Monthly Archives: October 2010

Ashoora is for fasting


May be you saw many shia’s blaming ahlu-sunnah that: Ahlu-sunnah do not love hussain(ra) i.e. why they fast on the day of ashoora i.e. 10th muharram!

(Must DOWNLOAD & Read: Here is the scientific approach about: Karbala-When_was_Hazrat_Husayn_ra_Martyred)

May be the layman shia got this logic from the concept of fasting in ramadhan, i.e. we ahlu-sunnah fast on ramadhan very delightfully & with extreme happiness.  Therefore the fast on ashoora is also because of happiness & joy! So this proves that we are Nasabi!

We ahlu-suunah have sahih ahadith about fasting on the day of Ashoora. Let’s now see what shia sahih ahadith says about ashoora fasting & also what shia scholars said about ashoora fasting?

All the shia ahadith about Ashura fast being makruh or haraam are weak and therefore scholars such as Ayatullah Shaykh al-Maiad consider it mustahab to fast on the day of Ashura as mentioned in the sahih akhbar of Imams of Ahlul bayt .

ما رأيكم في صيام يوم عاشوراء ؟

الذي أفتي به هوَ استحباب صوم يوم عاشوراء . و في صيامه ثواب عظيم , فينبغي للمسلم أن يصوم هذا اليوم تقرباً الى الله تعالى و كسباً لثواب صيامه , فيكون صومه له بهذه النية و على هذا الوجه لا على أي وجه آخر .

و أما ما ورد في الجوامع الحديثية للشيعة الإمامية من أخبار تنهى عن صوم يوم عاشوراء فهي بأجمعها ضعيفة لا إعتبار بها و لا تنهض أمام الأخبار المعتبرة الدالة على استحباب صوم يوم عاشوراء سواءً ما ورد منها في طرق الإمامية أو ما ورد من طرق غيرهم .

1. ـ وبإسناده عن سعد بن عبدالله ، عن أبي جعفر ، عن جعفر بن محمد بن عبدالله ، عن عبدالله بن ميمون القداح ، عن جعفر ، عن أبيه ( عليهما السلام ) قال : صيام يوم عاشوراء كفارة سنة .

(Shaykh Tusi) with his isnad from Sa`d b. Abdullah from Abu Ja`far from Ja`far b. Muhammad b. `Abdullah from `Abdullah b. Maymun al-Qaddah from Ja`far from his father (as). He said: Fasts of the day of `Ashura are an atonement (kaffara) of a year.

The hadith is sahih. All narrators are thiqah.

2. وعنه ، عن هارون بن مسلم ، عن مسعدة بن صدقة ، عن أبي عبدالله ( عليه السلام ) عن أبيه ، أن عليا ( عليه السلام ) قال : صوموا العاشوراء التاسع والعاشر ، فانه يكفر ذنوب سنة .

(Shaykh Tusi) from Harun b. Muslim from Mas`ada b. Sadaqa from Abu `Abdillah (as) from his father, that `Ali (as) said: Fast (on) al-`Ashura, the ninth and the tenth, for it atones (for) the sins of a year.

The hadith is muwaththaq.

3. ـ محمد بن علي بن الحسين بإسناده عن زرارة بن أعين ومحمد بن مسلم جميعا ، أنهما سألا أبا جعفر الباقر ( عليه السلام ) عن صوم يوم عاشوراء ؟ فقال : كان صومه قبل شهر رمضان ، فلما نزل شهر رمضان ترك

Muhammad b. `Ali b. al-Husayn (Shaykh Saduq) with his isnad from Zurara b. A`yan and Muhammad b. Muslim, both of them, that they asked Abu Ja`far al-Baqir about the fast of the day of `Ashura. So he said: Its fast was before the month of Ramadan, so when the month of Ramadan descended, it was abandoned. (sahih)

Comment: However Ayatullah khoi says that this is not actually prohibitive, but is describing that the fast of `Ashura was in place prior to the fasting of the month of Ramadan, after which it was not an obligation to fast on `Ashura, i.e. that this had become mansukh.

There are more loads of shia ahadith which supports these statement:

عن أبي الحسن عليه السلام أنه قال: {{صام رسول الله صلى الله عليه وآله وسلم يوم عاشوراء}}
[تهذيب الأحكام (4/29) الاستبصار (2/134)، الوافي (7/13)، وسائل الشيعة (7/337)، جامع أحاديث الشيعة (9/475)، الحدائق الناضرة (13/370-371)، صيام عاشوراء (ص 112)].
On behalf of Abu Al-Hassan (as) that he said : “Rasool Allah (saw) fasted on the day of Ashoura.”
عن جعفر عن أبيه عليهما السلام أنه قال: [[صيام يوم عاشوراء كفارة سنة]]
[ تهذيب الأحكام (4/300)، الاستبصار (2/134)، جامع أحاديث الشيعة (9/475)، الحدائق الناضرة (13/371)، صيام عاشوراء (ص 112)، الوافي (7/13)، وسائل الشيعة (7/337)].
Narrated from Jaffar from his father (as), that he said: “Fasting of Ashoura is forgiveness of one year sin.”
وعن الصادق رحمه الله قال: [[من أمكنه صوم المحرم فإنه يعصم صاحبه من كل سيئة]]
[وسائل الشيعة (7/347)، الحدائق الناضرة (13/377)، جامع أحاديث الشيعة (9/474)].
And on behalf of Al-Sadiq (rh) that he said: “Whoever is able to fast (month of) Muharram, then his fasting shall protect him from every sin.”
وعن النبي صلى الله عليه وآله وسلم قال: {إن أفضل الصلاة بعد الصلاة الفريضة الصلاة في جوف الليل، وإن أفضل الصيام من بعد شهر رمضان صوم شهر الله الذي يدعونه المحرم}
[وسائل الشيعة (7/347)، الحدائق الناضرة (13/377)، جامع أحاديث الشيعة (9/474)].
The Messenger of Allah said: “The best prayer after the obligatory prayers is the one which is prayed in middle of the night, and the best fasting after Ramadan is the fasting the month known as Muharram.”
عن علي عليه السلام قال: {{صوموا يوم عاشوراء التاسع والعاشر احتياطاً، فإنه كفارة السنة التي قبله، وإن لم يعلم به أحدكم حتى يأكل فليتم صومه}}
[مستدرك الوسائل (1/594)، جامع أحاديث الشيعة (9/475)].
And Ali (ra) that he said: “Fast on the day of Ashoora 9th and 10th for substitution, for it is an expiation for the the past year, and if someone of you eats (by mistake) should continue his fasting.”
وعن ابن عباس رضي الله عنهما قال: {{إذا رأيت هلال المحرم فاعدد، فإذا أصبحت من تاسعه فأصبح صائماً قلت ( أي الراوي ):كذلك كان يصوم محمد صلى الله عليه وآله؟ قال: نعم}}
[إقبال الأعمال (ص 554)، وسائل الشيعة (7/347)، مستدرك الوسائل (1/594)، جامع أحاديث الشيعة (9/475)].

And Ibn Abbas (ra) that he said: “If one see the crescent of Muharram then start counting, and when he wake up on 9th, wakes on fast”, (the narrator) said: And this is how Muhammad (saw) fasted: (he replied): “Yes”.

Shia priest authenticated narration that encourage fasting and weaken those which forbid fasting.

وتأمل أن روايات صوم عاشوراء جاءت من طرق الشيعة بأسانيد معتبرة، في حين جاءت الروايات الناهية عن صومه بأسانيد ضعيفة، وقد اعترف بهذا الشيخ الحاج السيد محمد رضا الحسيني الحائري في كتابه: نجاة الأمة في إقامة العزاء على الحسين والأئمة. [صفحة (145، 146، 148) طبع قم إيران (1413هـ)].

Now lets see weak hadiths which says that fasting on Ashura is haram or makruh:

1. Chain of narration is: Ali ibn Ibrahim narrated from Nuh Ibn Shuayb al-Naysabury from Yasin Al Darir from Hariz from Zurarah

I once heard Abu Jafar(as) say you must not fast on the Day of ashura(10th of Muharram) and on the day of Arafah in Makkah and Medina, in your homeland or in any other city.
source- Al kafi(book of fasting part 2) chapter 14 hadith number 3محمد بن يعقوب عن علي بن إبراهيم عن أبيه عن نوح ابن شعيب النيشابورى عن ياسين الضرير عن حريز عن زرارة عن ابي جعفر

The narration is weak b/c of majhool narrators Nuh b. Shuayb and Yasin al-Zarir.

Al-khoei also said:
وهي أيضاً ضعيفة السند بنوح بن شعيب وياسين الضرير

2.  Najabah ibn Al Harith Al attar said I once asked Abu Jafar(as) about fasting on the day of ashura. He(the imam) said It is a discarded fast after the coming of Shahr Ramadan and what is discarded and abandoned is Heresy, Najabah then asked Abu Abdullah(as) after his father about it and he answered just like his father and then said “ it is a fast about which there is not anything in the book or the established sunnah except the sunnah of the family of Ziyad for their murdering Al-Husayn Ibn Ali(as)

Source- Al kafi(book of fasting part 2) chapter 14 hadith number 4

عن الحسن بن علي الهاشمي عن محمد بن موسى عن يعقوب بن يزيد عن الوشا قال: حدثني نجية بن الحارث العطار

This narration is also weak b/c of majhool narrator al-Hasan b. Ali al-Hashimi
Allama Majlisi also graded it as majhool in Mirat al-Uqul and Syed Khoei in Sharh Urwah al-Wuthqa.

3.  I heard Zurarah(RAA) asking Abu Abdullah(as) about the fast on the day of Ashura, Abu Abdullah(as) said whoever fasts on this day his share for such fasts is like the share of ibn Marjana and the family of Ziyad, I then asked what was their share that day? he said(as) it is the fire, I seek protection with Allah against it and against the deeds against the deeds that take one closer to the fire.

Source- Al kafi(book of fasting part 2) chapter 14 hadith number 6

وعنه عن الحسن بن علي الهاشمي عن محمد بن عيسى قال: حدثني محمد بن ابي عمير عن زيد النرسي قال

This narration is also weak b/c of majhool narrator al-Hasan b. Ali al-Hashimi
Daif a/c to Majlisi in Mirat al-Uqul and Syed Khoei in Sharh Urwah al-Wuthqa.

4.  For more hadiths with the same meaning, refer to the same chapter 14 hadiths number 5 and 7.

These all are also weak. Weak a/c to Majlisi and Khoei too. See mirat al-Uqul.
5. Imam Mohammed Baqirasws and Imam Abi Abdullahasws both said: Don’t fast on the day of Arafa and Ashura, neither in Mecca and Medina, nor in your country and in any other city.241
Faroo-e-Kafi, tradition 3, vol. 3, pp. 321.
This sanad is weak by Nuh b. Shu`ayb and Yasin ad-Darir.
6. I asked about the ‘Soam’ on the 9th and 10th of Moharram from Imam Aba Abdullahasws. Imamasws replied, Syrian army, on the planes of Karbala, rejoiced on the 9th, after forming and moving forward to surround Imam Huassinasws and hisasws companions. Ibn Ziadla reinforced his army and proudly looked at the endless rows of his soldiers which had outnumbered few companions of Imam Hussainasws, he was convinced no one will come forward to join Imam Hussainasws’s camp and people of Iraq will consider himasws weak and will not dare to protect Imamasws against his huge build-up. Ashora (10th) was that day when Imam Hussainasws along with companions were lying on the sand of Karbala, with heads removed from their bodies.
Is it appropriate to fast on that day? Surely not. By the Lord of Kabah! It is not a fasting day, it’s the day of sadness and moaning. All momaneen, on the earth and in the heavens should be grieving on this day. This was a day of joy for the people of Syria, decedents of Marjana and Ibn Ziadla. Allahazwj admonished them on this day; this is the day when all parts of the world cried expect the Syrian segment.
Allahazwj will resurrect him with ‘dead’ heart and punish him severely whoever would fast on this day for the purpose of seeking blessings. Allahazwj will take back Hisazwj blessings and implant disbelief in his heart, to remain there, until the final day, whoever would indulge in acquiring and piling worldly goods, not only for him but also for his family and relatives. And Iblisla will have share in their deeds and activities.243
Faroo-e-Kafi, tradition 7, vol. 3, pp. 321The sanad is weak by Muhammad b. Sinan in it. Also, this and the three other narrations preceding it are all narrated from one al-Hasan (or al-Husayn) Ibn `Ali al-Hashimi, for whom shia do not have tawthiq (being considered reliable) nor madh (praise) for him in shia books.

7. In Shia ahadith one of the narrator of hadith about ashura fasting is Zurrah:
But Zurrah are known fabricators as even shia Imams Jafir As Sadiq & Imam Muhammed Al Baqir cursed them for lying about the narrations, these can be found in shia books.Ikhtiyar Ma’`rifat ar-Rijal, vol. 1 p. 361
Ikhtiyar Ma’`rifat ar-Rijal, vol. 1 p. 394
Ikhtiyar Ma’`rifat ar-Rijal, vol. 1 p. 397
al-Ardabili, Jami’ ar-Ruwat vol. 3 p. 43
Ikhtiyar Ma’rifat ar-Rijal vol. 2 p. 612
Ikhtiyar Ma’rifat ar-Rijal vol. 2 p. 614


There are marjas who actually consider it mustahab to fast on Ashura, such as Ayatullah Shaykh al-Maiad. . .
ما رأيكم في صيام يوم عاشوراء ؟
الذي أفتي به هوَ استحباب صوم يوم عاشوراء . و في صيامه ثواب عظيم , فينبغي للمسلم أن يصوم هذا اليوم تقرباً الى الله تعالى و كسباً لثواب صيامه , فيكون صومه له بهذه النية و على هذا الوجه لا على أي وجه آخر .
و أما ما ورد في الجوامع الحديثية للشيعة الإمامية من أخبار تنهى عن صوم يوم عاشوراء فهي بأجمعها ضعيفة لا إعتبار بها و لا تنهض أمام الأخبار المعتبرة الدالة على استحباب صوم يوم عاشوراء سواءً ما ورد منها في طرق الإمامية أو ما ورد من طرق غيرهم
According to Ayatullah al-Khoei:
Shia ayatullat al-khuï said the same thing in his book al-mustanab al-urwa al-wuthqa:
فالروايات الناهية غير نقية السند برمتها، بل هي ضعيفة بأجمعها، فليست لدينا رواية معتبرة يعتمد عليها ليحمل المعارض على التقية كما صنعه صاحب الحدائق. واما الروايات المتضمنة للامر واستحباب الصوم في هذا اليوم فكثيرة، مثل صحيحة القداح: ” صيام يوم عاشوراء كفارة سنة ” وموثقة مسعدة بن صدقة: ” صوموا للعاشوراء التاسع والعاشر فانه يكفر ذنوب سنة ” (2)، ونحوها غيرها، وهو مساعد للاعتبار نظرا إلى المواساة مع أهل بيت الوحي وما لا قوه في هذا اليوم العصيب من جوع وعطش وساير الآلام والمصائب العظام التي هي أعظم مما تدركه الافهام والاوهام. فالاقوى استحباب الصوم في هذا اليوم من حيث هو كما ذكره في الجواهر أخذا بهذه النصوص السليمة

hadiths saying that it’s mustahab to fast during ashura are sahih according to their (shia) standard, and hadith forbidding to fast during ashura are weak.

The only sahih one that he says there is, is this one:

ـ محمد بن علي بن الحسين بإسناده عن زرارة بن أعين ومحمد بن مسلم جميعا ، أنهما سألا أبا جعفر الباقر ( عليه السلام ) عن صوم يوم عاشوراء ؟ فقال : كان صومه قبل شهر رمضان ، فلما نزل شهر رمضان ترك

Muhammad b. `Ali b. al-Husayn (Shaykh Saduq) with his isnad from Zurara b. A`yan and Muhammad b. Muslim, both of them, that they asked Abu Ja`far al-Baqir about the fast of the day of `Ashura. So he said: Its fast was before the month of Ramadan, so when the month of Ramadan descended, it was abandoned. (sahih)

However he says that this is not actually prohibitive, but is describing that the fast of `Ashura was in place prior to the fasting of the month of Ramadan, after which it was not an obligation to fast on `Ashura, i.e. that this had become mansukh.

These other hadiths however indicate it being mustahabb, which is the view he favors:

ـ وبإسناده عن سعد بن عبدالله ، عن أبي جعفر ، عن جعفر بن محمد بن عبدالله ، عن عبدالله بن ميمون القداح ، عن جعفر ، عن أبيه ( عليهما السلام ) قال : صيام يوم عاشوراء كفارة سنة .

(Shaykh Tusi) with his isnad from Sa`d b. Abdullah from Abu Ja`far from Ja`far b. Muhammad b. `Abdullah from `Abdullah b. Maymun al-Qaddah from Ja`far from his father . He said: Fasting the day of `Ashura is an atonement (kaffara) of a year. (sahih)

وعنه ، عن هارون بن مسلم ، عن مسعدة بن صدقة ، عن أبي عبدالله ( عليه السلام ) عن أبيه ، أن عليا ( عليه السلام ) قال : صوموا العاشوراء التاسع والعاشر ، فانه يكفر ذنوب سنة .

(Shaykh Tusi) from Harun b. Muslim from Mas`ada b. Sadaqa from Abu `Abdillah from his father, that `Ali said: Fast (on) `Ashura, the ninth and the tenth, for it atones (for) the sins of a year. (muwaththaq)

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Umm kalthoum bint Ali(ra) married to umar bin khattab(ra) – 2


We already showed some shia sahih hadith & fatwa of shia alims regarding this issue.

Now here are some more:

Narration 1:

9536 – 1 – علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، وحماد، عن زرارة، عن أبي عبدالله (ع) في تزويج أم كلثوم فقال: إن ذلك فرج غصبناه

Translation: Ali ibn Ibrahim—from his father—from Ibn Abi ‘Umayr—from Hisham ibn Salim and Hammad—from Zurarah, who narrates that:

“Abu Abdullah (a.s) said about the marriage of Umm Kulthoom: “That was the vagina [or honor] that we were forced to give.

Source: Furoo al-Kafi, vol.5, p.347 or Al-Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 1

Al-Majlisi said this hadeeth is Hasan (Good) in Mir’aat Al-Uqool, vol. 20, pg. 42

Al-Meelaanee said this hadeeth has a Sahih Sanad in Tazawwaj Umm Kulthoom with Umar, pg. 30 & in Mahaadiraat fee Al-Itiqaadaat, vol. 2, pg. 696

Narration 2:

محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبدالله (ع) قال: لما خطب إليه قال له أمير المؤمنين: إنها صبية قال: فلقى العباس فقال له: مالي أبي بأس؟ قال: وماذاك؟ قال: خطبت إلى ابن اخيك فردني أما والله لاعورن زمزم(4) ولا أدع لكم مكرمة إلا هدمتهاو لاقيمن عليه شاهدين بأنه سرق ولاقطعن يمينه فأتاه العباس فأخبره وسأله أن يجعل الامر إليه فجعله إليه

Translation: Muhammad ibn Abi Umayr—Hisham ibn Salim, who narrates that—Imam Jafar as-Sadiq said:

“When [Umar] proposed to Amir al-Mu’minin, he said, ‘She is a child.’ Then he [Umar] met Abbas and asked him, ‘What is wrong with me? Is there a problem with me?’ Abbas asked, ‘Why?’ Umar replied, ‘I asked your nephew for his daughter’s hand in marriage, and he rejected me. Oh, I swear by Allah, I will fill the well of Zamzam with earth, I will destroy every honor that you have, and I will set up two witnesses to testify that he stole, that I may cut off his right hand.’ Abbas thereupon came to Ali and informed him of what had transpired. He asked Ali to put the matter in his hands, and Ali complied.

Source: Furoo al-Kafi, vol.6, p.117 or Kulayni, Al-Kaafi, vol. 5, pg. 346, hadeeth # 2

Al-Majlisi said this hadeeth is Hasan (Good) in Mir’aat Al-Uqool, vol. 20, pg. 42

Al-Meelaanee said this hadeeth has a Sahih Sanad in Tazawwaj Umm Kulthoom with Umar, pg. 28 & in Mahaadiraat fee Al-Itiqaadaat, vol. 2, pg. 696

Narration 3:

1) (10902 1) حميد بن زياد، عن ابن سماعة، عن محمد بن زياد، عن عبدالله بن سنان، ومعاوية ابن عمار، عن أبي عبدالله عليه السلام قال: سألته عن المرأة المتوفى عنها زوجها أتعتد في بيتها أو حيث شاءت؟ قال: بل حيث شاءت، إن عليا عليه السلام لما توفي عمر أتى أم كلثوم فانطلق بها إلى بيته

Translation: Humayd ibn Ziyad—Ibn Sama‘ah—Muhammad ibn Ziyad—Abdullah ibn Sinan—Muawiyyah ibn ‘Ammar—Imam Jafar as-Sadiq:

“I asked him about a woman whose husband died: ‘Should she spend her ‘iddah in her house, or where she wants to?’ He [the Imam] replied, ‘Where she wants to. When Umar died, Ali came and took Umm Kulthoom to his house.

Source: Furoo al-Kafi, vol.6, p.117 or Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 2

Al-Majlisi said this hadeeth is Sahih (Authentic) in Mir’aat Al-`Uqool, vol. 21, pg. 199

Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is Muwaththaq Kal-Sahih (Reliable like a Sahih (hadeeth)) in Rawdah Al-Muttaqqoon, vol. 9, pg. 89

Some shia classical scholars have talked about this marriage taking place as well:

1.

و روى أن عمر تزوج أم كلثوم بنت على عليه السلام

“And it is narrated that Umar married Umm Kulthoom, daughter of Ali

Source: Al-Toosi, Al-Mabsoot, vol. 4, pg. 272

2. Al-Shareef Al-Murtada (d. 436 AH) has also commented on the marriage taking place in his book, Risaa’il Al-Shareef Al-Murtada. And here is what he said regarding the narration of “faraj being usurped from us”. He talks about the how it is “attested” in the Sahih narration from Abee `Abd Allaah.

ويشهد بصحته ما روي عن أبي عبد الله عليه السلام

Source: Al-Shareef Al-Murtada, Risaa’il Al-Shareef Al-Murtada, pg. 148 – 150

Umar[ra] married Um kulthoom[ra] and they had a son named zayd bin Umar:

Narration 1:

Tahdheeb al-Ahkam (Vol.2, p.380) in Chapter “Meeras” or Tahdheeb Al-aHkaam, vol. 9, ch. 36, pg. 362, hadeeth # 15:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنِ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ مَاتَتْ أُمُّ كُلْثُومٍ بِنْتُ عَلِيٍّ ع وَ ابْنُهَا زَيْدُ بْنُ عُمَرَ بْنِ الْخَطَّابِ فِي سَاعَةٍ وَاحِدَةٍ لَا يُدْرَى أَيُّهُمَا هَلَكَ قَبْلُ فَلَمْ يُوَرِّثْ أَحَدَهُمَا مِنَ الْآخَرِ وَ صَلَّى عَلَيْهِمَا جَمِيعاً

“Imam Jafar as-Sadiq (as) said: ‘Umm Kulthoom bint Ali and her son Zayd bin Umar both died at the same time. It was not possible to ascertain who had died first. They did not inherit from one another and their funeral prayers were read at the same time.”

Al-Majlisi said this hadeeth is Majhool (Unknown) in Milaadh Al-Akhyaar, vol. 15, pg. 382

Note: This narration has only one majhool narrator.

Narration 2:

I was informed by Anas ibn ‘Iyad al-Laythi, who reports on the authority of Jafar ibn Muhammad [as-Sadiq], and he from his father [Muhammad al-Baqir] that—

Umar ibn al-Khattab asked Ali ibn Abi Talib for the hand of Umm Kulthoom in marriage. Ali said, “I had kept my daughters for the sons of Jafar.” Umar said, “Marry her to me, O Abul Hasan, for by Allah,there is no man on the face of the earth who seeks to achieve through her good companionship that which I seek to achieve.” Ali said, “I have done so.”

Then Umar came to the Muhajirun between the grave [of Rasool-Allah] and the pulpit. They—Ali, Uthman, Zubayr, Talhah and Abd ar-Rahman—used to sit there, and whenever a matter used to arrive from the frontiers, Umar used to come to them there and consult with them. He came to them and said, “Congratulate me.” They congratulated him, and asked, “With whom are we congratulating you, O Amir al-Mu’minin?” He replied, “With the daughter of Ali ibn Abi Talib.”

(source: Ibn Sa‘d in his work “at-Tabaqat al-Kubra”, vol.8, p.338, ed. Muhammad ‘Ab al-Qadir ‘Ata, “Dar al-Kutub al-‘Ilmiyyah”, Beirut 1990)

Now lets check the sanad:

The five levels of transmission of the first Shia Hadith in Al-Kafi are:

NARRATION 1:

1. Ali ibn Ibrahim who narrated from
2. Ibrahim ibn Hashim al-Qummi who narrated from
3. Muhammad ibn Abi Umayr who narrated from
4. Hisham ibn Salim and Hammad who narrated from
5. Zurarah

al-Kulayni received the reports from Ibn Abi ‘Umayr through his teacher ‘Ali ibn Ibrahim ibn Hashim al-Qummi, who is his source for about one third of the material in al-Kafi. ‘Ali ibn Ibrahim is the author of an early Tafsir of the Shi‘ah, and is highly regarded by Shi‘i rijal critics such as an-Najashi and Ibn Mutahhar, who declare him to be “thiqatun fil hadith, thabt, mu’tamad, sahih al-madhhab” (reliable in hadith transmission, reliable dependable, correct in belief.) (Jami‘ ar-Ruwat vol. 1 p. 545)

‘Ali ibn Ibrahim al-Qummi reports from his father Ibrahim ibn Hashim al-Qummi. He is reputed to have been the first to spread the hadith of the Shi‘ah from Kufah to Qum. Reports via him abound in al-Kafi, through his son. He has been generally accepted by the Shi‘ah as a reliable narrator. He is even mentioned by Abu Ja‘far at-Tusi as having met the 9th Imam. (Jami‘ ar-Ruwat vol. 1 p. 38) His reliability as a narrator is attested to in a contemporary work on the authority of his son, Ali ibn Ibrahim, Ibn Tawus and al-‘Allamah al-Hilli. (Abu Talib at-Tajlil at-Tabrizi, Mu‘jam ath-Thiqat, p. 5)

Ibrahim ibn Hashim al-Qummi reports on the authority of Muhammad ibn Abi ‘Umayr. This Ibn Abi ‘Umayr is one of the most reliable Shi‘i narrators ever. Abu Ja‘far at-Tusi says of him: “kana min awthaq an-nas” (he was of the most reliable of people). (al-Fihrist p. 169) More importantly, he was of the elect group of Shi‘i narrators called the Ashab al-Ijma‘ (Men of the Consensus). What this means is that when the chain of narration is proven authentic up to one of these men, the rest of the chain up to the Imam may automatically be assumed to be authentic too. (See the details of this consensus in al-Mamaqani, Miqbas al-Hidayah fi ‘Ilm ad-Dirayah, vol. 2 pp. 171-208) The authenticity of this narration is therefore proven on grounds of this consensus.

Hisham ibn Salim is credited with having been a student of Imam Ja’far as-Sadiq. His reliability as a transmitter of hadith is attested to by the emphatic statement of al-’Allamah and an-Najashi: “thiqatun thiqah” (reliable, and once again reliable). (Jami’ ar-Ruwat, vol. 2 p. 315)

AND i asume u know who zurarah was?

NARRATION 3:

al-Kulayni reports this narration from his teacher Humayd ibn Ziyad. This Humayd is graded by the Shi‘i rijal critics as “‘alim jalil al-qadr, wasi‘ al-‘ilm, kathir at-tasnif, thiqah” (a learned scholar, of great status, wide knowledge, a prolific author, reliable) (Jami‘ ar-Ruwat, vol. 1 p. 284)

Ibn Sama‘ah is properly known as al-Hasan ibn Muhammad ibn Sama‘ah. He was one of the foremost Shi‘i fuqaha of Kufah, and is described as “kathir al-hadith, faqihun thiqah” (a prolific narrator of hadith, a jurist, reliable). (Jami‘ ar-Ruwat, vol. 1 p. 225)

Muhammad ibn Ziyad is properly known as Muhammad ibn al-Hasan ibn Ziyad al-‘Attar. He is described as “thiqah” (reliable). (Jami‘ ar-Ruwat, vol. 2 p. 91)

‘Abdullah ibn Sinan was an eminent Imami Shi‘i of Kufah about whom it is stated: “thiqatun min ashabina, la yut‘anu ‘alayhi fi shay’” (one of our reliable associates against whom no criticism whatsoever can be levelled). (Jami‘ ar-Ruwat, vol. 1 p. 487)

Mu‘awiyah ibn ‘Ammar was an eminent and leading Shi‘i narrator of Kufah who narrates from Imam Ja‘far as-Sadiq. His Shi‘i biographers have documented about him that he was “wajhan min ashabina muqaddaman, kabir ash-shan, azim al-mahall, thiqah” (a leading figure amongst our associates, pre-eminent, great in status, exalted in position, reliable). (Jami‘ ar-Ruwat, vol. 2 p. 239)

The opinions of the Shi‘i critics of hadith regarding the narrators of this report as reproduced here unequivocally indicate that what we have here is a authetic report.

NARRATION 4:

al-Kulayni recorded this report on the authority of his several of his teachers, one of whom is Muhammad ibn Yahya al‘Attar al-Qummi. He was regarded as “shaykhu ashabina fi zamanihi, thiqah, ‘ayn, kathir al-hadith” (the shaykh of our associates in his time, reliable, an outstanding personality, a prolific narrator of hadith). (Jami‘ ar-Ruwat, vol. 2 p. 213)

Ahmad ibn Muhammad ibn Isa al-Qummi was “shaykh al-Qummiyyin, wa-wajhuhum, wa-faqihuhum, ghayra mudafa‘” (the shaykh of the people of Qum, and their undisputed leader and jurist). (Jami‘ ar-Ruwat, vol. 1 p. 69) Abu Ja‘far at-Tusi and al-‘Allamah al-Hilli have unequivocally declared him “thiqah” (reliable). (ar-Rijal p. 366; and al-Khulasah p. 13)

al-Husayn ibn Sa‘id is described as “‘ayn, jalil al-qadr” (an outstanding personality of great stature) and”thiqah” (reliable). (Jami‘ ar-Ruwat, vol. 1 p. 241)

an-Nadr ibn Suwayd is rated as “Kufi,thiqah, sahih al-hadith” (a reliable Kufan who transmits authentic hadith). (Jami‘ ar-Ruwat, vol. 2 p. 292)

Hisham ibn Salim is credited with having been a student of Imam Ja‘far as-Sadiq. His reliability as a transmitter of hadith is attested to by the emphatic statement of al-‘Allamah and an-Najashi: “thiqatun thiqah” (reliable, and once again reliable). (Jami‘ ar-Ruwat, vol. 2 p. 315)

Sulayman ibn Khalid is mentioned as having been a student of Imam al-Baqir. His death is recorded to have caused Imam Ja‘far extreme grief. He is universally acclaimed as “thiqah” (reliable). (Jami‘ ar-Ruwat, vol. 1 p. 378)

Contributed by baibers

updated to v1.1

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Filed under Shiite's sahih hadith

Fiqh of Taqqiyah – 2


we continues with a few more samples of Taqqiyah from the Shia books…

Sheikh of The Twelver shia al TUSI says: He is allowed to go in the grave while wearing Khuffayn(thin shoes similar to socks) in situations of dire need or as taqqiyah.
Source:
التهذيب ، 1/314 بحار الأنوار ، للمجلسي ، 82/30 الإستبصار ، 1/213
Al tahtheeb 1/314, Bihar al anwar 30/82, Al Istibsar 1/213.

وعن الصادق قال: 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.[178]

Al Sadiq RAA said: There is no prayer after asr until you pray the maghrib, and no prayer after fajr until the sun rises.

Sheikh al TUSI said: these narrations and the ones similar to them are considered Taqqiyah.
Source:
الإستبصار ، 1/291
Al Istibsar 1/291.

وعن سماعة قال: 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.[180]

Sama’ah said: I said to abu abdullah PBUH 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:
بحار الأنوار ، للمجلسي ، 83/85 وسائل الشيعة ، للحر العاملي ، 4/198
Wasael al Shia 4/198, bihar al Anwar 83/85.

عن الصادق قال: من أخّر المغرب حتى تشتبك النجوم من غير علة فأنا إلى الله منه بريء، قال المجلسي: يمكن حملها على التقية أيضاً.[181]

Al Sadiq RAA said: 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:
بحار الأنوار ، للمجلسي ، 83/60
Bihar al Anwar 83/60.

وعن أبي العرندس انه رأي الكاظم في رمضان حين قال المؤذن: الله أكبر صب له غلامه فناوله وشرب، قال المجلسي: يمكن حمله على التقية.[182]

From abu al Arandas that he saw al Kathim PBUH 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:
بحار الأنوار ، للمجلسي ، 83/62
bihar al Anwar 83/62.

وعن زرارة قال رأيت الصادق والباقر إذا رفعا رؤسهما من السجدة الثانية نهضا ولم يجلسا، قال العاملي: يمكن حمل الخبر على التقية

He says I saw Al baqir and Al Sadiq when they raise their heads from the second Sajdah They Stand back up and don’t sit in joulous.
Shia scholar Al Amili says: We Can consider this to be Taqqiyah.

Source
:وسائل الشيعة ، للحر العاملي ، 6/346
Wasael al Shia, Al hurr al amili, 6/346.

وعن زرارة وابي حمزة عن الباقر في حديث كيفية الوضوء، ذكر فيه.وضع يده في الاناء فمسح راسه ورجليه، قال المجلسي: ما في الخبر من وضع اليد في الاناء للمسح محمول على التقية

Narrated Zurarah and Abi Hamza from al Baqir in a Hadith of Wudhu, He says:… And he dipped his hand in the water container and he wipes on his head and feet.
Al Majlisi Said: What we read regarding Dipping the hand in Water container to Wipe is Considered Taqqiyah.

Source
: بحار الأنوار ، للمجلسي ، 80/273
Bihar al Anwar 80/273.

So Prove that He is Mukrah and that this is an extreme case.

فعن زرارة عن أبي جعفر قال: سألته عن مسالة فأجابني ثم جاء رجل فسأله عنها فأجابه بخلاف ما اجابني ثم جاء رجل آخر فأجابه بخلاف ما أجابني واجاب صاحبي فلما خرج الرجلان قلت: يا إبن رسول الله رجلأن من أهل العراق من شيعتكم قدما يسألان فأجبت كل واحد منهما بغير ما أجبت به صاحبه؟ فقال: يا زرارة ان هذا خير لنا وابقى لنا ولكم، قال: ثم قلت لأبي عبدالله عليه السلام: شيعتكم لو حملتموهم على الأسنة أو على النار لمضوا وهم يخرجون من عندكم مختلفين؟ قال: فأجابني بمثل جواب أبيه

Narrated Zurarah from abu ja’afar, he said: I asked him about a certain issue so he replied to me, then another Man came and asked about the same thing So He(Imam) gave him a different answer, then another man came and asked it so The Imam answered with a completely different answer, When they left I said: O Son of rassul Allah, Two Men from The People of Iraq and from your Shia came and asked and you gave different answers? He said: Ya Zurarah this is better for us and for you ect…

Source
:الكافي ، 1/65 الحدائق الناضرة ، 1/5 ، وقال: لوكان الإختلاف انما وقع لموافقة العامة لكفى جواب واحد لما هم عليه
Al Kafi 1/65, Al Hada’eq al nadirah 1/5.

عن الرضا أنه نهى عن قراءة المعوذتين في صلاة الفريضة، ولا بأس في النوافل، لأنها من الرقية ليستا من القرآن ادخلوها في القرآن، قال المجلسي: النهي عن قراءة المعوذتين في الفريضة محمول على التقية

Al Imam Al Redah forbade reading Surat al Falaq and Surat al Nas in The Obligatory Salat, however it’s allowed in Nafilah Salat as they are not from the Quran but were inserted into it.
Al majlisi said: The Forbidding of reading these two Suras in Fardh Salat is Taqqiyah.

Source
:بحار الأنوار ، للمجلسي ، 85/42
Bihar al Anwar 85/42.

How’s He Mukrah here?

الباقر قال: لا تسلموا على المصلي لأن المصلي لا يستطيع ان يرد السلام، قال المجلسي: الظاهر ان النهي عن التسليم محمول على التقية

Al Baqir: 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
:حار الأنوار ، للمجلسي ، 84/300
bihar al Anwar 84/300.

He was stepping into dangerous territories here, He had to make taqqiyah(Sarcasm)

this One was Almost fatal, This required taqqiyah of the highest order:

الكاظم 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

Musa al Kathim when he was asked about a Man who is praying and another Man gives him Salam, Could he return it? Imam said: Yes He says al Salamu Alayk and he points to him with his finger

Al Amili and Al majlisi say: As for pointing it could be considered Taqqiyah.

Source
: بحار الأنوار ، للمجلسي ، 84/299 وسائل الشيعة ، للحر العاملي ، 7/269

bihar al Anwar 84/299, Wasael al Shia 7/269.

Here’s another dangerous situation(Sarcasm)

الباقر قال: كان أبي ينادي في بيته الصلاة خير من النوم، ولو رددت ذلك لم يكن به بأس، قال الطوسي والمجلسي: حمله الأصحاب على التقية

Al Baqir Said: My father used to call in his house during al Fajr “Al Salat Khayr Min al Nawm” and there was nothing wrong with saying that.

Al Tusi and Al Majlisi said: Our Friends consider it Taqqiyah.

Source
: بحار الأنوار ، للمجلسي ، 84/168 وكذا قال الطوسي التهذيب ، 2/63 الإستبصار ، 1/308 وسائل الشيعة ، للحر العاملي ، 5/427
bihar al Anwar 84/168, Al tusi in tahtheeb 2/63, Istibsar 1/308, Wasale al Shia 5/427.

Who Was he so afraid of In his own Home during Fajr? Yazeed?

وعن علي رضي الله عن قال: 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

Ali RAA said: 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
:بحار الأنوار ، للمجلسي ، 84/158
Bihar al Anwar 84/158.

If He had Said Otherwise, the Saudi police would have apprehended him straight away… Minimum Three years in Jail.

عن الباقر قال: 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

Al Baqir Said: The prophet PBUH and HIS FAMILY said: Don’t take my Grave as a Qiblah and a Mosque for Allah had cursed those who took the graves of their prophets as Masjids.

Al majlisi says: It’s not uncommon that forbidding this would be taqqyah.

Source
: حار الأنوار ، للمجلسي ، 83/314

Bihar al Anwar 83/314.

We have this one as Sahih in our books ahlul Sunah.

عن الصادق قال: قال الله عزوجل لموسى عليه السلام: فأخلع نعليك، لأنها كانت من جلد حمار ميت، قال المجلسي: يظهر ان الخبر محمول على التقية، وكذا قال العاملي

Al Sadiq: Allah swt Said to Moses PBUH: 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:
بحار الأنوار ، للمجلسي ، 83/237 وسائل الشيعة ، للحر العاملي ، 4/344
bihar al Anwar 83/237, Wasael al Shia 4/344.

BY ALLAH HAVE YOU SHIITES NO SHAME!? His NAME IS AL SADIQ!!!! Al SADIQ MEANS THE TRUTHFUL!!! Why Do you invent narrations to make them look like Liars?

سئل الصادق عن الصلاة في لباس الفراء والسمور والسنجاب والثعالب وجميع الجلود قال: لابأس بالصلاة به، قال الطوسي والعاملي: محمول على التقية لأنه تضمن على ذكر الثعالب والسمور

Sadiq was asked About Praying while wearing Fur of Sammour(Beaver I think) and Squirrels and foxes and all types of leather, He said: nothing wrong with praying with it.

Al Tusi and al Amili said: Considered taqqiyah because it includes foxes and Sammour.

Source
: التهذيب ، 2/211 الإستبصار ، 1/385 وسائل الشيعة ، للحر العاملي ، 4/350
Al tahtheeb 2/211, Al istibsar 1/385, Wasael al Shia 4/350.

Mashallah a Guidance and Mercy to all mankind! BY Allah if the Prophet PBUh practiced taqqiyah this religion would have never spread, but instead he and his companions struggled and sacrificed all and Did Hijrah and left their Families and Homes and Money…So that Islam would spread to Persian were you guys enjoy cursing them.

The Prophet PBUH does taqqiyah!?

رسول الله صلى الله عليه وآله وسلم: لولا أن أشق على أمتي لأخرت العشاء إلى آخر الليل، قال المجلسي: يمكن حمله على التقية.

PBUH said: 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:
بحار الأنوار ، للمجلسي ، 83/64
bihar al anwar 83/64.

I Don’t think Majlisi meant the Prophet PBUH himself did the taqqiyah Astaghfirullah, Do You know What happens when One intentionally attributes a Lie to the Prophet PBUH?

He’s Doing taqqiyah and at the Same time he’s extremely famous and everyone is asking him for his fatwas, He makes concealing your Identity look too easy doesn’t he?

الصادق قال: من أخّر المغرب حتى تشتبك النجوم من غير علة فأنا إلى الله منه بريء، قال المجلسي: يمكن حملها على التقية أيضاً

Al Sadiq: He who delays Maghrib until the Stars appear in the sky without a good excuse then I Disassociate myself from him.

Al Majlisi Said: We Can Also Consider this Taqqiyah.

Source:
بحار الأنوار ، للمجلسي ، 83/60
Bihar Al Anwar 83/60.

YES LEt’s ALSO CONSIDER IT TAQQIYAH!!! YES Why Not!!??

This Time Caliph Ali RAA was doing Taqqiyah

عن علي رضي الله عنه 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

Ali RAA said: The Grave of rassul allah PBUH 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
:بحار الأنوار ، للمجلسي ، 82/37
Bihar al Anwar 82/37.

THIS IS DEFINITELY NOT A SITUATION WHERE HE IS MUKRAH! and even if he is What a Dumb thing to make Taqqiyah about:

الصادق قال: تكره الصلاة على الجنائز حين تصفر الشمس وحين تطلع، قال الطوسي: يمكن ان يكون وجه الكراهة في ذلك انه مذهب بعض العامة فخرج مخرج التقية

Al Sadiq Said: Making Salat al Janazah is Makruh when the Sun becomes Yellowish and when it rises.

Al Tusi said: It Could be Makruh because some of the Mainstream Muslims may have believed in this, So He took the path of Taqqiyah.

Source
: التهذيب ، 3/321 الإستبصار ، 1/470 وسائل الشيعة ، للحر العاملي ، 3/109
Al tahtheeb 3/321, Al itibsar 1/470, Wasael al Shia 3/109.

By Allah you attribute Lying to your Imams By Allah you attribute Lying to your imams!!!! By Allah al Sadiq was a truthful Imam and thus he was given the title The truthful!!!

وعن الصادق 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.[188]

From al Sadiq that he said in the call to prayer “Allahu Akbar, Allahu Akbar” and at the end of it “La Ilaha Illa Allah” he said so once.
Al Amili and al Majlisi said: saying it once can be taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 84/119 وسائل الشيعة ، للحر العاملي ، 5/421
Wasael al shia 5/421, bihar al anwar 84/119.

وعن الصادق قال: 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.[192]

Al Sadiq said: In the Iqamah(of Salat) 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 Iqamah you say everything once.
Al TUSI said: These two agree with the Madhab of the mainstream Muslims So they are a type of Taqqiyah.
Source:
التهذيب ، 2/62 الإستبصار ، 1/307 وسائل الشيعة ، للحر العاملي ، 5/415 ، 424
Al tahtheeb 2/62, al istibsar 1/307, Wasael al Shia 5/415,424

وعن الصادق عن أبيه قال: 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.[193]

Al Sadiq Narrated from his father: The prophet PBUH prayed with Jahr(An audible voice) while reciting, Andwhen 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:
بحار الأنوار ، للمجلسي ، 84/242 مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 4/111
bihar al Anwar 84/242, Mustadrak al Wasael for al hurr al Amili & Noori al tabrasi 4/111.

وعن الباقر: إذا ارادت المرأة الحاجة وهي في صلاتها صفقت بيدها، قال المجلسي: يتوهم التقية في الخبر.[195]

Al Baqir said: if the woman needed anything during her prayer she must clap with her hand.
Al Majlisi said: There is the illusion of Taqqiyah here.
Source:
بحار الأنوار ، للمجلسي ، 84/292
bihar al Anwar 84/292.

وعن الكاظم عن رجل قرء سورتين في ركعة قال: إذا كانت الصلاة نافلة فلا بأس فأما الفريضة فلايصلح، قال المجلسي: يمكن حمل أخبار الجواز على التقية.[200]

Al Kathim PBUH said about the Man who reads two Suras in one Raka’ah, he said: 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:
بحار الأنوار ، للمجلسي ، 85/13
Bihar al Anwar 85/13.

وعن الصادق 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.[201]

Al Sadiq was asked about one Sura, can a Man pray with it in two Raka’at from the obligatory prayer? He said: Yes.
Al TUSI said: This narration is considered taqqiyah because it agrees with the Madhab of the mainstream Muslims, and al Amili said the same.
Source:
التهذيب ، 2/294 الإستبصار ، 1/316 وسائل الشيعة ، للحر العاملي ، 6/44 ، 46
Al tahtheeb 2/294, Al istibsar 1/316, Wasael al Shia 6/44,46.

عن الصادق في الرجل يكون إماما فيستفتح بالحمد ولا يقرأ بسم الله الرحمن الرحيم؟ فقال: لا يضره ولابأس به، قال الطوسي: محمول على التقية.[204]

Al Sadiq 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.
Al TUSI said: considered Taqqiyah.
Source:
التهذيب ، 2/68 ، 288 الإستبصار ، 1/312 وسائل الشيعة ، للحر العاملي ، 6/62
Al tahtheeb 2/68,288, al istibsar 1/312, Wasael al Shia 6/62.

وعنه أيضا 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.[205]

Al Sadiq 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.
Al TUSI said: if this was true it would be considered taqqiyah.
Source:
التهذيب ، 2/75 الإستبصار ، 1/318 وسائل الشيعة ، للحر العاملي ، 6/68
Al tahtheeb 2/75, al istibsar 1/318, Wasael al Shia 6/68.

وعن المهدي المنتظر انه سئل عن القراءة افضل في الركعتين الأخيرتين ام التسبيح، فجاء الجواب بالقراءه، قال العاملي: هذه يمكن حمله على التقية.[208]

The awaited Mahdi 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:
وسائل الشيعة ، للحر العاملي ، 6/127
Wasael al Shia 6/127.

وعن الصادق قال: القنوت في الوتر في الركعة الثالثة، قال المجلسي: يمكن حمله على التقية.[212]

Al Sadiq said: Qunoot in Witr is in the third Raka’ah.
Al Majlisi said: we can consider this Taqqiyah.
source:
حار الأنوار ، للمجلسي ، 85/209
bihar al Anwar 85/209.

وعن الباقر قال: القنوت قبل الركوع وان شئت فبعده، قال الطوسي: قوله: وان شئت فبعده محمول على التقية لأنه مذهب العامة.[213]

Al Baqir said: Qunoot is before Ruku’u or After it if you want.
Al TUSI said: His saying “Or after it if you want” is Taqqiyah.
Source:
التهذيب ، 2/92 الإستبصار ، 1/341 وسائل الشيعة ، للحر العاملي ، 6/267
Al Tahtheeb 2/92, al istibsar 1/341, Wasael al Shia 6/267.

وعن الصادق 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.[214]

Al Sadiq was asked: In which prayers can we make Qunoot? He said: Only make Qunoot in Fajr prayer.
Al TUSI said: Some of the mainstream muslims are of this opinion thus it’s taqqiyah.
Source:
التهذيب ، 2/91 الإستبصار ، 1/340 وسائل الشيعة ، للحر العاملي ، 6/265
Al tahtheeb 2/91, al istibsar 1/340, Wasael al Shia 6/265.

وعن الصادق انه سئل عن القنوت في الجمعة فقال: ليس فيها قنوت، قال الطوسي: محمول على التقية.[215]

Al Sadiq was asked about Qunoot on the Friday, He said: No Qunoot in it.
Al TUSI said: considered Taqqiyah.
Source:
الإستبصار ، 1/418 وسائل الشيعة ، للحر العاملي ، 6/272
Al istibsar 1/418, Wasael al Shia 6/272.

وعن علي رضي الله عنه قال: كان رسول الله صلى الله عليه وآله وسلم يصلي بعد كل صلاة ركعتين، قال المجلسي: يمكن حمله على التقية.[221]

Ali (RA) said: the Prophet PBUH used to pray two Raka’ah after every Salat.
Al Majlisi said: We can consider this Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 87/47
Bihar al Anwar 87/47.

وعن الصادق قال: 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.[222]

Al Sadiq said: On every Friday The Lord descends to the sky from the beginning of the night, and he descends on every night in the last third of that night -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:
بحار الأنوار ، للمجلسي ، 87/165
bihar al Anwar 87/165.

عنه أيضا عن الباقر عن آبائه عن علي رضي الله عنه قال: من صلى بالناس وهو جنب اعاد هو والناس صلاتهم، قال المجلسي:هذا الخبر يمكن حمله على التقية.[224]

Al Sadiq from al Baqir from his fathers from Ali (RA): 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:
بحار الأنوار ، للمجلسي ، 88/68
bihar al Anwar 88/68.

وقال المجلسي ان روايات سجود النبي صلى الله عليه وآله وسلم للسهو محمولة على التقية.[226]

Al Majlisi said: The narrations that state that the Prophet PBUH made Soujoud al Sahu are all Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 88/219
Bihar al anwar 88/219.

وسأل الصادق عن رجل نسي المغرب حتى صلى ركعتين من العشاء، قال: يتم صلاته ثم يصلي المغرب بعد، قال المجلسي: يمكن حمله على التقية.[228]

Al 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:
بحار الأنوار ، للمجلسي ، 88/325
bihar al Anwar 88/325.

وعن الصادق ان 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.[231]

Al Sadiq said that Ali bin abi talib (RA) led the people in prayer when he was not on taharah(he was Junub)and it was al Zuhr and then his servant called the people and told them “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:
وسائل الشيعة ، للحر العاملي ، 8/373
Wasael al Shia 8/373.

وعن الباقر عن أبيه ان عليا رضي الله عنه كان يكره رد السلام والإمام يخطب، قال المجلسي: كراهة رد السلام لعله محمول على التقية.[237]

Al Baqir from his father that Ali (RA) 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:
بحار الأنوار ، للمجلسي ، 98/176
Bihar al Anwar 98/176.

وعن الصادق في ليلة السابع والعشرون من رمضان قال: وفيه ليلة القدر، قال المجلسي: محمول على التقية.[244]

Al Sadiq said that the night of the twenty seventh from ramadan: in it is laylatu al Qadr.
al Majlisi said: Considered Taqqiyah.
source:
بحار الأنوار ، للمجلسي ، 97/296
bihar al Anwar 97/296.

وعن الرضا انه سئل: هل تجوز شهادة النساء في التزويج من غير ان يكون معهن رجل؟ قال: لا هذا لا يستقيم، قال الطوسي: الخبر ورد مورد التقية لأن ذلك مذهب العامة.[249]

Imam al Redah was asked: can women be witnesses for marriage without the presence of men? He said: No this is not correct.Al TUSI said: this is out of taqqiyah because this is the Madhab of the mainstream muslims.
source:
التهذيب ، 6/280 ، 281 الإستبصار ، 3/25
Al Tahtheeb 6/280,281, Al Istibsar 3/25.

وعن زيد بن علي عن آبائه عن علي رضي الله عنهم قال: 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.[250]

Zaid bin Ali from his Fathers from Ali (RA): the prophet PBUH has forbidden on the day of Khaibar the meat of the donkey and the Nikah of Mutah.
al TUSI said: this narration is taqiyyah.
source:
التهذيب ، 7/251 الإستبصار ، 3/142 وسائل الشيعة ، للحر العاملي ، 21/12
Al tahtheeb 7/251, Al Istibsar 3/142, Wasael al Shia 21/12.

وعن الباقر انه سئل عن نكاح اليهودية والنصرانية؟ قال: لا بأس، قال الطوسي: ما جري مجري هذه الأخبار مما تضمن إباحة نكاح اليهوديات والنصرانيات فإنها تحتمل ان تكون خرجت مخرج التقية لأن كل من خالفنا يذهب إلى إباحة ذلك.[252]

Al Baqir was asked about doing Nikah with the Jewish and Christian women. He said: no harm in it.
al TUSI said: all such news which permit the Nikah of the Jews and christians are possibly taqqiyah because all those who differ with us permit this.
source:
التهذيب ، 7/298 الإستبصار ، 3/180
Al Tahtheeb 7/298, al istibsar 3/180.
وعن الصادق 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.[262]

Al Sadiq was asked: What say you about visiting the grave of Hussein RA, we heard that some of you (alulbayt) 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:
بحار الأنوار ، للمجلسي ، 101/35 وسائل الشيعة ، للحر العاملي ، 14/451
Wasael al Shia 14/451, Bihar al Anwar 101/35.

وعنه أيضا 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.[263]

Al Sadiq was asked “if I visit the grave of Hussein RA 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:
بحار الأنوار ، للمجلسي ، 101/82
Bihar al Anwar 101/82.

وعنه أيضا عن الباقر 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.[265]

Al Sadiq narrated from al Baqir who narrated from his fathers that Ali (RA) did not accuse those he disagreed with(Muawiyah) of being Moushrikun or Mounafiqoun but he used to say “They are our Brothers who oppressed us”.
Al Amili said: this is considered Taqqiyah.
source:
وسائل الشيعة ، للحر العاملي ، 15/82
Wasael al Shia 15/82.

Points to note: 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 and abdul malik as long as he gives 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 and 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 Basarah 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 Azerbeijan.

-Then the Khazar took Ardabeel by the sword so Hisham sent Sa’eed bin amro al Jurashee to Azerbeijan 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 o 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 and 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 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 See if Adam had appeared in India? Or At What Age did Ismail PBUH die? Or how many years did Jonah PBUH 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? Or going down in the grave while wearing the Khuffayn? Or maybe to see if the shoes of Moses PBUH were made from the leather of a dead donkey?…ect.

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 the shia scholar al Muzaffar Said: Taqqiyah was the Slogan of Alulbayt PBUT … and a virtue which the Imami shia were known for unlike the rest of the sects…
المظفر: ان التقية كانت شعارا لآل البيت عليهم السلام…وسمة تعرف بها الإمامية دون غيرها من الطوائف. ..وقال بأنهم إمتازوا بالتقية وعرفوا بها دون سواهم

Source:
عقائد الإمامية ، لمحمد رضا المظفر ، 108 ، بداية المعارف الإلهية ، للخرازي ، 2/ 149 ، 181 (الحاشية) ، مناظرات في العقائد والأحكام ، لعبدالله
الحسن ، 2/ 221
Aqaed al imamiyah for Muhammad redah al Muzaffar 108 – Bidayat al Ma’arif al Ilahiyah for Kharazi 2/149,181 (footnote) – munazarat fil Aqaed wal Ahkam for abdullah al hassan 2/221.

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 of course is utter nonsense.

-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 RA 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 PBUH on the day of badr”. and He gave Imam Zaid 30,000 Dirhams to fund his revolution.

Then He supported the revolution of Muhammad known as al Nafs al Zakkiyah who was from alulbayt in 145 Hijri 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”, thus saying that 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 Muhamad.

-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” and 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 and 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 was killed by some of the extremist Mouqallids of Imam Malik in Egypt ect…

Narrating the stories and hardships and the oppression of the Scholars of ahlul Sunnah is a giant task which needs separate books and it’s 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 and that 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”?

Written by tripolysunni

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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”.

http://al-eman.com/Islamlib/viewchp.asp?BID=136&CID=43#s12

The shia’s might use sunni hadiths like this to support there own devil belief:

Like this one: Shia says:

taqyyah was practiced even by great sahabah like ammar ibn yassir in his known story and also by hudhaifah when he used it in front of othman (ra)

حدثنا عبد الله بن نمير عن الأعمش عن عبد الملك بن ميسرة عن النزال بن سبرة قال دخل بن مسعود وحذيفة على عثمان فقال عثمان لحذيفة بلغني أنك قلت كذا وكذا قال لا والله ما قلته فلما خرج قال له عبد الله ما لك فلم تقوله ما سمعتك تقول قال إني اشتري ديني بعضه ببعض مخافة أن يذهب كله

so hudhaifah said things that he denied in front of othman and swore to allah he never said it so when he got out abdullah ibn masood asked him why didn’t he say what he heard him saying so hudhaifah said: i buy parts of my religion with other parts of it in fear it will all go.

the hadith has shawahid

also ibn al-qayyim mentioned this and many examples of taqyyah :

http://uqu.edu.sa/anibrahim/ar/95902

about hudhaifah and othman:

وذكر عبد الملك بن ميسرة عن النزالي بن سبرة قال جعل حذيفة لعثمان ابن عفان على أشياء بالله ما قالها وقد سمعناه يقولها فقلنا يا أبا عبد الله سمعناك تحلف لعثمان على أشياء ما قلتها وقد سمعناك قلتها فقال إني أشترى ديني بعضه ببعض مخافة أن يذهب كله

also from same page from book of ibn qayyim he mentioned that ibrahim(great sunni sscholar) used to say to his companions when he was hiding from hajjaj : if asked then swear by Allah that you don’t know where i am and mean(in your heart) that you don’t know in which part of the house i am …

^^ As you can see the hadith is very clear, about fear of life etc. & above fatwa of sunni ulema is clearly matching the hadith concept. & it is very clear.

& 2nd thing is that according to sunni: Sahaba’s were not infallible, they sometimes made mistakes.

But i like shia rafida’s to show us sahih hadith in sunni books that rasool-allah S.A.W. did taqiyyah while spreading the religion!

Lets see what shia imams (yeah, divinely appointed imams like rasool’s) did according to shia hadiths: There taqiyyah seems 24×7.. Even without fear of life!!!!

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.

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.[21]

Al Sheikh Al Saduq Says: 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.
Source:
الإعتقادات ، 114
Al I’itiqadat p114.

ويقول صاحب الهداية: 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.[22]

Sahib al Hidayah Says: 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 PBUH and the Imams PBUT.
Source:
بحار الأنوار ، للمجلسي ، 75/421 ، مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 12/254 ، مستدرك سفينة البحار ، للنمازي ، 10/ 416
Bihar al Anwar 75/421, Mustadraq safeenat al bihar 10/416

ويقول عباس القمي: التقية فريضة واجبة علينا في دولة الظالمين ، فمن تركها فقد خالف دين الإمامية وفارقه.[23]

Abbas al Qummi says: 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.
Source:
الكنى والألقاب ، لعباس القمي ، 1/ 141
Al kuna wal alqab for Abbas al Qummi 1/141.

ويقول العاملي: الأخبار متواترة صريحة في أن التقية باقية إلى أن يقوم القائم.[24]

Al Amili says: The Sahih and clear Narrations are Mutawatir and they prove that taqqiyah shall remain until the Mahdi’s Days.
Source:
مرآة الأنوار ، للعاملي ، 337
mira’at al Anwar for al Amili p337.

وجعلوا تركها كفر بالله وجحد للنبوة، حيث قال الخميني: وترك التقية من الموبقات التي تلقي صاحبها قعر جهنم وهي توازي جحد النبوة والكفر بالله العظيم.[25]

Khomeini says: Leaving Taqqiyah is a Sin which can lead to the bottom of hell and is equal to rejecting the prophethood and Allah.
Source:
المكاسب المحرمة ، 2/162
Al Makasib al muharramah 2/162.

وناقض نفسه في موضع آخر قائلاً: إن التقية حرام ، وإظهار الحقائق واجب مهما كانت النتيجة.[26]

Then he contradicts himself in another location and says: Taqqiyah is HARAM and exposing the truth is obligatory no matter what the price.
source:
لتقية في الفكر الإسلامي – مركز الرسالة 103 ، دروس في الجهاد والرفض ، 55
Al Taqqiyah fil Fikr al islami – Markaz al Risalah p103, Durous fil jihad wal Rafd p55.

عن النبي صلى الله عليه وآله وسلم أنه قال: تارك التقية كتارك الصلاة.[27]

They narrated from the prophet PBUH that he said: He who leaves taqqiyah is like he who leaves Prayer.
source:
الهداية ، للصدوق 51 ، من لا يحضره الفقيه ، للصدوق ، 2 /127 ، وسائل الشيعة ، للحر العاملي ، 7 /94 ، 11 /466 ، مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 12 /254 ، 274 ، مستطرفات السرائر ، لابن إدريس الحلي 583 ، بحار الأنوار ، للمجلسي ، 50 /181 ، 64 /103 ، 72 /412 ، جامع أحاديث الشيعة ، للبروجردي ، 14 /513 ، كشف الغمة ، للإربلي ، 3 /182
AlHidayah for Saduq p51, Man La Yahduruhu al fqih 2/127, Wasael al Shia 7/94-11/466, Bihar al Anwar 50/181-64/103-72/412, Kashf al ghummah for Arbeeli 3/182.

ومثله عن الصادق رحمه الله أنه قال: لو قلت أن تارك التقية كتارك الصلاة لكنت صادقا.[28]

Al Sadiq RAA said: If you had said that He who leaves Taqqiyah is like he who leaves prayer then you would have been truthful.
Source:
لمكاسب المحرمة ، للخميني ، 2 /144 ، القواعد الفقهية ، لناصر مكارم ، 1 /490 ، من لا يحضره الفقيه ، للصدوق ، 2 /127 ، وسائل الشيعة ، للحر العاملي ، 16 /211 ، 7 /94 ، 11 /466 ، مستدرك الوسائل ، للنوري الطبرسي ، 12 /274 ، مستطرفات السرائر ، لابن إدريس الحلي ، 583 ، بحار الأنوار ، للمجلسي ، 50 /181 ، 64 /103 ، 72 /414 ، 421 ، جامع أحاديث الشيعة ، للبروجردي ، 14 /513 ، 586 ، مستدرك سفينة البحار ، للنمازي ، 0 /416 ، 420 ، كشف الغمة ، للإربلي ، 3 /182 ، الكنى والألقاب ، لعباس القمي ، 1 /142
Al Makasib al muharramah for Khomeini 2/144, Man La Yahduruhu al faqih 2/127, Wasael al Shia 16/211-7/94-11/466, Al kuna wal alqab for abbas al Qummi 1/142.

ورووا: تارك التقية كافر.[29]

In Another narration: He who leaves Taqqiyah is a Kaffir.
source:
فقه الرضا ، لعلي بن بابويه 338 ، بحار الأنوار ، للمجلسي ، 75 /347 ، مستدرك سفينة البحار ، لعلي النمازي ، 10 /417
Fiqh al redah for ali bin Babaweih p338, Bihar al anwar 75/347.

وعن رسول الله صلى الله عليه وآله وسلم قال: التقية من دين الله ولا دين لمن لا تقية له والله لو لا التقية ما عبد الله.[30]

The Prophet PBUH said: 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:
مستدرك الوسائل ، للحر العاملي ، للنوري ، 12/252 ، جامع أحاديث الشيعة ، للبروجردي ، 14 /504
Mustadrak al Wasael for al hurr al Amili 12/252, Jami’i Ahadith al Shia 14/504.

ورووا عن علي رضي الله عنه أنه قال: التقية ديني ودين أهل بيتي.[31]

Ali RAA said: Taqqiyah is my religion and that of my Household.
source:
مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 12 /252 ، جامع أحاديث الشيعة ، للبروجردي ، 14 /504
Mustadrqa al Wasael 12/252, Jami’i ahadith al Shia 14/502.

وعن الباقر رحمه الله أنه قال: التقية من ديني ودين آبائي، ولا إيمان – وفي لفظ ولا دين – لمن لا تقية له.[32]

al Baqir RAA said: 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:
بحار الأنوار ، للمجلسي ، 13/158 ، 66/495 ، 67/103 ، 75/77 ، 422 ، 431 ، 80/300 ، الكافي ، للكليني ، 2/219 ، 224 ، تفسير العياشي ، 1/166 ، مشكاة الأنوار ، للعاملي ، 42 دعائم الإسلام ، 1/110 ، وسائل الشيعة ، للحر العاملي ، 16/204 ، 210 ، 236 مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 12/255 ، 16/68 جامع الأخبار ، 95
Al Kafi 2/219,224, tafseer al Ayyashi 1/166, Mishkat al anwar for amili p42.

وعن الصادق رحمه الله أنه قال: إن تسعة أعشار الدين في التقية، ولا دين لمن لا تقية له.[33]

Al Sadiq RAA said: “9/10th” of this religion is Taqqiyah and there is no religion for he who has no taqqiyah.
source:
بحار الأنوار ، للمجلسي ، 66/486 ، 75/394 ، 399 ، 423 ، 79/172 ، 80/267 ، الخصال ، للصدوق ، 1/14 المحاسن ، للبرقي ، 259 ، الكافي ، للكليني ، 1/217 ، 2/217 ، وسائل الشيعة ، للحر العاملي ، 16/204 ، 215
Al Khisal for Saduq 1/14, al kafi 1/217-2/217, Bihar al Anwar 66/486-75/394,399,423-79/172.

وعنه أيضاً أنه قال: ان التقية ترس المؤمن، والتقية حرز المؤمن، ولا إيمان لمن لا تقية له.[34]

He also said: Taqqiyah is the shield of the believer and there is no belief for he who does not do taqqiyah.
source:
البحار 75/394 ، 437 قرب الإسناد ، 17 نور الثقلين ، 3/89 الكافي ، 2/221 وسائل الشيعة ، للحر العاملي ، 16/227
Bihar al anwar 75/394,437, Kurb al isnad p17, Noor al thaqalayn 3/89, al Kafi 2/221.

وقوله: لا خير فيمن لا تقية له، ولا إيمان لمن لا تقية له.[35]

He also said: there is nothing good in He who does not do Taqqiyah and there is no Belief for he who does not do taqqiyah.
source:
حار الأنوار ، للمجلسي ، 75/397 المحاسن ، 257 العلل ، 51 مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 12/254
Bihar al Anwar 75/397, al Mahasen p257, al Ilal p51, Mustadrak al Wasael 12/254.

وقوله: أبى الله عزوجل لنا ولكم في دينه إلا التقية.[36]

He also said: Allah willed for you and for us in his religion to have the Taqqiyah.
source:
الكافي ، 2/218 بحار الأنوار ، للمجلسي ، 75/428
Al Kafi 2/218, bihar al Anwar 75/428.

وقوله: التقية من دين الله عزوجل، قلت – أي الراوي-: من دين الله؟ قال: أي والله من دين الله.[37]

He also said: “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:
العلل ، 51 بحار الأنوار ، للمجلسي ، 75/425 الكافي ، 2/217 وسائل الشيعة ، للحر العاملي ، 16/209 ، 215 مشكاة الأنوار ، 43
Al Ilal p51, bihar al Anwar 75/425, al Kafi 2/217, Mishkat al Anwar p43.

وقوله: لا دين لمن لا تقية له، وان التقية لأوسع مما بين السماء والأرض، وقال: من يؤمن بالله واليوم الآخر فلا يتكلم في دولة الباطل إلا بالتقية.[38]

He also said: There is no religion for he who doesn’t do taqqiyah, and the Taqqiyah is Much greater than the distance between the heavens and the earth, he added: he who believes in Allah and the final day shall not speak in the False Government -Sunni Caliphate- except by Taqqiyah.
source:
بحار الأنوار ، للمجلسي ، 75/412 جامع الأخبار ، 95 مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 12/256 مشكاة الأنوار ، 42
Bihar al Anwar 75/412, Jami’i al akhbar 95, mustadrak al Wasael 12/256, Mishkat al anwar p42.

وقوله: يغفر الله للمؤمنين كل ذنب ويطهر منه الدنيا والآخرة ما خلا ذنبين: ترك التقية وتضيع حقوق الإخوان.[39]

He also said: 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:
بحار الأنوار ، للمجلسي ، 68/163 ، 74/229 ، 75/409 ، 415 تفسير العسكري ، 128 وسائل الشيعة ، 11/474 ، 16/223 جامع الأخبار ، 95
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.

ورووا عن الرضا رحمه الله أنه قال: لا دين لمن لا ورع له، ولا إيمان لمن لا تقية له، إن اكرمكم عند الله عزوجل أعملكم بالتقية.[40]

Al Ridah RAA said: 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:
بحار الأنوار ، للمجلسي ، 75/395 كمال الدين ، 346 نور الثقلين ، 4/47 منتخب الأثر ، 220
Bihar al Anwar 75/395, Kamal al Deen 346, noor al Thaqalayn 4/47, Muntakhab al Athar 220.

ولم يقتصر الأمر على هذا بل وضعوا روايات ترغب في العمل بالتقية: فرووا عن الرسول صلى الله عليه وآله وسلم أنه قال: مثل مؤمن لا تقية له كمثل جسد لا راس له.[41]

The Prophet PBUH said: The example of the believer who has no Taqqiyah is like that of a headless body.
source:
تفسير العسكري ، 320 وسائل الشيعة ، للحر العاملي ، 11/473 بحار الأنوار ، للمجلسي ، 74/229 ، 75/414 مستدرك الوسائل ، للحر العاملي ، 9/48 جامع الأخبار ، 110
tafseer al Askari 320, Wasael al Shia 11/473, bihar al Anwar 74/229-75/414, Mustadrak al Wasael 9/48, Jami’i al Akhbar p110.

وعن علي رضي الله عنه أنه قال: التقية من أفضل أعمال المؤمنين.[42]

Ali RAA said: Taqqiyah is from the best acts of the believers.
source:
بحار الأنوار ، للمجلسي ، 75/414 تفسير العسكري ، 127 وسائل الشيعة ، للحر العاملي ، 11/473 ، 16/222 جامع الأخبار ، 94
Bihar al Anwar 75/414, tafseeral Askari 127, Jami’i al Akhbar 94.

وعن زين العابدين رحمه الله أنه سئل: من اكمل الناس في خصال الخير؟ قال: أعملهم بالتقية.[43]

Zain al abedeen RAA was asked: Who is the most complete of the people in terms of good Habits? He said: he who practices Taqqiyah the most.
source:
حار الأنوار ، للمجلسي ، 75/417 تفسير العسكري ، 128
Bihaar al Anwar 75/417, Tafseer al Askari 128.

وعن الباقر أنه قال للصادق رحمهما الله: ما خلق الله شيئا أقر لعين أبيك من التقية، والتقية جنة المؤمن.[44]

Al Baqir RAA said to al Sadiq RAA: Allah has not created anything more beloved to your father than the taqqiyah, and the Taqqiyah is the Jannah of the believer.
source:
الخصال ، 1/14 بحار الأنوار ، للمجلسي ، 75/394 ، 398 ، 412 ، 432 ، 78/287 المحاسن ، 258 جامع الأخبار ، 95 الكافي ، 2/220 التحف ، 307 وسائل الشيعة ، للحر العاملي ، 16/204 ، 211 مشكاة الأنوار ، 43 مستدرك الوسائل ، للحر العاملي ، للنوري الطبرسي ، 12/257 ، 289
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.

وعنه أيضاً أنه قال: أشرف اخلاق الأئمة والفاضلين من شيعتنا التقية.[45]

He also said: The most honorable trait/deed of the Imams and virtuous men of our Shia is Taqqiyah.
source:
حار الأنوار ، للمجلسي ، 75/415 تفسير العسكري ، 127
bihar al Anwar 75/415, Tafseer al Askari 127.

وعن الصادق أنه قال: ما عبدالله بشيء أحب إليه من الخب، قيل: وما الخبء؟ قال: التقية.[46]

Al sadiq RAA said: Never was Allah worshiped by anything more beloved to him than the Khub, They asked: What is khub? he said: Taqqiyah.
source:
بحار الأنوار ، للمجلسي ، 75/396 معاني الأخبار ، 162 وسائل الشيعة ، للحر العاملي ، 16/207 ، 219
Bihar al Anwar 75/396, Ma’ani al Akhbar p162, Wasael al Shia 16/207,219.

وعن سفيان بن سعيد، عن الصادق قال: يا سفيان عليك بالتقية فإنها سنة ابراهيم الخليل عليه السلام.[47]

Suffiyan bin Saeed from al Sadiq RAA that he told him: O Suffiyan, Do Taqqiyah for it is the sunnah of Prophet Ibrahim al Khalil PBUH.
source:
حار الأنوار ، للمجلسي ، 13/135 ، 75/396 معاني الأخبار ، 386 وسائل الشيعة ، للحر العاملي ، 16/208
Bihar al Anwar 13/135-75/396, Ma’ani al Akhbar p386, Wasael al Shia 16/208.

وعنه أيضاً قال: إنكم على دين من كتمه أعزة الله ومن أذاعه أذله الله.[48]

He also said: 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:
بحار الأنوار ، للمجلسي ، 75/397 ، 412 المحاسن ، 257 جامع الأخبار ، 110 الكافي ، 2/222 الرسائل ، للخميني 2/185
Bihar alAnwar 75/397,412, al mahasen 257, al kafi 2/222, al Rasael for Khomeini 2/185.

وعن حبيب بن بشير عن الصادق قال: سمعت أبي بقول: 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.[49]

Habib bin basheer from al sadiq RAA: I heard my father say: 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 he who doesn’t have it.
source:
بحار الأنوار ، للمجلسي ، 75/398 ، 426 المحاسن ، 256 الكافي ، 2/217 مشكاة الأنوار ، 41
Mishkat al Anwar 41, Bihar al Anwar 75/398,426, al mahasen 256, al kafi 2/217.

وقال: إستعمال التقية في دار التقية واجب، ولا حنث ولا كفارة على من حلف تقية.[50]

He said: Using taqqiyah in the lands of taqqiyah is Wajib and there is no Kaffarah(penalty) for he who makes a false Oath/promise using Taqqiyah.
source:
بحار الأنوار ، للمجلسي ، 75/394 ، 395 ، 104/218 الخصال ، 2/153 عيون أخبار الرضا ، 2/124 وسائل الشيعة ، للحر العاملي ، 15/49 ، 50 ، 16/210 ، 23/226
Al Khisal 2/153, Uyoun akhbar al redah 2/124, Wsael al Shia 15/49,50, Bihar al Anwar 75/394,395.

وقال: إن التقية واسعة وليس شئ من التقية إلا وصاحبها مأجور عليها.[51]

He said: Taqqiyah is vast and he who does it shall be rewarded for every aspect of it.
source:
الكافي ، للكليني ، 3 /380 ، تهذيب الأحكام ، للطوسي3 /51 ، وسائل الشيعة ، للحر العاملي ، 8 /405 ، بحار الأنوار ، للمجلسي ، 85 /69 ، الخلاف ، للطوسي ، 1 /566 ، المعتبر ، للحلي ، 2 /445 ، تذكرة الفقهاء ، للحلي ، 4 /337 ، منتهى المطلب ، للحلي ، 1 / 383 ، مجمع الفائدة ، للأردبيلي3 /330(ش) ، جامع أحاديث الشيعة ، للبروجردي ، 6 /418 ، 530
Al Kafi 3/380, tahtheeb al Ahkam for TUSI 3/51, Wasael al Shia 8/405, Bihar al Anwar 85/69, Al Khilaf for TUSI 1/566, al mu’utabar for Helli 2/445, Tathkirat al Fuqaha’a for helli 4/337, Jami’i Ahadit al Shia for Baroujurduri 6/418,530.

وعنه أيضاً أنه قال: 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 النار.[52]

He also said: (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:
بحار الأنوار ، للمجلسي ، 8/44 تفسير العسكري ، 242 البرهان ، 2/325
bihar al Anwar 8/44, tafseer al Askari 242, al burhan 2/325.

عن الصادق رحمه الله أنه قال: التقية في كل ضرورة ، وصاحبها أعلم بها حين تنزل به. وفي رواية: التقية في كل شئ مضطر إليه ابن آدم فقد أحله الله.[53]

Al Sadiq RAA said: Taqqiyah is in every urgent matter, and he who does it is more knowledgeable in when he should do it. In Another Narration: Taqqiyah is in everything which the son of adam is in need of and Allah has permitted it.
source:
المحاسن ، للبرقي ، 1 /259 ، الكافي ، للكليني ، 2 /219 ، من لا يحضره الفقيه ، للصدوق ، 3 /363 ، وسائل الشيعة ، للحر العاملي ، 11 /467 ، 16 /135 ، مستدرك الوسائل ، للحر العاملي ، للنوري ، 12 /258 ، مشكاة الأنوار ، للطبرسي 88 ، بحار الأنوار ، للمجلسي ، 59 /82 ، 62 /157 ، 72 /399 ، 101 /284 ، جامع أحاديث الشيعة ، للبروجردي ، 6 /418 ، 14 /515 ، موسوعة أحاديث أهل البيت (ع) ، لهادي النجفي ، 2 /223 ، 6 /224
Al Mahasen for buraqee 1/259, al Kafi 2/219, Man La Yahduruhu al Faqih 3/363, Mustadrak al Wasael 12/258, mishkat al Anwar for Tabrasi p88, Mawsou’at Ahadith ahlulbayt for Hadi al Najafi 2/223-6/224.

ثم جعلوا العمل والعامل بها خير من أصحاب مهدييم المنتظر، فرووا عن الصادق أنه قال وقد سُئل: 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.[54]

Al Sadiq RAA was asked: Who is better? us or the companions of the Mahdi PBUH? 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:
الاختصاص ، للمفيد ، 20 ، بحار الأنوار ، للمجلسي ، 52/ 144 ، إثبات الهداة ، 3/ 557 ، معجم أحاديث الإمام المهدي ، للكوارني ، 3/ 404
Al ikhtisas for Mufid p20, Bihar al Anwar 52/144, Ithbat al Hudat 3/557, Mu’ujam Ahadith al Imam al Mahdi for Kourani 3/404.

الصادق أنه قال: ليس منا من لم يلزم التقية.[55]

Al sadiq RAA said: He is not from us who does not stick to Taqqiyah.
source:
القواعد الفقهية ، لناصر مكارم ، 1 /410 ، 478 ، وسائل الشيعة ، للحر العاملي ، 11 /466 ، الأمالي ، للطوسي 281 ، الصراط المستقيم ، للعاملي ، 3 /71 ، بحار الأنوار ، للمجلسي ، 72 /395 ، موسوعة أحاديث أهل البيت (ع) ، لهادي النجفي ، 10 /93
Al Qawa’ed al Fiqhiyah for Nasir Makarem 1/410,478, Wasael al Shia 11/466, Amali for TUSI 281, Al Sirat al Mustaqim for Amili 3/71, Mawsou’at Ahadith ahlulbayt 10/93.

وقال: إذا قام قائمنا سقطت التقية.[56]

He also said: If our Mahdi rises then Taqqiyah is dismissed.
source:
إثبات الهداة ، 3/564 ، بحار الأنوار ، للمجلسي ، 24/47 ، كنزالفوائد ، للكراجكي ، 282
ithbat al hudat 3/564, Bihar al Anwar 24/47, Kanz al fawa’ed for al Karajki p282.

وعن الرضا أنه قال: من ترك التقية قبل خروج قائمنا فليس منا.[57]

Al Imam al Ridah RAA: He who leaves Taqqiyah before our Mahdi rises then he isn’t from us.
Source:
حار الأنوار ، للمجلسي ، 75/411 ، 396 كمال الدين ، للصدوق ، 346 ، نور الثقلين ، للحويزي ، 4/47 ، إثبات الهداة ، 3/477 ، 567 ، جامع الأخبار ، 95 ، منتخب الأثر ، 220 وسائل الشيعة ، للحر العاملي ، 16/212 ، كشف الغمة ، للإربلي ، 2/524 ، مشكاة الأنوار ، للعاملي ، 43 كفاية الأثر ، 274
Bihar al Anwar 75/411,396, Kamal al Deen for Saduq 346, noor al Thaqalayn 4/47, Ithbat al hudat 3/477,567, Muntakhab al Athar p220, Kashf al Ghummah for Arbilee 2/524, Kifayat al Athar 274.

However the Mahdi himself is in a state of taqqiyah according to the Shia.
Source: Al Fusoul al Mukhtarah, page 76.

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.[59]

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 PBUH 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).
source:
لقواعد الفقهية ، لناصر مكارم ، 1 /497 ، وسائل الشيعة ، للحر العاملي ، 11 /487
al Qawa’ed al Fiqhiyah for Naser Makarem 1/497, Wasael al Shia 11/487.

وعن محمد بن عثمان العمرى ( في حديث ) أنه قال له : 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.[60]

Muhammad bin Uthman al Umari (in a narration) that he said to him: you saw the successor? He said: yes By Allah – until he said – 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 it is he PBUH because The Sultan thinks that abu Muhammad al Imam al Askari PBUH 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:
الكافي ، للكليني ، 1 /330 ، وسائل الشيعة ، للحر العاملي ، 11 /487 ، 18 /100 ، الغيبة ، للطوسي 244 ، 360 ، بحار الأنوار ، للمجلسي ، 51 /348 ، إعلام الورى ، للطبرسي ، 2 /219
Al Kafi 1/330, Al Ghaybah for TUSI p244,360, Bihar al anwar 51/348, I’ilam al Wara for tabrasi 2/219.

وعن علي بن عاصم الكوفي يقول : خرج في توقيعات صاحب الزمان ملعون ملعون من سماني في محفل من الناس.[61]

Ali bin Assim al koufi says: 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:
كمال الدين وتمام النعمة ، للصدوق ، 482 ، وسائل الشيعة ، للحر العاملي ، 11 /489 ، بحار الأنوار ، للمجلسي ، 51 /33 ، 53 /184 ، جامع أحاديث الشيعة ، للبروجردي ، 14 /561 ، مستدركات علم رجال الحديث ، للنمازي ، 5 /392 ، معجم رجال الحديث ، للخوئي ، 13 /70
mu’ujam al Rijal for Khoei 13/70, Kamal al Deen for Saduq 482, Wasael al Shia 11/489, Jami’i Ahadith al Shia 14/561, Mustadrakat Ilm Rijal al hadith for Namazi 5/392.

وعن محمد بن عثمان العمرى قال خرج توقيع بخط اعرفه : من سماني في مجمع من الناس فعليه لعنة الله.[62]

Muhammad bin Uthman al umari said: 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:
القواعد الفقهية ، لناصر مكارم ، 1 /495 ، 499 ، وسائل الشيعة ، للحر العاملي ، 11 / 489
Al Qawa’ed al Fiqhiyah 1/495,499, Wasael al Shia 11/489.

فرووا مثلا عن الصادق رحمه الله أنه قال: عليكم بالتقية فإنه ليس منا من لم يجعله شعاره ودثاره مع من يأمنه لتكون سجيته مع من يحذره.[65]

We go back to the taqqiyah narrations, al Sadiq says: 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:
بحار الأنوار ، للمجلسي ، 72 /395 ، الأمالي ، للطوسي 293 ، وسائل الشيعة ، للحر العاملي ، 11/466 ، جامع أحاديث الشيعة ، للبروجردي ، 14 /510 ، مستدرك سفينة البحار ، لعلي النمازي ، 10 /415 ، موسوعة أحاديث أهل البيت (ع) ، لهادي النجفي ، 2 /225 ، 10 /93 ، الكنى والألقاب ، لعباس القمي ، 1 /142
Bihar al Anwar 72/395, Al Amali p293, Wasael al Shia 11/466, Mustadrak Safeenat al Bihar 10/415.

بل ورووا: إتق حيث لا يتقى.[66]

In Another narration it is said: Make Taqqiyah in situations where there shouldn’t be Taqqiyah.
source:
فقه الرضا – علي بن بابويه 338 ، بحار الأنوار ، للمجلسي ، 75 /347 ، مستدرك سفينة البحار ، للنمازي ، 0 /417
Fiqh al redah p338, bihar al anwar 75/347.

ويذكر الخميني في معرض كلامه عن أقسام التقية أن منها التقية المداراتية وعرفها بقوله: وهو تحبيب المخالفين وجر مودتهم من غير خوف ضرر كما في التقية خوفا.[67]

While Khomeini is speaking about the TYPES of Taqqiyah he explains the “Mudaratiyah taqqiyah” and says: 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:
الرسائل ، 2/174 ( حول اقسام التقية)
Al Rasael 2/174.

فهو يؤكد خلاصة عقيدة التقية عند القوم من أنها لا تعلق لها بالضرر أو الخوف الذي من اجله شرعت التقية، بل قالها صراحةً: ان التقية واجبة من المخالفين ولو كان مأمونا وغير خائف على نفسه وغيره.[68]

Khomeini adds: 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.

ويضيف آخر: وقد تكون التقية مداراة من دون خوف وضرر فعلي لجلب مودة العامة والتحبيب بيننا وبينهم.[69]

Another scholar adds: and Taqqiyah could be Mudaratiyah without fear of harm or any real damage but in order to lure the mainstream muslims – ahlul sunnah- with love.
source:
داية المعارف الإلهية ، لمحسن الخرازي ، 430
bidayat al Ma’arif al Ilahiyah for Muhsen al Kharazi p430.

ويقول آخر: ومنها التقية المستحبة وتكون في الموارد التي لا يتوجه فيها للإنسان ضرر فعلي وآني ولكن من الممكن ان يلحقه الضرر في المستقبل، كترك مداراة العامة ومعاشرتهم.[70]

Another scholar adds: and from them is the Mustahabb taqqiyah and it is done in situations where there is no fear of harm…
source:
أجوبة الشبهات ، لدستغيب ، 159
Ajwibat al Shubuhat p159.

وأضاف آخر: 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… فهي – بمعناها الوسيع – تكون على اقسام : التقية الخوفي ، و التقية التحبيبي ، والتقية لمصالح اخر مختلفة . وغير خفى انها بأجمعها تشترك في معنى واحد وملاك عام وهو اخفاء العقيدة أو اظهار خلافها لمصلحة أهم من الاظهار… من غير فرق بين أن تكون المصلحة التي هي أهم حفظ النفوس أو الاعراض والأموال ، أو جلب المحبة ودفع عوامل الشقاق والبغضاء أو غير ذلك مما لا يحصى.[71]

Another scholar adds: 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:
القواعد الفقهية ، لمكارم الشيرازي ، 1/ 410
Al Qawa’ed al Fiqhiyah 1/410.

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.

فبالغوا في هذا الباب حتى إنقلب السحر على الساحر، فرووا عن الصادق أنه قال: وأيم الله لو دعيتم لتنصرونا لقلتم لا نفعل إنما نتقي ، ولكانت التقية أحب إليكم من آبائكم وأمهاتكم ، ولو قد قام القائم ما احتاج إلى مساءلتكم عن ذلك ، ولأقام في كثير منكم من أهل النفاق حد الله.[72]

Although al sadiq RAA narrates: By Allah if you were asked to support us you would say “We cannot we will make Taqqiyah instead” and Taqqiyah would become more beloved to you people than your own mothers and fathers…
Source:
تهذيب الأحكام ، للطوسي ، 6 /172 ، وسائل الشيعة ، للحر العاملي ، 11 /483 ، جواهر الكلام ، للجواهري ، 21 /392 ، القواعد الفقهية ، لناصر مكارم ، 1 /418 ، جامع أحاديث الشيعة ، للبروجردي ، 14 /586 ، معجم أحاديث الإمام المهدي (ع) ، لعلي الكوراني ، 4 /42 ، ميزان الحكمة ، لمحمد الريشهري ، 4 /3654 ، البيان في عقائد أهل الإيمان ، للشريعتي الأصفهاني 96 ، 99
Tahtheeb al Ahkam for TUSI 6/172, Wasael al Shia 11/483, Jawahir al Kalam for Jawahiri 21/392, Meezan al hikmah for Muhammad al reshehri 4/3654, Al Bayan fi Aqaed ahlul Iman for Sharee’ati al Isfahani p96,99.

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 which the muslim scholars talked about in their books when they are surrounded by Kouffar who seek their blood or that of their families in times of extreme danger thus they hide their Islam with their tongues but their beliefs and actions are Islamic. However, the Shiite Version is closer to a pillar of Islam and an obligation which has many different types for different situations which do not require a life threatening situation.
A 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 which require these countless lies hidden under the Mask of Taqqiyah…You’ll also see how the shia scholars pick and choose the Narrations which contradict with twelver shiism and pass them off as taqqiyah.

فعن الرضا عن آبائه قال: 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.[73]

Imam al redah RAA narrated from his fathers: Ali Bin Abi Talib RAA said while explaining the verse “Then on that Day, you will be asked concerning pleasure”[Al Takathur:8] He said: It’s al Rutab(Dates) and cold Water.
Shiite Giant Scholar of Hadith al Majlisi said: Maybe this could be considered Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 7/273
Bihar al Anwar 7/273.

One has to ask himself what type of life threatening situation was Caliph Ali RAA or Imam al Redah RAA in, in order to Lie about something so insignificant and minor? would he have been killed if he didn’t say Dates and cold water?

وعنه أيضا قال: ان حواء خلقت من ضلع آدم، وفي رواية: خلقت حواء من جنب آدم وهو راقد، قال المجلسي: الأخبار السابقة محمولة على التقية.[75]

Al Sadiq RAA said: 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:
بحار الأنوار ، للمجلسي ، 11/116 ، 222
Bihar al Anwar 11/116, 222.

Who would have harmed him if he were to say otherwise? why Use taqqiyah here?

وعنه أيضا قال: ان آدم نزل بالهند، قال المجلسي: يمكن حمل هذه الرواية على التقية.[76]

Al Sadiq said: Adam descended in India.
Scholar al Majlisi says: We can consider this narration as Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 11/180 ، 213
Bihar al Anwar 11/180, 213.

What’s the purpose of telling people That Adam PBUH descended in India? Was al Sadiq RAA being chased by an angry Mob of Indians? why use Taqqiyah to tell people something like this? unless the Indians are the ones fabricating Shia Narrations.

وعن طاوس اليماني انه سأل الباقر: 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.[77]

From Tawoos al Yamani that he asked al baqir RAA: Do you know in which day a third of Humanity died? He replied: O Abu abdul Rahman, 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:
حار الأنوار ، للمجلسي ، 11/230
Bihar al Anwar 11/230.

Can anyone explain why he used Taqiyyah here? what’s the purpose of this entire discussion? he just confused the poor man even more.

عن الصادق قال: ان اسماعيل عليه السلام توفي وهو إبن مائة وثلاثين سنة، قال المجلسي: الخبر محمول على التقية.[79]

Al Sadiq RAA said: Ismail PBUH died at an age of 130 years.
Al Majlisi said: This news is considered Taqqiyah.
source:
حار الأنوار ، للمجلسي ، 12/113
Bihar al Anwar 12/113.

Would they have killed him if he were to say 129 years? why do taqqiyah in this situation?

وفي روايات الأئمة في ان الذبيح هو اسحاق وليس اسماعيل عليهما السلام، قال المجلسي: يمكن حمل هذه الأخبار على التقية.[80]

In Some narrations the Imams mentioned that the sacrifice is Isaac and not Ismail PBUT so al Majlisi said: we can consider these news as Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 12/135
bihar Al Anwar 12/135.

عن الباقر قال: كان يحيى عليه السلام إبن خالة مريم، قال المجلسي: لعل الخبر محمول على التقية.[83] وفي بعض الروايات أن مريم كانت أخت أم يحيى ، ولعل أحدهما محمول على التقية.[84]

Al Baqir RAA said: Yahya PBUH was the son Of Mariam’s Aunt (from her Mother’s side).
Majlisi said: Maybe this is Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 14/202
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:
مستدرك سفينة بحار الأنوار ، للمجلسي ، لعلي النمازي ، 4 /268
Mustadrak Safeenta al bihar 4/268.

عن الباقر قال: يوم عاشوراء هو اليوم الذي ولد فيه عيسى بن مريم عليه السلام، قال المجلسي: لعل الخبر محمول على التقية.[85]

Al Baqir RAA said: The Day of Ashoura is the day when Isa bin mariam PBUH was born.
Al Majlisi: This can be Taqqiyah.
source:
بحار الأنوار ، للمجلسي ، 14/215
Bihar al Anwar 14/215.

ويقول: الأخبار الدالة على ان الذي أماته الله مائة عام هو عزير محمولة على التقية.[87]

He also Says: All Narrations which state that The Man whom Allah had put to death for a hundred years is Ouzayr are all considered Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 14/378
Bihar al Anwar 14/378.

ويقول: الأخبار في إختلاف مدة مكث يونس في بطن الحوت يشكل رفعة ولعل بعضها محمولة على التقية.[88]

He also Says: 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:
حار الأنوار ، للمجلسي ، 14/401
bihar al Anwar 14/401.

وعن الصادق قال في رواية طويلة: 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.[92]

Al Sadiq RAA said in a long Narration: The Prophet PBUH went to the house of Zaid to ask for him so he saw Zainab sitting in her room preparing food So he opened the door and looked at her and she was beautiful So the prophet PBUH said: Subhan Allah the creator of Noor and Tabark Allahu he is the best of creators. Then he went back home and Zainab was in his heart…
Majlisi said: Maybe this is Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 22/216
bihar al Anwar 22/216.

So now The Imam is tarnishing the reputation of the prophet PBUH and spreading rumors as Taqqiyah?

وسأل أمير المؤمنين عليه السلام عن الأيام وما يجوز فيها من العمل، فقال: 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.[95]

Ameer Ali PBUH was asked about the days and what actions are permitted in each one, he said: 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:
بحار الأنوار ، للمجلسي ، 59/23
Bihar al Anwar 59/23.

In Another Narration the Imam compliments Monday so Majlisi says that this is Done by taqqiyah.
Source: Bihar al anwar 59/52, 62/138.

In Another narration Imam al Kathim RAA criticizes the day of Nawrouz So al Majlisi says He did so Out of Taqqiyah.
Source: Bihar al anwar 59/101.

وعن أباالحسن قال: 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.[104]

In a Narration by Abu al Hassan he said: 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 backs …
Al Majlisi said: some of these can be Taqqiyah.
Source:
حار الأنوار ، للمجلسي ، 65/221
Bihar al Anwar 65/221

عن إبن الكوا انه سأل علي عليه السلام: اني وطئت دجاجة ميتة فخرجت منها بيضة، فآكلها؟ قال: لا، قال المجلسي: يمكن حمل النهي على التقية.[111]

Ibn Kawa asked Ali PBUH: 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:
بحار الأنوار ، للمجلسي ، 66/50
Bihar al Anwar 66/50.

In some Narrations The Imam criticizes Meat, al Majlisi says: All narrations criticizing meat are Taqqiyah.
Source: Bihar al anwar 66/57,70

عن موفق مولى أبي الحسن عليه السلام قال: كان إذا أمر بشيء من البقل يأمر بالإكثار من الجرجير، قال المجلسي: يحتمل حمل هذه الأخبار على التقية.[113]

Mouwafaq the Malwa(Servant) of abu al Hassan PBUH 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:
بحار الأنوار ، للمجلسي ، 66/237
Bihar al Anwar 66/237.

If The Imam starts telling his followers to eat lots of Jarjeer, In What situation can we consider this Taqqiyah? What Life threatening situation makes him claim that eating lots of Jarjeer is good for us? Was Yazeed Pro-Jarjeer?

وعن الصادق قال: ثلاثة أنفاس في الشرب أفضل من نفس واحد في الشرب، قال المجلسي: يمكن كون التعدد محمولا على التقية.[115]

Al Sadiq RAA said: three breaths while drinking are better than one breath.
Majlisi said: Maybe the multitude (of breaths) is Taqqiyah.
Source:
Bihar al Anwar 66/463

وعن الصادق انه سئل هل على المرأة غسل من جنابتها إذا لم يأتها الرجل؟ قال: لا، قال العاملي: يمكن حمله على التقية.[119]

Al Sadiq RAA was asked 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:
وسائل الشيعة ، للحر العاملي ، 2/192
Wasael al Shia for al Hurr al Amili 2/192.

وعن الباقر انه سئل عن الجنب كيف يصنع؟ قال: اغسل كفيك وفرجك وتوضا وضوء الصلاة ثم اغتسل، قال العاملي: محمول على التقية.[121]

Al Baqir RAA was asked about Janabah how to deal with it? he said: 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:
سائل الشيعة ، للحر العاملي ، 2/247
Wasael al Shia 2/247.

ذا توضأت فأمسح قدميك ظاهرهما وباطنهما، قال الطوسي: الخبر محمول على التقية.[147]
Al Sadiq RAA said: 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:
لتهذيب ، 1/92 الإستبصار ، 1/61 ، 62 وسائل الشيعة ، للحر العاملي ، 1/415
Al Tahtheeb 1/92, Al Istibsar for TUSI 1/61,62, Wasael al Shia 1/415.

وعن زيد بن علي عن آبائه عن على رضي الله عنه قال: 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.[148]

Zaid bin Ali from his fathers from Ali RAA that he said: I sat to make ablution and the Prophet PBUh 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:
التهذيب ، 1/93 الإستبصار ، 1/66 وسائل الشيعة ، للحر العاملي ، 1/421
Al Tahtheeb 1/93, al istibsar 1/66, Wasael al Shia 1/421.

وسأل الصادق عن الرجل يمسح وجهه بالمنديل قال: لا بأس به، وفي رواية ان الصادق توضأ للصلاة ثم مسح وجهه بأسفل قميصه ثم قال افعل هكذا فإني هكذا افعل، قال المجلسي والعاملي: يمكن حمل تلك الأخبار على التقية.[149]

Al Sadiq RAA was asked about the Man who wipes his face with a small towel, he said: there is nothing wrong in it, In Another narration That al Sadiq made ablution Then wiped his face with the bottom of his clothes Then said “Do this because it’s what I do”.
Al Amili and al Majlisi said: We can consider these narrations as Taqqiyah.
Source:
حار الأنوار ، للمجلسي ، 80/331 وكذا قال العاملي وسائل الشيعة ، للحر العاملي ، 1/475
Bihar al Anwar 80/331, And Amili said the same in Wasael al Shia 1/475.

وعن الكاظم قال: 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.[150]

Imam al Kathim said: The prophet PBUh said: Open your eyes during Wudhu so that they may not see the fire, In Another narration: Let your eyes contact Water(In Wudhu).
Al Majlisi said: It’s not uncommon that these two are Taqqiyah.
Source:
حار الأنوار ، للمجلسي ، 80/337
bihar al Anwar 80/337.

سئل: عن رجل توضأ ونسي غسل يساره، قال: يغسل يساره وحدها ولا يعيد وضوء شيء غيرها، قال المجلسي: ربما يحمل على التقية.[151]

Al kathim was asked 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:
بحار الأنوار ، للمجلسي ، 80/358
Bihar al Anwar 80/358.

وعن علي رضي الله عنه قال: لا تسجد الحائض إذا سمعت السجدة، قال المجلسي: الأظهر حمل الرواية على التقية، وكذا قال العاملي لأن أكثر العامة ذهبوا إلى المنع.[156]

Ali RAA said: A woman in her period does not make soujoud if she hears the sajdah(verses of soujoud).
Al Majlisi said: What’s apparent is that this is Taqqiyah, and this is what al sheikh al Amili went for because the majority of mainstream Muslims forbade it.
Source:
بحار الأنوار ، للمجلسي ، 81/118 وسائل الشيعة ، للحر العاملي ، 2/342
bihar al Anwar 81/118, Wasael al Shia 2/342.

وعن الصادق انه سئل عن التيمم؟ 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.[160]

Al Sadiq RAA was asked about Tayammum So 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:
الإستبصار ، 1/170 وكذا قال العاملي وسائل الشيعة ، للحر العاملي ، 3/362 ، 365
Al Istibsar 1/170, Al Amili said the same in Wasael al Shia 3/362,365.

وعن الباقر أنه قال في 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.[166]

Al Baqir said that 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 Al TUSI because it agrees with the Madhab of the Mainstream Muslims.
Source:
بحار الأنوار ، للمجلسي ، 81/346 التهذيب ، 3/205 الإستبصار ، 1/487 وسائل الشيعة ، للحر العاملي ، 3/116
Bihar al Anwar 81/346, Al Tahtheeb 3/205, al istibsar 1/487, Wasael al Shia 3/116.

رسول الله صلى الله عليه وآله وسلم أنه قال: لا تصلوا على جنازة مرتين، قال المجلسي والعاملي: الأظهر عندي حمل أخبار المنع على التقية.[167]

Prophet PBUH said: Don’t pray twice on Janazah.
Al Amili and al Majlisi said: The news of impermissibility are considered Taqqiyah.
Source:
بحار الأنوار ، للمجلسي ، 81/350 وسائل الشيعة ، للحر العاملي ، 3/87
bihar al Anwar 81/350, Wasael al Shia 3/87.

وعن الصادق قال: تكره الصلاة على الجنائز حين تصفر الشمس وحين تطلع، قال الطوسي: يمكن ان يكون وجه الكراهة في ذلك انه مذهب بعض العامة فخرج مخرج التقية.[173]

Al Sadiq Said: Salat on Janazah is Makruh(detested) when the sun is yellow and when it rises.
Sheikh al TUSI said: It’s Makruh because it can be the Madhab of some Mainstream Muslims so He made Taqqiyah.
Source:
التهذيب ، 3/321 الإستبصار ، 1/470 وسائل الشيعة ، للحر العاملي ، 3/109
Al tahtheeb 3/321, Al Istibsar 1/470, Wasael al Shia 3/109.

الصادق في كيفية الصلاة على الميت قال بعد ان ذكر الكيفية، فإذا فرغت سلمت عن يمينك، قال الطوسي: قوله فإذا فرغت سلمت عن يمينك فإنه خرج مخرج التقية لأنها موفقة لمذاهب العامة.[169]

Al Sadiq RAA was asked about praying on the dead in Janazah so he said after he explains how: “And if you’re done then you make tasleem on your right”.
Al 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:
التهذيب ، 3/192 الإستبصار ، 1/478
Al tahtheeb 3/192, Al istibsar 1/478.

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