Chapter 1 – The Possession of Supernatural Powers by the Infallible Imams that enable them to Destroy their Enemies
October 23, 2025Chapter 3 – The Companions of the Imams Stood Firm for the Truth, Striking Taqiyyah against the Wall
October 23, 2025BACK⇒ Return to Table of contents
Chapter 2
Observance of Taqiyyah by the Imams
After presenting the weapons of mass destruction that the Imams possessed, it must be noted that they did not use them to fight the enemies of the religion. Instead, they discarded them and resorted to the garment of fear and Taqiyyah (dissimulation) by showing agreement with their enemies in order to secure safety and avoid persecution!
Here are some examples in which the Imams practiced Taqiyyah by concealing the truth regarding serious doctrinal and legal issues:
Example 1
Concealing their Imamah and not fulfilling its function out of fear for persecution
This is established by the reports of the Imami Shias and the statements of their scholars:
A. Statements by the scholars of the Imamiyyah
1. Al Sharif al Murtada ‘Alam al Huda says:
قلنا ما كان على أبائهم عليهم السلام خوف من أعدائهم مع لزومهم التقية والعدول عن التظاهر بالإمامة ونفيها عن نفوسهم
We say: There was no fear upon their ancestors ‘alayhim al Salam from their enemies due to their adherence to Taqiyyah, turning away from proclaiming Imamah, and refraining from attributing it to themselves.[1]
2. Sheikh al Ta’ifah Muhammad ibn al Hasan al Tusi, said:
قلنا ما كان على آبائه خوف من أعدائهم مع لزوم التقية والعدول عن التظاهر بالإمامة ونفيها عن نفوسهم
We say: There was no fear upon his ancestors from their enemies, due to their adherence to Taqiyyah, turning away from proclaiming Imamah, and refraining from attributing it to themselves.[2]
3. ‘Allamah Zayn al Din ibn ‘Ali al ‘Amili, titled al Shahid al Thani, said:
وقد كانوا في كل زمان مخفيين مشردين منزوين ملتزمين للتقية في أكثر أوقاتهم لا يستطيعون إخبار خواصهم بإمامتهم فضلا عن غيرهم يشهد بذلك كتب الرجال والأحاديث أيضاً
And they were in every era concealed, dispersed, secluded, and adhering to Taqiyyah for most of their time, unable to inform their close associates of their Imamah, let alone others, as attested to by the books on biographical evaluation and Hadith.[3]
4. ‘Allamah ‘Ali al Yazdi al Ha’iri said:
وقد كان موسى بن جعفر عليهما السلام في ظهوره كاتمًا لأمره وكان شيعته لا يجترئون على ما يسميه الأطباء من طاغية زمانهم
And indeed, Musa ibn Jafar ‘alayhima al Salam outwardly concealed his true status, and his partisans would not dare to point to him out of fear of the tyrant of their time.[4]
5. The scholars of the Imamiyyah acknowledge that al Sadiq never laid claim to Imamah nor disputed the Caliphate, as stated by the great Marja’ of the Imamiyyah, ‘Abdul Hussain Sharaf al Din al Musawi, and likewise ‘Ali al Milani, quoting from ‘Abdul Karim al Shahrastani in his book, al Milal wa al Nihal:
جعفر بن محمد الصادق هو ذو علم غزير في الدين وأدب كامل في الحكمة وزهد في الدنيا وورع تام عن الشهوات وقد أقام بالمدينة مدةً يفيد الشيعة المنتمين إليه ويفيض على الموالين له أسرار العلوم ثم دخل العراق وأقامها مدة ما تعرض للإمامة قط ولا نازع في الخلافة أحدًا ومن غرق في بحر المعرفة لم يطمع في شط ومن تعلى إلى ذروة الحقيقة لم يخف من حط
Jafar ibn Muhammad al Sadiq is one who possessed abundant knowledge in religion, complete etiquette in wisdom, asceticism in the world, and perfect abstinence from desires. He resided in al Madinah for a period, benefiting the Shia who ascribed to him, and disseminating upon his followers the secrets of sciences. He then entered Iraq and resided there for a period. He never laid claim to the Imamah nor did he dispute with anyone over the Caliphate. Whoever is drowned in the sea of knowledge does not covet the shore. Whoever ascends to the peak of reality does not fear the descent.[5]
B. Transmitted reports of the Imami Shia
1. The report in which Jafar al Sadiq denies the Imamah for himself, when two men from the Zaidiyyah asked him about it, which is an explicit disavowal of the burden of Imamah and fleeing from the weight of its difficulties. Al Kulayni reports on the authority of Sa’id al Samman who said:
كنت عند أبي عبد الله إذ دخل عليه رجلان من الزيدية فقالا له أفيكم إمام مفترض الطاعة قال فقال لا
I was with Abu ‘Abdullah ‘alayh al Salam when two men from the Zaidiyyah entered upon him and asked him, “Is there among you an Imam who deserves obligatory obedience?”
He replied, “No.”[6]
Muhammad Taqi al Majlisi— that is al Majlisi al Awwal—authenticated this report, saying:
ورويا في الصحيح عن سعيد الأعرج السمان قال كنت عند أبي عبد الله إذ دخل عليه رجلان من الزيدية فقالا له أفيكم إمام المفترض الطاعة قال فقال لا
They reported in the authentic report, from Sa’id al A’raj al Samman, who narrates, “I was with Abu ‘Abdullah when two men from the Zaidiyyah entered upon him and asked him, ‘Is there among you an Imam demanding obligatory obedience?’
He replied, ‘No.’”[7]
2. The report which explicitly states Jafar al Sadiq’s denial of the Imamah for himself, despite him being more entitled to the authority than Abu Jafar al Mansur. This is an explicit disavowal of the responsibility of Imamah and the burdens entailed by it. Al Kulayni reported on the authority of Humran who said:
قال أبو عبد الله وذكر هؤلاء عنده سوء حال الشيعة عندهم فقال إني سرت مع أبي جعفر المنصور وهو في موكبه وهو على فرس وبين يديه خيل ومن خلفه خيل وأنا على حمار إلى جانبه فقال لي يا أبا عبد الله قد كان فينبغي لك أن تفرح بما أعطانا الله من القوة وفتح لنا من العز ولا تخبر الناس أنك أحق بهذا الأمر منا وأهل بيتك فتغرينا بك وبهم قال فقلت ومن رفع هذا إليك عني فقد كذب فقال لي أتحلف على ما تقول فقلت إن الناس سحرة يعني يحبون أن يفسدوا قلبك علي فلا تمكنهم من سمعك فإنا إليك أحوج منك إلينا
These individuals mentioned the poor state of the Shia in the presence of Abu ‘Abdullah, so he said, “I travelled with Abu Jafar al Mansur while he was in his procession—he was on a horse with cavalry in front of him and behind him, and I was on a donkey at his side—and he said to me, ‘O Abu ‘Abdullah, it would have been fitting for you to rejoice in the power Allah subhanahu wa ta ‘ala granted us and the might He opened for us. Do not inform the people that you are more entitled to this authority than us and your family, lest it lead to your destruction and theirs.’
I said, ‘Whoever has raised this to you about me has lied.’
He said to me, ‘Will you swear an oath on what you say?’
I said, ‘The people are sorcerers, meaning they wish to corrupt your heart against me, so do not give them your ear, for we are in greater need of you than you are of us.’”[8]
Al Majlisi graded this report hasan in his book, Mir’at al ‘Uqul, and Hadi al Najafi also ruled its chain of transmission as reliable in his book, Mawsu’at Ahadith Ahlul bayt.[9]
3. The report in which al Imam Musa al Kazim denies his claim to the Caliphate and rejects the delivery of the land tax to him in the presence of the Khalifah Harun al Rashid, which was reported by the chief hadith scholar of the Imamiyyah, Ibn Babawayh al Qummi, titled al Saduq:
حدثنا أبو أحمد هاني محمد بن محمود العبدي قال حدثنا بن محمود بإسناده رفعه إلى موسى بن جعفر أنه قال لما دخلت على الرشيد سلمت عليه فرد علي السلام ثم قال يا موسى بن جعفر خليفتان يجئ إليهما الخراج فقلت يا أمير المؤمنين أعيذك بالله أن تبوء بإثمي وإثمك وتقبل الباطل من أعدائنا علينا فقد علمت أنه قد كذب علينا منذ قبض رسول الله صلى الله عليه وسلم بما علم ذلك عندك
Abu Ahmed Hani Muhammad ibn Mahmud al ‘Abdi narrated to us — Ibn Mahmud narrated to us with his chain of transmission to — Musa ibn Jafar ‘alayh al Salam who narrates: When I entered upon al Rashid, I greeted him and he returned the greeting. He then said, “O Musa ibn Jafar, two khalifahs to whom the land tax is brought to?”
I said, “O Commander of the faithful, I seek refuge for you with Allah subhanahu wa ta ‘ala that you should burden your soul with my sin and your own sin and accept the falsehood from our enemies against us, for you are well aware that lies have been told about us since the passing away of the Messenger of Allah salla Llahu ‘alayhi wa sallam, as you well know.”[10]
4. The report which explicitly states that ‘Ali ‘alayh al Salam concealed his affair concerning the Imamah and did not call people to himself, which is an explicit disavowal of undertaking the responsibility of the Imamah and bearing its hardships. This was reported by al Kulayni:
عن زرارة عن أبي جعفر قال الناس لما صنعوا ما صنعوا إذ بايعوا أبا بكر لم يمنع الأمير المؤمنين من أن يدعو إلى نفسه إلا نظرا للناس وتخوفا عليهم أن يرتدوا عن الإسلام فيعبدوا الأوثان ولا يشهدوا أن لا إله إلا الله وأن محمدًا رسول الله صلى الله عليه وآله وكان الأحب إليه أن يقرهم على ما صنعوا من أن يرتدوا عن جميع الإسلام وإنما هلك الذين ركبوا ما ركبوا فأما من لم يصنع ذلك ودخل فيما دخل فيه الناس على غير علم ولا عداوة لأمير المؤمنين فإن ذلك لا يكفره ولا يخرجه من الإسلام ولذلك كتم علي أمره وبايع مكرها حيث لم يجد أعوانًا
Zurarah narrates from Abu Jafar ‘alayh al Salam, “When the people did what they did by pledging allegiance to Abu Bakr, nothing prevented the Commander of the faithful ‘alayh al Salam from calling people to himself except consideration for the people and fear for them, that they might apostatise from Islam, worship idols, and no longer testify that there is no deity but Allah subhanahu wa ta ‘ala and that Muhammad is the Messenger of Allah salla Llahu ‘alayhi wa sallam. He preferred to leave them to what they had done rather than have them apostatise from the entirety of Islam. Only those who committed what they committed are ruined. As for those who did not do that and entered into what the people entered without knowledge and without enmity towards the Commander of the faithful ‘alayh al Salam, then that does not constitute disbelief on their part nor take them out of Islam. It was for this reason that ‘Ali ‘alayh al Salam concealed his affair and gave his pledge under compulsion, as he found no helpers.”[11]
Muhammad Baqir al Majlisi ruled it to be a trustworthy hadith in his book, Mir’at al ‘Uqul.[12]
Reflect with me upon this immense catastrophe and great calamity brought forth by the narratives of Imami Shi’ism and the affirmations of its scholars, which is manifested in the Imams’ renunciation of the divine responsibility of Imamah assigned to them, by denying it for themselves, disavowing the undertaking of its burdens and responsibilities, and preferring over it the principle of loving safety and practicing Taqiyyah!
Even though the issue of their denial of their divine Imamah is not a subsidiary jurisprudential matter, but rather it is the foundation and firm cornerstone upon which Imami Shi’ism was built.
In fact, according to the premise, it is like a prophet denying his prophethood and renouncing the responsibility that Allah subhanahu wa ta ‘ala entrusted him with, refraining from carrying its burdens and rising to its duties, preferring instead the love of safety and avoiding the harm and injury that might befall him as a consequence.
Indeed, denying the Imamah is more severe than denying prophethood; because the station of Imamah according to them is more important, more serious, greater, superior, and more honourable than the station of prophethood.[13]
Example 2
Adopting the doctrine of Tahrif
The Ahlus Sunnah have established three categories of naskh (abrogation) in the Book of Allah subhanahu wa ta ‘ala. Among them is naskh al tilawah (the abrogation of recitation), meaning that the verse’s recitation is abrogated so Muslims do not recite it and its script is removed from the Qur’an. The evidence for it from the Book of Allah subhanahu wa ta ‘ala is Allah’s subhanahu wa ta ‘ala statement:
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We do not abrogate a verse or cause it to be forgotten except that We bring forth
And His statement:
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We will make you recite, [O Muhammad], and you will not forget, except what Allah should will. Indeed, He knows what is declared and what is hidden.[15]
Allah subhanahu wa ta ‘ala clarifies that there are verses whose recitation was removed from the masahif (codices) and from hearts memorising them through their abrogation. Concerning this, the exegete of the Imamiyyah, al Mulla Fath Allah al Kashani, says:
ونسخ الآية بيان انتهاء التعبد بقراءتها أو الحكم المستفاد منها أو بهما جميعا و إنساؤها إذهابها عن القلوب ومثله يقول سَنُقْرِئُكَ فَلَا تَنسَى إِلَّا مَا شَاءَ اللهُ أَي إِلَّا ما شاء الله أن تنساه
Abrogation of the verse means the end of the obligation to recite it, the ruling derived from it, or both together. And ‘causing it to be forgotten’ is its removal from hearts, similar to His saying, “We will make you recite, [O Muhammad], and you will not forget, except what Allah should will.” In other words, if Allah subhanahu wa ta ‘ala wills for you to forget something.[16]
The evidence from the Sunnah is what al Imam al Bukhari reported in his al Sahih from the statement of ‘Umar ibn al Khattab:
إن الله بعث محمدا بالحق وأنزل عليه الكتاب فكان مما أنزل عليه آية الرجم قرأناها ووعيناها وعقلناها فرجم رسول الله صلى الله عليه وسلم ورجمنا بعده فأخشى إن طال بالناس زمان أن يقول قائل ما نجد الرجم في كتاب الله فيضلوا بترك فريضة أنزلها الله
Indeed, Allah sent Muhammad salla Llahu ‘alayhi wa sallam with the truth and revealed to him the Book. Among what Allah subhanahu wa ta ‘ala revealed was the verse of stoning—we recited it, understood it, and memorised it. The Messenger of Allah salla Llahu ‘alayhi wa sallam carried out the stoning punishment and we carried it out after him. Therefore, I fear that if a long time passes over the people, someone will say, “By Allah, we do not find the verse of stoning in the Book of Allah,” and thus they will go astray by abandoning an obligation that Allah subhanahu wa ta ‘ala revealed.[17]
However, the later great scholars of the Imamiyyah considered this type of abrogation and its like to be among the forms of tahrif (distortion) of the Qur’an.[18] Then, the infallible Imam comes in their transmitted reports to affirm this type of abrogation through reports they consider authentic. That is, the Imam adopts the doctrine of the Tahrif (distortion of the Qur’an) out of fear and Taqiyyah. Among their reports is the following:
1. Muhammad ibn Yaqub al Kulayni reported from ‘Abdullah Sinan who said:
قال أبو عبد الله الرجم في القرآن قول الله إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة
Abu ‘Abdullah ‘alayh al Salam said, “The ruling of stoning is in the Qur’an, the declaration of Allah subhanahu wa ta ‘ala, ‘When the married man and the married woman commit fornication, stone them absolutely, for they have pursued lust.’”[19]
2. The chief hadith scholar of the Imamiyyah, Ibn Babawayh al Qummi, titled al Saduq, reported from Sulaiman ibn Khalid, who said:
قلت لأبي عبد الله في القرآن رجم قال نعم قلت كيف قال الشيخ والشيخة فارجموهما البتة قضيا الشهوة
I asked Abu ‘Abdullah ‘alayh al Salam, “Is there stoning in the Qur’an?”
He replied, “Yes.”
I asked, “How is it?”
He explained, “The married man and the married woman, stone them absolutely, for they have pursued lust.”[20]
The leader of the Imamiyyah school, Abu al Qasim al Khu’i, acknowledged the authenticity of these two reports, stating:
وأما ما في صحيحة عبد الله بن سنان عن أبي عبد الله قال الرجم في القرآن قول الله إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة ونحوها صحيحة سليمان بن خالد قال قلت لأبي عبد الله ع في القرآن رجم قال نعم قلت كيف قال الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة
As for what is mentioned in the authentic report of ‘Abdullah ibn Sinan from Abu ‘Abdullah ‘alayh al Salam that he said, “The ruling of stoning is in the Qur’an, the declaration of Allah subhanahu wa ta ‘ala, ‘When the married man and the married woman commit fornication, stone them absolutely, for they have pursued lust,’” and similar to it is the authentic report of Sulaiman ibn Khalid, who said that he asked Abu ‘Abdullah ‘alayh al Salam, “Is there stoning in the Qur’an?” He replied, “Yes.” I asked, “How?” He explained, ‘The married man and the married woman, stone them absolutely, for they have pursued lust.’”[21]
After acknowledging the authenticity of the two reports, the religious authority of the Imamiyyah, al Khu’i, interpreted their issuance from the Imam as being based on Taqiyyah, stating:
ولا شك في أنهما وردتا مورد التقية فإن الأصل في هذا الكلام هو عمر بن الخطاب وأنه ادعى أن الرجم مذكور في القرآن
There is no doubt that they were conveyed in a context of Taqiyyah, for the origin of this statement is from ‘Umar ibn al Khattab, as he claimed that stoning is mentioned in the Qur’an.[22]
Thus, in this instance, the Imam is practicing Taqiyyah regarding a very serious doctrinal issue—i.e. his affirmation of the corruption of the Qur’an[23] by acknowledging the existence of the verse of stoning, which is not present in the Qur’an we have before us.
Has fear, Taqiyyah, and the desire for self-preservation driven the Imam to the extent of adopting the doctrine of the distortion of the Qur’an? There is no doubt that this action of his is an immense catastrophe and a great calamity, because it clashes with what the transmitted reports of the Imamiyyah and the statements of their scholars have explicitly stated that the purpose of the existence of an infallible Imam in every era is to preserve the religion from addition and omission.[24] Thus, it was incumbent upon him to hasten to rectify any distortion through addition or omission and to amend it in case it occurred.
The Imamiyyah have attributed to the infallible Imam a great crime: that of abandonment of his responsibility and his renunciation of fulfilling his duty to protect the Book of Allah subhanahu wa ta ‘ala from distortion. Then they have attributed to him a crime greater than the previous one, represented by his personal execution of the process of distorting the Qur’an by adding the verse of stoning to it, motivated by fear and Taqiyyah.
So, instead of carrying out his duty to preserve the Qur’an from addition or omission by informing others of the invalidity of the existence of the verse of stoning in the Qur’an, we find that he is the one who personally carried out the distortion by affirming its existence within it.
Example 3
Affirming Allah’s descent to the lower heaven
1. Muhammad Baqir al Majlisi transmits from the Tafsir of al Qummi (Tafsir ‘Ali ibn Ibrahim) — from his father — from Hammad — from Hurayz — from Abu ‘Abdullah ‘alayh al Salam, who said:
إن الرب تبارك وتعالى ينزل في كل ليلة جمعة إلى السماء الدنيا من أول الليل وفي كل ليلة في ثلث الأخير ملكًا ينادي هل من تائب يتاب عليه هل من مستغفر فيغفر له هل من سائل فيُعطى سؤله اللهم أعط كل منفق خلفًا وكل ممسك تلفًا فإذا طلع الفجر عاد الرب إلى عرشه فقسم الأرزاق بين العباد
Indeed, the Lord subhanahu wa ta ‘ala descends every Friday night to the lower heaven from the beginning of the night, and every night in the last third. An angel calls out, “Is there any repentant so that his repentance may be accepted? Is there any seeker of forgiveness so that he may be forgiven? Is there any petitioner so that his request may be granted? O Allah, give every spender a replacement, and every withholder ruin!” When dawn appears, the Lord returns to His Throne and apportions the sustenance among the servants.[25]
Al Majlisi comments on it:
وهو محمول على التقية كما مر أو على المجاز كما سبق
This is interpreted as being based on Taqiyyah as previously mentioned, or as metaphorical as previously indicated.
2. Muhammad Baqir al Majlisi reports from the book al Tawhid by their reliable scholar Ibn Babawayh al Qummi: Al Daqqaq — from Abu al Qasim al ‘Alawi — from al Barmaki — from al Hussain ibn al Hasan — from Ibrahim ibn Hashim al Qummi — from al ‘Abbas ibn ‘Amr al Fuqaymi — from Hisham ibn al Hakam, in the narration of the heretic who came to Abu ‘Abdullah ‘alayh al Salam, who said:
سأله عن … قال السائل فتقول إنه ينزل إلى السماء الدنيا قال أبو عبد الله عليه السلام نقول ذلك لأن الروايات قد صحت به والأخبار
The questioner asked, “So you say that Allah subhanahu wa ta ‘ala descends to the lowest heaven?”
Abu ‘Abdullah ‘alayh al Salam affirmed, “We say that; because the reports and the narrations about it are authentic.”[26]
After the Imamiyyah had vehemently criticised the Ahlus Sunnah, accusing them of anthropomorphism and likening Allah subhanahu wa ta ‘ala to His creation by their affirmation of His descent to the lower heaven, the infallible Imam comes to affirm this belief, explicitly stating His descent to the lower heaven and His ascent back to the Throne. Yet the duty incumbent upon him was to proclaim the truth, declaring the falsehood of this belief to save people from misguidance. However, we find him affirming it, preferring safety over clarifying the truth, proclaiming it, and bearing its consequences.
Example 4
Adopting the hadith, “May Allah curse those who take graves as mosques,” despite its contradicting their practice
Muhammad Baqir al Majlisi reports from the book ‘Ilal al Shara’i’ by Ibn Babawayh al Qummi:
عن زرارة عن أبي جعفر قال قلت له الصلاة بين القبور قال صلّ بين خلالها ولا تتخذ شيئاً منها قبلة فإن رسول الله صلى الله عليه وآله نهى عن ذلك وقال لا تتخذوا قبري قبلة ولا مسجداً فإن الله عز وجل لعن الذين اتخذوا قبور أنبيائهم مساجد
Zurarah reports that he asked Abu Jafar, “What about praying between the graves?”
He said, “Pray between their gaps, and do not take any of them as a direction for prayer, for the Messenger of Allah salla Llahu ‘alayhi wa sallam forbade that and said, ‘Do not take my grave as an idol to be worshipped nor as a mosque, for indeed Allah subhanahu wa ta ‘ala cursed those who took the graves of their prophets as mosques.’”[27]
Al Majlisi commented on it:
ولا يبعد القول بذلك في قبر الرسول صلى الله عليه وآله أيضاً بحمل أخبار المنع على التقيّة لشهرة تلك الروايات عند المخالفين وقول بعضهم بالحرمة
There is no objection to saying that the reports of prohibition regarding the grave of the Messenger salla Llahu ‘alayhi wa sallam are also interpreted as being based on Taqiyyah, due to the fame of those reports among the opponents and the opinion of some of them regarding its prohibition.
Reflect on how Taqiyyah and the love of safety led the infallible Imam to adopt the doctrine of Allah’s subhanahu wa ta ‘ala curse upon those who take graves as mosques—a doctrine which contradicts the practice of the Imamiyyah in taking the graves of the Imams as mosques. Thus, the infallible Imam refrained from proclaiming the truth out of fear of persecution and harm, thereby causing the Imamiyyah to be encompassed by curse and exclusion from the mercy of Allah subhanahu wa ta ‘ala!
Example 5
Reciting the phrase, “Prayer is better than sleep,” while believing it to be invalid
Sheikh al Ta’ifah Muhammad ibn al Hasan al Tusi reported two narrations[28] on this matter:
1. Muhammad ibn Muslim reported that Abu Jafar ‘alayh al Salam said:
كان أبي ينادي في بيته بالصلاة خير من النوم ولو رددت ذلك لم يكن به بأس
My father used to call out in his house, “al salah khayr min al nawm” (prayer is better than sleep). If I were to answer it, it would not be a problem.
2. Shu’ayb ibn Yaqub — from Abu Basir — from Abu ‘Abdullah ‘alayh al Salam who said:
النداء والتثويب في الأذان من السنة
Calling and tathwib[29] in the call to prayer are from the Sunnah.
Al Tusi commented on them, saying:
وما أشبه هذين الخبرين مما يتضمن ذكر هذه الألفاظ فإنها محمولة على التقيّة لإجماع الطائفة على ترك العمل بها
Since these two narrations are among those that include the mention of these phrases, they are interpreted as being based on Taqiyyah, due to the consensus of the sect on abandoning their practice.
Example 6
Knowingly eating on a day of Ramadan
Muhammad Taqi al Majlisi reports two narrations, which are:
1. He reported with a chain he considered hasan to the extent of almost being authentic (ka al sahih), from Ahmed ibn Muhammad ibn Abi Nasr — from Khallad ibn ‘Umarah, who said:
قال أبو عبد الله عليه السلام دخلت على أبي العباس في يوم شك وأنا أعلم أنه من شهر رمضان وهو يتغدى فقال يا أبا عبد الله ليس هذا من أيامك قلت لم يا أمير المؤمنين ما صومي إلا بصومك ولا إفطاري إلا بإفطارك قال فقال ادن قال فدنوت وأكلت وأنا أعلم والله إنه من رمضان
Abu ‘Abdullah ‘alayh al Salam narrates: I entered upon Abu al ‘Abbas on the day of doubt, while I knew it was from the month of Ramadan, and he was eating.
He said, “O Abu ‘Abdullah; this is not one of your days.”
I said, “Why is that, O Commander of the faithful? My fasting is only according to your fasting, and my opening the fast is only according to your opening the fast.”
He said, “Come closer.”
So, I came closer and ate, and I knew, by Allah, that it was from Ramadan.
2. Rifa’ah reports — from a man — from Abu ‘Abdullah ‘alayh al Salam, who said:
دخلت على أبي العباس بالحيرة فقال يا أبا عبد الله ما تقول في الصيام اليوم فقلت ذاك إلى الإمام إن صمت صمنا وإن أفطرت أفطرنا فقال يا غلام علي بالمائدة فأكلت معه وأنا أعلم والله إنه يوم من شهر رمضان فكان إفطاري يوماً وقضاؤه أيسر عليّ من أن يضرب عنقي ولا يعبد الله
I entered upon Abu al ‘Abbas in the morning. He said, “O Abu ‘Abdullah, what do you say about fasting today?”
I said, “That is up to the Imam; if you fast, we fast, and if you open the fast, we open the fast.”
He said, “O servant, bring the dining table.”
I ate with him while I knew, by Allah, that it was a day from the month of Ramadan. So, my not fasting that day and making up for it later was easier for me than having my neck struck while not worshipping Allah subhanahu wa ta ‘ala.[30]
The Marja’ of the Imamiyyah, Naser Makarem Shirazi, said:
و سيأتي أن بعض الأئمة عليهم السلام بأنفسهم وقعوا في الضرورة من هذه الناحية أحياناً وعملوا بالتقية كإفطار الصادق عليه السلام صوم آخر يوم من رمضان أو يوم شك خوفاً من المنصور عند حكمه بشوال لما كان في مخالفة الجبار العنود من الخوف على النفس النفيسة المقدسة كما ورد في بعض الروايات وسيأتي الإشارة إليه إن شاء الله تعالى عن قريب
It will be mentioned later that some of the Imams ‘alayhim al Salam themselves sometimes found it necessary in this regard and practiced Taqiyyah, such as al Sadiq ‘alayh al Salam breaking the fast on the last day of Ramadan (or a day of doubt) in the presence of al Mansur who judged it to be the day of ‘Id, due to the fear for his sacred, precious soul in confronting the obstinate tyrant, as mentioned in some reports, which will be referenced shortly if Allah subhanahu wa ta ‘ala wills.[31]
Example 7
Washing his feet during ablution while believing it to be invalid
Sheikh al Ta’ifah Muhammad ibn al Hasan al Tusi reported:
عن عمار بن موسى عن أبي عبد الله عليه السلام في الرجل يتوضأ الوضوء كله إلا رجليه ثم يخوض الماء بهما خوضاً قال أجزأه ذلك
‘Ammar ibn Musa reports that Abu ‘Abdullah ‘alayh al Salam said regarding a man who performs the entire ablution except for his feet, then steps into water with them, “That is permissible for him.”[32]
Al Tusi commented on it, saying:
فهذا الخبر محمول على حال التقيّة فأما مع الاختيار فلا يجوز إلا المسح عليهما على ما بيناه
This report is interpreted as referring to a situation of Taqiyyah. When one has a free choice, it is not permissible except to pass wet hands over them, as explained previously.
These are some of the instances where the Imams practiced Taqiyyah regarding very serious doctrinal issues and important legal rulings, out of fear for the persecution of the caliphs of the Banu Umayyah and Banu al ‘Abbas—despite their possession of devastatingly effective weapons that could have made their enemies live in fear and dread—humbling themselves before them seeking pardon, forgiveness, and safety!
[1] Al Murtada: Al Muqni’ fi al Ghaybah, p. 54.
[2] Al Tusi: Al Ghaybah, p. 92.
[3] Al ‘Amili: Haqa’iq al Iman, p. 151.
[4] Al Ha’iri: Ilzam al Nasib fi Ithbat al Hujjah al Gha’ib, 1/199.
[5] Al Musawi: Al Muraja’at, p. 418; al Milani: Sharh Minhaj al Karamah fi Ma’rifat al Imamah, 1/242.
[6] Al Kulayni: Al Kafi, 1/232-233.
[7] Rawdat al Muttaqin fi Sharh Man La Yahduruhu al Faqih, 13/261
[8] Al Kulayni: Al Kafi, 8/36-37.
[9] Mir’at al ‘Uqul, 25/82; Mawsu’at Ahadith Ahlul bayt, 2/10.
[10] Al Qummi: ‘Uyun Akhbar al Rida, 2/78.
[11] Al Kulayni: Al Kafi, 8/295-296.
[12] Mir’at al ‘Uqul, 26/326.
[13] The scholars of the Imamiyyah have acknowledged their preference for Imamah over prophethood and messengerhood. Among them:
1. The Marja’ of the Imamiyyah Naser Makarem Shirazi said in his interpretation of verse 124 of Surah al Baqarah in his exegesis, al Amthal fi Tafsir Kitab Allah al Munzal, “It is clear from the noble verse that the station of Imamah, which was bestowed upon Ibrahim after all these trials, is superior to the station of prophethood and messengerhood. Thus, the station of Imamah is loftier than what was mentioned, rather it is loftier than prophethood and messengerhood.”
He said in his book, Nafahat al Qur’an, 9/19, “What is this station that was bestowed upon Ibrahim at the end of his life after attaining the station of prophethood and messengerhood and after that long struggle? It is accepted that it was more sublime and loftier than all of them combined.”
2. The Marja’ of the Imamiyyah Kazim al Ha’iri said in his book, al Imamah wa Qiyadat al Mujtama’, p. 26, “What appears from the reports is that the station of Imamah is above all other stations which a human can reach—except the station of Lordship—Exalted is He.” He said on p. 28, “Likewise, Allah subhanahu wa ta ‘ala took His close friend Ibrahim as an Imam after testing him, which indicates, in its apparent meaning, the superiority of the station of Imamah over the station of servitude, prophethood, messengerhood, and close friendship.” He said on p. 29, “Thus, the station of Imamah is indeed above the station of prophethood.”
[14] Surah al Baqarah: 106.
[15] Surah al A’la: 6-7.
[16] Al Kashani: Tafsir Manhaj al Sadiqin, 1/208.
[17] Al Bukhari: Sahih al Bukhari, 8/26.
[18] Among their scholars who affirmed that belief in the abrogation of recitation necessitates belief in Tahrif (distortion of the Qur’an) are:
- Ayat Allah al ‘Uzma Abu al Qasim al Khu’i says in his book, al Bayan fi Tafsir al Qur’an, p. 201-205, “I say: It will become clear to you that the claim of the abrogation of recitation is precisely the claim of distortion. And it is no secret that the claim of the abrogation of recitation is itself the claim of distortion and loss.”
- Muhammad Hussain al Tabataba’i says in his exegesis, al Mizan fi Tafsir al Qur’an, 12/125, “As for relying on the report concerning the abrogation of recitation, you have known its invalidity and ascertained that affirming the abrogation of recitation is more severe than affirming the principle of distortion itself.”
- Their learned scholar and researcher Jafar al Subhani says in his book, Mafahim al Qur’an, 10/364, “Adopting this belief also necessitates the belief in the distortion that is denied for the Noble Book of Allah.”
[19] Al Kulayni: Al Kafi, 7/177.
[20] Al Qummi: Man La Yahduruhu al Faqih, 4/26.
[21] Al Khu’i: Mabani Kalimat al ‘Urwah al Wuthqa, 1/195.
[22] Ibid., 1/196.
[23] According to their foundational principles and affirmations, which we have previously explained, that the abrogation of recitation is precisely the distortion of the Qur’an.
[24] As I have outlined in the beginning of this study.
[25] Al Majlisi: Bihar al Anwar, 84/164-165.
[26] Ibid., 3/330-331.
[27] Al Majlisi: Bihar al Anwar, 80/313-314.
[28] Al Tusi: Al Istibsar, 1/308.
[29] Al Sharif al Murtada also denied the phrase al tathwib, saying in his book, al Intisar (p. 137), “Among the matters in which the Imamiyyah are uniquely held to have an opinion is the dislike of al tathwib in the call to prayer. An example of this is saying in the dawn prayer, after hayya ‘ala al salah, hayya ‘ala al falah: ‘al salah khayr min al nawm.’”
[30] Al Majlisi: Rawdat al Muttaqin fi Sharh Man La Yahduruhu al Faqih, 3/354.
[31] Al Shirazi: Al Qawa’id al Fiqhiyyah, 1/463-464.
[32] Al Tusi: Al Istibsar, 1/65.