لولا أن قومك حديثو عهد بشرك لهدمت الكعبة
Had it not been that your nation were just recently immersed in shirk, I would have demolished the Ka’bah.
The Rawafid cite this narration as proof for the validity and permissibility of Taqiyyah. But this hadith has no connection whatsoever with Taqiyyah. Since Rasulullah salla Llahu ‘alayhi wa sallam was appointed a nabi, he continued disparaging the Quraysh’s idols and gods and warning them against committing shirk. The Qur’an has permitted Taqiyyah in dire circumstances. Dire circumstances only happen at the time of weakness and fear for a disbelieving enemy. When there is safety, honour, and strength then Taqiyyah is not permissible. Sayyidina Muaz ibn Jabal radiya Llahu ‘anhu and Mujahid explain:
كانت التقية في جدة الإسلام قبل قوة المسلمين أما اليوم فقد أعز الله المسلمين أن يتقوا منهم تقاة
Taqiyyah was in the initial stages of Islam prior to the Muslims gaining strength and power. Today, Allah has honoured the Muslims and made them independent of taking precaution against them (the disbelievers) in prudence.
There is a major difference between Taqiyyah in the din of Allah and in the religion of the Rawafid. Taqiyyah according to the latter is nine tenths of din and there is no religion in a person who does not practice Taqiyyah. In Islam on the other hand, Taqiyyah is a form of rukhsah in dire need. It is just like eating pork or even worse. Whoever joins the two is like one who says, “Eating pork is nine tenths of din and there is no religion in a person who does not eat pork.”
Taqiyyah is a rukhsah (concession) not ‘azimah (meritorious). It is permissible to practice it if two fundamental conditions are met;
Firstly, it is observed in adverse conditions, not favourable conditions. Secondly, it is observed in front of disbelievers, not fellow Muslims.
However, this rukhsah is not the ideal of a believer. It is nobler for one to withhold from uttering kufr and be resolute on one’s iman even though this may lead to one’s martyrdom.
The Shia on the other hand allow its observance in both favourable and unfavourable conditions and in front of a disbeliever and a believer. They have gone to the extent of making it part of the fundamentals of their religion, as a meritorious act not jus as a concession.
They vehemently announce that they only observe it when compelled. However, this is opposed by a narration in al Kafi:
ورد في الكافي أن رجلا رأى رؤيا فدخل على جعفر الصادق يخبره بها و كان عنده أبو حنيفة فأومأ إلى أبي حنيفة ليعبرها له فلما فعل قال جعفر الصادق أصبت والله يا أبا حنيفة فلما خرج أبو حنيفة قال الرجل لجعفر الصادق لقد كرهت تفسير هذا الناصب قال جعفر ليس التفسير كما فسر قال له الرجل لكنك تقول له أصبت و تحلف على ذلك و هو مخطئ قال جعفر نعم حلفت عليه أنه أصاب الخطأ
It appears in al Kafi that a person saw a dream and came to Jafar al Sadiq to inform him about him. At the time, Abu Hanifah was present so he requested Abu Hanifah to interpret it. After interpreting it, Jafar al Sadiq commented, “You are right, by Allah, O Abu Hanifah.”
After he left, the man told Jafar al Sadiq, “I dislike the interpretation of this Nasibi.”
Jafar responded, “It is not as he explained.”
The man said in surprise, “But you told him that he was right and swore an oath upon this whereas he was wrong?”
Jafar explained, “Yes. I swore that he was correct in reaching the wrong conclusion.”
We see here that Taqiyyah was used in a favourable condition since nothing compelled Jafar to observe it because Abu Hanifah did not unsheathe his sword or force anyone to accept his interpretation.
The high shia reference divides Taqiyyah into four types:
Khomeini adds another type and that is Taqiyyah to protect the religion from being obliterated.
Whoever among them discards Taqiyyah has rejected their entire religion in their sight.
Al Qummi explains in Kitab al I’tiqadat knows as Din al Imamiyyah:
و التقية واجبة لا يجوز رفعها إلى أن يخرج القائم (الإمام الغائب) فمن تركها قبل خروجه فقد خرج من دين الله تعالى و من دين الإمامية و خالف الله و رسوله و الأئمة
Taqiyyah is compulsory. Its alleviation is not permissible until the Qa’im emerges. Whoever abandons it prior to his emergence, has exited from the Din of Allah subhanahu wa ta ‘ala and the din of Imamiyyah and has opposed Allah, His Messenger, and the Imams.
They report that Jafar al Sadiq declared:
تسعة أعشار الدين في التقية و لا دين لمن لا تقية له
Nine tenths of din lies in Taqiyyah. There is no din for the person who has no Taqiyyah.”
التقية ديني و دين آبائي و لا إيمان لمن لا تقية له
Taqiyyah is my din and the din of my forefathers. One who has no Taqiyyah has no iman.
In fact, they report that al Sadiq declared:
لو قلت إن تارك التقية كتارك الصلاة لكنت صادقا
If I declare the one who abandons Taqiyyah is like one who abandons salah, I will be truthful.
Al Khu’i has regarded this narration and the one before it mutawatir.
They claim that Rasulullah salla Llahu ‘alayhi wa sallam said,
تارك التقية كتارك الصلاة
The one who abandons Taqiyyah is like one who abandons salah.
They report that the Imams stated:
تارك التقية كافر
The one who abandons Taqiyyah is a kafir.
They have equated discarding Taqiyyah with shirk which Allah will never forgive. They report that ‘Ali ibn al Hussain stated:
يغفر الله للمؤمن كل ذنب يظهر منه في الدنيا و الآخرة ما خلا ذنبين ترك التقية و تضييع حقوق الإخوان
Allah will forgive every sin of a believer committed by him in this world and the Hereafter besides two, viz. discarding Taqiyyah and failure to uphold the rights of brothers.
Murtada al Ansari and Abu al Qasim al Khu’i have narrated, and the latter has also authenticated it, that Jafar al Sadiq stated:
ما صنعتم من شيء أو حلفتم عليه من يمين في تقية فأنتم منه في سعة
Whatever you do or whatever oath you take observing Taqiyyah, you are at liberty.
Sheikh Hussain Al ‘Usfur reports:
سئل أبو الحسن في الرجل يستكره على اليمين فيحلف بالطلاق أيلزمه ذلك قال لا
Abu al Hassan was asked about a man compelled to take an oath and accordingly swore a talaq on oath, if it will be binding. He replied in the negative.
It is permissible to consume alcohol observing Taqiyyah.
Murtada al Ansari has narrated from the infallible Imam that he said:
و ليس شيء من التقية إلا و صاحبها مأجور عليها إن شاء الله
There is no aspect of Taqiyyah except that its adherent is rewarded for it if Allah wills.
The Shia cite the verse of Qur’an as proof:
إِلَّا أَنْ تَتَّقُوْا مِنْهُمْ تُقَاةً
Except when taking precaution against them in prudence.
However, this verse has given concession to one compelled and one under duress. Just like one forced to eat pork. What if a person says, “Eating pork is my din and the din of my forefathers and one who does not eat pork has no religion”?
The response will be that the Ahlus Sunnah and Shia are unanimous that such a statement is ridiculous since eating pork is a concession when one is compelled and it is not a fundamental in din.
What we need to find out from the Shia is since when did Taqiyyah become a fundamental of din to the extent that it reached nine tenths of din and one who does not practice it falls into kufr.
The fiqhi fatawa which the Imams would allegedly pass; some of them were contrary to the truth since they were practicing on Taqiyyah. Al Nawbakhti reports in his book Firaq al Shia:
عن عمر بن رباح أنه سأل أبا جعفر عليه السلام عن المسألة فأجابه فيها بجواب متناقض مع إجابته الأولى فسأله عن سبب ذلك التناقض فقال إن جوابنا الأول خرج على التقية
‘Umar ibn Rabah reports that he asked Abu Jafar rahimahu Llah about a ruling. He answered him with a contradictory answer to his first. So he enquired the reason for this to which he replied, “Our first answer was the product of Taqiyyah.”
Jafar would declare the impermissibility of a falcon and hawk and would say that his father would permit it out of Taqiyyah during the era of the Banu Umayyah.
Islam has commanded truthfulness, manliness, and bravery and prohibited cowardice, weakness, and faintheartedness. Taqiyyah has negative effects which create ignoble characteristics in a person. Some of these are: a double-personality, unconformity in speech and action, and external and internal. These are in polarity to a Muslim’s temperament which is filled with honesty, heroism, manliness, courageous words and stances. A Muslim is one who does not deceive, does not cheat or dupe, and only practices on the truth.
If we study the lives of the Imams of the Ahlul Bayt who faced punishment, torture, and wrath in voicing the truth and standing for it, you will realise that they were the furthest from Taqiyyah and deception. Sayyidina Hussain and his Ahlul Bayt radiya Llahu ‘anhum opted to face death with courage in the path of truth. It is said that Imam Musa ibn Jafar rahimahu Llah did not agree with the Khalifah al Rashid so he was sentenced to jail on many instances due to voicing the truth.
One of the Shia scholars swears oaths that the Shia are not accustomed to practicing Taqiyyah. What do we know, probably your oath is another form of Taqiyyah.
They are truthful in what they say at times. However, this Taqiyyah has created doubts in the hearts of people regarding everything they utter and trust has been eliminated from them. People cannot be criticised for this. Those should be censured who made Taqiyyah a part of their faith. They have eliminated their credibility. Harken! They should totally shun Taqiyyah if they wish to earn the trust of others.
Part of the academic Taqiyyah practiced by many of the Shia is that they carry with them Hussainiyyah sand upon which they prostrate in their Masajid. However, they hide it away when entering the Masajid of the Ahlus Sunnah. They will follow the Imam of the Sunni Masjid but no sooner they return home, they will repeat their salah. Sheikh Musa al Musawi has stated this, a man who has climbed the pedestal of fatwa and ijtihad in the academic territory of Najf Sharif from the side of Sheikh Al Kashif al Ghita’.
عن سليمان بن خالد قال قال أبو عبد الله عليه السلام يا سليمان إنكم على دين من كتمه أعزه الله و من أذاعه أذله الله
Sulaiman ibn Khalid narrates that Abu ‘Abdullah said, “O Sulaiman! You follow a religion, Allah will honour the one who conceals it and disgrace the one who reveals it.”
عن أبي جعفر قال دخلنا عليه جماعة فقلنا يا ابن رسول الله إنا نريد العراق فأوصنا فقال أبو جعفر عليه السلام لا تبثوا سرنا و لا تذيعوا أمرنا
It is reported that a group entered the presence of Abu Jafar rahimahu Llah and submitted, “O son of the Messenger of Allah, we intend going to Iraq so advise us.”
Abu Jafar rahimahu Llah advised, “Do not reveal our secret and do not broadcast our affair.”
يقول أبو جعفر أحب أصحابي إلي أكتمهم لحديثنا
Abu Jafar says, “The most beloved of my disciples is the one who conceals our hadith the best.”
قال أبو عبد الله من أذاع علينا حديثنا سلبه الله الإيمان
Abu ‘Abdullah stated, “Whoever makes our affair public, Allah will snatch iman from him.”
عن أبي عبد الله ما قتلنا من أذاع حديثنا قتل خطأ و لكن قتلنا قتل عمد
Abu ‘Abdullah announced, “Whoever publicised our affair did not kill us mistakenly but killed us deliberately.”
قال أبو عبد الله يا معلى اكتم أمرنا و لا تذعه فإنه من كتم أمرنا و لم يذعه أعزه الله من أذاع أمرنا و لم يكتمه أذله الله به في الدنيا و نزع النور من بين عينيه في الآخرة و جعل ظلمة تقوده إلى النار إن التقية من ديني و دين آبائي و لا دين لمن لا تقية له إن المذيع لأمرنا كالجاحد له
Abu ‘Abdullah advised, “O Mu’alla! Keep our matter secret and do not announce it for whoever hides our affair and does not reveal it will be honoured by Allah. While on the other hand, whoever discloses our matter and does not conceal it will be disgraced by Allah in the world and Allah will snatch light from before him in the Hereafter and darkness will lead him to Hell. Taqiyyah is part of my religion and the religion of my forefathers. There is no religion in a person who has no Taqiyyah. One who propagates our affair is like one who rejects it.”
قال أبو جعفر ولاية الله أسرها إلى جبرئيل عليه السلام و أسرها جبرئيل إلى محمد صلى الله عليه و سلم و أسرها محمد إلى علي عليه السلام و أسرها علي إلى من شاء الله ثم أنتم تذيعون ذلك
Abu Jafar pronounced, “Wilayah: Allah told Jibril ‘alayh al Salam confidentially and Jibril whispered it to Muhammad salla Llahu ‘alayhi wa sallam who told it secretly to ‘Ali radiya Llahu ‘anhu and ‘Ali told it quietly to whomsoever Allah desired. Then you go and broadcast it!”
Are their virtues in concealing din? They have extracted a rule from the verse of tabligh for their religion. They claim that Rasulullah salla Llahu ‘alayhi wa sallam said:
فضلني الله بالرسالة و فضله (يعني عليا) بالتبليغ عني و جعلني مدينة العلم و جعله الباب و جعله خازن العلم
Allah favoured me with risalah and he favoured him (i.e. ‘Ali) with conveying from me. He made me the city of knowledge and made him the door and made him the treasurer of knowledge.”
 Tafsir al Qurtubi vol. 4 pg. 57; Fath al Qadir vol. 1 pg. 331.
 Al Kafi al Rawdah vol. 8 pg. 292.
 Muhammad Sadiq Ruhani: Risalah fi al Taqiyyah (in Kitab al Amr bi al Ma’ruf wa al Nahy ‘an al Munkar pg. 148.
 Al Hukumat al Islamiyyah pg. 61.
 Al I’tiqadat pg. 114 – 115.
 Al Kafi vol. 2 pg. 72.
 Al Usul min al Kafi vol. 2 pg. 217, 219 – chapter on Taqiyyah.
 Bihar al Anwar vol. 75 pg. 421; Mustadrak al Wasa’il vol. 12 pg. 254; Man La Yahduruhu al Faqih vol. 2 pg. 80; al Hilli: al Sara’ir vol. 3 pg. 582; Wasa’il al Shia vol. 16 pg. 211; Majma’ al Fa’idah vol. 5 pg. 127; al Makasib al Muharramah vol. 2 pg. 144; al Khu’i: Kitab al Taharah vol. 4 pg. 255.
 Kitab al Hajj vol. 5 pg. 153.
 Taj al Din Muhammad ibn Ahmed al Sha’iri: Jami’ al Akhbar pg. 95.
 Ibn Babawayh al Qummi: Fiqh al Rida pg. 338
 Tafsir al Hasan al ‘Askari pg. 321; Wasa’il al Shia vol. 11 pg. 474; Bihar al Anwar vol. 72 pg. 415; Muhammad al Rayshahri: Mizan al Hikmah vol. 2 pg. 990.
 Risalat al Taqiyyah pg. 73; al Tanqih Sharh al ‘Urwah al Wuthqa vol. 4 pg. 278, 307.
Al Jawahiri: Jawahir al Kalam vol. 21 pg. 13; Wasa’il al Shia vol. 15 pg. 50; al Saduq: ‘Uyun Akhbar al Rida vol. 1 pg. 132; al Mazindarani: Sharh Usul al Kafi vol. 9 pg. 20; Bihar al Anwar vol. 10 pg. 355, 364 and vol. 72 pg. 395, 426; Musnad al Rida vol. 2 pg. 500; Ibn Shu’bah al Harrani: Tuhf al ‘Uqul pg. 420; ‘Uyun al Haqa’iq al Nazirah fi Tatimmat al Hada’iq al Nadirah vol. 2 pg. 1.
 Al Wahid al Bahbani: Hashiyat Majma’ al Fa’idah wa al Burhan pg. 731.
 Risalat al Taqiyyah pg. 72.
 Surah Al ‘Imran: 28.
 Firaq al Shia pg. 52. See another fatwa of Abu Jafar to Zurarah based on Taqiyyah (al Kafi vol. 1 pg. 65)
 Al Kafi vol. 6 pg. 207.
 Al Kafi vol. 2 pg. 222; Khomeini: al Rasa’il vol. 2 pg. 185.
 Ibid pg. 176 Kitab al Iman wa al Kufr, chapter on concealing.
 Ibid pg. 177 Kitab al Iman wa al Kufr, chapter on concealing.
 Ibid pg. 275 Kitab al Iman wa al Kufr, chapter on revealing.
 Al Kafi vol. 2 pg. 177 Kitab al Iman wa al Kufr, chapter on concealing.
 Ibid pg. 178.
 Bihar al Anwar vol. 38 pg. 112.Back to top