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Al Kadhimiyah

Peace be upon you, O my guardian of God. Peace be upon you, O my proof of God. Peace be upon you, O my light in the darkness of the earth. I bear witness that you have conveyed on behalf of God what He has bestowed upon you, and preserved what has been entrusted to you, and have permitted what God has permitted and forbidden You fulfilled what God forbids, you upheld God’s limits, you recited God’s book, and you patiently endured harm on the side of God, seeking reward until Certainty has come to you. I disavow God from your enemies and draw closer to God through your guardianship. I have come to you as a visitor, knowing your rights, loyal to your friends, hostile to your enemies, and keen on the guidance that you are following, knowing the error of God If I disagree with you, then intercede for me with your Lord, for you will have a great honor and a praised station with God. Peace be upon you, O two of God’s proofs on earth and in His heavens, your servant and your guardian, your visitor, drawing near to God through your visit. O God, make for me a tongue of truth among your loyal guardians Float, and make their sights endear to me, and make me with them in this world and the hereafter, O Most Merciful of the merciful.

Imam Musa Al-Kadhim: A Brief Overview

Personal Details
 

  • Name: Musa

  • Father: Jaafar bin Muhammad (Al-Sadiq), the seventh Imam among the Imami Shiites

  • Most Famous Nicknames: Al-Kadhim

  • Surname: Abu Al-Hasan and Abu Ibrahim

  • Place and Date of Birth: Al-Abwa, 7th of Safar, 128 AH (6th of November, 745 AD)

  • Age: 55 years

  • Duration of Imamate: 35 years

  • Date of Death: 25th of Rajab, 183 AH (1st of September, 799 AD)

  • Cause of Death: Martyred by poison in Harun al-Rashid's prison

  • Burial Place: Quraish cemetery (currently Al-Kadhimiya city), Baghdad, Iraq
     

His Birth and Early Life
Imam Musa bin Jaafar [peace be upon him] was born in Al-Abwa, a location between Mecca and Medina. His mother, Hamida bint Sa’id, was of Andalusian descent with Berber origins. She was known by the nickname Al-Musaffa, given by her husband, Imam Jaafar Al-Sadiq [peace be upon him], who praised her purity. Imam Musa grew up under his father's care, learning from his vast knowledge and jurisprudence.

Even from a young age, Imam Musa showed signs of genius and intelligence, being well-prepared to succeed his father. A notable incident involved a philosophical discussion with Abu Hanifa, where young Musa’s intuitive answer highlighted his profound understanding.

His Titles
Imam Musa [peace be upon him] was most famously known as Al-Kadhim. He was also referred to as the good servant and Zayn al-Mutahajdin in Medina. After his death, he became widely known as the Gate of Needs due to his reputation for miracles and answered prayers.

His Life Before His Imamate
Before becoming an Imam, Musa [peace be upon him] witnessed the various injustices practiced by the Abbasid authority against Bani Hashim, especially the Ahl al-Bayt. He observed the brutal treatment of his relatives and endured the martyrdom of his father, Imam Al-Sadiq, through poisoning by Al-Mansur. Imam Musa faced these adversities with patience and resilience, following the example of his grandfather, Imam Hussein [peace be upon him].

The School of Imam Musa Al-Kadhim
The school of Imam Jaafar al-Sadiq [peace be upon him]—the father of Imam Musa—was renowned for its intellectual contributions. It represented a significant leap in the pursuit of knowledge and the expansion of thought during a time of political conflict. Despite the turmoil, Imam Al-Sadiq established a grand university that educated around 4,000 students, including leaders of the four Sunni schools of thought.
Imam Al-Sadiq’s teachings went beyond traditional jurisprudence to include natural sciences, laying the foundation for a comprehensive educational system. This intellectual heritage was carried forward by his son, Imam Musa Al-Kadhim, who continued to teach and guide numerous students despite facing increasing persecution from the ruling authorities, particularly during Harun al-Rashid's reign.

His Legacy
The legacy of Imam Musa bin Jaafar [peace be upon him] is preserved in the writings of his students and major Shiite texts. His contributions to religious and intellectual sciences continue to be a source of knowledge for students and scholars. Despite the challenges and repeated arrests, his teachings endured, leaving a lasting impact on the Imami Shiite tradition and beyond.

O Hisham, the likeness of this world is like sea water. Whenever a thirsty person drinks from it, his thirst increases until it kills him.

Imam Kadhim peace be upon him said

O Hisham, God has two proofs against people: an apparent proof and a hidden proof. As for the apparent one. it is the Messengers, Prophets, and Imams, and as for the hidden one, it is the intellects.

Imam Kadhim peace be upon him said

Being a good neighbor does not prevent harm. But being a good neighbor is patient in the face of harm.

Imam Kadhim peace be upon him said

Helping the weak is one of the best acts of charity.

Imam Kadhim peace be upon him said

Imam Musa al-Kadhim's (Peace Be Upon Him) Confrontation with the Abbasid Caliphs

One of the significant challenges Imam Musa al-Kadhim (peace be upon him) faced during his imamate was the Abbasid Caliphs' attempts to distort religion. They sowed doubts about the Qur’an, issued incorrect judgments, and provided false interpretations of the noble verses. They supported deviant and anti-Shiite movements and justified their corrupt policies and actions through these distortions, as exemplified by Caliphs like Mahdi, Al-Hadi, and Al-Rashid Al-Abbasi.

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The Abbasid Caliph Mahdi's Inquiry about Alcohol

One such instance involved the Abbasid Caliph Mahdi questioning Imam al-Kadhim about the ruling on alcohol and whether it was forbidden in the Qur’an. However, this inquiry was not out of genuine ignorance but rather an attempt to justify his corrupt behavior and policies.

Mahdi was known for his debauchery, indulgence in pleasures, and drinking alcohol even before he became caliph. His immoral behavior increased after assuming the caliphate, as noted by historians like Ibn al-Imad al-Hanbali. In "Shadharat al-Dhahab," he says: “The Mahdi indulged in debauchery and amusement, and the people suspected him and accused him of various charges” [1].

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The Abbasid Caliphs' Corruption

Mahdi's actions were often criticized in poetry, highlighting his immoral lifestyle and the corrupt influence of his minister, Yaqoub bin Daoud. For instance, Abu Firas Al-Hamdani addressed the Abbasids in his poem "Al-Shafiyya," referring to Mahdi’s involvement in immorality and the dominance of his minister.

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The Caliph's Question to Imam al-Kadhim

When Mahdi questioned Imam al-Kadhim about alcohol, he aimed to find a statement from the Imam that would align with his desires, thus silencing the criticism of his policies and behavior. He said: “The people only know that it is forbidden, but they do not know that it is forbidden” [2]. This statement from the highest Islamic leadership, the "Commander of the Faithful," revealed his ignorance or deliberate disregard of the prohibition of alcohol.

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If Mahdi knew alcohol was forbidden and ignored it, the disaster would be greater. He sought to use the Qur’an and religion to justify his sins and immorality, hoping to extract a lenient statement from the Imam to excuse his behavior.

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Imam al-Kadhim's Response

Imam al-Kadhim, however, responded confidently: “Rather, it is forbidden in the Book of God Almighty” [3]. This unexpected answer astonished Mahdi, who was used to favorable answers from the fawning court jurists.

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Mahdi asked further: “In what place is it forbidden in the Book of God Almighty, O Abu Al-Hassan?” Imam al-Kadhim explained using the verse from the Qur’an: “My Lord has only forbidden immoral acts, both apparent and hidden, and sin and transgression without truth, and that you associate with God unless He has revealed it There is authority therein, and lest you say about God what you do not know” [4]. He elaborated that “sin” referred explicitly to wine and gambling, thus establishing that alcohol was indeed forbidden in the Qur’an.

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The Reaction of Ali bin Yaqtin

Mahdi, taken aback, turned to Ali bin Yaqtin and called it a "Hashemite fatwa," trying to include the Abbasids and himself in the Hashemite lineage to downplay the Alawites' significance. Ali bin Yaqtin, recognizing the virtue of the Ahl al-Bayt, praised them, saying: “Praise be to God who did not remove this knowledge from you, O people of the House” [5]. This remark underscored the wisdom and knowledge of the Ahl al-Bayt, further infuriating Mahdi, who suppressed his anger and reluctantly agreed.

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References

  1. Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, p. 365.

  2. Historical context regarding Mahdi's question.

  3. Imam al-Kadhim's response regarding the prohibition of alcohol.

  4. Qur’anic verse: Surah Al-A'raf, 7:33.

  5. Ali bin Yaqtin's response to Mahdi.

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This narrative illustrates Imam al-Kadhim’s unwavering stance on religious principles and his resistance to the corrupt attempts of the Abbasid Caliphs to manipulate Islamic teachings for their gain.

The Arrests and Martyrdom of Imam Musa al-Kadhim

Introduction
The narratives regarding the reasons for the arrest of Imam Musa al-Kadhim (peace be upon him) differ significantly, with several names mentioned, including Yahya bin Khaled Al-Barmaki, Ali bin Ismail, Muhammad bin Ismail, and Yaqoub bin Daoud (1). This multiplicity reflects the confusion among historians in interpreting the incident, and it appears that the second arrest of the Imam did not cause a significant uproar in society.

The Arrests of Imam al-Kadhim
Historical sources confirm that Al-Rashid first intended to arrest the Imam during the Umrah of Ramadan in 179 AH / 795 AD, when he came to Medina on his way back from Mecca with the Imam. The second arrest occurred when Al-Rashid designated Hajj in the same year. On his way back, he took the Imam from Medina and sent him to Basra to be imprisoned by its governor, Issa bin Jaafar, for a period (2).

There is, however, a difference in determining the location of the first arrest: Was it in Baghdad or Basra? According to the narration, Al-Rashid released Imam Musa al-Kadhim from prison but did not allow him to return to Medina. This implies that the Imam was with Al-Rashid during his Hajj. If we accept the narration of his arrest in the city, then Al-Rashid secretly transferred him to Basra to be imprisoned there, instead of leaving him in the city or returning with him to Baghdad. This leaves historians with difficulties in confirming the truth of the details provided by these narratives.

After a period in the Basra prison, Abu Al-Faraj Al-Isfahani mentions it was only a year, Al-Rashid decided to transfer the Imam to Baghdad to be imprisoned by Al-Fadl bin Rabi’. Subsequently, he was transferred to the prison of Al-Fadl bin Yahya Al-Barmaki, who eased his imprisonment. The narration states that Al-Fadl bin Yahya was punished for this leniency, and Imam Musa al-Kadhim was transferred to the prison of Al-Sindhi bin Shahik in Baghdad. His imprisonment with Ibn Shahik did not last long, as Al-Rashid ordered Al-Sindhi bin Shahik to quickly get rid of the Imam (3).

The Imam's Imprisonment and Martyrdom
Imam Musa al-Kadhim was arrested and sent to Basra prison in 179 AH / 795 AD, then transferred to Baghdad a year later, around 180 AH / 796 AD, to be imprisoned by Al-Fadl bin Rabi’. Later, he was imprisoned by Al-Fadl bin Yahya, and this continued until 183 AH / 799 AD (4). During this time, Imam al-Kadhim was isolated from the outside world, and the Shiites no longer knew if the Imam was alive or dead. Eventually, he was taken out of Al-Sindhi’s prison dead (5), and his funeral was held at the bridge in Baghdad to ensure a large crowd witnessed his death. Despite differences in historical accounts, the assassination of the Imam with poison is well-documented in Imami sources, supported by strong evidence (6).

The Imam was buried in the Quraysh cemetery in Karkh in the presence of a group of Hashemites and prominent figures from Baghdad. Al-Rashid was not present, as he was in Raqqa or Al-Mada’in at the time7. This indicates that Al-Rashid deliberately absented himself from the funeral, perhaps to avoid suspicion of involvement in the Imam’s death. According to Al-Isfahani’s narration, Imam Musa al-Kadhim was presented as: “This is Musa bin Jaafar, whom the Rafidites claim will not die, so look at him..”8. This was a way for the ruling authorities to insult, humiliate, and assault the dignity of the Imam, while justifying their actions.

The story of Imam Musa al-Kadhim’s arrest and martyrdom highlights the challenges and injustices faced by the Imam and his followers. His steadfastness and integrity in the face of oppression continue to inspire generations of believers.

References:

  1. Abu Jaafar Muhammad bin Yaqoub al-Kulayni, Al-Kafi, edited by Ali Akbar al-Ghafari, (Tehran: Dar al-Kutub al-Islamiyyah, 1367 AH), vol. 1, p. 485; Rashid al-Din Abu Jaafar Muhammad ibn Ali al-Mazandarani Ibn Shahr Ashub, The Virtues of the Family of Abu Talib, edited by a committee of professors from Najaf al-Ashraf (Al-Najaf al-Ashraf: Al-Haidariyya Library, 1956 AD), vol. 3, p. 439; Jamal al-Din Ahmad bin Ali al-Hasani Ibn Anaba, Umdat al-Talib fi Ansab al-Abi Talib, edited by Mahdi al-Raja’i, (Qom: Grand Ayatollah al-Mar’ashi al-Najafi’s Great Library, 2004 AD), p. 117; Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, Uyun Akhbar Al-Rida, edited by Hussein Al-Alami, (Beirut: Al-I’lami Publications Foundation, 1984 AD), vol. 2, p. 70. 

  2. Abu Jaafar Muhammad bin Yaqoub Al-Kulayni, Al-Kafi, vol. 1, p. 476; Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, Uyun Akhbar Al-Rida, vol. 2, pp. 73-74. 

  3. Abu Al-Faraj Ali bin Al-Hussein Al-Isfahani, The Taliban Fighter, edited by Ahmed Saqr (Beirut: Al-Alami Publications, D.T.), pp. 314-316. ↩

  4. Abu Abdullah Muhammad bin Abdos Al-Jahshiari, Ministers and Writers, edited by Mustafa Al-Saqqa, Ibrahim Al-Abiary, and Abdel-Hafiz Shalabi, (Cairo: Al-Amal Printing and Publishing Company, 2004), p. 227. 

  5. Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, Uyun Akhbar Al-Rida, vol. 2, p. 91. 

  6. Muhammad Baqir bin Muhammad Taqi al-Majlisi, Bihar al-Anwar al-Jami’a li Durar Akhbar al-Akhbar al-Pure Imams, (Beirut: Dar Ihya al-Turath al-Arabi, 1982 AD), vol. 48, pp. 26-249. 

  7. Abu Jaafar Muhammad bin Al-Hasan Al-Tusi, Al-Ghaybah, edited by Ebad Allah Al-Tahrani and Ali Ahmad Nasih, (Qom: Islamic Knowledge Foundation, 1411 AH), p. 26. 

  8. Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, Uyun Akhbar Al-Rida, vol. 2, p. 93. 

The Abbasids' Oppression of the Alawites and Shiites

Introduction
After the Abbasids completely eliminated the Umayyads, they turned their attention to the Alawites, whose support had been crucial in their rise to power. The Abbasids had raised the slogan "Oh, revenge for Hussein," but once in power, they committed atrocities against the Alawites that surpassed those of the Umayyads. The Abbasid authority severely restricted the Shiites during the time of Imam Musa al-Kadhim (peace be upon him), relentlessly pursuing and killing them.

Imprisonment of Imam al-Kadhim
Historical sources indicate that Imam al-Kadhim was imprisoned on the fourth day of Dhu al-Hijjah 179 AH (1). Sheikh Al-Mufid’s narration in "Al-Irshad" highlights the severe control the Abbasids exercised over the Imam. Hisham bin Salem, one of the Imam’s companions, recounted an incident where he feared for his life due to the spies employed by Abu Jaafar Al-Mansur in Medina. These spies were tasked with identifying those who gathered around the Imam after the death of Ja’far Al-Sadiq, leading to their capture and execution.

Methods of Oppression
The Abbasids employed oppressive and brutal methods to curb the spread of Shiite thought and end the influence of the Imams of the Ahl al-Bayt. These attempts aimed to create a rift between the Shiites and their Imams. Imam al-Kadhim was deeply concerned for the lives of his companions in such an oppressive environment. He instructed them to minimize contact with him to avoid drawing attention from the authorities. Al-Mufid narrates an instance where a follower sought guidance from Imam al-Kadhim. The Imam advised him to ask questions discreetly, emphasizing the danger of openly following his instructions, which could lead to their deaths (2).

Discreet Communication
This narration vividly illustrates the extent of the Abbasid policy of terror against the Shiites. The Imam had to choose specific times for his followers to contact him, away from the watchful eyes of the authorities and their spies. Al-Kulayni in "Al-Kafi" recounts an incident where a follower approached Imam Musa bin Jaafar al-Kadhim with a question. The Imam instructed him to wait until a more discreet time when the roads were less monitored and safer for such interactions (3).

Conclusion
The harsh treatment of the Shiites and their Imams under the Abbasid rule underscores the challenges faced by Imam Musa al-Kadhim (peace be upon him) and his followers. Despite the severe oppression, the Imam's guidance and strategic discretion ensured the continuity of Shiite thought and the safety of his companions.

References:

  1. Abu Jaafar Muhammad bin Yaqoub al-Kulayni, Al-Kafi, edited by Ali Akbar al-Ghafari, (Tehran: Dar al-Kutub al-Islamiyyah, 1367 AH), vol. 1, p. 485; Rashid al-Din Abu Jaafar Muhammad ibn Ali al-Mazandarani Ibn Shahr Ashub, The Virtues of the Family of Abu Talib, edited by a committee of professors from Najaf al-Ashraf (Al-Najaf al-Ashraf: Al-Haidariyya Library, 1956 AD), vol. 3, p. 439; Jamal al-Din Ahmad bin Ali al-Hasani Ibn Anaba, Umdat al-Talib fi Ansab al-Abi Talib, edited by Mahdi al-Raja’i, (Qom: Grand Ayatollah al-Mar’ashi al-Najafi’s Great Library, 2004 AD), p. 117; Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, Uyun Akhbar Al-Rida, edited by Hussein Al-Alami, (Beirut: Al-I’lami Publications Foundation, 1984 AD), vol. 2, p. 70.

  2. Abu Jaafar Muhammad bin Yaqoub Al-Kulayni, previous source, vol. 1, p. 476; Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, previous source, vol. 2, pp. 73-74.

  3. Abu Al-Faraj Ali bin Al-Hussein Al-Isfahani, The Taliban Fighter, edited by Ahmed Saqr (Beirut: Al-Alami Publications, D.T.), pp. 314-316.

  4. Abu Abdullah Muhammad bin Abdos Al-Jahshiari, Ministers and Writers, edited by Mustafa Al-Saqqa, Ibrahim Al-Abiary, and Abdel-Hafiz Shalabi, (Cairo: Al-Amal Printing and Publishing Company, 2004), p. 227.

  5. Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, previous source, vol. 2, p. 91.

  6. Muhammad Baqir bin Muhammad Taqi al-Majlisi, Bihar al-Anwar al-Jami’a li Durar Akhbar al-Akhbar al-Pure Imams, (Beirut: Dar Ihya al-Turath al-Arabi, 1982 AD), vol. 48, pp. 26-249.

  7. Abu Jaafar Muhammad bin Al-Hasan Al-Tusi, Al-Ghaybah, edited by Ebad Allah Al-Tahrani and Ali Ahmad Nasih, (Qom: Islamic Knowledge Foundation, 1411 AH), p. 26.

  8. Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, previous source, vol. 2, p. 93.

The Challenges and Debates of Imam Musa bin Jaafar Al-Kadhim

Imam Musa bin Jaafar Al-Kadhim (peace be upon him) faced numerous challenges during his imamate, spanning political, social, and intellectual realms. His great role emerged in confronting these challenges, particularly from those attempting to undermine the true doctrine of Islam. The Imam confronted intellectual deviations, misguided sects supported by the Abbasid authority, and the hypocrisy of other religions regarding Islam. His debates with these groups highlighted his divine knowledge and the unique qualities bestowed upon him by God Almighty.

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Intellectual Deviation and Sects

Imam Al-Kadhim's debates revealed his profound knowledge and the divine favor bestowed upon him and the pure Imams. These debates underscored their role as guardians of the Prophet's teachings and protectors of the religion. The noble verse "O you who have believed, obey God and obey the Messenger and those in authority among you" (Quran 4:59) refers to the Imams as those in authority.

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As the Commander of the Faithful (peace be upon him) described them:

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"They are the place of his secrets, the refuge of his affairs, the shelter of his knowledge, the abode of his wisdom, the caves of his books, and the mountains of his religion. Through them, he established the bow of his back, and the trembling of his thoughts went away."

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Imam Al-Kadhim’s Debates with the Abbasid Rulers

One of the most significant challenges faced by Imam Al-Kadhim was the Abbasid caliphs' attempts to distort the religion, sow doubts about the Quran, issue incorrect rulings, and support anti-Shiite movements. Al-Mahdi, Al-Hadi, and Harun Al-Rashid were among those who tried to justify their corrupt policies and actions by distorting religious teachings.

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Al-Mahdi Al-Abbasi and Drinking Alcohol

In one instance, Al-Mahdi asked Imam Al-Kadhim about the ruling on alcohol, questioning whether it was forbidden in the Quran. Al-Mahdi's question aimed to find justification for his indulgence in alcohol and to silence critics of his immoral behavior. He hoped to extract a statement from the Imam that aligned with his own views, thereby legitimizing his actions.

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Imam Al-Kadhim, however, responded firmly: "It is forbidden in the Book of God Almighty." Al-Mahdi, surprised by this response, inquired further, asking where it was forbidden in the Quran. The Imam cited the verse: "Say, 'My Lord has only forbidden immoral acts, both apparent and hidden, and sin and transgression without truth, and that you associate with God that for which He has sent down no authority, and that you say about God what you do not know.'" (Quran 7:33).

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Imam Al-Kadhim explained that "sin" in this context referred to wine, as God Almighty stated elsewhere: "They ask you about wine and gambling. Say, 'There is a great sin in them.'" (Quran 2:219). Thus, the Imam made it clear that alcohol was explicitly forbidden in the Quran.

Al-Mahdi, taken aback by the Imam's reasoning, attempted to dismiss the response by calling it a "Hashemite fatwa." Ali bin Yaqtin, present during the exchange, praised the Imam and his family, acknowledging their unique knowledge and wisdom. Al-Mahdi, although angered, reluctantly conceded.

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The Abbasid Policy of Persecution

Imam Al-Kadhim faced continuous persecution from the Abbasid rulers, who sought to undermine his influence and distort the true teachings of Islam. Despite this, he remained steadfast in his mission to uphold justice and truth. His profound knowledge and unwavering commitment to Islamic principles made him a formidable opponent to the corrupt Abbasid authority.

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Imprisonment and Persecution

The Imam's opposition to the Abbasid rule led to repeated imprisonment. Under Al-Mahdi, he was summoned to Baghdad multiple times and imprisoned. Al-Mahdi even contemplated killing him but was deterred by divine intervention. During Musa Al-Hadi's reign, the persecution intensified, culminating in the tragic incident of the trap, which deeply affected the Imam and his family.

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Harun Al-Rashid’s Reign

The years under Harun Al-Rashid were the most severe for Imam Al-Kadhim. Harun used spies to monitor the Imam's every move, recognizing the threat he posed to his rule due to his immense popularity and influence. Harun eventually ordered the Imam's arrest and imprisonment, leading to numerous failed attempts to kill him. The Imam was transferred between various prisons, with Harun constantly seeking ways to end his life.

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Vile Attempts and Miracles

Harun made several vile attempts to humiliate and subjugate Imam Al-Kadhim, including sending a beautiful slave girl to tempt him. However, these attempts failed miserably, as the Imam's piety and miracles only increased his followers' devotion. Even in prison, the Imam's virtues and miracles continued to inspire those around him, leading to conversions and increased loyalty among his jailers.

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The Final Martyrdom

Realizing that the only way to suppress Imam Al-Kadhim's influence was to kill him, Harun ordered Al-Sindi bin Shahik to poison the Imam. The Imam endured the effects of the poison for three days before finally succumbing to it, joining his pure ancestors in martyrdom.

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Conclusion

Imam Musa bin Jaafar Al-Kadhim's life was marked by immense persecution and suffering at the hands of the Abbasid rulers. Despite this, he remained steadfast in his mission to uphold the principles of Islam, educate his followers, and oppose tyranny. His martyrdom serves as a powerful testament to his unwavering commitment to justice and truth.

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References:

  1. Biography of the Imams, Sayyid Hashim Marouf Al-Hasani, vol. 2, p. 328

  2. Al-Saduq, Uyun Akhbar Al-Rida, vol. 1, p. 91

  3. Al-Arbali, Kashf Al-Ghumma, vol. 3, p. 3

  4. Tarikh al-Yaqubi, vol. 2, p. 357

The Persecution of Imam Musa bin Jaafar Al-Kadhim by the Abbasid Authority

The hadith about Imam Musa bin Jaafar Al-Kadhim (peace be upon him) is multifaceted, encompassing his virtues, knowledge, and the immense persecution he faced from the Abbasid rulers. The oppressive policies of the Abbasid authority against him led to his martyrdom by poisoning in Harun al-Rashid's prison. Here, we explore the unjust treatment he endured and his responses to these oppressive tactics.

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Heir to the Knowledge of the Imamate

Imam Al-Kadhim was born in Al-Ibaa, between Mecca and Medina, on the seventh of Safar in the year 128 AH. He grew up in the household of his father, Imam Al-Sadiq, inheriting the reins of knowledge and the legacy of prophecy. He led the great scientific school established by his father, contributing significantly to the intellectual and spiritual life of the Islamic nation. Despite the oppression and persecution he faced, he remained steadfast in his mission.

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The Four Tyrants

Imam Al-Kadhim's contemporaries were four of the Abbasid tyrants: Abu Jaafar Al-Mansur, Muhammad Al-Mahdi, Musa Al-Hadi, and Harun Al-Rashid. Each of these rulers subjected him to varying degrees of persecution and injustice, ultimately leading to his martyrdom.

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With Mahdi

The concept of caliphate differed vastly between Imam Al-Kadhim and Al-Mahdi Al-Abbasi. In a notable dialogue between them, the Imam refused to accept the restitution of Fadak from Al-Mahdi, stating he would only accept it within its proper limits, which encompassed vast regions such as Aden, Samarkand, Africa, and the Sword of the Sea. Al-Mahdi, realizing the Imam's true intentions, reacted with anger and refused to restore Fadak.

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This dialogue highlighted the fundamental difference in the concept of caliphate between the Abbasids and the Ahl al-Bayt. For the Abbasids, the caliphate was a means of power, oppression, and indulgence in worldly pleasures, while for the Ahl al-Bayt, it was a responsibility towards justice and the true implementation of Islamic principles.

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The Concept of Caliphate

The Abbasid caliphate was characterized by tyranny, oppression, and moral corruption. Their rule was marked by crimes against the Ahl al-Bayt and their followers, as well as general misconduct and moral decay. In contrast, the Ahl al-Bayt viewed the caliphate as a duty to uphold justice, truth, and the principles of Islam. This was evident in the actions and teachings of Imam Al-Kadhim, who consistently opposed the illegitimate rule of the Abbasids.

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The Imprisonment and Persecution

Imam Al-Kadhim's opposition to the Abbasid rule led to his repeated imprisonment. Al-Mahdi imprisoned him multiple times, even attempting to kill him, but the Imam's prayers and divine intervention saved him. Under Musa Al-Hadi, the persecution intensified, culminating in the tragic incident of the trap, a massacre of the Alawites.

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With Harun Al-Rashid

The years under Harun Al-Rashid were the most severe for Imam Al-Kadhim. Harun used spies to monitor the Imam's every move, recognizing the threat he posed to his rule due to his immense popularity and influence. Harun eventually ordered the Imam's arrest and imprisonment, leading to numerous failed attempts to kill him. The Imam was transferred between various prisons, with Harun constantly seeking ways to end his life.

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Vile Attempts and Miracles

Harun made several vile attempts to humiliate and subjugate Imam Al-Kadhim, including sending a beautiful slave girl to tempt him. However, these attempts failed miserably, as the Imam's piety and miracles only increased his followers' devotion. Even in prison, the Imam's virtues and miracles continued to inspire those around him, leading to conversions and increased loyalty among his jailers.

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The Final Martyrdom

Realizing that the only way to suppress Imam Al-Kadhim's influence was to kill him, Harun ordered Al-Sindi bin Shahik to poison the Imam. The Imam endured the effects of the poison for three days before finally succumbing to it, joining his pure ancestors in martyrdom.

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Conclusion

Imam Musa bin Jaafar Al-Kadhim's life was marked by immense persecution and suffering at the hands of the Abbasid rulers. Despite this, he remained steadfast in his mission to uphold the principles of Islam, educate his followers, and oppose tyranny. His martyrdom serves as a powerful testament to his unwavering commitment to justice and truth.

​

References

  1. Sayyid Hashim Marouf Al-Hasani, Biography of the Imams, vol. 2, p. 328.

  2. Al-Saduq, Uyun Akhbar Al-Rida, vol. 1, p. 91.

  3. Al-Arbali, Kashf Al-Ghumma, vol. 3, p. 3.

  4. Tarikh al-Yaqubi, vol. 2, p. 357.

The Persecution of Imam Musa bin Jaafar Al-Kadhim by the Abbasid Authority

Imam Musa bin Jaafar Al-Kadhim (peace be upon him) played a significant role in guiding his followers and disciples during the oppressive Abbasid rule, particularly under Al-Rashid. Despite the secrecy and clandestine nature of their movements, the Imam effectively directed his followers to avoid dealing with the ruling authority due to its illegitimacy. However, he addressed this issue with wisdom and practical flexibility, ensuring that his followers navigated their circumstances prudently.

​

Guidance to Avoid Complicity

Imam Al-Kadhim advised Safwan the camel driver, who owned a herd of camels contracted to the ruling authority, to sever his connection with them. Al-Kashi narrates this incident in his book:

​

 

"I entered upon Abu Al-Hasan Al-Kadhim, and he said: 'O Safwan, everything about you is good and beautiful, except for one thing.' I said: 'May I be made your ransom. What is it?' He said: 'You forced your camel upon this man [meaning Aaron].' I said: 'By God, I did not force him to be evil, nor arrogant, nor out of amusement, but I forced him to do this [meaning the road to Mecca], and I will not take him. But I will send my servants with him.' He said to me: 'O Safwan, will there be a burden on them?' I said: 'Yes, may I be sacrificed for you.' He said to me: 'Do you want them to stay until a break comes out?' I said: 'Yes.' He said: 'Whoever wants them to stay is one of them, and whoever is one of them will return to Hell.'" (Al-Kashi, Rijal Al-Kashi, p. 447) [1].

​

Safwan took the initiative to annul the contract and sold his camels. Al-Rashid, suspicious of this sudden change, summoned Safwan, but Safwan excused himself, saying he was too old to continue the work. Al-Rashid knew that this decision was influenced by Imam Al-Kadhim, stating, "If it were not for your previous good service, I would have killed you" (Bihar Al-Anwar, vol. 48, p. 136) [2].

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Strategic Retention in Positions of Power

While advising Safwan to sever ties, Imam Al-Kadhim excluded Ali bin Yaqtin, a minister under Al-Rashid, from this directive. Recognizing Ali's sincere and dedicated service to the Ahl al-Bayt and their followers, Imam Al-Kadhim saw his position as crucial for protecting the community. When Ali bin Yaqtin consulted him about leaving his job, the Imam said:

 

"Do not do it, for we have a human being through you, and your brothers are proud of you. Perhaps God will repel a loss through you and break through you the light of those who oppose His saints. O Ali, the atonement for your deeds is kindness to your brothers. Guarantee one for me, and I guarantee you three things: I guarantee that you will never meet any of our saints without fulfilling his need and honoring him, and I guarantee that you will never be covered by the roof of a prison, that the edge of the sword will never befall you, and that poverty will never enter your home, O Ali." (Usul al-Kafi, vol. 5, p. 110) [3].

​

This guidance demonstrates the Imam's strategic approach, ensuring that trusted figures remained in positions of influence to protect and support the Shiite community. Sheikh Al-Mufid narrates an incident that illustrates this strategy:

 

"On some days, Al-Rashid carried to Ali ibn Yaqtin garments with which he honored him, and among them was a black brocade of kings' clothing, heavy with gold. So Ali ibn Yaqtin delivered most of those garments to Musa ibn Jaafar, and he conveyed them as a whole. The shield, and he added to it money that he had on a fee for what he carried to him of a fifth of his money. When this reached Abu Al-Hasan, he accepted the money and the clothes, and returned the shield at the hands of the Messenger to Ali bin Yaqtin, and wrote to him: 'Keep it and do not let it out of your hand. You will have something to do with it and need it with him.' Ali bin Yaqtin became suspicious of her returning it to him, and he did not know the reason for that, so he kept the shield. A few days later, Ali bin Yaqtin had a crush on a boy who was specializing with him, so he dismissed him from his service, and the boy knew Ali's inclinations. Ibn Yaqtin went to Abu al-Hasan Musa, and he was aware of what he brought to him at all times, such as money, clothes, gifts, and other things. So he went with it to al-Rashid and said: He claims the imamate of Musa bin Jaafar, and he brings to him a fifth of his money every year, and he carried to him the armor with which he honored him. Commander of the Faithful at such and such a time. Al-Rashid became angry because of this and became very angry, and said: I will reveal this situation, for if the matter is true as you say, I will kill him. He asked for Ali bin Yaqtin to be brought, and when he appeared before him, he said to him: What did you do with the armor I covered you with? He said: O Commander of the Faithful, I have it in a sealed bowl with perfume in it. I have kept it. Rarely in the morning do I open the bowl and look at it, seeking blessings from it. I kiss it and return it to its place, and every evening I do the same with it." (Al-Irshad, p. 216-225) [4].

​

This incident shows the strategic importance of retaining trusted individuals in key positions within the ruling authority.

​

Balancing Principles and Practicality

Imam Al-Kadhim's guidance highlights the balance between adhering to principles and navigating practical realities. While advising against dealing with an illegitimate ruling authority, he allowed for exceptions when it served the broader interest of the Shiite community.

​

This nuanced approach is further emphasized in the Quranic verse:

 

"And He has not placed upon you in religion any hardship" (Surah Al-Hajj, verse 78) [5].

​

In summary, Imam Al-Kadhim's leadership exemplified wisdom, strategic thinking, and a deep commitment to protecting and guiding the Shiite community while navigating the oppressive political landscape of his time.

​

References

  1. Muhammad bin Omar Al-Kashi, Rijal Al-Kashi, edited by: Al-Sayyid Ahmed Al-Husseini, (Beirut: Al-Alami Foundation, D.T.), p. 447.

  2. Muhammad Baqir Al-Majlisi, Bihar Al-Anwar Al-Jami’ah Lidurar Akhbar Al-Akhbar Al-Pure Imams (Tehran: Revival of Islamic Books), 48, p. 136.

  3. Al-Kulayni, Usul al-Kafi, edited by Muhammad al-Akhundi, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 5, p. 110.

  4. Al-Mufid Muhammad bin Muhammad bin Al-Nu’man Al-Baghdadi, Al-Irshad fi Knowing God’s Proofs for His Servants, (Beirut: Al-Bayt Foundation, peace be upon them, for Heritage Revival, 1995), pp. 216-225.

  5. Surah Al-Hajj, verse 78.

The Role of the Infallible Imams (peace be upon them) in Confronting Oppression

The role of the infallible Imams (peace be upon them) extended far beyond the intellectual, doctrinal, and spiritual leadership of the nation. They actively confronted and opposed the Umayyad and Abbasid authorities, consolidating the principle of revolution against injustice and oppressors. They combated falsehood and established a revolutionary spirit that rejected tyranny in the hearts of Muslims, spreading anti-tyranny concepts in society.

​

Dr. Mahmoud Ismail Al-Masry notes that the Ahl al-Bayt represented the strongest opposition to the rulers' policies by advocating for justice in the Islamic sense, as affirmed by Islam, and it was one of their most prominent calls [1].

​

They continually kept the spirit of Sharia alive by fighting deviant authorities, never relying on the oppressors, persistently calling for Muslims' rights, and fulfilling their responsibilities to the nation. They protected the line of Islam and preserved its holy law after the Prophet (peace be upon him).

​

This role began with the Commander of the Faithful and his wife, Fatima Al-Zahra (peace be upon her), demanding Fadak and rejecting the Saqifa pledge of allegiance, even facing assassination attempts. Imam Hassan exposed Muawiyah’s disregard for the nation’s capabilities, leading to his poisoning. Imam Hussein (peace be upon him) launched a revolution against the Umayyads' attempt to revert to early ignorance, preserving Islam with his sacrifice.

​

All subsequent Imams followed this path, never deviating despite oppressive means and a terrorism-filled atmosphere, maintaining their influence in rejecting injustice.

​

Support for Alawite Revolutions

The Alawite revolts against the Abbasids were driven by intense pressure and hostility from the Abbasid authority, which employed varied methods of repression, including killing, imprisonment, torture, displacement, and abuse. Due to this hostility, the Alawites, descendants of the Imams (peace be upon them) and their cousins, resorted to armed confrontation, launching numerous revolutions advocating for justice and fairness, enjoining good and forbidding evil. They raised the slogan of "contentment with the family of Muhammad," aiming to restore the usurped rights of the Ahl al-Bayt and remove injustice from the nation, with the infallible Imam as the intended leader.

​

The Imams supported these revolutions with financial assistance, monitoring their developments, showing mercy to their leaders, and cursing their killers. Imam Al-Sadiq (peace be upon him) supported Zaid bin Ali's revolution, and Imam Al-Kadhim (peace be upon him) supported the revolution of Hussein in Fakh, demonstrating their commitment to justice while maintaining their revolutionary spirit.

​

Imam Al-Sadiq praised Zaid bin Ali’s revolt, stating: "May God have mercy on my uncle Zaid, for he called for contentment from the family of Muhammad, and if he was victorious, he would fulfill what he called for" and expressed support for all Alawite revolts, emphasizing his responsibility to support their families if they were killed [2].

​

Alawite Revolutions

The Alawite revolutions continued during the reigns of various Imams:

​

  • During the reigns of Imam Al-Baqir and Al-Sadiq (peace be upon them), revolts were led by Zaid bin Ali, his son Yahya bin Zaid, Abdullah bin Muawiyah, and Muhammad bin Abdullah bin Al-Hassan.

  • During the reign of Imam Al-Kadhim (peace be upon him), revolts were led by Al-Hussein bin Ali, known as the Martyr of Fakh, his brothers Yahya and Idris.

  • During the reign of Imam Al-Rida (peace be upon him), Zaid bin Musa, Muhammad bin Ibrahim, and Muhammad Al-Dibaj led revolts.

  • During the reign of Imam Muhammad al-Jawad (peace be upon him), Abdul Rahman bin Ahmed and Muhammad bin al-Qasim led revolts.

  • During the reign of Imam Al-Hadi (peace be upon him), revolts were led by Muhammad bin Saleh and Al-Hassan bin Zaid.

  • During the reign of Imam Al-Askari, Ali bin Muhammad led a revolt.

​

The Trap Revolution

Imam Al-Kadhim witnessed the Trap Revolution against the Abbasid authority during the era of Al-Hadi, led by Al-Hussein bin Ali in 169 AH/786 AD. This revolution, driven by the oppressive policies of Al-Hadi, involved prominent figures of Banu Hashim and resulted in the martyrdom of over a hundred Alawites. The poet Dabal Al-Khuzai commemorated this battle in his famous poem [3].

​

Al-Hadi’s oppressive policies against the Alawites, including the appointment of Omar bin Abdul Aziz, who intensely persecuted them, led to the Trap Revolution. The Abbasid army, led by Musa bin Isa, ultimately suppressed the revolution, beheading the martyrs and displaying their heads publicly [4].

​

Imam Al-Kadhim’s Position

Imam Al-Kadhim condemned the Abbasid crimes, asserting the righteousness of the martyrs and challenging the Abbasid authority's oppressive policies. Despite the threats, he openly supported the revolution, demonstrating his commitment to justice.

​

Al-Hadi’s anger towards Imam Al-Kadhim, accusing him of instigating the revolution, highlighted the Imam's influential role. Al-Hadi’s statement, "By God, Hussein only disobeyed his command, and I only follow his love," indicates the Imam's support for the revolution, despite the Abbasid threat to his life [5].

​

Imam Al-Kadhim advised Al-Hussein during the revolution, predicting his martyrdom and urging him to remain steadfast. His grief over the revolution’s tragic outcome was profound, as he mourned the loss of his family and friends, acknowledging the significance of their sacrifice.

​

References

  1. Secret Movements in Islam, p. 67

  2. Tarikh al-Yaqubi, vol. 3, p. 148

  3. Al-Hasaniyyun fi Iraq, vol. 1, p. 154

  4. Al-Tabari’s history and Al-Kamil’s history

  5. The same source

Imam Musa bin Jaafar Al-Kadhim (peace be upon him) and His Role in Continuing His Father’s Legacy

Imam Al-Kadhim's Role After Imam Al-Sadiq
Imam Musa bin Jaafar Al-Kadhim (peace be upon him) played a significant role after the death of his father, Imam Al-Sadiq (peace be upon him), in upholding and advancing the legacy of his father's scientific and spiritual school. He continued to lead this great school, preserving its goals, disseminating its knowledge, and ensuring its influence remained effective in society, despite facing severe oppression and persecution from the Abbasid authorities. The role played by Imam Al-Kadhim in maintaining the vibrancy and effectiveness of this school was crucial in establishing a strong relationship between the school and the nation by assuming its scientific and spiritual leadership.

Imam Al-Kadhim and the Great Responsibility
Before discussing the great role and responsibility that Imam Al-Kadhim assumed, it is essential to understand the significance of the school established by Imam Al-Sadiq (peace be upon him). The immense impact and wide resonance of this school in the Islamic nation highlight the great task entrusted to Imam Al-Kadhim. His mission was to preserve the goals and principles of this school and continue its mission in society.

School of Islamic Civilization and Comprehensive Humanity
Islamic history has not witnessed the birth of a greater scientific Islamic civilization that influenced both Islamic and human thought with profound sciences than the school of Imam Al-Sadiq. This school encompassed not only Islamic sciences such as the Qur'an, jurisprudence, hadith, and ethics but also various other fields. It was a truly comprehensive scientific school that included interpretation, jurisprudence, hadith, theology, dialectics, genealogy, language, poetry, literature, writing, history, philosophy, chemistry, astronomy, social values, good morals, and comprehensive reform in all fields of life.

Thousands of scholars graduated from this school, many of whom became builders and standard-bearers of Islamic and human civilization. Imam Al-Sadiq laid its foundations on solid scientific principles, rich in intellectual depth and breadth. Muhammad Abu Zahra al-Masry, a scholar of Al-Azhar, stated that Islamic scholars have never been more unanimous about a person's virtue and knowledge than they were about Imam Al-Sadiq. Many Sunni scholars, including Malik and Abu Hanifa, learned from him and regarded him as the most knowledgeable person [1].
Abu Hanifa famously said, “If it were not for the two years, the blessings would have perished,” acknowledging that his academic fame was due to the two years he studied with Imam Al-Sadiq.

Independence from Authority
A significant feature of this school was its independence from state authority and its resistance to being subject to state policy. This school was the first to establish the principles of ijtihad (independent reasoning) and deduction in jurisprudence. The school of Al-Sadiq is also the school of the Commander of the Faithful, Al-Baqir, Al-Kadhim, Al-Rida, and all the infallible Imams (peace be upon them). If we trace their history and sciences, we find a cohesive and interconnected role in educating the nation, leading scientific revolutions against the policy of ignorance led by the Umayyads and Abbasids.

Abbasid Censorship of Imam Al-Kadhim and the Policy of Terrorism
The period in which Imam Al-Kadhim assumed the imamate was different from the period of Imam Al-Sadiq, especially regarding the political atmosphere. After the Abbasids eliminated the Umayyads, they turned against the Alawites, committing crimes similar to those of the Umayyads. The Abbasid authority restricted the Shiites during Imam Al-Kadhim's time, pursuing and killing them.

Sheikh Al-Mufid narrates that the Abbasids exercised strict and intense control over the Imam. He recounts an incident where Hisham bin Salem, a companion of the Imam, feared being taken and beheaded by Abu Jaafar Al-Mansur's spies [2]. These oppressive methods were attempts to limit the spread of Shiite thought and end the role of the imams of the Ahl al-Bayt. Imam Al-Kadhim, concerned for the safety of his companions, instructed them to conceal their contact with him [2].

Risks, Difficulties, and Challenges
Despite these oppressive methods, Imam Al-Kadhim played a crucial role in leading the nation, shouldering the burdens of the imamate, and continuing his father’s scientific career. His father’s companions returned to him to learn about their religion, gathering with him in complete secrecy to listen to his knowledge and lessons. Al-Majlisi narrates that a group of the elite of Abu Al-Hasan Musa Al-Kadhim, from the Ahl al-Bayt and his Shiites, would attend, carrying ebony tablets and miles to write down the Imam's teachings [3].

Al-Kadhim's Radiance Illuminates the Country
Despite these challenges, the knowledge of the Imam spread widely among the people. His companions carried out the mission of disseminating his teachings. Al-Hasan bin Ali bin Yaqtin wrote the book "The Questions of Musa bin Jaafar," and many of his family and Shiites narrated from him. Notable figures such as his brother Ali bin Jaafar and his son Abdullah bin Musa bin Jaafar were among those who narrated from him. Al-Najashi cited a large group of the Imam's companions who narrated from him, and Al-Tusi mentioned 46 men who narrated on the authority of Imam Al-Kadhim, providing valuable information about their contributions to the field of science [4].

Knowledge Dissemination from Prison
The dissemination of knowledge was not limited to his companions. The lights of his knowledge even penetrated the walls of his prison. Al-Najashi narrated that Ibrahim al-Marwazi, the tutor of the sons of al-Sindi ibn Shahik, who supervised Imam Al-Kadhim in prison, wrote a book including the Imam’s hadiths while he was in prison [5].

References

  1. Imam Al-Sadiq, p. 66

  2. Al-Irshad, p. 272

  3. Bihar Al-Anwar, vol. 12, p. 278

  4. Al-Rijal, p. 243

  5. Al-Rijal, p. 319

The Commandments of Imam Musa bin Jaafar Al-Kadhim

Introduction
The commandments of Imam Musa bin Jaafar, “peace be upon him,” are among the Islamic concepts that relate to a person’s life in his stance toward the challenges he faces as an individual or as a society. The relationship with the Ahl al-Bayt, “peace be upon them,” is not merely emotional or based on sympathy for their tragedy; it is a commitment to their principles. They endured difficulties and made sacrifices to keep the Islamic line straight, and this is their enduring legacy.

The Problem of the Silent Majority
The Imam addressed the issue of the silent majority in many of his commandments. He advised one of his companions: “Do good, say good, and do not be a fool.” When asked what he meant by "a fool," he replied, “Do not say, ‘I am with the people,’ and I am like one of the people. The Messenger of God said: ‘O people, there are two things; we find good and we find evil, so do not find evil more beloved to you than finding good’” [1].

From this commandment, it is clear that Imam al-Kadhim, peace be upon him, is addressing people who face life’s conflicts and problems passively. They do not seek to take positions based on their understanding but depend on others to think and decide for them. These individuals, when asked about their stance on any issue, often say they have no position. This mentality creates a "silent majority," whose silence turns into a satanic state, summarized in the saying: “He who is silent about the truth is a mute devil.”

False Confidence
The Imam also addressed the issue of false confidence in a commandment to Hisham bin Al-Hakam: “O Hisham, if you had a nut in your hand, and people said: a pearl, it would not benefit you when you knew that it was a nut. Even if you had a pearl in your hand, and people said it was a walnut, what harm would it do if you knew it was a pearl” [2].

Imam Al-Kadhim, peace be upon him, emphasized that people’s opinions should not affect your self-confidence. You should know your own value, your thoughts, and your goals. People might exaggerate your abilities or belittle them, but you should remain grounded in your reality and not let external opinions elevate or diminish your self-worth.

Confidence and Self-Awareness
The basis of confidence, according to the Imam, is knowing your truth and staying with it, regardless of others' opinions. The companion Ammar bin Yasser exemplified this when he said, during a retreat in the army of Imam Ali, peace be upon him: “By God, if they beat us until they reached Safat Hajar, we would know that we are right and they are wrong” [4].

To understand Imam Musa bin Jaafar, “peace be upon him,” one must consider his stance on the ruling authority. He spoke the truth fearlessly, even when it threatened his safety. He advised his companions: “Fear God and speak the truth, even if it leads to your destruction, for it will save you. Fear God and abandon falsehood, and if it seems to save you, it will destroy you” [5].

Embracing Challenges
The Imams from the Ahl al-Bayt, peace be upon them, faced tragedy with resilience, finding joy in their faith and Islam. Imam Hussein, peace be upon him, exemplified this when he received the blood of his infant son, saying: “What has befallen me is small, but it is in the eyes of God” [6]. This perspective shows that when a person is with God in the meaning of divine love, they do not feel pain, as their suffering is for God’s sake.

References

  1. Ibn Shu’bah Al-Harrani, Tuhaf Al-Uqul, edited by Ali Akbar Al-Ghafari, (Qom: Islamic Publishing Foundation, 1404 AH), p. 413.

  2. Sayyed Sabiq, Fiqh al-Sunnah, (Egypt: Dar al-Hadith, 2004), vol. 2, p. 611.

  3. Al-Kulayni, Usul al-Kafi, edited by Muhammad al-Akhundi, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 2, p. 454.

  4. Nour Allah al-Tastari, The Burning Thunderbolts in Criticism of the Burning Thunderbolts, edited by Jalal al-Din al-Husseini, (Tehran: Dar Mash’ar, D. T.), p. 96.

  5. Muhammad Baqir al-Majlisi, Bihar al-Anwar, al-Jami’ah Lidurar Akhbar al-Imam al-Pure (Tehran: Ihya al-Kutub al-Islamiyya), vol. 75, p. 319.

  6. Ibid., vol. 45, p. 47.

The Comprehensive Legacy of Imam Musa bin Jaafar Al-Kadhim

Introduction
Imam Musa bin Jaafar Al-Kadhim (peace be upon him) left a legacy that touched every aspect of life, focusing on the mind, soul, and heart of individuals. His teachings connect people to God Almighty and to each other, emphasizing the importance of living a life that transcends personal, familial, national, and ethnic boundaries. He urged humanity to live with a sense of global community: “O mankind, We have created you from a male and a female, and made you into peoples and tribes that you may know each other” (1).

His Kindness and Forgiveness
Imam Al-Kadhim (peace be upon him) was renowned for his kindness and forgiveness. He pardoned those who wronged him and embraced his enemies, teaching them the meaning of love and humanity. This approach earned him the title "Al-Kadhim," meaning the suppressor of anger, as he demonstrated benevolence and forgiveness even towards the arrogant and disrespectful (2).

His Relationship with God
Historical records confirm that Imam Al-Kadhim (peace be upon him) had a profound connection with God. He lived a life dedicated to worship and the message of Islam, often extending his prostrations and expressing his gratitude to God for the opportunity to worship Him: “O God, I was asking you to make me free for your worship, and you did, so praise be to you” (3). Despite his sinless life, he would humbly seek God’s forgiveness, living as a devoted servant (4).

Intellectual and Ideological Role
The ruling authorities perceived Imam Al-Kadhim's (peace be upon him) position as a threat, leading to continuous harassment and imprisonment. His intellectual revolution aimed to instill awareness in people’s minds, teaching them to reject oppression and support justice. He commemorated the Al-Taf incident, preparing cadres to explain its significance and the importance of visiting the grave of Al-Hussein:

“Whoever visits the grave of Al-Hussein, knowing his rights, may God forgive his past and future sins” (5). He affirmed that visiting Al-Hussein’s grave is as rewarding as performing Hajj (6).

Social and Economic Role
Imam Al-Kadhim (peace be upon him) was also known for his generosity. He provided for the poor, often visiting them at night with food and necessities without revealing his identity. Sheikh Al-Mufid described him as the most devout, knowledgeable, and generous person of his time, compassionate towards his family and the poor (7).

The Imam also sought to secure the rights of the poor from the ruling authority. During the Hajj season, when Al-Rashid asked if he had any requests, Imam Al-Kadhim emphasized the rulers’ obligations to support the needy, reflecting his commitment to economic justice: “God Almighty has obligated the rulers of his covenant to provide relief to the poor of the nation, pay off debtors, pay the burden, clothe the poor, and do good to the needy, so you are the first to do that” (8).

Conclusion
Imam Musa bin Jaafar Al-Kadhim’s legacy is a testament to his comprehensive approach to life, encompassing intellectual, social, economic, and spiritual dimensions. His teachings continue to inspire and guide people towards a life of justice, compassion, and devotion to God.

References

  1. Surah Al-Hujurat, verse 13.

  2. Surah Al Imran, verse 134.

  3. Muhammad Baqir Al-Majlisi, Bihar Al-Anwar, Al-Jami’ah Lidurar Akhbar Al-Akhbar Al-Pure Imams (Tehran: Revival of Islamic Books), vol. 48, p. 107.

  4. Al-Kulayni, Usul al-Kafi, edited by Muhammad al-Akhundi, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 3, p. 323.

  5. Jaafar bin Muhammad bin Jaafar ibn Qulwayh al-Qummi, Kamil al-Ziyarat, edited by Jawad al-Qayumi, (Qom: Islamic Publishing Foundation, 1417 AH), p. 139.

  6. Same source, p. 157.

  7. Muhammad bin Muhammad bin Al-Nu’man Al-Baghdadi, Al-Irshad fi Knowing God’s Proofs on His Servants (Beirut: Al-Bayt Foundation, peace be upon them, for Heritage Revival, 1995), vol. 2, p. 231.

  8. Al-Saduq, Uyun Akhbar Al-Rida, vol. 1, pp. 90-91.

The Role of Imam Musa bin Jaafar Al-Kadhim in Preserving Islamic Thought

Introduction
The role of the Ahl al-Bayt (peace be upon them) was to monitor the Islamic arena, ensuring that the community remained on the right path and addressing the negative influences infiltrating Islamic thought. Imam Musa bin Jaafar Al-Kadhim (peace be upon him) exemplified this responsibility by actively engaging with the intellectual and cultural developments of his time.

Historical Context
Imam Musa bin Jaafar Al-Kadhim (peace be upon him) lived during a period characterized by significant philosophical, ideological, and political movements. This era, spanning from Al-Mansur Al-Abbasi to Harun Al-Rashid Al-Abbasi, was marked by various developments and massacres reminiscent of the tragedy of Karbala. The cultural movement of the time raised many questions about faith, Islamic law, and political reality, often met with exclusion, political violence, and brutal repression by the Abbasid rulers (1).

Intellectual Contributions
Despite the difficult political situation, Imam Musa bin Jaafar Al-Kadhim (peace be upon him) filled his era with knowledge and thought, addressing intellectual deviations and correcting misconceptions within Islamic thought.

First: The Attributes of God
Imam Al-Kadhim (peace be upon him) observed deviations concerning the doctrine of monotheism. A deviant movement questioned whether God was a body like other bodies or an entirely different kind of body. The Imam clarified that God's essence is beyond human comprehension and should only be described as He described Himself: “God is too high, exalted, and great for His essence to reach His description, so describe Him in the way He described Himself, and refrain from anything else” (2).

Second: The Source of Belief
The Imam emphasized the importance of deriving beliefs from the Qur'an and the Sunnah. He rejected the notion that God could be a body, explaining that the body is limited, while God's attributes are infinite: “May God kill him. Didn’t he know that the body is limited?” (3). The Imam stressed that God's essence and attributes should not be likened to human attributes.

Third: Correction of Supplications and Visits
Imam Al-Kadhim (peace be upon him) emphasized the authenticity of supplications and visits, ensuring they are based on the Qur'an, the Prophet (peace be upon him and his family), and the pure Imams. He corrected misconceptions, such as when he advised against saying “the ultimate of His knowledge” and instead to say “the ultimate of His satisfaction,” highlighting the infinite nature of God's knowledge (4).

Fourth: Discussing Anthropomorphism
Imam Al-Kadhim (peace be upon him) addressed misconceptions about God’s physical form. He refuted the idea that God descends physically, explaining that God’s presence is not subject to physical limitations: “God does not descend and does not need to descend, but His appearance is in nearness and distance” (5).

Fifth: The Concept of Provision and Judgment
Imam Al-Kadhim (peace be upon him) advised believers not to doubt God’s provision and judgment, even in times of hardship. He taught that delays in provision or harsh judgments stem from God’s wisdom and knowledge of what is best for His servants (6).

Sixth: Characteristics of a True Shiite
Imam Al-Kadhim (peace be upon him) described the qualities of a true Shiite, emphasizing piety, humility, honesty, and frequent remembrance of God. He highlighted that true Shiism is not merely a label but a commitment to living by the highest ethical and spiritual standards (7).

Seventh: The Relationship Between Muslims
The Imam advised patience and forgiveness towards those who envy others. He taught that responding to envy with obedience to God, rather than retaliation, aligns with the teachings of Islam: “Be patient with the enemies of blessings, for you will not reward the one who disobeys God in you with anything better than by obeying God in him” (8).

Conclusion
Imam Musa bin Jaafar Al-Kadhim (peace be upon him) played a pivotal role in preserving and promoting Islamic thought during a turbulent historical period. His teachings on the attributes of God, the source of belief, the authenticity of supplications, and the characteristics of a true Shiite continue to guide and inspire Muslims. His legacy as a scholar, spiritual leader, and defender of the faith remains a cornerstone of Islamic heritage.

References:

  1. Al-Kulayni, Al-Kafi, edited by Ali Akbar Al-Ghafari, (Tehran: Al-Haidariyya Press, 1363 AH), vol. 1, p. 102.

  2. Same source, p. 106.

  3. Same source.

  4. Muhammad Baqir al-Majlisi, Bihar al-Anwar, al-Jami’ah Lidurur Akhbar al-A’imah al-Pure (Tehran: Revival of Islamic Books), vol. 4, p. 83.

  5. Al-Amili, Al-Intisar, “The Most Important Shiite Debates on the Internet,” (Beirut: Dar Al-Sira, 2000), vol. 2, p. 102.

  6. Al-Kulayni, previous source, vol. 2, p. 61.

  7. Hussein Al-Boroujerdi, Jami’ Al-Hadith Al-Shi’a, (Qom: Al-Ilmiyya Press, 1399 AH), vol. 14, p. 269.

  8. Al-Kafi, previous source, vol. 2, p. 74.

  9. Same source, vol. 2, p. 109.

  10. Surah Al Imran, verse 134.

  11. Hadi Al-Najafi, Encyclopedia of the Hadiths of Ahl al-Bayt, peace be upon them, (Beirut: Arab Heritage Revival House, 2002), vol. 4, p. 440.

Oppression and Imprisonment of Imam Musa al-Kadhim

Introduction
In this life, there is one truth that a person must be aware of and apply realistically to achieve happiness: the true connection to God Almighty. Life should be seen as a passageway where there is no comfort, as misery does not come from external reality but from one's outlook on life. For example, a person might view an unfulfilled desire as misery, but perhaps that desire contains harm for them. Therefore, happiness lies in contentment with what God chooses. This is exemplified by two prophets, Job and Solomon (peace be upon them). Despite their vastly different life circumstances—Job's extreme illness and loss of wealth and children, and Solomon's ownership of the world—they both saw their conditions as tests from God. Their patience and praise of God were means of earning the afterlife.

Lessons from the Lives of the Pure Imams
The lives of the pure Imams (peace be upon them) are filled with countless stories that reflect their deep connection with God and offer valuable lessons in achieving happiness in both worlds. One such story is that of Imam al-Kadhim during his long, dark imprisonment. Today, many would find imprisonment a source of misery, thinking happiness lies in release. However, imprisonment can have great benefits, such as shielding one from temptations and sins that could lead to punishment in the afterlife. Imprisonment in this world, no matter how long, is insignificant compared to the punishment of the afterlife, where a day is like a thousand years.

Imam al-Kadhim provides a profound example of achieving happiness and transcending worldly concerns through his connection with God. He turned his imprisonment into a great blessing, thanking God and saying upon entering the prison, "Oh God, you know that I have always asked you to free me up for your worship, O God, and you have done so, praise be to you."

Conclusion
The stories of the prophets and Imams illustrate that true happiness comes from a deep connection with God and contentment with His will. Despite their circumstances, they saw their trials as opportunities to earn the afterlife through patience and praise of God.

References:

  1. Abu Jaafar Muhammad bin Yaqoub al-Kulayni, Al-Kafi, edited by Ali Akbar al-Ghafari, (Tehran: Dar al-Kutub al-Islamiyyah, 1367 AH), vol. 1, p. 485; Rashid al-Din Abu Jaafar Muhammad ibn Ali al-Mazandarani Ibn Shahr Ashub, The Virtues of the Family of Abu Talib, edited by a committee of professors from Najaf al-Ashraf (Al-Najaf al-Ashraf: Al-Haidariyya Library, 1956 AD), vol. 3, p. 439; Jamal al-Din Ahmad bin Ali al-Hasani Ibn Anaba, Umdat al-Talib fi Ansab al-Abi Talib, edited by Mahdi al-Raja’i, (Qom: Grand Ayatollah al-Mar’ashi al-Najafi’s Great Library, 2004 AD), p. 117; Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, Uyun Akhbar Al-Rida, edited by Hussein Al-Alami, (Beirut: Al-I’lami Publications Foundation, 1984 AD), vol. 2, p. 70.

  2. Abu Jaafar Muhammad bin Yaqoub Al-Kulayni, previous source, vol. 1, p. 476; Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, previous source, vol. 2, pp. 73-74.

  3. Abu Al-Faraj Ali bin Al-Hussein Al-Isfahani, The Taliban Fighter, edited by Ahmed Saqr (Beirut: Al-Alami Publications, D.T.), pp. 314-316.

  4. Abu Abdullah Muhammad bin Abdos Al-Jahshiari, Ministers and Writers, edited by Mustafa Al-Saqqa, Ibrahim Al-Abiary, and Abdel-Hafiz Shalabi, (Cairo: Al-Amal Printing and Publishing Company, 2004), p. 227.

  5. Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, previous source, vol. 2, p. 91.

  6. Muhammad Baqir bin Muhammad Taqi al-Majlisi, Bihar al-Anwar al-Jami’a li Durar Akhbar al-Akhbar al-Pure Imams, (Beirut: Dar Ihya al-Turath al-Arabi, 1982 AD), vol. 48, pp. 26-249.

  7. Abu Jaafar Muhammad bin Al-Hasan Al-Tusi, Al-Ghaybah, edited by Ebad Allah Al-Tahrani and Ali Ahmad Nasih, (Qom: Islamic Knowledge Foundation, 1411 AH), p. 26.

  8. Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qumi Al-Saduq, previous source, vol. 2, p. 93.

Harun Al-Abbasi’s Persecution of Imam Al-Kadhim

Introduction
The ongoing conflicts between the imams of the Ahl al-Bayt (peace be upon them) and the imams of distortion and aggression, along with attempts to harm the pure lineage of the Ahl al-Bayt, have been a tragic constant in Islamic history. Every era recounts the sad stories of their suffering. Harun al-Abbasi's attempts to harass Imam Al-Kadhim (peace be upon him) included imprisonment, assassination attempts, and other forms of pressure. Harun’s repeated failures to overthrow the Imam led him to resort to desperate measures, assuming that Imam Al-Kadhim (peace be upon him) would succumb to them like an ordinary human being. One notable story from Harun Al-Abbasi's prison is particularly illustrative.

Harun's Attempt to Seduce the Imam
One of Harun's attempts involved sending a beautiful slave girl to Imam Al-Kadhim (peace be upon him) with the hope of tempting him. The Imam, however, instructed Harun's envoy to take the girl back, stating he had no need for her. When Harun heard this, he ordered the envoy to leave the girl with the Imam against his will (1). The girl, upon being left with the Imam, began prostrating to her Lord, repeatedly saying "Holy, Holy." When Harun's servant checked on her, he found her in deep worship and reported back to Harun, who accused the Imam of bewitching her. Harun confronted the girl, who described the miraculous vision she had seen in the Imam's presence. Despite Harun's disbelief, he ordered her to be detained to keep the incident quiet. She continued to worship and pray, inspired by the Imam’s example (1).

Harun’s Continued Persecution
The attempts to overthrow Imam Al-Kadhim’s character did not end until Harun eventually had him assassinated with poison in a dark, underground prison, tens of meters below ground. The prison was so confined that the Imam could not stand upright, and sunlight barely penetrated the space, reflecting Harun’s spite and hatred (2).

The Story of Bishr bin Al-Harith
Another significant incident involved a second slave girl, who belonged to Abu Nasr Bishr bin Al-Harith bin Abdul Rahman Al-Marwazi, a notable ascetic. Bishr repented at the hands of Imam Al-Kadhim (peace be upon him). The story goes that while the Imam was passing by Bishr’s house in Baghdad, he heard the sounds of amusement and singing. A slave girl came out to throw rubbish, and the Imam asked her if the owner of the house was free or a slave. When she replied that he was free, the Imam remarked, "You are right. If he were a slave, he would fear his master." This remark struck a chord with Bishr when the slave girl relayed it to him. He quickly went after the Imam, repented, and apologized, transforming his life to become a pious and ascetic figure (3).

Conclusion
The persecution and attempted character assassination of Imam Al-Kadhim (peace be upon him) by Harun al-Abbasi highlight the relentless struggles faced by the Ahl al-Bayt. Despite enduring severe trials, Imam Al-Kadhim’s steadfastness and spiritual strength left a lasting impact, inspiring repentance and faith in others, and showcasing the resilience and divine connection of the imams.

References

  1. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

  2. Encyclopedia of the Companions of Jurists, Part 2, p. 14.

  3. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

Imam Al-Kadhim: A Beacon of Knowledge and Resistance

Introduction
Imam Al-Kadhim (peace be upon him) represents an integrated school in the human world, embodying science and knowledge, patience, self-struggle, and the power of words. His era was marked by philosophical and ideological trends, jurisprudential interpretations, and schools of thought and narration.

Context of His Era
The period in which Imam Al-Kadhim (peace be upon him) lived was one of the most dangerous periods for Muslims. Atheism and heresy seeped in, fanaticism arose, theological sects multiplied, schools of jurisprudence flourished, and various sciences emerged, such as logic, philosophy, theology, and linguistics. This era also saw the introduction of analogy, approval, and acting according to opinion (1).
Some jurists and judges, favoring the rulers, devised rulings and fabricated hadiths, making the period perilous for ideological and legislative Islam. Despite the difficult political situation and the restrictions imposed by the Abbasid rulers, Imam Musa bin Jaafar Al-Kadhim (peace be upon him) did not abandon his responsibility to correct the wrong Islamic path, despite the divine knowledge he possessed (2).

Confronting Atheism and Heresy
Imam Al-Kadhim (peace be upon him) confronted the trends of atheism and heresy, continuing the efforts of Imam Al-Sadiq and Imam Al-Baqir (peace be upon them). He aimed to establish the pillars of monotheism, purify schools of belief from harmful impurities, and create an authentic doctrinal vision that radiates the spirit of monotheism and is firmly established in the soul and mind. Additionally, he enriched the school of jurisprudence with his hadiths, narrations, and interpretations (3).

Scientific Dialogues
Imam Al-Kadhim (peace be upon him) engaged in scientific dialogues with figures from the Abbasid caliphs' school. Abu Hanifa narrated an encounter where he asked young Musa bin Jaafar about the actions of servants. The Imam provided a profound explanation, demonstrating the divine justice and responsibility of individuals for their deeds (4).

Political Situation
The period in which Imam Musa bin Jaafar Al-Kadhim (peace be upon him) lived was fraught with revolutions, imprisonments, persecutions, and killings of the family of Ali (peace be upon him). This era was politically dark, marked by terrorism, suspicion-based killings, and the monopolization of power by the Abbasids, leading to widespread imprisonment, beatings, and killings (5).
For example, Al-Fadl bin Yahya bin Khalid Al-Barmaki, a loyal close associate of Al-Rashid, was humiliated and beaten in the general council for comforting Imam Al-Kadhim (peace be upon him) during his imprisonment (6).

Painful Story
The Abbasids relentlessly pursued the descendants of Imam Ali bin Abi Talib (peace be upon him) and their followers. Among the tragic stories recorded in history is that of Hamid bin Qahtaba, who was ordered by Harun Al-Rashid to kill a large number of Alawites. This incident exemplifies the plight of the Alawites and the cruelty of the Abbasids (7).

Abbasid Rule and the Spread of Immorality
During the Abbasid rule, debauchery, amusement, and luxury were rampant in the palaces of the caliphs, who spent lavishly on pleasure and entertainment while neglecting the value of justice and governance. The rulers became tools for oppression, confiscating wealth and rights from the oppressed (8).

Educational Role of Imam Al-Kadhim
Despite the difficult political circumstances, Imam Al-Kadhim (peace be upon him) raised a generation of scholars and narrators, contributing significantly to countering philosophical and theological deviations. Historians narrate that scholars and students secretly contacted the Imam in prison, seeking his guidance on various issues (9).

Periods of Deviant Abbasid Rule
Imam Al-Kadhim (peace be upon him) bore the responsibility of the Imamate during a crucial historical stage, encompassing the lives of Al-Mansur, Al-Mahdi, Al-Hadi, and Al-Rashid. This period was marked by severe persecution of the Alawites, leading to numerous revolutions, most notably the revolt led by Al-Hussein bin Ali bin Al-Hassan bin Ali bin Abi Talib (peace be upon him) during Al-Hadi's reign (10).

Arrests and Imprisonments
During the caliphate of Muhammad Al-Mahdi, Imam Al-Kadhim (peace be upon him) faced harassment and imprisonment. Divine providence intervened when Al-Mahdi saw a dream of the Commander of the Faithful, Ali bin Abi Talib (peace be upon him), warning him against corruption, leading to the Imam's release (11).

During Harun Al-Rashid's caliphate, the Imam was repeatedly imprisoned in various locations, including Basra and Baghdad, under harsh conditions. Despite these hardships, Imam Al-Kadhim turned his prison into a place of worship, demonstrating his unwavering faith and devotion (12).

Turning the Prison into a Mosque
Imam Al-Kadhim (peace be upon him) transformed his prison into a mosque, spending his days fasting and nights in prayer. His dedication inspired others, and even his jailers noted his constant state of worship and devotion (13).

Conclusive and Honest Response
When Harun Al-Rashid attempted to coerce the Imam into confessing guilt and seeking pardon, Imam Al-Kadhim firmly refused, placing his trust in God. This decisive stance reinforced his integrity and unwavering faith (14).

Martyrdom
Harun Al-Rashid ultimately decided to assassinate Imam Musa bin Jaafar Al-Kadhim (peace be upon him). The Imam was poisoned and endured three days of suffering before his pure soul returned to its Creator on the twenty-fifth of Rajab in the year 183 AH (15).

Legacy
Imam Al-Kadhim's patience and trust in God destroyed all means of injustice, moral and physical terrorism, and misleading public opinion. His legacy continues to inspire generations with his unwavering dedication to truth and justice (16).

What Was Said About the Imam
Scholars and historians, even those who did not support his Imamate, praised Imam Musa bin Jaafar (peace be upon him) for his virtues, knowledge, and piety. For example, Abu Ali al-Khallal, the Hanbali sheikh, and Kamal al-Din Muhammad bin Talha al-Shafi’i, among others, spoke highly of the Imam's integrity and spiritual stature (17).

Conclusion
Imam Musa bin Jaafar Al-Kadhim (peace be upon him) was a beacon of knowledge and resistance. His life and martyrdom symbolize the struggle against oppression and the pursuit of divine truth. Peace be upon him the day he was born, the day he was martyred, and the day he is resurrected alive.

References:

  1. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

  2. Encyclopedia of the Companions of Jurists, Part 2, p. 14.

  3. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

  4. Alam al-Din: Al-Dailami, p. 318.

  5. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

  6. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

  7. Oyoun Akhbar Al-Rida: Part 1, p. 100, 9 p. 1.

  8. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

  9. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

  10. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

  11. Oyoun Akhbar Al-Rida: Al-Saduq: Part 1, p. 65.

  12. Muqatil al-Talibin: p. 502.

  13. Bihar Al-Anwar: vol. 48, p. 607.

  14. The Life of Imam Bin Jaafar: Baqir Al-Qurashi: Part 2, p. 499.

  15. Bihar Al-Anwar: vol. 84, p. 231.

  16. History of Baghdad: Al-Khatib Al-Baghdadi: Part 1, p. 123.

  17. Important Chapters on Knowing the Imams: Ibn al-Sabbagh, p. 937.

A brief overview of the life of Imam Musa Al-Kadhim (peace be upon him)

Introduction
Imam Musa bin Jaafar, known as Al-Kadhim Al-Ghayd, is the seventh Imam of the Muslims after the Messenger of God (may God’s prayers and peace be upon him and his family). He is one of the icons of divine guidance in the world of Islam and one of the suns of knowledge in the world of humanity that continues to shine with light and splendor. He is among the pure family members whom the Great Messenger (may God bless him and his family and grant them peace) associated with the decisive revelation. They are role models for those with understanding, ships of salvation, security for the servants, and pillars of the land. He comes from the splendid tree of prophecy, the lush upper meadow, the center of the Messenger’s knowledge, a door from the gates of revelation and faith, and a mineral from the minerals of God’s knowledge.

Early Life
Imam Musa bin Jaafar was born at the end of the Umayyad era in the year 128 AH (1). He lived through the collapse of this house, which wreaked havoc in the name of the Prophetic Caliphate in the land of Islam. He also witnessed the beginnings of the Abbasid rule, which seized leadership in the Islamic world under the slogan of contentment with the family of Muhammad (may God bless him and his family and grant them peace) (1).

He lived under the shadow of his father, Al-Sadiq (peace be upon him), for two decades of his blessed life, absorbing the knowledge and divine teachings from his father's school, which attracted the Islamic world and all of humanity.

Imamate and Challenges
Imam Musa Al-Kadhim lived through the rule of Al-Saffah and Al-Mansour, who assassinated his father on the twenty-fifth of Shawwal in the year 148 AH (2). He assumed the position of Imamate after his father Al-Sadiq (peace be upon him) in critical circumstances, fearing for his life. Imam Al-Sadiq made careful arrangements to preserve his son, ensuring the continuation of the divine message despite harsh political circumstances. This nurturing allowed the fruits of this magnificent tree to sprout during three decades of his life full of guidance. He experienced relative freedom during the days of the Abbasid Mahdi and for a brief period during Harun's rule (3).

Imam Musa Al-Kadhim endured tremendous pressures in his last decade, far greater than those faced by any of the imams of Ahl al-Bayt (peace be upon them) from the Umayyads and previous Abbasids. He faced continuous imprisonment and successive assassination attempts, even murder under the guise of divine orders by agents of the ruling authority. It is narrated that Harun addressed the Greatest Messenger (may God bless him and his family and grant them peace), apologizing for the arrest of his grandson Musa bin Jaafar (peace be upon him), claiming that his presence caused division among the nation. This shows the oppressive grip on Muslims and their leaders (4).

Contributions and Legacy
Imam Musa Al-Kadhim followed the path of his grandfather, the Messenger of God (may God’s prayers and peace be upon him and his family), and his infallible forefathers, Ali, the Commander of the Faithful, Al-Hasan, Al-Hussein, Ali, Muhammad, and Jaafar. He dedicated himself to preserving the divine message from loss and distortion, protecting the nation from collapse, fighting oppressors, and supporting those who enjoin good and forbid evil to prevent rulers from persisting in injustice and tyranny.

His scientific school, filled with scholars and seekers of knowledge, stood as an Islamic cultural challenge, raising outstanding scholars and crystallizing the cognitive approach to Islamic and human sciences. His educational and organizational activities demonstrated his utmost care for the righteous community and his planning for the bright future of the Islamic nation. His legacy preserved the heritage of the golden age, full of the knowledge of the People of the House (peace be upon them), and the sciences of their school, which surpassed all scientific schools of that era.

Perseverance and Martyrdom
Imam Musa was famous for his nickname, Al-Kadhim Al-Ghayd, due to his immense patience. He did not surrender to the pressures of the Abbasid rulers and their arbitrary actions, maintaining his divine activities to preserve the message and the Islamic state. He aimed to achieve the identity of the nation and protect the righteous community from ongoing challenges. This great Imam remained steadfast in his beliefs, unwavering in the face of criticism, until he died as a martyr, poisoned, sacrificing everything for the sake of God and upholding the word of God and the religion of his grandfather, Muhammad (may God bless him and his family and grant them peace), on the twenty-fifth of Rajab in the year 183 or 184 AH (5).

Conclusion
Peace be upon him the day he was born, the day he struggled for the sake of God, the day he was martyred, and the day he is resurrected alive.

References

  1. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

  2. Encyclopedia of the Companions of Jurists, Part 2, p. 14.

  3. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

  4. Taj Al-Mawlid - Sheikh Al-Tabarsi, p. 23.

  5. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

The stages of prisons that Imam Al-Kadhim, peace be upon him, went through

Introduction
The grievances of the People of the House (peace be upon them) did not end with one of the imams (peace be upon them). Instead, they continued, nearly destroying the last of the imams, Imam Muhammad ibn al-Hasan al-Mahdi (may God Almighty hasten his return), if not for God's kindness to him. These painful events extended to Imam Al-Kadhim (peace be upon him), whose enlightening influence in prisons became unforgettable, almost changing the scales of public opinion. Imam Al-Kadhim, peace be upon him, experienced the pain of prisons, torture, and attempts to overthrow his infallibility, which God Almighty granted him.

Imprisonment by Harun Al-Abbasi
Imam Al-Kadhim, peace be upon him, was imprisoned twice by order of the unjust ruler Harun Al-Abbasi, who considered the Imam a burden on his state due to his influence on the people and the resulting Shiite expansion. Harun's fear for his authority led him to attack Imam Al-Kadhim's position. After a meeting where Imam Al-Kadhim's words angered Harun, he ordered his arrest while the Imam was praying at the head of his grandfather, the Messenger of God (may God bless him and his family). Harun did not respect the sanctity of the Prophet's position or his grandson's.

To deceive people about the Imam's destination, Harun sent two camels, one to Basra and the other to Kufa. However, the Imam was actually sent to Basra, where he was imprisoned until it became known among the people. Fearing a public backlash, Harun asked the jailer, Issa, to assassinate the Imam, but Issa refused due to his fear of a coup in public opinion. Consequently, Harun ordered the Imam's transfer to Baghdad prison.

Continued Imprisonment and Release
After a long period of imprisonment, Imam Al-Kadhim (peace be upon him) was released from Harun's prison in response to his prayer during a dark night. He prayed to his Lord with the following supplication:
 
"O my Lord, save me from Aaron’s imprisonment, and save me from his hand. O Savior of trees from between sand and clay, O Savior of fire from between iron and stone, O Savior of milk from between dung and blood, O Savior of the child from between the placenta and the womb, and O Savior of the soul from the house of the entrails and intestines, save me from the hand of Aaron."

After his release, the Imam remained in Baghdad, where his reputation for knowledge and virtues spread, renewing Harun's fear and hatred. Harun arrested him again, this time in the house of Al-Fadl bin Yahya. Despite Harun's efforts, Al-Fadl, like the previous jailers, saw the Imam spending all his time in worship to God Almighty and refused to assassinate him. Harun then transferred Imam Al-Kadhim (peace be upon him) to the prison of Al-Sindi bin Shahik, ordering him to treat the Imam with utmost cruelty.

Martyrdom of Imam Al-Kadhim
This was the last journey of Imam Al-Kadhim (peace be upon him). He was poisoned in dates by order of the tyrant Harun and passed away oppressed, tortured, and a martyr in the depths of prisons.

References

  1. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

  2. Encyclopedia of the Companions of Jurists, Part 2, p. 14.

  3. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

  4. Taj Al-Mawlid - Sheikh Al-Tabarsi, p. 23.

The Seventh Imam: Musa Al-Kadhim (peace be upon him) (128-183 AH)

A Brief Summary of His Biography
Musa bin Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali, Commander of the Faithful, was the seventh Imam of the Pure Household (peace be upon them). Known by many nicknames, including Al-Kadhim (the most famous), Al-Saber, and Al-Abd Al-Salih, he was born in Al-Abwa, a place between Mecca and Medina, on a Tuesday. According to another narration, he was born on a Sunday, seven nights into Safar in the year 128 AH (1).

His Piety and Knowledge
Imam Musa Al-Kadhim (peace be upon him) was the most devout, ascetic, and knowledgeable of his time. He was called the righteous servant because of his worship and diligence. Scholars learned from him, and his teachings filled many notebooks and works, narrated with continuous chains of transmission. He was a model of his time, unique, majestic in status and countenance, and known for his great dream and patience, which earned him the nickname Al-Kadhim. Like his forefathers, he guided scholars and the generous from whom they learned.

They were guides to God, custodians of divine secrets, and purified from impurity and defect. They clarified the tenets of Islam and defined what is permissible and forbidden. Ahmad ibn Hanbal narrated that Musa ibn Jaafar told him, “Abu Jaafar ibn Muhammad told me, Abu Muhammad ibn Ali told me, Abu Ali bin Al-Hussein told me, Abu Ali bin Abi Talib told me, the Messenger of God (may God’s prayers and peace be upon him and his family) said...” Ahmad said, “This is a chain of transmission that if it was recited to an insane person, he would recover” (2). It was narrated that Abu Hanifa performed Hajj during the days of Abu Abdullah Al-Sadiq (peace be upon him). When he came to Medina, he asked a young boy a question and was impressed by the answer. The boy was Musa bin Jaafar, who explained that bad deeds are either from God, the servant, or both. If from God, it is unjust; if from both, the strong partner should not oppress the weak; if from the servant, it is due to his sin and misdeed (2).

His Protest
It was narrated that Al-Rashid questioned Musa bin Jaafar (peace be upon him) about how they claim descent from the Prophet when the lineage is through the male, not the female. Imam Musa provided evidence from the Quran, citing verses that included descendants through Mary (peace be upon her), thus proving that lineage can also be through the female line (3).

His Martyrdom
Imam Musa Al-Kadhim was martyred in Baghdad on Friday, the remaining fifth of Rajab in the year 183 AH, poisoned and oppressed, according to authentic reports, in the imprisonment of Al-Sindi bin Shahik, who poisoned him by Al-Rashid's order. He was buried on the western side in the cemetery known as the Quraysh graves (4).

References

  1. Taj al-Mawlid - by Sheikh Al-Tabarsi, p. 23.

  2. Encyclopedia of the Companions of Jurists, Part 2, p. 14.

  3. Encyclopedia of the Companions of Jurists, Part 2, p. 15.

  4. Taj Al-Mawlid - Sheikh Al-Tabarsi, p. 23.

The Upbringing of Imam Musa Al-Kadhim (peace be upon him)

Introduction
Imam Musa Al-Kadhim (peace be upon him) is the seventh Imam of the People of the House (peace be upon them). He is renowned for his great status, serious worship, miracles, restraint of anger, forgiveness, righteousness, and being a gateway to God as known by the people of Iraq.

Parents
Father: Imam Musa Al-Kadhim’s father is the sixth Imam of the Ahl al-Bayt after the Messenger (may God bless him and his family), Abu Abdullah Jaafar Ibn Muhammad al-Sadiq. He is a prominent figure in Islam, known for his virtue, nobility, knowledge, and perfection.

Mother: The mother of Imam Musa Al-Kadhim was among those brought to the markets of Yathrib. She was honored by God and became a vessel for imamate and dignity, marrying Abu Abdullah. Her lineage is debated among historians; she was referred to as Pearl, and some say she was Andalusian, Roman, or from non-Arab regions. Mrs. Hamida was highly regarded for her knowledge, piety, and faith, teaching Muslim women jurisprudence and legal rulings.

Blessed Birth
Imam Abu Abdullah Jaafar al-Sadiq traveled to perform Hajj and carried Hamida with him. Upon their return to Yathrib, at a place called Al-Abwa, Hamida gave birth to Imam Musa Al-Kadhim (peace be upon him). His birth brought light to the world, and he grew up to be known for his righteousness, compassion, and devotion to God.

Imam Abu Abdullah performed the legal birth ceremonies, including calling the adhan in his right ear and the iqama in the left. He informed his companions about the greatness of his son, saying, “God has given me a boy, and he is better than the one whom God has disavowed.”

Childhood and Upbringing
Imam Musa Al-Kadhim grew up with warmth and honor, receiving abundant kindness from his father, who favored him over his other children. As a child, he impressed his father with his words and wisdom, prompting his father to praise God for making him a successor to his forefathers.
Description: Imam Musa Al-Kadhim was very dark-skinned, with a thick beard and a slim body. Shaqiq Al-Balkhi described him as having a beautiful face and a slim physique. His appearance and prestige were reminiscent of the prophets, inspiring awe in those who saw him.

Titles and Nicknames
Imam Musa Al-Kadhim had several nicknames that reflected aspects of his personality and greatness:

  • Abu Al-Hassan I

  • Abu Al-Hassan Al-Madi

  • Abu Ibrahim

  • Abu Ali

  • Abu Ismail
     

Titles:

  • Al-Sabir (The Patient): For his patience with the pain and taunts from unjust rulers.

  • Al-Zahir (The Radiant): For his honorable morals and generosity.

  • The Righteous Servant: Known for his worship and obedience, becoming a proverb in worship throughout ages.

  • Al-Sayyid (The Leader): As one of the leaders and imams of Muslims.

  • The Loyal: For his loyalty and righteousness towards his brothers, Shiites, and even his enemies.

  • Al-Amin (The Trustworthy): For his trustworthiness in religious and worldly affairs.

  • Al-Kadhim (The Suppressor of Anger): For his patience and gentleness, responding to evil with goodness.
     

Life and Imamate
Imam Musa Al-Kadhim was born at the end of the Umayyad era in the year 128 AH and lived through the collapse of the Umayyad house and the rise of the Abbasid rule. He lived under the shadow of his father Al-Sadiq (peace be upon him) for two decades, absorbing his knowledge and wisdom. After the assassination of his father by Al-Mansur, Imam Musa assumed the position of imamate in critical circumstances.
Imam Musa Al-Kadhim followed the path of his forefathers, focusing on the affairs of the divine message, protecting the nation, combating oppressors, and supporting those who enjoin good and forbid evil. His scientific school stood as a cultural challenge, raising outstanding scholars and crystallizing the cognitive approach to Islamic and human sciences.

Despite the pressures and persecutions, Imam Musa remained steadfast in his mission, ultimately becoming a martyr due to poisoning by Al-Sindi ibn Shahik under the orders of Al-Rashid. His noble age at the time of his martyrdom was fifty-five or fifty-four years.

Conclusion
Imam Musa Al-Kadhim's life is a testament to his dedication to the divine message, his patience, and his profound connection with God. His legacy continues to inspire Muslims worldwide.

References:

  1. History of Baghdad: 1/133, Beirut edition of Dar al-Kutub al-Ilmiyya.

  2. Tuhfat al-Alam: 2/20.

  3. Most Muslims believed that God removes calamity and wards off harm by seeking refuge in the shrine of the Imam (peace be upon him). Ibn Shahr Ashub in his Manaqib: A woman was seen running in Baghdad, and it was said: Where to? She said: To Musa bin Jaafar, because my son was imprisoned, and Hanbali said to her: He died in prison, and she said: By the right of the murdered person in prison to show me the ability, then her son was released and the son of the one who mocked his crime was taken away. Al-Manaqib: 4/305.

An extended horizon in the world of knowledge... Imam Musa bin Jaafar Al-Kadhim is a model

Imam Musa al-Kadhim (peace be upon him) left a comprehensive legacy that touched upon every aspect of life, nurturing the mind, soul, and heart of individuals. His teachings emphasized the importance of linking man to God Almighty and connecting individuals to their responsibilities in all aspects of life. This holistic approach encouraged people to live beyond the confines of personal and familial interests, embracing their humanity as part of the global community: “O mankind, We have created you from a male and a female, and made you into peoples and tribes that you may know each other” [1].

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Kindness and Forgiveness

Imam al-Kadhim (peace be upon him) exemplified kindness and forgiveness. He was known for his ability to pardon those who wronged him and embrace even his enemies, teaching them the value of love and humanity. His capacity to suppress anger and extend benevolence earned him the title of “the suppressor of anger” [2].

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Relationship with God

Historical accounts highlight Imam al-Kadhim’s deep connection with God. His mind and heart were constantly in remembrance of God, and his life was devoted to the message of Islam. He found joy in worship and would often prolong his prostration, saying: “O God, I was asking you to make me free for your worship, and you did, so praise be to you” [3]. He would also pray: “O God, I ask you for comfort at the time of death, and forgiveness at the reckoning” [4]. Despite his sinlessness, he humbled himself before God, living as a devoted servant before his Master.

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Intellectual and Ideological Role

When the ruling authorities perceived Imam al-Kadhim’s influence among Muslims as a threat, they subjected him to continuous harassment and imprisonment. Despite this, Imam al-Kadhim maintained his intellectual and ideological activities in secrecy. His intellectual revolution aimed to instill awareness in people’s minds, teaching them to reject oppressors and uproot any support for injustice within themselves. He also played a significant role in commemorating the Al-Taf incident, emphasizing the importance of visiting the grave of Imam Husayn (peace be upon him). He stated: “Whoever visits the grave of Al-Husayn, knowing his rights, may God forgive his past and future sins” [5]. He affirmed the spiritual merit of such visits, equating them with the reward of Hajj [6].

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Social and Economic Role

Imam al-Kadhim was renowned for his generosity and compassion, especially towards the poor. Sheikh Al-Mufid described him as the most devout, knowledgeable, and generous person of his time. Imam al-Kadhim would visit the poor of the city at night, providing them with food, flour, and dates, without revealing his identity [7]. He also sought to secure the rights of the poor from the ruling authorities. During a Hajj season, Al-Rashid asked him if he had any requests. Imam al-Kadhim responded by urging the ruler to fulfill his obligations to the poor, debtors, and the needy [8].

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References

  1. Surah Al-Hujurat, verse 13.

  2. Surah Al Imran, verse 134.

  3. Muhammad Baqir Al-Majlisi, Bihar Al-Anwar, Al-Jami’ah Lidurar Akhbar Al-Akhbar Al-Pure Imams (Tehran: Revival of Islamic Books), vol. 48, p. 107.

  4. Al-Kulayni, Usul al-Kafi, edited by Muhammad al-Akhundi, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 3, p. 323.

  5. Jaafar bin Muhammad bin Jaafar ibn Qulwayh al-Qummi, Kamil al-Ziyarat, edited by Jawad al-Qayumi, (Qom: Islamic Publishing Foundation, 1417 AH), p. 139.

  6. Same source, p. 157.

  7. Muhammad bin Muhammad bin Al-Nu’man Al-Baghdadi, Al-Irshad fi Knowing God’s Proofs on His Servants (Beirut: Al-Bayt Foundation, peace be upon them, for Heritage Revival, 1995), vol. 2, p. 231.

  8. Al-Saduq, Uyun Akhbar Al-Rida, vol. 1, pp. 90-91.

The Challenges and Martyrdom of Imam Musa bin Jaafar Al-Kadhim

Imam Musa bin Jaafar Al-Kadhim (peace be upon him) assumed the reins of the imamate after the martyrdom of his father, Imam Jaafar Al-Sadiq (peace be upon him), in the year 148 AH, during the latter part of Al-Mansur's reign, who died in 158 AH. Imam Al-Kadhim also witnessed the reigns of subsequent Abbasid caliphs, including Al-Mahdi, Al-Hadi, and Al-Rashid. Despite Al-Mansur's initial truce with Imam Al-Kadhim, the caliph continued to keep a watchful eye on him. The Imam utilized this period to teach and spread knowledge in Medina.

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Imprisonment Under Al-Mahdi

When Al-Mahdi succeeded Al-Mansur in 158 AH, he imprisoned Imam Al-Kadhim for a period but later released him due to a terrifying dream. Historians narrate that Al-Mahdi saw the Commander of the Faithful, Ali bin Abi Talib (peace be upon him), in a dream, reciting the verse: "Is it possible that if you were given power, you would spread corruption on earth and sever your ties of kinship?" (Quran 47:22). Upon waking, Al-Mahdi ordered his minister, Al-Rabi’, to bring Imam Al-Kadhim. When the Imam arrived, Al-Mahdi embraced him, shared the dream, and sought a covenant that the Imam would not harm him or his children. The Imam assured him that this was not his concern, and Al-Mahdi released him, allowing him to return to his family in Medina.

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The Era of Al-Hadi and the Trap Revolt

Al-Hadi succeeded Al-Mahdi and continued the harsh policies of his father, including the Trap Revolt in 169 AH, led by Al-Hussein bin Ali, a descendant of Imam Al-Hassan (peace be upon him). Despite an invitation to join the revolution, Imam Al-Kadhim refused, knowing the revolt's outcome would lead to more persecution and bloodshed for Ahl al-Bayt and their followers without achieving its lofty goals.

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Following the revolt's failure, the Abbasid authority accused Imam Al-Kadhim of inciting and planning it, leading to his imprisonment multiple times. Al-Hadi's reign was brief, and his brother Harun al-Rashid took over, marking a particularly harsh period for Ahl al-Bayt and their leader, Imam Musa bin Jaafar.

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Harun al-Rashid's Reign

Harun al-Rashid's era was notably oppressive for Imam Al-Kadhim. Sheikh Muhammad Hassan Al Yassin summarized this period, highlighting the severe terrorism, intimidation, and repeated imprisonments faced by the Imam. The Imam was imprisoned in Basra once and in Baghdad multiple times, moving between the prisons of Issa bin Jaafar, Al-Fadl bin Yahya Al-Barmaki, and finally Al-Sindi bin Shahik.

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The Incident in Medina

During Harun's first Hajj after becoming caliph, he visited the grave of the Prophet (PBUH) and greeted him, saying, "Peace be upon you, O Messenger of God! Peace be upon you, cousin!" Imam Musa bin Jaafar, present at the time, greeted the Prophet, saying, "Peace be upon you, O Messenger of God! Peace be upon you, my father!" This declaration angered Al-Rashid, who saw it as an affront to his pride and legitimacy. This incident and similar ones fueled Al-Rashid's hatred, leading to plans to eliminate the Imam.

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The Imprisonment and Martyrdom

Imam Al-Kadhim's imprisonment was difficult for Al-Rashid's followers, who saw the Imam's kinship with the Prophet (PBUH) and his piety. They hesitated to fulfill Al-Rashid's orders to kill him, fearing severe accountability on the Day of Resurrection. Ultimately, Al-Rashid handed the Imam over to Al-Sindi bin Shahik, who planned and executed his poisoning. The Imam was poisoned with dates, leading to his martyrdom.

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Confirmation of Martyrdom

The news of Imam Al-Kadhim's poisoning was confirmed by witnesses who visited him while he was dying, as reported by historians in Al-Kafi, Al-Manaqib, and Bihar Al-Anwar. Despite the harsh treatment, the Imam maintained his faith, writing to Al-Rashid, "A day of calamity will not pass from me without a day of prosperity passing from you, until we all arrive at a day that has no end and in which the unjust will lose."

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Burial and Legacy

Imam Al-Kadhim was buried in the area known today as Al-Kadhimiya, named in honor of his title. His shrine has become a significant edifice, reaching towards the sky, symbolizing God's promise to the believers of his victory in this life and the hereafter: "Indeed, We will help Our messengers and those who believe in the life of this world and on the Day when the witnesses will stand." (Quran 40:51). His shrine is visited by believers from around the world, seeking forgiveness and help, earning the nickname "the Gate of Needs" due to the many fulfilled prayers and requests.

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This historical narrative highlights the immense challenges and sacrifices of Imam Musa bin Jaafar Al-Kadhim (peace be upon him), his unwavering dedication to the true teachings of Islam, and his enduring legacy as a source of guidance and inspiration for believers.

The Life and Legacy of Imam Musa bin Jaafar Al-Kadhim

Imam Musa bin Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib bin Abdul Muttalib bin Hashim, widely known as Imam Musa Al-Kadhim (peace be upon him), was born in the month of Safar, in either the year 128 or 129 AH. His birth brought immense joy to his father, Imam Jaafar Al-Sadiq (peace be upon him), who celebrated this blessing in the city of Medina.

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Imam Musa Al-Kadhim inherited the profound knowledge and spiritual leadership from his father, Imam Jaafar Al-Sadiq (peace be upon him). He grew up in an environment filled with wisdom and piety, being nurtured by both his parents. His mother, Sayida Hamida Barbariya, was also renowned for her piety and knowledge.

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Titles and Early Life

Imam Musa Al-Kadhim was known by several titles, including "Al-Kadhim" (the one who swallows his anger), "Bab Al-Hawaij" (the door to fulfilling needs), and "Al-Abd Al-Salih" (the righteous servant). These titles reflect his virtues and his role in helping those in need.

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Imam Musa Al-Kadhim's early life was marked by his dedication to learning and his commitment to the teachings of his father. He was surrounded by scholars and jurists, absorbing a vast array of knowledge that included interpretation, jurisprudence, hadith, wisdom, and theology.

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The Era of Intellectual Challenges

During the later years of Imam Jaafar Al-Sadiq's life, the intellectual environment was significantly influenced by Greek philosophy. This era required strong leaders to confront intellectual deviations and uphold the true essence of Islam. Imam Musa Al-Kadhim (peace be upon him) played a crucial role in this context, using his profound knowledge and wisdom to guide the community.

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Political Challenges and Imprisonments

Imam Musa Al-Kadhim faced immense challenges during his lifetime, particularly from the Abbasid caliphs. Following the death of his father in 148 AH, he assumed the imamate and continued the mission of spreading knowledge and guiding the community. However, this period was also marked by intense persecution from the ruling authorities.

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Caliph Al-Mansur, who was responsible for the martyrdom of Imam Jaafar Al-Sadiq (peace be upon him), initially made peace with Imam Musa Al-Kadhim but continued to monitor him closely. Imam Al-Kadhim used this time to teach and spread knowledge in Medina.

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When Al-Mahdi succeeded Al-Mansur in 158 AH, he imprisoned Imam Al-Kadhim for a time but later released him after a terrifying dream in which he saw the Commander of the Faithful, Ali bin Abi Talib (peace be upon him), reciting a verse admonishing him for severing ties of kinship. Al-Mahdi released the Imam and returned him to his family in Medina.

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The Trap Revolt and Further Persecution

The succession of Al-Hadi brought further challenges. During his reign, the Trap Revolt, led by Al-Hussein bin Ali, a descendant of Imam Al-Hassan (peace be upon him), took place in 169 AH. Although the leader of the revolt invited Imam Musa Al-Kadhim to join, the Imam refused, knowing the dire consequences it would bring.

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The failure of the revolt led the Abbasid authorities to accuse Imam Al-Kadhim of inciting it, resulting in repeated imprisonments and threats of execution. Al-Hadi's reign was short-lived, and he was succeeded by Harun al-Rashid, under whose rule the persecution intensified.

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Imprisonment Under Harun al-Rashid

Harun al-Rashid's reign was marked by severe oppression against Imam Musa Al-Kadhim and his followers. Sheikh Muhammad Hassan Al Yassin described this period as one of the worst for the Imam, characterized by repeated imprisonments and severe intimidation. The Imam was moved between various prisons, including those of Issa bin Jaafar, Al-Fadl bin Yahya Al-Barmaki, and finally Al-Sindi bin Shahik.

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The Incident in Medina

During Harun's first Hajj after becoming caliph, he visited the grave of the Prophet Muhammad (PBUH) and greeted him, saying, "Peace be upon you, O Messenger of God! Peace be upon you, cousin!" Imam Musa Al-Kadhim, present at the time, greeted the Prophet, saying, "Peace be upon you, O Messenger of God! Peace be upon you, my father!" This declaration angered Harun, leading to further hostility and plans to eliminate the Imam.

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Martyrdom

Ultimately, Harun al-Rashid ordered the imprisonment of Imam Musa Al-Kadhim under the harsh custody of Al-Sindi bin Shahik, who eventually poisoned the Imam. Imam Musa Al-Kadhim (peace be upon him) was martyred through poisoning, enduring immense suffering before his death.

 

Legacy

Imam Musa Al-Kadhim was buried in the area now known as Al-Kadhimiya, a district named in honor of his title. His shrine stands as a testament to his enduring legacy, attracting believers from all over the world. His legacy continues to inspire, offering a beacon of hope and a source of divine intercession, earning him the title "Bab Al-Hawaij" due to the countless prayers answered at his shrine.

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Imam Musa Al-Kadhim's life and martyrdom underscore his unwavering commitment to the principles of justice, knowledge, and faith, leaving an indelible mark on Islamic history.

Imam Musa Al-Kadhim: A Life of Struggle and Perseverance

Imam Musa Al-Kadhim (peace be upon him) endured prolonged imprisonment under the oppressive rule of Harun al-Rashid (may God’s curse be upon him). Despite his incarceration, Imam Al-Kadhim continued to guide and support his followers, sharing his profound knowledge of divine sciences with them.

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The Duration of His Imprisonment

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The book "Al-Kafi" provides a detailed account of Imam Al-Kadhim’s imprisonment:

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"Abu Al-Hasan Musa (peace be upon him) was born in Al-Abwa in the year 128 AH, although some sources say 129 AH. He was arrested on the 7th of Rajab in the year 183 AH, at the age of 55. He was imprisoned in Baghdad, initially by Al-Sindi ibn Shahak. Harun al-Rashid had ordered his transfer from Medina on the 20th of Shawwal in the year 179 AH. Harun had come to Medina on his way to perform Umrah in Ramadan. After completing the Hajj, Harun transferred the Imam to Basra, imprisoning him with Issa bin Ja’far before sending him back to Baghdad under Al-Sindi’s custody. The Imam (peace be upon him) died in detention and was buried in Baghdad in the cemetery of Quraysh. His mother was named Hamida."

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Another source provides similar details, emphasizing the lengthy period of his incarceration and his ultimate martyrdom due to poisoning:

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"Abu al-Hasan Musa bin Jaafar (peace be upon him) was born in Al-Abwa, a place between Mecca and Medina, in the year 128 AH. He was arrested in Baghdad in Al-Sindi ibn Shahak’s prison five days before Rajab in the year 183 AH, at the age of 55. His mother was Hamida al-Musfatah, and his nicknames included Abu al-Hasan, Abu Ibrahim, and Abu Ali. His imamate lasted 35 years, spanning the reigns of Al-Mansur, Al-Mahdi, Al-Hadi, and Harun al-Rashid. He was poisoned in prison and buried in the cemetery known as Maqbarat Quraysh."

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The Harsh Reality of Imprisonment

Imam Musa Al-Kadhim faced numerous challenges during his imprisonment, including severe conditions and constant surveillance. Despite this, he remained devoted to worship and prayer, as described in numerous accounts:

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"My father narrated to us that Ali bin Abi Ibrahim bin Hashim told us, on the authority of Muhammad bin Issa al-Yaqteeni, on the authority of Ahmad bin Abdullah Gharwi, who said: 'I went to see Al-Fadl bin Al-Rabi’, who was sitting on a roof. He called me closer and pointed to a place, asking what I saw. I replied that I saw a garment thrown out. He said to look more carefully. I realized it was a man in prostration. He said, 'This is your master.' I visited him day and night, always finding him in prayer, whether standing or prostrating. He continued this routine, fasting during the day and praying throughout the night, until he died from the poison given to him by Al-Sindi bin Shahak."

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The Relationship with His Followers

Despite his imprisonment, Imam Al-Kadhim maintained a strong connection with his followers, guiding them through letters and instructions. One such letter, written from prison, emphasized his trust in God and his commitment to the teachings of his forefathers:

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"In the name of God, the Most Gracious, the Most Merciful. Praise be to God, who enlightened the hearts of believers with His greatness and light. Despite the enmity and hostility of the ignorant towards His light, it continues to shine in the heavens and on earth. As for what follows, you have asked me about many things, but I withheld my response for months due to the circumstances. Now, I inform you that I mourn myself to you during the nights, not out of dissatisfaction, but in acceptance of God’s will. Hold fast to the rope of the family of Muhammad, for I am confident in their path."

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Appointing His Successor

Before his martyrdom, Imam Al-Kadhim appointed his son, Imam Ali bin Musa Al-Rida (peace be upon him), as his successor:

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"Ahmad bin Mahran, on the authority of Muhammad bin Ali, on the authority of Muhammad bin Sinan, and Ali bin Al-Hakam, on the authority of Al-Hussein bin Al-Mukhtar, said: 'When my father Musa bin Jaafar (peace be upon him) was in prison, he made a covenant with his eldest son to carry out his duties and named him as his successor.'”

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The Final Confrontation with Harun al-Rashid

Imam Al-Kadhim’s resilience and faith left a profound impact on Harun al-Rashid, who received a letter from the Imam conveying a powerful message:

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"Know, O Commander of the Faithful, that no day of calamity passes for me without a day of prosperity for you, until we both reach a day that has no end, where the unjust will lose."

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This confrontation highlights Imam Al-Kadhim’s unwavering faith and his ultimate triumph over his oppressors, even in the face of death.

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Legacy

Imam Musa Al-Kadhim was buried in the city of Al-Kadhimiya, a district named in his honor. His shrine is a testament to his enduring legacy, attracting believers from around the world who seek his intercession and blessings. Known as "Bab Al-Hawaij" (the door to fulfilling needs), his shrine continues to be a place of solace and hope for many.

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Imam Musa Al-Kadhim’s life and martyrdom exemplify his steadfast commitment to justice, knowledge, and faith, leaving an indelible mark on Islamic history.

Imam Musa Al-Kadhim: His Legacy, Knowledge, and Struggles

Imam Musa Al-Kadhim (peace be upon him) is revered for his immense knowledge and piety, inheriting the prophetic wisdom and continuing the legacy of his esteemed predecessors, Imam Muhammad Baqir and Imam Jaafar Sadiq (peace be upon them). His era was marked by significant challenges, particularly from the oppressive Abbasid rulers.

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Inherited Knowledge and Divine Wisdom

Imam Musa Al-Kadhim, like his forefathers, was blessed with profound knowledge and wisdom. His understanding of divine sciences and religious matters was unparalleled, as reflected in various accounts and narrations:

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The Ethiopian Boy

One notable incident highlights the Imam’s linguistic and cultural knowledge. It is reported:

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"Muhammad bin Issa, on the authority of Ibn Faddal, on the authority of Ali bin Abi Hamza, said: 'I was with Abu Al-Hasan (peace be upon him) when thirty Ethiopian kings entered upon him. They had bought them for him, so he spoke to a boy from among them - who was a handsome Ethiopian - and he spoke to him in his words for an hour, until he came to understand all he wanted, and he gave him a dirham and said: ‘Give these companions of yours, each of them a boy, thirty dirhams.’ Then they left, and I said: May I be your ransom, I saw you speaking to this boy in Ethiopian, so what did you command him? He said: ‘I ordered him to treat his friends well and give them thirty dirhams for every crescent moon. That is because when I looked at him, I knew that he was a sensible boy, one of their king’s sons, so I commanded him with everything I needed, and he accepted my will, and with this, he is a truthful boy.’ Then he said: ‘Perhaps you were surprised by my speaking to him in Ethiopian? Do not be surprised, for what is hidden from you about the Imam’s matter is more and more amazing, and this is not from the Imam in his knowledge except a bird taken from the sea with its beak a drop of water. Do you think that the one who took it with his beak scooped something from the sea?’ He said: ‘The Imam is like the sea, he never runs out of what he has, and his wonders are more than that, and the bird when it takes a drop from the sea with its beak nothing is lacking from the sea. Likewise, the world does not lack anything in its knowledge, and its wonders are never exhausted.’"

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Inheritance of Prophetic Knowledge

The Imam’s profound understanding is further emphasized in another narration:

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"Muhammad bin Yahya, on the authority of Ahmad bin Abi Zahir, or someone else, on the authority of Muhammad bin Hammad, on the authority of his brother Ahmad bin Hammad, on the authority of Ibrahim, on the authority of his father, on the authority of his father Hassan the First (peace be upon him) said: 'I said to him, May I be your ransom. Tell me about the Prophet (PBUH). He inherited all the prophets. He said yes. I said from the Adam until he came to his senses and said, ‘God has not sent a prophet except that Muhammad (PBUH) is more knowledgeable than him.’ He said, ‘I said that Jesus, son of Mary, used to raise the dead, by God’s permission.’ He said, ‘You have told the truth, and Suleiman bin Dawud understood the logic of birds, and the Messenger of God (may God bless him and grant him peace) had control over these houses. He said that Suleiman bin Dawud said to the hoopoe when he lost him and doubted his condition, ‘He said, ‘What is the matter with me that I do not see the hoopoe or was he among those absent?’ when he lost him, and he became upset. He attacked him and said, ‘I will certainly punish him with a severe torment, or I will slaughter him, or he will come to me with clear authority.’ But he became angry because he was guiding him to the water, and this, while he was a bird, was given what Solomon was not given, and the wind, the ants, the humans, the jinn, the devils, and the enemy were his, and he did not know the water under the air, but the birds knew it. And God says in His Book, ‘And if it is a Qur’an by which the mountains were moved, or by which the earth was divided, or by which the dead were spoken.’ And we have inherited this Qur’an, in which the earth is moved and countries will be divided with it, and the dead will be brought to life with it, and we know the water under the air, and that in the Book of God there are signs of what is intended. There is a command unless God permits it, along with what God may permit of what the past wrote, God made it for us in the Mother of the Book. Indeed, God says, ‘And there is no one absent in the heaven and the earth, except in a clear Book.’ Then He said, ‘Then We made the Book inherit to those whom We had chosen. Of Our servants. We are the ones whom God Almighty and Majestic has chosen and given us this inheritance in which all things are made clear.’"

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Understanding the Divine Scriptures

Imam Musa Al-Kadhim’s understanding of divine scriptures is further demonstrated in another account:

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"Ali bin Ibrahim, on the authority of his father, on the authority of Al-Hasan bin Ibrahim, on the authority of Yunus, on the authority of Hisham bin Al-Hakam, in the hadith of Buraih, that when he came with him to Abu Abd God (peace be upon him) met Abu Al-Hasan Musa bin Jafar (peace be upon him) and Hisham told him the story. When he finished, Abu Al-Hasan (peace be upon him) said to Baraiah: O Baraiah, how did he teach you about your book? He said, ‘I know it.’ Then he said, ‘How did you trust me with its interpretation?’ He said, ‘He did not trust me with my knowledge of it.’ So A. began Abu Al-Hasan (peace be upon him) was reading the Gospel, and his brethren said, ‘Beware of you. I have been asking for fifty years or something like you.’ He said, ‘and his brethren believed and his faith was good, and she believed.’ The woman who was with him, then Hisham, Burayh, and the woman went to Abu Abdullah (peace be upon him), and Hisham told him the words that took place between Abu Al-Hasan Musa (peace be upon him) and his brothers. Abu Abdullah (peace be upon him) said: ‘Offspring of one another, and God is All-Hearer. All-Knowing. So Barih said: How do you have the Torah and the Gospel and the books of the prophets? He said: We have them as an inheritance from them. We read it as they read it and we say it just as they say, ‘God does not make a proof on His earth when He is asked about something and says, ‘I do not know.’"

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The Struggles and Martyrdom

Imam Musa Al-Kadhim’s life was marked by continuous struggle against the oppressive Abbasid rulers. His steadfastness in the face of adversity and his ultimate martyrdom are testaments to his enduring legacy.

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Prolonged Imprisonment

Imam Al-Kadhim endured prolonged periods of imprisonment under the oppressive rule of Harun al-Rashid. Despite the harsh conditions, he continued to engage in worship and maintain his faith. One account describes:

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"Ali bin Ibrahim, on the authority of Muhammad ibn Issa, on the authority of Al-Husman ibn Muhammad ibn Bashir, who said, ‘In the days of al-Sindi ibn Shahak, we gathered eighty men of distinguished people attributed to goodness, so we entered upon Musa ibn Jafar (peace be upon him). Then Al-Sindi said to us, ‘O these people, look at this man. Has anything happened to him? For people claim that this was done to him, and they abound in that. This is his house and his bed is spacious and not restricted, and the Commander of the Faithful did not intend any harm by it, but rather was waiting for him to come and debate the Commander of God Believers, and this is true, and it is extended to him in all his affairs, so they asked him, and he said, ‘We have no concern except to look at the man and his virtue.’ And she named it, and Musa bin Jafar (peace be upon him) said: As for what was mentioned of expansion and what is similar to it, it is as he mentioned, except that I inform you, O group, that I have I was given poison to drink seven times, and tomorrow I will be green, and the day after tomorrow I will die.’ He said, ‘I looked at Al-Sindi bin Shahak, he was disturbed and trembling like a ringworm.’"

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Legacy of Endurance

Imam Al-Kadhim’s resilience and unwavering faith left a lasting impact on his followers and on Islamic history. His burial site in the city of Al-Kadhimiya, named in his honor, continues to be a place of pilgrimage and spiritual solace for believers.

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Conclusion

Imam Musa Al-Kadhim’s life was a beacon of knowledge, piety, and resilience. His profound understanding of divine wisdom and his steadfastness in the face of oppression serve as enduring inspirations for all who seek justice and truth. His legacy continues to be celebrated and revered by millions around the world.

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