Taqiyya: Sheikh As-Saduq vs Sheikh Al-Mufid

بسم الله الواحد القهار

No doubt that Taqiyya is a very emphasized act to stay safe and out of trouble in Islam and in particular in the school of Ahlulbayt(عليهم السلام), to the extent that it has made some scholars to verdict that it is obligatory in every situation and under any condition until Imam Al-Qa'im(عليه السلام) reappears. 

The view of the great scholar, Sheikh As-Saduq(r.a) is one of those examples, which is well circulated and promoted among those of Shia who do not like the methodology of manifestation of Bara'ah or disassociation from the enemies of Ahlulbayt(عليهم السلام). 

Sheikh As-Saduq(r.a) collects a summary of the shiite creed in his book "Al-E'teqadaat", in which he discusses also Taqiyya. This is a very useful book, however it contains some mistakes and has some shortcomings that Sheikh Al-Mufid(r.a), the student of Sheikh As-Saduq(r.a), addresses those issues in a book called "Tas'hih Al-E'teqadaat Al-Imamiyya", i.e. enemdation of the shiite creed.

I present here the topic Taqiyya from the viewpoint of Sheikh As-Saduq(r.a) and then what Sheikh Al-Mufid(r.a) says regarding As-Saduq's views and his opinion about Taqiyya. 

Sheikh As-Saduq:

THE BELIEF CONCERNING DISSIMULATION(Taqiyya)

Says the Shaykh, may the mercy of Allah be on him: Our belief concerning taqiya (permissible dissimulation) is that it is obligatory, and he who forsakes it is in the same position as he who forsakes prayer. Imam Ja'far as-Sadiq was told: O son of the Messenger of Allah, verily we see in the mosque one who openly abuses your enemies, calling out their names. And he said: May Allah curse him! Why does he refer to us? He, Who is Exalted above all, says: "Revile not those who invoke (deities) other than Allah, lest wrongfully they revile Allah through ignorance" [6:108]. And Imam Ja'far in explaining this verse has said: So do not revile them, lest they revile your `Ali. And he also said: He who reviles the friend (wali) of Allah (i.e. 'Ali) has reviled Allah. And the Prophet said: He who reviles thee, O `Ali, has verily reviled me; and he, who reviles me, has verily reviled Allah.

Now until the Imam al-Qa'im appears, taqiya is obligatory and it is not permissible to dispense with it.

He, who abandons it before the appearance of the Qa'im, has verily gone out of the religion of Allah, Exalted is He, and the religion of the Imams, and disobeys Allah and His Messenger and the Imams. Imam Ja'far was asked concerning the Word of Allah, Mighty and Glorious is He: "Verily the noblest among you, in the sight of Allah, is the most pious" [49:13]. He said: (It means) he who adheres most scrupulously to the practice of taqiya.

And Allah, the Blessed and Exalted, has described the showing of friendship to unbelievers as being (possible only) in the state of taqiya. And He the Mighty and Glori ous says: "Let not believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, for fear of being killed" [3:28]. And Allah the Mighty and Glorious says: "Allah doth not forbid you to deal with kindness and fairness toward those who have not made war upon you on account of your religion, or driven you forth from your homes: for Allah loveth those who act with fairness [60:8]." "Only Allah doth forbid you to make friends of those who, on account of your religion, have warred against you, and have driven you forth from your homes, and have aided those who drove you forth: and whoever maketh friends of them are wrong-doers" [60: 9]

And Imam Ja'far said: Verily, I hear a man abusing me in the mosque; and I hide myself behind a pillar so that he may not see me. And he (Imam Ja'far) said: Mix with the people (enemies) outwardly, but oppose them inwardly, so long as the Amirate (imratun) is a matter of opinion. And he also said: Verily diplomacy (arri 'a') with a true believer is a form of shirk (polytheism) ; but with a hypocrite ( munafiq) in his own house, it is worship. And he also said: He who prays with them (hypocrites) standing in the first row, it is as though he prayed with the Prophet in the first row. And he also said: Visit their sick and attend their funerals and pray in their mosques. And he also said: (You should) become an ornament for us, and not a disgrace.

And he said: May Allah have mercy on a person who inculcates friendship towards us among men, and does not provoke ill-will among them.

The story-tellers (qassasun) were mentioned before Imam Ja'far, and he said: May Allah curse them, for they speak ill of us. And he was asked concerning the story tellers, whether it is permissible to hear what they say, and he said: No. And Imam Ja'far said: He, who gives ear to a speaker, has verily rendered himself submissive to him; if the speaker (discourses) concerning Allah, then the listener has verily worshipped Allah, and if he speaks of the devil, then the listener has worshipped the devil.

And Imam Ja'far was asked concerning the Word of Allah, Exalted is He above all: "As for the poets, the erring follow them" [26:224]. He said: These are the story-tellers.

And the Prophet said: He, who goes to an innovator (dhu bid'a) and gives him respect, strives towards the destruction of Islam. And our belief, concerning him who opposes us in a single injunction of religion, is the like of our belief concerning him who disobeys us in all the injunctions of religion.

Source: Al-E'tiqadaat, Pg. 107-110

Sheikh Al-Mufid:

ON DISSIMULATION (AT-TAQIYYAH)

Abu Ja‘far(i.e. Sheikh As-Saduq) says: "Chapter concerning at-Taqiyyah,...".

(Al-Mufid adds): Dissimulation is disguising the truth and concealing belief therein, reticence in the face of one's opponents and refraining from divulging to them that which might result in injury to one's religious or worldly welfare. It is obligatory only when injury is absolutely certain, or the pre-sumption of it is very strong. But if it was not certain or obvious that harm would result from disclosing the truth, nor was persumption strong, then dissimulation is not obligatory. The truthful ones, (the Imams), peace be upon them, have ordered a certain group of their followers not only to refrain and cease from demonstrating the truth, but also to veil and conceal it from the enemies of the religion, and to appear to them in such a way as to dispel their doubts during their disputation with them, since this was in their best interest; whereas they commanded another group of their followers to dispute with their opponents and divulge their true doctrine to them, and invite them to embrace the truth, since they knew that no harm would befall them. Hence, dissimulation is obligatory in the cases we have put forward; whereas the obligation is removed in other cases, as we have demonstrated above. Moreover, Abi Ja‘far has summarized the subject matter, and has not discussed it in detail as we have done. Also, he convicts himself by what he has said on the subject; since he himself has omitted an obligatory act in this respect, and stands condemned by his own words. This is so because he has disclosed his doctrine and the truth in which he believes in his famous audiences and the discussions conducted there, which were well-publicised, and his compilations which enjoyed a wide circulation; yet he has not realized the contradiction between his words and deeds. Then, had he discussed the matter fittingly as should have been done, and bridled his tongue in his discussions of these things, he would have been saved from self-contradiction; then the truth would have been made plain to those who seek the truth, and they would not have been confronted with difficulties, nor would doubts have obscured the meaning of the subject. But he did as the traditionists do in following the apparent meaning of the words, and abandoning critical methods.

This is a view which vitiates the religion of him who holds it and prevents him from achieving fairmindedness.

Source: Tas'hih Al-E'tiqadaat Al-Imamiyya, Pg. 136-137

Imaan of Abu Talib عليه السلام

بسم الله الواحد القهار

Sheikh Al-Kulayni:

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following:

“Abu ‘Abd Allah, recipient of divine supreme covenant, has said, ‘The case of abu Talib is like the case of the people of the cave who hid their belief and expressed polytheism. Allah gave them twice as much reward.’”

Al-Majlisi II: 

it is Hasan.

Sheikh Hadi Al-Najafi: 

its chain is Sahih.

[Source: Mawsu'atu Ahadith Ahlulbayt عليهم السلام]

Sheikh Al-Kulayni:

Al-Husayn ibn Muhammad and Muhammad ibn Yahya have narrated from Ahmad ibn Ishaq from Bakr ibn Muhammad al-Azdi from Ishaq ibn Ja‘far from his father, recipient of divine supreme covenant, who has said the following:

“They think that abu Talib was an unbeliever. He said: They speak lies. How could he be an unbeliever when he said such words as follows:

‘Do they not know that we found Muhammad as a prophet 

like Musa whose name is written in the ancient books?’”

According to another Hadith he has asked, “How can abu Talib be called an unbeliever when he has said in the following lines?

‘They certainly know that our child is not accused of speaking, To us lies and the false words do not receive any attention.

The (beautiful) white face (of the Holy Prophet), That prays thus, the clouds send rain, Is the helper of the orphans and the protector of the widows.’”

Al-Majlisi II: 

it is Sahih and its last part is Mursal.

Source: Mit'atul Uqool, Vol. 5 Pg. 253

Al-Majlisi II: 

Narrated Al-Karajaki through his chain of narrators from Al-Hussain Ibn Ubaydallah Ibn Ali from Harun Ibn Musa from Abu Ali Ibn Humam from Ali Ibn Mohammad Al-Qummi from Minjah Al-Khadim from Aban Ibn Mohammad who said: I wrote to Al-Imam Ali Ibn Musa عليه السلام, may I be your ransom, I have doubted in the Imaan of Abi Talib. he replied: "in the name of Allah the Merciful the Compationate, whoever follows other than the way of the believers, We will turn him to that to which he has (himself) turned[4:115], if you do not confess to the Imaan of Abi Talib, your path will be towards Hellfire."

Source: Bihar Al-Anwar, Vol. 35 Pg. 110

The punishment of Abu Bakr and Umar

 بسم الله الواحد القهار

Sheikh Al-Saduq:

Narrated to me Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - from Muhammad ibn al-Hassan al-Saffar from Ebad ibn Suleiman, on the authority of Muhammad ibn Suleiman, on the authority of his father Suleiman al-Daylami, on the authority of Ishaq ibn Ammar al-Sayrafi, on the authority of Abil Hassan Musa ibn Ja'far al-Kazim (عليه السلام) he said: I asked him: may I be your sacrifice please tell me about the two (i.e. Abu Bakr and Umar) as I have heard many hadiths about them from your father, Imam(as) said, "O Ishaq! the first one is like the Calf and the second one is like the magician(Sameri)." He said: I said: tell me more about those two, may I be your ransom.

He said: "they made the people Christians, Jews and Majoos, may Allah not forgive them."

He said: I said: tell me more about those two, may I be your ransom.

He said: "Allah will not look to three people and will not purify them and there is a severe punishment awaiting them;" He said: I said: who are those three, may I be your ransom?

He said: "a man who claims to be Imam without be given the authority by Allah, and a man who slanders an Imam who has been given the authority by Allah and someone who thinks there is any share for those two in Islam."

He said: I said: tell me more about those two, may I be your ransom.

He said: "There is no difference O Is'haq between a person who denies an explicit verse of Qur'an and someone who fights against Mohammad in his prophethood and says that there is no god and someone who has proceeded ahead of Amiral-Muminin(عليه السلام)."

He said: I said: tell me more, may I be your ransom.

He said:“O Ishaq! Indeed there is a desert called Saqar in Hell. It has not breathed since the day in which God created it. Should the Honorable the Exalted God order it to breathe, it would burn everything that is on the Earth even if it breathes through a small hole the size of the head of a needle. The residents of Hell try to find protection against the burning; the bad scent; the evilness and the tortures of this area. There is a mountain in that desert in which those who want to find protection from its burning; bad scent; evilness and tortures go. There is a valley in that mountain in which those who want to find a protection from its burning; bad scent; evilness and tortures go. There is a well in that valley in which those who want to find a protection from its burning; bad scent; evilness and tortures go. There is a snake in that well to which those who want to find a protection from its burning; bad scent; evilness and tortures go. There are seven cases in the belly of that snake which contain five people from the former nations and two of the people of this nation.”

Ishaq (ibn Ammar al-Sayrafi) added, “I asked the Imam (عليه السلام), „May I be your ransom! Who are those five people and who are the two from this nation?? The Imam (عليه السلام) replied, „The five people are Cain who killed Abel; Nimrood who argued with Abraham (عليه السلام) regarding God and claimed that he was the one who gave life and death; Pharaoh who claimed „I am your Lord, Most High ; the Jew who innovated Judaism; Bolis who innovated Christianity and the two people from this nation who are two Arabs(i.e. Abu Bakr and Umar).”

Source: Thawaab Al-A'maal Wa Iqaab Al-A'maal, Pg. 256

Sheikh Al-Saduq:

Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Al-Abbas ibn Ma?ruf, on the authority of Al-Hassan ibn Mahboob, on the authority of Hanan ibn Sadeer, that one of the companions of Aba Abdullah as-Sadiq (عليه السلام) said that he had heard him say, “Seven people who shall receive the hardest punishment on the Resurrection Day are as follows: Adam's son who killed his brother; Nimrood who argued with Abraham (عليه السلام) about God; two of the Israelites one of whom made the Israelites Jewish and the other one who made the Israelites Christian; the Pharaoh who said, „I am your Lord, Most High[79:24] ; and two of this nation(i.e. Abu Bakr and Umar).”

Source: Al-Khisal, Vol. 2 Pg. 346

Perfection of Imaan

بسم الله الواحد القهار

Sheikh Al-Kulayni:

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa and Ahmad ibn Muhammad ibn Khalid and Ali ibn Ibrahim has narrated from his father and Sahl ibn Ziyad all from ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubaydah al-Hadhdha’ from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following:

“Abu ‘Abd Allah, recipient of divine supreme covenant, has said, ‘Whoever loves for the sake of Allah, hates for the sake of Allah and gives for the sake of Allah, he is of those whose Imaan is complete.’”

Al-Majlisi II: 

It is Sahih.

Sheikh Al-Kulayni: 

Ibn Mahbub has narrated from Malik ibn ‘Atiyah from Sa’id al-A’raj from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following:

“The strongest ring of Imaan to hold onto is to love for the sake of Allah and hate for the sake of Allah, to give for the sake of Allah and deny for the sake of Allah.”

Al-Majlisi II: 

Its chain and meaning is like the hadith before.

Source: Mir'atul Uqool, Vol. 8 Pg. 257-258

Al-Barqi:

Narrated Mohammad Ibn Isa Al-Yaqtini from abu al-Hassan Ali ibn Yahya (as far as I know) from

‘Amr ibn Mudrik al-Ta’i from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following:

“The Messenger of Allah once asked his companions, ‘Which ring of Imaan is stronger to hold on to?’ They said, ‘Allah and His Messenger know best.’ Certain individuals among them said, ‘It is prayer,’ others said, ‘It is al-Zakat (charity)’, a few of them said, ‘It is fasting’, others said, ‘It is Hajj and ‘Umrah’ and still others said, ‘It is Jihad (hard work against the enemies).’

“The Messenger of Allah then said, ‘For everything you said there is a merit but is not such a ring. In fact the strongest ring of Imaan to hold on to is love for the sake of Allah, hate for the sake of Allah, support and love those who have received authority from Allah and to disassociate from the enemies of Allah.’”

Source: Al-Mahasin, Pg. 411

Love and Hate in Religion

بسم الله الواحد القهار

Al-Majlisi I:

(Al-Kulayni) has narrated in a Strong narration through Is'haq Ibn Ammar from abu ‘Abd Allah(عليه السلام) who has said the following:

“Whoever does not love because of religion and does not hate because of religion has no religion."

Source: Rawdhatul Muttaqeen, Vol. 9 Pg. 392

Feeling guilty about Cursing the enemies of Ahlulbayt(عليهم السلام)

بسم الله الواحد القهار

  

Shaikh Hurr al Ameli:

As for the ahadith (about cursing) they are too many to be counted, so one who wishes to pursue them should refer to the books of ahadith dealing with the Islamic laws. In fact, he should consult the books of ahadith on aqa'ed (beliefs) and others too, for indeed about most, if not all obligatory practices, the one who abandons it has been cursed; and about most, if not all haram acts, the perfomer of it has been cursed. And about the most of correct beliefs, the one who rejects them has been cursed and decreed a disbeliever; and about most of the corrupt beliefs, the owner of it has been cursed and decreed a disbeliever.

As about the cursing of those who proceeded ahead {of Amural-Muminin(عليه السلام)i.e. Abu Bakr, Umar and Uthman{, as well as those who waged war against him (such as Ayesha, Talha, Zubair, Muawiyah, Khawarij etc), curse has been issued on them in so many ahadith that they are too many to be counted, and the integration of the reasons in them to be cursed and more than that, is just too obvious to be a secret. This has been reported through the narrations of even the Sunni scholars, let alone the narrations of the shia. As well as the cursing of everyone who rejects/opposes the imamah, and cursing of Bani Umayyah, and the Sufis in general as well as in particular. 

The trustworthy and honorable Shaikh, Umar Ibn Abdul-Aziz al Kashi has reported in the book of Rijal from Muhammad Ibn Qulawey and Al-Hussain Ibn Al-Hasan Ibn Bandar Al-Qumi, both from Sa'd Ibn Abdullah from Ibrahim Ibn Mahzyar and Muhamad Ibn Isa, from Ali Ibn Mahzyar, from Imam al Jawad (عليه السلام), who said: The Prophet ( صلی الله و عليه و آله وسلم) said: "Whoever considers it a sin (i.e. hesitates) to curse those who are cursed by Allah, then curse of Allah be upon him." 

This noble hadith is Sahih in terms of its chain and completely explicit in its meaning. The emphasis and overstatement in this hadith along with the Qur'anic verses presented earlier (about cursing), is a hujjah upon the one who ponders on that. And it has been reported in so many reliable ahadith that Wilayah of the Prophet (صلی الله و عليه و آله وسلم) and the Imams (عليهم السلام) is not accepted, except through Tabarrah(declaring disassociation) from their enemies; and it is obligatory to be hostile towards Kuffar and the public sinners, and it is haram to love them and befriend them.

Source: Fawaid al Tusiya, pg. 515-516