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Both the Holy Quran and the Hadiths can confirm that taqiyah is lawful. "Any one who becomes unbeliever after being believer, EXCLUDING the one who is under compulsion and force while his hurt is firm in faith, but the one go on in disbelief, Wrath of Allah is on to them and they will have a dreadful penalty," (Quran 16:106) "A Believer, a man from among the people of Pharaoh, who had CONCEALED his faith, said: "Will ye slay a man because he says, `My Lord is Allah'?....[40:28]" And also: "Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, (they) shall have no relation left with Allah except by way of precaution ("tat-taqooh"), that ye may guard yourselves ("tooqatan") from them....[3:28]" It has been narrated by Abd al-Razak, Ibn Sa'd, Ibn Jarir, Ibn Abi Hatim, Ibn Mardawayh, al-Bayhaqi in his book "al- Dala-il," and it was corrected by al-Hakim in his book "al- Mustadrak" that: "The non believers arrested `Ammar Ibn Yasir (RA) and (tortured him until) he (RA) uttered foul words about the Prophet (PBUH&HF), and praised their gods (idols); and when they released him (RA), he (RA) went straight to the Prophet (PBUH&HF). The Prophet (PBUH&HF) said: "Is there something on your mind?" `Ammar Ibn Yasir (RA) said: "Bad (news)! They would not release me until I defamed you (PBUH&HF) and praised their gods!" The Prophet (PBUH&HF) said: "How do you find your heart to be?" `Ammar (RA) answered: "Comfortable with faith." So the Prophet (PBUH&HF) said: "Then if they come back for you, then do the same thing all over again." Allah (SWT) at that moment revealed the verse: "....except under compulsion, his heart remaining firm in faith...[16:106]" It is narrated in Sunan al-Bayhaqi that Ibn Abbas explained the above verse "Any one who, after accepting Faith in Allah, utters unbelief....[16:106]" by saying: "The meaning that Allah (SWT) is conveying is that he who utters unbelief after having believed, shall deserve the Wrath of Allah (SWT) and a terrible punishment. However, those who have been coerced, and as such uttered with their tongues that which their hearts did not confirm to escape persecution, have nothing to fear; for Allah (SWT) holds His (SWT) servants responsible for that which their hearts have ratified." Jalal al-Din al-Suyuti in his book, "al-Durr al-Manthoor Fi al-Tafsir al- Ma'athoor," v2, p176, narrates that: Abd Ibn Hameed, on the authority of al-Hassan, said: "al-Taqiyya is permissible until the Day of Judgement." Narrated in Sahih al-Bukhari, v7, p102, that Abu al-Darda' said: "(Verily) we smile for some people, while our hearts curse (those same people)." We observe that al-Taqiyya is CLEARLY permitted in a time of need. In fact, the Book of Allah instructs us that we should escape a situation which causes our destruction for nothing: "and make not your own hands contribute to your destruction [2:195]" (22) Do the 12 Imams know the knowledge of GHAIB (unseen)? The knowledge of unseen is only with Allah (S.W.T) if Allah wants to reveal His knowledge to a chosen Messenger(s) he has the every right to do so, he knows best where to place his message. "He possesses the Ghayb and He does not discloses His Ghayb to anyone except to such a Messenger as He is well-pleased with." (Quran 72:26-27). From the above verse, it is evident that although Allah alone possesses the withheld knowledge (Ghayb), but He may disclose a news from it to Prophet Muhammad (PBUH&HF). On the other hand, Prophet Muhammad transferred whatever he was reached from the news of "Ghayb" to those who qualified, as the following verse testifies: "And he (Muhammad) is not niggardly the Knowledge of the Unseen."(Quran 81:24). Therefore, if the news of Ghayb reached to the Prophet Muhammad (and consequently the Imams of Ahlul-Bayt), it is only because it was given to him by Allah. It is for this reason that according to Quran the messengers are all instructed to tell people that they do not possess the Knowledge of Ghayb of their own, for it is reached to them by Allah only as He wishes. In Usul a-Kafi, it is narrated that: Ammar al-Sabati said: I asked Abu Abdillah (Imam Ja'far al-Sadiq) concerning if Imam knows al-Ghayb (Unseen). He replied: "No, but when he wishes to know something, Allah causes him to know that." (Usul al-Kafi, Kitab al- Hujjah, Tradition #666) Shaikh al-Mufeed (d. 413/1022) who was one the outstanding Shia scholars said: " ... Saying that they (Prophet and Imams) possess the knowledge of Ghayb should be refuted as being something clearly incorrect, because the attribute of this can only be for someone who possesses the knowledge of (all) things within himself, not the knowledge obtained from another. And this can only be for Allah, to whom belong Might and Majesty. All Imamis agree on this except those who deviated from them and are called Mufawwidah and extremists (al-Ghulat)." (Awa'il al- Maqalaat, p38). in fact, neither the prophets nor Imams ever claimed that they have all the knowledge within themselves. Obviously they did not know those of information which was "hidden" to them. However, this does not mean that whatever they knew is "visible" to us as well. The information which is considered to be "hidden" to us may be "visible" to them. Thus the visibility of knowledge is relative to the person. (23) Do the Imams have supernatural powers? Well, the minister of Sulaymaan a.s. had mysterious powers, but how? Allah explains: ""The One with whom was just a part of the Knowledge of the Book said: 'I shall bring it to you within the twinkling of an eye!' Then when (Solomon) saw (the throne) set in his presence, he said: 'This is by the grace of my Lord! to test me whether I am grateful or ungrateful!'" (Quran 27:40). The verse above shows, that Prophet Sulaymaan's minister had the knowledge of the Book, and with this knowledge he was able to bring the throne of Balqis within the twinkling of an eye. That was ONLY A PART OF KNOWLEDGE, he had and with it he was able to do a mysterious thing. Now imagine what would those beings be able to do, with WHOM WAS THE WHOLE KNOWLEDGE OF THE BOOK?!!!!! "(O' Prophet) say: Enough for witness between me and you is Allah and he who possesses the Knowledge of the Book." (Quran 13:43) The verse above does not mention SOME KNOWLEDGE of the book but the knowledge of the book! Who else could be referred to the verse above other than IMAM ALI IBN ABI TALIB a.s ! The same knowledge was then transferred to the rest of the Holy Imams, and it was for this reason the Holy Prophet declared: " Iam leaving behind me 2 precious things, namely the Holy Quran and my Ahl Al Bayt, stay attached two these two, never will you go astray after me, nor will these two separate from each other until they meet me at the pool of Kawthar" The Holy Prophet left behind his Ahl Al bayt attached to the Holy Quran, who knew its hidden and open meanings, who understood it as did the Holy Prophet himself. It is for this reason we have never witnessed any of our Imams having to go to others for solutions but rather the others came to them for guidance and solutions to their problems. (24) How do the Shia's view the first 3 Calpihs, namely Abu Bakr (R.A) Omar Ibn Khataab (R.A) and Usmaan (R.A), ? The Shia's view these Companions as illegitimate Rulers, because the right was given to Imam Ali Ibn Abi Talib, by the Holy Prophet himself. Their virtues and merits are not denied by us, but it is illogical to think that they were more worthy of being the Natural Successors to the Holy Prophet than our Imams. Lets not say who should have been the Successor of the Holy Prophet after him, but (how) should a (Amir al Mu'mineen) be like? what qualifications, merits, and virtues would he need to become a CaliphRuler? The Holy Quran mentions: "And their Prophet said unto them: "Verily, Allah has raised up for you Talut (to be) the King (Ruler) they said: "How can the kingdom be his, over us, whereas we are rightful for it than he while he is not gifted with abundance of wealth;?" he said: "Verily, Allah has CHOSEN him over you and has increased him abundantly in Knowledge and Physique; and verily, Allah grants His Kingdom unto whomever he pleaseth; Allah is Omniscient and All-Knowing." - ( 2:247) According to the verse above, the reply given by the Prophet against the people's argument needs a serious attention by those who are sincere to know the qualities essentially needed in a Amir/Ruler, be he a mere temporal one:- (1)'Innallah astafaha alaikum' i.e. "Verily Allah has chosen him in preference to you" This part of the verse clearly and very eloquently gives out the fact or the divine law that a Amir/Ruler of the people, is not chosen by the people themselves but by Allah Himself. (2)' Wazadahu Bastutanfil ilmi wal jism' i.e. "He (Allah) has increased him abundantly in Knowledge and Physique. These words plainly expose that the one chosen by Allah to rule His people, is given Knowledge and Physical strength by Allah Himself. That the true Amir/Ruler of Allah's loved people must possess divinely inspired Knowledge and godly strength of the body. (3)'Wallahu Youti Mulkuhumaiyasha' i.e "Verily Allah (alone) grants His Kingdom to whoever He likes" - which means that the Kingdom is of Allah alone, and it is granted only by Him and it is granted to whoever He likes, let people like it or not, and the Kingdom of Allah extends to the Universe as a whole, and the authority to rule His Kingdom on His behalf will always be only with the one whom Allah Himself grants it. (4)'Wallahu Waseon Aleem' i.e "Verily Allah (alone) is the Ample-giver and the All-Knowing" - These words speak out the act that bounties to mankind through the government of their state can only come from the All- Bountiful Who alone is the ample-giver, and no amount of human devices of their diplomacies besides Allah's Will, can ever be of any avail to humanity. And what is good and what is bad for people is best known only to Allah, which knowledge can be conveyed to men through His chosen ones to rule over them, and not at all through any other means of the diplomatic election or choice, or by the appointment of a ruler effected by the people themselves. Basically it all comes down to the KNOWLEDGE, the more learned a person is, the more suitable he will be as a rightful candidate for the seat of Successorship.. To enlighten this further, Allah says in the Holy Quran; "THOSE WHO KNOW AND THOSE WHO KNOW NOT ARE THEY ALIKE? " "IS HE THEN WHO GUIDES TO THE TRUTH WORTHY OF BEING FOLLOWED OR THE ONE WHO DEPENDS ON OTHERS FOR GUIDANCE, WHAT THEN HAS BEFALLEN YOU, HOW DO YE JUDGE ?" - 10:35 The verse above is an open refutation of the validity of the majority's opinion, for they follow their own conjectures instead of following the MOST LEARNED, ONE! It also proves, that a less learned person, cannot be a guide OVER the more learned. It's light reveals, that a person who can lead to the TRUTH, without any help from anyone other than Allah, deserves to be the guide only. It also argues, that a person who depends on others for guidance, is unworthy of being a guide. The verse also indicates that, those who follow a less learned one, while there exists among them, a more learned one than the one present as a guide, then they are following nothing but conjecture! If one studies this one particular verse very intelligently, and act FAITHFULLY upon the guidance it gives to every sincere seeker after the TRUTH, it would lead him/her to the correct path of ISLAM. Its a SHAME really to think, that Muslims in majority have been doing just that, accepting to follow the LESS learned ones, while there existed more learned ones, as better and pious guides. No sane person can accept that Allah prefers a ignorant person over the learned, it is totally against Allah laws and LOGIC. Then why have the Majority of Muslims, accepted those men, as best and pious guides, who were ignorant of many facts and Islamic teachings, especially in the matters of rulings, when existed amongst them a person, who would say openly: "Ask me before you lose me. By Allah, if you ask me about anything that could happen up to the Day of Judgement, I will tell you about it. Ask me, for, by Allah, you will not be able to ask me a question about anything without my informing you. Ask me about the Book of Allah, for by Allah, there is no verse about which I do not know whether |
