Are Shi’ah really the descendants of ahl-ul-bayt?

 For Allah and then For History

 (Exposing Shiah) 

by Assayyid Hussayn al-Musawi

Chapter two

Are Shi'a really the descendants of Ahl-ul-Bayt? 

It is a common belief among us (Shi'a) that we are the only group privileged with Ahl-ul-Bayt. This is because our ideology, as we believe, is based on the love of Ahl-ul-Bayt and the denial of the prophet's companions, on top of whom are the three caliphs and 'Aishah Bint Abu-Bakr, because of their stance towards Ahl-ul-Bayt. Based on this we befriend the common people (Sunnis) or bear hostility against them. 

Furthermore, It is deeply rooted in our beliefs that the companions were unfair to Ahl-ul-Bayt and that they shed their blood  made their blood and sanctity violable.  

In addition, the Sunnis declared themselves enemies of Ahl-ul-Bayt and opposed them. This is why we do not hesitate in calling them an-Nawaseb (the opposers), always recalling the blood of al-Hussein, the Martyr (‘alayhi as-salaam). However, our reliable books tell us the truth which is that Ahl-ul-Bayt were disappointed with their Shi’a, they also answer questoins like, who shed Ahl-ul-Bayt’s blood? and who caused them to get killed and their sanctity to get violated? 

Amir ul-Mumineen said: "if I describe my followers, I will find them nothing but claimers and if I test them I will find them nothing but apostates and if I examine them thoroughly, not even one of a thousand will come out sincere” (al-Kafi /al-Rawda, 8:338) 

Furthermore he said: " O’ you men-like, but not men, your mind is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grievances, one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abu Talib is brave but does not know (tactics of) war…but no opinion is there for who is not obeyed" (Nahj ul-Balagha, 70:71) 

He further scolded them by saying: “I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress… you would run away from the son of Abu Talib like the woman who becomes naked in the front" (Nahj ul-Balaghah, 142)  

He told them that, and yet other things, for their weakness and betrayal of him. 

Furthermore, al-Hussayn said in his dua'a (supplication) against his followers: “O, Allah! If you make them live long, separate them, and make them follow divergent paths, and do not make the rulers pleased with them, for they have called upon us to stand up for us, but then they became our enemies and killed us" (al-Irshad al-Mufeed, 241) 

He addressed them yet another time and once more made du'aa against them, among what he said was: "But you hurried to pledge allegiance to us like moths and you were eager to that as the butterflies’ eagerness to fire, then you broke the allegiance. Damned be the idols of this Umah, the rest parties, and the rejecters of the book! And now you let us down and kill us. May Allah's curse be upon the wrong doers" (al-Ihtijaj, 2:24) 

These texts show us who the real killers of al-Hussayn are; they are his Shi'a, the people of Kufa i.e. our ancestors. So, why do we hold the Sunnis responsible for killing al-Hussayn?! 

Muhsin al-Ameen stated: "Twenty thousand of the people of Iraq pledged allegiance to al-Hussain, but they betrayed him and revolted against him although the oath of allegiance was still due, and then killed him" (A'yan Alshi'a, 1:34) 

Al-Hassan said: “I see Mu’awiyah better for me than those who claim that they are my shi’a (followers and aiders). They wanted to kill me and despoil my money. By Allah! To have security from Mu’awiyah is better than them killing me and losing my people. By Allah! If I fight Mu’wiyah  they will extradite me to him. By Allah! To make peace with him, when I am still strong is better than if he kills me when I’m a captive” (al-Ihtijaj, 2:10) 

Imam Zaynul-Abideen told the people of Kufa: “Do you know that you wrote to my father and then betrayed him? You voluntarily made a covenant with him, then fought him and let him down? Would you dare look at the prophet when he tells you: ‘you killed my descendants and violated my sanctity; therefore you’re not from my Umah (nation)?” (al-Ihtijaj, 2/32) 

He also said about them: “They cry for us, when no one other than them killed us” (al-Ihtijaj, 2/29)  

Al-Baker (‘alayhi as-salaam)stated: “If all people become our shi’a, three quarters of them would be suspicious of us, and the last quarter would be fools”  (Rijaal al-Kishy, 79) 

As-Sadiq stated: “By Allah! If I have found three of you who would keep my talk secret, I wouldn’t have considered cocealing anything from them lawful” (Osoul Alkafi, 1/496) 

Fatima Junior said in one of her addresses to the people of Kufa: “O  people of Kufa! O people of betrayal, deception and conceit! Allah tested us, Ahlul-Bayt, with you and tested you with us. He made us present ourselves bravely, so you called us unbeleivers and liars and you permitted fighting us and plundering our money. As you have killed our grandfather and our blood still drops from your swords.  

Woe to you! Expect torture and curse to closely befall on you, and some of you be given a taste of the perpetual dwelling in the painful torture on the Day of Judgment as you have oppressed us. May Allah’s curse be upon those who practice oppression. Woe to you people of Kufa! How much have I read for you from the Prophet of Allah (Salla Allah-u alaihi wa salam) and Ahlul Bayt! But you betrayed his brother and my grandfather, Ali bin Abu Taleb and betrayed his sons and his righteous descendants”  

Thereafter one of the people of Kufa replied proudly: 

“We have killed Ali and his sons with Indian swords and spears,  

 And we captured their women the way the Turk capture women,  

 And we defeated them in a way which has no resemblance” (Al-Ihtijaj 2:28) 

7 The grand daughter of Ali-Ibn-Abi-Taleb 

Zaynab, the daughter of Amir ul-Mumineen, rebuked the people of Kufa by saying: “O people of Kufa! O people of deception, betrayal and abandonment! You are but like a woman who breaks into untwisted strands the wool which was spun after it has become strong. Do we find in you anything other than oppression, boastfulness, arrogance and untruthfulness? Do you cry for my brother?! Yes! By Allah, you will cry a lot and laugh a little for you have been tested with its shamefulness and how do you belittle the killing of the descendant of the Seal of the Prophets?” (al-Ihtijaj, 2:29-30) 

We benefit from these texts the following (bearing in mind that I have not quoted many others): 

1- Amir ul-Mumineen and his descendants’ tediousness and boredom from their Shi’a, the people of Kufa; because of their betrayal, slyness and abandonment. 

2- The abandonment and betrayal of the people of Kufa resulted in the killing of Ahl-ul Bayt and the violation of their sanctities. 

3- Ahl ul-Bayt hold their Shi’a responsible for the killing of al-Hussayn and those with him. One of them confessed to Fatima Junior that they killed Ali and his sons, and captured their women as it has been previously mentioned. 

4- Ahl ul-Bayt made dua’a against their Shi’a and called them the idols of this Ummah and the rest of the People of the party (??) and the rejecters of the book and they added to that their saying: “May Allah’s curse be upon the wrong doers.” That is why they went to Abu abdullah ('alayhi as-salaam) and said: “We were called an offensive name, because of which our hearts died and our backs galled for, and our rulers considered killing us lawful, in a hadeeth their jurists narrated to them. Abu Abdullah (alayhi as-salaam) said: “Is it Rafidhah (the refusers)?” They said: “Yes”. He replied: “I swear by Allah that they did not name you so, but Allah is the One Who did” (al-Kafi, 5:34). Abu Abdullah made it clear here that Allah, not the Sunnis, has called them the Rafidhah. 

I read those texts numerous times and I pondered on them plenty of times. I gathered them all in a file and spent nights examining them closely, and examining as many texts as the ones quoted here. In the end I found myself saying loudly "May Allah help you O Ahlul-Bayt! for what you have suffered by the hands of your Shi’a."  

We all know about the harm Allah’s prophets and messengers have experienced from their people and what prophet Muhammad (Sala Allahu ‘alayhi wa salam), have experienced, but I was particularly astonished at two; Moses, (alayhi as-salaam), and his endurance of the children of Israel, for we can see that he was mentioned in the Qur’an more than anyone else and his endurance of his people’s deceitfulness and plots; and Ahl ul-Bayt for their patience with the people of Kufa, after they betrayed them, killed them and spoliated their money. Nevertheless, we always blame the Sunnis and hold them responsible for all of this.  

When we read our authentic books we find surprising texts. Some people may not believe us if we said that our books (Shiite books) slander Ahl-ul-Bayt ('alayhim a salam) and slander prophet Muhammad, (sala Allahu 'alayhi wa salam). Here is the proof: 

Amir-ul-Mu'mineen ('alayhi as salam) reported that Ghafeeran (the  Prophet's donkey) told the prophet (sala Allahu 'alayhi wa salam) "May my father and mother be sacrificed for you O Messenger of Allah! My father reported to me from his father, from his grandfather that his father told him that he was in Noah's, ('alayhia as-salam) ark and that Noah ('alayhi as salam) wiped his ear and said: "A donkey will be born to this donkey whom the sayyid (master) and the last of the prophets will ride. I therefore thank Allah for making me this donkey" (Osoul al-Kafi 1\237) 

We learn the following from this narration: 

1- The donkey is talking. 

2- The donkey tells the prophet (sala Allah 'alayhi wa salam): May my father and mother be sacrificed for you! Although Muslims sacrifice themselves for the prophet (sala Allah 'alayhi wa salam) not donkeys. 

3- The donkey is saying: "My father informed me from his fourth grandfather" and there are thousands of years between Muhammad (sala Allah 'alayhi wa salam) and Noah ('alayhi as salam) and  the donkey is saying that his fourth grandfather was with Noah ('alayhi as salam) in the ark. I remember that we were reading 'Osoul al-Kafi', with some of the students of the hawza of Najjaf, to Imam al-Khoei when the imam said: 

Look at this miracle! Noah, ('alayhi as-salam) is informing of the prophethood of Muhammad (sala Allahu 'alayhi wa salam) thousands of years before he was born. 

I kept thinking of the Imam's words for some time and I thought: 

How can this be a miracle if there is a donkey talking to prophet Muhammad (sala Allahu 'alayhi wa sala) and telling him "May my father and mother be sacrificed for you" and how can Amir-ul-Mu'mineen narrate this narration?! But I chose to stay silent like the rest of the listeners.  

As-Saduq reported from ar-Ridhah ('alayhi as salam) that he said in his interpretation of: “and remember when you said to him (Zaid Ibn Harithah) on whom has bestowed his grace (by guiding him to Islam) and you have done favor: "keep your wife to yourself and fear Allah" but you did hide in yourself that which Allah will make manifest” (Quran 33:37)  

The prophet (sala Allahu 'alayhi wa salam) went to Zayd's house in a matter he wanted and saw his wife Zaynab bathing and said to her: "Exalted is He who created you!" ('Oyoun Akhbar ar-Ridhah 112) 

Would the prophet (sala Allahu 'alayhi wa salam) look at another man's wife and desire her and tell her "Exalted is He who created you"?! Isn't this a slander to the prophet (sala Allahu 'alayhi wa salam)?! 

Amir–ul-Mu'mineen reported that he went to the Prophet (sala Allahu 'alayhi wa salam) and found Abu Bakr and 'Umar were sitting with him so he sat between the prophet (sala Allahu 'alayhi wa salam) and 'Aishah. Therefore, 'Aishah said:  "You did not find a spot other than between my thigh and the prophet's (sala Allahu 'alayhi wa salam) thigh?” Therefore the prophet said: "Stop it  'Aishah" (AlBurhan fi Tafseer alQuran 4/225) 

And he went to the prophet's house another time and he did not find a spot to sit in so the Prophet (sala Allahu 'alayhi wa salam) pointed to a spot behind him, meanwhile 'Aishah was standing behind the Prophet (sala Allahu 'alayhi wa salam)  and she was wearing a dress. Therefore, Ali came and sat between the prophet (sala Allahu 'alayhi wa salam) and 'Aishah. 'Aishah said angrily: "You did not find a place for your buttocks except my lap?" The prophet (sala Allahu 'alayhi wa salam) became angry and said: "Oh Humayra' don't harm me in my brother!" (kitab Saleem Ibn-Qays 179)  

Moreover,Al-Majlisy reported that Amir-ul-Mu'mineen stated: I travelled with the prophet, sala Allahu 'alayhi wa salam, and he had no servant other than me, and he only had one blanket and 'Aishah was with him. He used to sleep between me and 'Aishah and that one blanket covered us. When he got up to pray qiyam-ul-layl (voluntary night prayer) he would press the blanket between me and 'Aishah, so that it would touch the mattress. (Bihar al-Anwar 40/2) 

Does the prophet (sala Allahu 'alayhi wa salam) accept that Ali sits in his wife's lap (حجر)? Is not the prophet jealous to leave his wife in bed with his cousin who is not her mahram? And how did Amir-ul-Mu'mineen accept this? 

As-Sayyid al-Ghouri, one of the major scholars of hawza elmiyah, said: "The prophet's private parts will enter the hellfire, because he had intercourse with a polytheist." He was referring to 'Aishah and Hafsah. This is an insult to the prophet (sala Allahu 'alayhi wa salam), because if his private parts enter the hellfire no one will ever enter paradise. 

I would like to move on to other narrations pertaining to Amir-ul-Mu'mineen: 

Abu-Abdullah (alayhi as-salaam) narrated that 'Umar brought a woman who was holding to a man of the ansaar she loved. She took an egg white and poured it over her clothes and between her thighs, so Ali came and looked between her thighs and accused her. (Bihar al-Anwar 40/303) 

I wonder…would Amir-ul-Mu'mineen look between the thighs of a woman?! Can Imam as-Sadeq report such a narration?! and would a man who loves Ahl-ul-Bayt say this?!

Abu-Abdullah (‘alayhi as-salaam ) narrated that a harsh woman told Amir-ul-Mu'mineen while he was standing on his pulpit: This is the killer of the loved ones. So Amir–ul-Mu'mineen looked at her and told her: 

"O shrewish, sharp tongued! Fearless! O imitator of men! O you who don't menstruate like women! O you who have an apparent thing hanging from your private parts!"  

Would Amir-ul-Mu'mineen say these obscene words? Would he tell a woman "O you who have an apparent thing hanging from your private parts"? Would as-Sadeq report such a delusory narration? If these narrations were in the books of Sunnah we would not be silent. In fact we would make a fuss over those narrations and we would have exposed them.  

At-Tabrasi wrote in his al-Ihtijaj that Fatima ('alayha as salam) told Amir-ul-Mu'mineen: "O Ibn-Abi-Taleb! You hid from people like an embryo hides in its placenta and you did not ask for your right like a coward" 

Furthermore, At-Tabrasi reported in his book al-Ihtijaj that 'Umar and people with him pulled Amir-ul-Mu'mineen with a rope that was tied around his neck to Abu-Bakr and then Amir-ul-Mu'mineen said: "O son of my mother! Indeed the people judged me weak and were about to kill me." I wonder…was Amir-ul-Mu'mineen such a coward? 

Have a look at how they attribute to Fatima her description of Amir-ul-Mu'mineen, "The women of Quraysh say that he has a big stomach, long arms, big joints, and that he is bald from the front and has big eyes, and had big pointed shoulders ضاحك السن and had no money" (Tafseer al-Kummi 2:336)  

Abu-Is-haq narrated: "My father took me to the masjid on Friday and lift me up, so I saw Ali giving a khutbah on his pulpit. He was an old man, bold, with a protruding forehead and wide shoulders  and had اطرغشاش in his eyes" (Makatel al-Talibiyeen) 

Is this what Amir-ul-Mu'mineen looked like? 

This will suffice for now. We will move on to narrations related to Fatima, 'alayha as salam. 

Abu-Ja'far al-Kulayni narrated in Osoul al-Kafi that Fatima grabbed 'Umar to and In Saleem Ibn-Kays's book: "Fatima (‘alayha as salam) went to Abu-Bakr and 'Umar in the issue of Fadak (footnote: a village in Hijaz) and that she argued with them and talked infront of the people and yelled and the people gathered around her" (253) Was Fatima this aggressive?!!! 

Al-Kulayni narrated in frou' al-Kafi that Fatima ('alayha as–salam) was not content with her marriage to Ali, ('alayhi as-salam). Her father (sala Allahu 'alayhi wa salam) went to her house and found her crying, therefore he said to her: “Why are you crying? By Allah! If any of my family was better than him, I would have wanted you to marry him, and I did not make you marry him but Allah did.” When her father (sala Allahu 'alayhi wa salam) went to her house with Buraydah She cried the moment she saw him. So he told her: "Why are you crying daughter?" She said: "Because of the little food that we have, worrying a lot, and grief" and she said in another narration:" By Allah! My sorrow has increased and neediness has worsened and my sickness has prolonged" (Kashf al-Ghumah (1:149-150). 

Furthermore, they described Ali a comprehensive description by stating that he, 'alayhi as-salam, was dark and was of medium height but he was more of a short man, with a big stomach, small fingers, big arms, thin legs and had لين in his eyes, had a big beard and was bold with a protruding forehead" (Makatel al-Talibiyeen P:27) If this is what Amir-ul-Mu'mineen looked liked, how did Fatima accept him as a husband? 

These texts will suffice for now so as to avoid lengthiness. I wanted to report the narrations that were adduced in regards to every Imam, but then I changed my mind and thought that the above five narrations regarding every imam will be enough, and I changed my mind once again as I think narrating five narrations regarding the prophet sala Allahu 'alayhi wa salam and another five regarding Amir-ul-Mu'mineen and another five regarding Fatima 'alayha as salam will be very long, so I will try to be as brief as possible so as to discuss more  secrets.

Al-Kulaini narrated in Osoul al-Kafi that Jibreel descended on Muhammad, sala Allahu 'alayhi wa salam, and said to him: "O Muhammad! Allah gives you the glad tidings of a son from Fatima, who will be killed by your ummah after you." So the prophet (sala Allahu 'alayhi wa salam)said: "O Jibreel! and salam be upon my Lord! I do not need a son from Fatima, whom my ummah will kill after me," So Jibreel ascended and then descended and said the same and the porphet's answer was the same. Thus he ascended and then descended for the third time and said the same and the porphet's answer was the same as well. So Jibreel ascended to the heavens and then descended and said: "O Muhammad! Allah is offering you his greetings and gives you the glad tidings that he will make in his offspring the imamate, wilayah (power and authority) and wasiyah (rule/legacy/pledge) so the prophet (sala Allahu 'alayhi wa salam) said: "I accept it." The Prophet sent to Fatima saying that Allah is giving me the glad tidings of a son from you who will be killed by my ummah after me. Thereafter Fatima sent to him saying: "I do not need a son who your ummah will kill after you." The prophet (sala Allahu 'alayhi wa salam) sent to her saying that Allah will make in his offspring imamate, wilayah (power and authority) and wasiyah (rule/legacy/pledge), so Fatima sent to him "I accept it". "Thus she carried him unwillingly, and gave birth to him unwillingly and Hussein did not nurse from Fatima, ('alayha as salam) or any other female but the prophet, (sala Allahu 'alayhi wa salam) would put his thumb in Hussein's mouth and Hussein would suckle what was enough for him for two or three days.

I wonder if the messenger (sala Allahu 'alayhi wa salam) would reject something Allah gave him glad tidings of or would Fatima reject something Allah preordained and wanted to give her glad tidings of and says: "I do not need it." And did she carry the two babies unwillingly and gave birth to them unwillingly? And did she abstain from nursing them and the prophet would come and nurse him from his thumb what would be enough for him for two or three days?!!

Our sayyid and mawla Hussein, the martyr, is too respectable and great for this to be said about him and to have been carried unwillingly by his mother and given birth to unwillingly. All women dream of giving birth to boys like Imam Hussein ('alayhi as-salam) so how can the Zahra' (Fatima) carry him unwillingly and give birth to him unwillingly and refrain from nursing him. 

In a gathering of many major scholars and students of Hawza, Imam kho'i discussed different issues and ended his talk by saying: May Allah fight the Kufaar! We said: "Who are they?" He replied: "The nawasib -sunnis- they curse Hussein and Ahl-ul-Bayt."  

I don't know what to say to Imam Kho'i. 

When Amir-ul-Mu'mineen gave his daughter Um Kulthoum in marriage to 'Umar Ibn-ul-Khattab, Abu-Ja'far al-Kulaini reported that Abu-Abdullah said about this marriage: "That's a private part that we were wrung." (Furou' al-Kafi 2/141) 

We ask who said this: Did 'Umar marry Um Kulthoum a legitimate marriage or did he force her to marry him? The words that are attributed to as-Sadiq ('alayhi as-salam) are clear. Would Abu-Abdullah say such vicious words about the daughter of the Murtada (‘alayhi as-salam)?!

And even if 'Umar has forced Umm Kulthoum to marry him, how did her father the lion of Allah and thul-Fuqar (Ali was named 'thul-fuqar' after his sword, the blade of which was split in half) and the boy of Quraish accept that?!

When we read in ar-Rawdah min al-Kafi (8/101) in Abu-Basseer's hadith about the woman who came to Abu-Abdullah to ask him about Abu-Bakr and 'Umar, so he said to her: "seek their amity." She said: "I would tell my lord when I meet Him that you ordered me to seek their amity?" "Yes" he replied. 

Would we accuse the one who the Imam ordered to seek amity with of forcing a woman of Ahlu-ul-Bayt to marry him? 

When I asked Imam Kho'i about Abu-Abdullah telling the woman to seek amity with Abu-Bakr and 'Umar, he said: "He told her that as a taqqiyah!" 

I would to say to Imam Kho'i: This woman was a Shiite and Abu-Baseer is one of the companions of as-Sadiq, ('alayhi as-salam)thus there was no need to do taqqiyah -if that was right- so the truth is that Abu-Qasem al-Khoi's justification is not right.  

As for al-Hassan ('alayhi as salam) al-Mufeed narrated in al-Irshad about the people of Kufa that they: شدوا على فسطاطه and they took everything from him, even his prayer rug and he sat there naked, with his sword only. (P190) Would al-Hassan sit in front of people without a dress with his private parts showing?! Is this considered love?!

Sufyan Ibn Abu-Layla went to al-Hassan ('alayhi as-salam) in his house and told him: "Assalamu alayk O humiliator of Mu'mineen (the believers)!" Al-Hassan said: "How did you know that?" Sufyan replied: "You abandoned the affairs of this ummah and left it for this tyrant to rule by other than what Allah has revealed" (Rijal al-Kishy 103) 

Was Hassan ('alayhi as-salam) a humiliator of Mu'mineen?! Or did he give them honour by preventing bloodshed and unifying them with his wisdom?!

If Hassan ('alayhi as-salam) had fought Mu'awiyah for the khilafah there would have been bloodshed of Muslims a number that can only be reckoned by Allah. Furthermore, the ummah would have been torn horribly and would have become very week. 

Unfortunately these words are attributed to Abu-Abdullah ('alayhi as-salam) and By Allah! I disown such statements and anything of the like. 

As for Imam as-Sadiq, he has been harmed with different kinds of harms and they have attributed to him every ugly saying. Let's read this excerpt: 

Zirarah stated: "I have asked Abu-Abdullah about al-tashahhud I said "greetings and prayers," so he said the same: 'greetings and prayers', when I left I farted in his beard and said: "He will never succeed" (Rijal al-Kishy 142) ((he asked him about the phrase 'greetings and prayers because shiites do not say it in tashahhud, Source: Lillah thuma lilhaqeeqah P.154) 

We have the right to cry blood over imam as-Sadeq, ('alayhi as-salam). How can such a dirty word be said about him?! Can Zurarah fart in Abu-Abdullah's beard?! Can he say about as-Sadeq, 'alayhi as-salam, he will never succeed? 

Ten years have passed since al-Kishi wrote his book and Shiite scholars from different sects have circulated it. I never saw any of them objecting to this, denying it or warning against it. Even when Imam Kho'i started writing his huge book 'Mu'jam Rijal al-Hadeeth', I was one of those who helped him write it and compile narrations from different reference books. when we read this narration he was silent for a moment and then said: "Any horse may stumble, any sage may err." and he did not say anything else. 

I would like to say: Respectable Imam! Error can happen due to inattention or an unintentional mistake. Our strong relationship and me considering you a father makes me understand what you said with good intention and purity of the inside, otherwise I would not have accepted your silence in front of this insult to Imam as-Sadeq, 'alayhi as salam. 

Theqat al-Islam al-Kulaini said: Hisham Ibn-ul-Hakam and Hammad reported on the authority of Zirarah who said: I said to myself: "Shaykh who does not have knowledge in debating." 

They wrote explaining what Zirarah said: "This shaykh is very old, brainless and cannot speak with an opponent." 

Is Imam as-Sadeq brainless?! My heart twisted in pain, for Ahl-ul-Bayt do not deserve these insults instead they should be respected. 

Al-Abbas and his sons 'Abdullah, 'Ubayd Allah and 'Aqeel ('alayhim as-salam) were also slandered. Read with me the following texts: 

Al-Kishi reported that the verse "certainly an evil maula (patron) and certainly an evil friend" (Quran, 22:13) was revealed regarding Al-Abbas. (Rijal al-Kishi 54) 

And the verse: "And whoever is blind in this world (i.e. does not see Allah's signs and believes not in Him) will be blind in the hereafter, and more astray from the path" (Quran, 17:72) And the verse: "And my advice will not profit you, even if I wish to give you good counsel" (Quran, 11:34) were revealed regarding him (Rijal al-Kishi 52-53). 

Al-Kishia further narrated that Amir-ul-Mu'mineen made du'aa against Abdullah Ibn-ul-Abbass and his brother 'Ubayd Allah and said: "Allah curse the sons of so and so –he meant 'Abdullah and 'Ubaydullah- and blind their eyes as you have blinded their hearts الأجلين في رقبتي and make their blinded eyes a proof of their blind hearts "  (P.52) 

Thiqat-ul-Islam Abu-Ja'far al-Kulaini narrated in al-Furou' on the authority of Imam al-Baqer that he said about Amir-ul-Mu'mineen: "and two weak humiliated men who are new in their acceptance of Islam remained with him; 'Abbas and 'Aqeel." 

The three verses al-Kishi claimed were revealed regarding al-Abbass meaning that he is a disbeliever, who will abide in the hellfire forever. Otherwise what does "will be blind in the hereafter, and more astray from the path" mean? 

As for Amir-ul-Mu'mineen's du'aa against 'Abdullah and 'Ubayed Allah, the sons of al-Abbas, and his cursing them and making du'aa to blind their sights and hearts, this is considered to be claiming that they are disbelievers.

Sunnis call Abdullah Ibn-ul-Abbas Turjuman al-qur'an (the interpreter of the qu'an) and Habr al-Ummah (the scholar of the ummah). How can we curse him and then claim that we love Ahl-ul-Bayt (‘alayhim as-salam)?  

As for 'Aqeel, 'alayhi as-salam, who is the brother of Amir-ul-Mu'mineen, is he humiliated and new in his acceptance of Islam? 

As for Imam Zayn al-'Abideen Ali Ibnul-Hussein; Alkulaini reported: Yazid Ibn-Mu'awiyah asked him to be his slave and he accepted and said: "I accept what you asked for, I'm a coerced slave. Thus if you wish to keep me you can do so, and if you wish to sell me you can do so." (ar-Rawdah min al-Kafi 8:235)  

Examine what he said and ponder on what it means: "I admit that I'm your slave and I'm a coerced slave so if you will, you can keep me as a slave for you and if you want to sell me you can do so." Can the Imam be a slave for Yazeed whom he can keep or sell whenever he wants to. 

If we want to investigate what was said about all the members of Ahl-ul-Bayt, this would be a lengthy discourse as none of them was spared from an insult or an ugly statement or action. For there were many ugly actions that were attributed to them in our main references. We will discuss that in a coming chapter. 

Read with me the following narrations: 

Abu-Abdullah ('alayhi as-salam) narrated: The prophet (sala Allahu 'alayhi wa salam) would not sleep without kissing the عرض of Fatima's face." Bihar al-Anwar (43:42) "and he used to put his noble face between the breasts of Fatima, 'alayha as-salam" Bihar al-Anwar (43:87) 

Fatima ('alayha as-salam) is an adult, is it rational that the prophet (sala Allahu 'alayhi wa salam) would put his face between her breasts?! If this is what was narrated about the prophet (sala Allahu 'alayhi wa salam) and Fatima ('alayha as-salam) what do you think was narrated about the rest of Ahl-ul-Bayt?! They suspected that Imam Muhammad al-Qane' is not the son of ar-Rida, rather an illegal son. 

Read with me the following narration: 

Ali Ibn-Ja'far al-Baqer narrated that it was said to ar-Rida ('alayhi as-salam): 

"There was not an Imam among us who was black." So ar-Rida (‘alayhi as-salam) told them: "He is my son." They said, "The prophet judged by qafah (a person who can follow the lineage and the similarities and judges in lineage) so he's going to judge between us." Ar-Rida said, "You send for him to come, I will not. And do not tell him why you sent for him and stay in your houses." 

When they came, they made us sit in the garden and his uncles, sisters and brothers sat there as well and they took ar-Rida ('alayhi as salaam), and made him put on a turban made of wool and put a shovel on his neck and told him, "Enter the garden as if you are working in it." And then they brought abu-Ja'far and said, "Take this boy to his father." So they said, "He does not have a father here, but the uncle of his father is here and his uncle and aunt. If he his father is here he must be the owner of the garden/the one working in the garden as their feet are the same." When Abu-Al-Hassan returned they said, "This is his father." Osoul al-Kafi (1:322) 

They suspected that Muhammad al-Qane', 'alayhi as-salam, is not the son of ar-Rida, 'alayhi as-salam, although he has confirmed that he is his son. However they did not believe it and stated, "There was not an Imam among us who was black." There is no doubt that this is defamation of the honor of ar-Rida, 'alayhi as-salam, and an accusation to his wife and her chastity, this is why they brought qafah, who decided that Muhammad al-Qane' is the son of ar-Rida, 'alayhi as-salam, and that's when they were contented and became silent.  

It is possible to accuse other people with these accusations and people might believe it, but accusing Ahl-ul-Bayt with it is outrageous. Unfortuantely our sources which we claim have transmitted the knowledge of Ahl-ul-Bayt is full of such falsehood wala hawla wala qowata illa billah (There is no change and no strength save in Allah) When we read this narration during the course of our study in hawza, our scholars just passed it. I still remember al-Khoi's explanation when I showed him this narration. He said reporting al-Sayyid aal-Kashef al-Gheta', "They did this because of their wish to keep their lineage pure!!" 

However they accused ar-Rida, 'alayhi as-salam, that he loved the cousin of al-Ma'moun and that she loved him back. (see 'Oyoun Akhbar ar-Rida P.153) 

They have also called Ja'far 'Ja'far the liar' and insulted him although he is the brother of al-Hassan al-'Askary. Alkulaini said: "He showed his lechery and debauch, and he was a shameless man and an alcoholic. One of the smallest men I have seen in value. Light and small in himself و أهتكهم لنفسه." (Osould al-Kafi 1:504) 

Is it possible that one of the members of Ahl-ul-Bayt, 'alayhim as-salam, is an alchoholic and is lewed?! 

If you want to know more details, you should read our authentic sources to know what was said about the other members of Ahl-ul-Bayt , 'alayhim as-salam, and to know how their pure offspring were killed and where were they killed and who killed them.  

Many of them were killed in the outskirts of Fares by the people who live there. If I was not afraid of making this chapter too lengthy, I would have mentioned the names of which I have counted and who killed them, but I will refer the gracious reader to a book titled 'Maqatel al-Talibyeen' by al-Asfhani for it is capable of explaining this. 

Note that the two Imams Muhammad al-Baqer and his son Ja'far as-Sadeq were insulted and slandered more than the rest of the members of Ahl-ul-Bayt. For many of the issues were attributed like Taqqiyyah, Mut'ah, sodomy with women and إعارة الفرج  …etc. 

And they are both innocent of all of this.