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I believe prior to prophethood he (saw) was just a normal man. Any good that carried over prior to him being a prophet, was a reflection on his good character. We know that the Prophet (saw) was a good man prior to Islam, but that does not mean he was flawless in this period. Of course, as a reward for becoming a prophet, Allah (swt) wiped away any wrongs he may have committed, and through the Qu'ran he perfected himself.

 

When I say the Sunnah I consider only his actions carried over into prophethood and his actions during prophethood.

 

He wasn't just a normal man but I would say that he (Salallahu 3alayhi Wa Sallam) was the closest to fitrah of a human being than any of his people and then Allah revealed Islam to him and guided him. Everywhere he went Barakah would come and people would see this with their eyes. Allah was protecting him since the beginning of his birth even his heart got washed.

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Also, it's important to define infallibility I think. We distinguish being protected from sin from making personal mistakes (the two date trees cross-fertilising, turning away from the blind man, forgetting to say 'inshaAllah' after making an intention to do so and so).

 

Yeah a definition is most needed

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He wasn't just a normal man but I would say that he (Salallahu 3alayhi Wa Sallam) was the closest to fitrah of a human being than any of his people and then Allah revealed Islam to him and guided him. Everywhere he went Barakah would come and people would see this with their eyes. Allah was protecting him since the beginning of his birth even his heart got washed.

 

Word, interesting post

 

 

are you a shia and is this a thread to post questions

 

Yes and Yes. Oh and Thobes, I am a twelver shia - Ithna Ashariyah

 

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Word, interesting post

 

 

 

Yes and Yes. Oh and Thobes, I am a twelver shia - Ithna Ashariyah

 

 

May I ask, which Marja' do you follow? And of which Hawza is he (Qom or Najaf)?

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I believe prior to prophethood he (saw) was just a normal man. Any good that carried over prior to him being a prophet, was a reflection on his good character. We know that the Prophet (saw) was a good man prior to Islam, but that does not mean he was flawless in this period. Of course, as a reward for becoming a prophet, Allah (swt) wiped away any wrongs he may have committed, and through the Qu'ran he perfected himself.

 

When I say the Sunnah I consider only his actions carried over into prophethood and his actions during prophethood.

 

Even before Prophethood, Allah protected him from certain haraam and indecency e.g. as a young boy when he went on a business trip with his uncle, a party/festival was taking place. The whole caravan attended, except for Muhammad since a deep sleep had overcome him. Also, we know that the angels came and split his chest and washed his heart, removing a dark clot from it.

 

Having said all that, The Prophet (saw) himself said that at birth, every child is touched by Satan, save Maryam and her son.

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Even before Prophethood, Allah protected him from certain haraam and indecency e.g. as a young boy when he went on a business trip with his uncle, a party/festival was taking place. The whole caravan attended, except for Muhammad since a deep sleep had overcome him. Also, we know that the angels came and split his chest and washed his heart, removing a dark clot from it.

 

Having said all that, The Prophet (saw) himself said that at birth, every child is touched by Satan, save Maryam and her son.

 

Allah (swt) protects a lot of people from haram.

But yes indeed the angels washing the Prophet (saw)'s heart was a blessing bestowed upon him. But that does not make him infallible prior to his prophethood.

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Allah (swt) protects a lot of people from haram.

But yes indeed the angels washing the Prophet (saw)'s heart was a blessing bestowed upon him. But that does not make him infallible prior to his prophethood.

Ofcourse, however the prophet had intended to attend the festival on two occasions, yet Allah bestowed sleep upon him on both occasions. I'm not saying that he was infallible prior to becoming a Prophet, I'm just saying that Allah kept him pure and removed the miniscule illness from his heart to ready him for Prophethood.

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Notice: No copying and pasting from online sites, I put in the footnotes through a Microsoft Word Document then copied and pasted everything to over here.

Once again, here are the books I got from the biblioteca (library in spanish). Yes I propped them up in a ghetto way, I'm a broke university student what do you expect?

 

 

Photoon4-11-13at159AM_zpsc2de971e.jpg

 

 

 

Alright, so I will try and narrate the order of the content I will provide for this. We will start off by a statement by the Ayatollah about Taqiyyah itself:


“One of the teachings of the Quran is that a muslim is permitted to conceal his belief in situations wherein, as a result of expressing it, his life, honour or property would be endangered. In religious terminology, such an act is referred to as taqiyya (dissimulation)…intelligence and human wisdom likewise reveal the necessity and propriety of the practice in certain sensitive situations. On the one hand, preservation of life, property, and honour are necessary, and on the other acting according to one’s beliefs is a part of one’s religious duty.”

 

Sobhani, Ayatollah Ja'far. Doctrines of Shi'i Islam: A Compendium of Imami Beliefs and Practices. London: I.B. Tauris Publishers, 2001. 150. Print.

 

So as you have read, he is simply setting the grounds for what it is, when it’s proper to use it, and when it isn’t. From my perspective there doesn’t seem to be an extremity in his statement.

 

Next quote:

“In those cases where the outward expression of one’s belief might endanger one’s life, property or honour, and the two duties thereby clash, human intelligence will naturally give precedence to the most important of the two…Dissimulation is a weapon in the hands of the weak in the face of merciless tyrants. It is obvious that in the absence of any danger a person will not need to hide his beliefs, nor act in opposition to his beliefs.”

 

Sobhani, Ayatollah Ja'far. Doctrines of Shi'i Islam: A Compendium of Imami Beliefs and Practices. London: I.B. Tauris Publishers, 2001. 150. Print.

 

So he is giving somewhat of an example in an instance in which you can use Taqiyyah. However, he is balancing that statement with the fact that a muslim can do it only in exclusive situations.

 

So next, the ayatollah will provide the example of Ammar Ibn Yasser and his use of Taqiyya:

 

“ The Qur’an refers implicitly to Ammar Ibn Yasser who, whilst at war with the disbelievers, and despite the strength of the heartfelt faith, formally utter words of disbelief in order to save themselves) in the following verse:

 

‘Whoso disbelieveth in God after his belief – except him who is forced to
[pretend to disbelieve] and whose heart is still content with Faith – but whose findeth ease in disbelief. On them is
wrath from Allah. Theirs will be awful doom.’(Sura al-Nahl, XVI:106)

 

In another verse it is said:

 

‘Let not the believers take unbelievers for their friends in preference to believers. Whose doth that hath no

connection with God unless [it be] that ye are but guarding yourselves against them, taking security. God biddeth

you beware of Himself. Unto God is the journeying.’ (Sura Al Imran, III:28)

 

In light of these two verses, the muslim commentators unanimously attest to the religious sanction given to dissimulation[1].”

 

Sobhani, Ayatollah Ja'far. Doctrines of Shi'i Islam: A Compendium of Imami Beliefs and Practices. London: I.B. Tauris Publishers, 2001. 150-151. Print.

 

So I’m not an Islamic scholar, but if you read slowly you can at least derive that those who do not proclaim that god is true, in order to save themselves, are an exception among the “disbelievers” in the eyes of God. The first quote starts off by addressing the unbelievers but quickly lists an exception of people that are faking disbelieving (let’ assume it being called “Taqiyya). The second does the same, and even lists the condition of “taking security.” There are more quotes to come, but for now I want to gauge if you all can see Taqiyya being justified in Islam.

 

There is a small narration by Abu Huraira also that is along the lines of making it justified in Islam:

 

“Abu Hurayra said: ‘I have received from the Prophet two types of knowledge and instruction: one of them I have transmitted to people, but the other I have kept to myself, for I had conveyed it to you, I would have been killed.”[2]

 

Sobhani, Ayatollah Ja'far. Doctrines of Shi'i Islam: A Compendium of Imami Beliefs and Practices. London: I.B. Tauris Publishers, 2001. 151-152. Print.

 

Taqiyya in action in my opinion.

 

So moving on from the Quranic mentioning of Taqiyya, let’s look at the proper use of Taqiyya since it can be ambiguous to determine that:


“ Some have criticized Shi’ism by saying that to employ this practice of taqiyya in religion is opposed to the virtues of courage and bravery. The least amount of thought about this accusation will bring to the light its invalidity for taqiyyah must be practiced in a situation where man faces a danger which he cannot resist and against which he cannot fight. Resistance to such a danger and failure to practice taqiyya in such circumstances shows rashness and foolhardiness, not courage and bravery. The qualities of courage and bravery can be applied only when there is at least a possibility of success in a man’s efforts. ”

 

Nasr, Seyyed Hossein, Hamid Dabashi, and Seyyed Vali R. Nasr. Shi'ism: Doctrines, Thought, and Sprituality. Albany: State University of New York Press, 1988. 205. Print.

 

 

I read a comment here and there about shias making comments about the sahaba and then apparently “practicing taqiyya” to disguise themselves. Doesn’t sound inline with the conditions specified thus far. Not saying that it did not happen, I don’t know of that, but if they are doing it just to get their comments out, it seems as if they are abusing it and contributing to the pool of muslims in our Umma trying to cause fitna. Lol why would they make a life & death situation and then practice taqiyya. Why not bother improving the umma (aimed at those specific individuals)?

 

This is a further comment on the technical use of taqiyyah:

 

“In our view, the practice of taqiyya is permitted if there is definite danger facing one’s own life or the life of one’s family, or the possibility of the loss of the honor and virtue of one’s wife or of other female members of the family, or the danger of the loss of one’s material belongings to such an extent as to cause complete destitution and prevent a man from being able to continue to support himself and his family.”

 

Nasr, Seyyed Hossein, Hamid Dabashi, and Seyyed Vali R. Nasr. Shi'ism: Doctrines, Thought, and Sprituality. Albany: State University of New York Press, 1988. 205. Print.

 

No where do I read that it permits “abusing sahaba”. This is for serious situations, and by reading the examples above you should get a general idea of its use.

 

To provide you a finite example of Taqiyya in use properly, and approved by the Prophet himself I will give you a narration of Ammar Ibn Yasser’s story:

 

“As mentioned in both Sunni and Shi’ite sources this verse was revealed concerning Ammar Ibn Yasser. After the migration of the Prophet the infidels of Mecca imprisoned some of the Muslims of that city and tortured them, forcing them to leace Islam and to return to their former religion of idolatory. Included in this group who were tortured were Ammar and his father and his mother. Ammar’s parents refused to turn away from Islam and died under torture. But Ammar, in order to escape torture and death, outwardly left Islam and accepted Idol worship thereby escaping the danger. Having become free, he left Mecca secretly for Medina. In Medina he went before the Holy Prophet – upon whom be blessings and pace – and in a state of penitence and distress concerning what he had done asked the Prophet is by acting as he did he had fallen outside the sacred precint of relgion. The Prophet said that his duty was what he had accomplished.”

 

Husayn Tabataba, Allahmah Sayyid Muhammad. Shi'ite Islam. Albany: State University of New York Press, 1975. 224. Print.

 

…Meaning that it was Ammar ibn Yasser’s job to do taqiyya. He did so at the right time, and the quranic verses previously mentioned support its use in this (and such) situation.

 

Questions and comments?


[1] Al-Bukhari Sahih vol. 1, p.16

[2] Muhammad Jamal al-Din al-Qasimi, Mahasin al-ta’wil (Beirut, 1399/1979)

Edit: Updated Picture

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According to Shiism, it's okay to lie about anything as long as it protects: Life, property and honour.
So if someone had done a great haram that would shame them, they can lie? Or if they were to receive a fine for doing something against the law, they can also lie, in order to protect their property?


With things like this there have to be principles, situations cannot be inherently subjective there has to be a measure of objectivity.

 

edit: typo

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