Ali Mahdi

#7 Imam Kadhim (as) [OFFICIAL THREAD]

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Hazrat Musa al-Kadhim (as)

Name - Musa

Title - al-Kadhim

Kunyat - Abu Ibrahim

Born - Sunday 7st of Safarb 128 A.H., at Abwah (Between Makkah and Madinah)

Father's Name - Jaafar ibn Mohammad

Mother's Name - Hamidah Khatoun

Died - At the age of 55 years, at Baghdad, on Friday, 25th Rajab 183 AH. Poisoned by Harun ar-Rashid the Abbasid caliph

Buried - Kadhimayn, Baghdad.

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(salam)

As some of you may know, the issue of successorship to our 6th Imam, Ja'far as-Sadiq (as) is controversial in many ways. Ja'far as-Sadiq (as) was the Imam that narrated the most amounts of ahadith, and was known to have lectured openly in Medina. Shi'i fiqh is often referred to as "Ja'fari fiqh" due to the amount of fiqhi ahadith narrated by him and his father. Prominent figures, including Geber, Abu Hanifa and Imam Malik, were known to have attended some of his lectures.

As-Sadiq also lived in an important period in Islamic history - the end of the Ummayad dynasty and beginning of the Abbasid dynasty. Due to the persecution of Imam Ja'far (as) under the new 'Abbasi Caliphate, he was often separated from him followers because of his prominent position amongst the Shi'ah. Our Imam (as) was unable to announce his successor at the time of his death (or murder), so the Imamate of Musa al-Kadhim (as) was not well-known specifically by his followers.

The followers went into the following directions:

1. A large chunk of the Imam's followers went towards his eldest son, Abdullah ibn Ja'far al-Aftah. This sect was known as the Aftahiyya/Fathiyya/Fathites. It was further divided into three groups of people.

a) People that believed in his succession at first, but after testing him, leaving to go to Musa al-Kadhim (as)

b ) People that believed in his succession until his death 70 days later, and then believing his brother Musa al-Kadhim (as) was the 8th Imam rather than 7th

c) People that believed in his succession until his death, and then upholding the belief that he had a secret son by the name of Muhammed ibn Abdullah, who was the Mehdi in occultation.

2. One sect believed that Isma'il ibn Ja'far al-Mubarak was the original heir to the Imamate, but his death presupposed his father's. The Mubarakiyya sect believed Isma'il went into occultation.

3. The proto-Isma'ili sect believed that although Isma'il had died, the Imamate went to his son, Muhammed ibn Isma'il. He remained in contact with the Mubarakiyya.

4. One group believed Ja'far as-Sadiq (as) was the Mehdi, who had gone into occultation rather than dying. These were the Tawussiyya/Tawussites

5. The people who believed in the Imamate of Musa al-Kadhim (as). This began with prominent students of his father like Hisham ibn Hakam (ra), and then later joined by the bulk of Abdullah's followers before and after his death.

A brother brought this hadith to my attention, I thought I would share it with you all. It takes place after the death of our Imam Ja'far, in the midst of all the confusion. The Shi'ah test Abdullah ibn Ja'far, sees to it that he fails the test, then moves on to guidance. Notice that Musa al-Kadhim (as) in this narration only implies his Imamate; keeping it a secret in fear of oppression. Of course, he was later jailed and killed in jail by the Abbasid tyrants:

From Kitab al-Irshad, by Shaykh al-Mufid:

[Abu al-Qasim Jafar b. Muhammad b. Qulawayh informed me, on the authority of Muhammad b. Ya'qub al-Kulayni, on the authority of Muhammad b. Yahya, on the authority of Ahmad b.Muhammad b. Isa, on the authority of Abu Yahya al- Wasiti, on the authority of Hisham b. Salim, who said:]

I (i.e. Hisham b. Salim) and Muhammad b. Numan (known as) Sahib al-Taq were in Medina after the death of Abu Abd Allah, peace be on him. The people had agreed that Abd Allah b. Jafar was the leader of the affair (sahib al-amr) after his father. We went to visit him and the people were with him. We questioned him about how much poor-tax (zakat) had to be paid. "Five dirhams on two hundred dirhams," he answered.

"How much on a hundred dirhams?" we asked. "Two and a half dirhams," he answered. "By God, you are declaring the doctrine of the Murji'a," we said. "By God," he retorted, "I do not know the doctrine of the Murji'a."

We, Abu Jafar al-Ahwal (i.e. Muhammad b. Numan) and myself, left, wandering without knowing where to go. We sat in one of the lanes in Medina weeping. We did not know where we should go or to whom we should turn. We spoke about (joining) the Murji'ites, the Qadarites, the Mu`tazilites, and the Zaydites. We were in this situation when I saw a venerable man whom I did not know. He indicated to me with his hand. I was afraid that he was one of the spies of (the Abbasid caliph) Abu Jafar al-Mansur. There were spies in Medina for him (to find out) who the people agreed on to succeed Jafar. Then that man (i.e. the Imam) would be captured and executed. I was afraid that that man was one of them. "Go aside," I said to al-Ahwal, "I am afraid for myself. You be careful. He only wants me. He does not want you. Leave me, for you will lead (him) to yourself."

(Al-Ahwal) went some distance away from me and I went over to the venerable man. That was because I thought that I would not be able to escape from him. As I followed him, I was certain of my own death until he brought me to the door of Abu al-Hasan Musa, peace be on him. Then he left me and went away. There was a servant at the door. He said to me:

"Come in, may God have mercy on you." I went in. There was Abu al-Hasan Musa, peace be on him. He spoke to me before ( I could speak):

"To me, to me; not to the Murji'ites, nor to the Qadarites, nor to the Mutazilites, nor to the Zaydites."

"May I be your ransom," I replied, "your father has gone."

"Yes," he answered. "He has left through death," I said.

"Yes," he retorted.

"Then who is in charge of the people after him?" I asked.

"If God wills, He will guide you to that man," he answered.

"May I be your ransom," I said, "your brother Abd Allah claims that he is the Imam after his father."

"Abd Allah intends that God should not be worshiped (properly)," he declared.

"May I be your ransom, who is in charge of us after him?" I asked (again).

"If God wills, He will guide you to that man," he repeated.

"May I be your ransom, are you him?" I questioned.

"I am not saying that," he replied.

I thought to myself that I had not used the correct method of questioning. So I said to him: "May I be your ransom, do you have an Imam over you?"

"No," he replied. Something came to me which only God knew with regard to honouring and showing respect (to Musa). So I said to him:

"May I be your ransom, may I question you like I used to question your father?"

"Question," he said. "You will be informed but do not spread (the answer) around. For if you do spread it around, then slaughter will take place." I questioned him. Indeed he was like a sea (of knowledge) which could not be exhausted.

I said to him: "May I be your ransom, the Shia of your father is lost (without a leader). May I put this matter to them and summon them (to follow) you? For you have taken (a promise of) secrecy from me."

"Tell those of them whose righteousness you are familiar with," he said, "but take (a promise of) secrecy from them. For if it gets spread around, there will be slaughter," and he pointed to his neck with his hand. I left him and met Abu Jafar al-Ahwal.

"What happened to you?" he asked.

"Guidance,' I said and I told him the story.

Then we met Zurara and Abu Basir. They went to him, listened to his words and questioned him. They asserted his Imamate. We met wave after wave of the people. Everyone who went to him, declared (his Imamate) except for the group of Ammar al-Sabati. Abd Allah persisted in his claim but only a few of the people came to him.

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(bismillah)

(salam)

Imam Musa al-Kadhem, the seventh Imam (as), said:

“He who makes a Muslim believer happy, then, he has initially pleased God, secondly the Prophet and thirdly us (Ahlul-Bayt).”

Behar al-Anwar,

Volume 74, page 314

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Imām Mūsā ibn Ja‘far al-Kāżim (A.S.) said:

"The one who fasts on first day of Zilhajj will be rewarded for eighty-months of fasting and one who fasts till ninth day of Zilhajj will be rewarded for lifetime fasting"

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Imam al-Kadhim (as) :

Allah has not prohibited alcohol due to its name, rather He has prohibited it due to its effects, so whatever produces the same effects as alcohol is [treated as] alcohol.

[al-Kafi: Volume 6, Page 412, No. 2]

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(bismillah)

(salam)

My condolences to Imam al-Mahdi (atfs) on this sad occassion, and my condolences to the muslim world. May Allah (swt) allow us to be amongst the visitors of Imam al-Kadhim (as), protect his visitors, make us amongst his Shi`a and raise us and grant us his intercession on the day of judgement.

Here is a link to his ziarat: http://www.ziaraat.org/kazim/kazim.php

Also please try and recite as many times as you can at least today the special salawat of Imam Musa (as) : http://www.ziaraat.org/kazim/salwat.php

Also please recite a Surah Fatiha and a 3x salawat for him

Allahuma la`an qatalata Imam Musa al-Kadhim (as) !!!!!!!!!!!

(wasalam)

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A Brief Look into the Life of Imam Musa al-Kadhim.

His Parents and Birth

His mother, Umme Hamida was a slave girl who was brought to Madina and bought by the fifth Imam for his son for 17 dirhams. The first thing that he told her was : "You are Hamida (the praised one) in this world and Mahmuda (praiseworthy) in the hereafter".

When the women of Madina used to come to the sixth Imam to ask masails he used to send them to Umme Hamida saying: "Her answers will be those given by me".

Imam Musa Al-Kadhim (A.S.) was born in Abwa (a place between Makkah and Madina). It is here that Bibi Amina (Prophet Muhammad's (S.A.W.) mother) is buried. Imam was born when his parents were returning from Mecca. As soon as he was born he did Sajda reciting Kalima and bearing witness to the Imaamate of all the other Imams including his own.

Childhood

He is one of the Imams whose miracles in childhood are reported extensively. Imam Ja'fer As-Sadiq (A.S.) repeatedly pointed out Imam Musa Al-Kadhim (A.S.) as his successor because he knew of the people who after his death would differ. (N.B. The Ismailis say Ismail (Imams eldest son who died whilst Imam Ja'fer Sadiq (A.S.) was still alive) was the seventh Imam. One of the sixth Imam's other sons - Abdullah also claimed Imaamate.)

Yaqub Al-Saraaj visited the sixth Imam once who told him to greet his son Musa who was a week old in his cradle. Imam Musa replied to the salaam and told Yaqub to change his daughters name (Humayra) as it was a name not liked by Allah.

Safwan (a companion of the 6th Imam) once saw the young Imam Musa teaching the lamb he was playing with to prostrate to Allah.

Once when Imam was 5 years old, Abu Hanifa came to visit the sixth Imam. He asked Imam Musa (a.s.): "O son of the Prophet! What is your opinion about the deeds of man? Does he do them on his own free will or does God make him do them?".

The 7th Imam replied : "The doings of man can have three possibilities:

God compels a man to do them whilst he is helpless.

Both God and man share the commitment.

Man does them alone.

If the first is true than God cannot punish man for sins he did not commit.

If the second is true than too God cannot punish man for he is an equal partner.

Then, we are naturally left with the third, that man is absolutely responsible for his own doings".

His Titles

(These were used to avoid using Imams name as the very mention of it would lead to arrest, torture, harassment and/or death.)

Babul Hawaaij (Door of fulfilment of needs). Even after his death people have their needs fulfilled and do not return empty handed from his shrine (Ask especially for cure of physical illnesses, especially eyes).

Kadhim (One who swallows his anger). Imam Musa (A.S.) lived in an era when the rulers were the cruelest ever. Their hatred for the Ahlul Bayt and their followers was intense. Imam's followers were constantly harassed and tortured. The last 19 years of his life was spent in prison. Despite all these hardships, he was always patient spending entire nights in the worship of Allah. His character even converted the prison wardens towards him.

His Life and Works (Imamate)

When his father was martyred (poisoned by the ruler Mansur Dawanaqi), Mansur asked the governor of Madina to behead all the trustees Imam had left. The governor (called Sulayman) wrote back to say that the 6th Imam had left 5 trustees of whom he (Mansur) was the first and Sulayman the second followed by Abdullah, Umme Hamida and Imam Musa (a.s.). Mansur kept quiet.

After the sixth Imam's death Mansur encouraged the Ismaili sect to develop although he knew that Ismail had died 20 years before. At the same time the sixth Imam's other son Abdullah claimed Imamate (however he only lived 17 days after that).

Mansur was busy building Baghdad after that (although the torture and killing of the followers of Ahlul Bayt continued) and left Imam Musa (A.S.) for a while in which Imam had a little time to teach true Islam.

When Mansur died his son Mahdi came to power in 158 a.h. He increased the atrocities on the family and followers of Ahlul Bayt. Imam Musa (A.S.) advised his followers to practise Taqiyya (meaning not to show ones faith outwardly). Mahdi called Imam to Baghdad and imprisoned him releasing him after a while.

After Mahdi came his son Musa who assumed the title Haadi. He only ruled for 15 months but the atrocities continued.

After the death of Haadi came his brother Harun Rashid. It was he who introduced Backgammon, Chess and Music as Islamic culture (they are Haraam). Harun was told of the popularity of Imam Musa (A.S.) by Muhammad bin Ismail (Imam's nephew) and about the collection of khums.

Harun was furious and wanting to prove his relationship to the Prophet went to the Prophets grave and greeted the Prophet addressing him as his uncle. Imam Musa (A.S.) was there and he addressed the Prophet as his grandfather. Imam then asked Harun that if the Prophet were to come and ask Harun for his daughters hand in marriage would he agree?

Harun said "Yes". Imam said "That is the difference between you and me - my daughter would be haraam for the Prophet (mahram)".

Harun had Imam arrested in the Prophet's mosque whilst Imam was praying. He was handcuffed and shackled and sent to Basra. A similar caravan was sent to Baghdad to fool Imam's followers. Imam was put into prison under the custody of Isa bin Ja'fer. After a year Isa wrote to Harun saying he could no longer imprison Imam as he could find only piety and righteousness in him.

Harun had Imam moved to Baghdad under the custody of Fadhl bin Rabi who too became a follower of Imam. The prisons were so small that there was no room to stand and the food was a cup of water and two pieces of dry bread a day. Imam remained patient.

Harun also hired people to kill Imam (It is reported that they were from England). They too on seeing Imam cried and refused to murder him even though they were paid to do so.

Harun finally moved Imam in the care of Sindi bin Shahak (a very cruel man). Imam remained in prison for the last 19 years of his life.

The 19 years of imprisonment gave the Shia population a little relief as the rulers concentrated on Imam. It enabled the Shias to disperse from Arabia to Iran, India etc. thus spreading Islam and it was one of the factors towards the popularity of the eighth Imam.

Summary of his Life Works

In a situation in which the family and followers of the Ahlul Bayt were being murdered and tortured Imam taught the true word of Allah. Through his character and piety he showed the meaning of tabligh living up to the hadith of the 6th Imam:

"Acquire a true Muslim character and that shall spread Islam".

In 183 A.H. Sindi had Imam killed with poisoned dates. Another narration says Imam was wrapped in a carpet and he was suffocated and stamped on. His body was left on the bridge of Baghdad and an announcement was made for all to come and see him.

When Harun Rashid's brother Sulayman heard of this he was furious and arranged for his burial in a Quraysh cemetery outside Baghdad (the eighth Imam gave ghusl and kafan). A town grew around the tomb of Imam called Kadhmain (meaning the two Kadhims) since the ninth Imam is also buried there.

His Children

He had 19 sons and 18 daughters. The most famous of his sons is his successor, Imam Ali Ar-Ridha (a.s.) and the most famous of his daughters is Fatima Kubra known as Masuma Qum who is buried in Qum.

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The Seventh Imam Musa Ibn Ja’far Al-Kazim (as)

Born in Madina on 7th Safar 128 Hijri (10.11.745AD). Died in Baghdad Iraq 25th Rajab 183 Hijri (4.9.799 AD) Period of Imamate was 35 years.

Imam Musa Ibn Ja’far was born during the struggle between the Ummayads and the Abbasids. He was only four years old when Abul Abbas “Saffah”, “The Shedder of Blood”, came to the throne as the first Abbasid caliph. For twenty years he was under the authority of his father, who died ten years before the end of the long reign of Mansur. 

The Imamate of the 7th Imam extended through the ten remaining years of the caliphate of Mansur, and included the ten years of the rule of Mahdi, one year and some months of Hadi and about twelve years of the reign of Harun al- Rashid. Thus for thirty five years he was the Imam. He held this coveted distinction as the longest period of Imamate of the Eleven Imams.

With six brothers and nine sisters Imam Musa (as) grew up in a large family. Ismail the oldest brother died at a young age and Musa was chosen by Divine providence to succeed his father as the Imam. There were those among the followers of the 6th Imam who thought that Imamate should be hereditary and therefore the eldest son of the 6th Imam should succeed. 

They misunderstood the whole concept of Imamate which was neither hereditary nor mandatory for any one person. It was divinely selected and the Imam at his death bed reveals the name of the next Imam.

The Abbasid caliphs were always on the alert with this distinctive source of Imamate and our 7th Imam was fully aware of this danger. The Caliphs were on the alert to discover any real or imaginary disloyalty with the Imam or his followers and they would immediately put them under arrest. 

This natural anxiety, however, does not appear to have seriously interrupted his life as an Imam. He continued to disseminate Qura’nic teachings as his father Imam Ja’far al-Sadiq (as) used to do through the Islamic schools opened in Madina during the life of the 5th Imam.

Ibn Khalikan related that caliph Mansur saw in his dream Imam ‘Ali (as) who was reciting the verse from the Qur’an, “O’Muhammad, were you ready therefore, if you had been put in authority, to commit evil on the earth and to violate the ties of blood.” Mansur sent for his favorite companion Ibn Younus at night and told him of his dream. 

He then said,” bring me Musa Ibn Ja’far.” The Imam Musa ibn Ja’far was brought in all the way from Madina to Baghdad. When he arrived Mansur embraced him and said to him, “Abul Hasan, I have just seen in a dream ‘Ali Ibn Abi Talib (as) who was reciting this verse. 

Give me your assurance that you will not revolt against me or against any of my children. Imam replied, By Allah I have no such intentions. The caliph then gave him a thousand dinars and restored him to his family in Madina.

This story give us some idea how these Abbasid caliphs were so afraid of the Imams of Ahlul Bayt that in spite of their total lack of evidence for any kind of revolt against their earthly power, they would not leave them alone.

From time to time the Imams were brought in from Madina, kept in Baghdad either on house arrest or inside prisons under the most difficult of conditions. But it was the Imams great Divine Characters that managed to keep them going in the most severe of conditions. It is because of these uncertain times that the Imam said,

“How base is the world for a people, unless God give them joy; and how great is this life , if God is not angry with them.” Total submission to the Will of God in all circumstances.

It was widely known that Imam Musa Ibn Ja’far had been given powers of healing. Once he was passing by a house and heard little children weeping. He enquired as to why they were crying. He was told that they were orphans and their mother had just died and now they had no one to look after them. 

He went inside the house, made two prostrations and prayed to God for her life. Moments later the woman stood up well and in good health. People who saw this and cried out, “Behold it is Jesus son of Mary.”

Once Harun al Rashid was visiting Madina. He went to the mosque of the Prophet near his grave and said, My Salaams to you O’cousin of our fathers. Imam Musa was there who saluted the grave of the Prophet with the words, My Salams to you O’our grandfather. At this Al-Rashid was disconcerted and went away angry.

This occurrence was sufficient to explain his first summons from Al Rashid to come to Baghdad. There he was kept in prison. But after nearly a year in prison Harun saw in a dream that an Abyssinian slave was rushing towards him with a javelin and telling him to release Musa Ibn Ja’far or he will slay him.

Harun immediately called the head of the prison and told him to release the Imam and give him thirty thousand Dirhams. When this man reached the door of the prison he found Imam was waiting for him and welcomed him, saying how quickly he had come to release him. The man said how did he know.

Imam replied “I saw the Holy Prophet in my dream who told me to recite these words and then I will be released from prison for I had been put here unjustly." The man asked what were those words, Imam replied,

“O thou who hearest every voice,

O thou who lets no opportunity escape;

O thou who clothes the bones with flesh

and who wilt raise them up after death;

I invoke thee by thy Holy name, and by that great and splendid name which is treasured up and closely hidden, by that name which no created thing shall ever know;

O thou who art so mild and whose patience is never equaled;

O thou whose favors never cease and cannot be numbered, set me free. (Masudi, Muruj el Dhahab)

So you see what happened. The superintendent of prisons was flabbergasted and released the Imam immediately, organized an escort for him to take him to Madinah.

Character and Virtues

Imam Musa Ibn Ja’far (as) was one of the illustrious Imams who God had set a paragon of moral excellence. Each member of this noble family possessed cardinal virtues. Naturally in some individuals a particular virtue is dominant and more conspicuous. The seventh Imam excelled in tolerance and forgiveness, so much so that he was entitled al-Kazim, the suppressor of anger. 

Never was he heard speaking roughly or harshly to anyone. Even in the most unpleasant situations, he was seen smiling bearing the pain gracefully. This was in accordance with the saying of his ancestor Imam ‘Ali (as) that the faithful keeps his grief confined in his heart with a smile on his face.

One State official of Madina was a persistent source of harassment to the Imam. He even used abusive language regarding Imam ‘Ali. (as) But our 7th Imam always directed his followers not to retaliate in the same abusive manner.

When his manner became too rude to be tolerated, Imam’s followers sought permission from the Imam to retaliate against him. The Imam appeased them, promising to decide the matter in his own way.

Pacifying his followers, the Imam went to that man on his Farm and treated him with such noble benevolence that the man felt ashamed of his conduct and subsequently changed his attitude and altered his conduct. Explaining his policy to his followers, the Imam asked,“ Was my behavior better than the methods you suggested?”

They admitted that it certainly was. He thus carried out the instructions of his great ancestor Imam ‘Ali (as) which is recorded in Nahjul Balagha to subdue the enemy with benevolence since it is more effective than trying to defeat them with the same methods. No doubt this requires a correct judgement of your adversary’s nature. Imam ‘Ali (as) has therefore warned not to use this policy with the vile and mean, or they will be encouraged to do more mischief.

To vanquish the enemy with goodness certainly requires the foresight the Imam possessed. Strictness is permissible only when the enemy’s continuous vile conduct justifies retaliation or the use of force. If not, these dignified Nufus preferred to deal with that kind of person gently so as to have a valid pretext against the opponent and leave no ground for him to justify his aggression.

This was the noble method usually adopted by all members of Ahlul Bayt. Imam ‘Ali (as) even on his death bed behaved liberally with Ibn Muljim who had dealt him a mortal blow only the day before. Imam Musa Ibn Ja’far (as) showered his generosity on many of his relatives even when he knew that some of them were envious of him and conspired with the ruler of the time Harun al-Rashid.

As to what may have led to his final imprisonment, we find that it is stated by Al-Fakhri that there were some of the relatives of Musa Ibn a’afar who were envious of him and carried false reports about him to Al-Rashid, saying, “The people paying him the Khums, or one fifth of the property, are accepting the Imamate and he is about to revolt against you”.

They brought this report to Al-Rashid so frequently that it made him anxious and agitated. He gave the accuser some money to keep bringing him more information. But it is related through authentic sources that this relative of the Imam did not have the chance of enjoying that reward for espionage, for as soon as he reached Madinah, he suffered a serious illness and died from it.

It was in that year that Al-Rashid went on the pilgrimage, and when he arrived in Madina, he arrested the Imam Musa Ibn Ja’far, brought him to Baghdad and imprisoned him under the care of al-Sindi ibn Shahik. (Al-Fakhri-Ibnul Tiktika)

This agrees with Majlisi’s comment in Bihar al Anwar that “Harun took him from Madina ten days from the end of the month of Shawwal 177 Hijiri. Then Harun set out for Makka and took the Imam with him when he returned to Basra and had him imprisoned with Issa. About one year later he was taken out of the Basran prison and taken to Baghdad.

He was put in prison there under the watchful eye of the cruelest person named al-Sindi. Majlisi goes on to say that the Imam died in his prison and was buried in the cemetery of Quraish on the south side of Baghdad.

Al-Fakhri adds,” Al-Rashid was at Rakka and sent orders that he should be put to death. They then brought a number of so called reputable men to Karkh to act as coroners and to testify publicly that the Imam died a natural death.

The place he was buried was a cemetery of the Quraish. But soon this place became the focus of pilgrimage on the grave of the Imam. A town grew around the grave yard. The name of the town became Kazimiya, the town of the Imam Kazim (as) A reputed school of theology was founded in this town which is still a source of learning for many students from all over the world.

https://www.al-islam.org/story-of-the-holy-kaaba-and-its-people-shabbar/seventh-imam-musa-ibn-jafar-al-kazim

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Indication to and designation of Abu’l Hasan Musa
 

 

عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن أبي أيوب الخزاز، عن ثبيت عن معاذ بن كثير، عن ابي عبد الله عليه السلام قال: قلت له: أسأل الله الذي رزق أباك منك هذه المنزلة أن يرزقك من عقبك قبل الممات مثلها، فقال: قد فعل الله ذلك قال: قلت: من هو - جعلت فداك -؟ فأشار إلى العبد الصالح وهو راقد فقال: هذا الراقد وهو غلام.

 

Several of our companions from Ahmad b. Muhammad from `Ali b. al-Hakam from Abu Ayyub al-Khazaz from Thubayt from Mu`adh b. Katheer from Abu `Abdillah عليه السلام.
 
He said: I said to him: I beseech Allah, who granted your fathers via you [being given] this position, to grant you from your descendant its like before death [should come]. So he said: Allah has done this. He said: I said: Who is he, may I be your ransom? So he pointed at the Righteous Servant while he was asleep and said: This, who is asleep. And he was a young boy. (al-Kafi, Volume 1, hadith 792)

(hasan) (حسن)

 
علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن صفوان الجمال، عن أبي عبد الله عليه السلام قال: قال له منصور بن حازم: بأبي أنت وامي إن الانفس يغدا عليها ويراح، فإذا كان ذلك فمن؟ فقال أبو عبد الله عليه السلام: إذا كان ذلك فهو صاحبكم وضرب بيده على منكب أبي الحسن عليه السلام الايمن - في ما أعلم - وهو يومئذ خماسي وعبد الله بن جعفر جالس معنا.

`Ali b. Ibrahim from his father from ibn Abi Najran from Safwan al-Jamal from Abu `Abdillah عليه السلام.
 
He said: Mansoor b. Hazem said to him: May my father and mother be sacrificed for you; souls pass in the mornings and evenings, so if that were so [with you], then what? So Abu `Abdillah عليه السلام said: If that were so, then he is your patron. With his hand, he tapped upon the right shoulder of Abu’l Hasan عليه السلام – from what I know (i.e. from what I remember) – and at the time, he was five [years old] and `Abdillah b. Ja`far was sitting with us. (al-Kafi, Volume 1, hadith 796)

(hasan) (حسن)

 
محمد بن يحيى وأحمد بن إدريس، عن محمد بن عبد الجبار، عن الحسن بن الحسين، عن أحمد بن الحسن الميثمي، عن فيض بن المختار في حديث طويل في أمر أبي الحسن عليه السلام حتى قال له أبو عبد الله عليه السلام: هو صاحبك الذي سألت عنه، فقم إليه فأقر له بحقه، فقمت حتى قبلت رأسه ويده ودعوت الله عزوجل له، فقال أبو عبد الله عليه السلام: أما إنه لم يؤذن لنا في أول منك، قال: قلت: جعلت فداك فاخبر به أحدا؟ فقال: نعم أهلك وولدك، وكان معي أهلي وولدي ورفقائي وكان يونس بن ظبيان من رفقائي، فلما أخبرتم حمدوا الله عزوجل وقال يونس: لا والله حتى أسمع ذلك منه وكانت به عجلة، فخرج فأتبعته، فلما انتهيت إلى الباب، سمعت أبا عبد الله عليه السلام يقول له: - وقد سبقني إليه - يا يونس الامر كما قال لك فيض: قال: فقال: سمعت وأطعت، فقال لي أبو عبد الله عليه السلام: خذه إليك يا فيض.
 
Muhammad b. Yahya and Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from al-Hasan b. al-Husayn from Ahmad b. al-Hasan al-Maythami from Fayd b. al-Mukhtar in a lengthy hadith regarding the affair of Abu’l Hasan عليه السلام until Abu `Abdillah عليه السلام said to him: He is your patron of whom you ask, so stand for him and acknowledge his rights. So I stood up to kiss his head, his hand, and supplicated to Allah عزوجل for him. Then, Abu `Abdillahعليه السلام said: Verily, we were not permitted [to speak about him] until you. He said: I said: May I be your ransom, may I inform anyone about him? So he said: Yes, your family and your sons. And my family, my sons, and my friends were with me. And Yunus b. Thabyan was with me among my friends. So when I informed them, they praised Allah عزوجل and Yunus said: No, by Allah, [I will not believe that] until I hear it from him. And he was in a hurry, so he left and I followed him. When I reached the door, I heard Abu `Abdillah عليه السلام say to him – and I had caught up to him –: O Yunus, the affair is as Fayd has said to you. He said: So he said: I heard and I obeyed. Abu `Abdillah عليه السلام then said to me: Take him with you, O Fayd. (al-Kafi, Volume 1, hadith 799)

(muwathaq) (موثق)

 
أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان، عن ابن مسكان عن سليمان بن خالد قال دعا أبو عبد الله عليه السلام أبا الحسن عليه السلام يوما ونحن عنده فقال لنا: عليكم بهذا، فهو والله صاحبكم بعدي.

Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from Safwan from ibn Muskan from Sulayman b. Khalid.
 
He said: One day, Abu `Abdillah عليه السلام called for Abu’l Hasan عليه السلام and we were in his presence. So he said to us: Upon you with this one (i.e. al-Kadhim), for he is, by Allah, your patron after me. (al-Kafi, Volume 1, hadith 802)

(sahih) (صحيح)
 

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Imam Musa Al Kazim (as)

1. I found the knowledge of people in four things: firstly, that you know your LORD (recognition of Allah), Secondly, that you know it as to what factors He made use of in creating you, thirdly, that you know as to what does he want & intend from you, & fourthly that you learn what is it that will expel you from your religion.

2. Cursed is the one who backbites against one's brother (fellow Muslim).

3. Comprehend & understand the religion of Allah, for jurisprudence is the key to vision & the completion of worship & the cause of reaching the lofty grades & magnanimous station is the world & hereafter.
And the superiority & magnanimity of jurisprudent over the adorer & worshiper is like that of the superiority of sun to the stars. And Allah does not get pleased with (accept) any practice of that person who does not achieve the comprehension & understanding of his religion. 

4. Put in endeavor & exercise effort that your time is scheduled into four parts.
A part for the supplication to Allah & an other part for the affairs of economy & livelihood & still another part for social contact with the brothers & the persons of confidence who may let you learn your short comings & faults & they have a sincere interior (heart) for you. 
And a part to enjoy the un forbidden & lawful entertainments. And with this part of time you get the strength of vigor for the (rest of) three other parts of time.

5. Oh Hisham! a man is not faithful till such time that he gets fearful (&) hopeful. And he will not become fearful & hopeful unless & until he becomes the conjuror & doer of that which he fears & hopes i.e. (He practices according to the requirement & needs of the fear & hope.

6. Indeed, the greatest & biggest of all the people in worth & value is the person who does not consider the world a station & abode for himself more over, there is no price & worth of your bodies except the paradise, so do not sell them without (achieving) it.

7. Bad is the person who has two faces & two tongues (double cross & hypocrite). He praises & commends his brother (in faith) in his presence & when he is absent he back bites & slanders him. If he achieves (something) he gets jealous of him & if he is afflicted he leaves & abandons him (Does not help him).

8. A person who does not observe any progress & development in himself, his two days are equal is a looser. 

9. Oh Hisham! if there be a walnut in your hand & the people say it is a pearl, this will not provide you any benefit where as you know that, its a walnut.
And if there is a pearl in your hand & people says, its a walnut, there would be no harm to you while you know that, that is a pearl.

10. Oh Hisham! there is a proof & logic for everything & the proof of that intelligent person is his meditation & the proof of meditation is quietness.

 

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Imam Musa Al-Kadhim (as) and Modesty:
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Imam Musa Al-Kadhim (as)One day 7th Imam, Imam Musa Al-Kadhim (as) was passing by the tent of a Nomad who was a black man. Imam Musa Al-Kadhim (as) went up to him and said "Salam Alaikum", in a warm and friendly manner.

Upon leaving Imam Musa Al-Kadhim (as) said good-bye to him in a very kind manner with these words: "If there is anything I can do for you, I'm more than willing to do it".

One of the followers of 7th Imam, Imam Musa Al-Kadhim (as) who saw this attitude said "Is it suitable for you, the son of the messenger of Allah (SWT), to sit and talk with a man of no reputation and make such an offer as: If you need me in any work, I'm more than willing to do it? Is it right for a man of great dignity to talk to a man like that?"

7th Imam, Imam Musa Al-Kadhim (as) replied, "This is one of Allah's creatures. Allah (SWT) has created all men equal. Besides, as a Muslim, he is our brother in faith. After all, life does not remain the same forever. One who needs help today may be the one who will be able to help us tomorrow when we'll need help! If we don't pay any attention to him today, one day when we may need him we will be embarrassed to ask him for help".

Moral: In Islam everyone is equal. Allah (SWT) is the giver of things, so what you may have today, someone else may have tomorrow.

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Ibne Hajar remarks: 

"The patience and forebearance of imam Moosa al-kadhim was such that he was given the title of Al-Kadhim (one who swallows down his anger). He was the embodiment of virture and generosity. He devoted his nights to the prayers of Allah and his days to fasting. He always forgave those who did wrong to him."

Imam Moosa al-kadhim says " O husham the like of this world is the sea water - it leads the thirsty to more thirst until it kills him..."

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Assalaamualeykum,

I would like to quote an Authentic hadeeth on miracle of Imam Musa Kadhim (as).

6 - عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن عبدالله بن المغيرة قال: مر العبد الصالح بامرأة بمنى وهي تبكي وصبيانها حولها يبكون، وقد ماتت لها بقرة، فدنا منها ثم قال لها: ما يبكيك يا أمة الله؟ قالت: يا عبدالله إن لنا صبيانا يتامى وكانت لي بقرة معيشتي ومعيشة صبياني كان منها وقد ماتت و بقيت منقطعا بي وبولدي لا حيلة لنا فقال: يا أمة الله هل لك أن أحييها لك، فالهمت أن قالت نعم يا عبدالله، فتنحى وصلى ركعتين، ثم رفع يده هنيئة وحرك شفتيه، ثم قام فصوت بالبقرة فنخسها نخسة(3) أو ضربها برجله، فاستوت على الارض قائمة، فلما نظرت المرأة إلى البقرة صاحت(4) وقالت: عيسى ابن مريم ورب الكعبة، فخالط الناس وصار بينهم ومضى عليه السلام.
 
A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn al-Mughira who has said the following:
 
“`Abd al-Saalih(as) (Imaam al-Kadhim) once passed by a woman in Mina who was weeping and her children around her also were weeping because her cow was dead. He went close to her and asked, ‘What has caused you to weep O slave of Allah?’ She said, ‘O servant of Allah, we have orphan children. Our cow that was the means for our living has died and we are left without any means of living.’ “He asked, ‘Will you be happy if I will bring your cow back to life?’ She was just inspired to say, ‘Yes, O servant of Allah I will be very happy.’ “He stepped aside and said two Rak‘at prayers. He then raised his hands and gently moved his lips. He then stood up and called the cow to get up. He pushed the cow with his foot or a staff and she was up straight standing. When the woman looked at the cow she cried and said, ‘Jesus, son of Mary, I swear by the Lord of the Ka‘ba (he is Jesus).’ Many people gathered around and he disappeared among them and went.’”
 
Grading:
  • Allamah Majlisi:Saheeh (Mirat ul Uqool 6/66)
  • Shaykh Asif al-Muhsini: "Motabar Sanad" (Mashraat Bihar al-Anwar 2/184) 

Wa aleykumsalaam

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Imam Musa Ibn Ja’far (as) was one of the illustrious Imams who God had set a paragon of moral excellence. Each member of this noble family possessed cardinal virtues. Naturally in some individuals a particular virtue is dominant and more conspicuous. The seventh Imam excelled in tolerance and forgiveness, so much so that he was entitled al-Kazim, the suppressor of anger.

Never was he heard speaking roughly or harshly to anyone. Even in the most unpleasant situations, he was seen smiling bearing the pain gracefully. This was in accordance with the saying of his ancestor Imam ‘Ali (as) that the faithful keeps his grief confined in his heart with a smile on his face.

One State official of Madina was a persistent source of harassment to the Imam. He even used abusive language regarding Imam ‘Ali. (as) But our 7th Imam always directed his followers not to retaliate in the same abusive manner.

When his manner became too rude to be tolerated, Imam’s followers sought permission from the Imam to retaliate against him. The Imam appeased them, promising to decide the matter in his own way.

Pacifying his followers, the Imam went to that man on his Farm and treated him with such noble benevolence that the man felt ashamed of his conduct and subsequently changed his attitude and altered his conduct. Explaining his policy to his followers, the Imam asked,“ Was my behavior better than the methods you suggested?”

They admitted that it certainly was. He thus carried out the instructions of his great ancestor Imam ‘Ali (as) which is recorded in Nahjul Balagha to subdue the enemy with benevolence since it is more effective than trying to defeat them with the same methods. No doubt this requires a correct judgement of your adversary’s nature. Imam ‘Ali (as) has therefore warned not to use this policy with the vile and mean, or they will be encouraged to do more mischief.

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May Allah grant us the wisdom to enable us to behave in a better way following the conduct of the Imams.. Thank you for sharing this, May Allah bless u

salman1 likes this

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Imam Musa al-Khadim AS brief sayings:

1. Always say the right thing although it may lead to your loss.

2. Whenever you get a pious leader and ruler (then) thank God for this boon.

3. Be tough and strict with the cruel so that you may take the right of the oppressed from him.

4. The best of generosity is the help to the oppressed.

5. The world is soft and beautiful like a snake but there is a (disastrous) killer poison hidden inside it.

http://www.ezsoftech.com/stories/infallible9.asp

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