Imam Musa Kazim (A.S)

Daga wikishia
Imam Kazim (A.S)
Imami na bakwai
Wani tsoho hoton Haramin Kazimaini
SunaMusa ɗan Jafar
gudummawaImami na bakwai
AlkunyaAbu Hassan Awwal
Ranar haihuwa20 Zil Hijja. shekara 127 ko 7 Safar. shekara 128. h. ƙ.
MahaifaAbwa. Madina
tsawon imamancishekara 35 (148-183. h. ƙ)
Shahada25 Rajab. Shekara 183
ƘabariKazimani
Mahallin rayuwaMadina- Bagdad
LaƙubbaKazim (laƙabi). Babul Al-Hawa'iji (Laƙabi). Abdus-Salih (Laƙabi)
UbaImam Sadiƙ (A.S)
UwaHamida Barbariyya
MataNajama
ƴaƴaImam Rida (A.S). Ma'asuma. Ibrahim. Ƙasim. Shahcerag. Hamza. Abdullah. Is'haƙ. Hakima.
Tsawon rayuwaShekara 55


Musa Bn Jafar (arabic: موسى بن جعفر) wanda aka haife shi shekara 127 ko 128 kuma ya yi shahada a shekara 183 h ƙamari, shi ne wanda aka fi sani da Imam Musa Kazim da akewa laƙabi da babul hawa’ij (ƙofar samun biyan buƙata) Imami na bakwai cikin jerin Imaman Shi’a Imamiyya, haihuwarsa ta dace da lokacin miƙewar Abu Muslim Khurasani, mai da’awa zuwa ga Bani Abbas kan ƙalubalantar Bani Umayya, sannan a shekara ta 148 h ƙamari, bayan shahadar mahaifinsa Imam Sadiƙ (A.S) ya karɓi ragamar Imamanci, a zamaninsa ya yi imamanci tsawon shekaru 35, ya yi zamani ɗaya da halifancin Mansur dawaniƙi, Hadi, Mahadi da Haruna Rashid daga Halifofin Abbasiyawa, a lokuta dama an tsare shi a kurkuku da umarnin Mahadi da Haruna, biyu daga cikin halifofin Abbasiyawa, ya yi shahada a shekara ta 183 a kurkukun Sindi Bn Shahek, bayansa sai imamanci ya koma hannun ɗansa Ali Bn Musa Rida (A.S). Daurar imamancin Imam Kazim (A.S) ta yi daidai da lokacin ƙarfi da haɓɓakuwar halifancin Abbasiyawa ya kasance yana taƙiya gaban hukumar zamaninsa, haka nan kuma ya umarci ƴan Shi’a yin taƙiyya a wannan zamani, da wannan dalili ne babu wani rahoto ƙarara ko bayyanannen bayani kan matsayarsa dangane da yunƙurin kifar da gwamnatin Abbasiyawa da aka samu wasu sun miƙe kansa daga Alawiyyawa kamar misalin miƙewar Shahidul Fakki, tare da haka cikin munazarori da tattaunawa da ya yi da Halifofin Abbasiyawa ya yi bakin ƙoƙarinsa cikin bayyana rashin halascin halifancin Abbasiyawa da ma wasunsu. Cikin litattafan tarihi da hadisi an naƙalto munazarori da tattaunawar da Musa Bn Jafar (A.S) ya yi da wasu ba’arin Yahudawa da Kiristoci cikin basu amsa kan tambayoyinsu, cikin littafin Musnad Imam Kazim (A.S) an tattaro fiye da hadisai dubu uku daga gare shi, ba’arinsu an naƙalto su ta hanyar Ashabul Ijma’i. Domin samar da alaƙoƙi da sadarwa da ƴan Shi’a Imam Kazim (A.S) ya faɗaɗa ayyukan ƙungiyar Wakilai a yankuna daban-daban, ya ayyana ɗaiɗaikun mutane matsayin wakilansa, a gefe guda kuma haƙiƙa rayuwar Imam Kazim (A.S) ta zo daidai da lokacin bayyanuwar rarrabuwar kai cikin ƴan Shi’a da firƙoƙin Isma’iliyya, Faɗahiyya, Nawusiyya, sannan bayan Shahadarsa kuma aka samu firƙar Waƙifiyya. Madogaran Shi’a da Sunna, sun kawo yabo game da ilimi, ibada, haƙuri da kuma kyautarsa, sun yi masa laƙabi da Kazim (mai danne fushi) da kuma Abdus-Salih, manyan malaman Ahlus-sunna suna girmama Imami na bakwai bisa la’akari da shi matsayin malamin addini, haka nan kuma ƴan Shi’a suna zuwa ziyartar ƙabarinsa, haramin Imam Kazim (A.S) da jikansa Imam Jawad (A.S) yana yankin Kazimiyya a Bagdad, wuri ne da ya shahara da sunan Kazimaini, wuri ne na ziyarar musulmai musammam ƴan Shi’a.

Tarihin Rayuwa

An haifi Musa Bn Jafar a watan Zul Hijja shekara ta 127 h ƙamari,[1] ko kuma 7 ga watan Safar shekara ta 128 h ƙamari,[2] a lokacin da Hamida matar Imam Sadiƙ (A.S) ta dawo daga aikin Hajji sai ta haife shi a wani yanki da ake kira Abwa’u, [3] akwai magana kan cewa an haife shi a garin Madina shekara ta 129, [4] cikin Kalandar jamhuriyar muslunci ta Iran, an rubuta 20 ga watan Zul Hijja matsayin ranar haihuwarsa. [5] ba’arin masadir sun labarta irin soyayyar da Imam Sadiƙ (A.S) yake yi masa. [6] bisa riwayar Ahmad Barƙi Imam Sadiƙ (A.S) ya ciyar da mutane tsawon kwanaki uku saboda farin cikin haihuwar Imam Kazim (A.S). [7]

Asalin Maƙala: Fihirisar Alkunya Da Laƙubban Imam Kazim (A.S)

Nasabar Musa Bn Jafar Bn Muhammad Bn Ali Bn Abi ɗalib, bayan mutum huɗu tana danganewa ga Imam Ali (A.S), sunan mahaifinsa Imam Sadiƙ (A.S), Imami na shida, sunan mahaifiyarsa Hamida barbariyya. [8] ana masa Alkunya da Abu Ibrahim, Abu Hassan Awwal, Abu Hassan Madhi da Abu Ali, ana masa laƙabi da Kazim sakamakon danne fushinsa gaban miyagun mu’amalar da wasu suke yi masa. [9] sakamakon yawan ibada da yake yi sai ake masa laƙabi da Abdus-Salih, [10] haka nan ana masa laƙabi da babul hawa’ij. [11] mutanen madina sun kasance suna masa laƙabi da ”Zainul Al-Mutahajjidin” Adon masu tahajjudi. [12] an haifi Imam Musa Bn Jafar (A.S) daidai lokacin da mulki ya koma hannun Abbasiyawa, yana shekara huɗu farko-farkon halifancin Abbasiyawa da fara mulki, babu cikakken rahoto game da rayuwar Imam Kazim kafin imamancinsa, an samu tattaunawa ta ilimi tun yana yaro ƙarami tsakaninsa da manyan malaman Ahlus-sunna a garin Madina daga jumlarsu Abu Hanifa,[13] da ma sauran malaman addinai. [14] kan asasin wata riwaya da ta zo cikin littafin Al-Manaƙib, wata rana ya yi shigar burtu ya ɓoye kansa ya je wani ƙauye bayan tattauna da wani malamin addinin kirista wanda daga ƙarshe wannan malami da mabiyansa suka muslunta. [15] haka nan kuma akwai rahotanni da bayanai game da tafiyarsa Makka domin aikin hajji da umara. [16] zuwa wani adadi ya je garin Bagdad bayan sammacin da sarakunan Abbasiyawa suka aika masa, in banda wannan wurare galibin lokacin rayuwarsa Imam ya rayu ne a Madina.

Matansa Da ƴaƴansa

Haka Nan Ku Duba: Fihirisar ƴaƴan Imam Kazim (A.S) Babu cikakken rahoto kan adadin matan Imam Kazim (A.S) matarsa ta farko ta kasance Najama mahaifiyar Imam Rida. [17] haka zalika masadir ɗin tarihi sun kawo mabambanta rahotanni game da ƴaƴansa, a rahotan Shaik Mufid ya zo cewa Imam ya haifi `ƴa`ƴa 37 (maza 18 mata 19), Imam Rida (A.S) Ibrahim, Shacerag, Hamza, Is’haƙ suna daga jumlar ƴaƴansa maza, Fatima Ma’asuma, Hakima [18]suna daga jumlar ƴaƴansa mata. jikokinsa sun shahara da sunan Sadatul Musawi. [19] Musa Bn Jafar (A.S) ya karɓi Imamanci bayan shahadar Imam Sadiƙ (A.S) a shekara ta 148 h ƙamari., a lokacin yana ɗan shekara 20 da haihuwa. [20] daurar imamancinsa ta kasance zamani ɗaya da halifancin wasu adadi daga halifofin Abbasiyawa. [21] shekara goma cikin daurar imamancinsa ta yi daidai da lokacin halifancin Mansur dawaniƙi wanda ya yi mulki tsakanin shekaru 136-158 h ƙamari, sannan shekaru 11 ya dace da halifanci Mahadi Abbasi wanda ya yi mulki tsakanin shekaru 158-169 h ƙamari, sannan ya yi shekara ɗaya da halifancin Hadi Abbasi wanda ya yi mulki tsakanin shekaru 169-170, shekaru 13 kuma tare da halifancin Haruna wanda ya yi mulki tsakanin shekaru 170-193 h ƙamari, [22] Imam Kazim (A.S) ya yi imamanci tsawon shekaru,[23] ya yi shahada a shekara ta 183 h ƙamari, bayan nan sai imamanci ya koma hannun ɗansa Imam Rida (A.S)

Nassoshin Imamanci.

Ku Duba: Imamancin A’imma Isna Ashar A mahangar ƴan Shi’a, Allah ne yake ayyana Imami, sannan hanyar saninsa tana kasancewa daga bayyanannen nassi daga Annabi (S.A.W) ko Imamin da ya gabace shi, [24] Imam Sadiƙ (A.S) a wurare da daman gaske ya shelanta imamancin Musa Bn Jafar ga keɓantattun sahabbansa, kowanne ɗaya daga litattafan Al-Kafi, [25] Al-Irshad, [26] Elamul Al-Wara [27] da Biharul Al-Anwar, [28] sun keɓance babi guda game da nassoshin imamancin Musa Bn Jafar (A.S), a jerance sun naƙalto riwayoyi 16, 46, 12, 14. [29] daga jumlarsu akwai: A cikin wata riwaya Faizul Mukhtar yana cewa na tambayi Imam Sadiƙ (A.S) wanene Imami bayanka? daidai wannan lokacin sai kwatsam ɗansa Musa ya shigo, sai Imam Sadiƙ (A.S) ya gabatar da shi a matsayin Imami a bayansa. [30] Ali Bn Jafar ya rawaito cewa dangane da Musa Bn Jafar Imam Sadiƙ (A.S) ya ce:

«فَإِنَّهُ أَفْضَلُ وُلْدِی وَ مَنْ أُخَلِّفُ مِنْ بَعْدِی وَ هُوَ الْقَائِمُ مَقَامِی وَ الْحُجَّةُ لِلَه تَعَالَی عَلَی كَافَّةِ خَلْقِهِ مِنْ بَعْدِی

Lallai shi ne mafi fifitar cikin ƴaƴana da kuma wanda zan bari a bayana kuma shi ne wanda zai zauna a muƙamina, hujjar Allah ta’ala kan bakiɗayan halittunsa bayana. [31] Haka nan kuma cikin littafin Uyunul Akhbar Al-Rida ya zo cewa Haruna Al-Rashid cikin maganarsa zuwa ga ɗansa Mamun, ya ambaci Musa Bn Jafar da cewa Imami ne na gaskiya kuma shi ne mafi dacewar mutum kan halifancin Annabi (S.A.W), sannan Haruna ya siffanta jagorancinsa da jagoranci na zahiri da ya kasance da ƙarfi. [32]

Wasiyyar Imam Sadiƙ (A.S) Da Kuma Yadda Wasu ƴan Shi’a suka juya baya Cikin masadir ya zo cewa Imam Sadiƙ (A.S) bisa la’akari da tsanantawar da Abbasiyawa suka yi, domin kare ran Imam Kazim (A.S) sai ya yi wasicci da mutane biyar matsayin magadansa, [33] duk da cewa Imam Sadiƙ (A.S) a lokuta da daman gaske ya ayyanawa keɓantattun sahabbansa wanene zai gaje shi a bayansa, amma wannan wasiyya zuwa wani miƙdari ta haifar da ruɗu da ɗimuwa cikin ƴan Shi’a, cikin wannan daura wasu ba’ari daga sanannun sahabban Imam Sadiƙ (A.S) daga misalin Muminul ɗaƙ da Hisham Bn Salim sai da suka samu kwakwanto da shakku, da farko sun fara komawa ga Abdullahi Afɗahu wanda ya yi da’awar Imamanci, suka je suka yi masa tambayoyi dangane da zakka, sai dai cewa basu samu amsa mai gamsarwa baa daga gare shi ba, sai suka je wurin Musa Bn Jafar (A.S) suka gana da shi suka samu gamsassun amsoshi, sai suka karɓi Imamancinsa. [34]

Rarrabuwa Cikin ƴan Shi’a

A lokacin imamancin Musa Bn Jafar (A.S), aka samu firƙoƙin Isma’iliyya, Afɗahiyya, da Nawusiyya, duk da cewa tun lokacin Imam Sadiƙ (A.S) aka fara samun yanayi da sharar fage na rarrabuwa, sai dai cewa bai faru ba, amma bayan shahadarsa da farkon imamancin Imam Musa Bn Jafar (A.S) sai ƴan Shi’a suka karkasu zuwa mabambantan firƙoƙi, wasu gungun jama’a daga cikinsu sun ƙaryata mutuwar Isma’il ɗan Imam Sadiƙ (A.S) suka yi imani da cewa shi ne Imami, wasu adadi daga wannan jama’a da suka ɗebe tsammani da cewa yana raye, sai suka ayyana ɗansa Muhammad Maktum matsayin Imami, wannan gungun jama’a sun shahara da Isma’iliyya, wasu jama’a kuma suka bayyana Abdullahi Afɗahu matsayin Imam, su ne mutanen da suka shahara da Faɗahiyya, sai dai cewa bayan mutuwarsa, kwanaki 70 bayan shahadar Imam Sadiƙ, sai suka dawo suka yi imani da imamancin Musa Bn jafar, sannan an samu wasu mutane da suke biyayya ga wani mutum da ake kira da Nawus, mutane da suka tsaya kan imamancin Hazrat Sadiƙ (A.S) wasu kuma suka tafi kan imamancin Muhammad Dibaj. [35]

Ayyukan Gullatu

A lokacin imamancin Imam Kazim (A.S) Gullatu sun cigaba da ayyukansu, a wannan daura ne aka samu ɓullar firƙar Bashiriyya wacce ake dangantata da Muhammad Bn Bashiri wanda ya kasance daga sahabban Musa Bn Jafar. tun Imam yana raye yake ƙirƙirar ƙarya da dangantata ga Imam. [36] Muhammad Bn Bashir yana cewa wanda ya kasance yana sanar da mutane wanene Musa Bn Jafar bai kasance Musa Bn Jafar ba wanda yake Imami kuma hujjar Allah, [37] ya yi da’awar cewa Musa Bn Jafar na haƙiƙa yana wurinsa kuma zai iya nuna shi. Muhammad Bn Bashir mutum ne da ya kware cikin tsafi da ƙulunboto, ya ƙirƙiri wata fuska irinta Imam Kazim (A.S) wacce yake nunawa mutane ita da sunan Imam Kazim, wasu mutane sun faɗa cikin yaudararsa, [38] Muhammad Bn Bashir da mabiyansa tun kafin shahadar Imam Kazim (A.S) sun yaɗa jita jita cewa ba a kulle Imam Kazim (A.S) a kurkuku ba yana nan a raye kuma ba zai mutu ba. [39] Imam Kazim (A.S) ya sanya Muhammad Bn Bashir cikin layin najasa ya kuma tsine masa tare da halasta zubar da jininsa. [40]

Ayyukan Ilimi

Imam Kazim (a.s.): Duk wanda yake son duniya, tsoron lahira zai gushe daga zuciyarsa. Idan aka baiwa bawa ilimi kuma son duniya ya ƙaru, zai nisanci Allah kuma fushin Allah ya ƙaru a kansa.


Ibn Shuba Harrani, Tohaf Al-Uqool,

1404 AH, shafi na 399.


An bada mabambantan rahotanni game da ayyukan Imam Kazim (A.S) cikin fagen Ilimi; matani ya zo cikin zirin riwayoyi, munazarori da tattaunawar ilimi kamar yanda litattafan hadisi na Shi’a suka kawo.[41]

Riwayoyi

Imam Kazim (A.S) duk wanda ya zama mai son duniya to tsoran lahira zai fita daga zuciyarsa, idan aka bawa mutum ilimi amma tare da haka son duniya ya ƙaru, zai nesantu daga barin Allah, fushin Allai zai yawaita kansa. Ibn Shu’uba Harrani, Tuhaful Al-Uƙul, 1409 h ƙamari, shafi na 399 An rawaito hadisai masu tarin yawa a litattafan hadisi na Shi’a daga Imam Kazim (A.S) waɗannan riwayoyi aksarinsu suna magana ne dangane da batutun Kalam misalin tauhidi, [42] bada’u, [43] imani [44] da kuma batutuwan Akhlaƙ. [45] da kuma munajati daga jumlarsu Du’a’u Jaushan Sagir da aka naƙalto daga gare shi, cikin sanadin waɗannan riwayoyi an ambace shi da sunan Kazim Abi Al-Hassan Awwal, Abi Al-Hassan Al-Madhi, Al-Alim [46] da kuma Abdus-Salih. Aziz Aɗɗarid ya tattaro hadisai 3134 daga Imam cikin littafin Musnad Al-Imam Al-Kazim. [47] Abu Imran Marawazi Bagdadi wanda ya rasu shekara 299 h ƙamari daga malaman Ahlus-sunna shima ya tattaro wasu adadin hadisai daga gare shi cikin Musnad Musa Bn Jafar. [48]

An rawaito Wasu Mas’alolin Daban Daga Musa Bn Jafar

Ali Bn Jafar, ɗan’uwan Imam Kazim (A.S) yana da wani littafi da ya ƙunshi tambayoyin da aka yi wa Imam Kazim (A.S) ya ba da amsa kansu shi kuma ya rubuta. [49] wannan littafi ya ƙunshi batutuwan fiƙihu, [50] cibiyar Alu Albaiti ta buga wannan littafi cikin taken Masa’il Ali Bn Jafar wa Mustadrakatiha. Wasiƙa game da hankali wanda ya rubutata zuwa ga Hisham Bn hakam. [51] Wasiƙa game da tauhidi amsa ce ga tambayoyin Fatahu Bn Abdullahi. [52] Ali bn Yaƙdin shima ya tattaro mas’aloli da ya koya daga Musa Bn Jafar cikin wani littafi mai taken Masa’il an Abi Al-Hassan Musa Bn Jafar. [53]

Munazarori Da Tattaunawa

Asalin Maƙala: Munazarorin Imam Kazim (A.S)

An bada rahotan munazarori da tattaunawar Imam Kazim (A.S) tare da ba’arin halifofin Abbasiyawa, [54] da malaman Yahudawa, [55] da kiristoci, [56] Abu Hanifa, [57] da sauransu, Baƙir Sharif ƙarashi ya tattaro munazarori guda takwas daga Imam Kazim (A.S), [58]haƙiƙa Imam ya yi munazara da Mahadi Abbasi dangane da Fadak da kuma haramcin shan giya da ya zo a Kur’ani. [59] hakan nan ya yi munazara da Haruna, kasancewar Haruna yana so ya kusanta kansa da iyalan Annabi (S.A.W) sai yake nuna dangantakarsa da Musa Bn Jafar, Imam Kazim (A.S) cikin hallarar Haruna ya yi bayani ƙarara da tsananin kusancin da Annabi (S.A.W), [60] tattaunawar Musa Bn Jafar tare da malaman addinai yawanci ta faru ne cikin bada amsa ga tambayoyinsu wanda daga ƙarshe suka muslunta. [61]

Sira

Al’adarsa cikin ibada kan asasin masadir ɗin Shi’a da Ahlus-sunna, Imam Kazim (A.S) ya kasnace mai yawan ibada, da wannan dalili ne ma ake masa laƙabi da Abdus-Salih, [62] kan asasin ba’arin rahotanni, yawan ibadar da Imam Kazim (A.S) ya kasance yana yi sai da ta yi tasiri kan ma’aikatan kurkuku, [63] Shaik Mufid ya bayyana cewa Musa Bn Jafar ya kasance mafi yawan ibada a mutaen zamaninsa, an bada rahoto cewa ya kasance yana yawan yin kuka sakamakon tsananin tsoran Allah har ta kai ga fuskarsa tana jikewa da hawaye, yana yawan maimaita du’a’u

«عَظُمَ الذَّنْبُ مِنْ عَبْدِكَ فَلْيَحْسُنِ الْعَفْوُ مِنْ عِنْدِكَ»

Zunubi ya girmama daga bawanka, saboda haka muna roƙon kyautata afuwa daga gareka. Haka kan kuma yana yin wannan Addu’a A cikin sujjadarsa

«اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ عِنْدَ الْمَوْتِ وَ الْعَفْوَ عِنْدَ الْحِسَابِ»

Ya Allah lallai ni ina roƙonka hutu lokacin mutuwa, da afuwa yayin hisabi.[64] hatta lokacin da aka kaishi kurkuku da umarnin Haruna, sai ya yi godiya ga Allah da ya bashi damar yin ibada: (ya Allah ban gushe ba ina roƙonka ka azurtani da lokacin yin ibada, gashi ka bani, saboda haka ina maka godiya). [65] Rubutun da ya kasance kan Hatimin Imam Kazim (A.S) shi ne ”Hasbiyallahu Hafizi”, [66]da kuma ”Almulku lillahi wahadahu”. [67]

Al’adarsa cikin Akhlaƙ

Cikin masadir ɗin Shi’a da Ahlus-sunna an bada mabambantan rahotanni dangane da haƙuri, [68]- [69] da kyauta [70] da karamcin Imam Kazim (A.S),[71] Shaik Mufid yana ganin Imam matsayin mutum mafi yawan yin kyauta a zamaninsa, yana cewa yana rabawa talakawa abin ci. [72] Ibn Anba dangane da yawan kyautar Musa Bn Jafar yana cewa: ya kasance yana fito daga gida cikin ɗauke da jakar kuɗi yana raba kuɗi ga duk wanda ya haɗu da shi, sai da ta kai ga ana buga misalin da jakar kuɗinsa. [73] haka nan kuma an ce Musa Bn Jafar yana yin kyauta hatta ga waɗanda suke cutar da shi. [74] haka nan Shaik Mufid ya siffanta shi da mutum mafi ƙoƙari cikin sadar da zumunci ga iyalansa da sauran danginsa. [75] Dalilin ya masa laƙabi da Kazim, ya kasance sakamakon danne fushinsa.[76] [77] mabambantan rahotanni dangane da danne fushin Imam Kazim (A.S) gaban maƙiyansa da waɗanda suka munana masa, sun zo cikin masadir. [78].[79].[80]

Domin neman ƙarin bayani ku duba Maƙalar: Kazim

Bishir Hafi wanda daga baya ake ƙidaya shi cikin jerin layin manyan Shehunan ɗariƙun sufaye, ya tuba sakamakon tasirantuwa da zantukan Akklaƙ na Imam Kazim (A.S).[81][82]

Sirarsa A Fagen Siyasa

Ba’arin masadir sun ce Imam Kazim (A.S) ya yi amfani da hanyoyi da mabambantan uslubai cikin nuna rashin halascin gwamnatin halifofin Abbasiya da su kansu halifofinta, ya yi bakin ƙoƙarinsa cikin raunana yardar da mutane suke yi wa waɗannan halifofi. [83] wurare da za su zo a ƙasa samfura ne kan irin ƙoƙarinsa cikin nunawa mutane rashin gaskiyar Abbasiywa:

  • wuraren da halifofin Abbasiyawa suke ƙoƙarin samawa kansu halasci ta hanyar danganta kansu ga Annabi (S.A.W) Imam yana bayyanar da nasabarsa ga Annabi tare da nuna cewa nasabarsa zuwa ga Annabi (S.A.W) ta fi kusanci daga nasabar Abbasiyawa zuwa gare shi.

Daga jumlar tattaunawarsa da Haruna Abbasi, Imam Kazim (A.S) tare da jingina da ayoyin Alkur’ani daga cikinsu ayar mubahala ya tabbatar da danganewarsa zuwa ga Annabi (S.A.W) ta hanyar Fatima Zahra (S). [84], [85] lokacin da Mahadi Abbasi yake mayar da haƙƙoƙi zuwa ga ma’abotansu Imam Kazim (A.S) ya nemi ya dawo masa da Fadak. [86] Mahadi ya nemi Imam ya zayyana iyakkokin Fadak, Imam ya ayyana iyakokin Fadak wanda girmanta ya ninka masauratar Abbasiyawa. [87] haka nan an danganta waƙi’ar dawo da Fadak da ayyana iyakokin girmanta da Imam Kazim (A.S) ya yi ga Haruna Abbasi. [88] Imamin ƴan Shi’a na bakwai ya hana sahabbansa yin aiki da tare da Abbasiyawa, daga jumlarsu akwai Safwan Jammal wanda Imam Kazim (A.S) ya hana shi ba da hayar Raƙumansa ga Haruna Abbasi. [89] daidai lokacin da ya uamrci Ali Bn Yaƙɗin wanda yake yiwa Haruna Abbasi wazirci da ya cigaba da riƙe wannan muƙami tare da yin hidima ga ƴan Shi’a. [90] haka nan Imam Kazim (A.S) ya nemi Ali Bn Yaƙɗin ya bada laminci da alƙawari mutunta masoya Ahlul-baiti (A.S) shi ma Imam zai bashi lamini da aminci daga fuskantar kisa ko shiga kurkuku. [91] Tare da haka, babu wani cikakken rahoto da yake nuna cewa Imam Kazim (A.S) ƙarara ya bayyana ƙalubalantar gwamnatin lokacinsa, Imam ya kasance ma’abocin yin taƙiyya ya kuma kasance yana umartar ƴan Shi’a da kiyaye taƙiyya, alal misali cikin wasiƙarsa zuwa ga Khizran mahaifiyar Hadi Abbasi, ya yi mata jajen mutuwar ɗanta, [92] kan asasin wata riwaya lokacin da Haruna ya kirawo shi zuwa Fada, ya ce ”tun da wajibi ne yin taƙiyya a gaban Sarki saboda haka zan je wurin Haruna”[93] haka zalika ya kasance yana karɓar kyaututtukan da Haruna yake aiko masa domin aurar da Alu Abi ɗalib, da kuma ƙauracewa yankewar tsatsonsu. Hatta Imam Kazem (A.S) a cikin wasika ya bukaci Ali bin Yaƙtin da ya yi alwala na wani dan lokaci a tafarkin Ahlus-Sunnah don kada wani hadari ya same shi.. [94]

Imam Kazim (A.S) Da Miƙewar Alawiyyawa

Musa Bn Jafar ya rayu farko-farkon mulkin Abbasiyawa, da kuma miƙewar Alawiyyawa kan ƙalubalantar mulkin Abbasiyawa waɗanda suka kwaci mulki daga hannun Umayyawa ƙarƙashin taken goyan bayan Ahlul-Baiti, sai dai cewa bayan ƙanƙanin lokaci sai suka juya baya suka koma nuna ƙiyayya kan Alawiyyawa sun kashe adadi mai yawan gaske daga Alawiyyawa wasu kuma suka jefa su kurkuku. [95] tsanantawar Abbasiyawa kan Alawiyyawa ya tilasta wasu fitattun Alawiyyawa miƙewa da ƙalubalantar gwamnatin Abbasiyawa, miƙewar Shahidul Fakki, miƙewar Yahaya Bn Abdullahi da kuma kafa Daular Idrisiyyawa suna daga jumlar miƙewar da aka yi a wancan lokaci, miƙewar Fakki a shekara ta 169 h ƙamari a lokacin imamancin Musa Bn Jafar da halifancin Hadi Abbasi ya faru a lokaci ɗaya. [96] Imam Kazim (A.S) kuma bai yarda ya shiga wannan miƙewa ba haka zalika bai bayyana matsayarsa ba daga goyan baya ko akasinsa ba, ta kai ga Yahaya Bn Abdullah lokacin da ya miƙe a ɗabaristan a cikin wata wasiƙa ya koka kan rashin goyan bayan Imam gare shi.[97] A cewar Ahmad Bn Ibrahim Hasani da Ahmad Bn Sahal daga masana tarihi kuma mabiyan mazhabar zaidiyya a ƙarni na huɗu, a lokacin waƙi’ar Fakkhi Imam Kazim (A.S) ya na garin Makka ya je aiki Hajji, [98] a rahotan da suka kawo, Musa Bn Isa ɗaya daga cikin yaran fadar sarki, ya kira Imam ya je wajensa ya zauna har zuwa ƙarshen waƙi’a, [99] kan asasin wannan rahoto bayan gama wanann waƙi’a lokacin da Imam ya tafi Mina sun kawo masa kawunan da aka sassare. [100] daidai da naƙalin Abu Faraj Isfahani lokacin da Imam ya ga sararren kan Sahibul Fakkhi, ya karanta ayar istirja (inna lillahi wa inna ilaihi raji’un) sannan ya bayyana cewa mutumin kirki ne tare da yabonsa.[101] daidai da rahotan Baihaƙi cikin littafin Lubabul Al-Ansab, bayan rasuwar Sahibul Fakkhi Imam Kazim (A.S) ya yi sallah kan gawarsa. [102] Daidai da abin da Ibn ɗawus malamin ƙarni na bakwai h ƙamari, ya naƙalto halifa Hadi Abbasi ya zargi Imam Kazim (A.S) matsayin tushen miƙewar Sahibul Fakkhi. [103] sai dai cewa kan asasin riwayar da Kulaini ya naƙalto cikin littafin Al-Kafi, lokacin da Sahibul Fakkhi ya miƙe ya nemi bai’ar Imam Kazim sai dai cewa Imam Kazim ya yi watsi da buƙatarsa da tare da neman kada ya tilasta masa. [104] Abdullahi mamaƙani ya yi imani kan cewa bai’ar Sahiubul Fakki daga Imam Kazim wani abu da ya kasance na jeka na yika ba haƙiƙa ba, ta yanda idan ya yi nasara zai miƙa mulki da al’amarin halifanci zuwa hannun Imam Kazim, da wannan dalili ne Imam Kazim bisa taƙiyya ya tsawatar masa kan wannan miƙewa amma a baɗini a ɓoye yana goyan bayan miƙewar da ya yi, haka kuma bayan ya yi shahada Imam ya nemar masa gafarar Allah. [105] saɓanin wasu ba’arin masu bincike da suka tafi kan cewa duk da cewa akwai riwayoyin da suke goyan bayan Sahibul Fakkhi, amma ba za su iya zama dalili goyan bayan miƙewarsa daga Imaman Shi’a ba.[106] Rasul Jafariyan masanin tarihi a ƙarni na 15 h ƙamari, shima duk da yana ganin miƙewar Sahibul Fakkhi matsayin mafi lafiyar yunƙurin Alawiyya kan ƙalubalantar hukumar Abbasiyawa, amma tare da haka babu yaƙini kan cewa wannan yunƙuri ya kasance da umarnin Imam Kazim (A.S) bari ma dai za a iya cewa Imamiyya ba su yarda da wannan miƙewa ba, saboda suna da saɓani da Alawiyya kan ire-iren wanan miƙewa da suka dinga yi don kifar da hukumar Abbasiyawa. [107]

Kurkuku

Imam Kazim (A.S) tsawon zamanin Imamancinsa fadar sarautar Abbasiyawa sun kira shi a lokuta daban-daban tare da jefa shi cikin kurkuku, na farko ya kasance a daurar halifancin Mahadi Abbasi, an aiko da Imam daga garin Madina zuwa Bagdad da umarnin halifa. [108]haka nan Haruna shi ma ya jefa Imam cikin kurkuku, cikin masadir na tarihi ba a ambaci lokacin kamu da ɗauri na farko da aka yi masa ba, sai dai cewa na biyu ya kasance ne a 20 ga watan Shawwal shekara ta 179 h ƙamari wanda aka kama shi a garin Madina [109] sannan 7 ga watan Zil Hijja an tsare shi a garin Basara [110] gidan Isa Bn Jafar, kuma aka nemi da ya kashe Imam sai dai cewa bai yarda ba.[111] bayan wani lokaci sai suka kai shi kurkukun Fadlu Bn Rabi a garin Bagdad. ƙarshen rayuwarsa ya kasance a kurkukun Fadlu Bn Yahaya da Sindi Shahek. [112] Cikin littafin ziyarar Imam Kazim (A.S) ana yi masa sallama da kalmar (Amincin Allah ya tabbata gareka ya wanda aka azabtar cikin kurkuku) [113] haka kuma an ambaci kurkukun da sunan Zulam maɗamir wani suna ne na ƙuntataccen kurkuku da babu inda za a miƙe ƙafa, babu wurin kwanciya cikinsa saboda tsabar ƙuntatarsa, haka kuma kasancewa kurkukun Bagdad yana kusa da ƙoramar Dajla wuri da yake da danshi kuma ƙarƙashin ƙasa. [114] Akwai mabambanta rahotanni dangane da dalilin kama shi da sarakun Abbasiyawa suka bada umarni da kuma kai shi kurkuku, kan asasin ba’arin wasu rahotanni an kama Imam ne sakamakon hassadar Yahaya Barmaki da kuma ɓata sunansa da Ali Bn Isma’il ɗan ɗan’uwansa da ya yi a fadar Sarki Haruna. [115] an ce Sarki Haruna ya damu matuƙar damuwa game da alaƙar ƴan Shi’a da Imam Kazim saboda yana jin tsoran kada imanin ƴan Shi’a da imamancin Imam Kazim ya raunana masa hukumarsa, [116] haka nan kuma wasu ba’arin rahotanni sun bayyana dalilin jefa Imam a kurkuku ya faru ne tare da cewa Imam ya umarci ƴan Shi’arsa da kiyaye taƙiyya misalin Hisham Bn Hakam amma sai ya zamana wasu ba’arinsu ba su kiyaye ba [117] wannan rahoto ya bayyana cewa munazarorin Hisham Bn Hakam suna ɗaya daga sababin jefa Imam kurkuku. [118]

Shahada

Taron tunawa da shahadar Imam Kazim (a.s) a Haramin Kazimaini

Taron Makokin Imam Kazim (A.S) a Haramin Kazimaini Kwanakin ƙarshen rayuwar Imam Kazim (A.S) sun kasance a kurkukun Sindi Bn Shahek, Shaik Mufid ya ce Sindi ya shayar da Imam guba da umarnin Sarki Haruna Rashid, bayan kwanaki uku da shan wannan guda sai ya yi shahada, [119] bisa abin da ya shahara [120] ya yi shahada ranar Juma’a 25 ga watan Rajab shekara ta 183 h ƙamari, a garin Bagdad. [121] bisa abin da Shaik Mufid ya ce ya yi shahada ne a 24 ga watan Rajab. [122] akwai wasu maganganun daban game da lokaci da wurin da Imam ya yi shahada daga jumlarsu akwai masu cewa ya yi shahada a shekara ta 181 ko 186 h ƙamari. [123], [124] littafin Al-Manaƙib tare da naƙali daga littafin Akhbarul Al-Khulafa ya bada rahotan cewa sakamakon Imam Kazim ya ayyana iyakokin Fadak da Haruna Abbasi ya nema daga gare shi wacce iyakokin a wancan zamani ya tattaro bakiɗayan iyakokin garuruwan muslunci sai hakan ya fusata Sarkin Haruna Abbasi saboda babu wani abu da zai rage hannunsa da wannan dalili ya yanke shawarar kashe Imam Kazim (A.S),[125] Bayan shahadar Musa Bn Jafar (A.S), Sindi Bn Shahek a yunƙurinsa na nuna cewa Imam ya rasu ne rasuwa ta ɗabi’a, sai ya kirawo wasu adadin fitattun malamai na Bagdad ya nuna musu gawar Imam cewa babu wata alama da take nuna an ji masa ciwo, haka nan ya bada umarni aka kai gawar Imam kan gadar garin Bagdad a ka ajiye ta a nan, sannan suka shelanta cewa Imam ya rasu rasuwa irin ta ɗabi’a. [126] akwai mabambantan rahotanni dangane da yaya ya yi shahada, aksarin marubuta tarihi sun yi imani kan cewa Yahaya Bn Khalid da Sindi Bn Shahek su ne suka shayar da shi guba. [127]. [128] cikin wani rahoto an ce ya yi shahada ne sakamakon nannaɗe shi da lulluɓe shi cikin shimfiɗa. [129] Dalilai biyu suka sanya a jiye jana’izarsa a bainar jama’a dalili na farko nunawa mutane cewa ya mutu ne mutuwar ɗabi’a, dalili na biyu toshe kafar duk wata da’awar mahadawiyya a kansa. [130] An binne gawar Imam Kazim (A.S) a maƙabartar dangi ta Mansur dawaniƙi wacce aka fi sani da maƙabartar ƙuraishawa. [131] ƙabarinsa ya shahaea da Haramin Kazimaini, an ce dalilin Abbasiyawa kan binne shi a wannan maƙabarta ya kasance sakamakon tsoron ka da maƙabartarsa ta zama mahallin taro da hallarar ƴan Shi’a. [132]

Makwanci

Jana'izar Hazrat Musa bin Jafar (a.s), zanen dijital, na Hasan Rooh Al-Amin, 1400.
Asalin Maƙala: Haraman Kazimaini

Makwancin Imam Kazim (A.S) da Imam Jawad (A.S) yana wani yanki a Bagdad wanda aka fi sani da sunan Haramin Kazimaini wurin ziyar musulmai musammam ƴan Shi’a, kan asasin riwaya daga Imam Rida (A.S) ladan ziyarar ƙabarin tare da ƙabarin Annabi (S.A.W) da Hazrat Ali (A.S) da Imam Husaini ya na ninkawa. [133]

Sahabbai Da Wakilai

Asalin Maƙala: Fihirisar Sahabbai Da Wakilan Imam Kazim (A.S) Babu cikakken dandaƙaƙƙen rahoto game da sahabbban Imam Kazim (A.S) sannan akwai saɓanin game da adadinsu, Shaik ɗusi ya ƙidaye su zuwa mutum 272,[134] Ahmad Barƙi ya ƙidaya mutum 160. [135] Baƙir Sharif ƙarashi mai littafin Hayatu Imam Musa Bn Jafar ya yi watsi da magana Barƙi ta adadin mutane 160 ya kawo sunayen adadin mutane 321 matsayin sahabban Imam. [136] Ali Bn Yaƙɗin, Hisham Bn Hakam, Hisham Bn Salim, Muhammad Bn Umairi, Hammad Bn Isa. Yunus Bn Abdur-Rahman, Safwan Bn Yahaya da Safwan Jammal sun kasance daga sahabban Imam Kazim, ba’arinsu sun kasance daga As’habul Ijma. [137] bayan shahadar Imam Kazim, wasu adadi daga sahabbansa daga jumlarsu akwai akwai Ali Bn Abi Hamza Baɗa’ini, Ziyad Bn Marwan da Usman Bn Isa ba su karɓi imamancin Ali Bn Musa Rida (A.S) ba, sun tsaya a iya imamancin Musa Bn jafar. [138] waɗannan gungun mutane su ne waɗanda ake kiransu da Waƙifiyya, na’am daga bayan an samu wasu sun janye sun dawo sun yarda da imamancin Ali Bn Musa Rida (A.S). [139]

ƙungiyar Wakilci

Asalin Maƙala: ƙungiyar Wakilci

Imam Kazim (A.S) a yunƙurin samar da hanyoyi sadarwa tsakaninsa da ƴan Shi’a tare da ƙarfafa ƙarfin tattalin arziƙinsu, ya faɗaɗa ayyukan ƙungiyar wakilai wacce Imam Sadiƙ (A.S) ya samar da ita. tare da aika ba’arin sahabbansa wasu yankuna matsayin wakilansa, cikin masadir an ambaci sunayen mutane 13 matsayin wakilansa. [140] bisa wasu masadir, Ali Bn Yaƙɗi da Mufaddal Bn Umar su ne wakilansa Imam Kazim a garin Kufa, Abdur-Rahman Bn Hajjaj a Bagdad, Ziyad Bn Marwan a ƙandahar, Usman Bn Isa a ƙasar Misra, Ibrahim Bn Salam a Naishabur Abdullahi Bn Jundub kuma a Ahwaz. [141] Mabambantan rahotanni sun zo cikin masadir cewa ƴan shi’a sun kasance su na bawa Imam Kazim Khumusi kai tsaye ko kuma ta hannun wakilansa. Shaik ɗusi yana ganin dalilin da ya sanya wasu wakilansa ƙin karɓar imamancin Imam Rida (A.S) ya faru ne saboda son danne kuɗaɗen da suka tara daga khumusi da sunan Imam Kazim. [142] cikin rahotan Ali Bn Isma’il Bn Jafar Bn Haruna wanda ya zama sababin jefa Imam Kazim kurkuku, ya zo cewa ”Ana aika masa da dukiya mai yawa daga gabas da yamma, kuma yana da baitulmali da ake samun sulallan zinariya iri-iri a cikinsa” [143] Rubutun wasiƙu wata hanya ce ta sadarwa tare da ‘yan Shi’a, cikin mas'alolin fiƙihu, imani, wa’azi da addu’a, da abin da ya shafi wakilai. har ma an ba da labarin cewa ya rubuta wa sahabbansa wasiƙu daga cikin gidan yarin.[144] yana bada amsar tambayoyin da suka aiko masa. [145], [146]

Matsayinsa A Wurin Ahlus-sunna

Sunan Imam Kazim (a.s) a Masallacin Annabi

Ahlus-sunna suna kallon Imam Kazim matsayin malamin addini kan haka ne suke girmama shi, ba’arin manyansu sun yabi ilimi da kyawawan halayen Imam Kazim. [147] sun yi magana dangane da haƙuri, karamci, yawan ibada da sauran siffofi Akhlaƙ ɗinsa. [148] rahoton wuraren juriya da haƙuri da ibadar Imam Kazim ya zo cikin litattafan Ahlus-sunna. [149] ba’arin Ahlus-sunna misalin Sam’ani malamin tarihi, hadisi da fiƙihu kuma ɗan mazhabar shafi’iyya a ƙarni na shida h ƙamari, ya kai ziyara ƙabarin Imam Kazim, [150]ya kuma ce duk sanda nake fuskantar wata matsala ina zuwa ƙabarin Musa Bn Jafar na yi tawassuli da shi, sai matsala ta warware. [151] an naƙalto daga Shafi’i ɗaya daga shugabannin mazhabobi huɗu na Ahlus-sunna yana siffanta ƙabarin Imam Kazim da ”magani mai warkarwa” [152]

Sanin Littafi

Asalin Maƙala: Fihirisar Litattafai Game da Imam Kazim Akwai tarin rubuce-rubuce da aka yi game da Imam Kazim cikin zirin littafi, risaloli, ƙasidu cikin mabambantan harsuna waɗanda adadinsu ya kai 770. [153] Littattafan tarihin Imam Kazim [154] Littafin sanin Kazim [155] da ƙasidu game da Imam Kazim [156] sun gabatar da waɗannan ayyuka. Maudu'in mafi yawan waɗannan ayyuka shi ne ma'auni na rayuwa da halayen Imamin Shi'a na bakwai. Har ila yau, an gudanar da wani taro mai taken "Rayuwa da Zamanin Imam Kazim (AS)" a ƙasar Iran a watan Fabrairun 2013, wanda aka buga shi cikin zirin ƙasidu kan rayuwar Imam Kazim (A.S). [157] Musnad Al-Imam Kazim na Azizullahi Aɗɗaridi, Babul Al-Hawa’iji Al-Imam Musa Al-Kazim na Husaini Hajji Hassan, Hayatul Al-Imam Musa Bn Jafar na Muhammad Baƙir Sharif ƙarashi, Imamul Al-Kazim (A.S), Imam Al-Kazim Inda Ahlus-sunna na Faris Hassun. Suna daga litattafan da aka wallafa kan Imam Al-Kazim (A.S).

  1. ↑ ɗabari, Dala'il Al-Imama, 1403H, shafi na 303.
  2. ↑ ɗabarasi, Alwari sanarwa, 1417 AH, juzu'i na 2, shafi na 6.
  3. ↑ Masoudi, Isbatul Al-Wasiyya, 1362, shafi na 357-356.
  4. ↑ Bagdadi, Tarikh Bagdad, 1417 AH, juzu'i na 13, shafi na 29.
  5. ↑ shuraye Mu'assaseh Gepphysics Daneshgahe Tehran, Taƙwim Rasmi Keshwar Sale 1398H, 1398H, shafi na 8.
  6. ↑ Shabraɓi, Al-Ithaf Behab Al-Ashraf, 1423 AH, shafi na 295.
  7. ↑ Amin, Sireh Masooman, 1376, juzu'i na 6, shafi 113.
  8. ↑ Sheikh Mofid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 215.
  9. ↑ Ibn Athir, Al-Kamel, 1385 AH, juzu'i na 6, shafi na 164; Ibn Jozi, Tazkira Al-Khwas, 1418H, shafi na 312.
  10. ↑ Baghdadi, Tarikh Baghdad, 1417 AH, juzu'i na 13, shafi na 29.
  11. ↑ Sheikh Mufid, Al-Irshad, 1413 AH, Juzu'i na 2, shafi na 236, 227; ɗabarsi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi 6; Ibn Shahr Ashub, Al-Manaƙib, 1379 AH, juzu'i na 4, shafi na 323; ƙomi, Al-Anwar Al-Bahieh, 1417H, shafi na 177.
  12. ↑ Sheikh Mufid, 1413 AH, juzu'i na 2, shafi na 235.
  13. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 3, shafi na 297; Ibn Shuba Harrani, Tohf Al-Uƙool, 1404 AH, shafi na 411-412; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 10, shafi na 247.
  14. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 227; Majlesi, Bihar Al-Anwar, 1403 AH, juzu'i na 10, shafi na 244-245.
  15. ↑ Ibnshahrashob, Al-Manaƙib, 1379 AH, juzu'i na 4, shafi na 311-312.
  16. ↑ Ibnshahrashob, Al-Manaƙib, 1379 AH, juzu'i na 4, shafi na 312-313.
  17. ↑ Shushtri, Risala fi Tawarikh Al-Nabi wa Al-Al, 1423 AH, shafi na 75.
  18. ↑ Sheikh Mufid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 244.
  19. ↑ Sam'ani, Al-Ansab, 1382 Hijira, juzu'i na 12, shafi:478
  20. ↑ Jafarian, Hayatu Fikri wa Siyasi Imamanr Shi'eh, 2013, shafi na 385.
  21. ↑ ɗabarasi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi na 6.
  22. ↑ Pishɓai, Sireh Pishɓayan, 1372, shafi na 413.
  23. ↑ Jafarian, Hayatu Fikri wa Siyasi Imamane Shi'eh, 2013, shafi na 379-384.
  24. ↑ Fazel Miƙdad, Irshad Al-ɗalebin, 1405H, shafi na 337.
  25. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 311-307.
  26. ↑ Sheikh Mofid, Al-Irshad, 1413 AH, Juzu'i na 2, shafi na 216-222.
  27. ↑ ɗabarasi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi na 16-7.
  28. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 48, shafi na 12-29.
  29. ↑ Jam'i az Nawisandegan, Majmu'eh Maƙalat Sireh wa zamaneh Imam Kazim, 1392, juzu'i na 2, shafi na 79, 81.
  30. ↑ ɗabarasi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi na 10.
  31. ↑ Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 220.
  32. ↑ Sadouƙ, Uyoun Akhbar Al-Reza, 1378 AH, juzu'i na 1, shafi na 91; Attardi, Musnad Al-Imam Al-Kazim, 1409 AH, juzu'i na 1, shafi na 75.
  33. ↑ Pishɓai, Sireh Pishɓayan, 1372, shafi na 414.
  34. ↑ Kashshi, Rizal, 1409 AH, shafi 282-283.
  35. ↑ Nobakhti, Feraƙ Al-Shia, 1404 AH, shafi na 66-79.
  36. ↑ Ameli, Tahrir Al-ɗawusi, 1411H, shafi na 524.
  37. ↑ ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, shafi na 482.
  38. ↑ ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, shafi na 482
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  64. ↑ Sheikh Mufid, Al Irshad, 1413 AH, Juzu'i na 2, shafi na 232-231.
  65. ↑ Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 240
  66. ↑ ɗabarasi, Makarem Al-Akhlaƙ, 1412 AH, shafi na 91.
  67. ↑ Majlesi, Bihar Al-Anwar, 1403 AH, juzu'i na 48, shafi na 11.
  68. ↑ Ibn Athir, Al-Kamel, 1385 Hijira, juzu'i na 6, shafi na 164.
  69. ↑ Ibn Jozi, Tazkira Al-Khwas, 1418H, shafi na 312.
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  73. ↑ Ibn Anba, Umdatul Al-ɗalib, 1417H, shafi na 177.
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  79. ↑ ƙurashi, Hayat al-Imam Musa bin Jafar, shafi na 162-162.
  80. ↑ Baghdadi, Tarikh Bagdad, 1417 AH, juzu'i na 13, shafi na 30.
  81. ↑ Haj Hassan Bab al-Hawaij, shafi na 281
  82. ↑ Hilli, Minhaj Al-Karamah, shafi na 59.
  83. ↑ Jafar, Hayatu Siyasi wa Fikri Imaman Shi'a, 2013, shafi na 406.
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  88. ↑ Ibn Shahr Ashob, Al-Manaƙib, 1379 Hijira, juzu'i na 4, shafi na 320.
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  91. ↑ Allamah Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 75, shafi na 350.
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  93. ↑ Sadouƙ, Ayoun Akhbar al-Reza, 1378 AH, juzu'i na 1, shafi na 77.
  94. ↑ Sheikh Mofid, Al-Irshad, 1413 AH, Juzu'i na 2, shafi na 227-228.
  95. ↑ Allah Akbari, Rabiɗe Alawiyyan wa Abbasiyan, 2013, shafi na 22-23.
  96. ↑ Jafarian, Hayat Fikri wa Siyasi Imaman Shi'a, 1391, shafi na 385-384.
  97. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 367.
  98. ↑ Razi, Akhbar Fakh, Tahƙiƙ Maher Jarrar, 1995, shafi na 298; Hosni,Al-Masabih, 1423 AH, shafi na 482.
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  100. ↑ Razi, Akhbar Fakh, Tahƙiƙ Maher Jarrar, 1995, shafi na 298; Hosni,Al-Masabih, 1423 AH, shafi na 482.
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  102. ↑ Bayhaƙi, Labab Al-Ansab, 1428 Hijira, juzu'i na 1, shafi na 412.
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  105. ↑ Mamaƙani, Tanƙih Al-Maƙal fi ilm Al-Rijal, 1423 AH, juzu'i na 22, shafi na 285-287.
  106. ↑ Sharifi, "A'immeh wa ƙiyamha shi'i ", shafi na 89-90.
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  112. ↑ Sheikh ƙommi, Al-Anwar Al-Bahiyya, 1417 AH, shafi na 192-196.
  113. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 99, shafi na 17.
  114. ↑ <a class="eɗternal teɗt" href="http://hedayat.blogfa.com/post/16421">زندگانی امام موسی کاظم علیه‌السلام</a>
  115. ↑ Sheikh Mofid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 237-238; Erbali, Kashf al-Ghumma, 1421 AH, juzu'i na 2, shafi na 760; Abul Faraj Esfahani, Muƙatil Al-Talibeyin, 1419 AH, shafi na 415-414.
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  117. ↑ Sadouƙ, Kamaluddin, 2015, juzu'i na 2, shafi na 361-363; Jafarian, hayat Fikri wa siyasi Imamane Shi'eh, 2013, shafi na 400-398.
  118. ↑ Kashshi, Rijal, 1409 AH, shafi na 271-270; Mamaƙani, Tanghih Al-Maƙal, Bita, juzu'i na 3, shafi na 298.
  119. ↑ Sheikh Mufid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 242
  120. ↑ ƙarashi, Hayat al-Imam Musa bin Jafar, 1429 AH, juzu'i na 2, shafi na 516.
  121. ↑ Sadouƙ, Ayoun Akhbar al-Reza, 1378 AH, juzu'i na 1, shafi na 99 da na 105.
  122. ↑ Mofid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 215.
  123. ↑ ƙarashi, Hayat Al-Imam Musa bin Jafar, 1429 AH, juzu'i na 2, shafi na 516-517.
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  128. ↑ ƙureshi, Hayat al-Imam Musa bin Jafar, 1429 AH, juzu'i na 2, shafi na 510-508.
  129. ↑ Abul Faraj Esfahani, Muƙatil Al-TalIbeyin, 1419 AH, shafi na 417.
  130. ↑ Erbali, Kashf Al-Ghumma, 1421 AH, juzu'i na 2, shafi na 763.
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  132. ↑ Abul Faraj Esfahani, Muƙatil Al-Talibeyin, 1419 AH, shafi na 417.
  133. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 4, shafi na 583.
  134. ↑ ɗusi, Rijal, 1415 AH, shafi 329-347.
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  136. ↑ ƙurashi, Hayat al-Imam Musa bin Jafar, 1429 AH, juzu'i na 2, shafi na 231.
  137. ↑ ƙurashi, Hayat al-Imam Musa bin Jafar, 1429 AH, juzu'i na 2, shafi na 231.
  138. ↑ ɗusi, Al-Ghaibah, 1411 AH, shafi na 65-64.
  139. ↑ Duba: Safari Forushani wa Bakhtiari, Imam Reza (a.s.) wa Firƙehaye waƙifiye.Fajuheshhaye Tarikhi (Ilimi-Fajuheshi), tabistan 2013, shafi na 79-98.
  140. ↑ Jabari, Imam Kazem wa Sazimane Wekalat, 1392, shafi na 16.
  141. ↑ Jabari, Sazimane Wekalat, 2002, shafi na 599-423
  142. ↑ ɗusi, Al-Ghaibah, 1411 AH, shafi na 65-64
  143. ↑ ƙarashi, Hayat al-Imam Musa bin Jafar 1429 AH, juzu'i na 2, shafi na 455.
  144. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 313.
  145. ↑ Amin, Ayan Al-Shia, 1403 AH, juzu'i na 1, shafi na 100.
  146. ↑ Jabari, Imam Kazem wa Sazimane Wekalat, 1392, shafi na 16.
  147. ↑ Ibn Abi Al-Hadid, Sharhin Nahj Al-Balaghah, Bita, juzu'i na 15, shafi na 273.
  148. ↑ Ibn Anba, Umdatu Al-Talib, 1417 AH, shafi na 177; Baghdadi, Tarikh Bagdad, 1417 Hijira, juzu'i na 13, shafi na 29, Ibn Jozi, Tazkira Al-Khawas, 1418 AH, shafi na 312; Ibn Athir, Al-Kamel, 1385 AH, juzu'i na 6, shafi na 164; Shami, Al-Dar Al-Nazim, 1420 AH, shafi na 651-653.
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  150. ↑ Samani, Al-Ansab, 1382 Hijira, juzu'i na 12, shafi na 479.
  151. ↑ Baghdadi, Tarikh Bagdad, 1417 AH, Mujalladi na 1, shafi na 133.
  152. ↑ Kaabi, Al-Imam Musa bin Al-Kazim,(A.S), Sireh wa Tarikh, 1430H, shafi na 216.
  153. ↑ Abazari, Kitabeshinasi Kazimain, 2014, shafi na 14.
  154. ↑ Ansari ƙomi,Kitabenameh Imam Kazem, B.
  155. ↑ Abazari, Kitabeshinasi Kazimin, 2014.
  156. ↑ Jam'i az Nawisandigan, Majmu'eh Maƙalat Hamayesh Zamaneh wa Sireh Imam Kazem, 1392, juzu'i na 2, shafi na 635-562.
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