The Seventh Imam Musa Ibn Jafar Al Kazim as

The Seventh Imam Musa Ibn Jafar Al Kazim as

The Seventh Imam Musa Ibn Jafar Al Kazim as: Born in Madina on seventh Safar 128 Hijri (10.11.745AD). Kicked the bucket in Baghdad Iraq 25th Rajab 183 Hijri (4.9.799 AD) Period of Imamate was 35 years.

Imam Musa Ibn Ja’far was conceived amid the battle between the Ummayads and the Abbasids. He was just four years of age when Abul Abbas “Saffah”, “The Shedder of Blood”, went to the position of royalty as the principal Abbasid caliph. For a long time he was under the specialist of his dad, who kicked the bucket ten years previously the finish of the long rule of Mansur.

The Imamate of the seventh Imam stretched out through the ten outstanding long periods of the caliphate of Mansur, and incorporated the ten long stretches of the run of Mahdi, one year and a few months of Hadi and around twelve long periods of the rule of Harun al-Rashid. Subsequently for thirty five years he was the Imam. He held this pined for qualification as the longest time of Imamate of the Eleven Imams.

With six siblings and nine sisters Imam Musa (as) experienced childhood in an extensive family. Ismail the most established sibling kicked the bucket at a youthful age and Musa was picked by Divine fortune to succeed his dad as the Imam. There were those among the supporters of the sixth Imam who imagined that Imamate ought to be innate and in this manner the oldest child of the sixth Imam ought to succeed.

They misjudged the entire idea of Imamate which was neither inherited nor required for any one individual. It was supernaturally chosen and the Imam at his passing bed uncovers the name of the following Imam.

The Abbasid caliphs were dependably on the caution with this unmistakable wellspring of Imamate and our seventh Imam was completely mindful of this risk. The Caliphs were on the alarm to find any genuine or fanciful traitorousness with the Imam or his adherents and they would quickly put them apprehended.

This characteristic uneasiness, be that as it may, does not seem to have truly intruded on his life as an Imam. He kept on spreading Qura’nic lessons as his dad Imam Ja’far al-Sadiq (as) used to do through the Islamic schools opened in Madina amid the life of the fifth Imam.

Ibn Khalikan related that caliph Mansur found in his fantasy Imam ‘Ali (as) who was presenting the stanza from the Qur’an, “O’Muhammad, were you prepared in this manner, in the event that you had been placed in expert, to submit abhorrent on the earth and to damage the ties of blood.” Mansur sent for his most loved partner Ibn Younus around evening time and let him know of his fantasy.

He at that point said,” bring me Musa Ibn Ja’far.” The Imam Musa ibn Ja’far was acquired the distance from Madina to Baghdad. When he arrived Mansur grasped him and said to him, “Abul Hassan, I have quite recently found in a fantasy ‘Ali Ibn Abi Talib (as) who was discussing this refrain.

Give me your affirmation that you won’t rebel against me or against any of my youngsters. Imam answered, By Allah I have no such goals. The caliph at that point gave him a thousand dinars and reestablished him to his family in Madina.

This story give us some thought how these Abbasid caliphs were so anxious of the Imams of Ahlul Bayt that disregarding their aggregate absence of confirmation for any sort of rebel against their natural power, they would not allow them to sit unbothered.

Every once in a while the Imams were acquired from Madina, kept in Baghdad either on house capture or inside detainment facilities under the most troublesome of conditions. In any case, it was the Imams extraordinary Divine Characters that figured out how to prop them up in the most extreme of conditions. It is a direct result of these dubious occasions that the Imam stated,

“How base is the world for a people, except if God give them delight; and how extraordinary is this life , if God isn’t irate with them.” Total accommodation to the Will of God in all conditions.

It was broadly realized that Imam Musa Ibn Ja’far had been given forces of mending. When he was going by a house and heard little youngsters sobbing. He enquired with respect to why they were crying. He was informed that they were vagrants and their mom had simply kicked the bucket and now they had nobody to care for them.

He went inside the house, made two surrenders and appealed to God for her life. Minutes after the fact the lady stood up well and healthy. Individuals who saw this and shouted out, “See it is Jesus child of Mary.”

When Harun al Rashid was visiting Madina. He went to the mosque of the Prophet close to his grave and stated, My Salaams to you O’cousin of our dads. Imam Musa was there who saluted the grave of the Prophet with the words, My Salams to you O’our granddad. At this Al-Rashid was perplexed and left irate.

This event was adequate to clarify his first summons from Al Rashid to come to Baghdad. There he was kept in jail. However, after about a year in jail Harun found in a fantasy that an Abyssinian slave was hurrying towards him with a lance and instructing him to discharge Musa Ibn Ja’far or he will kill him.

Harun quickly called the leader of the jail and instructed him to discharge the Imam and give him thirty thousand Dirhams. At the point when this man achieved the entryway of the jail he discovered Imam was sitting tight for him and invited him, saying how rapidly he had come to discharge him. The man said how could he know.

Imam answered “I saw the Holy Prophet in my fantasy who instructed me to discuss these words and afterward I will be discharged from jail for I had been put here unfairly.” The man asked what were those words, Imam answered,

“O thou who hearest each voice,

O thou who gives no open door a chance to get away;

O thou who garments the bones with tissue

also, who shrivel raise them up after death;

I conjure thee by thy Holy name, and by that extraordinary and awesome name which is loved up and firmly covered up, by that name which no made thing will ever know;

O thou who workmanship so mellow and whose tolerance is never measured up to;

O thou whose favors never stop and can’t be numbered, set me free. (Masudi, Muruj el Dhahab)

So you see what happened. The administrator of detainment facilities was surprised and discharged the Imam instantly, sorted out an escort for him to take him to Madinah.

The Seventh Imam Musa Ibn Jafar Al Kazim as

Character and Virtues

Imam Musa Ibn Ja’far (as) was one of the distinguished Imams who God had set a paragon of good perfection. Every individual from this honorable family had cardinal ethics. Normally in a few people a specific excellence is predominant and more prominent. The seventh Imam exceeded expectations in resistance and pardoning, to such an extent that he was entitled al-Kazim, the silencer of outrage.

Never was he heard talking generally or brutally to anybody. Indeed, even in the most disagreeable circumstances, he was seen grinning bearing the agony smoothly. This was as per the colloquialism of his precursor Imam ‘Ali (as) that the unwavering keeps his melancholy limited in his heart with a grin all over.

One State authority of Madina was a tireless wellspring of badgering to the Imam. He even utilized injurious dialect with respect to Imam ‘Ali (as). But our seventh Imam constantly coordinated his adherents not to strike back in the same oppressive way.

At the point when his way turned out to be excessively impolite, making it impossible to be endured, Imam’s supporters looked for consent from the Imam to counter against him. The Imam assuaged them, promising to choose the issue in his own particular manner.

Mollifying his adherents, the Imam went to that man on his Farm and treated him with such respectable generosity that the man felt embarrassed about his lead and in this way changed his mentality and adjusted his direct. Disclosing his arrangement to his supporters, the Imam asked,” Was my conduct superior to anything the strategies you proposed?”

They conceded that it unquestionably was. He along these lines completed the directions of his extraordinary progenitor Imam ‘Ali (as) which is recorded in Nahjul Balagha to repress the adversary with generosity since it is more compelling than attempting to overcome them with similar strategies. Almost certainly this requires a right judgment of your enemy’s tendency. Imam ‘Ali (as) has subsequently cautioned not to utilize this approach with the abhorrent and mean, or they will be urged to accomplish more fiendishness.

To vanquish the adversary with goodness unquestionably requires the foreknowledge the Imam had. Strictness is admissible just when the foe’s consistent disgusting behavior legitimizes countering or the utilization of power. If not, these stately Nufus wanted to manage that sort of individual delicately in order to have a substantial appearance against the rival and leave no ground for him to legitimize his animosity.

This was the respectable strategy generally embraced by all individuals from Ahlul Bayt. Imam ‘Ali (as) even on his passing bed acted generously with Ibn Muljim who had given him a mortal blow just the day preceding. Imam Musa Ibn Ja’far (as) showered his liberality on a considerable lot of his relatives notwithstanding when he realized that some of them were jealous of him and planned with the leader of the time Harun al-Rashid.

With respect to what may have prompted his last detainment, we find that it is expressed by Al-Fakhri that there were a portion of the relatives of Musa Ibn a’afar who were jealous of him and conveyed false reports about him to Al-Rashid, saying, “The general population paying him the Khums, or one fifth of the property, are tolerating the Imamate and he is going to rebel against you”.

They conveyed this answer to Al-Rashid so every now and again that it made him on edge and disturbed. He gave the informer some cash to continue bringing him more data. In any case, it is connected through genuine sources that this relative of the Imam did not have the shot of getting a charge out of that reward for surveillance, for when he achieved Madinah, he endured a genuine ailment and passed on from it.

It was in that year that Al-Rashid went on the journey, and when he landed in Madina, he captured the Imam Musa Ibn Ja’far, conveyed him to Baghdad and detained him under the care of al-Sindi ibn Shahik. (Al-Fakhri-Ibnul Tiktika)

This concurs with Majlisi’s remark in Bihar al Anwar that “Harun took him from Madina ten days from the month’s end of Shawwal 177 Hijiri. At that point Harun set out for Makka and took the Imam with him when he came back to Basra and had him detained with Issa. Around one year later he was removed from the Basran jail and taken to Baghdad.

He was placed in jail there under the vigilant gaze of the cruelest individual named al-Sindi. Majlisi proceeds to state that the Imam kicked the bucket in his jail and was covered in the graveyard of Quraish on the south side of Baghdad.

Al-Fakhri includes,” Al-Rashid was at Rakka and sent requests that he ought to be killed. They at that point brought various alleged respectable men to Karkh to go about as coroners and to affirm freely that the Imam passed on a characteristic demise.

The place he was covered was a burial ground of the Quraish. In any case, soon this place turned into the attention of journey on the grave of the Imam. A town developed around the burial ground. The name of the town moved toward becoming Kazimiya, the town of the Imam Kazim (as) A rumored school of religious philosophy was established in this town which is as yet a wellspring of taking in for some understudies from everywhere throughout the world.

Leave a Reply

Your email address will not be published. Required fields are marked *