Bismihi Ta’la
Assalam o alaikum
Perhaps the most mis-understood of an Islamic Concept is “taqiyya”, that traces its roots from the Qur’an, is be-littled by virtue of ignorance of the Qur’an, the established tradition of the Prophet (peace and blessings be upon him) and to a greater extent, history.
In the lines to follow, I can only attempt to share an understanding directly from the Qur’anic commentaries, and can urge the reader to ponder over the responsibility that they share, when they share information that casts doubt not only on the integrity of the material, but also slanders and be-littles the faith of those who are the followers of ahlul bayt.
So let us begin,
Xtreme > Dear Brothers and Sisters in Islam, what I am going to tell you is somthing that all of
Xtreme > us muslims should know about the Shi’ites, this fundamental thing will show us why
Xtreme > the Shi’ites can’t be trusted, and why the Shi’ites are such of an enemy to Islam, this
Xtreme > article of the Shi’ite faith called Taqayyah (concealment, deception or lying) lets the
Xtreme > Shi’ites betray us and lie about Hadeeth and the Quran, this is also why a Shi’ite can
Xtreme > never be used as a witness, or why he can not narrate Hadeeth
The writers ignorance knows no bounds here. Ahlal Sunna scholars admit that shia narrators have found their way in the work of the six canonical works of hadith, and to deny this would be to deny the sun shining during day time. I present to you a few examples,
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Jarir ibn Abdel-Hamid al-Dabi al-Kufi In his work Al-Maarif, Ibn Qutaybah includes him among Shia dignitaries, while al-Thahbi mentions him in Al-Mizan, marking his name to denote the consensus of the sahihs in relying on his authority. He has praised him saying: "He is the learned man of the Rayy on whose authority many authors rely," testifying to the consensus of opinion regarding his reliability. Refer to his hadith in Bukhari's and Muslim's Sahihs narrated through Amash, Mughirah, Mansur, Ismail ibn Abu Khalid and Abu Ishaq al-Shaybani. Qutaybah ibn Said, Yahya ibn Yahya and `Uthman ibn Abu Shaybah have all quoted his ahadith as stated in both sahihs. He died, may Allah rest his soul in peace, in Rayy in 187 Hij. at the age of 77.
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Al-Hakam ibn Utaybah al-Kufi Ibn Qutaybah has indicated the fact that al-Hakam ibn Utaybah was a Shia in his Maarif and included him among Shia nobility. Both Bukhari and Muslim rely on his authority. Refer to his hadith in their sahihs as narrated by Abu Jahifah, Ibrahim al-Nakhi, Mujahid, and Said ibn Jubayr. In Muslim's Sahih, it is narrated by Abdul-Rahman ibn Abu Layla, al-Qasim ibn Mukhaymarah, Abu Salih, Tharr ibn Abdullah, Said ibn Abdul-Rahman ibn Abzi, Yahya al-Jazzar, Nafi(a slave of IbnUmer), Ata' ibn Abu Rabah, Imarah ibn Umayr, Arrak ibn Malik, al-Shabi, Maymun ibn Mahran, al-Hasan al-Arni, Musab ibn Sad and `Ali ibn al-Husayn.
In both sahihs, his ahadith are quoted by Mansur, Misar and Shubah. Particularly in Bukhari's Sahih, his ahadith are narrated by Abdul-Malik ibn Abu Ghaniya. In Muslim’s Sahih, his ahadith are narrated by al-Amash, Amr ibn Qays, Zayd ibn Abu Anisa, Malik ibn al-Maghul; Aban ibn Taghlib, Hamzah al-Zayyat, Muhammad ibn Jehada, Mutraf and Abu `Awanah. He died in 115 Hij. at the age of 65.
- Khalid ibn Mukhlid al-Qatwani
Also known as Abul-Haytham al-Kufi, he is one of Bukhari’s mentors, as the latter states in his Sahih. Ibn Sad mentions him on page 283, Vol. 6, of his Tabaqat, saying, "He was a staunch Shia. He died in Kufa in mid-Muharram of 213 A.H. during the reign of al-Ma’mun. He was extremist in his Shi`a beliefs, and writers have documented this fact."
Abu Dawud mentions him saying: "He is truthful; but he follows Shiism." Al-Jawzjani says the following about him: "He never ceases denouncing [certain persons], publicly propagating his corrupt sect." Al-Thahbi narrates his biography in his own Al-Mizan, quoting the views of both Abu Dawud and Jawzjani stated above. Yet both Bukhari and Muslim have relied upon his authority in several chapters of their respective sahihs. Refer to his hadith as in Bukhari's Sahih as narrated from al-Mughirah ibn Abdul-Rahman, and in Muslim’s Sahih by Muhammad ibn Jafer ibn Abul Kathir, Malik ibn Anas, and Muhammad ibn Musa. Both sahihs quote his Al-Mizan from Sulayman ibn Bilal and Ali ibn Mushir. Al-Bukhari quotes his hadith in several places of his Sahih, without referring to any chain of narrators, quoting two of his ahadith from Muhammad ibn Uthman ibn Karamah. Muslim narrates his hadith as transmitted by Abu Karib, Ahmed ibn Uthman al-Awdi, al-Qasim ibn Zakariyyah, Abd ibn Hamid, Ibn Abu Shaybah, and Muhammad ibn `Abdullah ibn Namir. Authors of the sunan have all relied on the authority of his hadith, while being aware of his sect.
- Zubayd ibn al-Harith ibn
Abdul-Karim al-Yami al-Kufi Also known as Abu Abdul-Rahman, he is mentioned in al-Thahbi’s Al-Mizan where the author says: “He is a trustworthy tabii who inclines towards Shiism.” Then he quotes statements to prove that Zubayd’s hadith has been verified by al-Qattan, and that there are other renown critics and verifiers who regard him trustworthy. Abu Ishaq al-Jawzjani has included a crude statement about him which is typical of his attitude and that of other Nasibis, stating,
“Among the residents of Kufa, there is a faction whose faith is not appreciated [by Nasibis], yet they happen to be masters of hadith. Among them are: Abu Ishaq, Mansur, Zubayd al-Yami, al-A`mash and other peers. People have tolerated them for no reason other than their truth in narrating hadith, and their narrations testify to the authenticity of one another,” up to the conclusion of his statement which truth has dictated to him to reveal. Often, truth is spoken by the fair-minded just as it is by the stubborn and obstinant. What harm can reach these lofty pillars of knowledge, the masters of hadith in Islam, if such a critic does not appreciate their holding in high esteem the holy Prophet’s kin who are the gates of salvation, the protectors of all humans on earth after the Prophet (pbuh) himself, his nation’s ark of salvation? What harm can befall them from the critic who has no choice except to pursue his quest till reaching their door steps, and no option but to beg their own favours?
If dignitaries of my tribe are pleased with me,
Then let its villains chafe and be angry.
These authorities do not pay any attention to al-Jawzjani or others like him, having been held trustworthy by the authors of the sahih books and by those of all sunan as well. Refer to Zubayd’s hadith in both Bukhari’s and Muslim’s Sahihs as transmitted by Abu Wa’il, al-Shabi, Ibrahim al-Nakhi, and Sad ibn Ubaydullah. Only Bukhari quotes his hadith through Mujahid. In Muslim’s Sahih, his hadith is narrated by Murrah al-Hamadani, Muharib ibn Dithar, Ammarah ibn Umayr, and Ibrahim al-Taymi. His hadith is quoted in both sahihs as transmitted by Shubah, al-Thawri, and Muhammad ibn Talhah. In Muslim’s Sahih, his hadith is narrated by Zuhayr ibn Muawiyah, Fadil ibn Ghazwan, and Husayn ibn al-Nakhi. He died, may Allah have mercy on his soul, in 124 A.H.
This is just a sample of the presence of Shia narrators in the corpus of Ahlal Sunna hadith literature, particularly with reference to the corpus of Bukhari and Muslim, the two most reverred collections of hadith literature, carrying much authenticity after the Qur’an for the Ahlal Sunna.
I would urge my reader to access this list of ONE HUNDRED (100) Shia narrators to be found in the Ahlal Sunna hadith works, in the work of al Musawi, al Muraja’at, also known as ‘The Right Path’ at www.al-islam.org/murajaat/index.htm Certainly a discerning mind would quickly realize the fallacy of the statement shared by the writer that “Shi’ites betray us and lie about Hadeeth and the Quran, this is also why a Shi’ite can never be used as a witness, or why he can not narrate Hadeeth”.
Xtreme > Please note that the Shi’ites attribute the following to Abu Abdullah (Ja’far as-Sadiq):
Xtreme > “Mix with them(i.e. non-shia) externally but oppose them internally.” (Al-Kafi vol.9
Xtreme > p.116) now this Shi’ite hadeeth means that they should mix with us and try to decieve
Xtreme > us..It trully shows us Muslims what the Shi’ites are!
Your insertion “Mix with them (i.e non-shia) externally” is baseless, since it dis-regards a historical pretext unknown to the author. This advice was given by the learned Imam to his followers to take up positions in the government and work for Islam. I would urge the reader to pursue the title ‘Crisis and Consolidation of the Shia’ by Dr. Hossein Modaressi, Princeton University Press for an account of this undertaking.
Xtreme > “He who conceals his religion has saved it, and he who makes it public has destroyed
Xtreme > it.” now this contradicts the Quran as will be shown below.
Xtreme > “A believer who does not dissimulate is like a body without a head.” (Tafseer al-
Xtreme > Askari) It is also interesting that the Shi’ites article of Faith “Taqayyah” is just like
Xtreme > what the Talmudites (jews who follow the Talmud) say about the Goyyims (non-jews,)
Xtreme > as all Talmudites say that they should lie to us non-jews..You see this explains a lot
Xtreme > about the Shi’ites and their Similarities with the Jews as the Shi’ite sect was started by
Xtreme > Abdullah bin saba. (a Jew who started the shi’ite religion, just with the intent of trying
Xtreme > to destroy the Muslims..this in explained in the article “Who founded the Shi’ite
Xtreme > Religion”)
“Tafseer al Askari” has been dubbed as an un-reliable work, falsely attributed to the Imam. As to the relevance of Abdullah Ibn Saba, I would urge my reader to pursue the Shia Encyclopedia, www.al-islam.org/encyclopedia Chapter 10 for details of this historical figure.
Xtreme > “Nine tenths of religion is taqiyyah(dissimulation), hence one who does not
Xtreme > dissimulate has no religion.” (Al-Kafi vol.9 p.110) This shows us that Shi’ites have to
Xtreme > lie to us as if they don’t then they will not be called Muslims by other Shi’ites…it
Xtreme > shows us how sick is the Shi’ite faith.
The word “al-taqiyya” literally means: “Concealing or disguising one’s beliefs, convictions, ideas, feelings, opinions, and/or strategies at a time of eminent danger, whether now or later in time, to save oneself from physical and/or mental injury.” A one-word translation would be “dissimulation.”
al-Shaykh Muhammad Ridha al-Mudhaffar in his book, "Aqa’id al-Imamiyah,"wrote that:
“al-taqiyya should conform to specific rules vis-a-vis the situation wherein eminent danger is present; these rules, listed in many books of fiqh (Jurisprudence), along with the severity of the danger determine the validity, or lack of, al-taqiyya itself. It is not mandatory to practice it (al-taqiyya) at all times; on the contrary, it is permissible, and sometimes necessary, to abandon it (al-taqiyya) altogether; as in the case where revealing the truth will further the cause of the religion, and provide a direct service to Islam; and (when the revealing of the truth is such that it constitutes) a jihad (striving) for (Islam’s) sake; (verily,) in such a situation, wealth and life should be forsaken. Furthermore, al-taqiyya is prohibited in instances wherein the killing of innocent people and the spread of corruption will result; and in cases wherein the marring of the religion will result, and/or a significant harm will befall the Muslims, either by leading them astray or corrupting and oppressing them. Either way, al-taqiyya, as the Shia uphold it, does not make of the Shia a secret cooperative that seeks to destroy and corrupt, as the enemies (of the Shia) wish to present them; (these critics launch their verbal attacks) without really heeding the subject (of al- taqiyya); and (without even) laboring to understand our own opinion on the matter (of al-taqiyya). Nor does it (al-taqiyya) mandate that the religion and its injunctions become a secret of secrets that cannot be disclosed to those who do not subscribe to its teachings. How so, when the books of the Imamiyah (the Shia) that deal with the (subjects of) Fiqh, Kalam, and beliefs are in abundant supply, and have exceeded the limits (of publications) expected from any nation professing its beliefs.”
Imam Khomeini in his book, “Islamic Government,” also presents his view on al-taqiyya. He believes that al-taqiyya is permitted only when one’s life is jeopardized. Whereas in cases wherein the religion of Allah (SWT), Islam, is in danger, it is not permitted even if it leads to one’s death: The Imams, may peace be upon them, imposed on the jurisprudence very important ordinances and committed them to shouldering and preserving the trust. It is not right to resort to dissimulation on every issue, small and big. Dissimulation was legislated to preserve one’s life or others from damage on subsidiary issues of the laws. But if Islam in its entirety is in danger, then there is no place for dissimulation and for silence. What do you think a jurisprudent should do if they force him to legislate or innovate?.. If dissimulation forces on us to jump on the sultan’s bandwagon then it should not be resorted to even if such refrainment leads to the death of the person concerned, unless his jumping on the bandwagon constitutes a real victory for Islam and the Muslims, as in the case of Ali Ibn Yaqtin and Nasiruddin in al-Tusi, may Allah have mercy upon their souls.
In his book, “Shi’ite Islam” (translated into English by Sayyed Hussein Nasr), the Shi’i scholar Sayyid Muhammad Husayn Tabatabai defines taqiyya as the situation where a person “hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices.”
He goes on to define the nature of the danger: The exact extent of danger which would make permissible the practice of taqiyya has been debated among different Shia scholars. In our view point, the practice of taqiyya is permitted if there is definite danger facing one’s own life or the life of one’s family, or the possibility of the loss of the honor and virtue of one’s wife or of other female members of the family, or the danger of the loss of one’s material belongings to such an extent as to cause complete destitution and prevent a man from being able to continue to support himself and his family.
Xtreme > Concerning the verse, “Verily the most noble of you in Allah’s sight is the most God-
Xtreme > fearing(atqaakum)” , the shia attribute the following interpretation of “atqaakum”:
Xtreme > "That is, your deeds done by taqiyyah(dissimulation) (Al-I’tiqadat)
Some people have fallen victim [or deliberately attempt] to confuse al-taqiyya with hypocrisy, when in fact they (al-taqiyya and hypocrisy) are two opposite extremes. al-taqiyya is concealing faith and displaying non belief; while hypocrisy is the concealment of unbelief and the display of belief. They are opposites in function, form, and meaning.
The Quran reveals the nature of hypocrisy with the following verse: “When they meet those who believe, they say: We Believe;' but when they are alone with their evil ones, they say: We are really with you, we (were) only jesting [2:14].”
The Quran then reveals al-taqiyya with the following verses: "A Believer, a man from among the people of Pharaoh, who had concealed his faith, said: “Will ye slay a man because he says, `My Lord is Allah’?..[40:28]”
Also: "Any one who, after accepting Faith in Allah, utters unbelief, except under compulsion, his heart remaining firm in faith – but such as open their breast to unbelief, – on them is Wrath from Allah, and theirs will be a dreadful Chastisement [16:106].”
It has been narrated by Abd al-Razak, Ibn Sa’d, Ibn Jarir, Ibn Abi Hatim, Ibn Mardawayh, al-Bayhaqi in his book “al- Dala-il,” and it was corrected by al-Hakim in his book “al- Mustadrak” that: "The nonbelievers arrested Ammar Ibn Yasir (RA) and (tortured him until) he (RA) uttered foul words about the Prophet (PBUH&HF), and praised their gods (idols); and when they released him (RA), he (RA) went straight to the Prophet (PBUH&HF). The Prophet (PBUH&HF) said: "Is there something on your mind?" Ammar Ibn Yasir (RA) said: “Bad (news)! They would not release me until I defamed you (PBUH&HF) and praised their gods!” The Prophet (PBUH&HF) said: “How do you find your heart to be?” `Ammar (RA) answered: “Comfortable with faith.” So the Prophet (PBUH&HF) said: “Then if they come back for you, then do the same thing all over again.” Allah (SWT) at that moment revealed the verse: “…except under compulsion, his heart remaining firm in faith…[16:106]”
Another explanation of the above verse is provided by Jalal al-Din al-Suyuti in his book, “al-Durr al-Manthoor fi al- Tafsir al-Ma-athoor,” vol.2, p178; he says: “Ibn Abi Shaybah, Ibn Jarir, Ibn Munzir, and Ibn Abi Hatim narrated on the authority of Mujtahid (a man’s name) that this verse was revealed in relation to the following event: A group of people from Mecca accepted Islam and professed their belief; as a result, the companions in Medina wrote to them requesting that they emigrate to Medina; for if they don’t do so, they shall not be considered as those who are among the believers. In compliance, the group left Mecca, but were soon ambushed by the nonbelievers (Quraish) before reaching their destination; they were coerced into disbelief, and they professed it. As a result, the verse “…except under compulsion, his heart remaining firm in faith [16:106]…” was revealed.”
And also: “Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, (they) shall have no relation left with Allah except by way of precaution (“tat-taqooh”), that ye may guard yourselves (“tooqatan”) from them…[3:28]”
Jalal al-Din al-Suyuti in his book, “al-Durr al-Manthoor Fi al-Tafsir al- Ma’athoor,” narrates Ibn Abbas’, the most renowned and trusted narrator of tradition in the sight of the Sunnis, opinion regarding al-taqiyya in the Quranic verse: “Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, (they) shall have no relation left with Allah except by way of precaution (“tat-taqooh”), that ye may guard yourselves (“tooqatan”) from them…[3:28]” that Ibn Abbas said: “al-taqiyya is with the tongue only; he who has been coerced into saying that which angers Allah (SWT), and his heart is comfortable (i.e., his true faith has not been shaken.), then (saying that which he has been coerced to say) will not harm him (at all); (because) al-taqiyya is with the tongue only, (not the heart).”
Abu Bakr al-Razi in his book, “Ahkam al-Quran,” v2, p10, has explained the aforementioned verse “…except by way of precaution (“tat-taqooh”),that ye may guard yourselves (“tooqatan”) from them…[3:28]” by affirming that al-taqiyya should be used when one is afraid for life and/or limb. In addition, he has narrated that Qutadah said with regards to the above verse: “It is permissible to speak words of unbelief when al-taqiyya is mandatory.”
Moreover: And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. (Aaron) said: “Son of my mother! Lo! People did oppress me and they were about to kill me. Make not the enemies rejoice over my misfortune nor count thou me amongst the sinful people. [7:150]”
Now, we see that Allah (SWT) Himself has stated that one of His (SWT) faithful servants concealed his faith and pretended that he was a follower of the Pharaoh’s religion to escape persecution. We also see that Prophet Aaron (Haroon) observed taqiyya when his life was in danger. We also observe that al-taqiyya is CLEARLY permitted in a time of need. In fact, the Book of Allah instructs us that we should escape a situation which causes our destruction for nothing: “and make not your own hands contribute to your destruction [2:195]”
It is narrated in Sahih Muslim (English version), Chapter MLXXVII, v4, p1373,Tradition #6303:
Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu’ait, and she was one amongst the first emigrants who pledged allegiance to Allah’s Apostle (may peace be upon him), as saying that she heard Allah’s Messenger (may peace be upon him) as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).
The (Ahlal Sunna) commentator of this volume of Sahih Muslim, Abdul Hamid Siddiqi, provides the following commentary: Telling of a lie is a grave sin but a Muslim is permitted to tell a lie in some exceptional cases, and this permission is given especially on three occasions: in case of battle for bringing reconciliation amongst the hostile Muslims and for bringing reconciliation between the husband and the wife. On the analogy [Qiyas] of these three cases, the scholars of hadith have pointed out some other exemptions: for saving the life and honor of innocent highhandedness of tyrants and oppressors if one finds no other way to save them.
Xtreme > So as you can see, the Shi’ites beleive that they should decieve us with their lies, as the
Xtreme > Shi’ites hate us sunni muslims by calling us worse than dogs…(“Although Allah, the
Xtreme > Exalted, has not created a creature worse than a dog, yet a Nasbi (ie. A Sunni) is worse
Xtreme > than even a dog.” here is the Shi’te book that this lie came from (Haqqul Yakeen
Xtreme > (Persian) Vol 2, P. 516)
Again, the word is “nasibi” and not “Nasbi”, which implies that those who revile and insult the Progeny of the Prophet (peace be upon him). In contrary to our loving the ahlul bayt that is mandatory as stipulated in Qur’an 42:23 and hence we consider the “nasibis” as worse than “dogs”. This not a reference to the Ahlal Sunna, in any manner what so ever.
Xtreme > So my dear Muslims now you know just a small part of what the Shi’ites say in their
Xtreme > books which insult the meaning of Islam with their superstisious ideas and horrible lies
Xtreme > against the Sahabah. (the prophets Companions)
Xtreme > So dear Brothers and Sisters, now Inshallah we can see beyond the Curtain concealing
Xtreme > the Shi’ites true beleifs and not just the ones that he wishes to show us… Inshallah
Xtreme > Allah will guide us to the truth and may we all see the Shi’ites for what they are…
Xtreme > ameen
Let the reader be the judge. It is a sad state of affairs that such interpolation and mis-representation of a Qur’anic text, yields before us a “personal” attempt to sway the reader from the truth as the Qur’an, the established tradition of the Prophet and history testifies.
What more credence can we suspect to the writer and the one who ascribes to the writings of this utterly fallacious piece. May Allah (SWT) have mercy on them, amen.
Abbas, Ali
[This message has been edited by AliAbbas (edited May 20, 1999).]