Preservation of Islam – NEW UPLOAD!!!
October 23, 2025Foreword
October 23, 2025BACK⇒ Return to Table of contents
Introduction
In the name of Allah subhanahu wa ta ‘ala, the Most Gracious, the Most Merciful.
Praise be to Allah subhanahu wa ta ‘ala, and salutations and peace upon the Messenger of Allah salla Llahu ‘alayhi wa sallam, his family, his Companions, and all those who follow him.
Taqiyyah[1] still remains the noose upon which the scholars of the Imamiyyah hang to explain the discrepancies occurring among them in akhbar (reports) and ahkam (legal rulings), claiming that the Imams ‘alayhim al Salam were in a state of fear and weakness, which compelled them to conceal the truth and not proclaim it openly.
Therefore, the verified scholar of the Imamiyyah, Yusuf al Bahrani, said:
غير خفي على ذوي العقول من أهل الإيمان وطالبي الحق من ذوي الأذهان ما بلي به هذا الدين من أولئك المردة المعاندين بعد موت سيد المرسلين وغصب الخلافة من وصيه أمير المؤمنين وتواثب أولئك الكفرة عليه وقصدهم بأنواع الأذى والضرر إليه وتزايد الأمر شدة بعد موته صلوات الله عليه وما بلغ إليه حال الأئمة صلوات الله عليهم من الجلوس في زاوية التقية والإغضاء على كل محنة وبلية وحث الشيعة على استشعار شعار التقية والتدين بما عليه تلك الفرقة الغوية حتى كورت شمس الدين النيرة وخسفت كواكبه المقمرة فلم يعلم من أحكام الدين على اليقين إلا القليل لامتزاج أخباره بأخبار التقية كما قد اعترف بذلك ثقة الإسلام وعلم الأعلام محمد بن يعقوب الكليني نور الله تعالى مرقده في جامعه الكافي ولعلك بمعونة ذلك تعلم أن الترجيح بين الأخبار بالتقية بعد العرض على الكتاب العزيز أقوی المرجحات فإن جل الاختلاف الواقع في أخبارنا بل كله عند التأمل والتحقيق إنما نشأة من التقية
It is no secret—to the possessors of intellect among the people of faith and the seekers of truth from those of understanding—what this religion has suffered at the hands of those stubborn, defiant ones after the death of the Master of the Messengers salla Llahu ‘alayhi wa sallam, and the opposition of the Shia usurping the Caliphate from its rightful claimant, the Commander of the Faithful ‘alayh al Salam and how those unbelievers relentlessly pursued him, aiming at him with all types of harm and injury. The matter increased in severity after the Prophet’s salla Llahu ‘alayhi wa sallam death. The condition to which the Imams ‘alayhim al Salam were reduced—of sitting in the corner of Taqiyyah and enduring every tribulation and calamity. And how the Shia were urged to adopt the emblem of Taqiyyah and to practice the religion according to the precepts of that misguided sect, until the sun of the manifest religion was eclipsed and its illuminating moon-like stars were darkened. Thus, nothing of the rulings of the religion was known with certainty except a little, due to the mixing of its reports with the reports of Taqiyyah. As the trusted authority of Islam and the eminent scholar, Muhammad ibn Yaqub al Kulayni has himself acknowledged in his compendium al Kafi, “And perhaps with the help of that, you may come to know that arbitrating between reports by means of Taqiyyah—after referring them to the Mighty Book—is the strongest of arbitrating principles, for indeed, most of the discrepancies occurring in our reports, indeed almost all of them upon reflection and verification, arose only from Taqiyyah.[2]
Thus, the practice of Taqiyyah by the Imams led to the concealment of the truth and the deprivation of humanity from it, which resulted in its falling into misguidance and disagreement. It is for this reason that this study came to clarify the catastrophe and calamity that resulted from the failure of the Imams to perform their role in preserving the religion.
I ask Allah subhanahu wa ta ‘ala for success and correctness in shedding light on this critical point, in the hope that it may awaken the sons of my people and lift the veil from their eyes, after they become aware of the disasters contained within Imami Shi’ism.
May Allah subhanahu wa ta ‘ala direct salutations, peace, and blessings upon our Prophet Muhammad, his family, and all his Companions.
Written by the Renouncer of Shi’ism,
‘Abdul Malik al Shafi’i
Dated: 27/07/2025
Corresponding to: 02/02/1447 AH
[1] As is known, the practice of Taqiyyah is a rukhsah (concession) honoured by Allah subhanahu wa ta ‘ala for a person to preserve themselves from danger, as He said:
¬ ® ¯ ° ± ² ³ ´µ ¶ ¸ ¹ ﯨ » ¼ ½ ¾ ﯭ ﯮ ﯯ ﯰ ﯱﯲ ﯳ ﯴ ﯵﯶ ﯷ ﯸ ﯹ
Let not believers take disbelievers as allies [i.e., supporters or protectors] rather than believers. And whoever [of you] does that has nothing [i.e., no association] with Allah, except when taking precaution against them in prudence. And Allah warns you of Himself. And to Allah is the [final] destination. [Surah Al ‘Imran: 28].
This concession is contrasted with taking the ‘azimah (default position), which is to be resolute in truth and to bear the harm that may befall one as a result of that.
Although the natural approach to the issue of Taqiyyah is that it is a concession permitted by the Wise Lawgiver in a specific circumstance out of necessity, the Imami Shia have exaggerated its status and importance to the point that they have made it nine-tenths of religion. They have declared that whoever does not practice Taqiyyah is devoid of faith and that abandoning it takes one out of the religion, as in the following extant statements:
1. The trusted authority of the Imamiyyah, Muhammad ibn Yaqub al Kulayni, reported in his book, al Kafi, 2/217:
إن تسعة أعشار الدين في التقية ولا دين لمن لا تقية له
Indeed, nine-tenths of religion is in Taqiyyah. There is no religion for whoever has no Taqiyyah.
2. Al Kulayni also reported in al Kafi, 2/219:
سألت أبا الحسن عن القيام للولاة فقال قال أبو جعفر عليه الصلاة والسلام التقية من ديني ودين آبائي ولا إيمان لمن لا تقية له
I asked Abu al Hasan ‘alayh al Salam [al Imam Musa al Kazim] about standing up for the rulers.
He explained, “Abu Jafar ‘alayh al Salam [al Imam Muhammad al Baqir] said, ‘Taqiyyah is from my religion and the religion of my forefathers. There is no faith for whoever has no Taqiyyah.’”
3. The chief hadith scholar of the Imamiyyah, Ibn Babawayh al Qummi, titled al Saduq, says in his treatise, al I’tiqadat fi Din al Imamiyyah, p. 108:
والتقية واجبة لا يجوز رفعها إلى أن يخرج القائم فمن تركها قبل خروجه فقد خرج عن دين الله ودين الإمامية و خالف الله ورسوله والأئمة
Our belief concerning Taqiyyah is that it is obligatory and that it is not permissible to abandon it until the rise of al Qa’im (the Awaited One – the Mahdi). So, whoever abandons it before his emergence has indeed exited from the religion of Allah subhanahu wa ta ‘ala and the religion of the Imamiyyah and has opposed Allah subhanahu wa ta ‘ala, His Messenger salla Llahu ‘alayhi wa sallam, and the Imams ‘alayhim al Salam.
4. ‘Allamah Muhammad Rida al Muzaffar, said in his book, ‘Aqa’id al Imamiyyah, p. 85-86:
وما زالت سمة تعرف بها الإمامية دون غيرها من الطوائف والأمم ولهذا السبب امتازوا (بالتقية) وعرفوا بها دون سواهم
It [Taqiyyah] therefore remained a defining practice by which the Imamiyyah are known, distinct from other sects. For this reason, they have been distinguished by Taqiyyah and are known by it, to the exclusion of all others.
[2] Al Bahrani: Al Hada’iq al Nadirah, 1/4-8.
BACK⇒ Return to Table of contents
Introduction
In the name of Allah subhanahu wa ta ‘ala, the Most Gracious, the Most Merciful.
Praise be to Allah subhanahu wa ta ‘ala, and salutations and peace upon the Messenger of Allah salla Llahu ‘alayhi wa sallam, his family, his Companions, and all those who follow him.
Taqiyyah[1] still remains the noose upon which the scholars of the Imamiyyah hang to explain the discrepancies occurring among them in akhbar (reports) and ahkam (legal rulings), claiming that the Imams ‘alayhim al Salam were in a state of fear and weakness, which compelled them to conceal the truth and not proclaim it openly.
Therefore, the verified scholar of the Imamiyyah, Yusuf al Bahrani, said:
غير خفي على ذوي العقول من أهل الإيمان وطالبي الحق من ذوي الأذهان ما بلي به هذا الدين من أولئك المردة المعاندين بعد موت سيد المرسلين وغصب الخلافة من وصيه أمير المؤمنين وتواثب أولئك الكفرة عليه وقصدهم بأنواع الأذى والضرر إليه وتزايد الأمر شدة بعد موته صلوات الله عليه وما بلغ إليه حال الأئمة صلوات الله عليهم من الجلوس في زاوية التقية والإغضاء على كل محنة وبلية وحث الشيعة على استشعار شعار التقية والتدين بما عليه تلك الفرقة الغوية حتى كورت شمس الدين النيرة وخسفت كواكبه المقمرة فلم يعلم من أحكام الدين على اليقين إلا القليل لامتزاج أخباره بأخبار التقية كما قد اعترف بذلك ثقة الإسلام وعلم الأعلام محمد بن يعقوب الكليني نور الله تعالى مرقده في جامعه الكافي ولعلك بمعونة ذلك تعلم أن الترجيح بين الأخبار بالتقية بعد العرض على الكتاب العزيز أقوی المرجحات فإن جل الاختلاف الواقع في أخبارنا بل كله عند التأمل والتحقيق إنما نشأة من التقية
It is no secret—to the possessors of intellect among the people of faith and the seekers of truth from those of understanding—what this religion has suffered at the hands of those stubborn, defiant ones after the death of the Master of the Messengers salla Llahu ‘alayhi wa sallam, and the opposition of the Shia usurping the Caliphate from its rightful claimant, the Commander of the Faithful ‘alayh al Salam and how those unbelievers relentlessly pursued him, aiming at him with all types of harm and injury. The matter increased in severity after the Prophet’s salla Llahu ‘alayhi wa sallam death. The condition to which the Imams ‘alayhim al Salam were reduced—of sitting in the corner of Taqiyyah and enduring every tribulation and calamity. And how the Shia were urged to adopt the emblem of Taqiyyah and to practice the religion according to the precepts of that misguided sect, until the sun of the manifest religion was eclipsed and its illuminating moon-like stars were darkened. Thus, nothing of the rulings of the religion was known with certainty except a little, due to the mixing of its reports with the reports of Taqiyyah. As the trusted authority of Islam and the eminent scholar, Muhammad ibn Yaqub al Kulayni has himself acknowledged in his compendium al Kafi, “And perhaps with the help of that, you may come to know that arbitrating between reports by means of Taqiyyah—after referring them to the Mighty Book—is the strongest of arbitrating principles, for indeed, most of the discrepancies occurring in our reports, indeed almost all of them upon reflection and verification, arose only from Taqiyyah.[2]
Thus, the practice of Taqiyyah by the Imams led to the concealment of the truth and the deprivation of humanity from it, which resulted in its falling into misguidance and disagreement. It is for this reason that this study came to clarify the catastrophe and calamity that resulted from the failure of the Imams to perform their role in preserving the religion.
I ask Allah subhanahu wa ta ‘ala for success and correctness in shedding light on this critical point, in the hope that it may awaken the sons of my people and lift the veil from their eyes, after they become aware of the disasters contained within Imami Shi’ism.
May Allah subhanahu wa ta ‘ala direct salutations, peace, and blessings upon our Prophet Muhammad, his family, and all his Companions.
Written by the Renouncer of Shi’ism,
‘Abdul Malik al Shafi’i
Dated: 27/07/2025
Corresponding to: 02/02/1447 AH
[1] As is known, the practice of Taqiyyah is a rukhsah (concession) honoured by Allah subhanahu wa ta ‘ala for a person to preserve themselves from danger, as He said:
¬ ® ¯ ° ± ² ³ ´µ ¶ ¸ ¹ ﯨ » ¼ ½ ¾ ﯭ ﯮ ﯯ ﯰ ﯱﯲ ﯳ ﯴ ﯵﯶ ﯷ ﯸ ﯹ
Let not believers take disbelievers as allies [i.e., supporters or protectors] rather than believers. And whoever [of you] does that has nothing [i.e., no association] with Allah, except when taking precaution against them in prudence. And Allah warns you of Himself. And to Allah is the [final] destination. [Surah Al ‘Imran: 28].
This concession is contrasted with taking the ‘azimah (default position), which is to be resolute in truth and to bear the harm that may befall one as a result of that.
Although the natural approach to the issue of Taqiyyah is that it is a concession permitted by the Wise Lawgiver in a specific circumstance out of necessity, the Imami Shia have exaggerated its status and importance to the point that they have made it nine-tenths of religion. They have declared that whoever does not practice Taqiyyah is devoid of faith and that abandoning it takes one out of the religion, as in the following extant statements:
1. The trusted authority of the Imamiyyah, Muhammad ibn Yaqub al Kulayni, reported in his book, al Kafi, 2/217:
إن تسعة أعشار الدين في التقية ولا دين لمن لا تقية له
Indeed, nine-tenths of religion is in Taqiyyah. There is no religion for whoever has no Taqiyyah.
2. Al Kulayni also reported in al Kafi, 2/219:
سألت أبا الحسن عن القيام للولاة فقال قال أبو جعفر عليه الصلاة والسلام التقية من ديني ودين آبائي ولا إيمان لمن لا تقية له
I asked Abu al Hasan ‘alayh al Salam [al Imam Musa al Kazim] about standing up for the rulers.
He explained, “Abu Jafar ‘alayh al Salam [al Imam Muhammad al Baqir] said, ‘Taqiyyah is from my religion and the religion of my forefathers. There is no faith for whoever has no Taqiyyah.’”
3. The chief hadith scholar of the Imamiyyah, Ibn Babawayh al Qummi, titled al Saduq, says in his treatise, al I’tiqadat fi Din al Imamiyyah, p. 108:
والتقية واجبة لا يجوز رفعها إلى أن يخرج القائم فمن تركها قبل خروجه فقد خرج عن دين الله ودين الإمامية و خالف الله ورسوله والأئمة
Our belief concerning Taqiyyah is that it is obligatory and that it is not permissible to abandon it until the rise of al Qa’im (the Awaited One – the Mahdi). So, whoever abandons it before his emergence has indeed exited from the religion of Allah subhanahu wa ta ‘ala and the religion of the Imamiyyah and has opposed Allah subhanahu wa ta ‘ala, His Messenger salla Llahu ‘alayhi wa sallam, and the Imams ‘alayhim al Salam.
4. ‘Allamah Muhammad Rida al Muzaffar, said in his book, ‘Aqa’id al Imamiyyah, p. 85-86:
وما زالت سمة تعرف بها الإمامية دون غيرها من الطوائف والأمم ولهذا السبب امتازوا (بالتقية) وعرفوا بها دون سواهم
It [Taqiyyah] therefore remained a defining practice by which the Imamiyyah are known, distinct from other sects. For this reason, they have been distinguished by Taqiyyah and are known by it, to the exclusion of all others.
[2] Al Bahrani: Al Hada’iq al Nadirah, 1/4-8.