Taqeeya

Summary:

Practising ‘Taqayyah’ (dissimulation) has a well-defined scope which we will review in the following sections: e.g., where one should observe it and where it should be abandoned.  It revolves around the etiquettes of hiding one’s faith and disassociating with the enemies of Allah^-azwj and His representative (the Prophets^-as and Imams^-asws). The following Hadith summarises it beautifully:

فقال رسول الله صلى الله عليه وآله: … ” ولكن أوثق عرى الايمان الحب في الله، والبغض في الله، وتوالى أولياء الله والتبري من أعداء الله عزوجل.

So Rasool-Allah^-saww said: But, the firmest bond of the Eman is ‘الحب في الله’ the love for the Sake of Allah^-azwj, and ‘والبغض في الله’ the hatred for the Sake of Allah^-azwj, and to ‘وتوالى أولياء الله’ befriend the friends of Allah^-azwj, ‘والتبري من أعداء الله عزوجل’ and disavowing from the enemies of Allah^-azwj Mighty and Majestic’.[1] (an extract)

The topics of ‘توالى’ (befriending) and ‘التبري’ (Tabbarra) disavowing from the enemies of Allah^-azwj, are discussed elsewhere:

http://hubeali.com/articles/Tawwalah%20and%20Tabbarah.pdf

It is important, however, to note that the ‘sab’ reviling, is not permissible for the followers of Ahl Al-Bayt^-asws, but what we are asked to do is to disassociate from Allah^-azwj’s enemies and their associated, this we read in many Ahadith, for example:

وَ قِيلَ لِلصَّادِقِ- عَلَيْهِ السَّلَامُ: يَا ابْنَ رَسُولِ اللَّهِ، إِنَّا نَرَى فِي الْمَسْجِدِ رَجُلًا يُعْلِنُ‏ بِسَبِ‏ أَعْدَائِكُمْ‏ وَ يَسُبُّهُمْ فَقَالَ مَا لَهُ لَعَنَهُ اللَّهُ تَعَرَّضَ بِنَا

And it was said to Al-Sadiq^-asws, ‘O son^-asws of Rasool-Allah^-saww! We see in the Masjid a man openly reviling (insulting) your^-asws enemies and naming them’. He^-asws said: ‘What is the matter with him? May Allah^-azwj Pain him! He is exposing us^-asws’’.

و قال اللّه تعالى. وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ قَالَ الصَّادِقُ- عَلَيْهِ السَّلَامُ-  فِي تَفْسِيرِ هَذِهِ الْآيَةِ- : لَا تَسُبُّوهُمْ فَإِنَّهُمْ يَسُبُّوا عَلَيْكُمْ

And Allah^-azwj the Exalted Said: And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge. [6:108]. Al-Sadiq^-asws said in the interpretation of this Verse: ‘Do not revile (insult) them, for they would be reviling upon you’’.

وَ قَالَ- عَلَيْهِ السَّلَامُ-: مَنْ سَبَّ وَلِيَّ اللَّهِ فَقَدْ سَبَّ اللَّهَ.

And he^-asws said: ‘One who reviles (insult) a Guardian^-asws of Allah^-azwj, so he has reviled Allah^-azwj’.

وَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ لِعَلِيٍّ: «مَنْ سَبَّكَ- يَا عَلِيُّ- فَقَدْ سَبَّنِي، وَ مَنْ سَبَّنِي فَقَدْسَبَّ اللَّهَ تَعَالَى

And the Prophet^-saww said to Ali^-asws: ‘One who reviles you^-asws, O Ali^-asws, so he has reviled me^-saww, and one who reviles me^-saww, so he has reviled Allah^-azwj the Exalted’’.[2]

و قال علي بن الحسين زين العابدين ع يغفر الله للمؤمن كل ذنب و يطهره منه في الدنيا و الآخرة ما خلا ذنبين ترك التقية، و تضييع حقوق الإخوان

Imam Zainul Abadeen^-asws said: Allah^-azwj will forgive all sins of the Momineen and will cleanse them from the (stains) of their sins in the world and in the Hereafter except for two types of sins; one is abandoning of the Taqayyah and the other is usurping the rights of other Momineen (brother(s).[3]

For a very practical and easy to follow advice of Imam^-asws – on situations when to observe Taqayyah and where it shouldn’t, please refer to the heading: ‘when one should and where one shouldn’t practise Taqayyah – a Story of two Momineen sting by the snake and scorpion’.

Importance and Examples of Taqayyah (Dissimulation)

In depth understanding of ‘Taqayyah’ (dissimulation) is important for one to know when and where to practice it and under what conditions one must abandon it. Also to counter the unjust accusations of ‘Nasabis’[4] about Shias regarding its validity, since Nasabis have been killing Shias when and where they find an opportunity – foundation of which was laid down during the time of Bani Umayyad and Bani Abbas and it continued since then. Shias, therefore, would not exist today if their forefathers had not observed Taqayyah – even today hundreds of them are martyred when Nasabis find them under vulnerable conditions.

Those Shias who are living in more secure regions, i.e., Western countries, somewhat ignore its principles and liberally violate its sanctity which increases the hostility of Nasabis against those Shias who live in more hostile environments and insecure regions, i.e., Asia and Africa.

To address this, an attempt is made to provide further information in the light of traditions of Masomeen^-asws to answer some of the questions pertinent to Taqayyah and its significance, e.g., where it becomes obligatory and where it becomes void? How importance it is in the protection and propagation of faith, by citing some examples of its practice from the holy Quran (from previous Prophets^-as) as well as the traditions of Masomeen^-asws and their^-asws followers.

Evidence of Taqayyah From Quran:

لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۖ وَمَنْ يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ {283:}

لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ (28(3:

The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t from Allah in anything except that you should be guarding from them guarding carefully; and Allah Cautions you all Himself; and to Allah is the eventual return [3:28].

In above 3:28 Verse, the word ‘Taqayyah’ has been mentioned: In some Quranic texts is written as ‘تُقَاةً’, in others as ‘تُقَةً’, both would mean the same (to guard or take precautions). However some Muslims reciters pronounce it so differently in order to obscure it’s meaning as well as its significance.

It is explained in the following Hadith:

العياشي: عن الحسين بن زيد بن علي، عن جعفر بن محمد، عن أبيه (عليه السلام) قال: «كان رسول الله (صلى الله عليه و آله) يقول: لا إيمان لمن لا تقية له، و يقول: قال الله: إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً».

Al Ayyashi, from Al Husayn Bin Zayd Bin Ali,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww was saying: ‘There is no Eman for the one who has no Taqayyah (dissimulation) for him’. And he^-saww was saying: ‘Allah^-azwj Says except that you should be guarding from them guarding carefully [3:28]’.[5]

Allah^-azwj Says:

إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (2:173)

But rather, (it is) Prohibited upon you, the dead, and the blood, and flesh of the swine, and whatever is dedicated with for other than Allah. But the one who is desperate, without coveting nor transgressing, so there is no sin upon him. Surely Allah is Forgiving, Merciful [2:173]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ‏ [أَيْ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ‏] فَاشْكُرُوا نِعْمَةَ اللَّهِ بِطَاعَةِ مَنْ أَمَرَكُمْ بِطَاعَتِهِ- مِنْ مُحَمَّدٍ وَ عَلِيٍّ وَ خُلَفَائِهِمُ الطَّيِّبِينَ.

The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic Said if it is Him you are worshipping [2:172] – i.e., if it is Him^-azwj you are worshipping, then be thankful for the Bounties of Allah^-azwj by obeying the one He^-azwj Commanded with obeying him, from Muhammad^-saww and Ali^-asws, and their^-asws goodly Caliphs.

ثُمَّ قَالَ عَزَّ وَ جَلَّ: إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ الَّتِي مَاتَتْ حَتْفَ أَنْفِهَا بِلَا ذَبَاحَةٍ مِنْ حَيْثُ أَذِنَ اللَّهُ فِيهَا وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ أَنْ تَأْكُلُوهُ‏ وَ ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ‏ مَا ذُكِرَ اسْمُ غَيْرِ اللَّهِ عَلَيْهِ مِنَ الذَّبَائِحِ، وَ هِيَ الَّتِي يَتَقَرَّبُ بِهَا الْكُفَّارُ بِأَسَامِي أَنْدَادِهِمُ الَّتِي اتَّخَذُوهَا مِنْ دُونِ اللَّهِ.

Then Allah^-azwj Mighty and Majestic Said: But rather, (it is) Prohibited upon you, the dead– which dies open-mouthed without having been slaughtered from where Allah^-azwj Permitted with regards to it, and the blood, and flesh of the swine – to be eating it, and whatever is dedicated with for other than Allah – what the name of other than Allah^-azwj is mentioned over it from the slaughtered, and it is which the Kafirs are drawing closer with by naming their rivals which they are taking to from besides Allah^-azwj.

ثُمَّ قَالَ عَزَّ وَ جَلَّ: فَمَنِ اضْطُرَّ إِلَى شَيْ‏ءٍ مِنْ هَذِهِ الْمُحَرَّمَاتِ‏ غَيْرَ باغٍ‏ وَ هُوَ غَيْرُ بَاغٍ- عِنْدَ الضَّرُورَةِ عَلَى إِمَامٍ هُدًى‏ وَ لا عادٍ وَ لَا مُعْتَدٍ قَوَّالٍ بِالْبَاطِلِ- فِي نُبُوَّةِ مَنْ لَيْسَ بِنَبِيٍّ، أَوْ إِمَامَةِ مَنْ لَيْسَ بِإِمَامٍ‏ فَلا إِثْمَ عَلَيْهِ‏ فِي تَنَاوُلِ هَذِهِ الْأَشْيَاءِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ‏ سَتَّارٌ لِعُيُوبِكُمْ أَيُّهَا الْمُؤْمِنُونَ، رَحِيمٌ بِكُمْ حِينَ أَبَاحَ لَكُمْ‏ فِي الضَّرُورَةِ مَا حَرَّمَهُ فِي الرَّخَاءِ.

The Mighty and Majestic Said: But the one who is desperate – to something from these Prohibitions, without coveting– and he is without a desire (for it) – during the necessity – upon an Imam^-asws of Guidance, nor transgressing – nor giving significance by speaking with the falsehood regarding a prophet-hood of the one who isn’t a Prophet^-as, or (speaking of) Imamate of the one who isn’t an Imam^-asws, so there is no sin upon him – in taking these things, Surely Allah is Forgiving, Merciful [2:173] – a Veiler of your faults, O you Momineen! He^-azwj is Merciful with you where He^-azwj Permitted for you during the desperation what He^-azwj Prohibited during the ease’’.[6]

عن أبي بصير، قال: سمعت أبا عبد الله (عليه السلام) يقول: «المضطر لا يشرب الخمر، لأنها لا تزيده إلا شرا، فإن شربها قتلته، فلا يشربن منها قطرة». تفسير العيّاشي

From Abu Baseer who said, ‘I heard Abu Abdullah^-asws saying: ‘The desperate one cannot drink the wine, because it would not increase him except for evil. So if he was to drink it, it would kill him. Therefore, do not drink even a drop from it’’.[7]

Allah^-azwj Says in another Verse:

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ (16:106)

One who commits Kufr after his Eman, except for the one coerced, and his heart is content with the Eman, but the one who opens his chest with the Kufr, so upon them is the Wrath from Allah, and for them is a grievous Punishment [16:106]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ عَلِيّاً ( عليه السلام ) قَالَ عَلَى مِنْبَرِ الْكُوفَةِ أَيُّهَا النَّاسُ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ تُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَبَرَّءُوا مِنِّي فَقَالَ مَا أَكْثَرَ مَا يَكْذِبُ النَّاسُ عَلَى عَلِيٍّ ( عليه السلام )

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘It was said to Abu Abdullah^-asws, ‘The people are reporting that Ali^-asws said upon the Pulpit of Al-Kufa: ‘O you people! You will be called to insult me^-asws, so insult me^-asws. Then you would be called to the disavowing from me^-asws, but do not disavow from me^-asws’. So he^-asws said: ‘How frequently the people lie against Ali^-asws’.

ثُمَّ قَالَ إِنَّمَا قَالَ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي وَ إِنِّي لَعَلَى دِينِ مُحَمَّدٍ وَ لَمْ يَقُلْ لَا تَبَرَّءُوا مِنِّي

Then he^-asws said: ‘But rather, he^-asws said: ‘You would be called to insult me^-asws, so insult me^-asws, then you would be called to the disavowment from me^-asws, and I^-asws am upon the Religion of Muhammad^-saww, but he^-asws did not say: ‘Do not disavow from me^-asws’.

فَقَالَ لَهُ السَّائِلُ أَ رَأَيْتَ إِنِ اخْتَارَ الْقَتْلَ دُونَ الْبَرَاءَةِ فَقَالَ وَ اللَّهِ مَا ذَلِكَ عَلَيْهِ وَ مَا لَهُ إِلَّا مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ حَيْثُ أَكْرَهَهُ أَهْلُ مَكَّةَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ

So the questioner said to him^-asws, ‘What is your view if I choose being killed instead of disavowment?’ So he^-asws said: ‘By Allah^-azwj! That would not be upon him, and what would be for him except what Ammar Bin Yasir passed upon where the people of Makkah coerced him, and his heart was at rest with the Eman? So Allah^-azwj Mighty and Majestic Revealed with regards to it: except for the one coerced, and his heart is content with the Eman [16:106].

فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) عِنْدَهَا يَا عَمَّارُ إِنْ عَادُوا فَعُدْ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَكَ وَ أَمَرَكَ أَنْ تَعُودَ إِنْ عَادُوا .

So the Prophet^-saww said to him during it: ‘O Ammar! If they were to repeat (coercing you), so repeat (what you said before), for Allah^-azwj Mighty and Majestic has Revealed and Excused you, and Commanded you to repeat if they were to repeat (coercing you)’.[8]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Marwan who said,

‘Abu Abdullah^-asws said to me: ‘What prevented Meysam[9], may Allah^-azwj have Mercy on him, from the dissimulation (Taqayyah)? By Allah^-azwj, he had known that this Verse was Revealed regarding Ammar and his companions: except for the one coerced, and his heart is content with the Eman [16:106]’.[10]

الحميري عبد الله بن جعفر: بإسناده عن بكر بن محمد، عن أبي عبد الله (عليه السلام) قال: «إن التقية ترس المؤمن، و لا إيمان لمن لا تقية له». فقلت له: جعلت فداك، أ رأيت قول الله تبارك و تعالى: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ قال: «و هل التقية إلا هذا».

Al Humeyri Abdullah Bin Ja’far, by his chain from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Taqayyah is a shield of the Momin, and there is no faith for the one if there is no Taqayyah for him’. So I said to him^-asws, ‘May I be sacrificed for you^-asws! (What) do you^-asws think of the Words of Allah^-azwj Blessed and Exalted; except for the one coerced, and his heart is content with the Eman [16:106]?’ He^-asws said: ‘And is the Taqayyah other than this?’[11]

عن عبد الله بن عجلان، عن أبي عبد الله (عليه السلام) قال: سألته فقلت له: إن الضحاك قد ظهر بالكوفة، و يوشك أن ندعي إلى البراءة من علي، فكيف نصنع؟ قال: «فابرأ منه». قال: قلت له: أي شي‏ء أحب إليك؟

From Abdullah Bin Ajlan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws, so I said to him^-asws, ‘Al-Zahhak has appeared in Al-Kufa, and we are about to be called to the disavowing from Ali^-asws, so how do we react?’ He^-asws said: ‘So disavow from him^-asws’. I said to him^-asws, ‘Which thing is more beloved to you^-asws?’

قال: «أن يمضوا في علي (عليه السلام) على ما مضى عليه عمار بن ياسر (رحمه الله)، أخذ بمكة فقالوا له: ابرأ من رسول الله، فبرى‏ء منه، فأنزل الله عذره: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ».

He^-asws said: ‘If it were to happen with regards to Ali^-asws, what happened in the past with Amaar Bin Yasir. He was seized at Makkah, so they said to him, ‘Do you distance yourself from Rasool-Allah^-saww?’ So he distanced himself from him^-saww. Thus, Allah^-azwj Revealed his excuse: except for the one coerced, and his heart is content with the Eman [16:106]’.[12]

عن أبي بكر، قال: قلت لأبي عبد الله (عليه السلام): و ما الحرورية، إنا قد كنا و هم منا بعيد فهم اليوم في دورنا، أ رأيت إن أخذونا بالأيمان؟ قال: فرخص لي في الحلف لهم بالعتاق و الطلاق،

From Abu Bakr who said,

‘I said to Abu Abdullah^-asws, ‘And what about the Haruriyya (sect)? We used to be distant from them and they used to be distant from us, but today they are in our circle. What is your^-asws view if they seize us with the Eman?’ He (the narrator) said, ‘So he^-asws allowed me regarding the swearing (oath) with the freeing (of the slave) and the divorce.

فقال بعضنا: مد الرقاب أحب إليك أم البراءة من علي؟ فقال: «الرخصة أحب إلي، أما سمعت قول الله في عمار: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ؟».

So some of us said, ‘Is extending the necks (to be killed) more beloved to you^-asws or the disavowing from Ali^-asws?’ So he^-asws said: ‘The concession is more beloved to me^-asws. Have you not heard the Words of Allah^-azwj regarding Ammar^-ra: except for the one coerced, and his heart is content with the Eman [16:106]?’’.[13]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ قَالَ حَدَّثَنِي عَمْرُو بْنُ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رُفِعَ عَنْ أُمَّتِي أَرْبَعُ خِصَالٍ خَطَأُهَا وَ نِسْيَانُهَا وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَمْ يُطِيقُوا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا رَبَّنا وَ لا تَحْمِلْ عَلَيْنا إِصْراً كَما حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنا رَبَّنا وَ لا تُحَمِّلْنا ما لا طاقَةَ لَنا بِهِ وَ قَوْلُهُ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Dawood Al Mustariq who said, ‘Amro Bin Marwan narrated to me saying,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Four characteristics have been Raised from my^-saww community (exempted from) – its mistakes, and its forgetfulness, and whatever is compelled upon one, and what one cannot endure, and these are the Words of Allah^-azwj Mighty and Majestic: ‘Our Lord! Do not Seize us if we forget or we make a mistake. Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us. Our Lord! And do not Load upon us what we have no strength for us with it [2:286]. And His^-azwj Words except for the one coerced, and his heart is content with the Eman [16:106]’.[14]

فَقَالَ يَا أَبَا مُحَمَّدٍ يُسَلَّطُ وَ اللَّهِ مِنَ الْمُؤْمِنِ عَلَى بَدَنِهِ وَ لَا يُسَلَّطُ عَلَى دِينِهِ قَدْ سُلِّطَ عَلَى أَيُّوبَ (عليه السلام) فَشَوَّهَ خَلْقَهُ وَ لَمْ يُسَلَّطْ عَلَى دِينِهِ وَ قَدْ يُسَلَّطُ مِنَ الْمُؤْمِنِينَ عَلَى أَبْدَانِهِمْ وَ لَا يُسَلَّطُ عَلَى دِينِهِمْ

So he^-asws said; ‘O Abu Muhammad! By Allah^-azwj, he^-la overcomes the Momin upon his body but does not overcome upon his Religion. He^-la had overcome upon Ayub^-as, so he^-la deformed his^-as physique but did not overcome upon his^-as Religion, and he^-la does overcome the Momineen upon their bodies but does not overcome upon their Religion’.

قُلْتُ قَوْلُهُ تَعَالَى إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ قَالَ الَّذِينَ هُمْ بِاللَّهِ مُشْرِكُونَ يُسَلَّطُ عَلَى أَبْدَانِهِمْ وَ عَلَى أَدْيَانِهِمْ.

I said, ‘(What about) the Words of the Exalted: But rather, his authority is upon those who befriend him and those who associate with Him [16:100]. He^-asws said: ‘The ones who associate with Allah^-azwj, he^-la overcomes upon their bodies as well as upon their Religions’.[15]

The Rewards of Observing Taqayyah:

أبي – رحمه الله – قال: حدثنا علي بن بن إبراهيم، عن محمد بن عيسى، عن يونس ابن عبد الرحمن، عن هشام بن سالم، قال: سمعت أبا عبد الله عليه السلام يقول: ما عبد الله بشئ أحب إليه من الخبء. قلت: وما الخبء ؟ قال: التقية.

My father had told me that I heard it from Ali bin Ibrahim, who heard it from Mohammed bin Isa, who from Younis bin Abul Rahman, who from Hashim bin Salam, who says that I heard it from Imam Jafar-e-Sadiq^-asws : ‘ There is nothing as rewarding in the Court of Allah^-azwj as much as the ‘Khub’. I asked: What is Khub?  Imam^-asws replied: Taqayyah’ (dissimulation).[16]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَهْلَ بَيْتٍ وَ هُمْ يَسْمَعُونَ مِنِّي أَ فَأَدْعُوهُمْ إِلَى هَذَا الْأَمْرِ فَقَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ

The narrator says, I asked from Imam Abu Abdullah^-asws, Shall I preach about the ‘Amr-e-Imamat’[17] to those members of my family who listen to me?  Imam^-asws replied.  Yes, you must, as Allah^-azwj Says in His Book’:

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ {666:}

O you who believe! Save yourselves and your families from a Fire whose fuel are the people and the stones. ……[66:6][18].[19]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الصَّيْدَاوِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِيَّاكُمْ وَ النَّاسَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً فَتَرَكَهُ وَ هُوَ يَجُولُ لِذَلِكَ وَ يَطْلُبُهُ ثُمَّ قَالَ لَوْ أَنَّكُمْ إِذَا كَلَّمْتُمُ النَّاسَ قُلْتُمْ ذَهَبْنَا حَيْثُ ذَهَبَ اللَّهُ وَ اخْتَرْنَا مَنِ اخْتَارَ اللَّهُ وَ اخْتَارَ اللَّهُ مُحَمَّداً وَ اخْتَرْنَا آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ

The narrator says, I was told by Imam Abu Abdullah^-asws: You had better protect yourself from your opponents (by observing Taqayyah).  When Allah^-azwj Wants to protect someone, He Creates a ‘Noor’ (Light) in that person’s heart, and then leaves him so that he could think and try to find the ‘Amr-e-Haq’[20].  When you need to speak with your adversaries, tell them that you are following the way where Allah^-azwj is, and you have selected those whom Allah^-azwj has nominated, Allah^-azwj has selected Muhammad^-saww and so have you and after Mohammed, his descendants^-asws.[21]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ أَبِي سَعِيدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ أَهْلَ الْأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هُدَاهُ مَا اسْتَطَاعُوا كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدُكُمْ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ بِمَعْرُوفٍ إِلَّا عَرَفَهُ وَ لَا بِمُنْكَرٍ إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ

The narrator says, I was told by Imam Abu Abdullah^-asws: ‘O Sabat! What have you got to do with your opponents (in deen), just stay away from them, don’t invite them to ‘Amr-e-Imamat’. By Allah^-azwj, if all inhabitants of the earth and heavens get together in order to misled a person whom Allah^-azwj Wants to Guide, they will not succeed.  You had better stay away from people and never take your rival (who opposes your faith) as a brother, as a cousin or as a neighbour.  Indeed, when Allah^-azwj Wants to Bless someone, He^-azwj Cleanses his soul, and thus he would recognise the righteous path upon coming across it and would deny the unjust statements.  Then he^-asws said: Allah^-azwj induces a ‘Kalima’[22] in his heart so that he is able to accumulate strength, meaning against the false Imams.[23]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَدْعُو النَّاسَ إِلَى هَذَا الْأَمْرِ فَقَالَ يَا فُضَيْلُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ حَتَّى أَدْخَلَهُ فِي هَذَا الْأَمْرِ طَائِعاً أَوْ كَارِهاً

Fazeel says that I asked from Imam Abu Abdullah^-asws: ‘Shall we invite people to the Amr-e-Imamat?’ Imam^-asws replied: ‘O Fazeel! When Allah^-azwj Wants to Favour someone then He^-azwj Asks one of His^-azwj angels, ‘Hold that person by the neck and make him to submit to ‘Amr-e-Imamat’, whether he likes it or accepts it with reluctance’.[24]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى السَّمَاءِ وَ لَا تُخَاصِمُوا بِدِينِكُمُ النَّاسَ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ص إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ص وَ عَلِيٍّ ع وَ لَا سَوَاءٌ وَ إِنَّنِي سَمِعْتُ أَبِي يَقُولُ إِذَا كَتَبَ اللَّهُ عَلَى عَبْدٍ أَنْ يُدْخِلَهُ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِه

Imam Abu Abdullah^-asws said:  ‘Adopt religion in order to please Allah^-azwj rather than trying to win others’ favours.  Anything which is done for the pleasure of Allah^-azwj, will reach Him^-azwj but something which is conducted for others will not even reach the skies.  And do not argue with people regarding religion as it induces several diseases in ‘Qalb’ (spiritual).  Allah^-azwj Says to His Prophet[25]: Surely you cannot guide whom you love, but Allah guides whom He pleases, and Says: Would you (Muhammad) compel men until they are believers?[26].  It is better if you leave people alone, they have gained knowledge from other people but you have learned from Prophet^-saww and Ali^-asws rather than those are unrelated to them^-asws.  And I have heard from my father^-asws that when Allah^-azwj approves someone’s entry into His^-azwj religion then he moves towards it faster than a bird would return to its nest.[27]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ قَوْماً لِلْحَقِّ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ خَلَقَ قَوْماً لِغَيْرِ ذَلِكَ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ

Imam Abu Abdullah^-asws said:  ‘Allah^-azwj has created a group on ‘Justice’, so that when they come across ‘Haq’ (truth), they immediately accept it even if they are unaware of its basis.  And another group was created on the contrary to the above, those who are allured to treachery, upon coming across and start adoring it prior to any knowledge of any reasons behind their preferences.[28]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ فَأَضَاءَ لَهَا سَمْعُهُ وَ قَلْبُهُ حَتَّى يَكُونَ أَحْرَصَ عَلَى مَا فِي أَيْدِيكُمْ مِنْكُمْ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ فَأَظْلَمَ لَهَا سَمْعُهُ وَ قَلْبُهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماء

Imam Abu Abdullah^-asws said: When Allah^-azwj is pleased by someone’s conduct, He^-azwj blesses that fellow by inscribing a ‘Noorani’[29] dot in his heart, which enlightens his heart and ears.  He then become extremely greedy in his striving to gain the knowledge related to ‘Amr-e-Imamat’.  But when Allah^-azwj Gets annoyed by someone’s actions, He^-azwj punishes him by inscribing a ‘Black dot’ in his heart which darkens his heart and ears, Imam^-asws then recited the following Verse [30]: Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending the skies.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا قَالَ بِمَا صَبَرُوا عَلَى التَّقِيَّةِ وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ

Imam Abu Abdullah^-asws said, the meanings of the word ‘صَبَرُوا’ in the Verse (28:54)[32]: refers to observing with patience the ‘Taqayyah’ (dissimulation) and the ‘  وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ  ’ and they repel evil with good, here the word ‘بِالْحَسَنَةِ ‘good’ refers to Taqayyah and ‘السَّيِّئَةَ’ ‘evil’ implies to the disclosure of secret.[33].

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُمَرَ الْأَعْجَمِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا عُمَرَ إِنَّ تِسْعَةَ أَعْشَارِ الدِّينِ فِي التَّقِيَّةِ وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ التَّقِيَّةُ فِي كُلِّ شَيْ‏ءٍ إِلَّا فِي النَّبِيذِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ

Imam Abu Abdullah^-asws said: ‘Taqayyah encompasses 90% of the religion.  The one who does not observe Taqayyah, during the time of need, has (in fact) no faith.  However, there is no Taqayyah in intoxication (Nabeez) and performing ‘Masa’[34] on socks.[35]

Taqayyah is the religion of Allah^-azwj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ مِنْ دِينِ اللَّهِ قُلْتُ مِنْ دِينِ اللَّهِ قَالَ إِي وَ اللَّهِ مِنْ دِينِ اللَّهِ وَ لَقَدْ قَالَ يُوسُفُ ع أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا شَيْئاً وَ لَقَدْ قَالَ إِبْرَاهِيمُ ع إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيماً

The narrator says, Imam Abu Abdullah^-asws said: ‘Taqayyah is the religion of Allah^-azwj.  I asked (in surprise). Is it the religion of Allah^-azwj?  Imam^-asws said: By Allah^-azwj! It is the religion.  Joseph^-as said[36]: O the people of caravan, you are most surely thieves! But by Allah^-azwj they were not thieves. And Abraham^-as said[37]: ‘I am ill!’. But by Allah^-azwj he was not ill.[38]

Prophets^-as observed Taqayyah but did not lie, as has been explained in another tradition, see Appendix I)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ حُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ حَبِيبِ بْنِ بِشْرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع سَمِعْتُ أَبِي يَقُولُ لَا وَ اللَّهِ مَا عَلَى وَجْهِ الْأَرْضِ شَيْ‏ءٌ أَحَبَّ إِلَيَّ مِنَ التَّقِيَّةِ يَا حَبِيبُ إِنَّهُ مَنْ كَانَتْ لَهُ تَقِيَّةٌ رَفَعَهُ اللَّهُ يَا حَبِيبُ مَنْ لَمْ تَكُنْ لَهُ تَقِيَّةٌ وَضَعَهُ اللَّهُ يَا حَبِيبُ إِنَّ النَّاسَ إِنَّمَا هُمْ فِي هُدْنَةٍ فَلَوْ قَدْ كَانَ ذَلِكَ كَانَ هَذَا

The narrator says, I heard it from Imam Abu Abdullah^-asws that Imam^-asws said: ‘I heard it from my father^-asws that there is nothing so dear to him^-asws on earth which he had liked more than the Taqayyah.  Whoever will observe Taqayyah, Allah^-azwj will raise his virtues and whoever would abandon it, Allah^-azwj will humiliate him.  O Habib!  (Our^-asws) adversaries, at present, are relaxed and are living comfortably.  However, Taqayyah will be discontinued when our ‘Hujjat^ajfj’ will appear, again, to take the control (of the whole world).[39]

It is incumbent to obey the kings/Authorities

و قال أمير المؤمنين ع إنا لنبشر في وجوه قوم، و إن قلوبنا لتقليهم أولئك أعداء الله نتقيهم على إخواننا، لا على أنفسنا

Amir-ul-Momineen^-asws once said:  We superficially give respect to several of those people whom we recognise as enemies from deep down.  They are the enemies of the Lord^-azwj but we^-asws observe Taqayyah for the sake of our brethren rather than for sake of ourselves.[40]

We also need to follow the laws of the land as issued by the ruling authorities, as in a Hadith, once Haroon Ar-Rashid asked his servant to bring to him, Al-Reza^-asws immediately with the intention of killing the Imam^-asws, when the servant told his orders and his intensions.  Imam^-asws quickly got up (to go to Ar-Rashid) and said: “Had I^-asws not heard the tradition in which Rasool^-saww has said, it is incumbent to obey the kings due to the principle of the concealment of faith (Taqayyah).” I^-asws would never come with you.”(see the complete Hadith in Appendix II)

Leaving Taqayyah is like abandoning the Salat:

وَ قَالَ دَاوُدُ الصَّرْمِيُ‏ أَمَرَنِي سَيِّدِي بِحَوَائِجَ كَثِيرَةٍ فَقَالَ ع لِي قُلْ كَيْفَ تَقُولُ فَلَمْ أَحْفَظْ مِثْلَ مَا قَالَ لِي فَمَدَّ الدَّوَاةَ وَ كَتَبَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَذْكُرُهُ إِنْ شَاءَ اللَّهُ وَ الْأَمْرُ بِيَدِ اللَّهِ فَتَبَسَّمْتُ فَقَالَ ع مَا لَكَ قُلْتُ خَيْرٌ فَقَالَ أَخْبِرْنِي قُلْتُ جُعِلْتُ فِدَاكَ ذَكَرْتُ حَدِيثاً حَدَّثَنِي بِهِ رَجُلٌ مِنْ أَصْحَابِنَا عَنْ جَدِّكَ الرِّضَا ع إِذَا أَمَرَ بِحَاجَةٍ كَتَبَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَذْكُرُ إِنْ شَاءَ اللَّهُ فَتَبَسَّمْتُ فَقَالَ ع لِي.

Dawud As-Sarmi related: My master Imam Al-Hadi^-asws ordered me to do many actions then he^-asws tested whether I had retained them all. When he^-asws noticed that I could not maintain them all, he^-asws took a pen and wrote down: “In the Name of Allah the Beneficent the Merciful.

I will remember it, inshallah. All the matters are in Allah^-azwj’s hand.” I smiled and the Imam^-asws asked me about the reason. I said, “Allah^-azwj make me your sacrifice, this record reminds me of the report that one of our acquaintances related to me on the authority of your^-asws grandfather Imam Al-Reza^-asws. He^-asws said that whenever the Imam^-asws ordered of a matter, he used to write down: “In the Name of Allah the Beneficent the Merciful. I will remember it, inshallah.” The Imam (peace be upon him) said:

يَا دَاوُدُ وَ لَوْ قُلْتُ إِنَّ تَارِكَ‏ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً

O Dawud, I am honest if I tell you that the neglecter of the Taqayyah is as same as the neglecter of the (obligatory) prayers.[41]

Also Imam Sadiq^-asws Said:

وَ قَالَ الصَّادِقُ ع لَوْ قُلْتُ إِنَّ تَارِكَ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً

Imam Jafar-e-Sadiq^-asws said: I will be just if I say that he who does not observe Taqayyah is similar to the one who does not offer prayers.[42]

Taqayyah is the Protection of the Beliefs:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ جَابِرٍ الْمَكْفُوفِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ اتَّقُوا عَلَى دِينِكُمْ فَاحْجُبُوهُ بِالتَّقِيَّةِ فَإِنَّهُ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّمَا أَنْتُمْ فِي النَّاسِ كَالنَّحْلِ فِي الطَّيْرِ لَوْ أَنَّ الطَّيْرَ تَعْلَمُ مَا فِي أَجْوَافِ النَّحْلِ مَا بَقِيَ مِنْهَا شَيْ‏ءٌ إِلَّا أَكَلَتْهُ وَ لَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِي أَجْوَافِكُمْ أَنَّكُمْ تُحِبُّونَّا أَهْلَ الْبَيْتِ لَأَكَلُوكُمْ بِأَلْسِنَتِهِمْ وَ لَنَحَلُوكُمْ فِي السِّرِّ وَ الْعَلَانِيَةِ رَحِمَ اللَّهُ عَبْداً مِنْكُمْ كَانَ عَلَى وَلَايَتِنَا

Imam Abu Abdullah^-asws said:  ‘Protect your beliefs from the rivals and hide it through practicing Taqayyah.  He is without ‘Eman’ (faith) who does not observe Taqayyah. You are surrounded by your rivals like a honeybee would live among other birds. If the other birds come to know what is in the stomach of a honeybee they would just eat it. Similarly, if your opponents would realise that you love us^-asws (the Ahlul Bait^-asws) from your heart and soul, then they would subject you to verbal abuse, (to rebuke you) and use filthy language against you in front, as well as behind your back.  May Allah^-azwj Bless those who are adhered to our^-asws Wilayah.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ وَ قَوْلُهُ عَزَّ وَ جَلَّ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ قَالَ الَّتِي هِيَ أَحْسَنُ التَّقِيَّةُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

Imam Abu Abdullah^-asws explained the meanings of the Verse[44] (41:34)[45] in which Allah^-azwj Says: وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ   ‘good and evil cannot be equal’, here ‘good’ refers to observing Taqayyah and ‘evil’ refers to declaration of faith when Taqayyah becomes obligatory. And in regard to ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ  , ‘Repel (evil) with the best way’ in the Verse, Imam^-asws said that best way is the Taqayyah, treat that person who holds grudges against you with best possible way.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَمْرٍو الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا عَمْرٍو أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ أَوْ أَفْتَيْتُكَ بِفُتْيَا ثُمَّ جِئْتَنِي بَعْدَ ذَلِكَ فَسَأَلْتَنِي عَنْهُ فَأَخْبَرْتُكَ بِخِلَافِ مَا كُنْتُ أَخْبَرْتُكَ أَوْ أَفْتَيْتُكَ بِخِلَافِ ذَلِكَ بِأَيِّهِمَا كُنْتَ تَأْخُذُ قُلْتُ بِأَحْدَثِهِمَا وَ أَدَعُ الْآخَرَ فَقَالَ قَدْ أَصَبْتَ يَا أَبَا عَمْرٍو أَبَى اللَّهُ إِلَّا أَنْ يُعْبَدَ سِرّاً أَمَا وَ اللَّهِ لَئِنْ فَعَلْتُمْ ذَلِكَ إِنَّهُ لَخَيْرٌ لِي وَ لَكُمْ وَ أَبَى اللَّهُ عَزَّ وَ جَلَّ لَنَا وَ لَكُمْ فِي دِينِهِ إِلَّا التَّقِيَّةَ

Imam Abu Abdullah^-asws asked from Abu Ammero:  ‘O Abu Ammero! If I^-asws narrate one Hadith to you and then narrate another, on contrary to the previous one then which Hadith will you follow?  I replied: ‘I will adhere to the later one and leave the previous hadith.  Imam^-asws replied: ‘This is correct, since Allah^-azwj Wants to be worshiped discreetly, By Allah^-azwj! It will be better for both you and me^-asws if you would act like this; since in ‘Deen’[47], Allah^-azwj had Prescribed Taqayyah for yourselves and ourselves^-asws.[48]

Taqayyah of the ‘Ashab-e-Kahf’

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دُرُسْتَ الْوَاسِطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا بَلَغَتْ تَقِيَّةُ أَحَدٍ تَقِيَّةَ أَصْحَابِ الْكَهْفِ إِنْ كَانُوا لَيَشْهَدُونَ الْأَعْيَادَ وَ يَشُدُّونَ الزَّنَانِيرَ فَأَعْطَاهُمُ اللَّهُ أَجْرَهُمْ مَرَّتَيْنِ

Imam Abu Abdullah^-asws said:  ‘No one has ever reached the level of Taqayyah, which was observed by the ‘Ashab-e-Kahf’.  They used to participate in ‘Eids’ (festivals) of their nation and used to wear ‘Zananeer’ as part of their Taqayyah, thus Allah^-azwj multiplied their reward by a factor of two’.[49]

Turning away from the Imam^-asws in Public:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ وَاقِدٍ اللَّحَّامِ قَالَ اسْتَقْبَلْتُ أَبَا عَبْدِ اللَّهِ ع فِي طَرِيقٍ فَأَعْرَضْتُ عَنْهُ بِوَجْهِي وَ مَضَيْتُ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي لَأَلْقَاكَ فَأَصْرِفُ وَجْهِي كَرَاهَةَ أَنْ أَشُقَّ عَلَيْكَ فَقَالَ لِي رَحِمَكَ اللَّهُ وَ لَكِنَّ رَجُلًا لَقِيَنِي أَمْسِ فِي مَوْضِعِ كَذَا وَ كَذَا فَقَالَ عَلَيْكَ السَّلَامُ يَا أَبَا عَبْدِ اللَّهِ مَا أَحْسَنَ وَ لَا أَجْمَلَ

The narrator says, upon facing Imam Abu Abdullah^-asws on my way, I turned my face away from him^-asws, but later on, I visited Imam^-asws and apologised to him for being disrespectful and said to him^-asws: ‘May I be sacrificed for your cause’, when I saw you^-asws I deliberately showed my disgust by turning my face away from you^-asws.  I did it purely for your^-asws sake, as I could see presence of a large number of your^-asws enemies.  Imam^-asws replied:  ‘May Allah^-azwj bless you. At another place which was filled with our^-asws adversaries, however, a person met me^-asws earlier on and greeted me like ‘Allaik Assalam ya Aba Abdullah’[50], which was not very nice of him (he should have observed Taqayyah).[51]

Imam^-asws Advises to adopt Solitude – for Taqayyah:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامٍ الْكِنْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِيَّاكُمْ أَنْ تَعْمَلُوا عَمَلًا يُعَيِّرُونَّا بِهِ فَإِنَّ وَلَدَ السَّوْءِ يُعَيَّرُ وَالِدُهُ بِعَمَلِهِ كُونُوا لِمَنِ انْقَطَعْتُمْ إِلَيْهِ زَيْناً وَ لَا تَكُونُوا عَلَيْهِ شَيْناً صَلُّوا فِي عَشَائِرِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ لَا يَسْبِقُونَكُمْ إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ فَأَنْتُمْ أَوْلَى بِهِ مِنْهُمْ وَ اللَّهِ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَحَبَّ إِلَيْهِ مِنَ الْخَبْ‏ءِ قُلْتُ وَ مَا الْخَبْ‏ءُ قَالَ التَّقِيَّةُ

The narrator says he heard it from Imam Abu Abdullah^-asws:  You should refrain from those acts, which would reflect badly on us^-asws, as a rogue son ruins his father’s image.  You should build a praiseworthy character, which does not bring any blame to us^-asws.  If your tribesmen have different beliefs, even then keep on attending to their sick and participating in their funerals.  Don’t let them win in ‘Al-Khair’ (pious matters) as you should be better and more generous in these matters.  By Allah^-azwj! The best ‘Ibada’ (submission) is that which is carried out in solitude’. The narrator asked: ‘Solitude?’ Imam^-asws replied, ‘Yes! Under Taqayyah’.[52]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا تَزَالُ الزَّيْدِيَّةُ لَكُمْ وِقَاءً أَبَداً

Imam Abu Abdullah^-asws said: ‘Control your tongues by applying Taqayyah and quietly stay at home (meaning don’t fight with your opponents) so that you are saved from the ever-lasting troubles.  Wait until the time of standing of the ‘Qaim^ajfj’, the sect of Zaidiya have unsheathed their swords and initiated wars, leave these troubles for them, as per their ideology and you had better stay out of it.[53]

Short Sayings of Masomeen^-asws on Taqayyah:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْقِيَامِ لِلْوُلَاةِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ع التَّقِيَّةُ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ

Imam Mohammed Baqir^-asws said: ‘Taqayyah is my Deen, it’s the Deen of my^-asws ancestors^-asws.  He who does not observe Taqayyah, has no Eman’.[54]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ

Imam Mohammed Baqir^-asws said:  ‘Taqayyah is an essential part of all matters and the knowledgeable know its usefulness.[55]

وَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ

Imam Jafar-e-Sadiq^-asws said: ‘Taqayyah is to be observed at every time of need and the one who observes it knows when it should be adopted.[56]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي ع يَقُولُ وَ أَيُّ شَيْ‏ءٍ أَقَرُّ لِعَيْنِي مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ جُنَّةُ الْمُؤْمِنِ

Imam Abu Abdullah^-asws said: ‘There is nothing more spiritually comforting than the Taqayyah, indeed, it is the shield of a momin.[57]

Taqayyah is to avert Bloodshed:

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ

Imam Abu Abdullah^-asws said: ‘By Allah^-azwj, there was something which forbid Meysam^-ra from observing Taqayyah, otherwise he knew very well the Verse which came for Ammar and his companions, ‘but those who were compelled but their hearts were satisfied with Eman (16:106)’.[58]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّمَا جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَيْسَ تَقِيَّةٌ

Imam Mohammed Baqir^-asws said:  Taqayyah has been included in the religion by Allah^-azwj and His Prophet^-saww in order to avoid bloodshed of the ‘Momineen’[59]. However, if bloodshed cannot be averted through observing Taqayyah then it is forbidden.[60]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُلَّمَا تَقَارَبَ هَذَا الْأَمْرُ كَانَ أَشَدَّ لِلتَّقِيَّةِ

Imam Abu Abdullah^-asws said: Taqayyah will be observed more strictly nearer the time of appearance of our ‘Hujjat^ajfj’.[61]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ وَ مُعَمَّرِ بْنِ يَحْيَى بْنِ سَامٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ع يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْ‏ءٍ يُضْطَرُّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ

Imam Mohammed Baqir^-asws said:  Allah^-azwj has made Taqayyah permissible in all those matters, which bring a person under compulsion.[62]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ التَّقِيَّةُ تُرْسُ اللَّهِ بَيْنَهُ وَ بَيْنَ خَلْقِهِ

Imam Abu Abdullah^-asws said:  Taqayyah is a shield between Allah^-azwj and His people.[63]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ حَمْزَةَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع خَالِطُوهُمْ بِالْبَرَّانِيَّةِ وَ خَالِفُوهُمْ بِالْجَوَّانِيَّةِ إِذَا كَانَتِ الْإِمْرَةُ صِبْيَانِيَّةً

Imam Mohammed Baqir^-asws said: During the time of anarchy, keep on socialising (superficially) with your adversaries (in religion) but deep down keep on detesting them.[64]

Comparison of those two who did and did not observed Taqayyah:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَبْدِ اللَّهِ بْنِ أَسَدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ أُخِذَا فَقِيلَ لَهُمَا ابْرَأَا مِنْ أَمِيرِ الْمُؤْمِنِينَ فَبَرِئَ وَاحِدٌ مِنْهُمَا وَ أَبَى الْآخَرُ فَخُلِّيَ سَبِيلُ الَّذِي بَرِئَ وَ قُتِلَ الْآخَرُ فَقَالَ أَمَّا الَّذِي بَرِئَ فَرَجُلٌ فَقِيهٌ فِي دِينِهِ وَ أَمَّا الَّذِي لَمْ يَبْرَأْ فَرَجُلٌ تَعَجَّلَ إِلَى الْجَنَّةِ

The narrator told Imam Mohammed Baqir^-asws:  ‘Two Shias from Kufa were arrested by the people belonging to ‘Banu Umayya’ and they asked them to abuse Amir-ul-Momineen^-asws.  But one of them declined and was killed, the other sent ‘Tabarra’[65] on Amir-ul-Momineen^-asws and was spared’.  Imam^-asws replied:  ‘The one who performed Tabarra was well versed in religion but the other one made haste in going to ‘Jannah’ (Paradise).[66]

Imam^-asws detest Shias who abandon Taqayyah:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ التَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ التَّقِيَّةُ حِرْزُ الْمُؤْمِنِ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ فِيمَا بَيْنَهُ وَ بَيْنَهُ فَيَكُونُ لَهُ عِزّاً فِي الدُّنْيَا وَ نُوراً فِي الْآخِرَةِ وَ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيُذِيعُهُ فَيَكُونُ لَهُ ذُلًّا فِي الدُّنْيَا وَ يَنْزِعُ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ النُّورَ مِنْهُ

The narrator says, I heard it from Imam Abu Abdullah^-asws:  Taqayyah is the shield of a Momin and a fort of protection. He has no ‘Eman’ (faith) who is ignorant of Taqayyah.  But those who listen to our^-asws traditions and share carelessly with others will be humiliated in this world and Allah^-azwj will remove the light of Eman from their hearts.[67]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ وَدِدْتُ وَ اللَّهِ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي ‏الشِّيعَةِ لَنَا بِبَعْضِ لَحْمِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ

Imam Ali bin Hussain^-asws says: ‘By Lord^-azwj I would prefer to give away flesh of my^-asws wrist if our^-asws Shias would control their temper and keep our^-asws matters discreet.[68]

2-  عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا عَلَى غَيْرِ شَيْ‏ءٍ الصَّبْرِ وَ الْكِتْمَانِ

Imam Abu Abdullah^-asws says: ‘People were asked to adopt two qualities but they wasted both opportunities and found nothing in (religion) – one was to remain patient and the other was to keep mysteries (of religion).[69]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا سُلَيْمَانُ إِنَّكُمْ عَلَى دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ

Imam Abu Abdullah^-asws said: ‘O Sulaman!  You are on that faith, which Allah^-azwj likes and Gives him honour that keeps its secrets and Humiliates the one who discloses it.[70]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ دَخَلْنَا عَلَيْهِ جَمَاعَةً فَقُلْنَا يَا ابْنَ رَسُولِ اللَّهِ إِنَّا نُرِيدُ الْعِرَاقَ فَأَوْصِنَا فَقَالَ أَبُو جَعْفَرٍ ع لِيُقَوِّ شَدِيدُكُمْ ضَعِيفَكُمْ وَ لْيَعُدْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لَا تَبُثُّوا سِرَّنَا وَ لَا تُذِيعُوا أَمْرَنَا وَ إِذَا جَاءَكُمْ عَنَّا حَدِيثٌ فَوَجَدْتُمْ عَلَيْهِ شَاهِداً أَوْ شَاهِدَيْنِ مِنْ كِتَابِ اللَّهِ فَخُذُوا بِهِ وَ إِلَّا فَقِفُوا عِنْدَهُ ثُمَّ رُدُّوهُ إِلَيْنَا حَتَّى يَسْتَبِينَ لَكُمْ وَ اعْلَمُوا أَنَّ الْمُنْتَظِرَ لِهَذَا الْأَمْرِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَدْرَكَ قَائِمَنَا فَخَرَجَ مَعَهُ فَقَتَلَ عَدُوَّنَا كَانَ لَهُ مِثْلُ أَجْرِ عِشْرِينَ شَهِيداً وَ مَنْ قُتِلَ مَعَ قَائِمِنَا كَانَ لَهُ مِثْلُ أَجْرِ خَمْسَةٍ وَ عِشْرِينَ شَهِيداً

The narrator says, we visited Imam Mohammed Baqir^-asws and informed him that we were going to Kufa, and requested him^-asws for a piece of advice.  Imam^-asws replied: ‘Those among you who are knowledgeable in religion should help those who lack its understanding, and those who are well-off should give helping hand to those who lack resources and (above all) do not disclose our^-asws mysteries to others.  If you hear a tradition attributed to us^-asws then first try to find one or two proofs from the Quran, only then propagate it otherwise keep quiet about it and send it to us, so that we^-asws may give you its proofs.  And be aware! Whoever would wait for the appearance of our ‘Al-Qaim^ajfj’, he would be rewarded equivalent to establishing the ‘Soam’ (fast), and if he is so blessed to find that era and joins him^ajfj in his ‘Kharooj’ (effort),  and if he succeeds in killing (under command of Imam^ajfj) one of our^-asws opponents then he gets the reward of a ‘Shaheed’ (martyred) but if he remains with our ‘Al-Qaim^ajfj’ and gets killed by his^ajfj enemies then he gets the reward equivalent to 25 ‘Shahada’ (martyrs)’.[71]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّهُ لَيْسَ مِنِ احْتِمَالِ أَمْرِنَا التَّصْدِيقُ لَهُ وَ الْقَبُولُ فَقَطْ مِنِ احْتِمَالِ‏ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ مِنْ غَيْرِ أَهْلِهِ فَأَقْرِئْهُمُ السَّلَامَ وَ قُلْ لَهُمْ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَى نَفْسِهِ حَدِّثُوهُمْ بِمَا يَعْرِفُونَ وَ اسْتُرُوا عَنْهُمْ مَا يُنْكِرُونَ ثُمَّ قَالَ وَ اللَّهِ مَا النَّاصِبُ لَنَا حَرْباً بِأَشَدَّ عَلَيْنَا مَئُونَةً مِنَ النَّاطِقِ عَلَيْنَا بِمَا نَكْرَهُ فَإِذَا عَرَفْتُمْ مِنْ عَبْدٍ إِذَاعَةً فَامْشُوا إِلَيْهِ وَ رُدُّوهُ عَنْهَا فَإِنْ قَبِلَ مِنْكُمْ وَ إِلَّا فَتَحَمَّلُوا عَلَيْهِ بِمَنْ يُثَقِّلُ عَلَيْهِ وَ يَسْمَعُ مِنْهُ فَإِنَّ الرَّجُلَ مِنْكُمْ يَطْلُبُ الْحَاجَةَ فَيَلْطُفُ فِيهَا حَتَّى تُقْضَى لَهُ فَالْطُفُوا فِي حَاجَتِي كَمَا تَلْطُفُونَ فِي حَوَائِجِكُمْ فَإِنْ هُوَ قَبِلَ مِنْكُمْ وَ إِلَّا فَادْفِنُوا كَلَامَهُ تَحْتَ أَقْدَامِكُمْ وَ لَا تَقُولُوا إِنَّهُ يَقُولُ وَ يَقُولُ فَإِنَّ ذَلِكَ يُحْمَلُ عَلَيَّ وَ عَلَيْكُمْ أَمَا وَ اللَّهِ لَوْ كُنْتُمْ تَقُولُونَ مَا أَقُولُ لَأَقْرَرْتُ أَنَّكُمْ أَصْحَابِي هَذَا أَبُو حَنِيفَةَ لَهُ أَصْحَابٌ وَ هَذَا الْحَسَنُ الْبَصْرِيُّ لَهُ أَصْحَابٌ وَ أَنَا امْرُؤٌ مِنْ قُرَيْشٍ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ص وَ عَلِمْتُ كِتَابَ اللَّهِ وَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ بَدْءِ الْخَلْقِ وَ أَمْرِ السَّمَاءِ وَ أَمْرِ الْأَرْضِ وَ أَمْرِ الْأَوَّلِينَ وَ أَمْرِ الْآخِرِينَ وَ أَمْرِ مَا كَانَ وَ أَمْرِ مَا يَكُونُ كَأَنِّي أَنْظُرُ إِلَى ذَلِكَ نُصْبَ عَيْنِي

The narrator says I heard it from Imam Abu Abdullah^-asws:  ‘The acceptance of our^-asws ‘Imamat’ is not only just stating it verbally and testifying it but it’s mysteries should be protected from those who are against us^-asws.  Our^-asws traditions should not be transmitted to them.  We^-asws send our ‘Salam’ to our followers and may Allah’s special blessings be upon them who, in the state of Taqayyah, show friendly behaviour to our^-asws opponents.  You should only state those of our statements to them, which they find easier to verify from the Quran but withhold the rest of our teachings from them.  By Allah^-azwj! We^-asws are more harmed by our^-asws those followers who volunteer to propagate our teachings to our adversaries as compared to those ‘Nasabis’[72] who harbour excessive animosity against us^-asws.  When you recognise such a person who is spreading our teachings carelessly than one of our^-asws followers should approach him and try to convince him to stop doing so.  If he does not listen to you then you try to find someone who has more influence over him so that he may be stopped from exercising it.  If some of them come to you for seeking help, you better keep on helping them so that they remain kind to you.  Thus for our^-asws sake, keep on favouring them, as you would help them for your own reasons, so that they give up communicating our teachings to others, if they still continue then just abandon them and don’t tell others that they are communicating and spreading our^-asws traditions.  This approach is better for both you and me^-asws.  By Allah^-azwj! If you have acted upon it then I would count you among my^-asws close companions.  Here, I see Abu Hanifa and his companions and there Hassan Basari and his followers, they all act on their false Fatawa but you people, although recognise me^-asws as ‘Hashami’, descendent of the Prophet^-saww and admit I^-asws have the knowledge of the Divine Books of Allah^-azwj, which contains the complete information from the beginning of the universe, what is between the skies and the earth and the ‘Amr’ regarding the first ones and the last ones and all that would happen in the future, as it is all in front of me^-asws but you still do not act on my instructions.[73]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي مَا زَالَ سِرُّنَا مَكْتُوماً حَتَّى صَارَ فِي يَدَيْ وُلْدِ كَيْسَانَ فَتَحَدَّثُوا بِهِ فِي الطَّرِيقِ وَ قُرَى السَّوَادِ

Imam Abu Abdullah^-asws says:  Our mysteries have always remained discreet but the sons of ‘Keysan’ (descendants of Mukhtar) started disclosing those to others by taking them to every single street and village.[74]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ لَلَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَقْبَلْهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ مَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونَ بِذَلِكَ خَارِجاً عَنْ وَلَايَتِنَا

Imam Mohammed Baqir^-asws says:  ‘My favourite among my companions is one who refrains from indulging in the forbidden, has more recognition of our ‘Amr’, and who hides our traditions from our adversaries.  But the worst among our^-asws followers is that who hears a tradition ascribed from us^-asws but then does not accepts it and acts arrogantly and also rejects what he has already heard, without allowing for any allowance that the tradition may belong to us^-asws and a reference to that tradition originates from us^-asws.  This person is rejected from our Wilayah[75].[76]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ يَا مُعَلَّى إِنَّ التَّقِيَّةَ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ

Imam Abu Abdullah^-asws said: ‘O Moallah! Try to hide our ‘Amr’ (teachings) and don’t disclose it to others.  Whoever would hide our Amr and keep it secure then Allah^-azwj will Bless him with honour in this world and by creating a ‘Noor’ (illumination) between his two eyes in the Hereafter, which would guide him to the Paradise.  However, that who would disclose our Amr will be subjected to humiliation in this world and Allah^-azwj will withdraw the Noor from middle of his eyes in the Hereafter and darkness would drag him into the Fire.  O Muallah! Taqayyah is the religion of my ancestors^-asws and myself^-asws and he who does not observe Taqayyah is well outside the boundaries of the faith.  O Muallah! Allah^-azwj likes the hidden submission the same way as He^-azwj Likes it to be demonstrated.  O Moallah!  The discloser of our^-asws ‘Amr’ is similar to one who rejects our^-asws ‘Haq’ (rights).[77]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَخْبَرْتَ بِمَا أَخْبَرْتُكَ بِهِ أَحَداً قُلْتُ لَا إِلَّا سُلَيْمَانَ بْنَ خَالِدٍ قَالَ أَحْسَنْتَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ فَلَا يَعْدُوَنْ سِرِّي وَ سِرُّكَ ثَالِثاً أَلَا كُلُّ سِرٍّ جَاوَزَ اثْنَيْنِ شَائِعٌ

Imam Abu Abdullah^-asws said to one of his companions:  ‘The news, which I had communicated to you, should be treated with confidentiality’. I replied, ‘I only told that to Sulman bin Khalid and no one else’.  Imam^-asws replied: ‘This is fine. Have you not heard the verses of a poet? The secret of you and me should never go to the third one, Beware! If it had gone beyond the two of us then it would have reached seven.[78]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ مَسْأَلَةٍ فَأَبَى وَ أَمْسَكَ ثُمَّ قَالَ لَوْ أَعْطَيْنَاكُمْ كُلَّمَا تُرِيدُونَ كَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ قَالَ أَبُو جَعْفَرٍ ع وَلَايَةُ اللَّهِ أَسَرَّهَا إِلَى جَبْرَئِيلَ ع وَ أَسَرَّهَا جَبْرَئِيلُ إِلَى مُحَمَّدٍ ص وَ أَسَرَّهَا مُحَمَّدٌ إِلَى عَلِيٍّ ع وَ أَسَرَّهَا عَلِيٌّ إِلَى مَنْ شَاءَ اللَّهُ ثُمَّ أَنْتُمْ تُذِيعُونَ ذَلِكَ مَنِ الَّذِي أَمْسَكَ حَرْفاً سَمِعَهُ قَالَ أَبُو جَعْفَرٍ ع فِي حِكْمَةِ آلِ دَاوُدَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَكُونَ مَالِكاً لِنَفْسِهِ مُقْبِلًا عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ فَاتَّقُوا اللَّهَ وَ لَا تُذِيعُوا حَدِيثَنَا فَلَوْ لَا أَنَّ اللَّهَ يُدَافِعُ عَنْ أَوْلِيَائِهِ وَ يَنْتَقِمُ لِأَوْلِيَائِهِ مِنْ أَعْدَائِهِ أَ مَا رَأَيْتَ مَا صَنَعَ اللَّهُ بِآلِ بَرْمَكَ وَ مَا انْتَقَمَ اللَّهُ لِأَبِي الْحَسَنِ ع وَ قَدْ كَانَ بَنُو الْأَشْعَثِ عَلَى خَطَرٍ عَظِيمٍ فَدَفَعَ اللَّهُ عَنْهُمْ بِوَلَايَتِهِمْ لِأَبِي الْحَسَنِ ع وَ أَنْتُمْ بِالْعِرَاقِ تَرَوْنَ أَعْمَالَ هَؤُلَاءِ الْفَرَاعِنَةِ وَ مَا أَمْهَلَ اللَّهُ لَهُمْ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَ لَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَ لَا تَغْتَرُّوا بِمَنْ قَدْ أُمْهِلَ لَهُ فَكَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكُمْ

The narrator says, I asked from Imam Ali Reza^-asws about an incident but Imam^-asws declined to answer my question and remained quiet.  However, after a pause, Imam^-asws said:  ‘If I tell you what you have asked about then it will become problematic for both of us.  My grandfather Imam Mohammed Baqir^-asws said: ‘Allah^-azwj sent down Inspiration through Gabriel^-as who delivered it to Rasool Allah^-saww ‘regarding everything’ that would happen until the day of Judgement. Rasool Allah^-saww told all of it discreetly to Imam Ali^-asws and Amir-ul-Momineen^-asws told it to whomever he^-asws found trustworthy, but you people have the intentions of disclosing it (through me^-asws).  I do not see anyone among you who would refrain from telling it (our mysteries) to others’.  Imam Mohammed Baqir^-asws further added:  ‘It was of paramount importance within the governments of the descendants of Dawood^-as to make it mandatory for the believers to control their egoistic desires, observe strict self-discipline and to recognise (spiritually) the people of their time.  Thus, fear Allah^-azwj and don’t publicise our^-asws traditions.  Allah^-azwj will Himself repel all troubles from His ‘Walis’ (Nominees^-asws) and take revenge from their^-asws enemies.  Did you not see what Allah^-azwj did to the ‘Mara-e-Mecca’ (the enemies of the children of Prophet^-saww)? And how He^-azwj punished the enemies of Imam Musa-e-Kazim^-asws?  And how Allah^-azwj deflected the dangers from the family of Ashash (who were shias and followers of Imam Musa-e-Kazim^-asws).  You have only seen these Pharaohs (Bani Abbas^-la) in the Iraq to whom Allah^-azwj has given a temporary freedom.  So, neither be deceived by the life of this world nor by the lives of those who have been given a respite by Allah^-azwj.  Surely, one day this government will reach you’.[79]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَهُ اللَّهُ وَ لَمْ يَعْرِفْهُ النَّاسُ أُولَئِكَ مَصَابِيحُ الْهُدَى وَ يَنَابِيعُ الْعِلْمِ يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ لَيْسُوا بِالْمَذَايِيعِ الْبُذُرِ وَ لَا بِالْجُفَاةِ الْمُرَاءِينَ

It is reported from Imam Abu Abdullah^-asws that  ‘Rasool Allah^-saww said:  There is a good news about that fellow who is known to Allah^-azwj but people do not recognise him (who carefully observes his faith), these people are the lamp poles of guidance and flowing springs of religion, through them Allah^-azwj removes the darkness of troubles, they are neither among the disclosers of hidden mysteries of faith nor fame greedy illiterates.[80]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِكُلِّ عَبْدٍ نُوَمَةٍ لَا يُؤْبَهُ لَهُ يَعْرِفُ النَّاسَ وَ لَا يَعْرِفُهُ النَّاسُ يَعْرِفُهُ اللَّهُ مِنْهُ بِرِضْوَانٍ أُولَئِكَ مَصَابِيحُ الْهُدَى يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ وَ يُفْتَحُ لَهُمْ بَابُ كُلِّ رَحْمَةٍ لَيْسُوا بِالْبُذُرِ الْمَذَايِيعِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ وَ قَالَ قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُونُوا مِنْ أَهْلِهِ وَ لَا تَكُونُوا عُجُلًا مَذَايِيعَ فَإِنَّ خِيَارَكُمُ الَّذِينَ إِذَا نُظِرَ إِلَيْهِمْ ذُكِرَ اللَّهُ وَ شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبُرَآءِ الْمَعَايِبَ

Imam Abu Abdullah^-asws reports from Amir-ul-Momineen^-asws: ‘Good news is for that who remains unrecognised and anonymous and does not care if people know about him or ignore him, he is not known to people but Allah^-azwj Makes him praiseworthy (as and when He^-azwj Decides).  These people are the light of guidance, through them the darkness of evils is brought to light and the doors of Divine blessings are opened through them. They neither disclose mysteries of the faith, nor engage in backbiting and nor behave like self-portraying ignorants.  Imam Ali^-asws also said:  Iterate noble words so that you get associated with them and perform ‘Amal al-Khair’ (fruit bearing deeds) and try to be worthy of these rather than to be recognised among the hyperactive and backbiters.  Among you, the pious people are those who would remind you Allah^-azwj upon coming in contact but the worst ones are those who are indulged in backbiting, creating differences among friends and picking up faults of others’ slip-ups.[81]

Advice on Taqayyah Practices:

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ ص قَالَ إِنْ كَانَ فِي يَدِكَ هَذِهِ شَيْ‏ءٌ فَإِنِ اسْتَطَعْتَ أَنْ لَا تَعْلَمَ هَذِهِ فَافْعَلْ قَالَ وَ كَانَ عِنْدَهُ إِنْسَانٌ ‏فَتَذَاكَرُوا الْإِذَاعَةَ فَقَالَ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِ رَقَبَتِكَ فَتَذِلَّ

Imam Musa-e-Kazim^-asws said: ‘If you hold something in your one arm don’t let the other arm know about it (implying the best Taqayyah practice).  There was someone present in the audience who was known to be the discloser of Ahl Al-Bayt^-asws‘s teachings to others, so Imam^-asws told him: ‘You had better control your tongue so that you are respected and don’t let others drag you by your neck and make you an object of humiliation’.[82]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ أَمْرَنَا مَسْتُورٌ مُقَنَّعٌ بِالْمِيثَاقِ فَمَنْ هَتَكَ عَلَيْنَا أَذَلَّهُ اللَّهُ

Imam Abu Abdullah^-asws said: Our mysteries should be kept and never be revealed until the appearance of Our ‘Al-Qaim^ajfj’.  However, who tries to disclose it, Allah^-azwj will certainly humiliate him.[83]

Hiding of Ahadith due to Taqayyah:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ شَيْنُولَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ع جُعِلْتُ فِدَاكَ إِنَّ مَشَايِخَنَا رَوَوْا عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع وَ كَانَتِ التَّقِيَّةُ شَدِيدَةً فَكَتَمُوا كُتُبَهُمْ وَ لَمْ تُرْوَ عَنْهُمْ فَلَمَّا مَاتُوا صَارَتِ الْكُتُبُ إِلَيْنَا فَقَالَ حَدِّثُوا بِهَا فَإِنَّهَا حَقٌّ

“I said to Abu Ja‘far^-asws, ‘May Allah take my soul in your service, our sheikhs have narrated Hadith from Imam Abu Ja‘far^-asws and from Imam Abu ‘Abdullah^-asws and at that time because of fear (Taqayyah), concealment was severe. They concealed their books and did not narrate Ahadith from them. When they died their books came to us.’” Can we narrate those Ahadith? The Imam^-asws said, “You may narrate from them because they contain the truth.[84]”

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ لِي يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلًا مِمَّنْ يَتَوَلَّانَا بِشَيْ‏ءٍ مِنَ التَّقِيَّةِ قَالَ قُلْتُ لَهُ أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ قَالَ إِنْ أَخَذَ بِهِ فَهُوَ خَيْرٌ لَهُ وَ أَعْظَمُ أَجْراً وَ فِي رِوَايَةٍ أُخْرَى إِنْ أَخَذَ بِهِ أُوجِرَ وَ إِنْ تَرَكَهُ وَ اللَّهِ أَثِمَ

“Abu Ja‘far^-asws has said, ‘O Ziyad, What would you say if we narrate a Hadith to one of our followers to act upon it under ‘Taqayyah’[85] (under treacherous conditions)?” I replied, “You know it better, may Allah^-azwj take my soul in your service.’” The Imam^-asws said, “If he would follow such Hadith it would be better for him and would get an extraordinary reward.” In another Hadith it is narrated, “If he follows it, he will be rewarded but if he disregards it then he will be punished (for not acting upon it).[86]”

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ذُكِرَتِ التَّقِيَّةُ يَوْماً عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ وَ اللَّهِ لَوْ عَلِمَ أَبُو ذَرٍّ مَا فِي قَلْبِ سَلْمَانَ لَقَتَلَهُ وَ لَقَدْ آخَى رَسُولُ اللَّهِ ص بَيْنَهُمَا فَمَا ظَنُّكُمْ بِسَائِرِ الْخَلْقِ إِنَّ عِلْمَ الْعُلَمَاءِ صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ فَقَالَ وَ إِنَّمَا صَارَ سَلْمَانُ مِنَ الْعُلَمَاءِ لِأَنَّهُ امْرُؤٌ مِنَّا أَهْلَ الْبَيْتِ فَلِذَلِكَ نَسَبْتُهُ إِلَى الْعُلَمَاءِ

Ahmad ibn ’Idris has narrated from ‘Imran ibn Musa from Harun ibn Muslim from Mas‘ada ibn Sadaqa who has said the following: “Once I said to Abu ‘Abdullah^-asws, recipient of divine supreme covenant, that I one day spoke of Taqayyah (dissimulation) before Ali^-asws Ibn Al-Hussain^-asws, recipient of divine supreme covenant. He^-asws said, ‘By Allah, if Abu Dhar^-ra knew what was in the heart of Salman^-ra he would have killed him even though the Messenger of Allah^-saww had established brotherhood between them.

What then do you think of the rest of the people? The knowledge of the scholars is difficult and it becomes difficult. No one is capable of bearing it except a Prophet^-as who is a messenger also or an angel who is close to Allah^-azwj or a believer whose heart Allah^-azwj has Tested for belief.’ The Imam^-asws then said, ‘The only reason that Salman^-ra became of the scholars is that he is a man from us^-asws (Ahl Al-Bayt). For this reason I^-asws ascribed him to the scholars.’”[87]

وَ سَأَلَ عَلِيُّ بْنُ يَقْطِينٍ أَبَا الْحَسَنِ الْأَوَّلَ ع عَنِ الرَّجُلِ يَسْجُدُ عَلَى الْمِسْحِ وَ الْبِسَاطِ فَقَالَ لَا بَأْسَ إِذَا كَانَ فِي حَالِ التَّقِيَّةِ وَ لَا بَأْسَ بِالسُّجُودِ عَلَى الثِّيَابِ فِي حَالِ التَّقِيَّةِ

Ali bin Yaqteen asked from Imam Musa-e-Kazim^-asws about a person who was performing ‘Sajjada’ (prostration) on woollen blanket and carpet?  Imam^-asws replied, he can only in the state of Taqayyah, one can perform prostration on cloth whilst in Taqayyah.[88]

Shortening of the Ziyarah out of Taqayyah:

إِذَا أَتَيْتَ الْفُرَاتَ فَاغْتَسِلْ وَ الْبَسْ ثَوْبَيْكَ الطَّاهِرَيْنِ ثُمَّ ائْتِ الْقَبْرَ وَ قُلْ صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ وَ قَدْ تَمَّتْ زِيَارَتُكَ هَذِهِ فِي حَالِ التَّقِيَّةِ رَوَى ذَلِكَ يُونُسُ بْنُ ظَبْيَانَ عَنِ الصَّادِقِ ع‏

Younis reports from Imam Jafar-e-Sadiq^-asws: Upon approaching the Euphrates river, take a ‘Ghusal’ (bath) and wear clean top and bottom outfits and then come to the pious grave of Imam Hussain^-asws and say: ‘Ya Aba Abdullah may Allah^-azwj’s be blessing with you, Ya Aba Abdullah may Allah^-azwj’s blessings be with you, Ya Aba Abdullah may Allah^-azwj’s be blessings with you’ in the state of Taqayyah, this ‘ziyarat’ (greeting/visiting) is sufficient for you. [89]

Justifications of observing Taqayyah:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَنْ إِيمَانِ مَنْ يَلْزَمُنَا حَقُّهُ وَ أُخُوَّتُهُ كَيْفَ هُوَ وَ بِمَا يَثْبُتُ وَ بِمَا يَبْطُلُ فَقَالَ إِنَّ الْإِيمَانَ قَدْ يُتَّخَذُ عَلَى وَجْهَيْنِ أَمَّا أَحَدُهُمَا فَهُوَ الَّذِي يَظْهَرُ لَكَ مِنْ صَاحِبِكَ فَإِذَا ظَهَرَ لَكَ مِنْهُ مِثْلُ الَّذِي تَقُولُ بِهِ أَنْتَ حَقَّتْ وَلَايَتُهُ وَ أُخُوَّتُهُ إِلَّا أَنْ يَجِي‏ءَ مِنْهُ نَقْضٌ لِلَّذِي وَصَفَ مِنْ نَفْسِهِ وَ أَظْهَرَهُ لَكَ فَإِنْ جَاءَ مِنْهُ مَا تَسْتَدِلُّ بِهِ عَلَى نَقْضِ الَّذِي أَظْهَرَ لَكَ خَرَجَ عِنْدَكَ مِمَّا وَصَفَ لَكَ وَ أَظْهَرَ وَ كَانَ لِمَا أَظْهَرَ لَكَ نَاقِضاً إِلَّا أَنْ يَدَّعِيَ أَنَّهُ إِنَّمَا عَمِلَ ذَلِكَ تَقِيَّةً وَ مَعَ ذَلِكَ يُنْظَرُ فِيهِ فَإِنْ كَانَ لَيْسَ مِمَّا يُمْكِنُ أَنْ تَكُونَ التَّقِيَّةُ فِي مِثْلِهِ لَمْ يُقْبَلْ مِنْهُ ذَلِكَ لِأَنَّ لِلتَّقِيَّةِ مَوَاضِعَ مَنْ أَزَالَهَا عَنْ مَوَاضِعِهَا لَمْ تَسْتَقِمْ لَهُ وَ تَفْسِيرُ مَا يُتَّقَى مِثْلُ أَنْ يَكُونَ قَوْمُ سَوْءٍ ظَاهِرُ حُكْمِهِمْ وَ فِعْلِهِمْ عَلَى غَيْرِ حُكْمِ الْحَقِّ وَ فِعْلِهِ فَكُلُّ شَيْ‏ءٍ يَعْمَلُ الْمُؤْمِنُ بَيْنَهُمْ لِمَكَانِ التَّقِيَّةِ مِمَّا لَا يُؤَدِّي إِلَى الْفَسَادِ فِي الدِّينِ فَإِنَّهُ جَائِزٌ

The narrator says, a question was asked from Imam Jafar-e-Sadiq^-asws: ‘What is that ‘Eman’ (belief) for which it becomes compulsory to take care of the rights of the others; both as a brethren as well as religious duties and when these rights become obligatory and when they are not? Imam^-asws replied:  The Eman has two states; in the first one if someone acts as per his declared beliefs then it becomes obligatory upon you to adore him and take him as a brethren, unless you observe him acting contrary to his beliefs. Thus if it is proven that his conduct was against his beliefs, then it is not obligatory on you to take him as a brethren and his justifications will not be accepted in this case.  However, if he says he had done such and such under Taqayyah, then you should first judge if his Taqayyah was applicable under his specific conditions, for if it was inappropriate then his excuses will not be accepted.  This is due to the fact Taqayyah, very much, depends on specific situations and time, if he was not under compulsion then he should not have made use of it and his doing so will be similar to that misguided group who acted contrary to their beliefs.  However, if a Momin observes Taqayyah under those conditions where it is certain that religious troubles will emanate, only then it will be permissible for him to practice it.[90]

Taqayyah Separates Friends from Foes:

و قال الحسين بن علي ع لو لا التقية ما عرف ولينا من عدونا و لو لا معرفة حقوق الإخوان ما عرف من السيئات شي‏ء إلا عوقب على جميعها، لكن الله عز و جل يقول وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ

Imam Hussain^-asws said:  If Taqayyah were not an obligation, then it would be impossible to recognise our^-asws foes from our^-asws followers.  If there were no obligations for honouring the rights of brethren then all types of sins would be punished (without forgiving them) and sinner would be subjected to chastisement.  But Allah^-azwj Says:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ {3042:}

And whatever difficulty afflicts you it is regarding what your hands have earned, and (yet) He pardons most (of your faults).[91]

Expiation for all sins except – the neglecter of Taqayyah and rights of Momineen:

. قال رسول الله ص ألا فلا تتكلوا على الولاية وحدها، و أدوا ما بعدها من فرائض الله، و قضاء حقوق الإخوان، و استعمال التقية، فإنهما اللذان يتممان الأعمال و يقصران بها

Rasool Allah^-saww had said: O people! Do not rely on our Wilayah alone, fulfil Allah^-azwj‘s obligations and take care of the rights of your brethren and observe Taqayyah.  Remember the last two (obligations) would make one’s deeds either perfect or worthless.[92]

و قيل لعلي بن محمد ع من أكمل الناس [في‏] خصال الخير قال أعملهم بالتقية، و أقضاهم لحقوق إخوانه

It was asked from Imam Ali Naqi^-asws: Who is the most perfect among the most pious people?  Imam^-asws replied: The one who observes Taqayyah and always stays in front of fulfilling the rights of his brethrens (Emani brothers).[93]

One who Hides Wilayah of Amir-ul-Momineen^-asws without Taqayyah

و سائرها مما خصه الله تعالى به من فضائله. فهذا من الهدي الذي بينه الله للناس في كتابه، ثم قال أُولئِكَ [أي أولئك‏] الكاتمون لهذه الصفات من محمد ص و من علي ع المخفون لها عن طالبيها الذين يلزمهم إبداؤها لهم عند زوال التقية يَلْعَنُهُمُ اللَّهُ يلعن الكاتمين وَ يَلْعَنُهُمُ اللَّاعِنُونَ. فيه وجوه منها يَلْعَنُهُمُ اللَّاعِنُونَ أنه ليس أحد محقا كان أو مبطلا إلا و هو يقول لعن الله الظالمين الكاتمين للحق، إن الظالم الكاتم للحق ذلك يقول أيضا لعن الله الظالمين الكاتمين، فهم على هذا المعنى في لعن كل اللاعنين، و في لعن أنفسهم. و منها أن الاثنين إذا ضجر بعضهما على بعض و تلاعنا ارتفعت اللعنتان، فاستأذنتا ربهما في الوقوع لمن بعثتا عليه. فقال الله عز و جل للملائكة انظروا، فإن كان اللاعن أهلا للعن و ليس المقصود به أهلا فأنزلوهما جميعا باللاعن. و إن كان المشار إليه أهلا، و ليس اللاعن أهلا فوجهوهما إليه. و إن كانا جميعا لها أهلا، فوجهوا لعن هذا إلى ذلك، و وجهوا لعن ذلك إلى هذا. و إن لم يكن واحد منهما لها أهلا لإيمانهما، و إن الضجر أحوجهما إلى ذلك، فوجهوا اللعنتين إلى اليهود الكاتمين نعت محمد و صفته ص و ذكر علي ع و حليته، و إلى النواصب الكاتمين لفضل علي، و الدافعين لفضله ‏

There are numerous attributes which Allah^-azwj Has specifically reserved for Amir-ul-Momineen^-asws, and are the sources of guidance which Allah^-azwj has Described in His^-azwj Book.  And then said: ‘أُولئِكَ’ refers to those people who hide the attributions of Muhammad^-saww and Ali^-asws and obscure them from those who are their devotees.  It becomes compulsory onto them to reveal (these attributes) where ‘Taqayyah’ does not apply (where there is no compulsion). For these people ‘يَلْعَنُهُمُ اللَّهُ’ Allah^-azwj Sends ‘Laanat’ (curses), meaning those who had hidden the attributes (Amir-ul-Momineen^-asws) get Allah^-azwj ‘s curses, ‘يَلْعَنُهُمُ اللَّاعِنُونَ’ and are including those who join in sending curses. It (curse) has many forms.  The first of which is that one when all those who send curses are together in ‘cursing’, meaning everyone regardless of if he is on the Just path or not would say may Allah^-azwj  ‘s curse be upon those cruel people who have hidden away His Clear Proofs and Verses, under these circumstances they are targeted by every one’s curse and even including their own ones.  The second type of ‘Laanat’ is that when two people fall out with each other and start sending the curse, in that case ‘Laanat’ from both of them ascend to the skies and asks for the permission of Allah^-azwj to inflict the targeted one.  Allah^-azwj at that point Asks His angels to see if the sender of the ‘Laanat’ himself is worthy of being cursed, if he first one is and the second one is not then divert both ‘Laanat’ on the former. But if the former is not worthy of receiving it and the latter one is then divert ‘Laanat’ of the both towards the latter person. However, if both of them are worthy of receiving the ‘laanat’ then inflict both of them with each other’s ‘Laanat’.

If both of them are not worthy of ‘laan’ as a Momin and are cursing each other due to being angry and have ill feelings against each other, in this case ascend their ‘Laanat’ on those Jews who hide and object the praise, ‘dhikr’[94]  and attributes of Muhammad^-saww and Ali^-asws as well as on those ‘Nasabis’[95] who hide the Divine status of Ali^-asws and deny his^-asws attributes.[96]

Momin should observe Taqayyah even if Foes insult Masomeen^-asws:

قب، المناقب لابن شهرآشوب أَبُو هَاشِمٍ الْجَعْفَرِيُّ عَنْ دَاوُدَ بْنِ الْأَسْوَدِ قَالَ: دَعَانِي سَيِّدِي أَبُو مُحَمَّدٍ ع فَدَفَعَ إِلَيَّ خَشَبَةً كَأَنَّهَا رِجْلُ بَابٍ مُدَوَّرَةٍ طَوِيلَةٍ مِلْءَ الْكَفِّ فَقَالَ صِرْ بِهَذِهِ الْخَشَبَةِ إِلَى الْعَمْرِيِ فَمَضَيْتُ فَلَمَّا صِرْتُ فِي بَعْضِ الطَّرِيقِ عَرَضَ لِي سَقَّاءٌ مَعَهُ بَغْلٌ فَزَاحَمَنِي الْبَغْلُ عَلَى الطَّرِيقِ فَنَادَانِي السَّقَّاءُ ضَحِّ عَلَى الْبَغْلِ فَرَفَعْتُ الْخَشَبَةَ الَّتِي كَانَتْ مَعِي فَضَرَبْتُ بِهَا الْبَغْلَ فَانْشَقَّتْ

(The book) ‘Qurb Al Asnad’ of Ibn Shehr Ashub – Abu Hashim Al Ja’fari, from Dawood Bin Al Aswad who said,

‘My Master^-asws Abu Muhammad^-asws called me and handed over a piece of wood as if it was a leg (support) of a door, round long, filling the palm. He^-asws said: ‘Go with this wood to Al-Amary’. I went. When I came to be in one of the roads, a water seller presented to me having a mule with him. The mule upon the road crowded me, so the water-seller called out to me, ‘Move the mule aside’. So, I raised the wood and struck the mule with it, and it split.

فَنَظَرْتُ إِلَى كَسْرِهَا فَإِذَا فِيهَا كُتُبٌ فَبَادَرْتُ سَرِيعاً فَرَدَدْتُ الْخَشَبَةَ إِلَى كُمِّي فَجَعَلَ السَّقَّاءُ يُنَادِينِي وَ يَشْتِمُنِي وَ يَشْتِمُ صَاحِبِي فَلَمَّا دَنَوْتُ مِنَ الدَّارِ رَاجِعاً اسْتَقْبَلَنِي عِيسَى الْخَادِمُ عِنْدَ الْبَابِ الثَّانِي فَقَالَ يَقُولُ لَكَ مَوْلَايَ أَعَزَّهُ اللَّهُ لِمَ ضَرَبْتَ الْبَغْلَ وَ كَسَرْتَ رِجْلَ الْبَابِ

I looked at its break, and in it was a letter. I rushed quickly and returned the wood to my sleeve, and the water-seller went on calling out at me and reviling (insulting) me and my Master^-asws. When I was close to the door, I retracted, and Isa the servant was at the second door. He said, ‘My Master^-asws, may Allah^-azwj Endear him^-asws says to you: ‘Why did you hit the mule and break a leg (support) of the door?’

فَقُلْتُ لَهُ يَا سَيِّدِي لَمْ أَعْلَمْ مَا فِي رِجْلِ الْبَابِ فَقَالَ وَ لِمَ احْتَجْتَ أَنْ تَعْمَلَ عَمَلًا تَحْتَاجُ أَنْ تَعْتَذِرَ مِنْهُ إِيَّاكَ بَعْدَهَا أَنْ تَعُودَ إِلَى مِثْلِهَا وَ إِذَا سَمِعْتَ لَنَا شَاتِماً فَامْضِ لِسَبِيلِكَ الَّتِي أُمِرْتَ بِهَا

I said to him^-asws, ‘O my Master^-asws! I did not know what is in the leg (support) of the door’. He^-asws said: ‘And why did you need to do a deed you would be needy to offer an excuse from it? Beware after it, to repeating the like of it. Whenever you hear someone reviling (insulting) us^-asws, then go on your way which you have been instructed with.

وَ إِيَّاكَ أَنْ تُجَاوِبَ مَنْ يَشْتِمُنَا أَوْ تُعَرِّفَهُ مَنْ أَنْتَ فَإِنَّا بِبَلَدِ سَوْءٍ وَ مِصْرَ سَوْءٍ وَ امْضِ فِي طَرِيقِكَ فَإِنَّ أَخْبَارَكَ وَ أَحْوَالَكَ تُرَدُّ إِلَيْنَا فَاعْلَمْ ذَلِكَ.

And beware of answering one who reviles us^-asws or letting him know who you are, for we^-asws are in an evil country, and an evil city, and continue in your way, for your news and your situations get referred to us^-asws, so know that’’.[97]

وَ عَنْ مُرَازِمٍ‏ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع وَ هُوَ بِمَكَّةَ يَا مُرَازِمُ‏ لَوْ سَمِعْتَ رَجُلًا يَسُبُّنِي مَا كُنْتَ صَانِعاً قُلْتُ كُنْتُ أَقْتُلُهُ قَالَ يَا مُرَازِمُ‏ إِنْ سَمِعْتَ مَنْ يَسُبُّنِي فَلَا تَصْنَعْ بِهِ شَيْئاً

And from Murazim who said,

‘Abu Abdullah^-asws said, and he^-asws was at Makkah: ‘O Murazim! If you hear a man reviling me^-asws, what would you do?’ I said, ‘I would kill him!’ He^-asws said: ‘O Murazim! If you hear someone reviling me^-asws, do not do anything with him’.

قَالَ فَخَرَجْتُ مِنْ مَكَّةَ عِنْدَ الزَّوَالِ فِي يَوْمٍ حَارٍّ فَأَلْجَأَنِي الْحَرُّ إِلَى أَنْ عَبَرْتُ إِلَى بَعْضِ الْقِبَابِ وَ فِيهَا قَوْمٌ فَنَزَلْتُ مَعَهُمْ فَسَمِعْتُ بَعْضَهُمْ يَسُبُّ أَبَا عَبْدِ اللَّهِ ع فَذَكَرْتُ قَوْلَهُ فَلَمْ أَقُلْ شَيْئاً وَ لَوْ لَا ذَلِكَ لَقَتَلْتُهُ.

He (the narrator) said, ‘I went out from Makkah at midday during a hot day and I sought shelter from the heat until I crossed over to one of the domes, and therein was a group. I encamped with them, and I heard one of them reviling Abu Abdullah^-asws. I remembered his^-asws word so I did not say anything, and had it not been that, I would have killed him’’.[98]

A Momin Observes Taqayyah – his Enemy is Eliminated:

‏وَ قَالَ أَبُو الصَّبَّاحِ‏ الْكِنَانِيُ‏ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لَنَا جَاراً مِنْ هَمْدَانَ يُقَالُ لَهُ الْجَعْدُ بْنُ عَبْدِ اللَّهِ يَسُبُّ أَمِيرَ الْمُؤْمِنِينَ ع أَ فَتَأْذَنُ لِي أَنْ أَقْتُلَهُ

And Abu Al-Sabbah Al-Kinany said, ‘I said to Abu Abdullah^-asws, ‘There is a neighbour of mine from Hamdan, called Al Ja’ad Bin Abdullah, reviling Amir Al-Momineen^-asws. Can you permit me to kill him?’

قَالَ إِنَّ الْإِسْلَامَ قَيَّدَ الْفَتْكَ وَ لَكِنْ دَعْهُ فَسَتُكْفَى بِغَيْرِكَ

He^-asws said: ‘Al-Islam restricts the lethality, but leave him, for you will be sufficed by someone else’.

قَالَ فَانْصَرَفْتُ إِلَى الْكُوفَةِ فَصَلَّيْتُ الْفَجْرَ فِي الْمَسْجِدِ وَ إِذَا أَنَا بِقَائِلٍ يَقُولُ وُجِدَ الْجَعْدُ بْنُ عَبْدِ اللَّهِ عَلَى فِرَاشِهِ مِثْلُ الزِّقِّ الْمَنْفُوخِ مَيِّتاً فَذَهَبُوا يَحْمِلُونَهُ إِذاً لَحْمُهُ سَقَطَ عَنْ عَظْمِهِ فَجَمَعُوهُ عَلَى نَطْعٍ وَ إِذَا تَحْتَهُ أَسْوَدُ فَدَفَنُوهُ‏.

He (the narrator) said, ‘I left to go to Al-Kufa. I prayed Al-Fajr Salat in the Masjid, that I was with a speaker saying, ‘Al-Ja’ad Bin Abdullah has been found dead upon his bed like the bloated water skin’. They went to carry him and there his flesh was dropping from his bones. They gathered him upon a palate, and there under it was a black snake. They buried him’’.[99]

Further examples of Taqayyah, observed by the companions of Imams^-asws, are given in Appendix III.

Taqayyah will remain until the reappearance of the 12^th Imam^-asws

حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ لَا دِينَ لِمَنْ لَا وَرَعَ لَهُ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَعْمَلُكُمْ بِالتَّقِيَّةِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِلَى مَتَى قَالَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ وَ هُوَ يَوْمُ خُرُوجِ قَائِمِنَا أَهْلَ الْبَيْتِ فَمَنْ تَرَكَ التَّقِيَّةَ قَبْلَ خُرُوجِ قَائِمِنَا فَلَيْسَ مِنَّا- فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَنِ الْقَائِمُ مِنْكُمْ أَهْلَ الْبَيْتِ قَالَ الرَّابِعُ مِنْ وُلْدِي ابْنُ سَيِّدَةِ الْإِمَاءِ يُطَهِّرُ اللَّهُ بِهِ الْأَرْضَ مِنْ كُلِّ جَوْرٍ وَ يُقَدِّسُهَا مِنْ كُلِّ ظُلْمٍ وَ هُوَ الَّذِي يَشُكُّ النَّاسُ فِي وِلَادَتِهِ وَ هُوَ صَاحِبُ الْغَيْبَةِ قَبْلَ خُرُوجِهِ فَإِذَا خَرَجَ أَشْرَقَتِ الْأَرْضُ بِنُورِهِ‏ وَ وَضَعَ مِيزَانَ الْعَدْلِ بَيْنَ النَّاسِ فَلَا يَظْلِمُ أَحَدٌ أَحَداً وَ هُوَ الَّذِي تُطْوَى لَهُ الْأَرْضُ وَ لَا يَكُونُ لَهُ ظِلٌّ وَ هُوَ الَّذِي يُنَادِي مُنَادٍ مِنَ السَّمَاءِ يَسْمَعُهُ جَمِيعُ أَهْلِ الْأَرْضِ بِالدُّعَاءِ إِلَيْهِ يَقُولُ أَلَا إِنَّ حُجَّةَ اللَّهِ قَدْ ظَهَرَ عِنْدَ بَيْتِ اللَّهِ فَاتَّبِعُوهُ فَإِنَّ الْحَقَّ مَعَهُ وَ فِيهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّماءِ آيَةً فَظَلَّتْ أَعْناقُهُمْ‏ لَها خاضِعِينَ‏^[100].

Narrated to us Ahmad bin Ziyad bin Ja’far Hamadani^-ra: Narrated to us Ali bin Ibrahim bin Hashim from his father from Ali bin Mabad from Husain bin Khalid that:

Ali^-asws bin Musa Al-Reza^-asws said: “One who does not have piety does not have religion and whosoever does not have dissimulation (Taqayyah) does not have faith and indeed the most honoured among you near Allah^-azwj is the one most pious of you. His^-asws Eminence was asked: Till when does he have to observe Taqayyah? He^-asws replied: Till the day of the appointed Hour and on that Day is the reappearance of our (Ahle Bayt’s) Qaim^ajfj. Thus whosoever abandons Taqayyah before his^ajfj reappearance is not from us^-asws.

It was asked: O son^-asws of Rasool-Allah^-saww, from which of Ahl Al-Bayt is the Qaim^ajfj? He^-asws replied: He^ajfj is my^-asws fourth descendant, the son of the best of the maidservants. The Almighty Allah^-azwj would, through him^ajfj, purify the earth from every kind of oppression and remove every type of injustice from it.

He^ajfj is the one in whose coming (to the World) the people would doubt and he^ajfj is the one who would have an occultation before his^ajfj reappearance. And when he^ajfj arises, the earth shall be lit up with his effulgence. He^ajfj would establish the scales of justice among the people so that no one may oppress the other. He^ajfj is the one for whom the earth would warp itself and he^ajfj would not throw a shadow. And he^ajfj is the one by whose name the caller would call out from the sky inviting people to the Imam^ajfj which all the people of the earth would be able to hear. The caller would say: Know that the Proof of Allah^-azwj has appeared near the House of Allah^-azwj, so follow him^ajfj as truth is with him^ajfj, and that is the meaning of the statement of the Almighty Allah^-azwj:

إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ {426:}

If We Desired to, We would Send down upon them a Sign from the sky, so their necks would be humbled to it [26:4].”[101]

Imam Ali^-asws’s Instruction to Shias on Testimonies and Taqayyah:

قال علي (عليه السلام): قَالَ عَلِيٌّ آمُرُكَ أَنْ تُقِرَّ لِلَّهِ بِالْوَحْدَانِيَّةِ وَ تَشْهَدَ لَهُ بِالْجُودِ وَ الْحِكْمَةِ وَ تُنَزِّهَهُ عَنِ الْعَبَثِ وَ الْفَسَادِ وَ عَنْ ظُلْمِ الْإِمَاءِ وَ الْعِبَادِ وَ تَشْهَدَ أَنَّ مُحَمَّداً الَّذِي أَنَا وَصِيُّهُ‏ سَيِّدُ الْأَنَامِ وَ أَفْضَلُ بَرِيَّةٍ فِي‏ دَارِ السَّلَام

Ali^-asws said: ‘I^-asws order you that you acknowledge to Allah^-azwj with the Oneness, and testify to Him^-azwj with the Generosity and the Wisdom, being far above from the tampering and the corruption, and from being unjust to the maids and the servants. And you should testify that Muhammad^-saww, the one whose successor^-asws I^-asws am, is the Chief of the beings, and is of the most superior of the ranks of the people of the house of Al-Islam.

وَ تَشْهَدَ أَنَّ عَلِيّاً الَّذِي أَرَاكَ مَا أَرَاكَ وَ أَوْلَاكَ مِنَ النِّعَمِ مَا أَوْلَاكَ خَيْرُ خَلْقِ اللَّهِ بَعْدَ مُحَمَّدٍ رَسُولِ اللَّهِ وَ أَحَقُّ خَلْقِ اللَّهِ بِمَقَامِ مُحَمَّدٍ ص بَعْدَهُ وَ الْقِيَامِ بِشَرَائِعِهِ وَ أَحْكَامِه‏

And you should testify that Ali^-asws, the one who showed you what he^-asws showed you preferred you from the bounties what he^-asws preferred you with, is the best of the creatures of Allah^-azwj after His^-azwj Prophet^-saww, Muhammad^-saww the Rasool^-saww of Allah^-azwj, and is the most rightful of the creatures of Allah^-azwj with the position of Muhammad^-saww after him^-saww, and with the establishment of his^-saww Laws and his^-saww rulings.

وَ تَشْهَدَ أَنَّ أَوْلِيَاءَهُ أَوْلِيَاءُ اللَّهِ وَ أَنَّ أَعْدَاءَهُ أَعْدَاءُ اللَّهِ وَ أَنَّ الْمُؤْمِنِينَ الْمُشَارِكِينَ لَكَ فِيمَا كَلَّفْتُكَ الْمُسَاعِدِينَ لَكَ عَلَى مَا بِهِ أَمَرْتُكَ خَيْرُ أُمَّةِ مُحَمَّدٍ ص وَ صَفْوَةُ شِيعَةِ عَلِيٍّ ع

And I testify that his^-asws friends are the friends of Allah^-azwj and that his^-asws enemies are the enemies of Allah^-azwj, and that the Momineen are the participants of yours in what you are encumbered, and the assistants to you upon whatever it is he^-asws orders you – is the best of the community of Muhammad^-saww and the elite of the Shias of Ali^-asws’.

وَ آمُرُكَ أَنْ تُوَاسِيَ إِخْوَانَكَ الْمُطَابِقِينَ لَكَ عَلَى تَصْدِيقِ مُحَمَّدٍ ص وَ تَصْدِيقِي وَ الِانْقِيَادِ لَهُ وَ لِي مِمَّا رَزَقَكَ اللَّهُ وَ فَضَّلَكَ عَلَى مَنْ فَضَّلَكَ بِهِ مِنْهُمْ

And I^-asws order you that you be consoling with your Momineen brothers, the matching ones to you, upon the ratification of Muhammad^-saww, and ratifying me^-asws, and the submission to him^-saww and to me^-asws, from what Allah^-azwj Sustained you and Graced you upon the ones who merited you with it, from them.

تَسُدُّ فَاقَتَهُمْ وَ تَجْبُرُ كَسْرَهُمْ وَ خَلَّتَهُمْ‏ وَ مَنْ كَانَ مِنْهُمْ فِي دَرَجَتِكَ فِي الْإِيمَانِ سَاوَيْتَهُ فِي مَالِكَ بِنَفْسِكَ وَ مَنْ كَانَ مِنْهُمْ فَاضِلًا عَلَيْكَ فِي دِينِكَ آثَرْتَهُ بِمَالِكَ عَلَى نَفْسِكَ حَتَّى يَعْلَمَ اللَّهُ مِنْكَ أَنَّ دِينَهُ آثَرُ عِنْدَكَ مِنْ مَالِكَ وَ أَنَّ أَوْلِيَاءَهُ أَكْرَمُ إِلَيْكَ مِنْ أَهْلِكَ وَ عِيَالِكَ

You should lighten their destitution, and forcefully break their loneliness. And the one from them who was in your level regarding the Eman – equalise him in your wealth with yourself, and the one from them who was meritorious upon you in your Religion, prefer him with your wealth over yourself until Allah^-azwj Knows from you that his Religion is more preferable in your presence than your wealth, and that his friends are more honourable upon you and your own family and your dependants.

وَ آمُرُكَ أَنْ تَصُونَ دِينَكَ وَ عِلْمَنَا الَّذِي أَوْدَعْنَاكَ وَ أَسْرَارَنَا الَّتِي حَمَلْنَاكَ فَلَا تُبْدِ عُلُومَنَا لِمَنْ يُقَابِلُهَا بِالْعِنَادِ وَ يُقَابِلُكَ مِنْ أَجْلِهَا بِالشَّتْمِ وَ اللَّعْنِ وَ التَّنَاوُلِ مِنَ الْعِرْضِ وَ الْبَدَنِ وَ لَا تُفْشِ سِرَّنَا إِلَى مَنْ يُشَنِّعُ عَلَيْنَا عِنْدَ الْجَاهِلِينَ بِأَحْوَالِنَا وَ يَعْرِضُ أَوْلِيَاءَنَا لِبَوَادِرِ الْجُهَّالِ

And I^-asws order you safeguard your Religion and our^-asws knowledge which I^-asws am entrusting you – and our^-asws secrets which we^-asws load (upon) you, so do not manifest our^-asws knowledge to the one who faces it with the stubbornness, and face you from its reason with the insults and the curses – and would take from the respect and the body (cause physical harm), and do not broadcast our^-asws secrets to the one who would be adverse upon us^-asws in the presence of the ones ignorant of our^-asws states, and expose our^-asws friends to the anecdotes of the ignorant ones’.

وَ آمُرُكَ أَنْ تَسْتَعْمِلَ التَّقِيَّةَ فِي دِينِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ لا يَتَّخِذِ الْمُؤْمِنُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْ‏ءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً

And I^-asws order you to utilise Taqayyah (dissimulation) in your Religion, for Allah^-azwj Mighty and Majestic is Saying: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t into anything from Allah, except that you should be fearing from them carefully [3:28].

وَ قَدْ أَذِنْتُ لَكَ فِي تَفْضِيلِ أَعْدَائِنَا عَلَيْنَا إِنْ أَلْجَأَكَ الْخَوْفُ إِلَيْهِ وَ فِي إِظْهَارِ الْبَرَاءَةِ مِنَّا إِنْ حَمَلَكَ الْوَجَلُ إِلَيْهِ وَ فِي تَرْكِ الصَّلَوَاتِ الْمَكْتُوبَاتِ إِذَا خَشِيتَ عَلَى حُشَاشَتِكَ الْآفَاتِ وَ الْعَاهَاتِ فَإِنَّ تَفْضِيلَكَ أَعْدَاءَنَا عَلَيْنَا عِنْدَ خَوْفِكَ لَا يَنْفَعُهُمْ وَ لَا يَضُرُّنَا وَ إِنَّ إِظْهَارَكَ بَرَاءَتَكَ مِنَّا عِنْدَ تَقِيَّتِكَ لَا يَقْدَحُ فِينَا وَ لَا يَنْقُصُنَا

And I^-asws have permitted for you regarding the preferring of our^-asws enemies over us^-asws – if there comes to you the fear to it, and (permission) in displaying the disavowing from us^-asws if the apprehension carries you upon it, and (permission) regarding neglecting the Prescribed Salats when you are fearing upon your life of the calamities and the disabilities, for your preferring our^-asws enemies over us^-asws during your fear would neither benefit them nor harm us^-asws, and that your display of disavowing from us^-asws during your Taqayyah would neither undermine regarding us^-asws nor would it reduce us^-asws (with anything).

وَ لَئِنْ تَبَرَّأُ مِنَّا سَاعَةً بِلِسَانِكَ وَ أَنْتَ مُوَالٍ لَنَا بِجَنَانِكَ لِتَبْقَي عَلَى نَفْسِكَ رُوحُهَا الَّتِي بِهَا قِوَامُهَا وَ مَالُهَا الَّذِي بِهِ قِيَامُهَا وَ جَاهُهَا الَّذِي بِهِ تَمَاسُكُهَا وَ تَصُونُ مَنْ عُرِفَ بِذَلِكَ وَ عَرَفْتَ بِهِ مِنْ أَوْلِيَائِنَا إِخْوَانِنَا وَ أَخَوَاتِنَا مِنْ بَعْدِ ذَلِكَ بِشُهُورٍ وَ سِنِينَ إِلَى أَنْ تَنْفَرِجَ تِلْكَ الْكُرْبَةُ وَ تَزُولَ بِهِ تِلْكَ الْغُمَّةُ فَإِنَّ ذَلِكَ أَفْضَلُ‏ مِنْ أَنْ تَتَعَرَّضَ لِلْهَلَاكِ وَ تَنْقَطِعَ بِهِ عَنْ عَمَلٍ فِي الدِّينِ وَ صَلَاحِ إِخْوَانِكَ الْمُؤْمِنِينَ ،

And if you were to disavow from us^-asws for a while with your tongue while you are a friend of ours^-asws with your heart – it would be more remaining upon yourself of its soul by which you would (be able to) take care of your wealth by which is its strength, and its status by which is its adherence, and, you would be safeguarding the one who is recognised as being with you, and is recognised as being with it (Taqayyah), from our^-asws friends and our^-asws brothers and our^-asws sisters –  from after that by months and years up to the relief of that distress and until that sorrow declines due to it (Taqayyah), for that is superior than if you expose (yourself) to the destruction, and you are cut-off by it from performing the (good) deeds in the Religion and being righteous with your Momineen brothers.

وَ إِيَّاكَ ثُمَّ إِيَّاكَ أَنْ تَتْرُكَ التَّقِيَّةَ الَّتِي أَمَرْتُكَ بِهَا فَإِنَّكَ شَائِطٌ بِدَمِكَ وَ دِمَاءِ إِخْوَانِكَ مُعَرِّضٌ لِنِعَمِكَ وَ نِعَمِهِمْ لِلزَّوَالِ مُذِلٌّ لَهُمْ‏ فِي أَيْدِي أَعْدَاءِ دِينِ اللَّهِ وَ قَدْ أَمَرَكَ اللَّهُ بِإِعْزَازِهِمْ‏ فَإِنَّكَ إِنْ خَالَفْتَ وَصِيَّتِي كَانَ ضَرَرُكَ عَلَى نَفْسِكَ وَ إِخْوَانِكَ‏ أَشَدَّ مِنْ‏ ضَرَرِ الْمُنَاصِبِ‏ لَنَا الْكَافِرِ بِنَا.

And beware! Then beware from neglecting the Taqayyah, which I^-asws am ordering with, for you will spill your blood and the blood of your brethren, exposing your bounties and their bounties to the decline. It would be humiliating for them in the hands of the enemies of the Religion of Allah^-azwj, and Allah^-azwj has Commanded you with (increasing) their honour. So you, if you were to oppose my^-asws advice – it would be more harmful upon yourself and your brethren – more intensely than the harm of the Nasibis (Hostile ones) to us^-asws, the Kafirs with us^-asws’’.[102]

Observe Taqayyah for Yourself as well as for the Sake of Your Brethren

قوله عز و جل وَ إِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ  قال الإمام ع وَ إِلهُكُمْ الذي أكرم محمدا ص و عليا ع بالفضيلة و أكرم آلهما الطيبين بالخلافة، و أكرم شيعتهم بالروح و الريحان و الكرامة و الرضوان ‏إِلهٌ واحِدٌ لا شريك له و لا نظير و لا عديل. لا إِلهَ إِلَّا هُوَ الخالق، البارئ، المصور، الرازق، الباسط، المغني، المفقر، المعز، المذل. الرَّحْمنُ يرزق مؤمنهم و كافرهم، و صالحهم و طالحهم، لا يقطع عنهم مواد فضله و رزقه، و إن انقطعوا هم عن طاعته. الرَّحِيمُ بعباده المؤمنين من شيعة آل محمد ص وسع لهم في التقية يجاهرون بإظهار موالاة أولياء الله و معاداة أعدائه إذا قدروا، و يسترونها إذا عجزوا قال رسول الله ص و لو شاء لحرم عليكم التقية، و أمركم بالصبر على ما ينالكم من أعدائكم عند إظهاركم الحق. ألا فأعظم فرائض الله تعالى عليكم بعد فرض موالاتنا و معاداة أعدائنا استعمال التقية على أنفسكم و إخوانكم [و معارفكم، و قضاء حقوق إخوانكم‏] في الله. ألا و إن الله يغفر كل ذنب بعد ذلك و لا يستقصي. فأما هذان فقل من ينجو منهما إلا بعد مس عذاب شديد، إلا أن يكون لهم مظالم على النواصب و الكفار، فيكون عذاب هذين على أولئك الكفار و النواصب قصاصا بما لكم عليهم من الحقوق، و ما لهم إليكم من الظلم، فاتقوا الله و لا تتعرضوا لمقت الله بترك التقية، و التقصير في حقوق إخوانكم المؤمنين

And your Lord is the only Lord and there is no lord except the One Who is most Beneficent and Merciful. Imam Hasaan Askari^-asws says, ‘وَ إِلهُكُمْ’ means that is your Lord who has blessed Muhammad^-saww and Ali^-asws with elevated status has designated their pure and Pious progeny with the ‘caliphate’ and their follower shias with the fragrance and politeness and have awarded them charismatic character.  ‘إِلهٌ واحِدٌ’ (means) that there is no one worthy of worship except Him^-azwj, Who is the Creator,  the Crafter, the Painter, the Provider of sustenance, the Provider of relief, , the Provider of Status, The Enhancer, the ‘Moiza and Muzeel’[103] and ‘الرَّحْمنُ’ the most Merciful, such Merciful that He gives sustenance to all, to the Kafir, to the Momin, to the righteous and the wrong doers alike and does not stop His^-azwj Favours and sustenance to them even if they cease obeying Him^-azwj and following His^-azwj Commands.

‘الرَّحِيمُ’ Allah is extremely kind to His^-azwj Momin servants who are the Shias of Alay Muhammad^-saww to the extent that He Has Made provision for them to observe ‘Taqayyah’, under compulsion so that they can hide their faith.  And Rasool Allah said:  Allah^-azwj could have Made Taqayyah unlawful for you; in that case, you had to tolerate the cruelties of the Kufr with patience and calmness. but O our followers and Shias!  Since, Allah^-azwj has Made it compulsory on you to love us^-asws and hold animosity against our^-asws enemies then the most obligatory act upon you is to practice Taqayyah not only for your own sake but also for your fellow brethren.

Be aware! After these obligations, Allah^-azwj will Forgive all the sins and will reduce punishment of the sins (if required), except for the following two ‘Amr’ (Commands), from which no one will be spared until after being subjected to severe punishment.  However, unless cruelties were committed against the non-believers and enemies of Ahlul Bait^-asws, in that case the punishment of the Momineen’s sin will be credited against the usurping of your rights by the non-believers and the enemies of Ahlul Bait^-asws, it will happen only when you have not committed any aggression against them (the non-believers and the enemies of the Ahlul Bait^-asws).  So, you better fear Allah^-azwj and never ever abandon Taqayyah and don’t invite Allah^-azwj’s wrath by usurping the rights of your fellow Momineen.[104]

قال رسول الله ص من صلى الخمس كفر الله عنه من الذنوب ما بين كل صلاتين، و كان كمن على بابه نهر جار يغتسل فيه كل يوم خمس مرات [و] لا يبقي عليه ‏من الدرن شيئا إلا الموبقات التي هي جحد النبوة و الإمامة أو ظلم إخوانه المؤمنين أو ترك التقية حتى يضر بنفسه و بإخوانه المؤمنين

Rasool-Allah^-saww said:  When one offers five Salaats in a day, Allah^-azwj erases those of his sins which he had committed between the two prayers.  His example is similar to that person who bathes himself five times a day in a canal which flows on his door steps, and rinse himself in a way that no dirt remains on his body.  However, except for those sins which would’ kill their committers ‘إلا الموبقات’ , (can never be forgiven against acts of worship) i.e., denying ‘Risalat and Imamat’[105], to hurt a fellow Momin brethren or to abandon Taqayyah under those conditions when its termination causes harm to himself or his Momin brethren. [106]

قال علي بن الحسين ع قال رسول الله ص ما من عبد و لا أمة زال عن ولايتنا، و خالف طريقتنا، و سمى غيرنا بأسمائنا و أسماء خيار أهلنا الذي اختاره الله للقيام بدينه و دنياه، و لقبه بألقابنا و هو لذلك يلقبه معتقدا، لا يحمله على ذلك تقية خوف، و لا تدبير مصلحة دين، إلا بعثه الله يوم القيامة و من كان قد اتخذه من دون الله وليا، و حشر إليه الشياطين الذين كانوا يغوونه. فقال [له‏] يا عبدي أ ربا معي، هؤلاء كنت تعبد و إياهم كنت تطلب فمنهم فاطلب ثواب ما كنت تعمل، لك معهم عقاب إجرائك. ثم يأمر الله تعالى أن يحشر الشيعة الموالون لمحمد و علي و آلهما ع ممن كان في تقية لا يظهر ما يعتقده، و ممن لم يكن عليه تقية، و كان يظهر ما يعتقده. فيقول الله تعالى انظروا حسنات شيعة محمد و علي فضاعفوها. قال فيضاعفون حسناتهم أضعافا مضاعفة. ثم يقول الله تعالى انظروا ذنوب شيعة محمد و علي. فينظرون فمنهم من قلت ذنوبه فكانت مغمورة في طاعاته، فهؤلاء السعداء مع الأولياء و الأصفياء. و منهم من كثرت ذنوبه و عظمت، فيقول الله تعالى قدموا الذين كانوا لا تقية عليهم من أولياء محمد و علي، فيقدمون. فيقول الله تعالى انظروا حسنات عبادي هؤلاء النصاب الذين اتخذوا الأنداد من دون محمد و علي و من دون خلفائهم، فاجعلوها لهؤلاء المؤمنين، لما كان من اغتيابهم لهم بوقيعتهم فيهم، و قصدهم إلى أذاهم فيفعلون ذلك، فتصير حسنات النواصب لشيعتنا الذين لم يكن عليهم تقية. ثم يقول انظروا إلى سيئات شيعة محمد و علي، فإن بقيت لهم على هؤلاء النصاب بوقيعتهم فيهم زيادات، فاحملوا على أولئك النصاب بقدرها من الذنوب التي لهؤلاء الشيعة. فيفعل ذلك. ثم يقول الله عز و جل ائتوا بالشيعة المتقين لخوف الأعداء، فافعلوا في حسناتهم و سيئاتهم، و حسنات هؤلاء النصاب و سيئاتهم ما فعلتم بالأولين. فيقول النواصب يا ربنا هؤلاء كانوا معنا في مشاهدنا حاضرين، و بأقاويلنا قائلين، و لمذاهبنا معتقدين فيقال كلا و الله يا أيها النصاب ما كانوا لمذاهبكم معتقدين، بل كانوا بقلوبهم لكم إلى الله مخالفين، و إن كانوا بأقوالكم قائلين، و بأعمالكم عاملين للتقية منكم معاشر الكافرين، قد اعتددنا لهم بأقاويلهم و أفاعيلهم اعتدادنا بأقاويل المطيعين و أفاعيل المحسنين، إذ كانوا بأمرنا عاملين قال رسول الله ص فعند ذلك تعظم حسرات النصاب إذا رأوا حسناتهم في موازين شيعتنا أهل البيت، و رأوا سيئات شيعتنا على ظهور معاشر النصاب، و ذلك قوله عز و جل كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِم  ْ‏

قوله عز و جل يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلالًا طَيِّباً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ إِنَّما يَأْمُرُكُمْ بِالسُّوءِ وَ الْفَحْشاءِ وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ

Imam Ali bin Hussain^-asws said:  ‘A man or woman who would abandon our Wilayah, and observe contrary to our practices, and give our^-asws names and the names of the righteous among Ahlul Bait^-asws and give our titles to our adversaries and his/her behaviour is exclusively based on his belief rather than under Taqayyah, or for any religious precaution and strategy then Allah^-azwj will, in the Hereafter, resurrect him/her with that one who he used to take his wali, who was other than Allah^-azwj, along with those ‘Shayateen’[107] (who he had worshiped) and Allah^-azwj will ask:  O My servant! Is there any god except Me^-azwj?  But you used to worship so and so and direct all your needs to them, you better ask them to give you the reward for your services! Today, I will punish both you and them together.

Subsequent to this, Allah^-azwj will ask for those who used to submit to the Wilayah of Muhammad^-saww and Ali^-asws (Wali as appointed by Him^-azwj), either openly or discreetly as part of their Taqayyah.  Then the angels will be asked to count their good deeds and increase those after multiplying by a factor, so their rewards will be enhanced several times, then the angels will be asked to scrutinise their sins, thus only few of them will have some minor sins, obscured under the pile of their good deeds.  These are the people who will be blessed to join the righteous and pious Ones^-asws.

However, there will remain still some people who would have enormous weight of sins over their shoulders, at this point Allah^-azwj will Ask to bring forward those devotees of Muhammad^-saww and Ali^-asws who did not face the conditions of Taqayyah, then Allah^-azwj will Ask angels to bring forward the ‘Nasabis’[108] (enemies of Ahlul Bait^-asws) who had stopped following Muhammad^-saww and Ali^-asws and their^-asws nominated descendants^-asws and adhered to their enemies for guidance.  Angels will be asked to collect their good deeds and credit those to the Momineen[109].  This is due to the reason that when these Momineen would be caught by them these ‘Malayeen (cursed ones) used to plan troubles for them and whenever they got an opportunity, these ‘Malayeen’ used to torture and kill them (Shias).  The angels will act accordingly and the good deeds of the ‘Nasabis’ will be credited to our^-asws those Shias on whom Taqayyah was not compulsory[110].  Allah^-azwj will ask angles to review the accounts of the Shias and if they still have any sins, then look for those ill talks of the Nasabis which they used to direct towards these shias, then transfer the sins of Shias to the Nasabis a as punishment to the latter.

Allah^-azwj will asked to bring forward those Shias who used to observe Taqayyah in fear of their enemies (Nasabis) and act similar to what you have done for the earlier shias, for adding good deeds of their enemies and replacing their sins with the Nasabis,  At this point, the Nasabis would plead O our Lord! These people used to attend our meetings, agree with our preaching and used to conform to our beliefs. No! A reply will come, certainly not! They never agreed with your beliefs and for the pleasure of Allah^-azwj they would deny you from their heart but stand with you and share your discussions and act as per your traditions purely under Taqayyah.  O the group of non-believers[111]  We^-azwj have, for their verbal and performed acts rewarded them equal to the good deeds of Our^-azwj pious and righteous people because they had acted as per My^-azwj Instructions (observe Taqayyah).

In sum, when the Nasabis will see their good deeds had gone to the Shias of Ahlul Bait^-asws and the sins of Shias had been put on their backs they will feel extremely depressed and remorse.  Hence Allah^-azwj Says: … Thus will Allah show them their deeds to be intense regret to them,..[112]. And Says:

O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know..[113]

نظر الباقر ع إلى بعض شيعته و قد دخل خلف بعض المخالفين إلى الصلاة و أحس الشيعي بأن الباقر ع قد عرف ذلك منه، فقصده و قال أعتذر إليك يا ابن رسول الله من صلاتي خلف فلأن، فإني أتقيه، و لو لا ذلك لصليت وحدي. قال له الباقر ع يا أخي إنما كنت تحتاج أن تعتذر لو تركت، يا عبد الله المؤمن ما زالت ملائكة السماوات السبع و الأرضين السبع تصلي عليك، و تلعن إمامك ذاك و إن الله تعالى أمر أن تحسب لك صلاتك خلفه للتقية بسبعمائة صلاة لو صليتها وحدك فعليك بالتقية، و اعلم أن الله تعالى يمقت تاركها كما يمقت المتقي منه، فلا ترض لنفسك أن تكون منزلتك عند الله كمنزلة أعدائه

Once Imam Mohammed Baqir^-asws observed one of his^-asws shias reciting Salaat behind a ‘Munafiq’ (hypocrite), the Shia also saw that the Imam^-asws had taken notice of him. He later visited Imam^-asws and tried to give his justification by saying: ‘O son^-asws of Prophet^-saww! I was compelled to offer congressional prayers, behind so and so Munafiq under Taqayyah, otherwise I always offer my Salat individually.  Imam^-asws replied: O ‘Mard-e-Momin’[114]! There is no need to give explanations, (I know it), Surely you had to give justifications if you had evaded it (Taqayyah). O blessed devotee of Allah^-azwj!, you are being praised by the angels of seven skies and seven universes through sending ‘Darood’[115] on you and are cursing the leader of that congressional prayers.  Allah^-azwj has given the reward of that prayer which you have offered under Taqayyah 700 times more than the one you usually offer alone.  You have the obligation to observe Taqayyah and be aware! Allah^-azwj has strongly condemned all those who don’t observe Taqayyah in a similar way, as He^-azwj is also enemy of those who do not believe in it.  Thus, you will not like to be standing in the court of Allah^-azwj, by abandoning Taqayyah, where Allah^-azwj’s enemies would be lined up.[116]

When one should and where shouldn’t practise Taqayyah – Story of snake and Scorpio:

قال على بن الحسين (عليهما السلام): هذه أحوال من كتم فضائلنا، وجحد حقوقنا وسمى بأسمائنا، ولقب بألقابنا وأعان ظالمنا على غضب حقوقنا، ومالا علينا أعداءنا، والتقية ـ عليكم ـ لا تزعجه، والمخافة على نفسه وماله وحاله لا تبعثه

Imam Ali^-asws Bin Al-Husayn^-asws said: ‘This is the situation of the one who conceals our^-asws virtues, and fights against our^-asws rights, and names himself with our^-asws names, and entitles himself with our^-asws titles and helps those who are unjust to us^-asws in usurping our^-asws rights, and gives our wealth to our^-asws enemies, without being compelled by Taqayyah, and the fear for himself, and his wealth, and his status.

فاتقوا الله معاشر شيعتنا، لا تستعملوا الهوينا ولا تقية عليكم، ولا تستعملوا المهاجرة والتقية تمنعكم، وساحدثكم في ذلك بما يردعكم ويعظكم: دخل على أمير المؤمنين (عليه السلام) رجلان من أصحابه، فوطئ أحدهما على حية فلدغته، ووقع على الآخر في طريقه من حائط عقرب فلسعته وسقطا جميعا فكأنهما لما بهما يتضرعان ويبكيان، فقيل لامير المؤمنين (عليه السلام). فقال: دعوهما فانه لم يحن حينهما، ولم تتم محنتهما، فحملا إلى منزليهما، فبقيا عليلين أليمين في عذاب شديد شهرين.

Fear Allah^-azwj, group of our^-asws Shiites! Do not stay away from us^-asws when there is no Taqayyah for you, and do not be with us^-asws when Taqayyah prevents you (from us^-asws). I^-asws will now relate to you a narration regarding that will give you advice and admonishment.

A couple of men from the companions of the Commander of the Faithful^-asws came over. One had stepped on a snake and was bitten by it, and the other was passing by a wall and a scorpion fell on him and bit him. They were both under life-threatening conditions and were crying. They were brought to the Commander of the Faithful^-asws. He^-asws said: ‘Leave them, for their time is not yet (to be cured), and their efforts are not complete (punishment is not over)’. They were carried to their houses where they remained in great difficulties for two months.

ثم إن أمير المؤمنين (عليه السلام) بعث إليهما، فحملا إليه، والناس يقولون: سيموتان على أيدي الحاملين لهما. فقال لهما: كيف حالكما؟ قالا: نحن بألم عظيم، وفي عذاب شديد. قال لهما: استغفرا الله من ـ كل ـ ذنب أداكما إلى هذا، وتعوذا بالله مما يحبط أجركما، ويعظم وزركما. قالا: وكيف ذلك يا أمير المؤمنين؟

Then the Commander of the Faithful^-asws sent for them. People carried them to him^-asws, and some of them said: ‘They will both die on the hands of those that are carrying them’. (When they arrived alive) He^-asws said to them both: ‘How is your condition?’ They said: ‘We are in great pain and harsh punishment’.

He^-asws said to them: ‘Ask forgiveness from Allah^-azwj from all the sins that have resulted in this, and seek refuge in Allah^-azwj from what has resulted in your rewards being confiscated and afflictions being increased’. They said: ‘And how is that, O Commander of the Faithful^-asws?’

فقال ـ علي ـ (عليه السلام): ما اصيب واحد منكما إلا بذنبه: أما أنت يا فلان ـ وأقبل على أجدهما ـ فتذكر يوم غمز على سلمان الفارسي ـ رحمه الله ـ فلان وطعن عليه لموالاته لنا، فلم يمنعك من الرد والاستخفاف به خوف على نفسك ولا على أهلك ولا على ولدك ومالك، أكثر من أنك استحييته، فلذلك أصابك. فان أردت أن يزيل الله مابك، فاعتقد أن لا ترى مزرئا على ولي لنا تقدرعلى نصرته بظهر الغيب إلا نصرته، إلا أن تخاف على نفسك أو أهلك أو ولدك أو مالك.

Imam Ali^-asws said: ‘What had happened for each one of you was but for your sins. As for you, O so and so – addressing one of them – do you remember the day a person winked on Salman^-ra the Persian and chided him^-asws for being a friend of ours^-asws? You were neither prevented from refuting that due to fear for yourself, and nor for your family, and nor your children, and your wealth. But you remained silent due to embarrassment, and that is why you are in affliction. I^-asws wish Allah^-azwj should pass this away from you. Have the belief that from now on you will not tolerate the belittling of any of our^-asws friends, and if you have the power to help him in his absence, you will do so, unless you have fear for yourself or your family or your children or your wealth’ (under conditions of Taqayyah).

وقال للاخر: فأنت، أفتدري لما أصابك ما أصابك؟ قال: لا. قال أما تذكر حيث أقبل قنبر خادمي وأنت بحضرة فلان العاتي، فقمت إجلالا له لا جلالك لي؟ فقال لك: وتقوم لهذا بحضرتي؟! فقلت له: ومابالي لا أقوم وملائكة الله تضع له أجنحتها في طريقه، فعليها يمشي. فلما قلت هذا له، قام إلى قنبر وضربه، وشتمه، وآذاه، وتهدده وتهددني، وألزمني الاغضاء على قذى، فلهذا سقطت عليك هذه الحية. فان، أردت أن يعافيك الله تعالى من هذا، فاعتقد أن لاتفعل بنا، ولا بأحد من موالينا بحضرة أعدائنا ما يخاف علينا وعليهم منه.

And he^-asws said to the other one: ‘You, do you know why you have been afflicted with what you have been afflicted?’ He said: ‘No’. Do you remember that you met my^-asws servant Qanbar in the presence of a particular person. You stood up in his respect which you did not offer to that fellow – he said to you: ‘You are standing for this one in my presence? You said to him: ‘Why should I not stand for the one for whom the Angels of Allah^-azwj spread their wings, for him on the road to walk on?’ When you said this to him, he stood up and beat Qanbar, and shouted insults, and hurt him, threatening him and me^-asws, and this grieved me^-asws. This is why this scorpion settled on you. If you intend, that Allah^-azwj should Grant you health from this, have the belief that you will not act like this with our^-asws friends in the presence of our^-asws enemies, when there is fear for us^-asws or to him from them’.

اما ان رسول الله (صلى الله عليه وآله) كان مع تفضيله لي لم يكن يقوم لي عن مجلسه إذا حضرته كما ـ كان ـ يفعله ببعض من لايعشر معشار جزء من مائة ألف جزء من إيجابه لي لانه علم أن ذلك يحمل بعض أعداء الله على ما يغمه، ويغمني، ويغم المؤمنين، وقد كان يقوم لقوم لايخاف على نفسه ولا عليهم مثل ما خاف علي لو فعل ذلك بي.

‘when I^-asws used visit the Messenger of Allah^-saww, sitting (with others), despite my^-asws higher status, he^-saww never used to stand up for me^-asws, like he^-saww would do that for some others who did not even have a part of a hundred thousandth of the virtues that I^-asws have. This was because, he^-saww knew that some of the enemies of Allah^-azwj would be enraged at him^-saww, and enraged at me^-asws, and enraged at the believers. But he^-saww used to stand up (in my respect) when there was no fear for himself^-saww or to me^-asws‘.

قوله عزوجل: ” ليس البران تولوا وجوهكم قبل المشرق والمغرب ولكن البر من آمن بالله واليوم الاخر والملائكة والكتاب والنبيين وآتى المال على حبه ذوى القربى واليتامى والمساكين وابن السبيل والسائلين وفى الرقاب وأقام الصلوة وآتى الزكوة والموفون بعهدهم اذا عاهدوا والصابرين في الباساء والضراء وحين الباس اولئك الذين صدقوا واولئك هم المتقون “

The Words of the Almighty “It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts– these are they who are true (to themselves) and these are they who guard (against evil)” – VERSE 177.[117]

. وَ آتَى الزَّكاةَ الواجبة عليه لإخوانه المؤمنين، فإن لم يكن له مال يزكيه فزكاة بدنه و عقله، و هو أن يجهر بفضل علي و الطيبين من آله إذا قدر، و يستعمل التقية عند البلايا إذا عمت، و المحن إذا نزلت، و الأعداء إذا غلبوا، و يعاشر عباد الله بما لا يثلم دينه، و لا يقدح في عرضه، و بما يسلم معه دينه و دنياه، فهو باستعمال التقية يوفر نفسه على طاعة مولاه، و يصون عرضه الذي فرض الله [عليه‏] صيانته، و يحفظ على نفسه أمواله التي قد جعلها الله له قياما، و لدينه و عرضه و بدنه قواما، و لعن المغضوب عليهم الآخذين من الخصال بأرذلها، و من الخلال بأسخطها لدفعهم الحقوق عن أهلها و تسليمهم الولايات إلى غير مستحقها

In a tradition, Imam Hassan Askari^-asws explains the meanings of ‘وَ آتَى الزَّكاةَ’ as the compulsory Zakat which should be given to a ‘Momin’ brethren, but those who lack resources and therefore are unable to pay Zakat, then they should give Zakat of their bodies and intellect; i.e., whenever it is possible and they have jurisdiction, they should reveal the attributions of Muhammad^-saww and his pure and pious Progeny^-asws, but under difficult times, however, i.e., when they are targeted by our enemies who had assumed power and dominated them, under those circumstances, they should observe Taqayyah.

During this time, our^-asws ‘Momineen’ should lead a simple life in such a way that religion is not affected due to them (causing conflicts due to their stubbornness) and their honour is protected and their means of livelihood and rewards in the Hereafter are safeguarded.  This type of person, due to his self restrain elevates his position in the Court of Allah^-azwj , and protects his esteem, protection of which, is Commanded by Allah^-azwj, by doing so he ensures his property, his body and honour are all saved from being plundered.  May Allah^-azwj‘s curse be upon those who have annoyed Allah^-azwj, who have adapted disgraceful habits, practised punishable deeds, have usurped the right of the Righteous People^-asws, and have ascribed Wilayah-e-Ali^-asws to those who were not worthy of it.[118]

Finally, Imam^-asws says:

وَ التَّقِيَّةُ وَ ضِدَّهَا الْإِذَاعَةَ

The weapon of intelligence is ‘Taqayyah’ whereas that of ignorance is vanity (show-off).[119]

Patience and Taqeeya:

رجال الكشي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحَسَنِ بْنِ خُرَّزَادَ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَمَّارٍ السِّجِسْتَانِيِّ قَالَ: زَامَلْتُ أَبَا بُجَيْرٍ عَبْدَ اللَّهِ بْنَ النَّجَاشِيِّ مِنْ سِجِسْتَانَ إِلَى مَكَّةَ وَ كَانَ يَرَى رَأْيَ الزَّيْدِيَّةِ فَلَمَّا صِرْنَا إِلَى الْمَدِينَةِ مَضَيْتُ أَنَا إِلَى أَبِي عَبْدِ اللَّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ وَ مَضَى هُوَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ

(The book) ‘Al Rijaal’ of Al Kashi – from Muhammad Bin Al-Hassan, from Al-Hassan Bin Khurzad, from Musa Bin Al Qasim, from Ibrahim Bin Abu Al Balad, from Ammar Al Sijistany who said,

‘I was a co-traveller with Abu Jubeyr Abdullah Bin Al-Najashy, from Sijistan to Makkah, and he was viewing the view of Zaydiites. When we came to Al-Medina, I went to Abu Abdullah^-asws, may the Salawaat and the greeting be upon him^-asws, and he went to Abdullah Bin Al-Hassan (Al-Basri).

فَلَمَّا انْصَرَفَ رَأَيْتُهُ مُنْكَسِراً يَتَقَلَّبُ عَلَى فِرَاشِهِ وَ يَتَأَوَّهُ قُلْتُ مَا لَكَ أَبَا بُجَيْرٍ فَقَالَ اسْتَأْذِنْ لِي عَلَى صَاحِبِكَ إِذَا أَصْبَحْتَ إِنْ شَاءَ اللَّهُ

When I left, I saw him broken, tossing and turning upon his bed, and groaning. I said, ‘What is the matter with you, Abu Jubeyr?’ He said, ‘Seek permission for me to see your Master^-asws, when it is morning, if Allah^-azwj so Desires!’

فَلَمَّا أَصْبَحْنَا دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع قُلْتُ هَذَا عَبْدُ اللَّهِ النَّجَاشِيُّ سَأَلَنِي أَنْ أَسْتَأْذِنَ لَهُ عَلَيْكَ وَ هُوَ يَرَى رَأْيَ الزَّيْدِيَّةِ

When morning came, I entered to see Abu Abdullah^-asws. I said, ‘This Abdullah Bin Al-Najashi asked me to seek permission for him to see you^-asws, and he is viewing the view of Zaydiites’.

فَقَالَ ائْذَنْ لَهُ

He^-asws said: ‘I^-asws permit for him’.

فَلَمَّا دَخَلَ عَلَيْهِ قَرَّبَهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَهُ أَبُو بُجَيْرٍ جُعِلْتُ فِدَاكَ إِنِّي لَمْ أَزَلْ مُقِرّاً بِفَضْلِكُمْ أَرَى الْحَقَّ فِيكُمْ لَا فِي غَيْرِكُمْ وَ إِنِّي قَتَلْتُ ثَلَاثَةَ عَشَرَ رَجُلًا مِنَ الْخَوَارِجِ كُلُّهُمْ سَمِعْتُهُمْ يَتَبَرَّأُ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع

When he entered to see him, Abu Abdullah^-asws drew him closer. Abu Jubeyr said to him^-asws, ‘May I be sacrificed for you^-asws! I have not ceased to acknowledge your^-asws merits. I see the truth being among you (Imams^-asws, not in others, and I have killed thirteen men from the Kharijiites, all of them I heard disavowing from Ali^-asws Bin Abu Talib^-asws’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع سَأَلْتَ عَنْ هَذِهِ الْمَسْأَلَةِ أَحَداً غَيْرِي

Abu Abdullah^-asws said to him: ‘Have you asked this question to anyone apart from me^-asws?’

قَالَ نَعَمْ سَأَلْتُ عَنْهَا عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَلَمْ يَكُنْ عِنْدَهُ فِيهَا جَوَابٌ وَ عَظُمَ عَلَيْهِ وَ قَالَ لِي أَنْتَ مَأْخُوذٌ فِي الدُّنْيَا وَ الْآخِرَةِ

He said, ‘Yes. I asked Abdullah Bin Al-Hassan about it, but there did not happen to be any answer with him, and it was grievous upon him, and he said to me, ‘You will be seized in the world and the Hereafter’’.

I said, ‘May Allah^-azwj Keep you^-asws well! Based upon what are the people being hostile to us (Shias) regarding Ali^-asws?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فَكَيْفَ قَتَلْتَهُمْ يَا أَبَا بُجَيْرٍ

Abu Abdullah^-asws said: ‘How did you kill them, O Abu Jubeyr?’

فَقَالَ مِنْهُمْ مَنْ كُنْتُ أَصْعَدُ سَطْحَهُ بِسُلَّمٍ حَتَّى أَقْتُلَهُ وَ مِنْهُمْ مَنْ دَعَوْتُهُ بِاللَّيْلِ عَلَى بَابِهِ وَ إِذَا خَرَجَ عَلَيَّ قَتَلْتُهُ وَ مِنْهُمْ مَنْ كُنْتُ أَصْحَبُهُ فِي الطَّرِيقِ فَإِذَا خَلَا لِي قَتَلْتُهُ وَ قَدِ اسْتَتَرَ ذَلِكَ‏ كُلُّهُ عَلَيَّ

He said, ‘From them is one I had climbed to his roof with a ladder until I killed him, and from them is one I called out to by his door at night, and when he came out to me, I killed him, and from the is one I had accompanied him in the road, when he was alone with me, I killed him, and all of that I had concealed upon me’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا بُجَيْرٍ لَوْ كُنْتَ قَتَلْتَهُمْ بِأَمْرِ الْإِمَامِ لَمْ يَكُنْ عَلَيْكَ فِي قَتْلِهِمْ شَيْ‏ءٌ وَ لَكِنَّكَ سَبَقْتَ الْإِمَامَ فَعَلَيْكَ ثَلَاثَ عَشْرَةَ شَاةً تَذْبَحُهَا بِمِنًى وَ تَتَصَدَّقُ بِلَحْمِهَا لِسَبْقِكَ الْإِمَامَ وَ لَيْسَ عَلَيْكَ غَيْرُ ذَلِكَ

Abu Abdullah^-asws said to him: ‘O Abu Jubeyr! Had you killed them by order of the Imam^-asws, there would not have anything upon you regarding their killing, but you preceded the Imam^‑asws, therefore there is (a penalty) upon you of thirteen sheep to be slaughtered at Mina and give in charity with its meat for your having preceded the Imam^-asws, and there isn’t upon you other than that’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا بُجَيْرٍ أَخْبِرْنِي حِينَ أَصَابَكَ الْمِيزَابُ وَ عَلَيْكَ الصُّدْرَةُ مِنْ فِرَاءٍ فَدَخَلْتَ النَّهَرَ فَخَرَجْتَ وَ تَبِعَكَ الصِّبْيَانُ يُعَيِّطُونَ‏ أَيُّ شَيْ‏ءٍ صَبَّرَكَ عَلَى هَذَا

Then Abu Abdullah^-asws said: ‘O Abu Jubeyr! Inform me. When the (filthy water from) the spout hit you and upon you is the fur coat, so you enter the river. You come out and the young boys follow you shouting. Which would be your patience upon this?’

قَالَ عَمَّارٌ فَالْتَفَتَ إِلَيَّ أَبُو بُجَيْرٍ وَ قَالَ لِي أَيُّ شَيْ‏ءٍ كَانَ هَذَا مِنَ الْحَدِيثِ حَتَّى تُحَدِّثَهُ أَبَا عَبْدِ اللَّهِ

Ammar said, ‘Abu Jubeyr turned to me and said to him, ‘Which thing was this from the narration until Abu Abdullah^-asws is narrating with it?’

فَقُلْتُ لَا وَ اللَّهِ مَا ذَكَرْتُ لَهُ وَ لَا لِغَيْرِهِ وَ هَذَا هُوَ يَسْمَعُ كَلَامِي

I said, ‘No, by Allah^-saww! I have neither mentioned it to him nor to someone else, and this, he^‑asws is hearing my speech’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع لَمْ يُخْبِرْنِي هُوَ بِشَيْ‏ءٍ يَا أَبَا بُجَيْرٍ

Abu Abdullah^-asws said to him: ‘He has not informed me^-asws with anything, O Abu Jubeyr!’

فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ قَالَ لِي أَبُو بُجَيْرٍ يَا عَمَّارُ أَشْهَدُ أَنَّ هَذَا عَالِمُ آلِ مُحَمَّدٍ وَ أَنَّ الَّذِي كُنْتُ عَلَيْهِ بَاطِلٌ وَ أَنَّ هَذَا صَاحِبُ الْأَمْرِ.

When we went out from his^-asws presence, Abu Jubeyr said to me, ‘O Ammar! I testify that this one is a scholar of Progeny^-asws of Muhammad^-saww, and the one I used to be upon, is false, and this one is Master^-asws of the command’’.^[120]

 APPENDIX I: Taqayyah of Propehts^-as[121]

أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن أبي إسحاق إبراهيم بن هاشم عن صالح بن سعيد عن رجل من أصحابنا عن أبي عبد الله ع قال سألته عن قول الله عز و جل في قصة إبراهيم ع قالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ قال ما فعله كبيرهم و ما كذب إبراهيم ع فقلت فكيف ذاك قال إنما قال إبراهيم ع فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ إن نطقوا فكبيرهم فعل و إن لم ينطقوا فلم يفعل كبيرهم شيئا فما نطقوا و ما كذب إبراهيم ع فقلت قوله عز و جل في يوسف أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ قال إنهم سرقوا يوسف من أبيه أ لا ترى إنه قال لهم حين قال ما ذا تَفْقِدُونَ قالُوا نَفْقِدُ صُواعَ الْمَلِكِ و لم يقل سرقتم صواع الملك إنما عنى سرقتم يوسف من أبيه فقلت قوله إِنِّي سَقِيمٌ قال ما كان إبراهيم سقيما و ما كذب إنما عنى سقيما في دينه مرتادا

و قد روي أنه عنى بقوله سقيم أي سأسقم و كل ميت سقيم و قد قال الله عز و جل لنبيه ص إِنَّكَ مَيِّتٌ بمعنى إنك ستموت. و قد روي أنه عنى أني سقيم بما يفعل بالحسين بن علي ع

My father told me that we had heard it from Mohammed bin Yahiya Attar, who from Mohammed bin Ahmed, who from Abu Ishaq Ibrahim bin Hashim, who heard it from Salay bin Saeed, who has narrated from one of the companions of Imam Abu Abdullah, Jafar-e-Sadiq^-asws, that he asked from Imam^-asws, regarding the Words of Allah^-azwj in relation to the story of Prophet Abraham^-as:

قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ (21:63) :

He said: Surely (some doer) has done it; the chief of them is this, therefore ask them, if they can speak.

Imam^-asws replied:  ‘Surely, neither this work was done by their grand idol nor Prophet Abraham^-as had lied about it’.  I asked then how it would be possible? Imam^-asws replied: ‘Prophet Abraham^-as had only said that you better ask them (the idols) if they are able to speak then it’s the work of the grand idol. But if they cannot speak then surely, their grand idol could not have done it.  Since their grand idol did not speak, therefore Prophet Abraham did not lie’.

Then, I asked the meanings of the Verse[122]:  ‘O people of caravan! you are most surely thieves.’  Imam^-asws replied: ‘In fact, they had stolen Prophet Josef^-as from his father^-as, but have not you realised?  Prophet Josef^-as had said upon hear these words from them:

‘مَاذَا تَفْقِدُونَ (71) قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ’   What is it that you miss, They said: We miss the king’s drinking cup.

However, they did not say to them that you have stolen the cup of our king but they had meant that they had stolen Prophet Josef^-as from his father^-as.

I asked again, What about the words ‘I (Abraham) am sick’?  Imam^-asws replied:  ‘Abraham^-as was neither sick nor he^-as had lied about it but instead had said that he was retarded in getting the ‘Ma’rifat’ (recognition of Deen) and it is also stated that Abraham^-as implied that he was about to get ill since disease is a precursor to death as, indeed, Allah^-azwj had told His Prophet that, ‘surely you are in a shroud’, meaning that you will soon come back to Me^-azwj.

It is also been narrated that the meanings of Prophet Abraham^-as that I am sick and in discomfort, by saying this he had meant that was in that state (immense grief) due to listening to the cruelties conducted against Imam Hussain^-asws.’[123]

APPENDIX II: Imam ^-asws Says – It is incumbent to obey the kings

حَدَّثَنا أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيّ‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ إِبراهِيمَ بْنِ هاشِمٍ قالَ: حَدَّثَني مُحَمَّدُ بْنُ الحَسَن المَدَنِيُّ، عَنْ أَبي عَبْدِ اللَّهِ بْنِ الفَضْلِ، عَنْ أَبيهِ الفَضْلِ قالَ: كُنْت أَحْجِبُ الرَّشِيدَ، فَأَقَبْلَ عَلِيِّ يَوْماً غَضْبِاناً وَبِيَدِهِ سَيْفٌ يَقْلِبُهُ، فَقالَ لي: يا فَضْلُ بِقَرابَتي مِنْ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَئِنْ لَمْ تَأْتِني بِإِبْنِ عَمِّي الآنَ لآخُذَنَّ الَّذِي فِيهِ عَيْناكَ، فَقُلْتُ: بِمَنْ أَجِيئُكَ؟ فَقالَ: بِهذَا الحِجازِيِّ، فَقُلْتُ: وَأيُّ الحِجازِيِّ؟ قالَ: مُوسَى بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِىِّ بْنِ الحُسَيْنِ بْنِ عَلِىِّ بْنِ أَبِي طالِب عَلَيْهِمُ السَّلاَمُ. قالَ الفَضْلُ: فَخِفْتُ مِنَ اللَّهِ عَزَّ وَجَلَّ أَنْ اُجِي‏ءَ بِهِ إِلَيْهِ، ثُمَّ فَكَّرْتُ فِي النَّقْمَةِ فَقُلْتُ لَهُ: أَفْعَلُ، فَقالَ: ائْتِنِي بِسَوَّاطَيْنِ وَهَبَّارَيْنِ وَجَلاّدَيْنِ، قالَ: فَأَتَيْتَهُ بِذلِكَ وَمَضَيْتُ إِلى مَنْزِلِ أَبي إِبْراهيمَ مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ فَأَتَيْتُ إِلى‏ خَرِبَةً فِيها كُوخٌ مِنْ جَرايِد النَّخْل فَإِذا أَنَا بِغُلاْمٍ أَسْوَدَ فَقُلْتُ لَهُ: اسْتَأْذِنْ لي‏ عَلَى مَوْلاكَ – يَرْحَمُكَ اللَّهُ – فَقالَ لي: لِجْ فَلَيْسَ لَهُ حاجِب وَلا بَوَّاب، فَوَلَجْتُ إِلَيْهِ، فَإِذا أَنَا بِغُلاْمٍ أَسْوَدَ بِيَدِهِ مِقَصٌ يَأْخُذُ اللَّحْمَ مِنْ جَبِينِهِ وَعِرْنِينِ أَنْفِه من كِثْرَةِ سُجودِه فَقُلْتُ لَهُ: السَّلامُ عَلَيْكَ يا ابْنِ رَسُولَ اللَّهِ أَجِبَ الرَّشِيدِ، فَقالَ: ما لِلرَّشِيدِ وَما لِيَ؟ أَمَّا تَشْغَلُهُ نِعْمَتُهُ عَنِّي؟ ثُمَّ وَثَبَ مُسْرِعاً وَهُوَ يَقُولُ: لَوْ أَنِّي سَمِعْتُ فِي خَبَرٍ عَنْ جَدِّي رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أَنَّ طاعَةَ السُّلْطانِ لِلتَّقِيَّةِ واجِبَة إِذا ما جِئْتُ، فَقُلْتُ لَهُ: اسْتَعِدَ لِلْعُقُوبَةِ يا أَبَا إِبْراهِيمَ – رَحِمَكَ اللَّه – فَقالَ‏ عَلَيْهِ السَّلامُ: أَلَيْسَ مَعِيَ مَنْ يَمْلِكُ الدُّنْيا وَالآخِرَةَ؟ وَلَنْ يَقْدِرَ الْيَوْمَ عَلَى سُوءٍ بي إِنْ شاءَ اللَّهَ تَعالى‏، قالَ فَضْلُ بْنُ الرَّبِيعِ: فَرَأَيْتُهُ وَقَدْ أَدارَ يَدُهُ‏ عَلَيْهِ السَّلامُ يُلَوِّحُ بِها عَلَى رَأْسِهِ‏ عَلَيْهِ السَّلامُ ثَلاثَ مَرَّاتٍ، فَدَخَلْتُ عَلَى الرَّشِيدِ فَإِذا هُوَكَأَنَّهُ اِمْرَأَةٌ ثَكْلى‏ قائِمٌ حَيْرانٌ، فَلَمَّا رَآنِي قالَ لي: يا فَضْلُ، فَقُلْتُ: لَبَّيْكَ، فَقالَ: جِئْتَنِي بِإِبْنِ عَمِّي؟ قُلْتُ: نَعَمْ، قالَ: لا تَكُون أَزْعَجْتُهُ، فَقُلْتُ: لا، قالَ: لا تَكُونُ أَعْلَمْتُهُ إِنِّي عَلَيْهِ غَضْبانُ، فَإِنِّي قَدْ هَيَّجَتْ عَلَى نَفْسي ما لَمْ أَرِدْهُ، ائْذَنْ لَهُ بِالدُّخُولِ، فَأَذنت لَهُ، فَلَمَّا رَآهُ وَثَبَ إِلَيْهِ قائِماً وَعانَقَهُ وَقالَ لَهُ: مَرْحَباً بِإِبْنِ عَمِّي وَأَخِي وَوارِث نِعْمَتِي، ثُمَّ اجْلِسَهُ عَلَى مِخَذَّهٍ فَقالَ لَهُ: ما الَّذِي قَطَعَكَ عَنْ زِيارَتِنا؟ فَقالَ: سَعَةُ مُلْكِكَ وَحُبُّكَ لِلدُّنْيا، فَقالَ: ايتُونِي بِحُقَّةِ الغالِيَةِ، فَأُتِيَ بِها، فَغَلَفَهُ بِيَدِهِ، ثُمَّ أَمَرَ أَنْ يُحْمَلَ بَيْنَ يَدَيْهِ خِلْعٌ وَبَدْرَتانِ دَنانِيرُ، فَقالَ جَعْفَرٍ عَلَيْهِمَا السَّلاَمُ: وَاللَّهِ لَوْ لا إِنِّي أَرى‏ أَنْ أَزَوِّجَ بِها مِنْ عُزَّابِ بَنِي أَبي طالِبٍ لِئَلاَّ يَنْقَطِعُ نَسْلُهُ أبَداً ما قَبِلْتُها، ثُمَّ تَوَلَّى‏ عَلَيْهِ السَّلامُ وَهُوَ يَقُولُ: الْحَمْدُ لِلَّهِ رَبِّ العالَمِينَ.

فَقالَ الفَضْلُ: يا أَمِيرَ الْمُؤْمِنين أَرَدْتُ أَنْ تُعاقِبَهُ فَخَلَعْتَ عَلَيْهِ وَأَكْرَمْتَهُ؟ فَقالَ لي: يا فَضْلُ إِنَّكَ لَمّا مَضَيْتَ لِتَجِيئَني بِهِ رَأَيْتُ أَقْواماً قَدْ أَحْدَقُوا بِدارِي، بِأَيْدِيهِمْ حِرابٌ قَدْ غَرَسُوها فِي أَصْلِ الدَّارِ يَقُولُونَ: إِنْ آذى‏ ابْنَ رَسُولِ اللَّهِ خَسَفْنا بِهِ، وَإِنْ أَحْسَنَ إِلَيْهِ انْصَرَفْنا عَنْهُ وَتَرَكْناهُ.

فَتَبِعْتُهُ‏ عَلَيْهِ السَّلامُ، فَقُلْتُ لَهُ: ما الَّذِي قُلْتَ حَتّى‏ كُفِيتَ أَمْرَ الرَّشِيدِ؟ فَقالَ: دُعاءُ جَدِّي عَلِىِّ بْنِ أَبِي طالِبٍ كانَ إِذا دَعا بِهِ ما بَرَزَ إِلى عَسْكَرٍ إِلاّ هَزَمَهُ، وَلا إِلى فارِسٍ إِلاّ قهره، وَهُوَ دُعاءُ كِفايَةِ البَلاءِ، قُلْتُ: وَما هُوَ؟ قالَ: قُلْتُ:

«اَللّْهُمَّ بِكَ أُساورٌ وَبِكَ اُحاوِلُ وَبِكَ اُحاوِرُ، وَبِكَ اُصُولُ وَبِكَ أَنْتَصِرُ، وَبِكَ أَمُوتُ وَأَحْيا، أَسْلَمْتُ نَفْسي إِلَيكَ وَفَوَّضْتُ أَمْرِي إِلَيكَ، وَلا حَوْلَ وَلا قُوَّةَ إِلاّ بِاللَّهِ العَلِيُّ العَظِيمِ، اَللّْهُمَّ إِنَّكَ خَلَقْتَنِي وَرَزَقْتَنِي وَسَتَرْتَنِي، وَعَنِ العِبادِ بِلُطْفِ ما خَوَّلْتَنِي أَغْنَيْتَنِي، وَإِذا هَوَيْتُ رَدَدْتَنِي، وَإِذا عَثَرْتُ قَوَّمْتَنِي، وَإِذا مَرِضْتُ شَفِيتَنِي، وَإِذا دَعَوْتُ أَجَبْتَنِي، يا سَيِّدِي ارْض عَنِّي فَقَدْ أَرْضَيْتَنِي ».

Ahmad ibn Ziyad ibn Ja’far al-Hamadani^-ra narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Muhammad ibn Al-Hassan al-Madani, on the authority of Abi Abdullah ibn Al-Fadhl, on the authority of his father Al-Fadhl:

I was the gate-keeper for (Harun) Ar-Rashid. One day Harun was swinging around a sword and was very angry. He told me, “O Fadhl! I swear by my relationship with the Rasool Allah^-saww that if you do not bring my cousin here right away I will chop your head off.”

I asked, “Who should I bring here?” He said, “This man from Hijaz.” I said, “Which man from Hijaz?” He said, “Musa^-asws ibn Ja’far^-asws Muhammad^-asws Ibn Ali^-asws Ibn Al-Hussain^-asws Ibn Ali^-asws Ibn Abi Talib^-asws.”

Al-Fadhl narrated, “I feared the Honourable the Exalted Allah^-azwj (is going) to take Musa^-asws ibn Ja’far^-asws to Him^-azwj. But I thought about the punishment I was threatened with and said, “I will do it.” Harun said, “Bring two men with whips, two with swords and two executioners.”

Al-Fadhl narrated, “I prepared what he had ordered and went to the house of Abi Ibrahim Musa^-asws Ibn Ja’far^-asws. I reached some ruins. There was a small room made with palm branches and leaves. A young black man was standing there. I told him, “Grant me permission to see your Master^-asws – may Allah have Mercy upon you!” He told me, “Go in. He^-asws does not have any gate-keepers or door men.” Then I went in to see him^-asws. I saw another black man who was cutting the callous that had formed on his forehead due to extensive prostrations. Then I said, “O son^-asws of the Rasool Allah^-saww! Peace be upon you^-asws. Ar-Rashid has called you^-asws in.” He^-asws said, “What does Ar-Rashid have to do with me^-asws? Has his (worldly) pleasures not made him forget about me^-asws?”

Then he^-asws quickly got up and said, “Had I not heard the tradition in which Rasool Allah^-saww has said, It is incumbent to obey the kings due to the principle of the concealment of faith (Taqayyah).” I^-asws would never come with you.”

I told him^-asws, “O Aba Ibrahim^-asws! May Allah^-azwj have Mercy on you^-asws. Be prepared for his punishment.” He^-asws said, “Is not the One^-azwj who is the owner of this world and the Hereafter with me^-asws? The Sublime Allah^-azwj Willing, he^–la cannot hurt me^-asws today.” Fadhl ibn Rabee’ said, “Then I saw that he^-asws moved his^-asws hand over his^-asws head and turned it around thrice.”

We went to see Ar-Rashid^-la. He was standing while he was astonished like a woman who has lost her child. When he saw me he said, “O Fadhl!” I said, “Yes; sir!” He asked, “Did you bring my cousin?” I said, “Yes.” He said, “You did not upset him^-asws, did you?” I said, “No.” He said, “You did not tell him^-asws that I am angry with him^-asws, did you? I^-la was too excited and did what I^-la did not want to do.

Let him^-asws in.” I let in the Imam^-asws. As soon as Haroun^-la saw the Imam^-asws, he rushed to him^-asws, hugged him^-asws and said, “Welcome! My cousin, my brother and the inheritor of my blessings.”

Then he had him^-asws seated and asked, “How come you^-asws have stopped visiting us?” He^-asws replied, “The extent of your reign and your love of this world.” Then Harun ordered that they bring a bottle of perfume. He put some perfume on the Imam^-asws with his own hands. Then he ordered them to bring several robes of honour and two bags of gold coins to be put in front of the Imam^-asws. Then Musa^-asws ibn Ja’far^-asws said, “By Allah^-azwj! If it was not the case that I can marry off the unmarried men from the progeny of Abi Talib^-asws so that their generation does not terminate, I^-asws would have not accepted this donation.”

He^-asws returned home while repeatedly saying, “Praise be to Allah – the Lord of the Two Worlds.” Fadhl said, “O commander of the faithful! You^-la were determined to punish him^-asws, but you gave him^-asws robes of honour and honoured him^-asws?” He^-la said, “O Fadhl! When you left, I saw men who encircled my house. They were holding bayonets in their hands which they stuck into the ground at the base of the walls of the house and said, “If he^-la bothers the son of the Messenger of Allah^-azwj, we will destroy him^-la and his house, but if he treats him^-asws kindly we will leave him alone and go.”

Then I followed him^-asws and asked him^-asws, “What did you say which helped you^-asws get relieved from Ar-Rashid?” He^-asws said, “That is the supplications of my grandfather Ali^-asws ibn Abi Talib^-asws. Whenever he^-asws recited it, he^-asws defeated any army which he^-asws faced, and defeated any fighter he^-asws encountered. It is a supplication which brings immunity from calamities.” I asked him^-asws, “What is that supplication?”

‘O my Allah^-azwj! I attack by relying on You^-azwj. I seek what I want by relying on You^-azwj. I talk relying on You^-azwj. I succeed by relying on You^-azwj. I die by Your^-azwj will, and I will be revived by Your^-azwj will. I submit myself to You^-azwj, and entrust my affairs to You^-azwj. And there is no power nor any strength save in the Sublime the Great Allah^-azwj. O my Lord^-azwj! You^-azwj Created me. You^-azwj Fed me and Clothed me. You^-azwj made me one of Your^-azwj self-sufficient servants by Your^-azwj own Generosity. You^-azwj Get me back on my feet whenever I fail. You^-azwj Strengthen me whenever I get weak. You Heal me whenever I get ill. You^-azwj Answer me whenever I call You^-azwj. O my Master^-azwj! You^-azwj have Pleased me. Please be Pleased with me.’[124]

APPENDIX III: Examples of Observing Taqayyah of the Companions of Masomeen^-asws

و قال بعض المخالفين بحضرة الصادق ع لرجل من الشيعة ما تقول في العشرة من الصحابة قال أقول فيهم الخير الجميل الذي يحط الله به سيئاتي و يرفع به درجاتي. قال السائل الحمد لله على ما أنقذني من بغضك كنت أظنك رافضيا تبغض الصحابة. فقال الرجل إلا من أبغض واحدا من الصحابة، فعليه لعنة الله. قال لعلك تتأول ما تقول (قل فمن) أبغض العشرة من الصحابة. فقال من أبغض العشرة فعليه لعنة الله و الملائكة و الناس أجمعين. فوثب الرجل فقبل رأسه، و قال اجعلني في حل مما قذفتك به من الرفض قبل اليوم. قال [اليوم‏] أنت في حل و أنت أخي. ثم انصرف السائل. فقال له الصادق ع جودت لله درك لقد عجبت الملائكة في السماوات من حسن توريتك، و تلطفك بما خلصك، و لم تثلم دينك، و زاد الله في مخالفينا غما إلى غم، و حجب عنهم مراد منتحلي مودتنا في تقيتهم. فقال بعض أصحاب الصادق ع يا ابن رسول الله ما عقلنا من كلام هذا إلا موافقة صاحبنا لهذا المتعنت الناصب فقال الصادق ع لئن كنتم لم تفهموا ما عني فقد فهمناه نحن، و قد شكر الله له. إن ولينا الموالي لأوليائنا المعادي لأعدائنا إذا ابتلاه الله بمن يمتحنه من مخالفيه وفقه لجواب يسلم معه دينه و عرضه، و يعظم الله بالتقية ثوابه إن صاحبكم هذا قال من عاب واحدا منهم فعليه لعنة الله. أي من عاب واحدا منهم هو أمير المؤمنين علي بن أبي طالب ع. و قال في الثانية من عابهم أو شتمهم فعليه لعنة الله. و قد صدق لأن من عابهم فقد عاب عليا ع، لأنه أحدهم، فإذا لم يعب عليا ع و لم يذمه فلم يعبهم، و إنما عاب بعضهم. [و لقد كان لحزقيل المؤمن مع قوم فرعون الذين وشوا به إلى فرعون مثل هذه‏ التورية، كان حزقيل يدعوهم إلى توحيد الله و نبوة موسى و تفضيل محمد رسول الله ص على جميع رسل الله و خلقه، و تفضيل علي بن أبي طالب ع و الخيار من الأئمة على سائر أوصياء النبيين و إلى البراءة من ربوبية فرعون. فوشى به الواشون إلى فرعون، و قالوا إن حزقيل يدعو إلى مخالفتك، و يعين أعداءك على مضادتك. فقال لهم فرعون إنه ابن عمي و خليفتي على ملكي و ولي عهدي، إن فعل ما قلتم، فقد استحق أشد العذاب على كفره لنعمتي، و إن كنتم عليه كاذبين، فقد استحققتم أشد العذاب لإيثاركم الدخول في مساءته فجاء بحزقيل و جاء بهم، فكاشفوه، و قالوا أنت تجحد ربوبية فرعون الملك و تكفر نعماءه فقال حزقيل أيها الملك هل جربت علي كذبا قط قال لا. قال فسلهم من ربهم قالوا فرعون [هذا]. قال لهم و من خالقكم قالوا فرعون هذا. قال لهم و من رازقكم، الكافل لمعايشكم، و الدافع عنكم مكارهكم قالوا فرعون هذا. قال حزقيل أيها الملك فأشهدك، و [كل‏] من حضرك أن ربهم هو ربي و خالقهم هو خالقي، و رازقهم هو رازقي، و مصلح معايشهم هو مصلح معايشي، لا رب لي و لا خالق و لا رازق غير ربهم و خالقهم و رازقهم. و أشهدك و من حضرك أن كل رب و خالق و رازق سوى ربهم و خالقهم و رازقهم فأنا بري‏ء منه و من ربوبيته، و كافر بإلهيته. يقول حزقيل هذا، و هو يعني أن ربهم هو الله ربي» و هو لم يقل إن الذي قالوا هو أنه ربهم هو ربي و خفي هذا المعنى على فرعون و من حضره و توهموا أنه يقول فرعون ربي و خالقي و رازقي. فقال لهم يا رجال السوء و يا طلاب الفساد في ملكي، و مريدي الفتنة بيني و بين ابن عمي، و هو عضدي، أنتم المستحقون لعذابي لإرادتكم فساد أمري و هلاك ابن عمي، و الفت في عضدي. ثم أمر بالأوتاد، فجعل في ساق كل واحد منهم وتد، و في صدره وتد، و أمر أصحاب أمشاط الحديد، فشقوا بها لحومهم من أبدانهم. فذلك ما قال الله تعالى فَوَقاهُ اللَّهُ يعني حزقيل سَيِّئاتِ ما مَكَرُوا [به‏ لما وشوا به إلى فرعون ليهلكوه‏] وَ حاقَ بِآلِ فِرْعَوْنَ [حل بهم‏] سُوءُ الْعَذابِ و هم الذين وشوا بحزقيل إليه لما أوتد فيهم الأوتاد و مشط عن أبدانهم لحومها بالأمشاط

Once an opponent of Shias, asked from a companion of Imam Jafar-e-Sadiq^-asws, in the presence of Imam^-asws: ‘What do you say about the ‘Ashab-e-Ashra’ (the ten companions)[125]?  (The Momin) replied:  I remember them with ‘Khayr-e-Jameel’ (beautiful reward) for which I expect Allah^-azwj to pardon my sins and raise my spiritual status.[126] Upon listening to his replied, the person who had asked the question said: ‘I am thankful to Allah^-azwj  who has liberated me from holding grudges against you, as I used to count you among those companions whom I considered ‘Rafazi’ (deniers).  The Momin replied (while further emphasising his earlier statement):  May Allah^-azwj‘s curse be upon that who holds animosity against ‘one’ of them.  The opponent then said: ‘Maybe you could elaborate on this; what do you say about the one who would harbour grudges against the ‘Ashab-e-Ashra’?  The Momin replied:  May Allah^-azwj, His angels and all people’s curse be upon him who holds animosity against the ‘Ashab-e-Ashra’.  The opponent got excited upon listening to him and got up and rushed to the Momin and after kissing his forehead said:  Please forgive me! I have wrongly blamed you ‘Rafazi’, I was wrong, I admit my mistake so please excuse me.  The Momin replied: ‘Yes, I have forgiven you, you are my brethren’.  After some time, the opponent left the gathering and after his departure, Imam^-asws praised that Momin as:  ‘May Allah^-azwj give you the best reward, you gave an excellent reply, which has also astonished the angels in the heavens.  Allah^-azwj has inflicted our opponents with the troubles and pains but has inscribed the benefits of our followers (from opponents) through the Taqayyah’.

Some of the companions, however, raised their concern by saying, ‘We find this Momin’s statement in harmony with that Nasabi[127].  Imam^-asws replied:  If you were unable to comprehend his replies, then I will explain those to you but remember, Allah^-azwj is very pleased with him. (Be aware)! Our friend is that who adores our friends and opposes our foes.  And when Allah^-azwj Tests him under those circumstances when our adversaries corner him, Allah^-azwj Helps him in giving appropriate replies to his opponents so that the integrity of the religion is ensured and his respect is safeguarded.  Allah^-azwj has Given him an enormous reward for observing Taqayyah.

Now, listen, your fellow Momin had said earlier, whoever would hold animosity against the ‘One’ of them would be cursed by Allah^-azwj , implying whoever tries to find faults on ‘One’ of them by that he meant Amir-ul-Momineen Ali bin Abi Talib^-asws [128], and the second time he said, whoever would denounce or abuse these ‘ten’ then Allah^-azwj may curse him.  This is again true, since whoever would reject all ten then it means he indeed rejects Amir-ul-Momineen^-asws , since they have included Amir-ul-Momineen^-asws among the ‘ten’.  And when Imam Ali^-asws was neither denounced nor rejected that means all of them are not but some of them could be classified as culprits (the adversaries of Amir-ul-Momineen^-asws).

Also, Kharqeel, who was from the Momin from the children of Pharaohs, adopted the same stance (Taqayyah), when being accused of rejecting the Pharaoh.  He used to invite people to the One God, Moses^-as as His^-azwj Prophet and Muhammad^-saww, the last Prophet^-saww who would be the chiefs of all Prophets^-as and Ali ibn Abi Talib^-asws and all the infallibles^-asws among his^-asws descendants^-asws who would have elevated status among the vicegerents of all the Prophets^-as. Whereas rejecting the claims of Pharaoh to be at the level of ‘Rubuwiat’ (being the sustainer).  The backbiters took the matter to Pharaoh and told him that Kharqeel asks them to turn against him and supports his enemies.  Pharaoh told them, ‘it is very unlikely, since Kharqeel is my first cousin and is my helper in government and is my successor in my kingdom, but if he had done as you have described then he has become unfaithful against my numerous favours.  However, if you have lied about him then I will give you severe punishment because of your ill intentions about my cousin’.

Finally, Pharaoh asked them to appear with Kharqeel and prove that he is a traitor.  They started to accuse Kharqeel and making allegations that Kharqeel denies the ‘Rubuwiat’ of Pharaoh and has become disloyal to him.  Kharqeel then turned to Pharaoh and asked him:  O king! Have you ever found me lying about anything?’ Pharaoh replied, ‘No, I have always found you to be honest’.

Kharqeel then asked him to ask his accusers: Who is their lord? They all replied: Pharaoh! He (Kharqeel) then asked: ‘Who is your creator’?  They replied: ‘Pharaoh’! Asked again: ‘Who is your sustainer and protector of your livelihood and eliminator of your troubles’?  They replied: ‘Yes, it’s the Pharaoh’.  Then Kharqeel said:  ‘O king, I make you and all those who are present, as my witness, and say: ‘My ‘Rab’ is the same as their Rab, their creator is also my Creator, Who Gives them sustenance, is also my Sustainer.  Who Helps them in correcting their affairs is also my Helper.  I have no other ‘Rab’, Sustainer, Creator other than who is their ‘Rab’ (Creator) them and Provider of sustenance.  And I say it in front of you and all those present, be my witness, I declare that I reject and admonish all other than their ‘Rab’ and Sustainer.

Kharqeel, therefore indirectly implied that their (actual) Lord is that Who is also my Lord rather than saying the lord which they have nominated is my lord but said their Lord is my Lord. So, the implicit meanings of Kharqeel’s statements remained undisclosed to Pharaoh as well as to the audience and they thought that Kharqeel has admitted Pharaoh is his lord, creator and sustainer.  Therefore, Pharaoh turned against the backbiters and told them that they were the devious ones and they tried to incite troubles in his kingdom by creating animosity between him and his staunch supporter and right hand cousin.  Therefore, I will punish you for the crime in that you tried to get my cousin killed and tried to stimulate disorder in my kingdom.  Later on, metallic nails were hammered into the calf and chests of each backbiter, then black smiths were called in to give them death penalty by disintegrating their bodies who removed their flesh from their bones and cut them into small pieces.   This incident has been reported in Quran by Allah^-azwj as:

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآَلِ فِرْعَوْنَ سُوءُ الْعَذَابِ (4540:)

So Allah Saved him from the evil (consequences) of what they planned, and there befell with the people of Pharaoh, the most evil of the Punishment [40:45]

و قال رجل لموسى بن جعفر ع من خواص الشيعة و هو يرتعد بعد ما خلا به يا ابن رسول الله ص ما أخوفني أن يكون فلان بن فلان ينافقك في إظهاره اعتقاد وصيتك و إمامتك فقال موسى ع و كيف ذاك قال لأني حضرت معه اليوم في مجلس فلان رجل من كبار أهل بغداد فقال له صاحب المجلس أنت تزعم أن موسى بن جعفر ع إمام دون هذا الخليفة القاعد على سريره فقال له صاحبك هذا ما أقول هذا، بل أزعم أن موسى بن جعفر ع غير إمام و إن لم أكن أعتقد أنه غير إمام، فعلي و على من لم يعتقد ذلك لعنه الله، و الملائكة و الناس أجمعين. فقال له صاحب المجلس جزاك الله خيرا، و لعن [الله‏] من وشى بك. قال له موسى بن جعفر ع ليس كما ظننت، و لكن صاحبك أفقه منك، إنما قال إن موسى غير إمام، أي إن الذي هو غير إمام فموسى غيره، فهو إذا إمام فإنما أثبت بقوله هذا إمامتي، و نفى إمامة غيري. يا عبد الله متى يزول عنك هذا الذي ظننته بأخيك هذا من النفاق تب إلى الله. ففهم الرجل ما قاله، و اغتم و قال يا ابن رسول الله ما لي مال فأرضيه به، و لكن قد وهبت له شطر عملي كله من تعبدي، و من صلاتي عليكم أهل البيت، و من لعنتي لأعدائكم. قال موسى بن جعفر ع الآن خرجت من النار

Once a distinct Shia secretly told Imam Musa-e-Kazim^-asws, whilst his whole body was shaking: O son^-asws of Prophet^-saww, I have been extremely shocked by noticing the hypocrisy of that, the son of that.  Imam^-asws asked him to narrate the incident. He said: Today, I was present with him in a gathering organised by a notable from Baghdad.  The host asked him: ‘Do you accept Musa bin Jafar^-asws as your Imam while rejecting the one who holds the chair of Kufa?  Your follower replied:  I am not of the opinion but perceive that Musa bin Jafar is ‘Ghayr-e-Imam’ (not an imam) and if I am not convinced of him being not the Imam then may Allah^-azwj’s, all angels and all people’s curse be upon me as well as on all those who believe it like me.  After listing to this, the host said: May Allah^-azwj bless you and pleased with you and curse your backbiters.  Upon listening to the incident, Imam^-asws said:  His affair is not like what you have gathered, rather your companion is wiser than you.  When he had said, Musa bin Jafar is ‘Ghayr-e-Imam’ , he in fact implied that anyone which has claimed to be an Imam while he is not an Imam, Imam Musa bin Jafar^-asws is ‘Ghayr’ (stranger) to him, which means that he^-asws is the real Imam.  Thus through these statements, he has endorsed my^-asws Imamat and rejected this position for my adversary.  But, now (I want to know) how your ill feelings against him to be removed? You better repent for this to Allah^-azwj. The Shia realised his mistake and deeply felt sorry and showed signs of embracement on his conduct and said: O son^-asws of Prophet^-saww, I am very poor and has got no wealth to offer to my friend in order to win him back but I am prepared to give him, as a gift, a portion of my worship, which includes sending Salawat on you and your Ahlul Bait and sending curse on your enemies. Imam^-asws replied, now you have been liberated from the hell fire.[129]

و قال  ‏عند الرضا ع، فدخل إليه رجل فقال يا ابن رسول الله لقد رأيت اليوم شيئا [عجيبا] عجبت منه رجل كان معنا يظهر لنا أنه من الموالين لآل محمد ص المتبرءين من أعدائهم. و رأيته اليوم، و عليه ثياب قد خلعت عليه و هو ذا يطاف به ببغداد و ينادي المنادون بين يديه معاشر الناس اسمعوا توبة هذا الرافضي. ثم يقولون له قل. فيقول خير الناس بعد رسول الله ص «أبا بكر» فإذا قال ذلك ضجوا، و قالوا قد تاب، و فضل أبا بكر على علي بن أبي طالب ابن عم رسول الله. فقال الرضا ع إذا خلوت فأعد علي هذا الحديث. فلما أن خلا أعاد عليه فقال له إنما لم أفسر لك معنى كلام [هذا] الرجل بحضرة هذا الخلق المنكوس، كراهة أن ينقل إليهم، فيعرفوه و يؤذوه.

لم يقل الرجل خير الناس بعد رسول الله ص «أبو بكر» فيكون قد فضل أبا بكر على علي بن أبي طالب ع، و لكن قال خير الناس بعد رسول الله «أبا بكر» فجعله نداء لأبي بكر، ليرضى به من يمشي بين يديه من بعض هؤلاء الجهلة ليتوارى من شرورهم، إن الله تعالى جعل هذه التورية مما رحم به شيعتنا و محبينا

A person narrates that we were present in a gathering, when a person came and told Imam Ali Raza^-asws: O son^-asws of Prophet^-saww! One of our friends, who claims to a devout follower of Ahlul Bait^-asws and holds animosity against the enemies of Ahlul Bait^-asws.  But today, I have seen him in an unbelievable situation, he was wearing royal outfits, and was being walked around the city of Bagdad and few people who were in front of him were announcing that this ‘Rafazi’ has repented and then would invite him to declare (his faith) and he would say: خير الناس بعد رسول الله ص «أبا بكر»  ‘Khair-ul-Naas ba’d Rasool Allah aba bakr’ upon hearing his statement, people would loudly exclaim success by saying this ‘Rafazi’ has finally repented and given preference to Abu Bakr over Ali bin Abi Talib^-asws.  Imam^-asws softly told him to discuss it later.  When most of people had left and only few of trustworthy devotees remained, Imam^-asws said: ‘I, on purpose, did not give you an explanation of our follower’s affairs, as some stupid people were present, as they may become aware of that Momin’s intentions and inform it to his enemies who may in return harm him.  Listen! If he would have said: خير الناس بعد رسول الله ص «أبو بكر» , then, indeed, he would ‘nouzobillah’ (Allah^-azwj forbid) give preference to Abu Bakr over Ali^-asws but he had said: خير الناس بعد رسول الله ص «أبا بكر»  ‘ meaning O Abu Bakr! After Rasool Allah^-saww, the best one among all people is? And this does not mean what those people had inferred.  And he took this approach to please the ignorant ones and he may be spared from their mischief.  Allah^-azwj Has Legitimised this methodology so that our Shias and devotees may be protected through practising it.[130]

250-  قال و قال رجل لمحمد بن علي ع يا ابن رسول الله ص مررت اليوم بالكرخ فقالوا هذا نديم محمد بن علي إمام الرافضة، فاسألوه من خير الناس بعد رسول الله ص فإن قال علي. فاقتلوه، و إن قال أبو بكر. فدعوه، فانثال علي منهم خلق عظيم و قالوا لي من خير الناس بعد رسول الله ص فقلت مجيبا لهم خير الناس بعد رسول الله ص أبو بكر و عمر و عثمان و سكت و لم أذكر عليا فقال بعضهم قد زاد علينا، نحن نقول هاهنا و علي فقلت لهم في هذا نظر، لا أقول هذا. فقالوا بينهم إن هذا أشد تعصبا للسنة منا، قد غلطنا عليه. و نجوت بهذا منهم فهل علي يا ابن رسول الله ص في هذا حرج و إنما أردت أ خير [الناس‏] أي أ هو خير استفهاما لا إخبارا. فقال محمد بن علي ع قد شكر الله لك بجوابك هذا، و كتب لك أجره و أثبته لك في الكتاب الحكيم، و أوجب لك بكل حرف من حروف ألفاظك بجوابك هذا لهم ما يعجز عنه أماني المتمنين و لا يبلغه آمال الآملين

Once a person came to Imam Muhammad Taqi^-asws and said: O son of the Prophet! I was going through the borough of ‘Kargh’ and people took notice of me and said this person is a close aide of the Imam of ‘Rafaziyaan’[131] Mohammed ibn-e-Ali^-asws, so ask him who has the most elevated status after the Rasool Allah^-saww and if he says Ali^(-asws) is most eminent then kill him but if he says Abu Bakr then let him go. With these plans in minds, a lot of them rushed towards me and surrounded me and asked me ‘لي من خير الناس بعد رسول الله ص’ who is the best person after the Prophet Muhammad^-saww? Then I replied: مجيبا لهم خير الناس بعد رسول الله ص أبو بكر و عمر و عثمان و سكت و لم أذكر عليا ‘ saying these names (in the meaning of being asking/to enquire) without mentioning Imam Ali^-asws ‘s name. Upon listening to my response some of them started to say this person has exceeded us as we would also mention Ali^-asws at this place. I told them that I do not mind but I will not mention that name (Ali^-asws) even if you believe that.  They said: ‘He is more prejudiced than us so our opinion about him was incorrect, they all left me alone and went away so I found relieve from their grip.  O son of the Prophet! Please inform me if I had committed any sins?  By saying that, I meant to be enquiring rather than reporting ‘Akhbar’ but in fact I was asking from them if so and so were better than the other after Rasool-Allah^-saww?  Imam^-asws replied:  Allah^-azwj has thanked you for your reply, and has given you its reward and has noted down in the ‘Kitab-ul-Hakeem’ (Loh-e-Mahfooz) and for every single word of your statement, He^-azwj has made so many things mandatory for you that they will not even be touch upon by the wish lists of the ambitious and the imaginations of the day dreamers .[132]

قال و جاء رجل إلى علي بن محمد ع و قال يا ابن رسول الله ص بليت اليوم بقوم من عوام البلد أخذوني فقالوا أنت لا تقول بإمامة أبي بكر بن أبي ‏قحافة فخفتهم يا ابن رسول الله ص و أردت أن أقول [لا، قلت‏] بلى، أقولها للتقية. فقال لي بعضهم و وضع يده على فمي و قال أنت لا تتكلم إلا بمخرقة أجب عما ألقنك. قلت قل. فقال لي أ تقول إن أبا بكر بن أبي قحافة هو الإمام بعد رسول الله ص إمام حق عدل، و لم يكن لعلي في الإمامة حق البتة قلت نعم، و أنا أريد نعما من الأنعام الإبل و البقر و الغنم. فقال [لا] أقنع بهذا حتى تحلف، قل و الله الذي لا إله إلا هو الطالب الغالب (العدل) المدرك المهلك العالم من السر ما يعلم من العلانية. فقلت نعم و أريد نعما من الأنعام. فقال لا أقنع منك إلا بأن تقول أبو بكر بن أبي قحافة هو الإمام و الله الذي لا إله إلا هو. و ساق اليمين، فقلت أبو بكر بن أبي قحافة إمام أي هو إمام من ائتم به و اتخذه إماما و الله الذي لا إله إلا هو، و مضيت في صفات الله. فقنعوا بهذا مني و جزوني خيرا و نجوت منهم، فكيف حالي عند الله قال خير حال، قد أوجب الله لك مرافقتنا في أعلى عليين لحسن تقيتك

A person came to Imam Ali Naqi^-asws and told Imam^-asws that he somehow got in contact with a group of street people in the city and they stopped me and asked: ‘Don’t you believe in the ‘Imamat’ of Abu Bakr bin Abu Qahafa? O son^-asws of the Prophet^-saww, I got scared and did not say ‘No’, but instead said; ‘yes with the intention of Taqayyah.  Then a person among them came forward and put a hand on my lips and said, don’t say in an ambiguous way, you tell people the way I say to you.  He then said, tell me if you believe that Abu Bakr bin Qahafa was just and pious caliph after Rasool Allah^-saww and Ali^(-asws)  had indeed no right to it (caliphate).  I replied to him by saying ‘نعم’ but I did not take its meanings as ‘yes’ but referred to it to camel, cow, sheep, etc., meaning the four legged animals. But that fellow said, I won’t let you off the hook, until and unless you take an oath, now say it like this, I say it by Allah^-azwj  Who is the only God, Who is the most Able and the most Powerful, the One Who Humiliates, the one Who Gives sustenance and the One Who is the Destroyer and Know equally what is apparent and what is hidden. I replied ‘نعم’, I again meant by it the four legged animals rather than ‘yes’.  The same fellow came forward again and said, I will not accept your words until you clearly say, By Allah^-azwj there is no God but Him^-azwj and after do not add anything in your oath and just say, only Abu Bakr bin abu Qahafa is the Imam.  Then I said: yes, he is the Imam of those who follow him and take him Imam, I say this by Allah^-azwj Who is the Only God and there is no god other than Him and continued in praising Him^-azwj with mentioning Allah^-azwj‘s other Virtues.  After that they became silent and then said to me: ‘May Allah^-azwj Give you the best reward’ and I got myself liberated from their claws.  Ya Mola^-asws, please inform me how Allah^-azwj has Viewed my response?  Imam^-asws replied: Your position is just, Allah^-azwj due to your observation of Taqayyah, at an excellent level has made you our companion and devotee and has awarded you an elevated position ‘أعلى عليين’ (highest position above the Heavens).[133]

قال أبو يعقوب و علي حضرنا عند الحسن بن علي أبي القائم ع فقال له بعض أصحابه جاءني رجل من إخواننا الشيعة قد امتحن بجهال العامة يمتحنونه في الإمامة، و يحلفونه (و قال كيف) نصنع حتى نتخلص منهم فقلت له كيف يقولون قال يقولون لي أ تقول إن فلانا هو الإمام بعد رسول الله ص فلا بد لي من أن أقول نعم. و إلا أثخنوني ضربا، فإذا قلت نعم. قالوا لي [قل‏] و الله. فقلت له قل نعم. و تريد به نعما من الإبل و البقر و الغنم. فإذا قالوا [قل‏] و الله ‏فقل ولى أي ولى تريد عن أمر كذا، فإنهم لا يميزون، و قد سلمت. فقال لي فإن حققوا علي و قالوا قل و الله، و بين الهاء فقلت قل و الله برفع الهاء فإنه لا يكون يمينا إذا لم يخفض الهاء. فذهب ثم رجع إلي فقال عرضوا علي و حلفوني، و قلت كما لقنتني. فقال له الحسن ع أنت كما قال رسول الله ص «الدال على الخير كفاعله» لقد كتب الله لصاحبك بتقيته بعدد كل من استعمل التقية من شيعتنا و موالينا و محبينا حسنة، و بعدد كل من ترك التقية منهم حسنة، أدناها حسنة لو قوبل بها ذنوب مائة سنة لغفرت، و لك بإرشادك إياه مثل ما له

Abu Yaqoob and Ali, the compilers of the Tafseer (Imam Hassan Askari^-asws) say that once we were present in front of Imam Hassan Askari^-asws when a companion of Imam^-asws informed Imam^-asws that: ‘One of your shias is trapped in the crowd of ignorant people and they used to test him regarding the matters related to ‘Imamat’ and asked him to take an oath. He had asked me what can be done to counter their attacks so that he is relieved from their aggression’. I asked him: ‘What do they say?’  He replied: ‘They say, O fellow, tell us if that one is the Imam after Rasool-Allah^-saww, thus I had to say, ‘نعم’  under desperation otherwise they would beat me up, but when I said: ‘نعم’ they said, now say ‘و الله’ and I had to say again ‘نعم’ but my intention of saying ‘نعم’ was a camel, cow, sheep etc. Four legged animal.’  The companion says, ‘I suggested to my fellow Shia, when they ask you to say ‘إلا’ then you need to say ‘و الله’ (Wallah- similar to saying Wallah zaid un amr kaza-which means Zaid had taken back his words to some commitment), so that they won’t be able to detect your intentions and you will be saved from them.’ He then asked if they would find out about my intentions and insist that I should say ‘و الله’ and pronounce ‘ha’ clearly?  I told him to say ‘و الله’ through ‘ba zama’ because there will be no ‘kasra’ on ‘ha’ so that you will not enter into the oath.

Upon listening to this, he went away and then came back and informed me that he was again asked to take an oath and he acted on it as per my advice.’

Imam^-asws after listing to his narration, said, ‘Your advice falls under the tradition of Prophet^-saww ‘«الدال على الخير كفاعله»’ (the one who motivates one to good cause is similar to the one who performs it). So you are like the one who had acted upon it.  Allah^-azwj has Written for your Shia friend, for observing Taqayyah the reward equivalent all the words ever used by our Shias during their Taqayyah and equal to their numbers.  The reward is so significant that someone’s 100 years’ sin would be forgiven against a small portion of his gained reward (performed Taqayyah).  And since you have guided him, so you too will get the equivalent reward.[134]

[1] Al Mahaasin – V 1 Bk 5 H 335

[2] بحار الأنوار (ط – بيروت)، ج‏71، ص: 217

[3] Tafseer Imam Hassan Askari^asws, pp.288

[4] enemies of Shias due to their adherence to Ahl Al-Bayt^asws

[5] تفسير العيّاشي 1: 166/ 24.

[6] Tafseer Imam Hassan Al Askari^asws – S 348 & 349

[7] 1: 74/ 152.

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 10

[9] Meysam e Tammar, who kept  on praising Ali^asws until he was crucified and his  tongue was cut.

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 15

[11] قرب الاسناد: 17.

[12] تفسير العيّاشي 2: 272/ 76.

[13] تفسير العيّاشي 2: 272/ 74.

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 207 H 1

[15] Al Kafi – H 14881

[16] (باب) * (معنى الخبء الذى ما عبد الله بشئ أحب إليه منه) * 1 – , Manee-ul-Akbar, pp. 162, Urdu, vol. 1, pp. 208.

[17] The Divine authority

[18] O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded.

[19] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 221, H. 1(U. vol. 4, pp.133). , بَابٌ فِي الدُّعَاءِ لِلْأَهْلِ إِلَى الْإِيمَانِ, الكافي ج : 2 ص :,212

[20] The righteous path

[21] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 222, H. 1(U. vol. 4, pp.134).  الكافي ج : 2 ص : 212  بَابٌ فِي تَرْكِ دُعَاءِ النَّاسِ

[22] A statement

[23] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 222, H. 2 (U. vol. 4, pp.134). الكافي ج : 2 ص : 213

[24] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 222, H. 3 (U. vol. 4, pp.134).

[25] (28:56) إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

[26] (10:99) وَلَوْ شَاءَ رَبُّكَ لَآَمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُو نُوا مُؤْمِنِينَ

And if Your Lord willed, all who are in the earth would have believed together. Wouldst you (Muhammad) compel men until they are believers?

[27] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 222, H. 4 (U. vol. 4, pp.135).

[28] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 222, H. 5 (U. vol. 4, pp.135).

[29] Divine Light

[30] (6:125)فَمَنْ يُرِدِ اللَّهُ أَنْ يَهدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ كَذَلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ

Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending upwards; thus does Allah lay uncleanness on those who do not believe.

[31] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 222, H. 6 (U. vol. 4, pp.136).

[32] (28:54) أُولَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

Those shall be granted their reward twice, because they remain patient and they repel evil with good and spend out of what We have given them.

[33] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 1 (U. vol. 4, pp.140).

الكافي ج : 2 ص : 217 بَابُ التَّقِيَّةِ

[34] Wiping head and feet in ablution.

[35] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 2 (U. vol. 4, pp.140).

[36]  فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ (70)So when he furnished them with their provisions, (someone) placed the drinking cup in his brother’s bag. Then a crier cried out: O caravan! you are most surely thieves.

[37] (فَقَالَ إِنِّي سَقِيمٌ (89

[38] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 3 (U. vol. 4, pp.140).

[39] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 4 (U. vol. 4, pp.141).

[40] Tafseer Imam Hassan Askari^asws, pp.315 242-   تفسيرالإمام‏العسكري

[41] تحف العقول، النص، ص: 483

[42] من‏لايحضره‏الفقيه ج : 2 ص : 127

[43] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 5 (U. vol. 4, pp.141).

الكافي ج : 2 ص : 218

[44] وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ (34)

[45] And not alike are the good and the evil. Repel (evil) with what is best, and notice how someone who is separated from you because of enmity will become a bosom friend.

[46] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 6 (U. vol. 4, pp.141).

[47] Religion

[48] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 7 (U. vol. 4, pp.142).

[49] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 8 (U. vol. 4, pp.143).

[50] Instead of saying Salam he showed extra respect by saying Alaik Assalam and calling me with my Kunia (both are signs of being extra respectful).

[51] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 9 (U. vol. 4, pp.142).

[52] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 11 (U. vol. 4, pp.144).

[53] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 13 (U. vol. 4, pp.153).

[54] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 12 (U. vol. 4, pp.144).

[55] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 13 (U. vol. 4, pp.144).

[56]  من‏لايحضره‏الفقيه ج : 3 ص : 364

[57] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 14 (U. vol. 4, pp.144).

[58] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 15 (U. vol. 4, pp.144).

[59] Believers

[60] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 16 (U. vol. 4, pp.144).

[61] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 17 (U. vol. 4, pp.144).

[62] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 18 (U. vol. 4, pp.144).

[63] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 19 (U. vol. 4, pp.144).

[64] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 20 (U. vol. 4, pp.146).

[65] Showing his disapproval.

[66] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 21 (U. vol. 4, pp.146).

[67] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 23 (U. vol. 4, pp.146).

[68] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 1 (U. vol. 4, pp.147).                         بَابُ الْكِتْمَانِ الكافي ج : 2 ص : 222

[69] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 3 (U. vol. 4, pp.147).

[70] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 2 (U. vol. 4, pp.147).

[71] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 4 (U. vol. 4, pp.148).

[72] Enemies of Ahlul Bait^asws

[73] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 5 (U. vol. 4, pp.148).

[74] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 6 (U. vol. 4, pp.149).

[75] Our guardianship.

[76] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 7 (U. vol. 4, pp.149).

[77] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 8 (U. vol. 4, pp.149).

[78] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 9 (U. vol. 4, pp.150).

[79] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 10 (U. vol. 4, pp.151).

[80] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 11 (U. vol. 4, pp.152).

[81] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 12 (U. vol. 4, pp.152).

[82] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 14 (U. vol. 4, pp.153).

[83] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 15 (U. vol. 4, pp.153).

[84] Al-Kafi, Kitab al-Aql wal Jahal, Chapter 18, Riwaiat  Ahadith, H. 15.

[85] To conceal truth under life threatening conditions.

[86] Al-Kafi, Kitab al-Aql wal Jahal, Chapter 22, Ikhtilaf Ahadith, H. 4,

[87] الكافي     1     401    باب فيما جاء أن حديثهم صعب مستصعب . H 1044, Ch. 102, h 2

[88] من‏لايحضره‏الفقيه ج : 1 ص : 271

[89] بَابُ مَا يُجْزِي مِنْ زِيَارَةِ الْحُسَيْنِ ع فِي حَالِ التَّقِيَّةِ

[90] الكافي ج : 2 ص : 168بَابٌ فِيمَا يُوجِبُ الْحَقَّ لِمَنِ انْتَحَلَ الْإِيمَانَ وَ يَنْقُضُهُ , (pp. 69, vol.4, Asool)

[91] Tafseer Imam Hassan Askari^asws, pp.287

تفسيرالإمام‏العسكري ص : 322

[92]  تفسيرالإمام‏العسكري ص : 366

[93] Tafseer Imam Hassan Askari^asws, pp.288

[94] Mentioning and repeating of elevated status

[95] Who hold grudges against Amir-ul-Momineen^asws and Ahlul Bait^asws

[96]                      H. 333.   تفسيرالإمام‏العسكري ص : ,571

[97] بحار الأنوار (ط – بيروت)، ج‏50، ص: 283

[98] بحار الأنوار (ط – بيروت)، ج‏47، ص: 145

[99] بحار الأنوار (ط – بيروت)، ج‏47، ص: 137

[100] ( 2). الشعراء: 4.

[101] كمال الدين و تمام النعمة، ج‏2، ص: 371, H.5

[102] Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 4 H 1

[103] Names of Allah^azwj

[104] تفسيرالإمام‏العسكري ص : 574, H.336

[105] Prophet-hood and Imamat.

[106] (U205)رالإمام‏العسكري ص : 232 , H. 111, [حديث أن الصلوات الخمس كفارة للذنوب‏]

[107] Plural of Satin.

[108] Also those who hold grudges against the friends of Ahlul Bait^asws , see definition of Nasabi: http://hubeali.com/articles/who-will-be-successful-in-the-Hereafter-article-english.pdf

[109] Followers of Ahlul Bait^asws

[110] There is a tradition of Imam^asws , see ref. 49, Taqayyah was not obligatory on H. Meysam-e-Tammar.

[111] Allah^azwj would Call Nasabis as non-believers.

[112] (2:167) And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire.

وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ (1672:) يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ (1682:) إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (1692:)

[113] تفسيرالإمام‏العسكري ص :579, H. 341 (U 507).

[114] Brave and pious followers of Ahlul Bait^asws

[115] Salutations

[116] تفسيرالإمام‏العسكري ص : 586, H. 351 (U 516).

[117] تفسيرالإمام‏العسكري ص : 587

[118] تفسيرالإمام‏العسكري ص :593, H. 352

[119] الكافي (ط – الإسلامية)، ج‏1، ص: 22

[120] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 11

[121] باب معنى قول إبراهيم بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ و معنى قوله إِنِّي سَقِيمٌ و معنى قول يوسف ع حين أمر المنادي أن ينادي أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ

[122] فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ (70) قَالُوا وَأَقْبَلُوا عَلَيْهِمْ مَاذَا تَفْقِدُونَ (71) قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ (72)

[123] Also see, pp. 255, Mani-ul-Akbar-U.

[124] عيون‏أخبارالرضا(ع) ج : 1 ص : 76, H. 5. Uyoon Akhbar Al-Reza^asws, Chapter 7, H. 5

[125] Some Muslims take 10 companions under the tree as the righteous ones, “Indeed, Allah was pleased with the believers when they gave their pledge to you (O Muhammad) under the tree. He knew what was in their hearts and He sent down calmness and tranquillity upon them…” [48:18]

[126] تفسيرالإمام‏العسكري ص : 356 (pp. 318)

[127] An enemy of Ahlul Bait^asws

[128] As among others, they also include Mola Ali^asws in the list of those ten companions who (as per their belief) have been given guarantee to enter Paradise.

[129] تفسيرالإمام‏العسكري ص : 360, H. 248

[130] تفسيرالإمام‏العسكري ص : 360, H. 249,

[131] Plural of Rafazi (the denier).

[132] تفسيرالإمام‏العسكري ص : 360, H. 250,

[133] تفسيرالإمام‏العسكري ص : 360, H. 251

[134] تفسيرالإمام‏العسكري ص : 364, H. 252