| (26.1.1) Yahya related to me from Zayd ibn Aslam from a man of the Banu Damra that his father said, “The Messenger of Allah, may Allah bless him and grant him peace, was asked about the Aqiqa. He said, ‘I do not like disobedience (uquq),’ as if he disliked the name. He said, ‘If anyone has a child born to him, and wants to sacrifice for his child, then let him do it.’ “ |
| (26.1.2) Yahya related to me from Malik from Jafar ibn Muhammad that his father said, “Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, weighed the hair of Hasan, Husayn, Zaynab and Umm Kulthum, and gave away in sadaqa an equivalent weight of silver.” |
| (26.1.3) Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that Muhammad ibn Ali ibn al-Husayn said, “Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, weighed the hair of Hasan and Husayn, and gave away in sadaqa the equivalent weight in silver.” |
| (26.2.4) Yahya related to me from Malik from Nafi that if any of Abdullah ibn Umar’s family asked him for an aqiqa, he would give it to them. He gave a sheep as aqiqa for both his male and female children. |
| (26.2.5) Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that Muhammad ibn Ibrahim ibn al-Harith at-Taymi said, “I heard my father say that the aqiqa was desirable, even if it was only a sparrow.” |
| (26.2.64) Yahya related to me from Malik that he heard that there had been an aqiqa for Hasan and Husayn, the sons of Ali ibn Abi Talib. |
| (26.2.7) Yahya related to me from Malik from Hisham ibn Urwa that his father, Urwa ibn az-Zubayr made an aqiqa for his male and female children of a sheep each. Malik said, “What we do about the aqiqa is that if someone makes an aqiqa for his children, he gives a sheep for both male and female. The aqiqa is not obligatory but it is desirable to do it, and people continue to come to us about it. If someone makes an aqiqa for his children, the same rules apply as with all sacrificial animals – one-eyed, emaciated, injured, or sick animals must not be used, and neither the meat or the skin is to be sold. The bones are broken and the family eat the meat and give some of it away as sadaqa. The child is not smeared with any of the blood .” |
Religion
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.
| ExpandFamily tree of Ahl al-Bayt (a) |
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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”.
The holy shrine of al-Sayyida Zaynab (a) is the most famous site said to be the burial place of Lady Zaynab (a), daughter of Imam Ali (a) and Lady Fatimah (a), located in south of Damascus in Syria. Maqam of al-Sayyida Zaynab (a) in Egypt and Al-Baqi’ cemetery in Medina are the two other possible sites that have been mentioned as the burial place of al-Sayyida Zaynab (a).
This place is among pilgrimage sites for Shi’a. The area where the shrine of Lady Zaynab (s) is located has been a village called Rawiya. Now, this area is called al-Sayyida Zaynab town.
The shrine of Lady Zaynab (s) has been reconstructed and expanded several times during history. Since 2012, after the crisis worsened in Syria and Takfiri terrorists emerged in this country, this holy shrine was attacked by mortars and suicide bombings several times and some parts of the shrine were destroyed. Following these attacks, different groups of people went to Syria to defend the shrines of the Ahl al-Bayt (a). These groups, known as defenders of the shrine, prevented terrorist groups from attacking the shrine of al-Sayyida Zaynab (s).
History of the Shrine
According to researches, there is no source available until the fifth/eleventh century to show that there was a tomb or dome built upon the burial place of al-Sayyida Zaynab (a). Only one source in the second/eighth century refers to the existence of a pilgrimage site at the current location. According to the report, a woman related to Alids families called Al-Sayyida Nafisa bt. al-Hasan al-Anwar, a descendant of Imam Ali (a) in 193/808-9 visited the pilgrimage site of Lady Zaynab (a) in Rawiya of Damascus. After this date, there is another report in 500/1106-7 which mentions that a person from Aleppo built a mosque at the pilgrimage site for Lady Zaynab (a) in that year.
However, after the seventh/thirteenth century, a shrine and dome have been built at this location. Also, when Ibn Jubayr (d. 614/1217-8), the famous traveler of the Islamic world, traveled to Damascus, he passed by the Rawiya region and the current location of the shrine. In his report, he mentioned that the shrine belonged to Umm Kulthum, daughter of Imam Ali (a). However, there is a possibility that Ibn Jubayr meant the second daughter of Imam Ali (a), which is Zaynab al-Sughra, not Lady Zaynab (s) who is Zaynab al-Kubra.
In his report, Ibn Jubayr mentions the existence of the shrine of Lady Zaynab (a) in the village of Rawiya, about six kilometers (a parasang) away from Damascus and says, “A large mosque is built there and there are houses outside it. There are also dedicated lands around it. People know these regions as the grave of Umm Kulthum.” He finally mentions that he stayed there and visited the shrine of Lady Zaynab (a).
Abu Bakr al-Hirawi (d. 611/1214-5) also visited the shrine of Lady Zaynab (s) and has a report about it.
Its Locations and Description
The holy shrine of Lady Zaynab (a) is located in the south of Damascus, in a region called al-Sayyida Zaynab (a). This region is part of Reef Damascus province. The shrine’s building includes a great square-shaped courtyard and the tomb is located at its center, which has a dome and two tall minarets. The minarets and walls of the courtyard and inside areas are tiled by Iranian tile-work artists.
The ceiling and inside of the walls of the shrine have mirror works. The dome is gold-plated.
In the area of the shrine of Lady Zaynab (a) and the cemeteries around it, some Shi’a scholars and famous people are buried. For example, in the entrance corridor to the west courtyard, the graves of Sayyid Muhsin al-Amin al-‘Amili and Sayyid Husayn Makki al-‘Amili, the two Shia scholars from Syria are located. In the cemetery at the north of the shrine, the grave of Dr. Ali Shari’ati is there. Also, in another cemetery in the south of the shrine, the grave of Sayyid Mustafa Jamal al-Din, the contemporary Iraqi poet is located.
Takfiri Terrorist Attacks
With the beginning of the crisis in Syria and increasing actions of Takfiri terrorist groups in this country after 2012, the shrine of Lady Zaynab (a) was many times hit by these groups’ mortar and suicide attacks. Terrorist attacks from 2012 to 2015-6 led to damages to some parts of the shrine including the dome, courtyard, and main gates of the shrine. Some of these attacks happened in the surroundings of the shrine which led to the martyrdom of some visitors and residents around the shrine.
“Mudafi’an-i Haram” (“Defenders of the Shrine”)
- Main article: Mudafi’an-i Haram
After the great distribution of Takfiri terrorists in Syria and taking different regions of the country, many pilgrimage sites in regions under their control were demolished by their agents. Meanwhile, the shrine of Lady Zaynab (a) was several times hit by Takfiri terrorists’ mortar and suicide attacks. Takfiri terrorists several times advanced near the shrine of Lady Zaynab (a), but they moved back after encountering the resistance of Shi’a and residents of the region.
Following Takfiri terrorists’ threat to demolish the shrines of the Ahl al-Bayt (a) and especially the shrine of Lady Zaynab (a), many groups of Shi’a from other countries, especially Iran, Iraq, Lebanon and Afghanistan went to Syria to defend the shrines of the Ahl al-Bayt (a) and pilgrimage sites. Also, different groups from Iran went to Syria to defend the shrine, among which there were military counselors as well.
Expansion and Reconstruction
- According to reports, the shrine of Lady Zaynab (a) was first expanded and reconstructed in 768/1366-7 by Sayyid Husayn b. Musa Musawi Husayni, a noble figure in Damascus and the forefather of Al Murtada in Syria.
- In 1302/1884-5, the shrine was rebuilt and expanded by Sultan ‘Abd al-‘Aziz Khan ‘Uthmani and the support of merchants.
- In 1354/1935-6, Sayyids of Al Nizam reconstructed the shrine of Lady Zaynab (a) and for the comfort of its visitors, expanded it.
- Expansion of the shrine in 1370/1950-1 was made by Allama al-Sayyid Muhsin al-Amin and with the support of merchants. At that time, the old building was destroyed and the new building was made so that the courtyard and the interior areas could be expanded.
- The expansion of the Shrine of Lady Zaynab continued in the fifteenth/twenty-first century by the construction of the Musalla (Prayer Hall) of Zaynabiyya. It was made by Sayyid Ahmad Fihri Zanjani, the representative of Iran’s Supreme Leader. After building Musalla in the shrine, performing congregational prayer, reciting Kumayl Supplication and performing the Friday prayer are made there. Recently, a new courtyard has also been built in the north of the shrine.
- Reconstruction of the shrine after the attacks of Takfiri terrorist groups: following the increase of Takfiri terrorist groups’ mortar and suicide attacks to the shrine of Lady Zaynab (a), some parts of the dome, courtyards and the gates were damaged. Therefore, the committee for the reconstruction of Great Shrines considers the plan of repairing and reconstructing the dome and the gates of the shrine which had more damages. Thus, the damaged spots were repaired using the gold donated by the people of Khuzestan province.
Shrine of Imām ʿAlī (a) (Arabic: عَتَبَة إمام عَلي ع) is located in Najaf, Iraq and is the place where he has been buried. For many years after his demise, the location of his grave was a secret. Imam al-Sadiq (a) revealed it in 135/752. Different structures have been built in different eras. ‘Adud al-Dawla al-Daylami and Shah Safi are among the figures who have built magnificent structures for this shrine.
Currently, there is a magnificent structure which is comprised of four gates, five porches, a large courtyard and a darih. Following the collapse of Saddam Hossein and the presence of Iranians, the shrine is being expanded. Recently a large courtyard is being been built in the western section of the shrine, and it has been named after the Lady Fatima (a). It will increase the total area of the shrine to 140,000 square meters. Many faqihs and scholars are buried in this section. (You can pay your Nazr(vows) for Imam Ali shrine here.)
Secret Burial
The sons of Imam Ali (a), i.e. Imam al-Hasan (a), Imam al-Husayn (a), and Muhammad b. Hanafiyya, along with Imam Ali (a)’s cousin Abd Allah b. Ja’far, buried Imam Ali (a) secretly at night in a region known as Ghariyyayn (present-day Najaf) and hid his grave. Ibn Tawus writes:
“The concealment [of the grave and its location] was due to fear of their enemies, like the Umayyads and the Kharijites. This is because it was possible that they would try to find his grave and exhume his body, which would inevitably lead to a conflict with the Hashimite tribe. Through this, several people would be killed and it would cause a large fitna (conflict) in the Muslim community. The Imam (a) was extremely concerned with the well-being of the Muslim nation during his lifetime and made constant efforts to extinguish the fires of fitna. As such, it was to be expected that he would encourage the same line of thought and actions that he embodied throughout his life, to continue after his death and that he would want his family and followers to abandon what could be a source of conflict.”
Imams who Visited the Shrine of Imam ‘Ali (a)
Of the twelve Shia Imams, for six of them there is reports of visitation of the grave of Imam Ali (a) in Najaf: Imam al-Husayn (a), Imam Ali b. al-Husayn al-Sajjad (a), Imam Muhammad al-Baqir (a), Imam Ja’far al-Sadiq (a), Imam Ali al-Hadi (a), and Imam Hasan al-Askari (a).
Discovering the Grave
In the era of Imam Ja’far al-Sadiq (a) when the Umayyads were being ousted from the caliphate, there was no longer a reason for the grave of Imam Ali (a) to remain hidden. Due to this, gradually, the location of his grave became known and exposed to everyone. It has been narrated that Safwan sought permission from Imam al-Sadiq (a) to tell the Shias of Kufa where the burial place of Imam Ali (a) was. The Imam (a) responded in the affirmative and also gave some money for the reparations and reconstruction of the grave.
History of the Construction
With the deposal of the Umayyads, and the public discovery of the grave of Imam Ali (a), Dawud b. Ali al-Abbasi (d. 133/751) witnessed that many people were visiting the gravesite. As such, he installed a tombstone on top of the grave. However, after the establishment of the Abbasid caliphate, their relationship with the Alawis changed and the grave became abandoned once again and the tombstone was destroyed.
- Apparently, in approximately the 170/786, it was Harun al-Rashid who built the first shrine for Imam Ali (a) made from white bricks. He also gave orders for a building to be built on top of the grave from red clay, and for the green fabric to be laid across the shrine.
- In the same way that the Abbasid caliph, Mutawakkil (d. 247/861), destroyed the shrine of Imam al-Husayn (a), he also destroyed the shrine of Imam ‘Ali (a) in Najaf. After this, Muhammad b. Zayd al-Da’i (d. 287/900) rebuilt the grave, and furthermore, built a dome, walls, and fort for the shrine.
- Umar b. Yahya, renovated the shrine of Imam Ali (a) in 330/942 and he paid for the expenses to install a dome from his personal funds.
- ‘Adud al-Dawla al-Daylami (d. 372/982) renovated and constructed the building in such a way that it was completely unique in style for its era and he also set up endowments for it. This building remained until 753/1352. It was in this year that the building was burned down and destroyed. It has been said that in this fire, a manuscript of the Qur’an in three volumes written by Imam Ali (a) himself were also burned. In addition to ‘Adud al-Dawla, other Buyid rulers and their viziers, the Hamdanids, and some of the Abbasids (Mustansir al-Abbasi) also participated in the shrine’s renovation and reconstruction.
- In the year 760/1359, a new building was constructed that has not been attributed to any particular individual. However, apparently, it was the work of Ilkhanates and many rules had a share in its building. Shah Abbas I restored the hall, dome, and courtyard of this building.
- Shah Safi expanded the courtyard of the shrine.
- In the travel diaries of Sultan Muhammad Mirza (who traveled in the year 1279/1862), it has been written that a fort was built by a person named Muhammad Husayn Sadr Isfahani. Furthermore, in his travel diaries, it is stated that a dome was first built during the Buyids and that it was dismantled during the Safavid era. He further notes that the dome that was into place that year (i.e. 1279/1862) was known to have been built by Shah Abbas I with Shaykh Bahai’s designs.
- The golden detail of the dome, entrance, and both minarets was carried out by Nadir Shah Afshar.
Architectural Features
Masjid Imran b. Shahin
This mosque has been named after Imran b. Shahin. It is one of the oldest mosques in Najaf and is located in the northern of the courtyard of Imam Ali’s (a) shrine. It is currently considered to be a part of the shrine.
When Imran rose up against the government of ‘Adud al-Dawla, he was eventually defeated. After his defeat, he took an Nadhr that if ‘Adud al-Dawla were to pardon him, he would build a portico (Rawaq) in the shrine of Imam ‘Ali (a). When ‘Adud al-Dawla pardoned him, he built this portico in the middle of the fourth/tenth century. Eventually, it became a mosque, and then became famously known as the Mosque of Imran b. Shahin. The mosque lay abandoned for some time until the dissolution of the Baathist government and the removal of Saddam Hussein from power. In more recent years, the mosque has been renovated in a grand fashion.
A few prominent figures, like Sayyid Muhammad Kazim Yazdi (the author of ‘Urwat al-Wuthqa), Sayyid Muhammad Kazim Muqaddas, and Muhammad Baqir Qummi have been buried in this mosque.
Masjid al-Ra’s
Masjid Al-Ra’s (lit. the Mosque of the ‘Head’) is located in the west of the courtyard. With regards to how the name of the mosque became as such, there are two opinions:
- The mosque is located opposite to where the head of Imam Ali (a) lies in his grave.
- A hadith has been narrated from Imam Ja’far al-Sadiq (a) that says that the head of Imam al-Husayn (a) was actually buried in this area.
Masjid al-Khadra’
Masjid al-Khadra’ (lit. the Green Mosque) is located in the eastern side of the courtyard. This mosque was where Ayatollah al-Khoei taught his lessons. In fact, recently the wall between this mosque and the grave of Ayatollah al-Khoei, was removed and replaced with a window made from stained glass.
Husayniyya Sahn Sharif
Husainiyya Sahnn Sharif is located in the northern section of the courtyard. It was built by Sayyid Muhsin Zayni. This building was constructed as a resting place for pilgrims visiting the shrine of Imam Ali (a) and also contains a place to perform Wudu. For many years, it lay abandoned and ruined. However, when Saddam Hussein was toppled, Ayatollah al-Sistani commissioned its renovation and reopening.
Iwan al-Ulama’
Iwan al-Ulama’ (lit. veranda of scholars) is located in the central-northern section of the main hall. The reason that the place has been named as such is due to the fact that several scholars have been buried here.
School of religious Sciences
In the upper floor of the courtyard, there are 52 rooms, each of which has a veranda facing the courtyard. These 52 rooms make up a seminary. Behind each room, there is a hallway that leads to a stairway (to exit the seminary). These rooms were used for classes and as a place to rest by students of the Islamic seminary. After the uprising of the Iraqi people in the month of Safar 1377/1958, the Baathist regime evicted the students of the seminary from these rooms with the intent of weakening and destroying the Shia seminary. From then on, these rooms have remained empty.
Maqam Imam al-Sadiq (a)
The Maqam (stance of) Imam al-Sadiq (a) is a spot located near the door of Masjid al-Ra’s. It has been narrated that this is where Imam al-Sadiq (a) would pray when he came to perform the Ziyarah (visitation) of Amir al-Muminin (a). This spot, approximately fifty years ago was covered by a white dome, spanning the area of approximately 100 square meters. However, currently, there are no remnants of this building and the spot is simply a part of the shrine.
Mawdi’ al-Isba’ayn
Mawdi’ al-Isba’ayn (lit. the place of two fingers) is across the place where the face of the Imam (a) lies. It has been said that there was a tyrant ruler whose name was Murra b. Qays who was once speaking about his tribe and forefathers. He asked the elders of the tribe about those who had passed away from his family, and in response, they said that many of them had been killed in a battle. He further asked about who had killed them, and they responded by saying that most of them had been killed at the hands of Ali b. Abi Talib (a). So, he asked where Imam Ali (a) had been buried and was told that he was buried in Najaf. Murra then sent an army of 2,000 individuals to storm Najaf. After six days of defending their city, the people of Najaf were defeated and Marra entered the shrine and began to destroy it. As he was about to exhume the grave, two fingers came out of the Darih, and as though they were a sword, cut him in half. At that very moment, the two halves of his body became stone. These two stones were then kept near the road/pathway, after which the army took them and hid them.
Development
The shrine of Imam Ali b. Abi Talib (a) has been expanded and renovated considerably in more recent years. The western section of the haram in its developmental plans, has been named after the Lady Fatima al-Zahra (a). This courtyard includes much of the western section of the shrine complex up until the Maqam Imam al-Sajjad (a). It is being designed and built by Iranian architects. Upon completion of these developmental plans, the total area for the shrine complex will span 140,000 square meters.
Bayn al-Ḥaramayn (Arabic: بین الحرمین; literally: between the two shrines) is the distance between the Holy Shrine of Imam al-Husayn (a) and the Holy Shrine of al-‘Abbas (a) of 378 meters. In the past, Bayn al-Haramayn was not a space between the two shrines; rather, it was occupied by residential and commercial buildings. During Saddam, buildings in this distance were destroyed for the shrines to be expanded and developed, so the present space was built. After the collapse of Saddam Hussein, the project of developing Bayn al-Haramayn was examined and executed as one of the most important projects for the reconstruction of the shrines by Iran and Iraq.
Terminology
As historical books, biographies and even encyclopedias and old poems imply, before the destruction of houses and buildings between the two shrines were not called “Bayn al-Haramayn”. The only location called so was Tehran’s Bayn al-Haramayn Bazaar, built during the Qajar period, located between Masjid Shah and Masjid Jami’ in Tehran. The term entered the literature of Ashura after the construction of Bayn al-Haramayn.
Construction
Before the construction of Bayn al-Haramayn, there was a district between the two shrines with traditional architecture–narrow and long alleys with houses and shops. Al-Sayyid Muhsin al-Hakim planned to expand the shrines and connect them. But it was costly to purchase the houses and shops as it was difficult to make the owners consent. Moreover, there were schools and mosques in the distance that made it more difficult.
In 1393/1973-4, the Endowment Ministry of Iraq undertook the administration of holy shrines, and in 1400/1979-80, a workgroup was formed to reconstruct and expand the two shrines.
In Muharram 1405/1984, Saddam went to Karbala announcing that tens of millions of dinars will be allocated to the expansion of the shrines and their connection with a shared square. In this project, the areas and districts around the shrines were purchased. The governor of Karbala was provided with 1,000,000 Iraqi dinars, equal to 10,000,000 dollars, to expand the shrines and construct Bayn al-Haramayn.
After two years, Bayn al-Haramayn was opened on Jumada II, 1407/1987 together with other projects, such as the renewal of the gilding of Imam al-Husayn (a)’s holy shrine. In the project of expanding the shrines, houses and shops with a width of 40 meters were destroyed. Some historical monuments, seminary schools and old mosques, and graves of some scholars, were destroyed in this project.
On the two sides of Bayn al-Haramayn, commercial buildings were made. They were there until 1991. Following the Sha’baniyya Intifada (1991 Uprising), these buildings were damaged because of the quarrels between the revolutionaries and the Ba’th regime. After Saddam Hussein took over the area again, the buildings around Bayn al-Haramayn were destroyed, and Bayn al-Haramayn was expanded. In 1415/1994-5, trees were planted in Bayn al-Haramayn by Shiites.
The Shiite uprising in the Intifada of 1991 and the attack of the Ba’th army to Karbala left a great deal of damage to the two shrines. Although Saddam’s government tried to reconstruct the shrines in the subsequent years, the damages were still there until the fall of Saddam.
Location
Bayn al-Haramayn is a 378-meter distance between the Holy Shrine of Imam al-Husayn (a) and the shrine of ‘Abbas b. ‘Ali (a). Old aerial images from Bayn al-Haramayn show that Bayn al-Haramayn was not an empty space; rather, it was full of houses. There was only a narrow alley connecting the two shrines. However, in the period of Saddam, the buildings between the two shrines were demolished, and an empty space was made, which came to be known as Bayn al-Haramayn.
As a Space for Visitors of the Shrine
After the fall of Saddam’s regime, with the project of reconstructing shrines in Iraq, the expansion and the reconstruction of the shrines of Imam al-Husayn (a) and al-‘Abbas b. ‘Ali (a) came under consideration. The space made between the shrines was used for visitors, especially for mourning ceremonies attended by millions of pilgrims in Arba’in.
Expansion
Expanding Bayn al-Haramayn began in September-October 2010 to provide services for the pilgrims and facilitate their traffic between the two shrines with a completely roofed area. In one of these projects, the destruction of some buildings and hotels started. The area is about 1,500,000 square meters, starting from Maytham Tammar Street to Jumhuri Street.
Since buildings and hotels were costly, a lot of money was required to purchase and destroy them. The Iraqi government provided part of the fund, part of it was provided by Karbala municipality, and the rest by donations. The project is planned to be finished by 2035.
Paving with Stones
Another project related to Bayn al-Haramayn was to pave it with stones. This project was done with Italian marbles by the Iraqi Ministry of Reconstruction and Residence with a fund of 25 billion and 393 million Iraqi dinars. The area was 24,270 square meters in 2010; it was finished in July-August 2013. The project included the pavement of Bayn al-Haramayn with marbles, parasols, the development of infrastructural and electric installations, water coolers and air-conditioners, closed-circuit cameras, and auditory devices. The stones used for the courtyard of Bayn al-Haramayn are the same as the ones used for the courtyard of Masjid al-Haram. The stones are 5-centimeter thick and can help cool the environment.
Other projects in Bayn al-Haramayn include water supply for the green space, sewage system, electric and lighting system, water refinery with water coolers, a place for wudu, and some control and information systems, pagers, fire alarms, and other facilities.
Comprehensive Project of Safinat al-Najat
The project of Safinat al-Najat is the largest project to expand Bayn al-Haramayn. A connection between the shrines of Imam al-Husayn (a) and al-‘Abbas (a) is supposed to be built on two floors, keeping the shrines as they are. Iranian engineers designed it. It was then offered in an international call for bids and was finally confirmed by international evaluators.
