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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
: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.
: 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…
: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.
: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.
: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.
: 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.
: 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.
: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.
: 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.
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.
: 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.
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.
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.
: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.
: 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Al Sadiq said: Qunoot in Witr is in the third Raka’ah.
Al Majlisi said: we can consider this Taqqiyah.
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.
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.
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.
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.
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.
Al Sadiq was asked about Qunoot on the Friday, He said: No Qunoot in it.
Al TUSI said: considered Taqqiyah.
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.
Ali (RA) said: the Prophet PBUH used to pray two Raka’ah after every Salat.
Al Majlisi said: We can consider this Taqqiyah.
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.
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.
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.
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.
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.
Al Majlisi said: The narrations that state that the Prophet PBUH made Soujoud al Sahu are all Taqqiyah.
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.
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.
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.
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.
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.
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.
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.
Al Sadiq said that the night of the twenty seventh from ramadan: in it is laylatu al Qadr.
al Majlisi said: Considered Taqqiyah.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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
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