Khums

1. Khums is a tax in Islam that is paid by Shia Muslims on their surplus wealth and income. The word “Khums” means one-fifth and refers to the fact that a fifth of one’s wealth and income is required to be paid as Khums.
2. The purpose of Khums is to provide financial support to those in need, such as the poor, orphans, widows, and those who are struggling to make ends meet. It is also used to support religious institutions, such as mosques, schools, and hospitals, and to provide assistance to those who are traveling for the sake of religion.
3. Unlike Zakat, which is a tax paid by all Muslims on their wealth, Khums is only paid by Shia Muslims. It is considered an important religious obligation and is considered a means of purifying one’s wealth and promoting social justice in the community.
4. The amount of Khums that a Shia Muslim is required to pay is based on their wealth and income and is calculated as a percentage of their net savings. The exact percentage varies depending on the interpretation of Islamic scholars, but it is generally agreed to be 20% of a Shia Muslim’s net savings.
5. Khums should be paid annually and can be given directly to those in need or through a designated Khums collection center. In many Shia Muslim communities, there are organizations that are responsible for collecting and distributing Khums funds to those who need it.
6. The act of giving Khums is considered a selfless act of kindness, as it requires Shia Muslims to give a portion of their wealth and income to those who are less fortunate. This not only benefits the recipients, but it also purifies the wealth of the giver and helps them to cultivate a spirit of generosity and compassion.
7. In addition to financial assistance, Khums also serves as a means of promoting social justice and equality in the community. By providing financial support to those in need, Khums helps to reduce poverty and ensure that all members of the community have access to basic necessities such as food, clothing, and shelter.
8. Khums is not meant to be an optional act of charity, but rather a mandatory requirement for all eligible Shia Muslims. Failure to pay Khums can result in serious consequences, both in this world and in the afterlife, as it is considered a sin in Islam.
9. It is also important to note that Khums is different from Sadaqa, which is a voluntary act of charity that goes above and beyond the mandatory requirement of Khums. While Sadaqa is encouraged, it does not replace the obligation to pay Khums.
10. In conclusion, paying Khums is an important part of a Shia Muslim’s religious obligation and is considered a means of purifying one’s wealth and promoting social justice in the community. By giving a portion of their wealth and income to those in need, Shia Muslims can help to reduce poverty and promote compassion and generosity in the world.

Khums (also spelled khoms or khumus) is a term used in Islamic tradition to refer to a specific tax or levy that is required of certain Muslims. In the Shia branch of Islam, khums is one of the Five Pillars of Islam and is considered a mandatory obligation for all Muslims.

The concept of khums is mentioned in several verses of the Quran, including:

• Surah Al-Anfal, Verse 41: “And know that out of all the spoils of war you are permitted to take, one-fifth (khums) belongs to God, and to the Messenger, and to the near of kin, and the orphans, and the needy, and the wayfarer.”
• Surah Al-Imran, Verse 92: “Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased’s family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation (should be paid) to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running. By way of repentance to God: for God hath all knowledge and all wisdom.”

In these verses, khums is described as a tax or levy that is required of certain Muslims, with the proceeds going to support specific causes, such as the poor, orphans, and widows. In the Shia tradition, khums is typically understood as a tax on certain types of income or wealth that is required to be paid once a year. It is typically calculated as a percentage of a person’s income or wealth and is used to support the needs of the community, including the poor, orphans, widows, and others in need.

It is important to note that the concept of khums is specific to the Shia tradition and is not practiced by all Muslims. In the Sunni tradition, khums is not considered one of the Five Pillars of Islam and is not a mandatory obligation.

Abu l-Ḥasan ʿAlī b. Muḥammad al-Hādī, (b. 212/828 – d. 254/868) (Arabic:ابوالحسن علي بن محمد الهادي) was the son of Imam al-Jawad (a) and he was the tenth of the twelve Imams of the Shia. He is also known as al-Naqī (النقي, the pure) and al-Hādī (الهادي, the guide). He was the Imam (leader) between 220/835 and 254/868 for a period of thirty-four years.

Many years of the imamate (leadership) of Imam al-Hadi (a) took place in Samarra under direct surveillance of the rulers of his time. His imamate was contemporary with the rule of some Abbasid caliphs including al-Mutawakkil al-‘Abbasi.

Different hadiths are narrated from Imam al-Hadi (a) about ideological issues, interpretation of the Qur’an, fiqh, and ethics. Al-Ziyarah al-Jami’a al-Kabira which includes Shi’a ideological concepts about the Imams, is narrated from Imam al-Hadi (a).

Imam al-Hadi (a) was in contact with Shi’a and managed their affairs through the Wikala network. Some of his students and companions are as follows: ‘Abd al-‘Azim al-Hasani, ‘Uthman b. Sa’id, Ayyub b. Nuh, al-Hasan b. Rashid and al-Hasan al-Utrush.

His shrine is in Samarra. The dome and some minarets of his shrine were destroyed by terrorist attacks in 2006; and again, in 2008 other minarets of the shrine were also destroyed by another bombing. The shrine has been reconstructed from 2010 to 2015 by Iran.

Lineage, Teknonym, and Titles

Imam al-Hadi’s (a) father was Imam al-Jawad (a), the ninth Imam of the Shi’a school of thought. His mother was a concubine called Samana or Susan.

Imam al-Hadi (a) and his son Imam al-Hasan al-‘Askari (a) became famously known as ‘Askariyyayn; since Abbasid caliphs took them to Samarra in 233/847-8 and held them under surveillance until the end of their lives.

Imam al-Hadi (a) was also known under other titles such as al-Naqi, al-Najib, al-Murtada, al-‘Alim, al-Faqih, al-Amin, and al-Tayyib.

His teknonym was Abu l-Hasan. Since the teknonym of Imam al-Kazim (a) and Imam al-Rida (a) was also Abu l-Hasan; to avoid any mistake, in haidth sources Imam al-Kazim (a) is called Abu l-Hasan al-Awwal (the first Abu l-Hasan), Imam al-Rida (a) is called Abu l-Hasan al-Thani (the second Abu l-Hasan) and Imam al-Hadi (a) is known as Abu l-Hasan al-Thalith (the third Abu l-Hasan).

The inscription of Imam al-Hadi’s (a) ring read, “Allah rabbi wa huwa ‘ismati min khalqih” (اللّه ربّی و هو عصمتی من خلقه; Allah is my Lord and He keeps me warded from His creatures).

Birth and Martyrdom

According to al-Kulayni, al-Shaykh al-Mufid, al-Shaykh al-Tusi and Ibn Athir, Imam al-Hadi’s (a) birth was in the middle of Dhu l-Hijja, 212/March 6, 828 in a region called Sarya near Medina. It was reported by some, that the 2nd or 5th day of Rajab ( 27th or 30th of September, 827) was the day of his birth.

According to the narrations of al-Shaykh al-Mufid and others, Imam al-Hadi (a) was martyred in the month of Rajab 254/July, 868 after twenty years and nine months of being held in Samarra. Some sources have mentioned the date of his martyrdom as Rajab 3/June 28,, while others have mentioned it being the twenty-fifth or twenty-sixth of Jumada II (21th or 22th June), during the rule of al-Mu’tazz, the thirteenth Abbasid caliph.

Wife and Children

Imam al-Hadi’s (a) wife was called Salil. She was a concubine from Nawba. She was also the mother of Imam al-‘Askari (a).

Most Shi’a scholars have listed four sons of Imam al-Hadi (a), but there is disagreement regarding the number of daughters. Al-Hadini wrote Imam al-Hadi’s (a) sons were al-Hasan (a), Muhammad, al-Husayn and Ja’far (who claimed imamate and was later called Ja’far al-Kadhdhab).

Regarding his children, al-Shaykh al-Mufid wrote, “His successor was Abu Muhammad al-Hasan who was Imam after him, and then there are al-Husayn, Muhammad and a girl named ‘A’isha.” Ibn Shahrashub mentioned another daughter for him called ‘Aliyya. However, according to different evidences and references, it may have been the case that Imam al-Hadi (a) had only one daughter who had different names. According to Sunni scholars, Imam al-Hadi (a) had four sons and one daughter.

Imamate

Imam al-Hadi (a) became the Imam in 220/835. Since the Shi’a (except a few) had passed the issue of the small age of Imam al-Jawad (a) upon becoming Imam, no obvious doubt was raised about the Imamate of Imam al-Hadi (a). According to al-Shaykh al-Mufid, all followers of Imam al-Jawad (a) except a few, accepted the imamate of Imam al-Hadi (a). The other few people, for a short period of time believed in the imamate of Musa b. Muhammad (d. 296/909) known as Musa al-Mubarqa’ who is buried in Qom; however, after a while, they turned from his imamate and accepted the imamate of Imam al-Hadi (a). Sa’d b. Abd Allah attributed the turning of these people from Musa al-Mubarqa’ due to the fact that Musa al-Mubarqa’ himself rejected this belief.

Proofs of Imamate

According to al-Tabrisi and Ibn Shahrashub, the consensus of the Shi’a, on the imamate of Imam al-Hadi (a) is a strong and undeniable proof for his imamate. However, al-Kulayni and others have previously mentioned statements about imamate and some narrations suggest that when Imam al-Jawad (a) was summoned by al-Mu’tasim al-‘Abbasi to Baghdad and since Imam al-Jawad (a) deemed it a threat for his life, he (a) introduced Imam al-Hadi (a) as his successor to the Shi’a and even left a written statement about his imamate, in order for no doubt regarding this to remain afterwards.

Contemporary Caliphs

During his imamate, Imam al-Hadi (a) was contemporary with some Abbasid caliphs, chronologically with:

• Al-Mu’tasim, al-Ma’mun’s brother (218/833-227/841)
• Al-Wathiq, al-Mu’tasim’s son (227/841-232/846-7)
• Al-Mutawakkil, al-Wathiq’s brother (232/846-7 -247/861-2)
• Al-Muntasir, al-Mutawakkil’s son (six months)
• Al-Musta’in, al-Muntasir’s cousin (248/862-3 -252/866-7)
• Al-Mu’tazz, al-Mutawakkil’s another son (252/866-7 -255/868-9)

Imam al-Hadi (a) was poisoned and martyred, and was buried in his house in Samarra.

Al-Mutawakkil’s Behavior

Prior to al-Mutawakkil’s accession to power, the caliphs’ policies were the same as al-Ma’mun’s, which defended Mu’tazilits against Ahl al-Hadith and this had brought a favorable environment for the Alavis. Upon the coming of al-Mutawakkil, Ahl al-Hadith were supported and incited against Mu’tazilites and Shi’a and this resulted in them becoming more oppressed.

Abu l-Faraj al-Isfahani mentioned bad behavior of al-Mutawakkil towards Talibids and mentioned ‘Ubayd Allah b. Yahya b. Khaqan, al-Mutawakkil’s minister, similar to al-Mutawakkil, among the serious enemies of the Alavis. The severe actions of al-Mutawakkil towards Talibids included: destroying Imam al-Husayn’s (a) shrine, plowing the lands on and around the grave of Imam al-Husayn (a) and severely punishing the pilgrims. This was only because the grave of Imam al-Husayn (a) in Karbala proved as an emotional link between masses of Shi’a and their Imams (a).

Summon to Samarra

In 233/847-8, al-Mutawakkil decided to take Imam (a) from Medina to Samarra. After mentioning the spiteful talks of some people about the Ahl al-Bayt (a) before al-Mutawakkil, Ibn al-Jawzi writes, “Due to these reports implying the bond between people and Imam al-Hadi (a), al-Mutawakkil summoned Imam to Samarra”.

Al-Shaykh al-Mufid wrote, “In a letter to al-Mutawakkil, Imam al-Hadi (a) rejected malicious reports. In replying to Imam, al-Mutawakkil wrote a respectful letter and cunningly asked Imam to move towards Samarra”. Al-Kulayni and al-Shaykh al-Mufid have mentioned the text of al-Mutawakkil’s letter.

Al-Mutawakkil had planned to take Imam al-Hadi (a) to Samarra in such a way that people’s emotions would not be stirred and the Imam’s (a) forced move would not have any undesirable side effect, however the people of Medina had become aware of the plot in advance.

Regarding this, Ibn al-Jawzi narrated from Yahya b. Harthama, “I went to Medina and entered the city. People became agitated and made unexpected slow reactions. Gradually, the distress of the people reached a level that they began complaining to an extent, that was never before seen in Medina”.

Al-Khatib al-Baghdadi (d. 463/1070-1) wrote that Ja’far al-Mutawakkil brought him [Imam al-Hadi (a)] from Medina to Baghdad, and then to Samarra and he lived there for twenty years and nine months, he passed away at the time of al-Mu’tazz and was buried there.

Residence in Samarra

Upon entering Samarra, Imam al-Hadi (a) was welcomed by people and stayed at the home of Khuzayma b. Hazim.

According to al-Shaykh al-Mufid, the first day Imam (a) entered Samarra, al-Mutawakkil ordered that he (a) be held in “Khan Sa’alik” for one day and the next day Imam (a) was taken to a house which was assumed for his residence. According to Salih b. Sa’id, this was done in order to humiliate Imam (a).

For twenty years until the end of his life, the Imam (a) lived in that city. Al-Shaykh al-Mufid mentioned Imam’s (a) compulsory residence in Samarra and wrote, “Apparently, Imam al-Hadi (a) was respected by the caliph, however in disguise, al-Mutawakkil made plots against the Imam (a), none of which succeeded”.

In Samarra, the people highly revered the Imam’s (a) great personality and spirit. They all showed great amounts of humbleness before him.

During his compulsory residence in Samarra, Imam (a) seemingly had a calm life and al-Mutawakkil wanted to show him in the role of a courtier and decrease his grandeur in the eyes of the people, while he took Imam (a) under surveillance.

The agents keeping surveillance, reported to al-Mutawakkil that there were weapons and letters from the Shi’a in the house of the Imam (a). He ordered for some soldiers to quickly rush to the Imam’s (a) house. Upon arriving at the Imam’s (a) residence, they found him (a) alone in a room with the floor covered by sand, while he (a) was wearing woolen clothes, had a head covering and murmured some verses of the Qur’an; so they took him in that state to al-Mutawakkil.

When Imam (a) entered, al-Mutawakkil had a cup of wine in his hand; he seated Imam (a) beside himself and offered Imam (a) a cup and asked him, “Drink!” Imam (a) excused himself and said, “My meat and blood have never been fouled by wine.” Then, al-Mutawakkil asked Imam (a) to recite a poem that would entertain him. Imam (a) said “I hardly ever recite poetry,” but al-Mutawakkil insisted and the Imam (a) recited a poem about the powerful people who moved from palaces to graves after their death, and their state in the grave. When the Imam (a) finished reciting the poem, all attendants and even al-Mutawakkil himself were so moved, that al-Mutawakkil’s face had become wet with tears. Al-Mutawakkil then ordered that the drinking table be removed. He ordered for the Imam (a) to be taken back to his house respectfully.

Rule of al-Muntasir

After al-Mutawakkil, his son al-Muntasir came to power and this lessened the government’s pressure on the Alavis; thus the pressure on Imam al-Hadi (a) also decreased, even though in different regions, statesmen still suppressed the Shi’a.

The decrease of suppression in comparison to previous times, had led to better organization of the Shi’a in different regions and if at any time, one of the deputies of Imam (a) in the cities was arrested, Imam (a) appointed another person instead.

Explaining Islamic Teachings

Priority of the Qur’an

One of the deviations Ghulat (exaggerators) brought up and caused other Islamic sects to attack the Shi’a, was the issue of altering the Qur’an .Sunnis are also affected by this due to the insertion of inauthentic hadiths in their books.

Against this accusation, Imams (a) of the Shia have always given priority to the Qur’an and have regarded any hadith opposite to the Qur’an as invalid and false.

In an extensive treatise narrated by Ibn Shu’ba al-Harrani, Imam al-Hadi (a) strictly insisted on the priority of the Qur’an and mentioned it as an accurate standard for assessment of hadiths and distinguishing authentic ones from inauthentic ones. He officially declared the Qur’an as the only text that all Islamic groups refer to.

Elsewhere regarding a conflicting issue, Imam (a) referred to the Qur’an and convinced everyone to agree with him. Al-‘Ayyashi narrated a hadith stating, “Abu Ja’far and Abu ‘Abd Allah, peace be with them, said we do not accept anything unless it agrees with the Book of God and the conduct of His Prophet (s)”

Question of Creation of the Qur’an

One of the most important issues of the third/ninth century which kept the Sunni school of thought occupied, was the dispute over the issue of Huduth and Qidam (creation or eternity) of the Qur’an which created divisions and sects among them.

The Shi’a kept silent following the instructions of Imams (a) over this issue. In a letter, Imam al-Hadi (a) ordered one of the Shi’a not to give opinion over this issue and not to display any bias with either of the opinions regarding creation or eternity of the Qur’an.

This helped the Shi’a not to become engaged in such fruitless arguments.

‘Ilm al-Kalam (Theology)

Different opinions among different Shi’a sects made it difficult for the Imams (a) to direct the people. The Shi’ites were scattered in different regions which meant that every once in a while, they became influenced by others’ opinions which added to the former mentioned issue. In this confusion, non-Shi’a groups and anti-Shi’a oppositions incited these disagreements and falsely projected them deeper than they actually were. There is a narration from al-Kashshi that explicitly shows a person made up three sects named Zurariyya, ‘Ammariyya, and Ya’furiyya and attributed them to each of the great companions of Imam al-Sadiq (a) (i.e. Zurara b. A’yan, ‘Ammar al-Sabati, and Ibn Abi Ya’fur).

Imams (a) of the Shia sometimes confronted questions, origins of some of which were these disagreements among Shi’a scholars, which were sometimes just discussion-oriented or sometimes deeper and the Imams (a) had to be judges among these issues.

One of these issues was Tashbih and Tanzih of Divine Attributes. Since the beginning, Imams (a) of the Shia insisted on the truth of the theory of Tanzih.

Discussions of Hisham b. al-Hakam and Hisham b. Salim on Tashbih and Tanzih caused disagreements among the Shi’a and Imams (a) frequently encountered questions in relation to these topics.

Consequently, more than twenty one narrations are reported from Imam al-Hadi (a) about Tanzih, some of which are very comprehensive and they all indicate that Imam (a) approved of Tanzih.

Regarding the Imams’ (a) opinions about predestination and free will, there is a comprehensive treatise available from Imam al-Hadi (a). In this treatise, Shi’a theological principles regarding predestination and free will, are explained according to the Qur’an and the interpretation of the hadith, “La jabr wa la tafwid bal amrun bayn al-amrayn,” (there is no predestination or free will, but the matter is between the two issues) narrated from Imam al-Sadiq (a).

Among narrations reported from Imam al-Hadi (a) with the title of Ihtijajat, most of them are about predestination and free will.

Du’as and Ziyarahs

Imam al-Hadi (a) made great efforts in educating and familiarizing Shi’a Muslims with Shi’a teachings through Du’a (supplication) and Ziyarah (visiting either physical or vocal). Such du’as in different ways, mentioned some political and social points as well as supplicating to God. These points were very influential in the political realm of the Shi’a and regularly inspired certain concepts within the Shi’a society.

Al-Ziyarah al-Jami’a al-Kabira

Main article: Al-Ziyarah al-Jami’a al-Kabira

This Ziyarah (visiting) is a wonderful course of Shi’a teachings and introduces the position of the Ahl al-Bayt (a) which was initiated by Imam al-Hadi (a) following the requests of the Shi’a.

Interacting with Shi’a

Imam al-Hadi (a) was in contact with his Shi’a through the Wikala network, the same as the previous Imams (a). During this time, most lovers of the Ahl al-Bayt (a) were living in Iran.

Wikala network

Main article: Wikala network

Although there was a great suppression made by Abbasid caliphs at the time of the last Imams (a), the Shi’a had vastly spread throughout Islamic lands and there were connections between Imam al-Hadi (a) and the Shi’a of Iraq, Yemen, Egypt, and other places. This Wikala network guaranteed the establishment, preservation, and strength of this connection. In addition to collecting Khums and sending correspondence to the Imam (a), deputies had a constructive position in theological and conflicts regarding jurisprudence. The system had a pivotal role in their region for establishing the leadership of the next Imam (a).

According to Dr. Jasim al-Husayn, “It can be understood from historical narrations that there were four regions for appointment of deputies,” each region included some cities as below:

• Baghdad, Mada’in, Sawad, and Kufa
• Basra and Ahwaz
• Qom and Hamadan
• Hijaz, Yemen, and Egypt

The Imams’ (a) deputies were in contact with the respective Imam (a) through letters carried via trustworthy people. A great part of jurisprudential and theological teachings of these Imams (a) were delivered to the Shi’a through these deputies.

‘Ali b. Ja’far al-Hamani was one of the deputies of Imam al-Hadi (a) from Haminia, a village near Baghdad.

Some reports were submitted about him to al-Mutawakkil, which led to his arrest and imprisonment. After being released after a long duration of imprisonment, Imam (a) ordered him to go to Mecca and remain there until the end of his life.

Al-Hasan b. ‘Abd Rabbih, or according to some other reports, his son ‘Ali, was one of the deputies of Imam al-Hadi (a) and after him, Abu ‘Ali b. Rashid was appointed and announced by Imam (a) as his deputy.

From the narrations, al-Kashshi has mentioned regarding Isma’il b. Ishaq al-Nisaburi, that perhaps Ahmad b. Ishaq al-Razi was another deputy of Imam al-Hadi (a).

Relation with Iranian Shi’a

Most Shi’a of the first/seventh century were from Kufa, and the attribute of Kufi was their main sign of being Shi’a.

Since the time of Imam al-Baqir (a) and Imam al-Sadiq (a), the title of Qummi can be seen in the last name of some of the companions of Imams (a). They were Ash’aris with Arab origin who lived in Qom.

At the time of Imam al-Hadi (a), Qom was the most important center of the Iranian Shi’a population and there were strong connections between Shi’a of this city and the Imams (a). Exactly opposite to the extent of deviating and exaggerating tendencies that existed among the people of Kufa, there was anti-exaggeration and moderation among the people of Qom. The Shi’a of Qom showed great attention to this issue.

The two cities of Aveh and Kashan, near Qom were also influenced by Shi’a teachings and followed the Shi’a insight of the people of Qom. In some hadiths, Muhammad b. ‘Ali al-Kashani is mentioned as one who asked Imam al-Hadi (a) questions about the Unity of God.

The people of Qom had some financial relationships with Imam (a). In this regard, it is said Muhammad b. Dawud al-Qummi and Muhammad al-Talhi were responsible for collecting khums, people’s gifts, and religious questions and delivered them to Imam (a).

These residents of Qom and Aveh also traveled in order to visit the shrine of Imam al-Rida (a) in Mashhad. Imam al-Hadi (a) prayed for these people and said: “may they be forgiven”.

The Shi’ites of the other cities of Iran had the same relationship with the Imams (a). Although most cities of Iran were populated with the Sunnis and the Shi’ites were the minority due to the influence of Umayyads and Abbasids.

Abu Muqatil al-Daylami, a companion of Imam al-Hadi (a) wrote a theology and hadith book about the issue of imamate. Daylam (East of Gilan province) embraced many Shi’a since the late second/eighth century. Moreover, some immigrants from Daylam who came to Iraq became Shi’a.

The epithets of some of the companions of Imam al-Hadi (a) which are derived from city names suggest their nationality as Iranian, such as Bishr b. Bashshar al-Nisaburi (Neyshabur), Fath b. Yazid al-Jurjani (Gorgan), Ahmad b. Ishaq al-Razi (Rey), Husayn b. Sa’id al-Ahwazi (Ahwaz)), Hamdan b. Ishaq al-Khurasani (Khorasan), ‘Ali b. Ibrahim al-Taliqani (Taliqan) who lived in different cities of Iran. Due to the activities of the Shi’a, Gorgan and Neyshabur gradually became Shi’a centers in fourth/tenth century. There are other evidences which show that there were people from Qazwin who were among the companions of Imam al-Hadi (a).

It was famously said that people from Isfahan were extremist Hanbali Sunnis. This was true to some extent, however, at times some Shi’a companions of Imam al-Hadi (a) were also residing there including Ibrahim b. Shayba al-Isfahani. Although, he was originally from Kashan, he may have been called Isfahani due to his long residence there. We also have ‘Ali b. Muhammad al-Kashani who was among companions of Imam al-Hadi (a) and was actually from Isfahan. In a narration, there was a man named ‘Abd al-Rahman who was from Isfahan and became Shi’a after he saw an act of wonder from Imam (a) in Samarra.

Another narration includes a letter from Imam al-Hadi (a) to his deputy in Hamadan in which Imam (a) said, “I have recommended you to our friends in Hamadan.”

Ghulat

The same as previous Imams (a), Imam al-Hadi (a) was also confronted with ghulat because there were some among his own companions.

‘Ali b. Hasaka was the teacher of Qasim al-Sha’rani al-Yaqtini, who was among the heads of ghulat and was rejected by Imam (a). Al-Hasan b. Muhammad b. Baba al-Qummi and Muhammad b. Musa al-Shariqi were also students of ‘Ali b. Hasaka. Among those cursed by Imam al-Hadi (a) were Muhammad b. Nusayr al-Numayri and Faris b. Hatam al-Qazwini. In a letter, Imam (a) renounced Ibn Baba al-Qummi and said, “He thought that I have chosen him as a prophet and that he is the gate to me. Satan has misguided him”.

Muhammad b. Nusayr al-Numayri who claimed prophethood was the head of the Numayriyya or Nusayriyya sect. It is said that he believed in reincarnation and lordship of Imam al-Hadi (a). He believed in the marriage with mahrams as justifiable, and also same-sex marriage of men. He claimed as being sent by Imam al-Hadi (a) as a prophet. Muhammad b. Musa b. al-Hasan b. Furat supported him. Followers of Muhammad b. Nusayr that were called Nusayriyya were among the most famous Ghali (exaggerating) sects who had some branches.

Among other ghulat of that period were ‘Abbas b. Sadaqa, Abu l-‘Abbas al-Tarafani (Tabarani), and Abu ‘Abd Allah al-Kindi, known as Shah Ra’is who were among the greatest ghulat.

Imam al-Hadi (a) ordered Faris b. Hatam to be renounced. In a disagreement between Faris b. Hatam and ‘Ali b. Ja’far al-Hamani, the Imam favored ‘Ali b. Ja’far, he rejected and renounced Ibn Hatam. Imam (a) also ordered to kill Ibn Hatam and guaranteed the paradise and happiness in the hereafter for the killer of Ibn Hatam.

Among other ghulat who considered himself among companions of Imam al-Hadi (a) was Ahmad b. Muhammad al-Sayyari who was regarded by most Rijal scholars as an exaggerator and whose religious beliefs had been corrupted. His al-Qira’at is among the most important references for the hadiths used in alteration of the Qur’an by some people.

Husayn b. ‘Ubayd Allah al-Muharrar was also among ghulat who was considered as a companion of Imam al-Hadi (a). It is said in Rijal al-Kashshi that at the time when those accused to ghuluw were expelled from Qom, Husayn b. ‘Ubayd Allah was among those expelled.

Martyrdom

According to some reports, Al-Mu’tazz al-‘Abbasi poisoned Imam al-Hadi (a) and martyred him. In the funeral of Imam al-Hadi (a), people slapped themselves and scratched their faces. They took Imam’s (a) body out of his house and placed him in front of the house of Musa b. Bagha (the commander of Abbasids army). When al-Mu’tazz al-‘Abbasi saw them, he decided to do the Funeral Prayer on Imam’s (a) body. He then ordered that the people place the body on the ground and he prayed before Imam’s (a) body, even though Imam al-Hasan al-‘Askari (a) and some Shi’a previously had prayed by the Imam’s (a) body before the funeral. Afterwards, they buried Imam (a) in one of the houses in which he was imprisoned. It was such a large crowd, that Imam al-‘Askari (a) moved in the crowd with great difficulty. Then, a young man brought a horse for Imam (a) and people accompanied him to his house.

Students and Companions

According to al-Shaykh al-Tusi, the number of Imam al-Hadi’s (a) students and those who narrated from him in different Islamic sciences, exceeded 185 people. Below, some of the famous students of Imam (a) are mentioned:

‘Abd al-‘Azim al-Hasani

Main article: ‘Abd al-‘Azim al-Hasani

According to al-Shaykh al-Tusi, ‘Abd al-‘Azim al-Hasani, whose lineage reached Imam al-Hasan al-Mujtaba (a) by four generations, was a companion of Imam al-Hadi (a) and Imam al-‘Askari (a). However, in some works, he is considered among the companions of Imam al-Jawad (a) and Imam al-Hadi (a).

‘Abd al-‘Azim was a pious scholar in fiqh who was trustworthy to Imam al-Hadi (a). Abu Hammad al-Razi said, “In Samarra, I went to Imam al-Hadi (a) and asked him about permissible and forbidden issues and he (a) answered me. When I wanted to say goodbye, he (a) said, ‘O Hammad! If you have a religious question in life, ask ‘Abd al-‘Azim in your region and convey my Salam (greeting) and regards to him.'”

‘Uthman b. Sa’id

Main article: ‘Uthman b. Sa’id

‘Uthman b. Sa’id became the student of Imam al-Hadi (a) when he was 11 and was promoted so quickly that Imam al-Hadi (a) mentioned him as his Thiqa and Amin (trustworthy).

Ayyub b. Nuh

Main article: Ayyub b. Nuh

Ayyub b. Nuh was a trustworthy person and had a great position in terms of worshiping and piety; Rijal scholars have counted him among the righteous servants of God. He was a deputy of Imam al-Hadi (a) and Imam al-‘Askari (a) who has narrated many hadiths from Imam al-Hadi (a).

Al-Hasan b. Rashid

Main article: Al-Hasan b. Rashid

Al-Hasan b. Rashid whose teknonym was Abu ‘Ali, was one of the companions of Imam al-Jawad (a) and Imam al-Hadi (a) and had a great position before them. Al-Shaykh al-Mufid regarded him among prominent fiqh scholars and great personalities, who were the reference for people to know the permissible and the forbidden; and there was no doubt about them.

When discussing agent and deputies of Imams (a), al-Shaykh al-Tusi mentioned al-Hasan b. Rashid as a deputy of Imam al-Hadi (a) and mentioned the Imam’s (a) letters to him.

Al-Hasan b. ‘Ali al-Nasir

Main article: Al-Hasan b. ‘Ali al-Nasir

He is also known as al-Hasan al-Utrush. Al-Shaykh al-Tusi counted him among the companions of Imam al-Hadi (a). He was the grandfather of al-Sayyid al-Murtada from his mother’s side. Regarding him, al-Sayyid al-Murtada said, “His position and prominence in knowledge, piety and fiqh is brighter than the sun. He was the one who spread Islam in Deylam so that through him, the people there were rescued from ignorance to guidance and returned to the truth through his call. His great attributes and manners are beyond any count.”

Attacking Imam al-Hadi’s (a) Shrine

In recent years, some attacks have been made on his shrine by extremist Salafi and Takfiri groups. The most destructive of these attacks, was the one made on February 22, 2006, for which al-Qaida claimed responsibility. It was made by placing 200 kg explosives in the center of the dome which destroyed the minarets of the shrine as well. On June 13, 2007, the second attack on his shrine caused the full destruction of the remaining minarets. Again on June 6, 2014, ISIS made another vast attack towards Samarra toward the shrines of Imam al-Hadi (a) and Imam al-‘Askari (a) which was blocked by people, the defenders of the shrine, and security forces of Iraq.

Reconstruction of the Shrine

After the destruction of the dome and minarets of the shrine, the reconstruction project on the dome began in 2010 in Qom under the supervision of Sayyid Jawad Shahrestani. This dome has been plated with 23,000 gold bricks.

Also, the Darih of Imam al-Hadi’s (a) shrine has been made by the efforts of Ayatollah Sayyid ‘Ali al-Sistani. All the expenses of this project which includes 70 kg gold, 4,500 kg silver, 1,100 kg copper and 11 tons of teak-wood (lasting over 300 years) are provided by the office of Ayatollah Sayyid ‘Ali al-Sistani.

Mūsā b. Jaʿfar (a) (Arabic: موسی بن جعفر) (b. 128/745 – d. 183/799) titled as al-Kāẓim (الکاظم) and Bāb al-Ḥawāʾij (باب الحوائج) was the seventh Imam of Shi’a, born in Abwa’ (a village between Mecca and Medina). After his father Imam Ja’far al-Sadiq (a) was martyred he (a) became the Imam of Shi’a. The thirty-five years of his imamate coincided with the caliphate of al-Mansur, al-Hadi, 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 (precautionary 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 Alids 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 Wikala network (the network of deputyship), 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, Fatahiyya, and Nawusiyya were formed, and after his martyrdom, the Waqifiyya came to existence.

Shiite and Sunni sources have praised his practice of worship, patience, and generosity, referring to him as “al-Kazim” and “al-‘Abd al-Salih”. Prominent Sunni figures honored the Seventh Shiite Imam as a religious scholar and visited his grave along with the Shi’as. Imam al-Kazim’s (a) resting place and the mausoleum of his grandson, Imam al-Jawad (a), are located near Baghdad and is known as the Shrine of Kazimayn. It is visited by Muslims, and in particular, the Shi’as.

Lineage, Teknonyms, and Titles

His lineage was, Musa b. Ja’far b. Muhammad b. ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib (a). His mother was Hamida al-Barbariyya and his teknonyms 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, and known as al-Kazim since he (a) forbore against the maltreatment of others . His other title is Bab al-Hawa’ij.

 

Birth

Imam al-Kazim (a) was born on Sunday, Safar 7, 128/November 8, 745 or Safar 7, 129/October 28, 746 in the village of Abwa’, between Mecca and Medina, when his parents, Imam al-Sadiq (a) and Hamida al-Barbariyya, were returning from Hajj. Some have mentioned his place of birth in Medina.

There is a disagreement over the date of Imam al-Kazim’s (a) birth. Al-Tabari takes it to be in Dhu l-Hijja, and al-Tabrisi takes it to on Safar 7. According to some sources, Imam al-Sadiq (a) strongly loved him. According to a hadith transmitted by al-Barqi, Imam al-Sadiq (a) gave food to people for three days after the birth of his son.

Musa b. Ja’far (a) was born in the period of the transfer of 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 and scholars of other religions in Medina.

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. There are reports of the Imam’s (a) trips to Mecca for hajj or ‘Umra pilgrimages. 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

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).

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). Imam al-Rida (a), Ibrahim, Ahmad, Hamza, Ishaq are among his sons and Fatima and Hakima are among his daughters.

Descendants of Imam al-Kazim (a) are known as Musawi Sayyids.

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. The period of Imam al-Kazim’s (a) imamate coincided with the periods of four Abbasid caliphs. About 10 years of his imamate occurred in the period of al-Mansur’s caliphate (reign: 136/754-158/774-5); 11 years of it occurred in the period of the caliphate of al-Mahdi al-‘Abbasi (reign: 158/775-169/785-6); one year of it occurred in the period of the caliphate of al-Hadi al-‘Abbasi (reign: 169/785-6; -170/786-7); and 13 years of it occurred in the period of Harun’s caliphate (reign: 170/786-7; -193/809). 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.

Textual Evidence for Imamate

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, Bihar al-anwar, al-Irshad, and I’lam al-wara which have, respectively, cited 16, 46, 12, and 14 hadiths in this regard. Here are some such hadiths:

• 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.

• 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”.

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.

The Will of Imam al-Sadiq (a) and the Confusion of Some Shi’a

It is mentioned in the references that due to the pressures made by Abbasids and in order to guard protect Imam al-Kazim’s (a) life, Imam al-Sadiq (a) introduced five people, including the Abbasid caliph as his vicegerent. Although, Imam al-Sadiq (a) had introduced the Imam after himself to his special companions several times, his introduction of the five people made the situation perplexing to some extent for Shi’a. In this period, some distinguished companions of Imam al-Sadiq (a) such as Mu’min al-Taq and Hisham b. Salim too became doubtful. They first went to ‘Abd Allah al-Aftah who had claimed the Imamate and asked him about zakat. But, his answers did not convince them. Then, they visited Musa b. Ja’far (a) and were convinced of his answers and accepted his imamate.

Contemporary Shi’a Sects

Some Shi’a of the time of Imam al-Sadiq (a) believed in the imamate of his son 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 about 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 al-Dibaj.

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.

Scholarly Activities

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.

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, bada’ and faith, as well as moral issues. 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”, and “al-‘Abd al-Salih”. ‘Aziz Allah ‘Atarudi has collected 3,134 hadiths from him in his Musnad al-Imam al-Kazim. 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.

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. al-Hakam.

• An essay concerning monotheism in reply to the questions of Fath b. ‘Abd Allah.

‘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.

Debates and Dialogues

Some debates and dialogues of Imam al-Kazim (a) with some Abbasid caliphs, Jewish and Christian scholars, Abu Hanifa and others have been transmitted. Baqir Sharif al-Qarashi has collected eight dialogues of Imam al-Kazim (a) under his debates. Imam al-Kazim (a) had debates with al-Mahdi al-‘Abbasi with respect to Fadak and the prohibition of wine in the Qur’an. 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). 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.

Conduct

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). According to some reports, Imam al-Kazim (a) worshiped so much that his jailers were impressed. 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” ( 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” ( اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ عِنْدَ الْمَوْتِ وَ الْعَفْوَ عِنْدَ الْحِسَابِ). 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”.

Moral Conduct

There are many reports about Imam al-Kazim’s (a) patience and generosity in Shiite and Sunni sources. 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. 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. 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. Al-Shaykh al-Mufid has also considered Imam al-Kazim (a) as persistent on silat al-rahim (family ties).

The Imam (a) came to be known as “al-Kazim” because he greatly controlled his anger. There are different reports that he controlled his anger against his enemies and people who hurt him. 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).

Al-Bushr al-Hafi was also impressed by the Imam’s (a) remarks and moral practice and then repented to God.

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. 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 al-Mubahala Verse, to show that his lineage goes back to the Prophet (s) through his great-grandmother, Fatima al-Zahra (a).

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. 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.

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. 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.

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. 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. 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.

Alids Uprisings

Musa b. Ja’far’s (a) life coincided with the peak of the Abbasid power and a number of Alids 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 Alids, killing or imprisoning many of them and their followers. The hostility of the Abbasid rulers to the Alids led some prominent Alids 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. 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. 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”.

• Others believe that the uprisings were not supported by the Imam (a).

However, when the Imam (a) saw the head of Shahid al-Fakhkh, he recited al-Istirja’ Verse and admired him. Al-Hadi al-‘Abbasi believed that Imam al-Kazim (a) ordered the uprising of al-Fakhkh and thus, he threatened to kill him.

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. Harun also imprisoned the Imam (a) 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 and was imprisoned in Basra in the house of ‘Isa b. Ja’far on Dhu l-Hijja 7 (February 21). According to al-Shaykh al-Mufid, Harun wrote a letter to ‘Isa b. Ja’far in 180/796-7 and asked him to kill the Imam (a), but he refused to do so. 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. In Imam al-Kazim’s (a) ziyarah text (visitation supplication), he is greeted as “tortured in the depths of the prisons” (المُعَذَّب فی قَعر السُجون).

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. 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. 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. Thus, Hisham b. al-Hakam’s debates contributed to the Imam’s (a) imprisonment.

Martyrdom

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. His martyrdom occurred on Rajab 25, 183 (September 1, 799). There are other views about the time and the place of Imam al-Kazim’s (a) martyrdom as well.

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. 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. According to another account, the Imam (a) was suffocated by being folded in a carpet. 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.

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).

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. 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. His burial place is known as the Shrine of al-Kazimayn.

Burial Place and the Reward for Ziyarah

For his ziyarah text see Ziyarah text of Imam al-Kazim (a).

After finding 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 Ali b. Abi Talib (a).” In another narration, he (a) is narrated saying that the reward given for visiting the grave of his father is like the reward given for visiting the grave of Imam al-Husayn (a).

Companions and Deputies

Main article: List of Companions of Imam al-Kazim (a)

There are no precise figures about Imam al-Kazim’s (a) companions. The following are the different views about their number:

• According to al-Shaykh al-Tusi, they were 272.

• According to al-Barqi, they were 160.

• Al-Qarashi rejected al-Barqi’s view and mentioned 320 companions of Imam al-Kazim (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. 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). 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

Main article: Wikala network

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. 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.

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. 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”.

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 and replied to their questions when he was in the prison.

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 and pointed to his patience, generosity, worship, and the like. Some cases in which Imam al-Kazim’s (a) patience and worship are exhibited have been cited in Sunni sources. Some Sunni scholars, such as al-Sam’ani, visited Imam al-Kazim’s (a) grave 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. Al-Shafi’i is also quoted as saying that Musa b. Ja’far’s grave is a “healing cure”.