Imam Musa b. Ja'far al-Kazim (a): Difference between revisions

'''Mūsā b. Jaʿfar (a)''' (Arabic: {{iarabic|موسی بن جعفر}}) titled as '''al-Kāẓim''' ({{iarabic|الکاظم}}) was the seventh [[Imamate|Imam]] of [[Shi'a]], born in [[128]]/745 in the village of [[Abwa']] (between [[Mecca]] and [[Medina]]). After his father [[Imam Ja'far al-Sadiq (a)]] was [[martyrdom|martyred]] he (a) became the Imam of Shi'a. The 35 years of his [[imamate]] coincided with the [[caliphate]] of [[al-Mansur al-'Abbasi|al-Mansur]], [[al-Hadi al-'Abbasi|al-Hadi]], [[al-Mahdi al-'Abbasi|al-Mahdi]], and [[Harun al-Rashid]]. He was repeatedly imprisoned by al-Mahdi and Harun, and was finally martyred in [[183]]/799 in [[al-Sindi b. al-Shahik]]'s prison. After his martyrdom, he was succeeded by his son, [['Ali b. Musa (a)]], as the next Imam.

Imam al-Kazim's (a) life coincided the peak of the Abbasid power. He practiced [[taqiyya]] (dissimulation) with regard to the government and recommended the Shi'as to do the same. Thus, there is no report of him taking explicit positions against the Abbasid caliphs or with regard to [[Alawite]] uprisings, such as the [[Uprising of Fakhkh]]. However, in his debates and dialogues with Abbasid caliphs and others, he tried to question the legitimacy of the Abbasid caliphate.

Some debates and dialogues between Musa b. Ja'far (a) and some Jewish and Christian scholars have been reported in sources of history and [[hadiths]]. His dialogues with the scholars of other religions have been collected in ''Musnad al-Imam al-Kazim'', some of which have been transmitted by [[People of Consensus]]. He also expanded the organization of his representatives, appointing people as his representatives or deputies in different areas. His life also coincided with some divisions within Shiism as well. At the beginning of his imamate, [[Isma'iliyya]], [[Fathiyya]], and [[Nawusiyya]] were formed, and after his martyrdom, the [[Waqifiyya]] came to existence.

He (a) was known as al-'Abd al-Salih due to his great piety and worshiping,<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 29.</ref> and known as al-Kazim since he (a) forbore against maltreatment of others <ref>Ibn al-Athīr, ''al-Kāmil'', vol. 6, p. 164; Ibn al-Jawzī, ''Tadhkirat al-khawāṣ'', p. 312.</ref> . His other titles were [[Bab al-Hawa'ij]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 227-236.</ref>

According to a hadith cited in [[Manaqib]], he anonymously entered a village in [[Syria]] and had a dialogue with a priest there. The dialogue led to the conversion of the priest and his companions to Islam.<ref>Ibn Shahr Āshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 311-312.</ref> There are reports of the Imam's (a) trips to [[Mecca]] for [[hajj]] or [['Umra]] pilgrimages.<ref>Ibn Shahr Āshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 312-313.</ref> The Imam (a) was repeatedly summoned by the Abbasid caliphs to [[Baghdad]]. Other than these occasions, he spent most of his life in Medina.

In the list above, the two girls with the name of Fatima (Fatima al-Kubra and Fatima al-Sughra) are mentioned among the children of Imam al-Kazim (a). The grave of a daughter of Imam al-Kazim (a) with the name of [[Fatima al-Ma'suma|Fatima]] in [[Qom]] is among the famous pilgrimage sites of [[Shi'a]], who was Fatima al-Kubra. In the works of Shi'a [[:category:hadith scholars|hadith scholars]] (who lived shortly after the time of the [[infallibles (a)]] including [[al-Shaykh al-Saduq]] and [[Ibn Quluwayh al-Qummi]]), there are several narrations about the [[Thawab|reward]] for [[Ziyarah|visiting]] [[Shrine of Lady Fatima al-Ma'suma (a)|her shrine]], addressing her as Fatima, daughter of Musa (a). According to some reports, Fatima al-Sughra is buried in Baku, known as [[Bibi Haybat]].

From a Shiite point of view, an Imam can only be selected through an explicit statement by the previous Imam. That is, every Imam should explicitly select and introduce his successor. On a number of occasions, [[Imam al-Sadiq (a)]] announced the imamate of his son, Musa, to his close companions. There are sections about the textual evidence for the imamate of Musa b. Ja'far (a) in ''[[al-Kafi]]''<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 307-311.</ref>, ''[[Bihar al-anwar]]''<ref>Majlisī, ''Biḥār al-anwār'', vol. 48, p. 12-29.</ref>, ''[[al-Irshad]]''<ref>Mufīd, ''al-Irshād'', vol. 2, p. 216-222.</ref>, and ''[[I'lam al-wara]]''<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 2, p. 7-16.</ref> which have, respectively, cited 16, 46, 12, and 14 hadiths in this regard. Here are some of such hadiths:

According to a hadith transmitted by [['Ali b. Ja'far]], Imam al-Sadiq (a) said about Musa b. Ja'far (a): “he is my best child, and the one who will succeed me. He is my surrogate. And he is the Exalted God’s [[Hujja]] for all the creatures after me”.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 220.</ref>

== Contemporary Shi'a Sects ==

The [[Ghalis]] (people who exaggerated about the Imams) were active during the imamate of Imam al-Kazim (a). The [[Bashiriyya]] sect was formed in this period. The sect is attributed to [[Muhammad b. Bashir]], a companion of Musa b. Ja'far (a). He attributed some falsehoods to the Imam (a) when the Imam (a) was still alive. Imam al-Kazim (a) believed that Muhammad b. Bashir was impure and cursed him.<ref>Kashshī, ''al-Rijāl'', p. 482.</ref>

There are reports about many scholarly activities of Imam al-Kazim (a) have been reported. They were in the forms of hadiths, debates, and dialogues, and are cited in Shiite collections of hadiths.<ref>Majlisī, ''Biḥār al-anwār'', vol. 10, p. 234-249.</ref>

Some debates and dialogues of Imam al-Kazim (a) with some [[Abbasid]] caliphs,<ref>Ibn Shahr Āshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 312-313; Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 84-85; Kulaynī, ''al-Kāfī'', vol. 6, p. 406.</ref> Jewish<ref>Majlisī, ''Biḥār al-anwār'', vol. 10, p. 244-245.</ref> and Christian<ref>Ibn Shahr Āshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 311-312.</ref> scholars, [[Abu Hanifa]]<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 297.</ref> and others have been transmitted. Baqir Sharif al-Qarashi has collected 8 dialogues of Imam al-Kazim (a) under his debates.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 1, p. 278-294.</ref> Imam al-Kazim (a) had debates with [[al-Mahdi al-'Abbasi]] with respect to [[Fadak]] and the prohibition of [[wine]] in the [[Qur'an]].<ref>Kulaynī, ''al-Kāfī'', vol. 6, p. 406.</ref> He also had debates with [[Harun al-'Abbasi]]. Since Harun considered himself as a relative of [[the Prophet (s)]], Imam al-Kazim (a) made it explicit to Harun that he had the closest relation with the Prophet (s).<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 84-85; Shabrāwī, ''al-Itḥāf bi-ḥubb al-ashrāf'', p. 295; Majlisī, ''Biḥār al-anwār'', vol. 10, p. 241-242.</ref> Musa b. Ja'far's (a) dialogues with scholars of other religions were usually in the form of replies to their questions, which led to their conversion to Islam.<ref>Majlisī, ''Biḥār al-anwār'', vol. 10, p. 244-245; Ibn Shahr Āshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 311-312; Ṣadūq, ''al-Tawḥīd'', p. 270-275. </ref>

According to Shiite and Sunni sources, Imam al-Kazim (a) frequently practiced worshipping God. Thus, he came to be known as "al-'Abd al-Salih" (the righteous worshipper or servant of God)<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 32-33.</ref>. According to some reports, Imam al-Kazim (a) worshiped so much that his prisoners were impressed.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 32-33.</ref> According to [[al-Shaykh al-Mufid], Musa b. Ja'far (a) was the greatest worshipper of his time and he cried out of the fear of God such that his beard got wet. In his [[sujud|prostrations]], he repeated the supplication: "Thy servant's sin is so great, so be the Forgiveness from Thee" ({{ia| عَظُمَ الذَّنْبُ مِنْ عَبْدِكَ فَلْيَحْسُنِ الْعَفْوُ مِنْ عِنْدِكَ}}) and the supplication: "O God! I ask Thee the comfort at the time of death and forgiveness at the time of Judgment" ({{ia| اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ عِنْدَ الْمَوْتِ وَ الْعَفْوَ عِنْدَ الْحِسَابِ}}).<ref>Mufīd, ''al-Irshād'', vol. 2, p. 231-232.</ref> Even when he was imprisoned at the command of Harun, he thanked God for having an opportunity to worship Him: "I always asked Thee an opportunity to worship and Thou Have Provided it for me, so I thank Thee".<ref>Mufīd, ''al-Irshād'', vol. 2, p. 240.</ref>

There are reports about Imam al-Kazim's (a) patience<ref>Ibn al-Athīr, al-Kāmil, vol. 6, p. 164; Ibn al-Jawzī, ''Tadhkirat al-khawāṣ'', p. 312.</ref> and generosity in Shiite and Sunni sources<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 30-33; Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 154-167.</ref>. [[Al-Shaykh al-Mufid]] believed that the Imam (a) was the most generous man of his time who secretly took provisions and foods to the poor in Medina overnight.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 231-232.</ref> Ibn 'Inaba said about Musa b. Ja'far's (a) generosity: he left home overnight with bags of dirhams and gave them to every person in need who he met. His bags of dirhams were well-known among the people at the time.<ref>Ibn ʿInaba, ''ʿUmdat al-ṭālib'', p. 177.</ref> It is also said that Musa b. Ja'far (a) was also generous to those who bothered him, and whenever he learned that someone was seeking to bother him, he sent gifts to him.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 29.</ref> Al-Shaykh al-Mufid has also considered Imam al-Kazim (a) as persistent on [[Silat al-Rahim]] (family ties).<ref>Mufīd, ''al-Irshād'', vol. 2, p. 232.</ref>

When al-Mahdi al-'Abbasi began to return suspicious or usurped property to their owners, Imam al-Kazim (a) asked him to returned the [[Fadak]] to him.<ref>Ṭūsī, ''Tahdhīb al-aḥkām'', vol. 4, p. 149.</ref> When al-Mahdi asked him to determine the limits of the Fadak, the Imam (a) gave him the limits equal to those of the Abbasid government.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', p. 472.</ref>

Musa b. Ja'far's (a) life coincided with the peak of the Abbasid power and a number of [[Alawite]] uprisings against them. The Abbasids took over the power with the slogan of supporting the Prophet's (s) [[Ahl al-Bayt (a)]], but it did not take long until they turned into ardent enemies of the Alawites, killing or imprisoning many of them. The hostility of the Abbasid rulers to the Alawites led some prominent Alawites to begin uprisings against them. Examples of such uprisings include the [[Uprising of al-Nafs al-Zakiyya]], the establishment of the [[Idrisid]] government, and the [[Uprising of al-Fakhkh]]. The Uprising of al-Fakhkh occurred in 169/785 in the period of Musa b. Ja'far's (a) [[imamate]] and al-Hadi al-'Abbasi's caliphate.<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 384-385.</ref> The Imam (a) did not take part in these uprisings and no explicit position is reportedly taken by him in support or condemnation of such uprisings. Even [[Yahya b. 'Abd Allah]] wrote a letter and complained about the Imam's (a) silence about his uprising in [[Tabaristan]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 367.</ref> There are two views about the Imam's (a) position with regard to the Uprising of al-Fakhkh which occurred in Medina:

'''Al-Khatib al-Baghdadi's Word'''

==The Place for Sunni Muslims==

*[[al-Shaykh al-Mufid]], [http://www.al-islam.org/articles/infallibles-imam-al-musa-al-kazim-shaykh-al-mufid '' The Infallibles: Imam al Musa al Kazim (A.S)''], Translated by I.K.A Howard, Published by Tahrike Tarsal Quran