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'''Mūsā b. Jaʿfar (a)''' (Arabic: {{iarabic|موسی بن جعفر}}) titled as '''al-Kāẓim''' ({{iarabic|الکاظم}}) and '''Bāb al-Ḥawāʾij''' ({{ia|باب الحوائج}} 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.
'''Mūsā b. Jaʿfar (a)''' (Arabic: {{iarabic|موسی بن جعفر}}) titled as '''al-Kāẓim''' ({{iarabic|الکاظم}}) and '''Bāb al-Ḥawāʾij''' ({{ia|باب الحوائج}} 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. 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 with the peak of the Abbasid caliphate. 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.
Imam al-Kazim's (a) life coincided with the peak of the Abbasid caliphate. 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.
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His lineage was, Musa b. Ja'far b. Muhammad b. Ali b. Husayn b. Ali b. Abi Talib (a). His mother was [[Hamida al-Barbariyya]]<ref>Mufīd, ''al-Irshād'', vol. 2, p. 215.</ref> and his [[Kunya]]s were Abu Ibrahim, Abu l-Hasan al-Awwal, Abu l-Hasan al-Madi, and also Abu Ali.
His lineage was, Musa b. Ja'far b. Muhammad b. Ali b. Husayn b. Ali b. Abi Talib (a). His mother was [[Hamida al-Barbariyya]]<ref>Mufīd, ''al-Irshād'', vol. 2, p. 215.</ref> and his [[Kunya]]s were Abu Ibrahim, Abu l-Hasan al-Awwal, Abu l-Hasan al-Madi, and also Abu Ali.


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 title is [[Bab al-Hawa'ij]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 227-236.</ref>
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-khawāṣṣ'', p. 312.</ref> . His other title is [[Bab al-Hawa'ij]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 227-236.</ref>


{{Family tree Ahl al-Bayt (a)}}
{{Family tree Ahl al-Bayt (a)}}
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Musa b. Ja'far (a) was born in the period of the transfer of the power from the [[Umayyads]] to the Abbasids. When he was 4 years old, the first Abbasid caliph took over the power. There is no information in historical sources about Imam al-Kazim's (a) life before his imamate, except for a few scholarly dialogues during his childhood, such as his dialogue with [[Abu Hanifa]]<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 297.</ref> and scholars of other religions in [[Medina]]<ref>Majlisī, ''Biḥār al-anwār'', vol. 10, p. 244-245.</ref>.
Musa b. Ja'far (a) was born in the period of the transfer of the power from the [[Umayyads]] to the Abbasids. When he was 4 years old, the first Abbasid caliph took over the power. There is no information in historical sources about Imam al-Kazim's (a) life before his imamate, except for a few scholarly dialogues during his childhood, such as his dialogue with [[Abu Hanifa]]<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 297.</ref> and scholars of other religions in [[Medina]]<ref>Majlisī, ''Biḥār al-anwār'', vol. 10, p. 244-245.</ref>.


According to a hadith cited in ''[[Manaqib Al Abi Talib (book)|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.
According to a hadith cited in ''[[Manaqib Al Abi Talib (book)|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 Shahrāshūb, ''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 Shahrāshūb, ''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.


== Wives and Children ==
== Wives and Children ==
{{Shi'a-Vertical}}
{{Shi'a-Vertical}}
{{main|List of the Children of Imam al-Kazim (a)}}
The number of Imam al-Kazim's (a) wives is not clear, but it is reported that most of them were concubines, the first of whom was [[Najma]], mother of [[Imam al-Rida (a)]]<ref>Shūshtarī, ''Risāla fī tawārīkh al-Nabī wa l-Āl'', p. 75.</ref>.


The number of Imam al-Kazim's (a) wives is not clear, but it is reported that most of them were concubines he (a) bought and either freed or married them, the first of whom was [[Najma]], mother of [[Imam al-Rida (a)]]<ref>Shūshtarī, ''Risāla fī tawārīkh al-Nabī wa l-Āl'', p. 75.</ref>.
About Imam's (a) children, there are different historical reports. According to [[al-Shaykh al-Mufid]], Imam al-Kazim (a) had thirty seven children (eighteen sons and nineteen daughters).<ref>Mufīd, ''al-Irshād'', vol. 2, p. 244.</ref> [[Imam al-Rida (a)]], [[Ibrahim b. al-Imam al-Kazim (a)|Ibrahim]], [[Ahmad b. al-Imam al-Kazim (a)|Ahmad]], [[Hamza b. al-Imam al-Kazim (a)|Hamza]], [[Ishaq b. al-Imam al-Kazim (a)|Ishaq]] are among his sons and [[Fatima al-Ma'suma (a)|Fatima]] and [[Hakima bt. Imam al-Kazim (a)|Hakima]] are among his daughters.


About Imam's (a) children, there are different historical reports. According to [[al-Shaykh al-Mufid]], Imam al-Kazim (a) had thirty seven children. Al-Shaykh al-Mufid listed the names of his eighteen sons and nineteen daughters as below,<ref>Mufīd, ''al-Irshād'', vol. 2, p. 244.</ref>
Descendants of Imam al-Kazim (a) are known as [[Musawi Sayyids]]
 
{{col-begin|2}}
# [[Imam al-Rida (a)]]
# [[Fatima al-Ma'suma|Fatima al-Kubra]]; mother of 'Ali and Fatima was a concubine named Najama,
# [[Ibrahim b. Musa b. Ja'far|Ibrahim]]
# 'Abbas
# Qasim; whose mothers were concubines
# [[Isma'il b. Musa b. Ja'far|Isma'il]]
# [[Ja'far b. Musa b. Ja'far|Ja'far]]
# [[Harun b. Musa b. Ja'far|Harun]]
# [[Husayn b. Musa b. Ja'far|Husayn]]; mother of him, Harun, Ja'far, and also Isma'il was a concubine;
# [[Ahmad b. Musa b. Ja'far|Ahmad]]
# [[Muhammad b. Musa b. Ja'far|Muhammad]]
# [[Hamza b. Musa b. Ja'far|Hamza]]; the mother of his, Muhammad, and Hamza was a concubine
# 'Abd Allah
# [[Ishaq b. Musa b. Ja'far|Ishaq]]
# 'Ubayd Allah
# [[Zayd b. Musa b. Ja'far|Zayd]]
# Al-Hasan
# Al-Fadl
# Sulayman
# [[Fatima al-Sughra bt. Musa|Fatima al-Sughra]]
# Ruqayya
# [[Hakima bt. Musa b. Ja'far|Hakima]]
# Umm Abiha
# Ruqayya al-Sughra
# Kulthum
# Umm Ja'far
# Lubaba
# Zaynab
# Khadija
# 'Illiyya
# Amina
# Husna
# Burayha
# 'A'isha
# Umm Salama
# Maymuna
# Umm Kulthum
{{end}}
 
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 Qulawayh 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]].


== Imamate ==
== Imamate ==
Musa b. Ja'far (a), after the [[martyrdom]] of his father in [[148]]/765 when he was 20 years old, became the [[imam]] of [[Shi'a]].<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref>
Musa b. Ja'far (a), after the [[martyrdom]] of his father in [[148]]/765 when he was 20 years old, became the [[imam]] of [[Shi'a]].<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref>
The period of Imam al-Kazim’s (a) imamate coincided with the periods of four Abbasid caliphs.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 2, p. 6.</ref> About 10 years of his imamate occurred in the period of al-Mansur’s caliphate (reign: 136/754-158/775); 11 years of it occurred in the period of the caliphate of al-Mahdi al-'Abbasi (reign: 158/775-169/785); one year of it occurred in the period of the caliphate of al-Hadi al-'Abbasi (reign: 169/785-170/786); and 13 years of it occurred in the period of Harun’s caliphate (reign: 170/786-193/809).<ref>Pīshwāyī, ''Sīri-yi Pīshwāyān'', p. 413.</ref> Musa b. Ja'far’s (a) imamate lasted for 35 years, and he was succeeded by his son, [[Imam al-Rida (a)]], after his martyrdom in 183/799.<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref>
The period of Imam al-Kazim's (a) imamate coincided with the periods of four Abbasid caliphs.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 2, p. 6.</ref> About 10 years of his imamate occurred in the period of al-Mansur's caliphate (reign: 136/754-158/775); 11 years of it occurred in the period of the caliphate of al-Mahdi al-'Abbasi (reign: 158/775-169/785); one year of it occurred in the period of the caliphate of al-Hadi al-'Abbasi (reign: 169/785-170/786); and 13 years of it occurred in the period of Harun's caliphate (reign: 170/786-193/809).<ref>Pīshwāyī, ''Sīri-yi Pīshwāyān'', p. 413.</ref> Musa b. Ja'far's (a) imamate lasted for 35 years, and he was succeeded by his son, [[Imam al-Rida (a)]], after his martyrdom in 183/799.<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref>


===Textual Evidence for his Imamate===
===Textual Evidence for Imamate===
{{see also|Imamate of the Twelve Imams (a)}}
{{see also|Imamate of the Twelve Imams (a)}}
From the Shiite point of view, an Imam can only be designated 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 designations 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:
From the Shiite point of view, an Imam can only be designated 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 designations 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:


* [[Fayd b. Mukhtar]] asked Imam al-Sadiq (a) about the next Imam. At that time, his son, Musa, entered and Imam al-Sadiq (a) introduced him as the next Imam.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 2, p. 10.</ref>
* [[Al-Fayd b. al-Mukhtar]] asked Imam al-Sadiq (a) about the next Imam. At that time, his son, Musa, entered and Imam al-Sadiq (a) introduced him as the next Imam.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 2, p. 10.</ref>


* 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 will take my place. And he is the Exalted God’s [[Hujja]] (proof) for all the creatures after me”.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 220.</ref>
* 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 will take my place. And he is the Exalted God's [[hujja]] (proof) for all the creatures after me".<ref>Mufīd, ''al-Irshād'', vol. 2, p. 220.</ref>


According to a report in ''[['Uyun akhbar al-Rida (a)]]'', Harun al-Rashid told his son that Musa b. Ja'far was the right Imam and the most competent person for the succession of [[the Prophet (s)]], describing his own caliphate or leadership to be only apparent or based on force.<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 91.</ref>
According to a report in ''[['Uyun akhbar al-Rida (a)]]'', Harun al-Rashid told his son that Musa b. Ja'far was the right Imam and the most competent person for the succession of [[the Prophet (s)]], describing his own caliphate or leadership to be only apparent or based on force.<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 91.</ref>


== Shi'a Sects Contemporary with Imam (a)==
== Contemporary Shi'a Sects ==
Some [[Shi'a]] of the time of [[Imam al-Sadiq (a)]] believed in the [[imamate]] of [[Isma'il b. al-Imam al-Sadiq (a)|Isma'il]] and although he passed away while Imam al-Sadiq (a) was alive, they did not believe his demise and still believed in his imamate. After [[martyrdom]] of Imam al-Sadiq (a), some who were disappointed of the imamate of Isma'il considered his son [[Muhammad b. Isma'il]] as [[Imam]] and were later known as [[Isma'ilid]]s.
Some [[Shi'a]] of the time of [[Imam al-Sadiq (a)]] believed in the [[imamate]] of his son [[Isma'il b. al-Imam al-Sadiq (a)|Isma'il]] and although he passed away while Imam al-Sadiq (a) was alive, they did not believe his demise and still believed in his imamate. After [[martyrdom]] of Imam al-Sadiq (a), some who were disappointed of the imamate of Isma'il considered his son [[Muhammad b. Isma'il]] as [[Imam]] and were later known as [[Isma'ilis]].
 
After the martyrdom of Imam al-Sadiq (a), some others followed [['Abd Allah al-Aftah]] and were known as [[Fatahiyya]]. Among other sects of the time of Imam (a) were [[Nawusiyya]], following a person called Nawus who considered Imam al-Sadiq (a) as the last Imam, and another group who believed in the imamate of Muhammad b. Ja'far, known as [[Dibaj]].


After the martyrdom of Imam al-Kazim (a), some people did not believe in the imamate of [[Imam al-Rida (a)]] and stopped following anyone after Imam al-Kazim (a) and believed in him being the [[Mahdawiyya|al-Mahdi]] and the [[al-Qa'im|Upriser]] and were called [[Waqifid]]s. The movement of [[Mahdawiyya|Mahdism]] is of course among the essential principles of Shi'a adopted from [[Hadith|narration]]s of the [[Infallibles (a)]] which suggests that a person called "al-Qa'im" [Upriser] and "Mahdi" will rise from among the [[Ahl al-Bayt|progeny of the Prophet (s)]] and will spread justice in the world.<ref>Nawbakhtī, ''Firaq al-Shīʿa'', p. 66-79.</ref>
After the martyrdom of Imam al-Sadiq (a), some others followed [['Abd Allah al-Aftah]] and were known as [[Fatahiyya]]. Among other sects of the time of Imam (a) were [[Nawusiyya]], following a person called Nawus who considered Imam al-Sadiq (a) as the last Imam, and another group who believed in the imamate of Muhammad b. Ja'far, known as [[al-Dibaj]].<ref>Nawbakhtī, ''Firaq al-Shīʿa'', p. 66-79.</ref>


===The Activities of the Ghalis===
===Activities of the Ghalis===
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 false remarks 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>
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 false remarks 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>


==Scholarly Activities==
==Scholarly Activities==
{{Timeline of Imam al-Kazim's (a) Life}}
{{Timeline of Imam al-Kazim's (a) Life}}
Many scholarly activities have been reported for Imam al-Kazim (a) . 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>
Many scholarly activities have been reported for Imam al-Kazim (a). 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>


===Hadiths===
===Hadiths===
Many hadiths have been transmitted from Imam al-Kazim (a) in Shiite collections of hadiths. They are mostly concerned with theological issues, such as [[monotheism]]<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 141.</ref>, [[bada']]<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 148-149.</ref> and [[faith]]<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 38-39.</ref>, as well as moral issues<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 190-278, 297-307.</ref>. Some supplications, such as [[al-Jawshan al-Kabir]], have also been transmitted from him. In the chains of the transmitters of such hadiths, the Imam (a) has been referred to "al-Kazim", "Abu l-Hasan", "Abu l-Hasan al-Awwal", "Abu l-Hasan al-Madi", "al-'Alim",<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 297.</ref> and "al-'Abd al-Salih". [['Aziz Allah 'Atarudi]] has collected 3,134 hadiths from him in his ''Musnad al-Imam al-Kazim''.<ref>ʿAṭārudī, ''Musnad Imām al-Kāẓim'', vol. 1, introduction.</ref> Abu 'Imran al-Marwzi, a Sunni scholar, has also collected some of the Imam's (a) hadiths in his ''Musnad al-Imam Musa b. Ja'far''.<ref>Marwzī, ''Musnad al-Imām Musā ibn Jaʿfar (a)'', p. 187-232.</ref>
Many hadiths have been transmitted from Imam al-Kazim (a) in Shiite collections of hadiths. They are mostly concerned with theological issues, such as [[monotheism]]<ref>e.g. Kulaynī, ''al-Kāfī'', vol. 1, p. 141.</ref>, [[bada']]<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 148-149.</ref> and [[faith]]<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 38-39.</ref>, as well as moral issues<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 190-278, 297-307.</ref>. Some supplications, such as [[al-Jawshan al-Kabir]], have also been transmitted from him. In the chains of the transmitters of such hadiths, the Imam (a) has been referred to "al-Kazim", "Abu l-Hasan", "Abu l-Hasan al-Awwal", "Abu l-Hasan al-Madi" (the late Abu l-Hasan), "al-'Alim",<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 297.</ref> and "al-'Abd al-Salih". [['Aziz Allah 'Atarudi]] has collected 3,134 hadiths from him in his ''Musnad al-Imam al-Kazim''.<ref>ʿAṭārudī, ''Musnad Imām al-Kāẓim'', vol. 1, introduction.</ref> Abu 'Imran al-Marwzi, a Sunni scholar, has also collected some of the Imam's (a) hadiths in his ''Musnad al-Imam Musa b. Ja'far''.<ref>Marwzī, ''Musnad al-Imām Musā ibn Jaʿfar (a)'', p. 187-232.</ref>


Other works have also been transmitted from Musa b. Ja'far (a):
Other works have also been transmitted from Musa b. Ja'far (a):


* An essay concerning the intellect or reason (al-'aql) addressed to [[Hisham b. Hakam]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 13-20.</ref>
* An essay concerning the intellect or reason (al-'aql) addressed to [[Hisham b. al-Hakam]].<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 13-20.</ref>


* An essay concerning monotheism in reply to the questions of Fath b. 'Abd Allah.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 238.</ref>
* An essay concerning monotheism in reply to the questions of Fath b. 'Abd Allah.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 238.</ref>


[['Ali b. Yaqtin]] also collected some of his questions and replies with Musa b. Ja'far (a) in a book under ''Masa'il 'an Abi l-Hasan Musa b. Ja'far''.<ref>Ṭūsī, ''al-Fihrist'', p. 271.</ref>
[['Ali b. Yaqtin]] also collected some of his questions and replies with Musa b. Ja'far (a) in a book under ''Masa'il 'an Abi l-Hasan Musa b. Ja'far''.<ref>Ṭūsī, ''al-Fihrist'', p. 271.</ref>


===Debates and Dialogues===
===Debates and Dialogues===
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 eight 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>
Some debates and dialogues of Imam al-Kazim (a) with some [[Abbasid]] caliphs,<ref>Ibn Shahrāshūb, ''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 Shahrāshūb, ''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 eight dialogues of Imam al-Kazim (a) under his debates.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. 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 Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 311-312; Ṣadūq, ''al-Tawḥīd'', p. 270-275. </ref>


==Conduct==
==Conduct==
Imam al-Kazim's (a) practice in his relation with God was different from his practice in his interactions with people and rulers of his time. His practices in these respects are reported as his practices of worship, ethics, and politics.


===Worshiping manner===
===Worshiping manner===
According to Shiite and Sunni sources, Imam al-Kazim (a) frequently practiced worshiping God. Thus, he came to be known as "al-'Abd al-Salih" (the righteous worshiper 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 worshiper of his time and he cried out of the fear of God so much that his beard got wet. In his [[sujud|prostrations]], he repeated the supplication: "If Thy servant's sin is great, then the Forgiveness from Thee is the best" ({{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>
According to Shiite and Sunni sources, Imam al-Kazim (a) frequently practiced worshiping God. Thus, he came to be known as "al-'Abd al-Salih" (the righteous worshiper 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 jailers 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 worshiper of his time and he cried out of the fear of God so much that his beard got wet. In his [[sujud]], he repeated the supplication: "If Thy servant's sin is great, then the forgiveness from Thee is the best" ({{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>


===Moral Conduct===
===Moral Conduct===
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 food 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 whom 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>
There are many reports about Imam al-Kazim's (a) patience<ref>Ibn al-Athīr, al-Kāmil, vol. 6, p. 164; Ibn al-Jawzī, ''Tadhkirat al-khawāṣṣ'', 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 b. 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 food 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 whom 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>


The Imam (a) came to be known as "Kazim" because he greatly controlled his anger.<ref>Ibn al-Athīr, ''al-Kāmil'', vol. 6, p. 166; Ibn al-Jawzī, ''Tadhkirat al-khawāṣ'', p. 312.</ref> There are different reports that he controlled his anger against his enemies and people who hurt him.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 233; Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 160-162.</ref> For example, a man from the progeny of [['Umar b. al-Khattab]] insulted [[Imam 'Ali (a)]] at the presence of Imam al-Kazim (a). The Imam's (a) companions wanted to attack him, but the Imam (a) did not allow them to do so. He then went to the man's farm. When the man saw Imam al-Kazim (a), he cried and asked the Imam (a) not to tread on his crops. The Imam (a) approached him and kindly asked: "how much did you spend on the farm?". The man replied: "100 dinars". Then the Imam (a) asked: "how much will you benefit from the farm?" The man said: "I do not have the knowledge of the hidden". Imam al-Kazim (a) asked: "how much do you hope to benefit?" The man replied: "200 dinars". The Imam (a) gave 300 dinars to him and said: "these 300 dinars are yours and you can keep your crops". The Imam (a) went to the mosque then. The man hurried up to the mosque and arrived sooner than the Imam (a). When he saw the Imam (a), he recited the Quranic verse: "Allah best Knows where He places His message"(6:124).<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 30.</ref>
The Imam (a) came to be known as "al-Kazim" because he greatly controlled his anger.<ref>Ibn al-Athīr, ''al-Kāmil'', vol. 6, p. 166; Ibn al-Jawzī, ''Tadhkirat al-khawāṣṣ'', p. 312.</ref> There are different reports that he controlled his anger against his enemies and people who hurt him.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 233; Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 160-162.</ref> For example, a man from the progeny of [['Umar b. al-Khattab]] insulted [[Imam 'Ali (a)]] in the presence of Imam al-Kazim (a). The Imam's (a) companions wanted to attack him, but the Imam (a) did not allow them to do so. He then went to the man's farm. When the man saw Imam al-Kazim (a), he cried and asked the Imam (a) not to tread on his crops. The Imam (a) approached him and kindly asked: "how much did you spend on the farm?". The man replied: "100 dinars". Then the Imam (a) asked: "how much will you benefit from the farm?" The man said: "I do not have the knowledge of the hidden". Imam al-Kazim (a) asked: "how much do you hope to benefit?" The man replied: "200 dinars". The Imam (a) gave 300 dinars to him and said: "these 300 dinars are yours and keep your crops". The Imam (a) went to the mosque then. The man hurried up to the mosque and arrived sooner than the Imam (a). When he saw the Imam (a), he recited the Quranic verse: "Allah best knows where He places His message"(Quran 6:124).<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 30.</ref>


[[Al-Bushr al-Hafi]] was also impressed by the Imam's (a) remarks and moral practice and then [[tawba|repented]] to God and turned into a [[Sufi]] master.<ref>Ḥillī, ''Minḥāj al-kirāma'', p. 59.</ref>
[[Al-Bushr al-Hafi]] was also impressed by the Imam's (a) remarks and moral practice and then [[tawba|repented]] to God.<ref>Ḥillī, ''Minḥāj al-kirāma'', p. 59.</ref>


===Political Conduct===
===Political Conduct===
According to some sources, Imam al-Kazim (a) emphasized the illegitimacy of the [[Abbasid]] caliphs in different ways, such as having debates and refusing to cooperate with them and thus he tried to undermine people's trust in them.<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref> The following are cases of his attempts to question the legitimacy of the Abbasids:
According to some sources, Imam al-Kazim (a) emphasized the illegitimacy of the [[Abbasid]] caliphs in different ways, such as having debates and refusing to cooperate with them and thus he tried to undermine people's trust in them.<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref> The following are cases of his attempts to question the legitimacy of the Abbasids:


In some cases in which the Abbasid caliphs tried to legitimize their government by their relation to the Prophet (s) by blood, Imam al-Kazim (a) tried to show that he was closer to the Prophet (s) than the Abbasids. For example, in a dialogue with Harun al-'Abbasi, Imam al-Kazim (a) appealed to Quranic verses, such as the [[Verse of Mubahala]], to show that his lineage goes back to the Prophet (s) through his great grandmother, [[Fatima al-Zahra (a)]].<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 84-85.</ref>
In some cases in which the Abbasid caliphs tried to legitimize their government by their relation to the Prophet (s) by blood, Imam al-Kazim (a) tried to show that he was closer to the Prophet (s) than the Abbasids. For example, in a dialogue with Harun al-'Abbasi, Imam al-Kazim (a) appealed to Quranic verses, such as the [[al-Mubahala Verse]], to show that his lineage goes back to the Prophet (s) through his great-grandmother, [[Fatima al-Zahra (a)]].<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 84-85.</ref>


When al-Mahdi al-'Abbasi began to return suspicious or usurped property to their owners, Imam al-Kazim (a) asked him to return 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>
When [[al-Mahdi al-'Abbasi]] began to return suspicious or usurped property to their owners, Imam al-Kazim (a) asked him to return 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 b. Jaʿfar'', p. 472.</ref>


The 7th Shiite Imam (a) always asked his companions not to cooperate with the Abbasids. For example, he forbade [[Safwan al-Jammal]] from renting his camels to Harun.<ref>Kashshī, ''al-Rijāl'', p. 441.</ref> However, he asked his companion, [['Ali b. Yaqtin]], who was a minister in Harun al-Rashid's government, to stay in the palace and serve the Shi'as.<ref>Kashshī, ''al-Rijāl'', p. 433.</ref>
Imam al-Kazim (a) always asked his companions not to cooperate with the Abbasids. For example, he forbade [[Safwan al-Jammal]] from renting his camels to Harun.<ref>Kashshī, ''al-Rijāl'', p. 441.</ref> However, he permitted his companion, [['Ali b. Yaqtin]], who was the minister of Harun al-Rashid's, to stay in the palace and serve the Shi'as.<ref>Kashshī, ''al-Rijāl'', p. 433.</ref>


However, there is no report about any explicit opposition by Musa b. Ja'far (a) to the Abbasid government. He practiced [[taqiyya]] (dissimulation) and recommended the Shi'as to observe it. For example, the Imam (a) wrote a letter to Khayzaran, the mother of al-Hadi al-'Abbasi, to console her about al-Hadi's death.<ref>Majlisī, ''Biḥār al-anwār'', vol. 48, p. 134.</ref> According to a hadith, when he was summoned by Harun, he said: "I will go to Harun because it is an obligation to practice taqiyya with respect to the ruler". He also accepted Harun's gifts for the marriages of [[Al Abi Talib]] in order to preserve their generation.<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 77.</ref> He even wrote a letter to 'Ali b. Yaqtin and asked him to perform the [[wudu']] in the way it is performed by Sunni Muslims in order not to fall in danger.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 227-228.</ref>
However, there is no report about any explicit opposition by Musa b. Ja'far (a) to the Abbasid government. He practiced [[taqiyya]] (dissimulation) and recommended the Shi'as to observe it. For example, the Imam (a) wrote a letter to Khayzaran, the mother of al-Hadi al-'Abbasi, to console her about al-Hadi's death.<ref>Majlisī, ''Biḥār al-anwār'', vol. 48, p. 134.</ref> According to a hadith, when he was summoned by Harun, he said: "I will go to Harun because it is an obligation to practice taqiyya with respect to the ruler". He also accepted Harun's gifts for the marriages of [[Al Abi Talib]] in order to preserve their generation.<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 77.</ref> He even wrote a letter to 'Ali b. Yaqtin and asked him to perform the [[wudu']] in the way it is performed by Sunni Muslims in order not to fall in danger.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 227-228.</ref>


==Alawite Uprisings==
==Alawite Uprisings==
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 [[The uprising of al-Nafs al-Zakiyya|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:
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 and their followers. 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:


* Some people believe that the Imam (a) agreed with, and supported, the uprising. They appeal to a remark by the Imam (a) addressed to [[Shahid al-Fakhkh]]: "so be serious in what you do since these people express the faith but are polytheists in their hearts".<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 366.</ref>
* Some people believe that the Imam (a) agreed with, and supported, the uprising. They appeal to a remark by the Imam (a) addressed to [[Shahid al-Fakhkh]]: "so be serious in what you do since these people express the faith but are polytheists in their hearts".<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 366.</ref>
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* Others believe that the uprisings were not supported by the Imam (a).<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 389.</ref>
* Others believe that the uprisings were not supported by the Imam (a).<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 389.</ref>


However, when the Imam (a) saw the head of Shahid al-Fakhkh, he recited [[al-Istirja' Verse]] and admired him.<ref>Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 380.</ref> Al-Hadi al-'Abbasi believed that Imam al-Kazim (a) ordered the Uprising of al-Fakhkh and thus, he threatened to kill him.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 1, p. 494-496.</ref>
However, when the Imam (a) saw the head of Shahid al-Fakhkh, he recited [[al-Istirja' Verse]] and admired him.<ref>Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 380.</ref> Al-Hadi al-'Abbasi believed that Imam al-Kazim (a) ordered the uprising of al-Fakhkh and thus, he threatened to kill him.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 1, p. 494-496.</ref>


==Prison==
==Prison==
During his imamate, Imam al-Kazim (a) was repeatedly summoned and imprisoned by Abbasid caliphs. For the first time, he was taken from [[Medina]] to [[Baghdad]] at the command of the Abbasid caliph, [[al-Mahdi al-'Abbasi]].<ref>Ibn al-Jawzī, ''Tadhkirat al-khawāṣ'', p. 313.</ref> Harun also imprisoned the Imam (a) for two times. The time of their first arrest and the first prison are not mentioned in sources, but the second arrest occurred on [[Shawwal]] 20, 179 (January 6, 796) when he was arrested in Medina<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 476.</ref> and was imprisoned in [[Basra]] in the house of 'Isa b. Ja'far on [[Dhu l-Hajja]] 7 (March 5)<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 86.</ref>. According to al-Shaykh al-Mufid, Harun wrote a letter to 'Isa b. Ja'far in 180/797 and asked him to kill the Imam (a), but he refused to do so.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 239.</ref> After a while, the Imam (a) was moved to the prison of Fadl b. Rabi'. Imam al-Kazim (a) spent the last years of his life in the prisons of Fadl b. Yahya and al-Sindi b. al-Shahik.<ref>Qummī, ''al-Anwār al-bahīyya'', p. 192-196.</ref> In Imam al-Kazim's (a) [[ziyaratnama]] (Visitation Supplication), he is greeted as "tortured in the depths of the prisons" ("al-Mu'adhdhab fi qa'r al-sujun": {{ia|المُعَذَّب فی قَعر السُجون}}).<ref>Majlisī, ''Biḥār al-anwār'', vol. 99, p. 17.</ref>
During his imamate, Imam al-Kazim (a) was repeatedly summoned and imprisoned by Abbasid caliphs. For the first time, he was taken from [[Medina]] to [[Baghdad]] at the command of the Abbasid caliph, [[al-Mahdi al-'Abbasi]].<ref>Ibn al-Jawzī, ''Tadhkirat al-khawāṣṣ'', p. 313.</ref> Harun also imprisoned the Imam (a) for two times. The time of their first arrest and the first prison are not mentioned in sources, but the second arrest occurred on [[Shawwal 20]], [[179]]/[[January 10]], 796 when he was arrested in Medina<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 476.</ref> and was imprisoned in [[Basra]] in the house of 'Isa b. Ja'far on [[Dhu l-Hijja 7]] (March 5)<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 86.</ref>. According to al-Shaykh al-Mufid, Harun wrote a letter to 'Isa b. Ja'far in 180/797-97 and asked him to kill the Imam (a), but he refused to do so.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 239.</ref> After a while, the Imam (a) was moved to the prison of al-Fadl b. Rabi'. Imam al-Kazim (a) spent the last years of his life in the prisons of al-Fadl b. Yahya and [[al-Sindi b. Shahik]].<ref>Qummī, ''al-Anwār al-bahīyya'', p. 192-196.</ref> In Imam al-Kazim's (a) [[ziyarah text]] (visitation supplication), he is greeted as "tortured in the depths of the prisons" ({{ia|المُعَذَّب فی قَعر السُجون}}).<ref>Majlisī, ''Biḥār al-anwār'', vol. 99, p. 17.</ref>


There are different accounts of why Imam al-Kazim (a) was arrested and imprisoned by the Abbasid caliphs. According to some accounts, he was arrested by Harun because of [[Yahya al-Barmaki]]'s jealousy of the Imam (a) and slanders of 'Ali b. Isma'il b. Ja'far.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 237-238; Irbilī, Kashf al-ghumma, vol. 2, p. 760; Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 380.</ref> It is said that Harun was suspicious of Imam al-Kazim's (a) relations with the Shi'as and feared that the Shiite belief in his imamate would undermine his government.<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 101.</ref> According to other accounts, the Imam (a) was imprisoned because some Shi'as, such as [[Hisham b. Hakam]], did not practice the taqiyya, despite the Imam's (a) commands.<ref>Ṣadūq, ''Kamāl al-dīn'', vol. 2, p. 361-363.</ref> Thus, Hisham b. Hakam's debates contributed to the Imam's (a) imprisonment.<ref>Kashshī, ''al-Rijāl'', p. 270-271.</ref>
There are different accounts of why Imam al-Kazim (a) was arrested and imprisoned by the Abbasid caliphs. According to some accounts, he was arrested by Harun because of [[Yahya al-Barmaki]]'s jealousy of the Imam (a) and slanders of 'Ali b. Isma'il b. Ja'far.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 237-238; Irbilī, Kashf al-ghumma, vol. 2, p. 760; Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 380.</ref> It is said that Harun was suspicious of Imam al-Kazim's (a) relations with the Shi'as and feared that the Shiite belief in his imamate would undermine his government.<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 101.</ref> According to other accounts, the Imam (a) was imprisoned because some Shi'as, such as [[Hisham b. al-Hakam]], did not practice the taqiyya, despite the Imam's (a) commands.<ref>Ṣadūq, ''Kamāl al-dīn'', vol. 2, p. 361-363.</ref> Thus, Hisham b. al-Hakam's debates contributed to the Imam's (a) imprisonment.<ref>Kashshī, ''al-Rijāl'', p. 270-271.</ref>


==Martyrdom==
==Martyrdom==
Imam al-Kazim (a) spent the last days of his life in al-Sindi b. al-Shahik's prison. According to al-Shaykh al-Mufid, al-Sindi poisoned the Imam (a) at the command of Harun al-Rashid, and three days later, the Imam (a) was martyred.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 242.</ref> His [[martyrdom]] occurred on [[Rajab 25]], [[183]] ([[September 5]], 799).<ref>Mufīd, ''al-Irshād'', vol. 2, p. 215.</ref> There are other views about the time and the place of Imam al-Kazim's (a) martyrdom as well.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 516-517; Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 404.</ref>
Imam al-Kazim (a) spent the last days of his life in [[al-Sindi b. Shahik]]'s prison. According to al-Shaykh al-Mufid, al-Sindi poisoned the Imam (a) at the command of Harun al-Rashid, and three days later, the Imam (a) was martyred.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 242.</ref> His [[martyrdom]] occurred on [[Rajab 25]], [[183]] ([[September 5]], 799).<ref>Mufīd, ''al-Irshād'', vol. 2, p. 215.</ref> There are other views about the time and the place of Imam al-Kazim's (a) martyrdom as well.<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 516-517; Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 404.</ref>


When Musa b. Ja'far (a) was martyred, his corpse was put on Baghdad's bridge at the order of al-Sindi b. al-Shahik and it was announced that Musa b. Ja'far died of natural causes.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 242-243.</ref> There are different accounts of how he was martyred. The majority of historiographers believe that he was poisoned by Yahya b. Khalid and al-Sindi b. al-Shahik.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 242; Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 508-510.</ref> According to another account, the Imam (a) was suffocated by being folded in a carpet.<ref>Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 417.</ref> Hamd Allah al-Mustawfi has attributed to the Shi'as the belief that Musa b. Ja'far (a) was martyred by hot lead poured in his throat, but he cited no sources for his claim.<ref>Mustawfī, ''Tārīkh-i barguzīdih'', p. 204 quoted from Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref>
When Musa b. Ja'far (a) was martyred, his corpse was put on Baghdad's bridge at the order of al-Sindi b. Shahik and it was announced that Musa b. Ja'far died of natural causes.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 242-243.</ref> There are different accounts of how he was martyred. The majority of historiographers believe that he was poisoned by Yahya b. Khalid and al-Sindi b. Shahik.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 242; Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 508-510.</ref> According to another account, the Imam (a) was suffocated by being folded in a carpet.<ref>Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 417.</ref> Hamd Allah al-Mustawfi has attributed to the Shi'as the belief that Musa b. Ja'far (a) was martyred by hot lead poured in his throat, but he cited no sources for his claim.<ref>Mustawfī, ''Tārīkh-i barguzīdih'', p. 204 quoted from Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa'', p. 385.</ref>


Two reasons have been mentioned for why the Imam's (a) corpse was exhibited in a public place: one of them was to show that the Imam (a) died of natural causes, and the other was to repute the view of those people who believed in the [[Mahdawiyya]] of Imam al-Kazim (a).<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 763.</ref>
Two reasons have been mentioned for why the Imam's (a) corpse was exhibited in a public place: one of them was to show that the Imam (a) died of natural causes, and the other was to refute the view of those people who believed in the [[Mahdawiyya]] of Imam al-Kazim (a).<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 763.</ref>


Musa b. Ja'far's (a) corpse was buried in the Shuniziyya area in the family mausoleum of al-Mansur, known as the graves of the [[Quraysh]].<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 99-105.</ref> His burial place is known as the [[Shrine of Kazimayn]]. It is said that the Abbasids buried the Imam's (a) corpse there so that the Shi'as could not congregate in his burial place.<ref>Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 417.</ref>
Musa b. Ja'far's (a) corpse was buried in the Shuniziyya area in the family mausoleum of al-Mansur, known as the graves of the [[Quraysh]].<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 99-105.</ref> It is said that the Abbasids buried the Imam's (a) corpse there so that the Shi'as could not congregate in his burial place.<ref>Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 417.</ref> His burial place is known as the [[Shrine of al-Kazimayn]].


=== Burial Place and the Reward for Ziyarah ===
=== Burial Place and the Reward for Ziyarah ===
[[File:The Holy Shrine of al-Kazimayn.jpg|290px|thumbnail|right|An old photo of the [[Holy Shrine of al-Kazimayn (a)]].Photo is taken by British Air Force in 1335/1917 during World War I.]]
[[File:The Holy Shrine of al-Kazimayn.jpg|290px|thumbnail|right|An old photo of the [[Holy Shrine of al-Kazimayn (a)]]. The photo is taken by British Air Force in 1335/1917 during World War I.]]
 
After finding about Imam's (a) [[martyrdom]], the [[Shi'a]] gathered for a funeral and buried his body in the Quraysh cemetery of [[Kadhimiya]]. [[Imam al-Rida (a)]] said, "anyone who visits my father's grave is like the one who visits the graves of [[the Prophet (s)]] and [[Shrine of Imam 'Ali (a)|Ali b. Abi Talib (a)]]." In another [[Hadith|narration]], he (a) is narrated saying that the [[Thawab|reward]] given for visiting the grave of his father is like the reward given for visiting the grave of [[Imam al-Husayn (a)]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 583.</ref>
 
===Al-Khatib al-Baghdadi's Word===


[[Al-Khatib al-Baghdadi]] quoted from al-Hasan b. Ibrahim Abu Ali al-Khallal, Shaykh of [[Hanbalis]] of his time, saying that, "no problem I faced and then went near the grave of Musa b. Ja'far (a) and entreated him, except that [[God]], the Almighty, facilitated towards what I liked it."
After finding of Imam's (a) [[martyrdom]], the [[Shi'a]] gathered for a funeral and buried his body in the Quraysh cemetery of [[Kadhimiya]]. [[Imam al-Rida (a)]] said, "anyone who visits my father's grave is like the one who visits the graves of [[the Prophet (s)]] and [[Shrine of Imam 'Ali (a)|Ali b. Abi Talib (a)]]." In another [[Hadith|narration]], he (a) is narrated saying that the [[Thawab|reward]] given for visiting the grave of his father is like the reward given for visiting the grave of [[Imam al-Husayn (a)]].<ref>Kulaynī, ''al-Kāfī'', vol. 4, p. 583.</ref>


==Companions and Deputies==
==Companions and Deputies==
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* According to [[al-Barqi]], they were 160.
* According to [[al-Barqi]], they were 160.


* Al-Qarashi rejected al-Barqi's view and mentioned 320 companions of Imam al-Kazim (a).<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 231.</ref>
* Al-Qarashi rejected al-Barqi's view and mentioned 320 companions of Imam al-Kazim (a).<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 231.</ref>


Companions of Imam al-Kazim (a) include people such as [['Ali b. Yaqtin]], [[Hisham b. Hakam]], [[Hisham b. Salim]], [[Muhammad b. Abi 'Umayr]], [[Hammad b. 'Isa]], [[Yunus b. 'Abd al-Rahman]], [[Safwan b. Yahya]], and [[Safwan al-Jammal]], some of whom are among the [[People of Consensus]].<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 231-373.</ref> After Imam al-Kazim's (a) martyrdom, a number of his companions, such as [['Ali b. Abi Hamza al-Bata'ini]], [[Ziyad b. Marwan]] and [['Uthman b. 'Isa]], did not accept the imamate of [['Ali b. Musa al-Rida (a)]] and "stopped" at the imamate of Musa b. Ja'far (a).<ref>Ṭūsī, ''al-Ghayba'', p. 64-65.</ref> Thus they came to be known as "[[al-Waqifiyya]]" (literally: people who stopped). However, after a while, some of them changed their minds and accepted the imamate of Imam al-Rida (a).
Companions of Imam al-Kazim (a) include people such as [['Ali b. Yaqtin]], [[Hisham b. al-Hakam]], [[Hisham b. Salim]], [[Muhammad b. Abi 'Umayr]], [[Hammad b. 'Isa]], [[Yunus b. 'Abd al-Rahman]], [[Safwan b. Yahya]], and [[Safwan al-Jammal]], some of whom are among the [[People of Consensus]].<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 231-373.</ref> After Imam al-Kazim's (a) martyrdom, a number of his companions, such as [['Ali b. Abi Hamza al-Bata'ini]], [[Ziyad b. Marwan]] and [['Uthman b. 'Isa]], did not accept the imamate of [['Ali b. Musa al-Rida (a)]] and "stopped" at the imamate of Musa b. Ja'far (a).<ref>Ṭūsī, ''al-Ghayba'', p. 64-65.</ref> Thus they came to be known as "[[al-Waqifiyya]]" (literally: people who stopped). However, after a while, some of them changed their minds and accepted the imamate of Imam al-Rida (a).


==Organization of Representatives==
==Organization of Representatives==
{{main|System of Wikala}}
{{main|System of Wikala}}
In order to have wider contacts with the Shi'as and reinforce their economic power, Imam al-Kazim (a) expanded the organization of representatives and deputies which was established in the period of [[Imam al-Sadiq (a)]]. He sent some of his companions to different areas as his representatives or agents. Some sources have mentioned 13 of his representatives.<ref>Jabbārī, ''Imām-i Kāẓim wa wikālat'', p. 16.</ref> According to some sources, his representatives included 'Ali b. Yaqtin and [[Mufaddal b. 'Umar]] in [[Kufa]], [['Abd al-Rahman b. al-Hajjaj]] in Baghdad, [[Ziyad b. Marwan]] in [[Kandahar]], 'Uthman b. 'Isa in [[Egypt]], [[Ibrahim b. Salam]] in [[Nishabur]], and [['Abd Allah b. Jundab]] in [[Ahvaz]].<ref>Jabbārī, ''Sāzmān-i wikālat'', p. 423-599.</ref>
In order to have wider contacts with the Shi'as and reinforce their economic power, Imam al-Kazim (a) expanded the organization of representatives and deputies which was established in the period of [[Imam al-Sadiq (a)]]. He sent some of his companions to different areas as his representatives or agents. Some sources have mentioned 13 of his representatives.<ref>Jabbārī, ''Imām-i Kāẓim wa wikālat'', p. 16.</ref> According to some sources, his representatives included 'Ali b. Yaqtin and [[Mufaddal b. 'Umar]] in [[Kufa]], [['Abd al-Rahman b. al-Hajjaj]] in Baghdad, [[Ziyad b. Marwan]] in [[Kandahar]], 'Uthman b. 'Isa in [[Egypt]], [[Ibrahim b. Salam]] in [[Nishabur]], and [['Abd Allah b. Jundab]] in [[Ahvaz]].<ref>Jabbārī, ''Sāzmān-i wikālat'', p. 423-599.</ref>


There are different reports in sources according to which the Shi'as gave the [[Khums]] of their money and property to the Imam (a) or his representatives. Al-Shaykh al-Tusi believes that the reason why some of the Imam's (a) representatives believed in Waqifiyya was their infatuation with the money gathered by them.<ref>Ṭūsī, ''al-Ghayba'', p. 64-65.</ref> According to the report given by 'Ali b. Isma'il b. Ja'far to Harun, which led to Imam al-Kazim's (a) arrest, "a lot of money is sent to him from the east and the west, and he has a Treasury of his own in which different types of coins in great quantities are found".<ref>Qarashī, ''Ḥayāt al-Imām Mūsā ibn Jaʿfar'', vol. 2, p. 455.</ref>
There are different reports in sources according to which the Shi'as gave the [[khums]] of their money and property to the Imam (a) or his representatives. Al-Shaykh al-Tusi believes that the reason why some of the Imam's (a) representatives believed in Waqifiyya was their infatuation with the money gathered by them.<ref>Ṭūsī, ''al-Ghayba'', p. 64-65.</ref> According to the report given by 'Ali b. Isma'il b. Ja'far to Harun, which led to Imam al-Kazim's (a) arrest, "a lot of money is sent to him from the east and the west, and he has a treasury of his own in which different types of coins in great quantities are found".<ref>Qarashī, ''Ḥayāt al-Imām Mūsā b. Jaʿfar'', vol. 2, p. 455.</ref>


The other way in which the Imam (a) contacted the Shi'as was correspondence. Letters were exchanged between him and the Shi'as with respect to jurisprudential issues, beliefs, preaching, praying, and issues related to the representatives. It is said that he even wrote letters to his companions<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 313.</ref> and replied to their questions when he was in the prison<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 1, p. 100.</ref>.
The other way in which the Imam (a) contacted the Shi'as was correspondence. Letters were exchanged between him and the Shi'as with respect to jurisprudential issues, beliefs, preaching, praying, and issues related to the representatives. It is said that he even wrote letters to his companions<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 313.</ref> and replied to their questions when he was in the prison.<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 1, p. 100.</ref>


==His Position in the Eyes of Sunni Muslims==
==Position in the Eyes of Sunni Muslims==
Sunni Muslims honor Imam al-Kazim (a) as a religious scholar. Some Sunni figures have admired the Imam's (a) knowledge and moral character<ref>Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balāgha'', vol. 15, p. 273.</ref> and pointed to his patience, generosity, worship and the like.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 29; Ibn al-Jawzī, ''Tadhkirat al-khawāṣ'', p. 312; Ibn al-Athīr, ''al-Kāmil'', vol. 6, p. 164.</ref> Some cases in which Imam al-Kazim's (a) patience and worship are exhibited have been cited in Sunni sources.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 29-33.</ref> Some Sunni scholars, such as al-Sam'ani, visited Imam al-Kazim's (a) grave <ref>Samʿānī, ''al-Ansāb'', vol. 12, p. 479.</ref>and took resort ([[tawassul]]) to him. Abu 'Ali al-Khilal, a Sunni scholar, said that he visited Musa b. Ja'far's grave and resorted to him whenever he had a problem and then his problem was solved.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 1, p. 133.</ref> [[Al-Shafi'i]] is also quoted as saying that Musa b. Ja'far's grave is a "healing cure".<ref>Kaʿbī, ''al-Imām Mūsā ibn al-Kāẓim(a) al-sīra wa al-tārīkh'', p. 261.</ref>
Sunni Muslims honor Imam al-Kazim (a) as a religious scholar. Some Sunni figures have admired the Imam's (a) knowledge and moral character<ref>Ibn Abī l-Ḥadīd, ''Sharḥ nahj al-balāgha'', vol. 15, p. 273.</ref> and pointed to his patience, generosity, worship and the like.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 29; Ibn al-Jawzī, ''Tadhkirat al-khawāṣṣ'', p. 312; Ibn al-Athīr, ''al-Kāmil'', vol. 6, p. 164.</ref> Some cases in which Imam al-Kazim's (a) patience and worship are exhibited have been cited in Sunni sources.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 13, p. 29-33.</ref> Some Sunni scholars, such as al-Sam'ani, visited Imam al-Kazim's (a) grave <ref>Samʿānī, ''al-Ansāb'', vol. 12, p. 479.</ref>and took resort ([[tawassul]]) to him. Abu 'Ali al-Khallal, a Sunni scholar, said that he visited Musa b. Ja'far's grave and resorted to him whenever he had a problem and then his problem was solved.<ref>Khaṭīb al-Baghdādī, ''Tārīkh Baghdād'', vol. 1, p. 133.</ref> [[Al-Shafi'i]] is also quoted as saying that Musa b. Ja'far's grave is a "healing cure".<ref>Kaʿbī, ''al-Imām Mūsā al-Kāẓim (a) al-sīra wa l-tārīkh'', p. 261.</ref>


== Further Reading ==
== Further Reading ==
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*ʿAṭārudī, ʿAzīz Allāh. ''Musnad Imām al-Kāẓim''. Mashhad: Āstān-i Quds-i Raḍawī, 1409 AH.
*ʿAṭārudī, ʿAzīz Allāh. ''Musnad Imām al-Kāẓim''. Mashhad: Āstān-i Quds-i Raḍawī, 1409 AH.
*Ḥillī, al-Ḥasan b. Yūsuf al-. ''Minḥāj al-kirāma fī maʿrifat al-imāma''. Mashhad: Muʿassisi-yi ʿĀshūrā, 1379 Sh.
*Ḥillī, al-Ḥasan b. Yūsuf al-. ''Minḥāj al-kirāma fī maʿrifat al-imāma''. Mashhad: Muʿassisi-yi ʿĀshūrā, 1379 Sh.
*Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. ''Sharḥ Nahj al-balāgha''. Qom: Kitābkhānih-yi Āyat Allāh Marʿashī, n.d.
*Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. ''Sharḥ nahj al-balāgha''. Qom: Kitābkhānih-yi Āyat Allāh Marʿashī, n.d.
*Ibn al-Athīr al-Jazarī, ʿAlī b. Muḥammad. ''Al-Kāmil fī l-tārīkh''. Beirut: Dār al-Ṣādir, 1385 AH.
*Ibn al-Athīr al-Jazarī, ʿAlī b. Muḥammad. ''Al-Kāmil fī l-tārīkh''. Beirut: Dār al-Ṣādir, 1385 AH.
*Ibn al-Jawzī, Yusuf b. ʿAbd Allāh. ''Tadhkirat al-khawāṣ''. Qom: Manshūrāt al-Sharīf al-Raḍī, 1418 AH.
*Ibn al-Jawzī, Yusuf b. ʿAbd Allāh. ''Tadhkirat al-khawāṣṣ''. Qom: Manshūrāt al-Sharīf al-Raḍī, 1418 AH.
*Ibn ʿInaba, Aḥmad b. ʿAlī. ''ʿUmdat al-ṭālib fī ansāb Āl Abī Ṭālib''. Qom: Anṣārīyan, 1417 AH.
*Ibn ʿInaba, Aḥmad b. ʿAlī. ''ʿUmdat al-ṭālib fī ansāb Āl Abī Ṭālib''. Qom: Anṣārīyan, 1417 AH.
*Ibn Shahr Āshūb, Muḥammad b. ʿAlī. ''Manāqib Āl Abī Ṭālib''. Qom: ʿAllāma, 1379 AH.
*Ibn Shahrāshūb, Muḥammad b. ʿAlī. ''Manāqib Āl Abī Ṭālib''. Qom: ʿAllāma, 1379 AH.
*Irbilī, ʿAlī b. ʿIsā al-. ''Kashf al-ghumma''. Qom: al-Raḍī, 1421 AH.
*Irbilī, ʿAlī b. ʿIsā al-. ''Kashf al-ghumma''. Qom: al-Raḍī, 1421 AH.
*Jabbārī, Muḥammad Riḍā. ''Sāzmān-i wikālat''. Qom: Muʾassisi-yi Imām Khomeini
*Jabbārī, Muḥammad Riḍā. ''Sāzmān-i wikālat''. Qom: Muʾassisi-yi Imām Khomeini, 1382 Sh.
, 1382 Sh.
*Jaʿfarīyān, Rasūl. ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa''. Qom: Anṣārīyān, 1381 Sh.
*Jaʿfarīyān, Rasūl. ''Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa''. Qom: Anṣārīyān, 1381 Sh.
*Kashshī, Muḥammad b. ʿUmar al-. ''Al-Rijāl''. Mashhad: Muʾassisi-yi Nashr-i Dānishgāh-i Mashhad, 1409 AH.
*Kashshī, Muḥammad b. ʿUmar al-. ''Al-Rijāl''. Mashhad: Muʾassisi-yi Nashr-i Dānishgāh-i Mashhad, 1409 AH.
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*Nawbakhtī, al-Ḥasan b. Mūsā al-. ''Firaq al-Shīʿa''. Beirut: Dār al-Awḍāʾ, 1404 AH.
*Nawbakhtī, al-Ḥasan b. Mūsā al-. ''Firaq al-Shīʿa''. Beirut: Dār al-Awḍāʾ, 1404 AH.
*Pīshwāyī, Mihdī. ''Sīri-yi Pīshwāyān''. Qom: Muʾassisi-yi Imām Ṣādiq, 1372 Sh.
*Pīshwāyī, Mihdī. ''Sīri-yi Pīshwāyān''. Qom: Muʾassisi-yi Imām Ṣādiq, 1372 Sh.
*Qarashī, Bāqir Sharīf al-. ''Ḥayāt al-Imām Mūsā ibn Jaʿfar''. Qom: Mihr-i Dildār, 1429 AH.
*Qarashī, Bāqir Sharīf al-. ''Ḥayāt al-Imām Mūsā b. Jaʿfar''. Qom: Mihr-i Dildār, 1429 AH.
*Qummī, Shaykh ʿAbbās. ''Al-Anwār al-bahīyya''. Qom: Jāmiʿat al-Mudarrisīn, 1417 AH.
*Qummī, Shaykh ʿAbbās. ''Al-Anwār al-bahīyya''. Qom: Jāmiʿat al-Mudarrisīn, 1417 AH.
*Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Tawḥīd''. Qom: Jāmiʿat al-Mudarrisīn, 1398 AH.
*Ṣadūq, Muḥammad b. ʿAlī al-. ''Al-Tawḥīd''. Qom: Jāmiʿat al-Mudarrisīn, 1398 AH.
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*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Tahdhīb al-aḥkām''. Qom: Dār al-Kutub al-Islāmīyya, 1407 AH.
*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Tahdhīb al-aḥkām''. Qom: Dār al-Kutub al-Islāmīyya, 1407 AH.
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