The Shia Belief of Taqiyya
Those who fabricate lies against the Ahl al-Bayt have invented the strange belief of Taqiyya to give religious backing to their falsehood. In reality, this belief not only uproots Imamat but the entire religion; this belief is essentially another name for deliberately lying.
The practical role of Taqiyya has so far shown its dangerous effect in many matters. For example:
➊ The Shi’as and heretics who promote discord among the Muslim Ummah have taken advantage of this belief of Taqiyya and have succeeded in fostering divisions among Muslims. They have rejected authentic hadiths and narrations from the Prophet Muhammad ﷺ that are narrated from their Imams. Their argument is that our Imams narrated these narrations and hadiths while practicing Taqiyya due to the presence of Ahl al-Sunnah. For example, they have rejected all hadiths that praise the Companions (may Allah be pleased with them), claiming that these were narrated by their Imams while practicing Taqiyya… Similarly, the Prophet Muhammad’s ﷺ marriages of his two daughters to Hazrat Uthman (may Allah be pleased with him) and the marriage of his daughter to Abu al-As ibn Rabi’ (may Allah be pleased with him) were also Taqiyya. Hazrat Ali’s (may Allah be pleased with him) marriage of his daughter Umm Kulthum to Hazrat Umar (may Allah be pleased with him) was also Taqiyya.”
➋ Shi’a scholars have resorted to Taqiyya to escape contradictions and inconsistencies in their traditions and hadiths. Because the apparent contradictions in their hadiths were the strongest evidence that these narrations were not from Allah. The Divine command is:
وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
“And if it had been from anyone other than Allah, they would surely have found therein much contradiction.”
Shi’a scholar Yusuf al-Bahrani has stated this reality that the Shi’as are extremely troubled and confused due to severe disagreements and contradictions in the narrations of their Imams. They do not know which statement to adopt, which to pause on, or whether to let their followers choose whichever they want. What solution should they find for these mutually contradictory and opposing narrations? Ultimately, the solution came through Taqiyya. As al-Bahrani says: “There is certainly doubt and hesitation in the cause of the rulings because there are many contradictory and conflicting evidences, and all these indications differ from each other.”
Because those who fabricated these narrations could not gather them in one place, nor were they from the same era, nor was there unity in opinion. So, one would fabricate a narration in the name of one Imam, and in opposition, another would present a contradictory narration. Thus, lying in these narrations was justified under the name of Taqiyya.
Shi’a scholar Mufid says that Taqiyya means hiding the truth and keeping one’s belief concealed. Hiding one’s belief from opponents and refraining from opposing them when it causes some religious or worldly harm is called Taqiyya.
Muhammad Jawad Mughniyah defined it as saying or doing something contrary to one’s belief to protect one’s life, wealth, or honor.
Religious Taqiyya:
The taqiyya practiced by Shia is not the legal taqiyya which Allah Almighty has permitted in His Book in a state of fear. Moreover, this taqiyya is not obligatory. Whereas, for Shia, performing taqiyya is obligatory. According to their clear and explicit narrations, abandoning taqiyya is abandoning the religion. However, even in legal taqiyya, there are situations where a person may die but cannot perform taqiyya. It is a permissible act, not obligatory. The Divine command is:
مَن كَفَرَ بِاللَّهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
“Whoever disbelieves in Allah after having believed—except for one who is forced while his heart is secure in faith—but those who open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment.”
Imam Tabari (may Allah have mercy on him) narrated from Hazrat Ibn Abbas (may Allah be pleased with them) in the exegesis of this verse:
…..إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِن…..
“But whoever is forced while his heart is secure in faith…”
In this verse, Allah Almighty informs that whoever disbelieves after believing, upon them is Allah’s wrath and painful punishment, except for the one who is forced and utters the word of disbelief while his heart remains firm in faith, and he does so to save himself from the enemy, then there is no blame on him. This is because Allah Almighty judges by the belief of the heart.
Also, Allah Almighty says:
لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ
“Let not the believers take disbelievers as allies instead of the believers. And whoever does that has nothing with Allah except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the final return.”
Tabari (may Allah have mercy on him) narrated from Hazrat Ibn Abbas (may Allah be pleased with them) in the exegesis of this verse:
لَا يَتَّخِذِ الْمُؤْمِنُوْنَ الْكَفِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ
“Let not the believers take disbelievers as allies instead of the believers.”
In this noble verse, Allah Almighty forbids being lenient with disbelievers or befriending them instead of the people of faith. However, the only exception is when the disbelievers overpower them; then they may show kindness to them but maintain difference in matters of religion. This is the exegesis of the verse:
إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ ………
“Except that you may be cautious of them…”
In both these verses, the original ruling is mentioned along with an exception, as indicated by the word إلا. This is only for permissibility, not an obligatory ruling or part of the religion.
This is the legal taqiyya.
Taqiyya in Shia:
Whereas for the Twelver Shia, Taqiyya is an essential part of the religion. They have narrated various traditions which they attribute to the Ahl al-Bayt. Among them is the saying of Ja’far al-Sadiq:
“Taqiyya is nine parts of religion.”
And “He who does not practice Taqiyya has no religion.”
And a tradition is also narrated from Abu Ja’far in which it is said:
“Taqiyya is my religion and the religion of my forefathers.”
In reality, the purified Ahl al-Bayt are completely free from such nonsensical speech.
The Shia scholars have so much confidence in this belief that they count it among the fundamental principles of religion, just like prayer. One of their great scholars, Ibn Babawayh al-Qummi, says:
“Our belief is that practicing Taqiyya is obligatory. And whoever abandons it is like one who abandons prayer.”
“Al-I’tiqadat: 144 – Then, increasing in exaggeration, they say: ‘Indeed, abandoning Taqiyya is a fatal sin, which is equivalent to denying prophethood, denying Imamate, oppressing brothers, or abandoning Taqiyya.'”
Then, exaggerating further about Taqiyya, they say: “Nine parts out of ten parts of religion are in Taqiyya. And whoever does not practice Taqiyya has no religion.”
Then they exaggerate further: abandoning Taqiyya is a sin that will never be forgiven. Ali ibn Husayn (peace be upon him) says:
“Allah Almighty will forgive every sin of a believer and purify him from sins in this world and the hereafter except two sins: 1) abandoning Taqiyya, 2) neglecting the rights of brothers.”
Al-Kulayni narrates that Abu Abdullah (peace be upon him) said: “O Sulayman! You are a follower of a religion that will conceal it, Allah will honor him, and whoever reveals it, Allah will disgrace and humiliate him.”
Finally, consider this tradition: “One who abandons Taqiyya is a disbeliever, expelled from the religion of Allah and the religion of the Imamate.”
Thus, these people have made Taqiyya, that is, lying, a part of religion, through which they seek nearness to Allah. Not only that, but this lie is nine parts of religion. This means that whoever lies in speech or deceives in action is practicing nine parts of religion daily. An even greater calamity is that Taqiyya is not only the religion of the Imams but the religion of all the Ahl al-Bayt, which according to your traditions includes the Holy Prophet Muhammad (peace be upon him) as well.
The only exception is that the Imams are not attributed to the religion of the Holy Prophet Muhammad (peace be upon him), and it is established that their religion is not what the Prophet brought.
Because in these traditions: “The religion of my forefathers means this.”
Can any wise person accept such a belief about the religion of Allah Almighty, which Allah has not revealed? So that the purity of ethics is maintained, and the foundation of dealings is truthfulness, clarity, and explicitness, and good conduct with people is evident, so that life proceeds in the right direction. And progress continues in the light of truth, trustworthiness, and clarity.
Consider! If what we are saying is true, what would be its consequence?
Taqiyya, the Terrible Consequences of the Imam:
The result was:
➊ “This religion that Allah Almighty has revealed is a religion of Taqiyya, that is, a religion of lying.”
In all religions and urban societies, lying is a bad trait; even in the age of ignorance it was considered bad. Ordinary people also refrained from lying, let alone consider it their religion. And then, is it reasonable that Allah Almighty would reveal a religion nine parts of which consist of lies?
➋ When Taqiyya was the religion (and there is no religion that does not practice Taqiyya) (and Taqiyya is the religion of all Ahl al-Bayt) (and Taqiyya is nine parts of the religion), as is evident from your traditions.
Then how can we believe in the Holy Prophet Muhammad, peace be upon him? That you have conveyed the complete religion? It is possible that you concealed some parts because Taqiyya was your religion? As your traditions say, استغفر الله, far be it. This is not the religion of Ahl al-Bayt.
➌ When Taqiyya was the religion, then how can we believe that some of the things the Holy Prophet Muhammad, peace be upon him, informed us about were not said against the truth while practicing Taqiyya?
➍ When Taqiyya is the religion, then is it not possible that all the sayings and actions of the Imams were based on Taqiyya? And were issued on the basis of Taqiyya?
➎ When Taqiyya is the religion, then what is the benefit of Imamat? Because the purpose of Imamat is to convey the truth and teach it, and if the Imam himself is hiding the reality and destroying the religion to save his own life, then what is the benefit of such Imamat?
➏ When Taqiyya is the religion, then who will tell us whether the Imam’s action was due to Taqiyya or not, and thus the disagreement caused by the Imam will be resolved, according to your belief? Because your belief is that the existence of the Imam is to end disputes among people. While he himself creates new disputes, performs such actions, and says such things that are contrary to Taqiyya and the truth. And he leaves his followers confused, bewildered, and lost in disagreement.
Ending the Dispute, and the Need for Following the Imam:
This is why the Imam needed followers so that he could reform them and end the disagreements among them. Therefore, he wrote books to explain to people what was taqiyya and what was not, as Tusi did in his two books, Al-Tahdhib and Al-Istibsar. The purpose of writing these two books was the same. These people were braver than the Imam, so they stated things that the Imam was not able to express, and they benefited the Ummah more than the Imam because it was they who ended the disagreements, not the Imam.
His Sheikh al-Taifah Tusi says in the preface of his book “Al-Tahdhib”:
“Some friends reminded me, may Allah help them, whose right upon us is obligatory according to the traditions of our companions, may Allah support them and have mercy on their predecessors, that there are narrations in which there is disagreement, contradiction, and conflict to such an extent that there is not a single narration agreed upon which does not have a contradictory narration against it. And there is no hadith that does not have another hadith opposing it. So much so that the greatest accusation from our opponents against our religion is these very matters, and because of them, they have begun to invalidate our belief.”
He further says:
“Such confusion befell some people who did not have much knowledge, nor insight into the interpretation of ambiguous words and meanings, to the extent that many of them abandoned the true belief because its interpretation became doubtful to them, and they were unable to resolve this doubt. I heard from my Sheikh Abu Abdullah, who said: ‘Abu al-Hasan Haruni Alawi held the true belief and was upon the religion of the Imamiya, then he abandoned this religion because the disagreements in the hadiths caused the truth to become ambiguous to him. So he left his religion and adopted another religion because the interpretations of the meanings were not clear to him.'”
You see how Sheikh al-Taifah admits that there is no narration free from contradiction and disagreement. Because of this, the original intellect and wisdom of the Shi’a awakened, and they abandoned this religion, as this scholar himself has stated and admitted.
Why did the new Imam not clarify the precaution of the old Imam?
When an earlier Imam says something based on taqiyya, the later Imam does not inform his followers that his father said this under taqiyya. Why do these narrations remain contradictory among themselves? After all these Imams, another Imam came in the end. He also did not pay attention to this. Even the scholars of this sect advanced to inform people, but they too have no evidence transmitted from the Imams; rather, it is merely conjecture and estimation, and we do not know whether what this scholar is saying is correct or wrong.
❀ Then by this standard: this Shia scholar deserves to be called an Imam because he has ended the contradictions in the sayings of the Imams. In fact, he deserves the title Imam al-A’immah because he has resolved the differences in all the Imams’ sayings. Whereas the Imams had left people in a state of confusion. Some adherents even left the sect due to these contradictions. Therefore, these people do not deserve to be called Imams. While our belief is that the Imams are free from these lies and absurdities which are contradictory among themselves. But we are bringing the discussion on these strange narrations into the scope of writing.
➐ Then where is the courage which was one of the conditions of the Imam that the Imam must be brave and courageous above all humanity? As these people have fabricated ideas about the qualities of the Imam. The Shia belief is that:
“The Imam must necessarily be braver than all humanity.”
So where is the courage of that Imam who cannot speak the truth?
Taqiyya and Knowledge of the Unseen:
➑ Then that knowledge of the unseen was claimed, for which they fabricated dozens of hadiths to prove that “the Imams know the knowledge of the unseen.”
Indeed, the Imam gives a fatwa to the questioner with precaution (taqiyya), fearing that this questioner might have been sent as a spy against him. Therefore, he gives a false fatwa to keep him deceived.
Surely, such a person cannot be an Imam or a scholar; he must be ignorant. The Twelver Shia have fabricated hundreds of hadiths narrating that the Imam knows the knowledge of the unseen. And that he has the knowledge of: ما كان وما يكون and ما هو كائن. And when he wants to acquire knowledge of something, he obtains it. So then, could he not have known whether this questioner was his follower or not?
Kulayni said in “Al-Kafi”:
1. Chapter: When the Imams, peace be upon them, want to know the unseen, they can know it.
2. Chapter: The Imams, peace be upon them, have knowledge of what was, what has happened, and what will happen, and nothing is hidden from them.
3. Chapter: If anything is concealed from the Imams, peace be upon them, they are informed about every single thing about a person, what he has done or is going to do.
Then where did this self-proclaimed knowledge of the unseen go? That they give a false fatwa to the person in front of them out of fear that he might be a spy of the king.
The Imam deliberately hides the truth from the petitioner:
➒ Then this poor petitioner, to whom the Imam has given a false fatwa, goes and performs the falsehood thinking it is worship, and believes that this is the truth. Because this fatwa has been issued by an infallible Imam who is appointed by Allah Almighty. So what is the sin of this poor person? Who came to understand the religion of Allah Almighty so that he could worship Allah according to the truth revealed by Him. And who trusts that he should not ask anyone other than such an infallible Imam who is free from intentional and unintentional falsehood and error, as the Shia people believe. Meanwhile, the Imam is in a state where he lies before the petitioner and gives him an unjust and incorrect fatwa.
If the Imam cannot speak the truth, he should remain silent:
10. Then if the Imam cannot speak the truth, he should remain silent and not lie. Allah Almighty says:
مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ
“There is little benefit in this world, then to Us is their return, then We will surely make them taste a severe punishment because of what they used to disbelieve.”
And Allah Almighty says:
إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ
“Indeed, those who fabricate lies are those who do not believe in the verses of Allah, and it is those who are the real liars.”
Those who lie about Allah Almighty, thinking that this is their religion so that they can protect their lives, while they have been commanded to propagate the religion. Such people who fabricate lies about Allah Almighty for a little benefit in this worldly life, surely they must return to Allah Almighty, and Allah has warned such people of a severe punishment. Far be it, the Ahl al-Bayt (the purified family) can never be such people. Our Noble Prophet Muhammad (peace be upon him) said:
“Whoever believes in Allah and the Last Day should speak good or remain silent.”
Contradictions of the Innocent:
But listen to this story: which has been narrated by a Twelver Shia scholar, Nawbakhti.
He narrates from an Imam –
“A Shia man named Umar bin Riyah went to his Imam to ask about a certain issue, and he was given a fatwa (religious ruling). The next year, the same man came again and asked about the same issue. This time, the Imam gave a different answer than the first time. The man was surprised and asked:
‘Last year you gave the opposite fatwa?’ The Imam replied: ‘Previously, our answer was given in the form of taqiyya (dissimulation).’
This made the man doubt this matter and the Imam’s Imamate.
Then the Shia man left from there and met another Shia named Muhammad bin Qais, to whom he narrated the whole story and also said that Allah knows that when I asked, my intention was completely pure. I considered his fatwa as religion and acted upon his words. So there was no reason for him to practice taqiyya with me, given my condition.
Muhammad bin Qais said: Perhaps there was someone else present with you, because of whom they practiced taqiyya.
The man said: Both times, there was no one else in the gathering except me. But both times your answer was based on ignorance. And you did not remember the answer from last year, so that you could give the same answer as last year.
Then he turned away from their Imamate saying:
‘One who gives false fatwas cannot be an Imam.’
Yes, by Allah! This is true that one who gives false fatwas can never be an Imam.
So can a Shia, realizing this truth, disassociate themselves from those narrations which cause disrespect and insult to the status of the Ahl al-Bayt (the purified household)?
Kulayni narrated from Zararah bin A’yan, who said: I asked Abu Ja’far about an issue, and he gave me an answer.
After a short while, another man came and asked the same issue, and he gave him a different answer than mine.
Then a third man came and asked the same issue, and the answer given to him was different from mine and my other companion’s answer.
When those two left, I said: O son of the Messenger of Allah (peace be upon him)! These two men were from Iraq and among your Shia. They came to ask you about the issue, and you gave two different answers to the same issue.
He said: O Zararah! This is better for us and for you. And if you all become unanimous, people will think you are truthful about us, and that will cause the decrease of our and your survival.
This was just one example; there are thousands of such fatwas full of contradictions.
So is it correct to say: The Imam lies?
معاذ الله That such behavior belongs to those people who are the best of the people of the Prophet’s household.
⓫ Then when people become certain that taqiyya is part of religion, how will they trust their Imam? And how will they recognize whether what the Imam said was said with taqiyya or without taqiyya?
If there is no knowledge of the truth, then acting against Ahl al-Sunnah:
⓬ Then the purpose and intention of those who fabricated these narrations was to separate the Shia from the rest of the Ummah. Therefore, they also fabricated separate narrations for those people who did not have the ability to reach the Imam, so that they would not have knowledge of the truth in two different matters, and the solution was that such Shia should act according to the matter that is contrary to the beliefs and practices of Ahl al-Sunnah wa al-Jama’ah.
In this regard, they have attributed a narration to Imam Ja’far al-Sadiq in which a questioner asked him:
“If we receive two narrations in a matter, one of which agrees with the Ahl al-Sunnah (i.e., the majority), and the other opposes them, then which narration should be acted upon?” He replied:
“Act upon the narration which opposes the Ahl al-Sunnah; success lies in that.”
By Allah! This is the most strange rule of the Shia religion from which the Ahl al-Bayt are free. I say: then in this case, what is the need for the questioner to go to the Imam?
He only needs to see what the Ahl al-Sunnah are doing and then start opposing them.
Taqiyya and Removal from the Position of Imamate:
13. Then if this Imam was appointed by Allah Almighty for the protection of the religion and for calling towards it, then why did he practice taqiyya?
And if it is said that taqiyya is for the protection of the Imam’s life, to avoid imprisonment, punishment, and killing,
then we ask:
It is the responsibility of the Imam to convey the religion to the people like the Prophets, even if he is killed or has to endure hardships on this path. Because for the Prophets, it is not permissible to abandon Allah’s command out of fear of people. Allah’s command is:
الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ ۗ وَكَفَىٰ بِاللَّهِ حَسِيبًا
“All of them used to convey Allah’s commands and feared none but Allah. And Allah is sufficient as a Reckoner.”
Where in the Quran is it mentioned that any of the Prophets practiced taqiyya? Or that they did not clearly convey the religion to their people?
In your view, Imamate is like Prophethood. That is, it is obligatory that the Imam also be courageous and patient like the Prophets. Because it is obligatory upon him to openly preach the religion, even if he is killed. Because his religion and the pleasure of his Lord are more precious than his own life. More precious than the life of any Prophet or successor. According to your narrations, what value remains when the religion is lost?!!
14. And if the Imam is like his followers who have not properly fulfilled the responsibility of preaching the religion, then what is the benefit of his Imamate?
15. Why does the Imam practice taqiyya while he possesses extraordinary powers beyond imagination and every particle of the universe is under his command, as you people believe?
Finally, it is requested that you study the book of Sayyid Hashim al-Bahrani مدينة المعاجز, where you will find wonders and marvels. In it, he has mentioned five hundred (500) miracles of Hazrat Ali (may Allah be pleased with him).
Then why do you not use these miracles for calling towards the religion?
There is no doubt that those to whom Imamate is attributed are also human like ordinary people. They lived lives similar to other worshippers, ascetics, and righteous people like them. Neither did they have the knowledge of Imamate nor did they ever claim it.
Such things have been attributed to them which they never said. Nor do they possess any extraordinary power or miracle. If that were truly the case, then the matter would be different. And soon these gentlemen will claim against those who trouble them with such things which they never said. And Allah Almighty has appointed a time for this, when the secrets of hearts will be revealed, the dead will rise from their graves, and every wicked and sinful person will be punished for their deeds.
16. Then what is the stance of those Shia scholars who issue fatwas to people?
Will they also practice taqiyya like their Imams or not?
If they practice taqiyya, then what credibility remains in their statements and fatwas?
If they do not practice taqiyya, then why?
Are they braver than their Imams or do they not believe in taqiyya?
If they are braver than their Imams, then this is an insult to the status of the Imams.
And if they do not believe in taqiyya, then how is this possible when their Imams believed in it and practiced taqiyya? These people claim to be followers of the Imams, but their actions are not like the actions of the Imams.
The Shia have spent their entire lives in an era of fear, except for a brief period when the Banu Buwayh and Safavid Shia governments were established. And it has been almost thirty years since the establishment of the government of Iran.
Then this religion is according to the texts of narrations and the sayings of the Mujtahids.
If they act upon these texts, their status diminishes, and their fatwas become subject to doubts and suspicions.
And if they do not act upon them, then the character and conduct of their Imams become doubtful. Because these people have turned out to be braver than their Imams, and they have not acted upon the taqiyya which their Imams practiced to protect their lives.
17. The last point: Concealing the truth, which Allah Almighty has made it a responsibility to declare, is a great sin. Allah Almighty says:
إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ (159) إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ (160)
“Indeed, those who conceal what We have sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse,
Except for those who repent and correct themselves and make evident [the truth]. Those – I will accept their repentance, and I am the Accepting of repentance, the Merciful.”
So is it possible that an Imam, who is appointed by Allah Almighty, would commit such a crude act that causes his religion to be lost?
We pray to Allah Almighty that He shows us the truth in its true form and grants us the ability to follow it, and shows us falsehood in its false form and grants us the ability to avoid it. Ameen.
