The Golden twin-dome which rests above the Shrine Mosque in Kadhimiyyah
Imam Musa al-Kadhim (a.s) is the seventh Shi'a Imam.
His father is the sixth Shi‘a Imam, Ja‘far al-Sadiq (a.s) and his mother was a slave girl that was granted to al-Sadiq by al-Sadiq’s father Muhammad al-Baqir (a.s). The slave girl was named Humayda, though some historical sources believe that her name was Nabata. Historical sources also differ on the origins of Humayda, with some stating that she was Iberian or Andalusian and others believing that she was Berber.
When Humayda became pregnant she accompanied Imam Ja‘far al-Sadiq (a.s) to perform the pilgrimage to Makkah. On their return, Humayda went into labour in an area called al-Abwa’. Imam Musa al-Kadhim (a.s) was born on the seventh of Safar (128AH/745AD) in al-Abwa’ and when his parents arrived in Madinah, Imam Ja‘far al-Sadiq (a.s) held a three day banquet for the people in honour of his newly born son.
Imam Musa al-Kadhim (a.s) has been described as being a slim man of average height, with dark skin and a thick beard. He was also known for his poise, dignity and honour, which observers believed closely resembled the virtues of the Prophet Muhammad (s.a.w). The famous poet Abul ‘Ala al-Ma‘arri” (449AH/1057AD), who was known to be very critical of people in his poems, described Imam Musa al-Kadhim (a.s) as resembling the Prophet in his majesty.
Al-Shaykh al-MufId (413AH/1022AD) mentions in his book “al-Irshad” that Imam Musa al-Kadhim (a.s) used to pray the night prayers (Nawafil al-layl) until the time for dawn prayer (Fajr), then he would remain bowed in prayer until sunrise, after which he would again bow in prayer until close to noon. Al-Mufid and other historians also mention that Imam Musa al-Kadhim (a.s) used to visit the houses of the poor in Madinah in the dark of night and secretly leave them gold and silver coins, palm dates and wheat flower.
Early life
The young Musa al-Kadhim showed all the signs of divinely-inspired knowledge and understanding and his father Imam Ja‘far al-Ṣadiq (a.s) used to regularly indicate his son’s esteemed status and rank, encouraging his companions to ask the young Musa al-Kadhim (a.s) various questions to demonstrate his worthiness as his successor. An example of this was observed when one of al-Ṣadiq’s companions came to ask him about a person called Muḥammad b. Muqlaṣ Abul Khaṭṭab, who promoted the idea of Ja‘far al-Ṣadiq’s divinity, to which Imam al-Ṣadiq (a.s) responded:
“What has prevented you from seeing my son and asking him about all of your concerns?”
The companion of al-Sadiq turned to Imam Musa al-Kadhim (a.s), who was still a young boy, and before he could ask his question, Imam Musa al-Kadhim (a.s) said:
“Oh ‘Isa [name of the companion], Allah the most high has taken the oath of prophets on prophecy and they have never broken their oath. He took the oath of the apostles on Imamate and they have never broken their oath. And there are people to whom Allah has lent belief for a period of time and then removed it from them. Abul Khattab is one of those who have been lent belief and then it has been removed from him.”
‘Isa, the companion of al-Sadiq, was amazed at the eloquent statement of Imam Musa al-Kadhim (a.s), and reported it to his father, to whom al-Sadiq responded:
“Oh ‘Isa, if you were to ask this son of mine about the contents between the two covers of the Qur’an, he would answer you with thorough knowledge.”
Another example of Imam Musa al-Kadhim's (a.s) astonishing abilities as a young boy is mentioned by Abu Muhammad al-Hasan b. Ali b. Husayn b. Shu‘ba al-Ḥarrani, who was a contemporary to al-Shaykh al-Saduq (d. 381AD/991AH) in his book “Tuhaf al-‘Uqul ‘an Al al-Rasul.”
Al-HarrAnI narrates that Abu Hanifa al-Nu‘man b. Thabit (d. 148AH/767AD) relates that on one of his pilgrimage trips during the time of Imam Ja‘far al-Sadiq (a.s), he decided to visit al-Sadiq upon arriving in Madinah. Abu Hanifa says that while he was waiting for permission to enter the Imam’s house, a young boy came out and Abu Hanifa asked:
“Boy, where does a stranger relieve himself in your town?”
The boy responded:
“Hold on,”
Then he sat with his back against the wall and said:
“Avoid river banks, places where fruits fall, the courtyards of mosques, and roads. Hide behind a wall and lift your garment. Do not face the qibla [the direction of Makkah] and do not give your back to it either].”
Abu Hanifa was very impressed by the boy’s response and asked him his name to which a boy responded:
“I am Musa b. Ja‘far b. Muhammad b. ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib.”
Abu Hanīfa asked:
“Young man, who are sins from [i.e are they committed by humans out of their free will, or are they from Allah who predetermines human actions]?”
Musa al-Kadhim answered:
“Sins are from one of three sources; either sins are from Allah, which is not the case, as Allah should not punish his servants for something that they have not committed; or sins are from Allah and humans, which is also not the case, as the stronger partner should not transgress upon the weaker partner. The final possibility is that a sin is committed by humans, which is the case, so if Allah forgave the sin, he does so through his generosity, and if he were to punish, the servant is deserving of punishment.”
Abu Hanifa says that upon hearing this answer:
“I left without seeing al-Sadiq as I found what I had heard sufficient.”
The Entrance to the Shrine in Kadhimiyyah during the day.
Accession to the Imamate
Imam Musa al-Kadhim (a.s) assumed the Imamate in (148AH/765AD) after the death of his father Ja‘far al-Sadiq (a.s), who had made the succession of his son Musa clear to his companions and followers. Among those who narrated the clear statements of al-Sadiq in this regard are ‘Abd al-Rahman b. al-Hajjaj, Ya‘qub al-Sarraj, Sulayman b. Khalid and Safwan al-Jammal.
However, there was a group who believed that the successor to Imam Ja‘far al-Sadiq (a.s) was his eldest son Ima‘īl b. Ja‘far, who had passed away during the lifetime of his father. Followers of Isma‘il believe that he did not really die and simply went into hiding. This group went on to become the Isma‘ili sect.
Another group followed ‘AbdAllAh b. Ja‘far, the eldest living son of Imam al-Ṣadiq (a.s), who claimed the Imamate for himself based on the fact that he was the eldest of al-Ṣadiq’s sons.
Al-Shaykh al-MufId narrates a story attributed to Hisham b. Salim who says:
“We were in Madinah after the death of Abi‘AbdAllah [al-Sadiq], Muhammad b. Nu‘man and I, and people agreed upon ‘Abd Allah b. Ja‘far’s succession to his father, so we entered his house to see him while people were there, and we asked about Zakat (welfare tax). ‘AbdAllah responded:"In two hundred dirhams, it is five dirhams." We asked about a hundred dirhams and he replied: "Two and a half dirham." So we said: "By Allah this is not the opinion of the Murji’a," and he responded: "I do not know the opinion of the Murji’a.”
Hisham b. Salim continues by saying:
“We left the house misguided, not knowing where to turn. We sat in the alleyways of Madinah crying and not knowing what to do while asking ourselves: Do we go to the Murji’a, the Qadariyya, the Mu‘tazilites, the Zaidis, or the Kharijites? While we were in this state, I saw an old man I do not know signal to me with his hand, so I became fearful and thought that he was one of AbuJa‘far al-Mansur’s many spies in Madinah.
I said to my companion to move away as the man wanted me alone, and to distance himself in order to save himself. I then followed the old man because I did not think I could escape and that I was certainly doomed. The man took me to the door of Abu al-Hasan Musa [al-Kadhim] (a.s) and left me there. A servant who was at the door told me: "Come in, Allah bless you." I entered the house to find Abu al-Hasan who commenced by saying: "To me, to me, not to al-Murji’a, or al-QadarIyya, or the Mu‘tazilites, or al-Kharijites nor the Zaidis. I said: "May I be your ransom, has your father passed?" He said yes. I asked: "Has he passed through death?" Yes he replied, and I asked: "Whom do we have after him? Al-Kadhim, replied: "If Allah wished to guide you he would." I said: "May I be your ransom, your brother?" ‘Abd Allah claims that he is the Imam after his father, so he said: "AbdAllah does not want Allah to be worshiped." I once again said: "May I be your ransom, whom do we have after your father?" He replied: "If Allah wished to guide you he would. I said: "May I be your ransom, are you him?" He replied: "I do not say that.”
Hisham b. Salim says at this point he realized that he might not be asking the right questions so he asked:
“Do you have an Imam that you follow?"He replied: "No.”
Hisham describes having a great feeling of reverence and esteem of Musa b. Ja‘far (a.s) at his response so he further asked:
“May I be your ransom, can I ask you as I used to ask your father?”
He replied:
“Ask and you will be answered, but do not spread what you hear, if you do you will be slain.”
Hisham says that he asked various questions and found Imam Musa al-Kadhim (a.s) to be an unlimited sea of knowledge, so he said:
“May I be your ransom, the partisans of your father do not have guidance, can I share this with them and call them to follow you?”
Imam Musa al-Kadhim (a.s) said:
“Share it with whomever of them you find trustworthy and swear them to secrecy and if they spread it they will be slain.”
The above account demonstrates that even though there were clear statements from Imam Ja‘far al-Sadiq (a.s) identifying his successor, there was a great deal of confusion after the passing of the sixth Imam. This is due to the repression and tight control under which the Imam lived. Although al-Sadiq (a.s) had issued clear statements, those statements were not able to be made public for all to know as the political authorities of the time were keeping constant watch and were known to kill the supporters of the Imams. The account makes it clear that the followers of the Imams felt they were in danger from oppression of authorities. Further, Imam Musa al-Kadhim (a.s) clearly warns his followers against spreading his teachings to those who are not trustworthy, as he knew that it could result in their death by agents of the authorities.
A photo displaying a number of pilgrims walking through the Shrine at Kadhimiyyah.
Political Life
Imam Musa al-Kadhim's (a.s) political life was very limited as he was contemporary to four repressive Abbasid Caliphs.
They were:
- Abu Ja‘far al-Mansur (d. 158AH/775AD)
- Muhammad b. al-Mansur al-Mahdi (d. 169AH/785AD)
- Musa b. al-Mahdi al-Hadi (d. 170AH/786AD)
- Harun al-Rashīd (d. 193AH/809AD).
Historical accounts do not attribute any overt political activity for Imam Musa al-Kadhim (a.s) during the reign of al-Mansur which is why he was not imprisoned by al-Mansur, although there are numerous historical accounts that indicate how al-Mansur kept Imam Musa al-Kadhim (a.s) and his followers under constant observation. Further, the partisans of Imam Musa al-Kadhim (a.s) faced brutal deaths as a result of their support for him.
Al-Mahdi, who succeeded his father al-Mansur, came as a breath of fresh air to Muslims as he was less brutal than his father which was mainly due to the stability which he inherited after al-Mansur had crushed all forms of opposition. However, al-Mahdi was as extreme as his father in his hatred to the ‘Alids and he continued the previous policy of persecution and repression.
The Abbasid hatred for the ‘Alids (decedents of ‘Ali b. AbiTalib) was due to the fear that the ‘Alids could inspire another revolution against the regime, as they inspired the revolution which toppled the Umayyad Dynasty and brought the Abbasids to power. Abbasid rulers knew all too well the popularity and sympathy that the ‘Alids had among the masses, so they took all imaginable measures to limit the Imams’ interaction with the people, as the Imams were considered the leaders of the ‘Alids.
In spite of the fact that the authorities observed Imam Musa al-Kadhim (a.s), which limited his activities, his knowledge and fame spread through the Muslim Empire and his name became known amongst scholars and seekers of knowledge. Al-Madī became increasingly concerned about the influence Imam Musa al-Kadhim (a.s) would have in destabilizing his regime, so he ordered that the Imam be brought to Baghdad.
Upon the arrival of Imam Musa al-Kadhim (a.s) to Baghdad, al-Mahdi ordered his immediate imprisonment. Al-Khatib al-Baghdadī (d. 463/1071), the author of “Tarīkh Baghdad,” mentions that the night al-Mahdi imprisoned Imam Musa al-Kadhim (a.s), he saw ‘Ali b. AbiTalib in his dream saying:
“Oh Muhammad, Would ye then, if ye were given the command, work corruption in the land and sever your ties of kinship?”
Al-Mahdi woke up in a panic and called upon his advisor al-Rabi‘ to bring him Musa b. Ja‘far while he was reciting the verse he had heard in his dream. When Imam Musa al-Kadhim (a.s) was brought from his prison, al-Mahdi embraced him and narrated his dream and then asked:
“Do you assure me that you will not revolt against me or my sons?”
Imam Musa al-Kadhim (a.s) responded:
“By God I have not done, so nor is it my concern.”
Upon hearing this from Imam Musa al-Kadhim (a.s), al-Mahdi released him and never imprisoned him again.
Al-Hadi, the young and arrogant son of al-Mahdi succeeded him and during his reign the atrocities against the ‘Alids significantly increased, culminating in the massacre of Fakh, where a band of some three hundred ‘Alid were brutally killed by Abbasid forces.
The massacre of Fakh very closely resembled that of Karbala, in which al-Husayn b. AlI and his family were killed. After al-HAdI had crushed the uprising of the ‘Alids in Fakh, he turned his attention to Imam Musa al-Kadhim (a.s), believing that he gave the order for the uprising.
Al-Majlisi narrates that while al-Hadi was in a state of rage against Imam Musa al-Kadhim (a.s), al-Qadi Abu Yusuf Ya‘qub b. Ibrahim al-Ansari (d. 182AH/798AD), the famous scholar and student of Abu Hanīfa (d. 148AH/767AD), was present at the court of al-Hadi, and he requested to speak. Abu Yusuf, who was known for his bravery, commenced defending Imam Musa al-Kadhim (a.s) making it clear to al-Hadī that Imam Musa al-Kadhim (a.s) does not believe in Khuruj (revolting) and neither do his followers.
Eventually, al-Hadi calmed down. Soon after this incident, al-Hadi was killed at the order of his own mother, al-Khayzaran, and the reign of power passed on to his brother Harun al-Rashid.
Harun al-Rashid was the most brutal in persecuting the ‘Alids and it was during his reign that Imam Musa al-Kadhim (a.s) was subjected to the most cruel reatment. Imam Musa al-Kadhim's (a.s) stance toward al-Rashīd and his rule differed from that towards al-Rashid’s predecessors, as he went from quiet opposition to active opposition due to al-Rashid's tyranny and despotism.
Imam Musa al-Kadhim (a.s) forbade his followers from associating with the regime, as well as cooperating and working with it. The only exception that Imam Musa al-Kadhim (a.s) made were in cases where working with the regime could stop injustices against people. An example of someone who was given that exemption is ‘Ali b. Yaqtin, who worked in al-Rashid’s court while practicing dissimulation (Taqiyya).
Imprisonment and Death
Imam Musa al-Kadhim's (a.s) opposition to al-Rashid’s regime and policies, in addition to his fame as a defender of truth and justice, became genuine sources of anxiety and fear for al-Rashid. Al-Rashid decided that the only way to stop Imam Musa al-Kadhim (a.s) from speaking the truth was to alienate him from his people through imprisonment. Imam Musa al-Kadhim (a.s) was arrested while he was praying at the Prophet’s grave in Madinah.
Al-Rashid’s henchmen did not even allow Imam Musa al-Kadhim (a.s) to finish his prayer and dragged him out in chains. The people of Madinah were in shock at the news of Imam Musa al-Kadhim's (a.s) imprisonment and harsh treatment, so fearing a popular movement against him, al-Rashīd ordered for two caravans to be prepared, one heading towards Basra and the second to Kufa. This was a ploy to deceive the people of Madinah and to conceal the fate of Imam Musa al-Kadhim (a.s), who was sent on the caravan headed towards Basra and imprisoned there.
After a year of imprisonment in Basra, news of his whereabouts spread, and once again, fearing popular unrest, al-Rashid sent his orders to his governor in Basra to kill the Imam so he may get rid of this thorn in his side. Upon receiving the order, the governor consulted with his close advisors and decided that he should not carry out the order. He sent a letter to al-Rashid in which he said:
“You have written to me in regards to this man, and I have tested him throughout his imprisonment by appointing spies to obverse his every move and action and he has not committed any wrong doing, and has not mentioned amir al-mu’minin [Harun al-Rashid] except with good words.He does not have any aspirations towards government, nor rebellion, nor any worldly matter. He has never cursed amir al-mu’minin, nor anyone else, and he only prays for forgiveness and mercy for himself and for all Muslims while always fasting, praying and supplicating.
It would be better if amir al-mu’minin were to relieve me of this man’s affairs, or have someone else take him off my hand, or else I will release him, as I am embarrassed at my position towards him.”
Al-Rashid responded by having Imam Musa al-Kadhim (a.s) transferred to Baghdad and due to the threat that the Imam represented to the regime, he was imprisoned in the house of al-Fadl b. Rabi‘, one of al-Rashid’s ministers, and not in the normal jails and dungeons which were full of dissenters.
As was his practice in his old prison, Imam Musa al-Kadhim (a.s) spent his time in this new prison worshiping God, praying, fasting, prostrating and supplicating. Before long, his jailer al-Fadl b. Rabi‘ became a great admirer of the Imam. Al-Rashid on his part did not trust anyone when it came to Imam Musa al-Kadhim (a.s), and would personally oversee his imprisonment and spy on him to make sure that his orders were being followed.
This situation endured for a long time and all the while al-Rashid continued to make the conditions of the Imam’s imprisonment worse, while Imam Musa al-Kadhim (a.s) showed nothing but patience.
After enduring more pain and suffering than any human being can handle and having no one to turn to except for God, Imam Musa al-Kadhim (a.s) is narrated to have made a special prayer to Allah and prayed to be freed. It is further narrated that following Imam Musa al-Kadhim's (a.s) prayer, Harun al-Rashid had a dream in which someone came to him with a dagger and threatened to kill him if he did not release Imam Musa al-Kadhim (a.s) immediately. Al-Rashid arose and called upon the head of his guards and told him about his dream and ordered that Imam Musa al-Kadhim (a.s) be released immediately and given thirty thousand dirhams.
Upon his release, Imam Musa al-Kadhim (a.s) remained in Baghdad under house arrest for what historians think was a very short period of time. Al-Rashid allowed him to return to Madinah twice, however, his suspicions were so great that he decided to prevent the Imam from leaving Baghdad.
Before long Imam Musa al-Kadhim (a.s) was arrested again and imprisoned in the house of al-Fadl b. Yahya, who soon realized the extraordinary personality that he was holding and eased the conditions in which the Imam was held.
However, Al-Rashīd had decided to kill the Imam and rid himself of his trouble, so he sent his orders to al-Fadl b. Yahya to kill Imam Musa al-Kadhim (a.s). al-Fadl refused to carry out the order and was lashed a hundred times as a result.
Finally, al-Rashid imprisoned Imam MuImam Musa al-Kadhim (a.s) at the house of al-Sindi b. Shahik, who was the head of al-Rashi’s police in Baghdad. It was al-Sindi who finally carried out al-Rashid’s command. Al-Rashid ordered al-Sindi to poison the Imam through his food - an order that al-Sindi carried out and which resulted in the death of Imam Musa al-Kadhim (a.s) in 183AH/799AD.
Bibliography and Further Reading
- Al-QarashI, Baqir SharIf, Mawsu‘ at Sirat Ahlalbayt, Dar al-Ma‘ruf, Qum, 2009, Vol. 28
- Al-Mufid, Abu ‘Abd Allah Muhammad b. Muhammad, al-Irshad fī Ma‘rif at Hujaj Allah ‘ala al-‘Ibad, Mu’asasat Al al-Bayt li Ihyā’ al-Turath, Vol. 2
- Al-Harrani, Abu Muhammad al-Hasan b. ‘Alī b.Husayn b. Shu‘ba, Tuhaf al-‘Uqul ‘an Al al-Rasul, Beirut, al-A‘lami, 2002,
- Qur’an 47:22.
- Al-Khatib al-Baghdadi, Ahmad b. ‘Alī, Tarīkh Baghdad, Beirut, Dar al-Kutub al-‘Ilmiyya, Vol. 13
- Al-Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jami‘a li Durar Akhbar al-’A’imma al-Athar, Beirut, DarIhya’ al-Turath, 1983, Vol. 48
- Al-Hindī, Mir ‘Ali, Mukhtasar Tarīkh al-‘Arab,