul Malik. Finally Musaab was killed with his two children Isa and Urwah and the warrior Ibrahim bin al Ashtar and Muslim bin Amro al Bahili. Then Abdul Malik took Iraq and areas around it and placed his brother Bishr as the ameer, Then Al Hajjaj bin Yusuf was preparing to go to Mecca and fight against caliph Abdullah Ibn Al Zubayr.
– Al Hajjaj waged war on Ibn al Zubayr and placed catapults on the hills near Mecca and besieged it. Then after a long month of fighting Abdullah bin al Zubayr bin al Awwam was killed and Abdul Malik took Mecca.
-Al Hajjaj then made war with Shabeeb who had killed Uthman al Harithi so he sent Utab bin Waraq al Rabahi after him to fight him around al Kufah. So he was also killed and his army defeated. Then He prepared al Harith bin Muawiyah al Thaqafi for the fight and their armies met with that of Shabeeb and He was victorious yet again and he managed to kill Abu al Warid al Nadari after that as well.
-Al Hajjaj marched with his army to fight with Shabeeb and they met and the battle was fierce. Then Shabeeb went to al Ahwaz and in it was Muhammad bin Musa al Taimi who met him in a battle which he lost his life in. Shabeeb marched to Karaman and reinforced his troops then went back to al Ahwaz to meet the armies of al Hajjaj led by al Abrad and they fought until nightfall and Shabeeb had to leave by crossing the river but the bridge was destroyed and he died with the rest of the Khawarij who left with him. Then Abdul Malik himself made a Ghazwah against the Christian empire and took the city of Hercule.
-A Plague had hit the people of Sham and it was so strong that they almost all perished. In the next year al Hajjaj sent to Sijistan Abdul Rahman bin Muhammad al Ashath al Kendi who later rebelled and gathered from Al Basrah many muslims and scholars to fight against Hajjaj and they were able to defeat him at first, and after around eighty four battles al Hajjaj emerged victorious.
– Ibn al Ashath almost managed to conquer Iraq and he gathered 33,000 mounted warriors and 120,000 soldiers and they rebelled but the army of Abdul Malik was victorious.
-Then the battle of Deir al Jamajem and the slogan was “Revenge for Salat” because al Hajjaj used to delay it from it’s time So the people rebelled.
-Then the Ghazwah of Muhammad bin Marwan bin al Hakam to Armeniah and their armies clashed with the Christian Roum and in one of the battles the Muslims were hit hard and over a thousand martyred.
-Then the great clash near Bukhara between Qutaybah and the Kouffar. Then Sirdaniyah was opened from the Maghrib.
-The Turk and the people of Faraghanah and the Sughd marched and with them was the son of the Chinese king’s sister and they were a huge army that was unheard of -they say 200,000- So Qutaibah bin Muslim met them and destroyed them. Then the Roum attacked so Maslamah met them in battle and broke them while opening Harathoumah and Tuwanah. Musan bin Naseer prepared his son Abdullah and took the islands of muwayriqah and munawraqah. His other son Marwan also waged wars and took lands. Maslamah then made a Ghazwah against the Roum and defeated them and took Amouriyah.
-Maslamah attacked Syria and took the five fortresses. The King of Talqan backstabbed Qutaibah with the help of the Turk of Tarkhan but Qutaibah was victorious and then he killed many from the people of Talqan.
-A Huge battle took place between the Muslims and Samarqand and after they opened it they built the mosque. Later the Muslim armies scored huge victories in the east and the west in al Andalus and india.
-Muslims made a Ghazwah of Constantinople. Yazeed bin al Muhallab also took Jarjan.
-Then the king of the Turk Khaqan fought many long battles against the Muslims and his son died ibn Khaqan died after he was able to kill the Ameer of the Muslims Al Harith bin Amro in Azerbaijan.
-Then the Khazar took Ardabeel by the sword so Hisham sent Sa’eed bin Amro al Jurashee to Azerbaijan to battle them and he won and took much war booty.
-Then the Turk rebellion in Kharasan and Al Harith bin Abi Shuraihal Khariji joined them so they crossed the river of jihoun. Then Asad bin Abdullah al Qasree marched against them and he defeated them. Marwan al Himar then opened three fortresses and took the King Touman Shah as a prisoner and sent him to al Sham.
– in al Maghrib lots of wars took place and a huge sect came and gave allegiance to Abdul Wahid al Huwari and the Berber all supported him. So they fought the Muslims and lost the battle and many of them were killed.
– In the Maghrib Kulthoum bin Ayyadal Qusheeri was killed and his army was ripped apart, they were defeated by Abu Yusuf al Azari the head of the Sufriyah. Kulthoum had given the wilayah of Damascus to Hashim then gave him the mission of fighting the Khawarij in the Maghrib. Then the cousin of Kulthoum who was called Balj al Qusheeri stood firm and he was able to defeat the Khawarij and their leader Maysarah.
-Abu Muslim al Kharasani took the Mamalik of Kharasan and defeated the armies and this was the beginning of the state of bani al Abbas and the defeat of bani Umayyah.
-in 132 hijri al Saffah was given allegiance by the people of Kufah and he prepared his uncle Abdullah bin Ali to fight against Marwan who in turn marched against him with a 100,000, but he lost and Abdullah took the Arab peninsula and asked for al Sham, Marwan ran to Egypt but was abandoned.
-Abdullah went to Damascus and laid siege, in it was the cousin of Marwan called al Waleed bin Muawiyah bin Marwan. They took it by the sword and several thousand of the Umayyads were killed amongst them was its Ameer Al Waleed and Suleiman bin Hashim bin Abdul Malik.
-The Battle of al Musnah took place so from those who died was the ameer Quhtubah bin Shabeeb al Ta’ee al Marouzi one of Bani al Abbas then his son took control of that army straight away.
-Abu Muslim al Kharasani managed to kill the ameer Suleiman bin Katheer al Khaza’ee al Marouzi of Bani Al Abbas.
-In the year 136 hijri al Saffah died and his state was only 5 years old and there was chaos and many lands in the west of Sudan and the area of al Andalus were lost to the Khawarij and other tribes and groups, then came his brother the caliph Abu Ja’afar al Mansour.
-In the beginning of 137 hijri Abdullah bin Ali heard of the death of al Saffah his brother, so he asked for al Sham for himself and he made camp in Dabiq and claimed that al Saffah gave him the succession. Al Mansour prepared Abu Muslim al Kharasani to battle him and the armies met in the month of jamadah al akhir. The armies of Abdulah were pushed back and he ran away to al basarah to his brother. Then Abu Muslim found many treasures of bani Umayyah So he rebelled against al Mansour and opted to remove him from caliphate.
– In the year 138 hijri the tyrant of the Roum appeared and he was Constantine bin Alion bin Constantine and he had 100,000 soldiers, and made camp in Dabiq. Salih bin Ali the uncle of al Mansour met him there and the armies clashed until the Muslims were victorious.
– After Constantine burned the new Muslim farms a group called Al Riyoundiyah appeared in Kharasan and they used to believe in the cloning of souls and that their God is al Mansour and that al Haytham bin Muawiyah was Gabriel and they went to the castle of al Mansour so he arrested them and others got angry so they marched against him with 600 fighters. Uthman bin Nuhaik who was the ameer was wounded in al Hashimiyah so al Mansour replaced him with his brother Isa.
-The Muslims finally opened the lands of Tabarstan after long wars. Then in the Maghrib the ameer Muhammad ibn al Ashath led an army to fight and destroy the Ibadiyah and he killed their leader Abu al Khattab.
– in 145 hirji Muhammad bin Abdullah bin al Hassan appeared with 250 men in Madinah in the beginning of Rajab. So he imprisoned the Mutawwali of Madinah called Rabah. Then he made a Sermon and the people of Madinah gave him allegiance. He then claimed that he appeared out of anger for Allah and he appointed a Amil for Mecca and Yemen and Sham. Then Al Mansour chose his cousin Isa bin Musa to fight him and he did this because he wanted Isa to die as al Saffah had appointed him as his successor while al Mansour wanted his son al Mahdi to rule.
-Isa marched with 4,000 and he wrote to the Ashraf to get them to side with him so many people abandoned Muhammad bin Abdullah who in turn refused to seek aid from Egypt but decided to stay fortified in Madinah until Isa decided to march in on him. Uthman bin Muhammad bin Khalid said: “And Muhammad had killed almost seventy men and with him was only three hundred fighters but finally his head was detached from his body and sent to al Mansour.”
-Ibrahim bin Abdullah bin al Hassan had rebelled in al Basarah after he entered it in secret with ten people, so he called for himself in secret and 4,000 gave him allegiance. He then sent a Amil to al Ahwaz and one to Persia and one to al Wasit so he can open them. Al Mansour then sent an army of 5,000 led by Amir al Miski to fight him and they clashed several times, many died in Basarah and Wasit. Finally Ibrahim was killed by an arrow in his throat.
And so on…
That was just a brief sample of some of the events which were happening during those days in which the Imams were alive. So can you imagine dear reader that the Caliphs and generals of Bani Umayyah and Bani al Abbas left all the affairs of the state and all those wars and the economy and the plagues and the defense of the lands and the planning of the Ghazawat and fighting the isolationists and exploring the oceans ect? Can you imagine that they left all of this and that instead they dispersed their armies in the mosques and the lands and paid them their wages in order for them to see which one of the Imams of Ahlulbayt would speak about “If Eve was created from the liver of Adam or not?” Or to about “if Adam had appeared in India”? Or at what age did Ismail (alaihi salam) died? Or how many years did Jonah (alaihi salam) spend in the belly of the whale? Or to see the ruling of one who eats lots of Jarjeer? Or opening the eyes during wudhu? Or wiping the face with a towel after it?
No sane human being would accept these ridiculous shiite stories. So from what you just read you can come to the conclusion that there is absolutely no need for this taqqiyah in the first place nor is there a reason which explains why taqqiyah has such a high rank in shiism that they considered it one of their specialties.
As said shia shaikh Muhammad Rza Muzaffar in “Akaidul imamiya” (chapter 33. Doctrine of Dissimulation (taqiyyah):
And this (taqqiyah) is still a sign by which the Shi’a are known, and which distinguishes them from other sects and other peoples.
Then shia scholars claim that the shia were the only ones being oppressed and that Ahlul Sunnah were not oppressed at all because they agreed to the Aqeedah of the rulers. And this is nothing but blatant lie!
-Abu Hanifah al Nu’uman was tortured until it was said that he was killed in the prison of al Mansour because he supported the revolutions of several from AhlulBayt like Muhammad and his brother Ibrahim the children of al Hassan (r.a). And he supported the revolution of Zaid bin Ali ZainulAbedeen on the Umayyads. He had said when Zaid revolted: “His Khourouj is equal to the Khourouj of the Prophet (sallalahu alaihi wa ala alihi wa sallam) on the day of badr”. He gave Imam Zaid 30,000 Dirhams to fund his revolution.
Then in 145 h, He supported the revolution of Muhammad known as al Nafs al Zakkiyah who was from alulbayt . Then Abu Hanifa made a fatwa on the permissibility of joining his army and he gave him 4,000 dirhams then told him that he had nothing else left to give.
-Imam Malik also was hit with whips until his shoulder was dislocated as he was of the same opinion of Abu Hanifa. When he was asked “Is it permissible to fight those who make Khourouj against the Caliph?” He said: “It’s permissible if they make Khourouj on the likes of Umar bin Abdul Aziz”, that’s mean it’s allowed to make Khourouj on all other caliphs. Then they asked him and in the case of it not being Ibn Abdul Aziz? He replied: “Then let them, and let Allah take his revenge from the oppressors with the oppressors”. So he forbade anyone from defending the caliphs and so he was tortured.
More than this, He encouraged going against the caliph Abu Ja’afar publicly during Al Nafs al Zakiyyah’s revolution. The Muslims of Madinah came to him and told him that they can’t join because they have pledged allegiance to the abbasi Caliph so he told them: “You made this Allegiance while you were Mukraheen (oppressed and forced to do so) and the Mukrah does not need to keep his promise (allegiance)”. So the people hurriedly joined the army of Muhammad.
-Then the famous hardships which Imam Ahmad bin Hanbal had to face in the days of Al Ma’amoun and Al Mutawakkil in the issues of “the creation of the Quran” . Many others died as a result like Muhammad bin Nooh who accompanied Ibn Hanbal and the Faqih and Muhaddith Na’eem bin Hamad and Yusuf bin Yahya al Bouti al Masri the companion of Imam al Shafi’i and his successor. These scholars died in prison. Then you have the grand scholar Ahmad bin Nasr al Khuza’ee who was killed by the Caliph al Wathiq himself with the sword.
-The Imam al Shafi’i who (as it was reported) was killed by some of the extremist Mouqallids of Imam Malik in Egypt…
Narrating the stories and hardships and the oppression of the scholars of ahlul Sunnah is a giant task which needs separate books. It’s totally unacceptable and unfair that the Shia scholars trick the laymen and followers by telling them this or that narration is a taqqiyah by the Imam because they were the only victims, and that the caliphs had nothing better to do than to spy on them and hear their news and spread webs of spies to track down their hidden Mahdi.
In the end I find it appropriate to quote the scholars of ahlul Sunnah on this matter of taqqiyah and view their stance and then the reader can compare it to that of the twelve shia:
Ibn Jawzi said in “Zaidul maiser” (1/361): “Taqiya is something permitted but not obligatory. When imam Ahmad Ibn Hanbal was asked: “If there would be a sword upon your head, you would again tell the truth?”. Imam answered: “When scholar would talk by taqiyah, and layman by his ignorance, who then in this case would reveal the truth”?.