AL-KADHIM REVIEWS HIS LIFETIME 

      Imam Al‑Kadhim was 20 years old, and now that he had become the Imam he wanted to review his life and the surrounding circumstances.  Al-Kadhim vividly remembered how he had been taught by his father Imam Al‑Saadiq.  The precious information was engraved in his mind.  He had memorized the Holy Quran very early in life, and was well versed in the Tafseer, Hadith and Ah'kaam.  He remembered the myriad discussions in the discourses his father held, consisting of various Islamic sciences, be it at home or in the Masjid of the Prophet (pbuh).  They were sweet memories, very sweet.

      Imam Al‑Kadhim was keenly aware of the continued need by the Muslims for the Islamic knowledge of Tradition, [the ways of Muhammad (pbuh) and his teaching (I'lm)] which his father Al‑Saadiq was giving.  After all, people had taken so much trouble in leaving home and family, and going through the expenses and danger of travel just for the sake of that unique knowledge.  Such people were cultured and many of whom were scholars, they were in quest of the authentic Hadith, Tafseer, and the genuine Islamic Directives as Muhammad (pbuh) had taught them but narrated by Ahlul Bayt.

      Al‑Kadhim, however, knew of the difficult circumstances surrounding Imam Al-Saadiq during the last few years of his life; for Al‑Mansoor, the ever suspicious Khalifa, had established a network of informants and secret agents, more concentrated against Ahlul Bayt.  Al‑Kadhim knew of the enormous spiritual power he and his father held in the Islamic society at large, but at the same time he knew of the fears of the Khalifa for his throne, thus the spies, and the tension they produced.  Times of caution and discretion were extremely important.  And now that he was the Imam, he had to take precautions not only for his sake but also for the sake of his students and his teachings as well.  Al-Kadhim therefore admonished most of his followers to meet with him in discrete manner, at unusual times of the day, even in the middle of the night, so as not to raise suspicion of Al‑Mansoor, for such was the eagerness to learn and such were the precautions. (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 310.) 

BIRTH OF AL-RIDHA 

      Within a short time of Al-Kadhim's Imamah Al-Ridha was born.  He was cared for with utmost care and gentleness by his family, and raised under the exclusive tutelage of his father, Imam Al-Kadhim.  Al-Ridha showed signs of brilliance early on, and he learned a great deal at the hands of his father, be it Quran, Tafseer, Hadith, Fiqh or other sciences.  Al-Ridha often attended the discussions and discourses his father gave to his students, and was an active participant. 

AL-KADHIM'S PERSON: 

      Al‑Kadhim was the favorite son of Imam Al‑Saadiq, due to his unique qualities, high personal caliber, and his total devotion to Islam.  Imam Al‑Kadhim was brilliant beyond compare, and the manner of deduction, explanation of Fiqh problems, and Hadith narration caught the attention of many scholars early on.

Work:

    Imam Al‑Kadhim often worked with his hands as had his father Imam Al‑Saadiq and the previous Imams before him.  They all used to go to the farm or orchard and use the shovel and sweat it out.  He expressed his love for the work by hand as the kind of work of the Prophets and the noble ones. (Bihaar Al-Anwaar, Vol. 11, Page 277.)  Though this was one of the means of their financial support, they loved to work this way as an expression of Ibadah.

Appearance:  Al‑Kadhim had an appearance commanding reverence and high esteem.  He had a radiant countenance, a cheerful look with repose which gave a sense of comfort and ease in his presence.  Al‑Kadhim was a man of medium height, fair in color, and with a thick beard.

Similarities with Zainul Abideen:

Imam Al‑Kadhim showed similar personal traits to those of Zainul Abideen:

► Imam Al‑Kadhim used to do Sujood frequently, whenever he wanted to thank Allah, which was often.  His prolonged Sujoods during his frequent Salats led to thickening of the skin of his forehead and the tip of the nose which formed callosities.

► Al‑Kadhim used to perform Salat to an excessive extent, more so Salat of Tahajjud.

► Al‑Kadhim used to cry often out of awe and reverence to Allah.

Just as his ancestors used to do, Al‑Kadhim used to fast quite often during the year.

► To perform Haj or Omrah, Al‑Kadhim used to travel on foot accompanied by his family, often taking 25‑30 days of walking to reach Mecca from Medina. (Bihaar Al-Anwaar, Vol. 11, Page 267.)

► And as Zainul Abideen used to do, Al‑Kadhim used to go at night to distribute food, flour, and money to people in need without anyone knowing about him (until he was detained).

► It is said that Imam Al‑Kadhim was instrumental in freeing about 1,000 slaves during his lifetime.  Like his forefathers before him, Al‑Kadhim used to buy slaves as soon as he could afford, then give them their freedom.  The number of slaves thus freed was similar to the number of slaves emancipated by each of Imams Ali, Zainul Abideen, and others. (Life of Musa Ibn Ja'far, Vol. 1, Page 89.)

Discourse Capacity:

    People held Imam Al‑Kadhim in high esteem and were very attracted by his discussions.  He was especially renowned for quoting the Hadith of the Prophet (pbuh).  It is said that the number of such quoted Hadiths through his narration exceeded all the quoted Hadiths the subsequent Imams rendered.

      Even Khalifa Haroon Al‑Rashid, as he was talking to his son Al‑Ma’Moon, described Imam Al‑Kadhim saying: 

At another time Haroon Al-Rashid said to Al-Ma'Moon his son describing Al-Kadhim: 

Reading the Holy Quran:

  Imam Al‑Kadhim had a very melodic voice.  His reading the Quran used to bring tears to his eyes and the eyes of his audience.  The melody of his voice was not different from that of his great‑grandfather, Imam Zainul Abideen.

► The Students:  To carry on his teaching Imam Al‑Kadhim had to be very cautious at first, since informants and undercover agents were abundant.  Khalifa Al‑Mansoor, who had summoned Imam Al‑Saadiq for interrogation several times, did not do the same with Imam Al‑Kadhim.  Al‑Mansoor was too busy building Baghdad at the time, and he felt secure about the power of his throne.  Even so, Al‑Kadhim had to be cautious so the Institute of Ahlul Bayt was very restricted at first.  Some of the students were even obliged to make their visitation in the middle of the night (to evade Al‑Mansoor's informants).

      However, slowly but gradually the discourses (that were so famous during Al‑Saadiq's Imamah) began to be enlivened, as people felt more secure with the passage of time.  Al‑Kadhim was actively contributing, tirelessly working, patiently explaining various sciences be it Tafseer, Hadith, Fiqh, or Ah'kaam.  Al-Kadhim was known to be one of the links in the Golden Chain of Narration. 

AL-KADHIM'S CHARACTER: 

      Imam Al‑Kadhim was the epitome of good character and the paragon of virtue.  The outstanding merit (Al‑Fadhl) and perfection of character were gathered in him.  His father, Imam Al‑Saadiq was quoted saying, “Treat him with kindness.  He is the most meritorious (Af'dhal) of my children and the one who will succeed me.  He is the one who will undertake (Qaa'im) my position.  He is Allah's proof (Hujja) to all His creatures after me.” (Al-Irshad, Sheikh Mufeed, Page 440.)

► Ethics and Character:  Imam Al‑Kadhim was a person who scrupulously applied the Islamic ethical conduct.  He was the model for others to emulate.  Like his forefathers, Imam Al‑Kadhim was extremely righteous and exceptionally virtuous, a man who emphasized piety and was its prototype and model.  Musa Al‑Kadhim restraint and forbearance were known wide and far, it was proverbial, hence the nickname of Al‑Kadhim, meaning the Restrained, the one who controls himself no matter what befalls him.

1. Al‑Kadhim was renowned for being:

2. the most religious of men in his time,

3. the most knowledgeable in Shari'ah and Fiqh (Islamic Law), and

4. the most generous and the noblest. 

   His nobility, virtue, rectitude, and integrity were proverbial.

5. Al-Kadhim talked when need be, was more often silent unless asked, answered questions when directed to him, and he was known to be a non-complainer.  He did not even protest when arrested without charges and taken to be incarcerated.

Generosity:

  Imam Al‑Kadhim was hospitable and a very generous person who was famous for the small bags of money; he gave them to:

1. the needy and disadvantaged,

2. aid those in debt,

3. help those who were under financial pressure,

4. assist the ones who had a catastrophe in which they lost their livelihood.  Al‑Kadhim’s generosity was legendary.

Imam Al-Kadhim held the poor in good regard, and he gave to charity repeatedly.  Once a black man (who was a slave) gifted Al‑Kadhim a bowl of soup and a bundle of wood.  Al‑Kadhim was so touched by the gesture that he bought this slave from his master, then gave him his freedom, bought the parcel of land he was working on as a slave, and presented it to him (the emancipated slave by now) free to work on it for his livelihood.  (Taareekh Baghdad, Vol. 13, Page 28-30.)

Requests:

    Imam Al‑Kadhim implored the adherents and loyalists to work in professions that made them as independent as possible of the politics of the government.  He implored them to excel in administration and management, and to be dynamic in all aspects of life.  Imam Al‑Kadhim urged his adherents (Shi'a or Imamah‑Asserters) to travel to far away areas and spread the teachings of Islam.

Passive Resistance:

    Imam Al‑Kadhim recommended to his devotees not to directly deal with the Abbasi government which he did not give it constitutional right, since the government was improper from Shari'ah viewpoint just as Benu Umayya had been.  The true Khalifa, Imam Al‑Kadhim emphasized, should be a man who was most knowledgeable, righteous, pious, and just, qualities not evident in the contemporary rulers of Benu Abbas.

Karbala:

    Imam Al‑Kadhim's dedication to the tenets of Islam did not take him away from other Islamic obligations, after all he was the representative of Muhammad (pbuh) for the Ummah at that period of time.  His emphasis on Karbala and its significance, and its long‑term effect on saving Islam from misinterpretation and misrepresentation were often discussed in his discourses.  Just as his forefathers did Imam Al-Kadhim stressed on people to:

1. hold Majlis on the anniversary of Karbala,

2. visit the tomb of Imam Al‑Husain which by now had become a shrine,

3. understand the endeavor of Imam Al‑Husain, and

4. understand and emulate the works of Imam Al‑Husain.

Imamah:

    As his father Imam Al‑Saadiq had done before, Imam Al‑Kadhim emphasized the Imamah:  that the Imamah is an essential element of the Islamic faith, without which the faith is disjointed.  The Imamah of Ahlul Bayt was explained frequently, and that the Imams were:

1. safeguarded by Allah from:  Sin,

2. safeguarded by Allah from:  Religious error, and

3. safeguarded by Allah from:  Forgetfulness;

and that the Holy Quran had purified Ahlul Bayt, that they [the true Khalifas]  were the men with authority over people and the repository of Islamic knowledge of Tradition (I'lm). 

INSTITUTE OF AHLUL BAYT: 

      By the start of Al-Kadhim's Imamah the Institute of Ahlul Bayt (what is nowadays called Al‑Howza Al‑Ilmiyyah الحوزة العلميه) had been in operation for over 75 years.  It had continued to operate during tough and intolerant times as well as during accommodating and permissive times, depending on the politics of the period.  The Institute of Ahlul Bayt had grown speedily during Al‑Baaqir's Imamah, then exponentially during Al‑Saadiq's times.  Its format and blueprint was laid by Imam Zainul Abideen and continued after him.  The growth of its students was such that by the time Imam Al‑Kadhim was in charge, its students were all over the Ummah, actively discussing various Islamic sciences, busy writing or authoring books.  Its students were diffusely spread, and it was difficult for any administration, be that of Benu Umayya or Benu Abbas, to suppress or undermine their endeavor.  These students formed numerous movement in Islamic thought, with numerous adherents. (See Book 15 of the Series of Islamic Books for Beginners.)

► At the start of Al‑Kadhim’s Imamah, Khalifa Al‑Mansoor had introduced severe measures of surveillance through a highly leveraged spy‑ring, more so against Ahlul Bayt.  This pathologically distrustful Khalifa was bent on consolidating his power and would do anything toward that aim.  Because of that Imam Al‑Kadhim could hardly meet with most of the Institute's students, therefore the Institute's activities became restricted and quite limited.

      At any time Imam Al‑Saadiq (Al-Kadhim's father) used to be surrounded by various sized‑groups, from just a few to almost 100, all asking questions and learning from him.  But in the present oppressive predicament Imam Al‑Kadhim could never do likewise.  Often his teaching had to be done discretely, at times in the middle of the night.

► Because of these limitations, the size of the Institute of Ahlul Bayt was only a fraction of yesteryear.  However, the activities did not cease, and Al‑Kadhim continued to teach but with an eye on the political situation.

REASON OF DEPLOYING INFORMANTS 

      One big reason for deploying spies and informants on Ahlul Bayt was because the teachings at the Institute of Ahlul Bayt continued to refuse to give any constitutional rights to Benu Abbas.  Ahlul Bayt regarded the Abbasi rule improper and labeled it as illegal from Shari'ah viewpoint.  The rest of the Piety‑minded movements continued to look down upon Benu Abbas' rule and at best gave them a very secondary role.  Ahlul Bayt and at first most of the Piety‑minded were more or less the opposition party to the rule of Benu Abbas, therefore Benu Abbas resented them very much and animosity grew toward them.

► When Khalifa Al‑Mansoor died Imam Al‑Kadhim was 30 years old.  He had evaded the suspicions of Al‑Mansoor successfully.  His teachings were more in the open by now, and the students attending his discourses were on the increase.  This became more evident during the Khilaafah of Al‑Mahdi (son of Al‑Mansoor).

Year 160H:   Khalifa Al‑Mahdi (son of Al‑Mansoor) was of a less suspicious nature than his father, more religiously oriented, and tried to entice the Piety‑minded movements.  At first the Piety‑minded distanced themselves from him but later they concluded they had to swallow the bitter pill, and start to cooperate with the rulers.  Ahlul Bayt however continued to be unbending and holding to the Islamic Directives fully, since Al‑Kadhim was representing Muhammad (pbuh) as the head of the Islamic Ummah at that time.  He was the ultimate Marji', the Reference.

      Since Al‑Mahdi's times were easier on Imam Al‑Kadhim, Al‑Kadhim's activities were accelerated and the Institute became bigger and more active.  This activity raised the suspicion of Khalifa Al-Mahdi who in 164H required Imam Al-Kadhim to travel to Baghdad, detained him, then wanted to be assured that Al-Kadhim had no malice toward the Khalifa or any plans against him. (Seerah of the Twelve Imams, Hashim M. Al-Hassani, Vol. 2, Page 326, quoting Al-Kaafi.)  He released Imam Al-Kadhim with great honor, but only after in a dream he saw Imam Ali taunting him and sneering at him.

168H:   When Khalifa Al‑Mahdi (son of Al‑Mansoor) died, Imam Al‑Kadhim was 40 years old, and had been the highest Islamic figure for 20 years.  Many of the students who had learned at the hands of Al‑Saadiq continued to study at the hands of Al‑Kadhim.  Many outstanding scholars finished their studies and wrote a number of books.  Al-Ridha was 20 years old by then and had been very active in the affairs of the Institute of Ahlul Bayt.

      Khalifa Al‑Mahdi (son of Al‑Mansoor) was followed by his son Al‑Haadi, who ruled for only one year and died at the age of 24 years.  He was followed by his brother Haroon Al‑Rashid.

► At the start of the Khilaafah of Haroon Al‑Rashid the Institute of Ahlul Bayt (ever popular) had grown to such an extent that it had held extreme power.  It held a large sway and continued to be uncompromising with Benu Abbas and exposing the un‑Islamic activities of the Khalifa and his courtiers.  The Institute had grown so influential and had a following spread over such a vast area that its formidable underground network frightened Khalifa Al-Rashid very much.  The informants of the Khalifa were still around and their reports produced much distrust and suspicion.  For the Khalifa it was a dilemma as to what to do.

      Gathering forces were to clash, Islam versus the rulers, Islam as represented by Imam Al‑Kadhim versus the evolving cultural world promoted by Benu Abbas and their retinue, the power elite.

179H:   Eventually this confrontation ended with the arrest of Imam Al‑Kadhim, though without any charges, and putting him in detention where he died after 4 years of imprisonment.

► But as the years passed, and though the Institute was operating under duress, the intellectual centers spearheaded by Ahlul Bayt were blooming.  They were in Mecca, Kufa, Basrah, Qum, and now Baghdad itself, besides Medina.  The whole society was talking Shari'ah and Shari'ah Directives as the basis to society.  At the same time non‑Muslims were accepting Islam by the millions, intellectuals and commoners alike, Islam was the status symbol, and being non-Muslim was a stigma.

      And with the introduction of paper during Haroon Al‑Rashid’s reign the writing of books and articles became easier, and copy‑writers abounded, writing copies of the original books by hand.

      By this period of time large number of the highly learned people of the Ummah, be they administrators, authors, or intellectuals, were known by now to be the devotees of Ahlul Bayt and Shi'a or Imamah‑Asserters. 

THE UMMAH AND THE ISLAMIC MOVEMENTS 

      The times of Imam Al-Kadhim were unique; it was after the fall of Benu Umayya and the dawn of the formative years of Benu Abbas.  The Islamic Empire was the only superpower of the world.  The Ummah stretched from Spain to certain parts of India, including all of North Africa, Syria Proper, Iraq, Persia, Arabia, Afghanistan, part of India, and Central Asia.

► The wealth and standard of living were much higher than in the past.  There was social well‑being, vigor, and vitality.  Islam was robust and had shaped the nation with an entrenched Islamic culture, despite the political situation.  Iraq was called Al‑Sawaad, meaning the black soil, since not only its soil was very rich and highly productive, but also it was crisscrossed by canals (the whole area). Produce increased the revenue, Jiziah levied on the non‑Muslims, and the Kharaaj, brought enormous amount of funds.

► Transportation was by animals, therefore news, commerce, and communications were at best slow.  Society was very mobile despite the difficulty and hazard of travel.

► Paper manufacture was introduced from China at the time of Haroon Al-Rashid.  Once readily available, paper helped make the spreading of knowledge easier.  The media consisted of writing by hand, then copying by hand too.  Verbal means of communication was easier but highly inaccurate.  Literacy was becoming popular and illiteracy was on the decline.  Schooling was more or less by tutoring or holding discourses and circle discussions.  This was done at home or in Mosques.

► To spread the authentic Islamic teachings was no easy matter.  That is why Ahlul Bayt thought the educational effort was of utmost importance.  Ahlul Bayt used every ounce of their energy to enlighten and educate the people as circumstances permitted, and Imam Al-Kadhim was no exception.  The purpose was two fold:

1. to enlighten the scholars about authentic Islam as Muhammad (pbuh) had taught it, and

2. counteract the erroneous and misleading information that crept into the general understanding of Islam, which many times was encouraged by the rulers and their beneficiaries as a counterweight against Ahlul Bayt.

 THE GOLDEN CHAIN OF NARRATION 

      Thousands of Hadiths were narrated and quoted through Musa Al-Kadhim who often remembered his father, Ja'far Al‑Saadiq saying, "My Hadith is the Hadith of my father, and his is the Hadith of his father, up to Ali, who directly narrated the Hadith from Prophet Muhammad (pbuh)."   This is called the Golden Chain of Narration. (Al-Saadiq and the Four Madh'habs, Vol. 1, Page 561.)

      These Hadiths were of immense importance, since they corrected the inaccuracies and set right the contaminations which had crept into this science. (Seerah of the twelve Imams, H.M. Al‑Hassani, Vol. 2, Page 196.)

THE LOYALISTS 

Year 179H:   By the time Imam Al-Kadhim had reached the age of 51, his son Al‑Ridha was 31, and his following had increased and multiplied, and the devotees (Imamah‑Asserters or Shi'a) were all over, locally and far away.  His Institute and its sphere of influence was almost like a government inside a government, the Institute was the pride and the very reference of all seekers of knowledge, but the ruling class regarded it as a grave threat to their security and throne, and a source of perpetual fear of it and its teachings.

      Since the loyalists (Shi'a or Imamah‑Asserters) were everywhere, the teachings of Imam Al-Kadhim and his father Imam Al‑Saadiq were often the core of discussions at general meetings, private gatherings, Khutba of Jumu'ah Salat, or in tutoring.  These secondary and tertiary sources spread the teachings even further, for they taught in numerous new places, Iraq, Syria, Persia, Egypt, North Africa, and Yemen, stimulating thought and inspiring discussions.  This multiplied the number of people seeking the truth, pure and unadulterated.

DETENTION AND INCARCERATION: 

Year 179H:   Imam Al-Kadhim was 51 years old, his reputation and sway were the fear and envy of the ruling class despite the fact that the activities of the Institute were curtailed.

      Khalifa Haroon Al-Rashid was in his thirties, the supreme ruler of the Islamic Ummah.  Al-Rashid was a very powerful man, but impulsive and sometimes arbitrary.  He was known for his bouts of night pleasures with wine drinking and women, versus periods of prayers and attempts to appear pious.  The intolerant Al-Rashid felt very threatened by the majestic status of Imam Al-Kadhim in the Ummah, but was frightened especially because of the underground organization of the Imamah-Asserters (Imamiyah-Shi'a).  Al-Kadhim was representing Muhammad (pbuh) at that time as the Ultimate Reference in Islam.  To undo Imam Al-Kadhim Khalifa Haroon Al-Rashid wanted to put him under constant surveillance not only away from Medina but in Iraq, his strong base.

      Imam Al-Kadhim had been detained before, first by Khalifa Al-Mahdi son of Al-Mansoor, then by Khalifa Haroon Al-Rashid.  Al-Kadhim knew that those detentions were temporary. (In the detention by Al-Mahdi, Al-Kadhim foretold a devotee (Abu Khalid) that he would be released and return to Medina at a certain date and time.  When the time was due, to the delight of the devotee, Al-Kadhim was seen far in the horizon headed toward Medina.      See Rowdhatul Safa.)

    But Haroon Al-Rashid, intolerant to any challenge, determined to put finality to Al-Kadhim by now.  Al-Rashid was returning from Haj, and on his way from Mecca he stopped in Medina.  When in Medina, and surrounded by a crowd of his retinue, he visited the tomb of Muhammad (pbuh) and said (as if feeling the gravity of his hideous intention), “O Messenger of Allah, forgive me for what I intend to do.”  This was followed by giving his grievous order, the order to arrest Imam Al-Kadhim without charges and to take him away from Medina to Basrah, where Al-Kadhim was to be in detention for one year. (This took place in 179H.  Being apprehensive of any attempt which might be made to rescue the Imam, Haroon Al-Rashid ordered two camel‑domes to be prepared, in one of which he seated the Imam and sent him to Basrah escorted by a sizeable military detachment.  The other dome was empty and it was sent to Baghdad with an equal number of soldiers.  This was a move to confuse prospective rescuers and distract the attention of people by keeping the place of imprisonment unknown.

        Was it not a shocking event that the Imam's family could not even see him or bid him farewell?  They only learned about his whereabouts when they received the news that he had been imprisoned by the government.  They were extremely distressed of course, and so was the Imam.  How extremely grieved they must have been for being so separated from the loved ones.) 

    Al-Kadhim took solace during detention in performing Salat to his heart's content.  He was heard in Du'aa saying, “O Allah, You know that I used to ask You to give me free time to worship You.  O Allah, You have done so.  To You is all the Praise.”

► Seeing Al-Kadhim constantly praying with Du'aas of praise and thanks to Allah, the governor of Basrah wanted to be relieved from his ugly duty, thus he asked the Khalifa to relieve him from the responsibility. (The Governor of Basrah carried out Haroon Al-Rashid’s orders but at the same time he saw the manner of the Imam's life, character and attributes. The more he studied them noticing his forbearance, the more he was impressed by his noble conduct. He conveyed his views to Haroon Al-Rashid in good faith, but the latter only became suspicious of the intentions of the Governor, who was his own cousin.)

► Therefore, by order of Al-Rashid Imam Al-Kadhim was transferred to Baghdad.  He was put under detention for more than a year with Ibn Rabi' in charge.  Ibn Rabi' too saw the behavior of Al-Kadhim in constant worship, and he did not want to be a part of the ghastly duty and asked to be relieved from the responsibility.

► Still determined, Khalifa Al-Rashid transferred the duty to Al-Fadhl Ibn Al-Barmaki.  Ibn Al-Barmaki was very impressed by Al-Kadhim’s constant Salats, especially Salat of Tahajjud, Saum and Du'aa.  He held Imam Al-Kadhim in honor and made his stay very comfortable.

► By the fourth year of imprisonment, Al-Kadhim was weak, pale, and probably undernourished, he developed fever.  The fever continued, the Imam became weaker and weaker and by the third day he died, still imprisoned. 

It is narrated that Imam Al-Kadhim was poisoned through planning of the father of Al-Fadhl Ibn Al-Barmaki by way of the chief of police, Ibn Shaahik. (Ibn Shaahik who was the ruthless and stone‑hearted Chief of Police of Haroon Al-Rashid.)  Al-Kadhim died away from home and family, in prison, at the age of 55 years.  Though he was four years in prison, Al-Kadhim was never heard to have complained or even criticized the impulsive ruler, Haroon Al-Rashid. (Though most probably Al-Kadhim was in detention for 4 years, some authors claim that he was imprisoned for 7 or even 10 years Seerah of the 12 Imams, Vol. 2, Page 338.)

      It is said that partly because of their enormous power and partly because of the fine treatment Al-Fadhl Ibn Al-Barmaki gave Al-Kadhim, Al-Rashid later took revenge from the Barmaki family by executing one of them and imprisoning the others.

IN MEDINA AND ALL OVER 

      With the arrest of Imam Al-Kadhim, Medina and numerous other communities were in an uproar, the feeling was extremely somber, and people felt it deeply.  Imam Al-Kadhim was extremely popular everywhere and was held with deference.  But no one could say much otherwise they would lose their lives, for Haroon Al-Rashid [as well as other rulers] always had the executioner nearby ready upon hearing one word.

      Al-Kadhim’s family missed him so, and were constantly anxious about his condition and well-being.  With no news the imagination can play havoc in the person's mind.  The pain of separation was too much to take, be it by his children, women, cousins, friends, or students.

      His students dearly missed him too as well as his precious discourses.  Ali Al-Ridha, Al-Kadhim’s son, took his place to continue the functions of the Institute though he was not the Imam as of yet.

MUSA AL-KADHIM DIES 

Year of 183H:   Not unlike his great-grandfather Zainul Abideen, after having withstood unendurable pressure Al-Kadhim died at the age of 55.  His Imamah was for 35 years during which his genius had to cleverly evade all the doings of Benu Abbas.  Innocently and without any provocation Imam Al-Kadhim, the highest Islamic figure at the time, was taken to a far away area to be detained and imprisoned until he died.  Despite the upheavals and the impulsive, erratic rulers during his lifetime, Al-Kadhim brilliantly delivered clear, precise, distinct, and authentic Islamic knowledge.  His death was mourned by numerous people who held him in the highest regard as the Imam of the time.

      When Imam Al‑Kadhim died the authorities sensing accusations and in an attempt to escape the responsibility, called on some high ranking people to witness for themselves that Imam Al-Kadhim  had died a natural death.  After the funeral rituals, the funeral procession was stopped at the bridge in Baghdad, Al-Kadhim’s face was shown to the people to convey the fact that he had died a natural death—for such was their guilt feeling.  Al-Kadhim was buried in Benu Hashim graveyard in Baghdad. (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 338.)

      Previously Al-Kadhim had designated his son, Al‑Ridha, as the subsequent Imam, and he gave him a will containing a treasure of wisdom, and handed him the books constituting the Corpus of Knowledge which Imam Ali had written before.

► To be neighborly is not only to refrain from harming your neighbor, but also to endure the trouble they may cause.

► As I see it man's knowledge falls into four categories:

1. that you comprehend Allah your Lord,

2. that you understand what Allah had provided for you,

3. that you recognize what Allah wants from you, and

4. that you identify what can take you out of the bounds the Deen [Islam].

► Make sure to expend your time into four portions:  one portion for supplications;  one portion for livelihood;  one portion for socializing with the trustworthy (who through their sincerity show you your faults);  and one portion for the lawful enjoyments [which empower you for the other three portions].

► The atonement for the wrongs of a malicious ruler is to effect good deeds to others.

► Be not a person without character who says `I follow the crowd'.  For Allah's Messenger (pbuh) has said, “There are but two ways:  One leads to good and the other to evil.  Let you people prefer the way to the good.”

► Once he comprehends Allah his Lord, a person should neither consider his livelihood meager nor faults Allah in His Decree [Allah's Will].

► Be not averse to spend in Allah's cause, lest you spend twice as much in Allah's disobedience.

► Maintain proper manners with your brothers in faith, for to lack decorum is lacking in dignity.

► He is under Allah's protection the one who is generous and noble.  Allah will be with him until he enters the Garden of Bliss.  For such that every Prophet whom Allah sent were known.  My father [Al-Saadiq] continued to advice me to be a giver and have noble character until he died.