There is much confusion about when Taqiyyah is required or when we should speak out the truth publicly and expose the enemies of Ahlulbayt (as) despite the fear of loss of life of the believers. The main argument used to neglect taqiyyah is taking from the example of Abu Dharr al-Ghaffari (ra). First we see the Prophet (sawa) command Abu Dharr (ra) to keep quiet:

Abu Dharr said: “Allahu Akbar, my beloved the Messenger of Allah (sawa) told me one day: O Abu Dharr what your condition will be when you will be asked about your favorite place and you will say that it is Mecca. So your residence there will not be accepted. Then you will be asked which you hate most and you will say that it is Rabza and that you will be sent there only?” I asked: O Messenger of Allah (sawa), would such a time really come to pass?” He replied: “Yes, by the one in whose control my life is, this would really come to pass.” I said: “O Messenger of Allah (sawa), on that I will take out my sword and fight Jihad valiantly.” But the Holy Prophet (sawa) said: “No, keep quiet and don’t oppose anyone, even if he is a black slave. Indeed between you and Uthman the Almighty Allah has revealed a few verses of Qur’an…[the hadith continues]

Source: Tafseer al-Qummi, Volume 1, Page 53-54 (See Image below)


Some may claim this was only raising the sword, and not speaking out with the tongue, however we see this tradition shows otherwise:

It has been narrated from Imam al-Baqir (as) that the companions apostated after the Prophet (sawa) except three i.e Salman, Abu Dhar, and Miqdad. The narrator asked: And what about Ammar? Imam replied: He also tilted towards apostasy a litte, but then he returned. And then said : If you want to ask me about a person in whose heart no suspicion ever aroused, then he is Miqdad. Salman thought that Ali has the Ism-e-Azam, if he moves his lips then these people will be swallowed by earth. Then why is he being oppressed by these people? When this thing entered his heart, than the people grabbed him and put a rope on his neck and a wound was made in his throat. When Ali went passed him, he told him that this wound in your neck is due to what aroused in your heart (i.e the suspicion). Render allegiance to Abu Bakr, then Salman rendered allegiance to him. And Ali told Abu Dharr to remain silent so that the ones making allegations can’t move him from his place but he didn’t accept it, and kept preaching the truth, till Uthman did to him what he did (i.e ousted him to Rabzah). Afterwards, some companions reverted back and amongst them were Abu Sasan al-Ansari, Abu Amr, and Shaytar. And they became seven people, and no one realized the truth of Ali (as) except these seven people.

Source: Rijaal al-Kashi, Page 23 (See First Image below)

: al-Majlisi said the chain was Hasan (Good) [Hayatul Quloob, Vol. 2, p. 992-993]


So it is clear that Ali (as) did not order Abu Dharr (ra) to do open bara’ah and exposing of the enemies, despite there being a threat to his life, as many claim – but rather Imam Ali (as) ordered Abu Dharr (ra) to keep a low profile and not speak out. Whether this order was wajib upon Abu Dharr or not is irrelevant, but what it does prove is that Imam Ali (as) did not order the open bara’ah of Abu Dharr (ra).

Some may say dying a shaheed is better than using taqiyyah.. however Imam al-Sadiq (as) also quashes shows this is not necessarily the case:

Abu Abdullah (as) was asked: ‘Al-Zahhak has appeared in Al-Kufa, and we are about to be called to the distancing from Ali (as), so how do we react?’ He (as) said: ‘So distance yourselves from him (as)’. I said to him, ‘Which thing is more beloved to you?’ He (as) said: ‘That should happen with regards to Ali (as), what happened in the past with Amaar Bin Yaasir (ra). He was seized at Makkah, so they said to him, ‘Do you distance yourself from Rasool-Allah (sawa)?’ So he distanced himself from him. Thus, Allah Revealed his excuse “except the one who is compelled while his heart is at rest on account of faith.” (16:106)

Sanad: al-Ayyashi from Abdullah bin Ajlan

Source: Tafseer al-Ayyashi, Volume 2,  Page 294, Hadith #76 (See Image below)