The Texts on the Imamat of Imam Musa Kazim (as)

Imam al-Sadiq, peace be on him, informed his followers of the Imamate of his son Musa, peace be on him, when the world shone with his birthday. On every occasion he told them of that and asked them to keep that a secret for fear for them and his son of the ruling authority. When the Imam, peace be on him, was seventy years old, a group of his followers hurried to him to ask him about the Imam after him to pledge allegiance to him and to resort to him in respect with the affairs of their religion. He answered them that the Imam after him would be his son Musa, peace be on him; the following is the presentation of these texts:

1. Al-Mufaddal Bin 'Umar

Al-Mufaddal Bin 'Umar al-Ju'fi was among the prominent Shi'ites and one of their famous, great figures. He asked Imam Ja'far b. Muhammed, peace be on him, about the Imam after him to follow him and to adopt his Imamate, and he, peace be on him, answered: "Mufaddal, the Imam after me is my son Musa, the hoped, awaited successor."[1]

2. Yazid Bin Sulayt

Yazid Bin Sulayt[2] was trustworthy and trusted. He was among the men of piety and knowledge. He and a group of his companions made the pilgrimage to the Sacred House of Allah (Mecca). On his way, he met Imam Abu 'Abd Allah (al-Sadiq), who was accompanied by his sons and retainers. He hurried to the Imam to ask him about the Imam after him, saying: "May my father and mother be your ransom; you are the purified Imams; none escapes from death; who is the Imam after you?" The Imam, peace be on him, indicated with his hand to his son Musa and explained his ideals with which he was endowed. He said: "He has the knowledge of wisdom, understanding, generosity, knowledge of that which men need and of the affairs of their religion over which they differ. He has good manners and good neighborhood; he is one of Allah's gates; he has another (quality) that is the best of all these (qualities)."

-May my father and mother be your ransom, what is it?

-Allah, the Most High, will bring forth from him the succor of this community, its relief, its knowledge, its light, its understanding, and its wise man, the best baby and youth. Through him Allah will prevent bloodshed, correct discords, bring together the people of separation, make peace among (them), clothe the naked, satisfy the hungry, make the fearful safe, and send rain down. Men obey him; the best middle-aged one and young man; his words are a decision; his silence is knowledge; he explained to men that over which they differ."[3]

The Imam, peace be on him, told them about that with which Allah had gifted his son such as that He placed among his progeny the rightly-guided one (Mahdi) of the family of Muhammed, may Allah bless him and his family, of whom the Prophet and the Imams after him gave good news. He will set right crookedness, the regulations of the world and the religion. He will not come till corruption prevails, oppression becomes public, chaos spreads, deviation from the religion becomes famous, the earth is full of discords and disorders; may Allah bring about his early reappearance, place us among those who summon to him and support him.

An Account of Imam Musa Kazim (as) Martydom

The reason for al-Rashid detaining Abu al-Hasan Musa, peace be on him, imprisoning him and killing him is (contained in what is mentioned in the following tradition).

[Ahmad ibn Ubayd Allah ibn 'Ammar reported on the authority of 'Ali ibn Muhammad al-Nawfah on the authority of his father; and Ahmad ibn Muhammad ibn Sa'd (reported); and Abu Muhammad al-Hasan ibn Muhammad ibn Yahya: on the authority of their teachers, who said:]'
The reason for the arrest of Musa ibn Ja’far, peace be on them, was that al- Rashid had put his son in the care of Ja'far ibn Muhammad ibn al-Ash'ath and Yahya. ibn Khalid ibn Barmak was jealous of that. He said (to himself): “If the caliphate passes on to (the son), my dominion and that of my son will be destroyed.”
Therefore he deceived Ja’far ibn Muhammad - and the latter used to maintain the belief in the Imamate - so that he managed to gain access to him and establish friendly relations with him. His visits to his house were frequent and he became acquainted with his affairs, which he would report back to al-Rashid and he used to add to these reports that which would make (al-Rashid) feel hatred towards him.
One day (Yahya ibn Khalid) asked some of those he trusted: “Would you discover for me a member of the family of Abu Talib who is not in comfortable circumstances, and then he would let me know what I need?”
He was directed towards 'Ali ibn Ismail ibn Ja’far ibn Muhammad. Yahya ibn Khalid took him some money. Musa, peace be on him, was friendly with `Ali ibn Isma'il ibn Ja'far ibn Muhammad and he used to bring him gifts and treat him well.

His (as) Miracles

[Abu al-Qasim Ja'far ibn Muhammad ibn Qulawayh informed me on the authority of Muhammad ibn Yaqub on the authority of 'Ali ibn Ibrahim on the authority of al- Wafiqi who said:]
I (al-Wafiqi) had an uncle called al-Hasan ibn Abd Allah. He was an ascetic and one of the most pious people of his time. The authorities were wary of him because of his earnestness and his vigour towards religion. Sometimes he would approach the authorities concerning enjoining the good and forbidding the evil because of something which had angered him. They accepted that because of his righteousness. The state of affairs continued until one day he went into the mosque. There was Abu al-Hasan Musa, peace be on him. He beckoned to him and (my uncle) went to him.
(Musa) said to him: “Abu Ali, nothing is more pleasing to me and gives me greater joy than the way you behave. Despite that, you do not have true knowledge (marifa). Seek for true knowledge.”
“May I be your ransom,” he said to him, what is true knowledge?”
“Go so that you may learn,” he told him. “Seek out traditions.”
“From whom?” he asked.
“From the jurists of Medina,” he answered, “and then bring the additions to me.”
He went and wrote down (what he learnt). Then he came and read to him. However (Musa) invalidated all of it. He told him: “Go and learn.”
The man was concerned about (his own attitude to) his religion. He continued to search for Abu al-Hasan until he went to (visit) an estate of his. On the road he met him. He said to him: “May I be your ransom, I have sought for you (by begging) God. Guide me to what is necessary for me to know.”
Then Abu al-Hasan, peace be on him, informed him about the authority and rights of the Commander of the faithful, peace be on him, and what it was necessary for him to know. (He told him of) the authority of al-Hasan, al- Husayn, Ali ibn al-Husayn, Muhammad b Ali and Ja’far ibn Muhammad. Then he was silent.
(Al-Hasan) said to him: “May I be your ransom, who is the Imam today?”
“If I tell you,” he answered, “will you come close to me?”
“Yes,” he replied.
“I am he,” he said.
“Is there anything by which this could be proved?” he asked.
“Go to that tree,” he said - and he pointed towards one of the trees of Umm Ghaylan, “and tell it that Musa ibn Ja’far tells you to draw near.”
[He reported:] I went to it and I saw it furrow through the ground until it stopped in front of him. Then he indicated to it to go back and it went back.
He went up to him and cleaved to silence and worship. No one ever saw him talking after that.

The Miracles of Imam Musa Kazim

The miracles of Imam Musa Kazim have been mentioned by many learned divines of the Sunni Community.

Shaikh Abdullah ibn Muhammad Aamayree Sibraawee Shafei in his book ‘Ittayhaf,’ mentions that when Imam Musa Kazim was in prison during the time of Caliph Haroon al Rashid, Kazi Abu Yusuf and Muhammad ibn Hasan Shaybani (Both learned divines of the Sunni community and followers of Abu Hanifa) visited the Imam at night to ask him about some urgent problems. The guard of the prison came to the Imam and told him that as his duty was over, he was going home and would return the next day. Then before leaving, he asked the Imam if he had any work which needed to be done. The Imam answered in the negative and the guard departed.

After the guard left, the Imam told his guests that the guard would die tonight. They were shocked to hear this and in the excitement forgot to clarify their problems, and left the prison. On the way they were saying there was no doubt that the Imam knew the hidden secrets, but to verify this statement they deputed someone to go to the guard’s house and wait outside to find out the truth of the Imam’s statement. In the middle of the night, the person who was sent to watch, heard the sound of crying, and upon making inquiries, he was informed that the prison guard had died. He returned to Kazi Abu Yusuf who had sent him, and informed him of this. All were wonder-struck and fully realized the powers of the Imam.

The Knowledge of Imam Musa Kazim (as)

Ali ibne Rashid and other tradition writers mention that the Shias of Naishapur gather together and made Mohammad Bin Ali their deputy to go and give Imam Musa Kazim 30000 Dinars, 50000 Dirhams and 2000 pieces of clothes. A lady by the name of Shatita gave to this deputy on her behalf to give to the Imam a knitted piece worth 4 Dirhams and a 1 Dirham coin and she told Muhammad bin Ali ‘Innallah la yestahee minal haqqay’, meaning Allah is proud of the Truth (Haq) even if the amount be small.’ A bag was given containing 70 letters with a request for some religious clarifications and an empty bag was given for bringing back replies. Each envelope was tied with a string and sealed.

He was instructed to take the envelopes in the night to the Imam and collect them the following morning. He was asked to open five letters to see whether the Imam had replied to the queries. If he had replied to these letters then he was the true Imam and the money and clothes should be given to him, or else to bring back everything that he had taken.

When Muhammad Bin Ali reached Medina, people asked him to go to Abdulla Atfah. He went to Abdulla and when he returned from there he was very dejected and said, ‘Where to go. ‘Shall I go to a Jew or shall I go to a Christian,’ and said, ‘O Allah show me the way to the right path-guide me, O Allah.’ I was standing in this confusion, when a slave approached me and said that he would take me to the one whom I wanted to see. So saying he took me to Imam Musa Kazim. When the Imam saw me, and although he had never seen me before, addressed me as Abu Ja’far, and asked me why I was so sad and dejected over not finding him and why I desired to go to the homes of the Jews and Christians? ‘Come, I will make you comfortable and relieve you of your worries. I am the representative of God on this earth and the friend of God. Did not Abu Hamza guide you when you were waiting outside the mosque of our beloved Prophet? I have already answered all your questions yesterday.’ Then the Imam asked for the bag in which was kept the Dirham belonging to Shatita which was correct in weight, which I had kept in the same bag containing the other Dirhams. The Imam also requested for the knitted piece given by Shatita, which was kept in the bag with the other clothes sent for him. Muhammad Bin Ali said, “When I heard this I was amazed and astonished, and handed over the knitted piece and the Dirham given by Shatita to him. I did exactly as instructed by the Imam and when he had the knitted piece and Dirham in his hands he turned towards me, and recited the same verse as Shatita ‘Innallaha la yestahee minal haqqay’. Then he said, ‘O Abu Ja’far, convey my salaams to Shatita, and give her this bag containing 40 Dirhams; then the Imam gave me a piece of coffin cloth and asked me to tell Shatita that my sister Halima has worked on it and the thread used in it is from my grand mother Fatima, the daughter of the Holy Prophet.”

Opinioons of Sunni Scholars Regarding Imam Kazims (as) Appointment

Sadruddin-e-Hanafi Kadri in ‘Kitab-e-Rawa-e-hool Mustafa,’ mentions what many a Sunni Aalim has said about Imam Musa Kazim.

In Kitabey Rauzatul Ahbab and Sawaahaydoon Nabooway and Taarikay ibne Khallaykan it is mentioned that Imam Musa Kazim was the seventh of the twelve Imams and his titles are Kazim, Abdus Saleh, Saabir Saleh, Zainul Mujtahaydeen, and the period of his Imamate was 35 years. 

Shaikh Abdul Haq Dehalvi (Hanafi) says in Sher-e-Miskat, that Imam Shafei has said that the Tomb of Imam Musa Kazim has become a sanctified place for the fulfillment of one’s wishes and his wonderful knowledge and dealings with people clearly showed that he was pious, virtuous and endowed with knowledge from the Holy Prophet. In his speech he never hurt anyone and whatever he said no one could dispute or challenge.

Ibne Khallakan says that Khateb-e Bhagdadee has said that Imam Musa was known as the Righteous because of his prayers and supplications; he was well known as Kazim, and he set about his way in such an humble manner, that he even forgave his enemies.

In ‘Sawaaykul Moreka’ Ibne Hazar-e-Hanafi mentions that Imam Musa Kazim was the natural successor of Imam Ja’far Sadiq in knowledge of religion, in his behavior towards the people, and in his miracles; his knowledge was beyond the bounds of ordinary mortals and as he used to restrain his temper and forgive people he was called Kazim; the people of Iraq used to take his name as intercessor to God, and get their supplications granted. He was the greatest religious authority of his times and greatest giver of charity.

Yaafeyee Yemani, in his book ‘Miraatool Jinnan’, mentions that Imam Musa Kazim was pious, charitable, virtuous and a person commanding great respect and was known as Abdus Saleh. He was one of the Twelve Imams, who spent his time in fervent prayer.

The Designation (Nass) of (Imam Musa) for the Imamate by his Father, Peace be on them

Among the shaykhs of the followers of Abu Abd Allah, peace be on him, his special group (khassa), his inner circle and the trustworthy righteous legal scholars, may God have mercy on them, who report the clear designation of the Imamate by Abu Abd Allah Ja’fars peace be on him, for his son, Abu al- Hasan Musa, peace be on him, are: al-Mufaddal ibn Umar al-Jufi, Mu'adh ibn Kathir, Abd al-Rahman ibn al-Hajjaj, al-Fayd ibn al-Mukhtar, Yaqub al-Sarraj, Sulayman ibn Khalid, Safwan al-Jammal, and others whom it would make the book too long to mention.

(That designation) is also reported by his two brothers, Ishaq and Ali, sons of Ja’far, peace be on him. They were men of merit and piety and (therefore reliable witnesses) in so far as two such men did not differ on it.
[Musa al-Sayqal reported on the authority of al-Mufaddal ibn Umar al-Jufi, may God have mercy on him, who said:]

I (i.e. al-Mufaddal ibn Umar al-Jufi) was with Abu Abd Allah (Ja’far), peace be on him. Abu Ibrahim Musa, peace be on him, came in. He was still a boy. Abu Abd Allah Ja’far, peace be on him, said to him: “Indicate to those of your Companions whom you trust that the position of authority belongs to him Musa.”

[Thubayt reported on the authority of Muadh ibn Kathir, on the authority of Abu Abd Allah Ja'far:]
I (i.e. Muadh ibn Kathir) said to (Ja’far): “I ask God, Who provided your father with you for this position, to provide you with one of your offspring for the same position before your death.”
“God has done that,” he answered.
“May I be your ransom, who is it?” I asked.
He indicated al-Abd al-Sarh (the pious worshipper of God) (i.e. Musa) to me. He was asleep.
“This one who is sleeping,” he said. He was at that time a boy.

[Abu Ali al-Arrajani reported on the authority of Abd al Rahman ibn al Hajjaj, who said:]
I (i.e. Abd al-Rahman ibn al-Hajjaj) visited Ja’far ibn Muhammad, peace be on them, in his house. He was in such-and-such a room in his house which he used as a prayer-room. He was praying there. On his right hand was Musa ibn Ja’far, peace be on them, following his prayer.
“May God make me your ransom,” I said, “you know how I have dedicated my life to you and (you know of) my service to you. Who is the master of the affair (wali al-amr) after you?”
He said: “Abd al-Rahman, Musa has put on the armour and it fitted him.”
“After that, I have no further need of anything,” I replied.

His Decision against Abu al-Khattab

Muhammed b. Maqlas al-Asadi, better known as Abu al-Khattab, was among the Imams of the atheists in the Arab and Islamic world. He spoiled the religion of the young Muslims. That was through his originating a belief through which he launched a war against all the Islamic regulations; the principles of his thought has been mentioned by al-Qadi, Abu Hanifa al-Maghribi, who said: "He (Abu al-Khattab) claimed that Ja'far b. Muhammed was Allah, be He raised far above his statement. When his companions were overburdened by performing the religious duties, they came to him and said: 'Abu al-Khattab, make light for us (the religious duties).' So he ordered them to leave them to the extent that they left all the religious duties and performed the prohibited. He permitted them to bear witness to each other through falseness. He said: "He who recognizes the Imam is permitted to perform all the forbidden things."

Abu al-Khattab's destructive beliefs appeared in Kufa at the time when the political disorders reached the zenith and the summons to the 'Abbasids was opening its way firmly and successfully. The conditions helped him gather around him some Kufan men to teach them his beliefs and to show them the plans of the summons, meeting, and appearance.[2] When Imam al-Sadiq, peace be on him, heard of his heresy and unbelief, he disavowed him and openly cursed him, for he was among his companions and followers, then he renounced (his doctrine) after that. 'Isa al-Shalqani hurried to Imam al-Sadiq, peace be on him, to ask him about his opinion of this dangerous atheist, and he, peace be on him, answered: "Isa, what has prevented you from meeting with my son (Imam Musa) to ask him about all what you desire? Thus, 'Isa went to Imam Musa, who was then a young boy studying in his room. When the Imam, peace be on him, saw 'Isa, he had answered him before he asked him. He said to him: "Isa, surely Allah, the Blessed and Exalted, made a covenant through the prophets for the prophethood and they never turned away from it. He made a covenant through the testamentary trustees for religious obligations and they never turned away from it; He gave faith to a people for a time and then He deprived them of it; as for Abu al-Khattab, he is among those who were given faith and deprived of it."

'Isa admired the Imam's answer, so he rose for him embraced him and kissed his forehead and said: "May my father and mother be your ransom, offspring, one of the other; and Allah is Hearing, Knowing."

Then he turned to Imam Abu 'Abd Allah (al-Sadiq) and told him about the wonderful talents of his son Imam Musa, peace be on him. So Abu 'Abd Allah (al-Sadiq) said to him: "Isa, If you ask this son of mine about what is between the two covers of the Qur'an, he will give you an answer to it with knowledge."

Then he ordered his son to be brought out of the study. At that time 'Isa believed that Musa, peace be on him, was an Imam, that he was the heir apparent and successor of his father over all the people.[1] Yet another example of Imam Musa's immoderate cleverness is that he came to his father carrying a tablet (lawh) with him. His father made him sit in his lap and said to him: "My little son, write: Abandon ugly things and do not perform them!" When he wrote that, his father said to him: "My little son, complete it." He completed it saying: "If you perform good deeds to someone, then increase them." Then the Imam gave another statement to his son and ordered him to complete it, saying: "You will meet from your enemy all tricks." He completed it saying: "If the enemy schemes against you, do not scheme against him." The Imam became happy with his son' talents and genius; he embraced him, showed his admiration toward him, and said: "Offspring, one of the other!"[2] Another example of the sings of his genius in his childhood is that which has been reported by Saffwan al-Jammal, who said: "I (Saffwan al-Jammal) asked Abu 'Abd Allah (al-Sadiq), peace be on him, about the leader of this affair (after him). He said: 'The leader of this affair is one who does not fool and play.'"

Saffwan said: "While he was relating to me about that, Abu al-Hasan Musa, who was then a young boy, came towards us along with a young sheep. He addressed the young sheep, saying: 'Prostrate to your Lord!' So Abu 'Abd Allah, peace be on him, took and embraced him, and then he said to him: 'May my father and mother be ransom to you, O you who do not fool and play!'"

Abu Hanifa and Imam Musa Kazim (as)

Abu Hanifa was among those who believed in the (doctrine) of compulsion and summoned (the people) to believe in it. This belief maintains that the act that issues from man is not created by him and does not issue from him through his choice. Rather it is created by Allah and issues through Allah's will, and that man's will and power has no relationship in finding any deed whether it issues from him through his choice or he is forced to perform it. The Shi'ites have unanimously agreed that such a belief is invalid and incorrect. Besides the jurists have established that it is false; they have conscientiously decided that any optional act should be preceded by some voluntary prerequisites which are as follows:

1. One must imagine the thing in mind.

2. His soul must incline to it.

3. He should perfectly be sure of its advantage.

When these prerequisites are perfect in the horizon of soul, the will clings to deed, and man strives to find it or orders it to be performed, whether it is good or ugly, and there is no coercion or compulsion on man to perform it.[1]

Any way, Abu Hanifa was on top of those who believed in compulsion; he traveled to Yethrib (Medina) to debate with Imam al-Sadiq, peace be on him, on this belief, while he was famous for his being the opponent of it. When he arrived in it, he headed for the Imam's house. He sat in the corridor waiting for a permission to enter. While he was sitting there, a boy came out walking slowly. He asked the boy: "Where does the stranger relieve nature?"

The boy turned to him and said to him: "Slowly!" Then he sat down politely, leaned against the wall, and began to give him an answer to his question, saying: "Avoid the banks of rivers, the places where fruit fall, the courtyards of mosques, and the middle of a road. Hide yourself behind a wall; you should not face the qibla (direction to the Kaaba) nor have your back towards it; and relieve nature where you wish." He explained to him the places where it is detested or forbidden to relieve nature, so Abu Hanifa was dazzled and astonished because he had not thought that there was a boy who had such a scientific ability.

"What is your name?" asked Abu Hanifa.

"Musa b. Ja'far b. Muhammed b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib," was theanswer.

When Abu Hanifa came to know that the boy was a branch of the Tree of the Prophecy and the Imamate, he became tranquil, and then he asked him about the question he had prepared for Imam al-Sadiq, saying: " Boy, from whom does disobedience (issue)? Does it issue from Allah or from the servant?"

The Imam answered him, saying: "Either it issues from Allah and not from the servant at all, so Allah does not punish the servant for what he does not do; or it issues from the servant and Allah, and Allah is a stronger partner. Therefore, the stronger partner has no right to punish the weak for a sin in which they are equal; or it issues form the servant and not from Allah. So If He wills to pardon (him), (He will pardon him), and If He wills to punish (him), (He will punish him); and Allah is He whose help is sought." According to the rational restriction, this conclusion is full of all the elements of the firm scientific proofs man cannot invalidate or refute.

Abu Hanifa became dazzled and astonished, so he raised his voice, saying: "I am satisfied with what I have heard!"

He went out defeated; inability appeared on his face. He did not met with Imam al-Sadiq; the Imam's answer to him and his inability to replay him became famous among the scientific circles; accordingly, a poet composed a poem on the answer of the Imam, peace be on him, to Abu Hanifa, saying:

Our deeds through which we are dispraised have three meanings when we perform them: either our Lord create them by Himself, so we are not blameworthy when we perform them,

Or He shares them with us, so the sin that befalls us will befall Him,

Or my Lord has no sin in performing them, so the sin belongs to him who performs them.[1]

This attitude indicates that Imam Musa had abundant sciences and knowledge during his early age. For he understood what the intellects of the great religious scholars did not understand. For example, Abu Hanifa was unable to stand before his flowing thinking. He found no way to safe and preserve his position except withdrawing from him and avoiding discussing with him any subject matter; this attitude shows that the Imam had abundant knowledge and cleverness none had in such an age except his forefathers, who were singled out with the Imamate. 

Imam Musa Kazim (as) - The Blessed Baby

When Janabe Hamida (as) became pregnant during that happy period of time; she was taken to Allah's Sacred House by Abu 'Abd Allah (al-Sadiq) when he went to perform the religious duty of the hajj. After they had finished the ceremonies of the hajj, they came back to Yethrib (Medina). When they reached al-Abwa', Hamida felt labor and she sent for the Imam telling him of the matter, for he had asked her not to precede him in respect with his child. 

      Abu 'Abd Allah al-Sadiq was having food a long with a group of his companions. When he heard of the good news, he hurried to her. Shortly after his arrival, Hamida gave birth to one of the masters of the Muslims and of the Imams of Ahl al-Bayt.

The world shone with this blessed baby like whom none was born at his time and was greater than him in bless, benefit, and favor toward Islam.

He was born (and his birthday) indicated that he would be the most pious of the people, the kindest of them to the poor, the greatest of them in tiredness and ordeals for Allah, the greatest of them in worship and fear of Allah.

Imam Abu 'Abd Allah (al-Sadiq) hurried and received his baby; he performed for him the religious ceremonies of birth; he said the adhan in his right ear and the iqama in his left ear.

The first picture Imam Musa saw was that of his father like whom there was none under the sky in highness, greatness and importance after his forefathers. The first word he heard was that of monotheism having the full meaning of faith.

The Marriage of Imam Jafar e Sadiq (as) with Janabe Hamida (as)

 It has been narrated by b. 'Akkasha al-Asadi. We will briefly mention his narration as follows: "I (b.'Akkasha) visited Imam Abu Ja'far al-Baqir, peace be on him. His son Abu 'Abd Allah was standing before him to hand some grapes. 'He turned to us to give us some teachings on the manners of having food, saying. The old man and the young boy must eat grapes one by one; those who think that they do not get full must eat it three or four (by three or four); and you eat it two by two because it is recommended.'"

Ibn 'Akkasha said: "I looked at Abu 'Abd Allah al-Sadiq and saw that he became a grown-up; I asked his father to marry him, saying: 'My master, why do you not marry Abu 'Abd Allah, for he has attained puberty.' The Imam told me that he had decided that; there was a purse (of money) before him and he said to me: 'A slave trader will come and stop at Maymun's house; we will buy him (al-Sadiq) a slave-girl for this purse (of money).'"

The people left the Imam's house. Shortly after that b. 'Akkasha along with a group of his companions visited the Imam. When they had sat down, the Imam told them about the arrival of the slave-trader and the slave-girl. He asked them to buy the slave-girl for the purse they have seen before. They all arose and their hearts were full of happiness and delight. When they reached the slave trader, they asked him to show them the slaves he had. He told them that he had no slave girl except two sick ones. They asked him to bring them and he did. They chose the one who was about to get well. He wanted to sell her for seventy dinars. They asked him to reduce her price, but he refused. They opened the purse and found seventy dinars wherein. They gave the money to him, took the slave-girl, and brought her to the Imam, who praised and lauded Allah, became happy and asked the slave-girl:

"What is your name?"

"Hamida,"[1] she answered with a voice dripping shamefulness.

Imam Musa Kazim (as) in wikipedia

Musa al-Kadhim

From Wikipedia, the free encyclopedia

Musa al-Kadhim موسى الكاظم  (Arabic) 7th Imam of Twelver Shia Islam
Al-Kadhimiya Mosque
Born	c. 10 November 745 CE[1] (7 Safar 128 AH) Abwa, Medina, Umayyad Empire
Died	c. 4 September 799 (aged 53) (25 Rajab 183 AH) Baghdad, Abbasid Empire
Cause of death	Death by poisoning
Resting place	Al-Kadhimiya Mosque, Iraq 33°22′48″N 44°20′16.64″E
Other names	Musa ibn Ja'far
Ethnicity	Arab (Quraysh), African
Title	List[show]
Term	765 – 799 CE
Predecessor	Ja'far al-Sadiq
Successor	Ali al-Ridha
Religion	Islam
Spouse(s)	Ummul Banīn Najmah[5] and 3 others
Children	List[show]
Parents	Ja'far al-Sadiq Hamīdah al-Barbariyyah[2][3]

For the Twelver Shī‘ah scholar, see Musa al-Sadr. For the African-American Muslim activist, see

Abdul Alim Musa.

Imam Musa Kazim (as)

Name - Musa

Titles - Al-Kadhim (One who swallows his anger) ; 

             Babul Hawaaij (Door of fulfilment of needs)

Kunniyat - Abu Ibrahim

Birth - Sunday 7st of Safar 128 A.H. , at Abwa (Between Mecca and Medina)

Father's Name - Ja'far ibn Muhammad Al Sadiq (as) 

Mother's Name - Hamida Khatoon (as)

Death - At the age of 55 years, at Baghdad, on Friday, 25th Rajab 183 AH. 

             Poisoned by Harun-al-Rashid the Abbaside caliph

Buried - Kazmain, Baghdad .

Children - 19 sons & 18 daughters. The most famous of his sons is his successor, Imam                               Ali Raza (as)and the most famous of his daughters is Fatima Kubra known as                               Masuma Qum who is buried in Qum.