Principle of al Badà’ and Taqiyyah (Dissimulation)

Muhammad al-Tijàni al-Samàwi
It means that some idea seems to Him regarding a thing. He intends to do, but then He changes His opinion concerning that thing, doing other than what He determined to do previously.
Concerning what the Shi’ah observe in respect of the badà’ with ascribing it to Allah, the Exalted, and vilifying them on the basis that it entails ascribing ignorance and incompleteness to Allah, the Glorious and Exalted, as the Sunnites conceive it. Verily this interpretation is false and never claimed by the Shi’ah, and whoever ascribes it to them has in fact slandered them. There are many evidences proving their belief, that can be derived from their sayings, in the past and recently.
In his book ‘Aqa’id al-’Imàmiyyah, al-Shaykh Muhammad Ridà al-MuZaffar says: “Al-Badà’ in this meaning is quite impossible to be ascribed to Allah, as it denotes ignorance and incompetence, which can enver be possible for the Most High God, and never believed by the Imàmiyyah.”
It is reported that Al-’Imàm al-Sàdiq (A) said: “Whoever claims that something seemed to be done by Allah in a repentful way (i.e. repented for not doing it before), we consider him as disbelieving in Allah the Great.” He also said: “Whoever alleges that something appeared newly for Allah, without being aware of it before, I proclaim freedom from him” (i.e. I never regard him a Muslim).
So the badà’ believed by the Shi’ah, never transgresses the limits of the Qur’àn, as prescribed by Allah, the Glorified and the Most High, in the verse: “(Of it) Effaceth out God whatever He pleaseth and confirmeth He (similarly); and with Him is the Mother (Basic Source) of the Book.” (15:39)
This belief is held by the Sunnis in the same way as held by the Shi‘ah. So why the Shi‘ah are vilified while Ahl al-Sunnah are exempted, whereas they (Sunnis) claim that Allah, the Glorified, alters the decrees and changes the prescribed destinies and sustenances (of mankind).
Ibn Mardawayh and Ibn ‘Asàkir have reported from ‘Ali (A) that he once inquired the Messenger of Allah (S) about the verse: “Effaceth out God whatever He pleaseth and confirmeth He (similarly), and with Him is the Mother (Basic Source) of the Book.” In his reply, the Messenger of Allah (S) said:
“I will verily delight you and also my Ummah after me with its interpretation. Charity in its due aspect, and to be kind to the parents, and doing the good (ma‘ruf), altogether render wretchedness (shaqa’) into bliss and increase in life, and safeguard against evil death.”
In the book al-Shu‘ab, Ibn al-Mundhir, Ibn Abi Hàtam and al-Bayhaqi reported from Qays ibn ‘Ubbàd that he said: On every tenth night of the inviolable months, there is a certain thing (amr) for Allah, but on the tenth of Rajab, Allah effaces what He will, and establishes He (what He will).
‘Abd ibn Hamid, Ibn Jarir and Ibn al-Mundhir have reported that ‘Umar ibn al-Khattàb, while circumambulating round the House (of Allah), said:
“My God, if You have prescribed upon me a wretchedness (shaqàwah) or a sin (I implore you to) efface it, as You efface what You will and establish (what You will), and with You is the Mother (Basic Source) of the Book. (I beg You to) make it bliss and forgiveness.”230
In his Sahih,231 al-Bukhàri reported an amazing and strange story, about the ascension (to heaven) of the Prophet (may God’s peace and benediction be upon him and his Progeny), and his meeting with his Lord, beside what is said by the Messenger (S):
“...Then fifty prayers were prescribed upon me, when I came toward Musà (A) who said: What have you done? I said: Fifty prayers are prescribed upon me. He said: I am better aware of people than you, as I have worked with and treated the Children of Israel so strictly, but your Ummah never endures (these prayers). Go back to your Lord and ask Him (to decrease them). So I returned and implored Him, whereat He made them forty. Then the same conversation was repeated with Moses, and they were made thirty. Then again the same thing was repeated and He made them (prayers) twenty, then the same and He made them ten. Thereat I came near Moses and he reiterated his speech. Then God made it only five (prayers), when I came near Musà who said: What have you done? I replied: (He (God) made it five. He said the same aforementioned words. I said: I saluted (Allah), but I heard a call (from Allah) saying: I have prescribed my obligation, and eased for My servants. I shall reward every good deed (hasanah) with ten ones.”232
In another narration reported also by al-Bukhàri, it is said: After reference of Muhammad (S) many many times to his Lord, and after obligating the five prayers, Musà (A) asked Muhammad (S) to refer to his Lord to ask Him more easiness, since his Ummah would never tolerate even five prayers. But Muhammad (may God’s peace and benediction be upon him and his Progeny) answered him saying: I feel ashamed of my Lord.233
Everyone reading this be baffled and amazed at these beliefs held by the Ahl al-Sunnah traditionists, who, nevertheless, vilify the Shi’ah, the followers of Ahl al-Bayt Imams, due to believing in the principle of badà’.
Through this tale, they presume that Allah the Glorifed has prescribed fifty prayers upon Muhammad (S), then it seemd for Him, after Muhammad’s referring to Him, to make them forty, and then, after another reference by Muhammad, to make them thirty, and so on, making them twenty, and then ten, and lastly five prayers after being asked by Muhammad for the fifth time.
Regrdless of our admitting or refusing such a notion, it is to be known that holding the idea of badà’ being a sound belief, going with and complying to the concepts of Islam and spirit of the Qur’àn: “Verily God changeth not the condition of a people until they change what is in themselves ...” And without our belief — Sunnah and Shi’ah — that Allah changes and substitutes, all our prayers and supplications shall verily be devoid of any use or cause or explanation. We further believe that Allah, the Glorified, changes the judgements, and abrogates the laws from one prophet to another, and even in the Shariah of our Prophet (S) verily exist nàsikh (abrogating) and mansukh (abrogated). Hence, to believe in the principle of badà’ is neither blasphemy nor renegading from religion (aspotasy). So the Sunnites are asked not to vilify the Shi’ah due to this belief, and the Shi’ah, on their part, have no reason to vilify Ahl al-Sunnah.
On my part, I view this tale of mi‘ràj (ascension to heaven) as necessarily attributing ignorance (jahl) to Allah, the Mighty and the Glorious, and entailing defamation of the dignity of the greatest man ever known throughout mankind history, i.e. our Prophet Muhammad (upon whom and whose Progeny be God’s peace and benediction). That is because the tale says that Musà said to Muhammad (S): I am better aware of people than you, indicating that the decrease of prayers was done by virtue of Musà, i.e. without him Allah would have never eased for the Ummah of Muhammad (S).
I can never conceive, how would Musà know that the Ummah of Muhammad (S) can never endure even five prayers, while Allah knows not this and charges His bondmen with (duties) beyond their capacity, prescribing upon them fifty prayers?!
Brother reader, you can imagine the case in which fifty prayers are performed through one day, which meaning that no work or business shall be executed by the society, and people will never go out for learning or earning their living or undertaking any responsibility. In this way man will turn to be like angels, charged only with (performing) prayers (salàt) and worship. By making a simple arithmetic operation, we shall find out the falsification of this narration. When multiplying ten minutes — the reasonable time for performing one obligatory prayer (salàt) congregationally — by fifty, the result that we get will show that the determined time (for these prayers) shall be about ten hours. That means, you either have to tolerate and endure this burden, or you can reject such religion that imposes upon its followers duties beyond their capacity prescribing upon them obligations they can never endure.
Here a question is raised: If Ahl al-Sunnah vilify the Shi’ah for believing in badà’, and that Allah, after it seems for Him in a thing, changes His decision as He will, why don’t they vilify themselves their belief that it seems for Allah something and He changes the rule or judgement five times regarding one duty (faridah), and on one night being the night of mi‘ràj (ascension to heaven)?
May Allah’s damnation be upon such bigotry, and detested obstinacy overshadowing the realities, and turning them upside down, when the fanatic persecutes that who contradicts him in opinion, with negating the clear-cut matters. Beside that, he may vilify him, and disseminate rumours against him, with exaggerating regarding the simplest issues, in more horrible than which he may believe.
This reminds me of what is said by our master Jesus (peace be upon him) when addressing the Jews:
“You look at the straw in the eyes of people, but you never see the wood in your eyes.”
Or (reminds of) the proverb saying: “She infected me with her illness and slipped away.” Some may object that the term badà’ was never used by Ahl al-Sunnah, and that this story, though giving the meaning of changing and altering the judgement, but it never confirms decisively that something seemed (badà) for Allah in it.
I utter this since most often when I was citing the tale of mi‘ràj, making it as a proof to show the belief in the badà’ by the Sunnites, I was encountered with objection of some of them in relation to this opinion. But later on they submitted and admitted it when I showed them another
narration from Sahih al-Bukhàri, that referring to the badà’ by a doubtless express term.
It is reported by al-Bukhàri, from Abu Hurayrah, that the Messenger of Allah (A) said: It was seemed for Allah to test three Israelites, a leprous, a blind and a bald. So He sent them an angel who came to the leprous one and asked him: Which thing you desire more? He replied: A good colour (for the feature) and a well-shaped skin, as I became disgustful for people. Then the angel rubbed him and he recovered from leprosy, with being given a good colour and well-shaped skin. After that the angel said to him: Which kind of property you like more? He said: The camels. So he was given a pregnant she-camel. Then he went to the bald one, and asked him: Which thing you desire more? He replied: A well-formed hair and be recovered from this (baldness). The angel rubbed his head when his baldness disappeared, and he was given fine hair. Then he asked him: Which kind of property you love more? He said: The cows. So he gave him a pregnant cow. Then he (the angel) came unto the blind one, and questioned him: Which thing you desire more? He said: May Allah give me back my sight. Then he wiped him and Allah returned his sight to him. Again he asked him: Which property you love more? He said: The sheep. Thereat he gave him a productive sheep ...
Then the angel returned to them, after multiplication of their camels, cows and sheep, until everyone of them turned to be owning a herd (of animals). He approached the leper and the bald and the blind, each with his same image. He asked each one of them to give him from what he owns. The bald and the leper repelled him (refused to give him), so Allah restored them to the same condition they were in. While the blind man gave him (of what he owned), as a result of which Allah increased in his property, and kept him wont to see.234
Therefore I address my brothers with this verse: “O’ ye who believe! Let not a people laught at (another) people (to scorn) who haply may be better than them; nor let women laugh at other women who haply may be better than these and find out not fault with your own selves nor call ye one another by nicknames; evil is a bad name (for any one) after his accepting the faith; and whoso turneth not (repenting against such of his conduct), these are they who are the unjust (ones).” (49:11)
I also have a heart-felt wish that Muslims come to their senses, forsake bigotry and let alone passion so as to be replaced by reason in every debate, even with their enemies. I hope that they learn from the holy Qur’àn the proper way of investigation, discussion and argumentation with that which is better (method), as Allah revealed to His Messenger (S) to tell the obstinate: “...Lo! We or you assuredly are rightly guided or in error manifest.” (34:24) Thus the Messenger of Allah (S) elevates the position of these polytheists, with making concessions on his part, to make them feel equal to him so as to introduce their proofs and reason, had they been truthful. What a sublime morality had he, that can never attained by ordinary people.

Taqiyyah (Dissimulation)
In the same way we referred previously to the belief in the principle of badà’, taqiyyah (dissimulation) too is among the points disapproved and deplored by Ahl al-Sunnah. They misuse it to vilify their brethren, the Shi’ah, labelling them among the hypocrites, as they claim that they (Shi’ah) show the opposite of what they hide inside their hearts!!
Most often I conferred some of them (Sunnis), endeavouring to convince them that taqiyyah is never like hypocrisy (nifàq), but all was in vain. Even you may see some of them feel disgusted sometimes, and other times may be amazed and baffled, thinking that such beliefs being innovated (as heresies) into Islam, as if they be among the fabrications and bida‘ (heresies) of the Shi’ah.
When any truth-seeker fairly investigates the matter in an equitable way without any prejudice, he will verily find out that all these beliefs being (derived) from the kernel and essence of Islam, and a product of the holy Qur’àn and Prophetic Sunnah. Rather the magnanimous Islamic concepts and sound Shari‘ah can never be established and straight but only through these beliefs.
What is amazing about Ahl al-Sunnah, being that they disapprove of creeds (held by the Shi’ah) in which they themselves believe, and with which their books, Sihàh and Musnads are replete, testifying against them.
We can read together what is said by Ahl al-Sunnah regarding the issue of taqiyyah:
— It is reported that Ibn Jarir and Ibn Abi Hàtam, with the chain of al-‘Awfi, from Ibn ‘Abbàs that regarding Allah’s saying: “... except (when) ye (have to) guard yourselves against (them) for fear from them...”, he said: Taqiyyah (dissimulation) is verily by the tongue, and whoever intends to talk about a thing implying disobedience to Allah, disclosing it then for fear from people (to avoid their evil) with his heart being still content with the Faith. This will verily be not detrimental for him, since taqiyyah is in fact with the tongue.”235
— It is reported and confirmed by al-Hàkim, and by al-Bayhaqi in his Sunan, from ‘Ata’, from Ibn ‘Abbàs, that regarding Allah’s words: “...except (when) ye (have to) guard yourselves against (them) for fear from them ...” he said: Taqiyyah is verily uttering something by the tongue with the heart being still content with the Faith.236
— ‘Abd ibn Hamid reported from al-Hasan (A) that he said: The taqiyyah is permissible till the Day of Resurrection.237
— ‘Abd ibn Abi Raja’ said that he used to read thus: “... except (when) ye (have to) guard yourselves against (them) with taqiyyah.”238
— It is reported by ‘Abd al-Razzaq, Ibn Sa’d, Ibn Jarir, Ibn Abi Hàtam, and Ibn Mardawayh, and confirmed by al-Hàkim in al-Mustadrak, and by al-Bayhaqi in al-Dalà’il, that he said: The polytheists took away ‘Ammàr ibn Yàsir, never letting him alone till he slandered the Prophet (S) and referred to their idols with good terms, only then they left him. When the Messenger of Allah (S) came, he asked him: What is the matter with you? He replied: I have bad news, I was never forsaken till defaming you and mentioning their idols with good (glorifying them). The Prophet said: How do you feel inwardly (in heart)? He replied: My heart is still content with the faith. He (S) said: If they return and resume you can resume. Thereat the following verse was revealed: “...save he who is compelled while his heart remaineth steadfast with the faith...” (16:106)
— Ibn Sa’d reported from Ibn Sirin that he said: The Prophet (S) encountered ‘Ammàr as he was crying. He wiped his eyes (the tears) saying: “Have the disbelievers taken and plunged you into water, and you said so and so (?), (no problem) if they return to it you can tell them the same.”239
— It is reported by Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hàtam, and al-Bayhaqi in his Sunan, through the chain of ‘Ali, from Ibn ‘Abbàs, that regarding the verse: “He who disbelieveth in God after his belief in Him, save he who is compelled while his heart remaineth steadfast with the faith ...”, he said: Allah the Glorified informs that: Who
ever disbelieves in God after having faith in Him, on him is the wrath of God and for him shall be a great torment. Whereas that who is compelled and coerced, saying something (bad) with his tongue while his heart contradicting this through (firm) faith, so as to protect himslef and be safe from his enemy, for him no harm is there and he is not to blame. This due to the fact that Allah calls His bondmen to account for what is deliberately determined insdie their hearts.240
— Ibn Abi Shaybah, Ibn Jarir, Ibn al-Mundhir and Ibn Abi Hàtam, reported from Mujahid that he said: This verse was revealed in regard to some of the Meccans who believed (in Allah). Then some of Sahàbah at al-Madinah wrote (a letter) to them telling them: Travel toward us, as we never regard you belonging to us till you migrate toward us. So they went out, starting their travel to al-Madinah. On the way, they were caught by some Qurayshi people who seduced them, compelling them to disbelieve. Then in thier regard this verse was revealed: “... save he who is compelled while his heart remaineth steadfast with the faith...”241
— In his Sahih, under bàb al-Mudàràt ma‘a al-nàs, al-Bukhàri reported from Abu al-Dardà’ that he said: “We grin (the teeth) before some people while our hearts are cursing them.”242
— Al-Halabi in his Sirah, is reported to have said: “When the Messenger of Allah (S) conquered the Town of Khaybar, Hajjàj ibn ‘Allàt said to him: O’ Messenger of Allah, I have a property at Makkah, in which I have a household, and I intend to go there. Would you absolve me if I speak ill of you, and utter something (bad) about you? The Messenger of Allah (S) permitted him to say whatever he would like.243
— Al-’Imàm al-Ghazàli, in his book Ihyà’ al-‘ulum, is reported to have said: “To prevent shedding the blood of the Muslim is obligatory. Whatever be the purpose for shedding the blood of a Muslim hiding (himself) from the oppressor, then to lie about him (not divulging his place) is verily obligatory.244
— In his book al-‘Ashbah wa al-naZa’ir, Jalàl al-Din al-Suyuti is reported to have said: “It is permissible to eat the (meat of) carrion during hunger, and to wash down the morsel into wine, and pronouncing word of infidelity. When haràm prevails in a country, to the extent that halàl (lawful) can rarely be found, thereat using whatever is needed is permissible.”
— Abu Bakr al-Ràzi, in his book Ahkàm al-Qur’àn, is reported to have interpreted Allah’s words “... unless (it be) that ye but guard yourselves against them, taking (as it were) security ...” thus: It means that when you fear loss of life or some of body organs, you can guard yourselves against them and show loyalty without believing in it (in the heart). This is the outward meaning of the utterance, on which multitude of men of knowledge are unanimously concurring, as reported by Qatàdah about Allah’s saying: “Let not the believers take the disbelievers as their friends rather than the believers” that he said: It is not permissible for any believer to take a disbeliever as his friend (wali) in his religion. And regarding His saying: “... unless (it be) that ye but guard yourselves against them, taking (as it were) security”, he said: It necessitates the permissibility of showing disbelief in case of taqiyyah (dissimulation).”245
— In Sahih al-Bukhàri, it is reported from Qutaybah ibn Sa‘id, from Sufyàn, from Ibn al-Mukandar, who narrated on the authority of ‘Urwah ibn al-Zubayr that ‘A’ishah told him that: A man took permission to enter upon the Prophet (S), when he (S) said: Let him in, how bad is the son (or the brother) of the clan! As he entered, the Prophet talked to him so mildly and tenderly. I said: O Messenger of Allah, after you uttered those words, you talked to him so gently (what for)? The Prophet (S) said: “O’ ‘A’ishah, verily the most wicked person in position near Allah, is that whom people forsake or be gentle with for the sake of guarding against his obscenity of language.”246
After reviewing all these traditions, we have a sufficient proof that the Sunnites believe in permissibility of taqiyyah, in the extreme, holding that it is permissible till the Day of Resurrection as previously mentioned. They believe in the obligation of lying, as reported by al-Ghazàli, and in demonstrating disbelief (kufr) as unanimously concurred by a multitude of the learned men,and confessed by al-Ràzi, and in permissibility of showing ostensible smile while cursing inwardly, as confessed by al-Bukhàri. Besides, they hold that man is free in defaming or slandering the Messenger of Allah (S) with any words he likes for protecting his money and properties, as expressed by the author of al-Sirah al-Halabiyyah, and to say whatever implying disobedience to Allah or obscenity for fear from people, as reported by al-Suyuti.
So Ahl al-Sunnah need not to vilify and negate the Shi‘ah for a doctrine believed by them, and reported in their Sihàh and Musnads as permissible or rather obligatory (belief). The Shi’ah never went farther than what is held by the Sunnites, except that they became known in practising it more than other sects, due to the oppression and persecution they suffered at the hands of the Umayyads and ‘Abbàsids. At those times, just saying: This man is following and taking the part of Ahl al-Bayt, was a reason enough to make him face his end, and being murdered so savagely at the hands of the enemies of Ahl al-Bayt (A).
Therefore, they (the Shi’ah) had no alternative but to practise and apply taqiyyah, following the instructions of Ahl al-Bayt Imams (peace be upon them). Al-’Imàm al-Sàdiq is reported to have said: Verily taqiyyah is of my Din (religion) and the Din of my fathers, and one who does not keep taqiyyah has no din. Taqiyyah was verily a motto for the Ahl al-Bayt Imams themsleves, to safeguard themselves and their followers and lovers against all sorts of danger and damage, and sparing their lives, and reforming the conditions of the Muslims who were afflicted with trial in their Din, as occurred to’Ammar ibn Yàsir (may God be pleased with him) or even more.
While the Sunnites were far from such a trial since, most the time, they were on good terms with the rulers, as a result of which they were never subjected to murder, looting and injustice. So it was quite natural for them to negate taqiyyah, and vilify those practising it, with the Umayyad and ‘Abbàsid rulers playing a great role in defaming the Shi’ah because of the taqiyyah.
And since regarding it (taqiyyah) Allah revealed a verse to be recited and laws to be executed, and since the Messenger of Allah (S), as reported in Sahih al-Bukhàri, practised it himself, permitting ‘Ammàr ibn Yàsir to revile him and declare his disbelief if the infidels resumed torturing him, and also since the ‘ulamà’ of Muslims permitted this practice (taqiyyah), following the precepts of the Book of Allah and Sunnah of His Messenger, how is it correct then to vilify and deplore the Shi’ah, and for what reason?!
Taqiyyah was practised by the dignified Companions during the eras of the tyrant rulers, like Mu‘àwiyah, who used to kill whoever refusing to curse ‘Ali ibn Abi Tàlib. The story of Hijr ibn ‘Adiyy al-Kindi and his fellowmen is widely known. And the likes of Yazid, Ibn Ziyàd, al-Hajjàj, and ‘Abd al-Màlik ibn Marwan, and their equals are so many, that intending to gather the examples and evidences indicating the Companions’ practice of taqiyyah, we shall need a separate book to cover them, we shall need a separate book to cover them, but the reasons of Ahl al-Sunnah that I cited can be sufficient, thanks to God.
I avail myself of this opportunity to cite a nice sotry I personally experienced with one of the Sunni scholars. It coincided that we met on board of an airplane, while we were among those invited to attend an Islamic conference in Britain. We exchanged our viewpoints about the Shi’ah and Sunnah for nearly two hours. He was one of callers to unity, and I admired him. But I was displeased when he said that : the Shi’ah are asked now to abandon some of the beliefs that create disagreement among the Muslims, and causing them to defame and attack each other. When I asked him: Like what? He immediately replied: Like the mut‘ah (temporary marriage) and taqiyyah. I tried my best to convince him that mut‘ah being a legitimate and legal kind of marriage, and taqiyyah being a permission from Allah, but he insisted on his opinion, never be persuaded by all the vidences I cited for him. He claimed that whatever I cited and mentioned was correct and true, but it should be abandoned for the sake of a higher and more significant convenience, being unity of Muslims.
I found strange his logic which calling to abandon the precepts and rules of Allah for the sake of unity of Muslims. In a courteous way, I said to him: Had the unity of Muslims mainly depended on this thing, I would have been the first to respond and submit.
We debarked in London airport, and I was walking behind him. As we approached the airport policemen, we were questioned about the reason of travelling to Britain. He answered by claiming that he came for treatment, and I claimed that the reason of my coming being to visit some of my friends. We passed safely and without any delay, toward the hall of bags delivery. Thereat I whispered in his ear: Have you noticed how taqiyyah be valid and possible at all times? He said: How? I said: Because we lied to the police, I through claiming to have come to visiting my friends, and you through claiming to have come for treatment, while we actually came for participating in the conference.
He smiled, while recognizing that he told a lie in the hearing of me, saying: Don’t the Islamic conferences have a remedy for our souls? I laughed saying: And don’t they have a visit to our brethren?!
I resume the topic and say that taqiyyah is verily not in the way claimed by the Sunnah — that it be a sort of hypocrisy — but the opposite is right. As hypocrisy means to show out faith (Imàn) and conceal disbelief (kufr), while taqiyyah being to demonstrate kufr and conceal faith, and what a great difference is there between the two positions. Regarding the former one, i.e. hypocrisy (nifàq), Allah said: “And when they meet with those who believe, they say, “We believe”, but when they go apart to their devils, they say, “Surely we are with you, verily, we did but mock.” (2:14) That means: outward faith + inward kufr = hypocrisy (nifàq).
While regarding the second situation, i.e. taqiyyah, Allah, the Glorified and Most High, said: “And said a man who was a believer, from among the people of Pharaoh; who used to conceal his faith ...” which means: outward disbelief (kufr) + inward faith (imàn) = taqiyyah.
The believing man of the people of Pharaoh used to conceal his faith inwardly, with no one being aware of it except Allah, pretending before Pharaoh and all people of his being the follower of the din of Pharaoh. (Allah referred to him in His holy Book as a sign of extolness and glorification for his status).
Dear reader, I invite you to recognize in full what the Shi’ah hold in regard of taqiyyah, so as not to be beguiled by what falsely and calumniously claimed about them.
In his book ‘Aqa’id al-’Imàmiyyah, al-Shaykh Muhammad Ridà al-MuZaffar is quoted to have said:
“There are certain rules for taqiyyah, in respect of its obligation and non-obligation, in accordance with the difference of situations of fear from damage. They are stated classified of fear from damage. They are stated classified under their relevant chapters in the fiqhi books sof the ‘ulamà’. It is not obligatory in all cases, but rather it may be or should be contradicted in certain cases, such as when disclosing and proclaiming the truth implies a support to the Din, and a service rendered to Islam and jihàd in its way. Only then it can be disposed of funds and properties, and selves can never be endeared or held on. Taqiyyah may be forbidden in respect of the acts obligating the killing of honourable persons, or spreading abroad of falsehood (bàtil), or corruption in Din, or an extreme loss for the Muslims, through misleading them, or making injustice and despotism to prevail among them.”
“However, taqiyyah, in the perspective of the Imàmiyyah, never makes them an underground society working for destruction and sabotage, as intended to be portrayed by their enemies who never endeavour to realize the matters in their true sense, bothering not themselves to comprehend the correct opinion held by us.”
“Also its purpose is not to render Din and its rules a secret that it is impermissible to be divulged to those denying it. How can it be so while the Imàmiyyah books and works, in the fields of fiqh, laws and themes of kalàm and doctrines, have covered the East and West and gone beyond the limits expected from every community believing in them.” (End of his speech).
Everyone can clealry observe that there neither be any nifàq (hypocrisy), nor deceit, nor foist, nor cheating, as claimed by their enemies.