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Hasan Imam

2026-10-04T08:09:42Z

Shah Syed Muhammad Ali: Official portrait of Syed Hasan Imam Rizvi Zangipuri source provider "Office of Chairman- Imam University Zangipur"

{{short description|Indian Ayatollah and Religious leader}}
{{Infobox religious biography|name=Syed Hasan Imam Rizvi Zangipuri|religion=[[Shia Islam]]|birth_date=02 March 1974|children=Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri|office1=[[Imam|Imam-e-Jumma]] of Mira Road, [[Mumbai]]|term_start1=2003|office2=Dean of Hawzah Sahibe Zamaan, Qom [[Iran]]|term_start2=1997|term_end2=2002|office3=Chief of Shia Community of Mira Road, [[Mumbai|Northern Mumbai]] and Western Suburbs (Mumbai)|term_start3=2003|office4=Chairman of Imam University Zangipur|term_start4=November 25, 2024|background=#B0C4DE|spouse=Syeda Nishat Fatima Hasan Imam Zangipuri|location=[[Mumbai]], [[India]]|post=Supreme Religious Authority and Chief of Shia Community of Mira Road, [[Mumbai|Northern Mumbai]] and Western Suburbs (Mumbai), [[Imam|Imam e Jumma wal Jamaat]] of Mira Road, [[Mumbai]]|title=Grand Ayatollah, Allamah, Mawlana, Hujjat al-Islam, Daqeeq ul Daqaaeq|image=Maulana Hasan Imam Sb.jpg|caption=Syed Hasan Imam Zangipuri addressing gathering|creed=Usooli|jurisprudence=Twelver|honorific prefix=Grand Ayatollah, Mawlānā}}

'''Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri''' (born 2 March 1974<ref>https://archive.org/details/the-shia-times-shia-olama-magazine-2005-pg-19-maulana-hasan-imam-rizvi</ref>) is one of the leading Indian Ayatollah, [[Shia Islam|Shia]] cleric and Religious Leader. he is prominent and influential religious leader and is regarded as one of the leading figures in India's [[Muslims|Muslim Community]].<ref>{{Citation|last=Rashtriya Andaaz|title=India's One Of Leading Muslim Figure And Shia Religious Leader Hazrat Maulana Syed Hasan Imam Zangipuri On Eid E Milad|date=2026-08-27|url=http://archive.org/details/indias-one-of-leading-muslim-figure-and-shia-religious-leader-hazrat-maulana-sye|access-date=2026-10-03}}</ref><ref>{{Citation|last=Maulana Hasan Imam Facebook|title=Shia Religious Leader Maulana Syed Hasan Imam Zangipuri On A Community Social And Public Gathering|date=2026-08-26|url=http://archive.org/details/shia-religious-leader-maulana-syed-hasan-imam-zangipuri-on-a-community-social-and-public-gathering|access-date=2026-10-03}}</ref> He is the Supreme Religious Authority of Mira Road, [[Mumbai|Northern Mumbai]] and Western Suburbs (Mumbai) also regarded as the Chief of Shia Population and has served as the [[Imam|Imam e Jumma]] of Haidery Jama Masjid in Mira Road, [[Mumbai]] for more than 2 decades.<ref name="inquilab20212">{{cite news|date=27 November 2021|title=وسیم رضوی کے خلاف میراروڈ کے مسلمانوں میں بھی شدید بے چینی اور اضطراب|language=Urdu|trans-title=Extreme unrest and anxiety among the Muslims of Mira Road against Wasim Rizvi|work=Inquilab|url=https://www.inquilab.com/news/articles/extreme-unrest-and-anxiety-among-the-muslims-of-mira-road-against-wasim-rizvi-31886}}</ref><ref>{{Cite book|last=The Shia Times|url=http://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi|title=The Shia Times, 2 Successful Decades Of Maulana Hasan Imam Rizvi|date=2022-03-09}}</ref><ref>{{Cite news|title=2 Successful Decades Of Maulana Hasan Imam Rizvi|work=The Shia Times|url=https://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi}}</ref>

== Religious career ==
Hasan Imam has been associated with Haidery Jama Masjid in Mira Road, where ''Inquilab'' has identified him as the Spokesperson and [[Imam]].<ref name="inquilab20212" /> He has delivered religious addresses and participated in Shia religious and community programmes in Mira Road and elsewhere.

In March 2025, ''Inquilab'' reported a Quds Day programme at Haidery Jama Masjid and identified Hasan Imam as its Orator and [[Imam]]. The newspaper reported remarks made by him concerning Quds Day, Palestine and Muslim unity.<ref name="quds20252">{{cite news|date=29 March 2025|title=رمضان المبارک کے آخری جمعہ کوشہر و مضافات میں ’یوم القدس‘ منایا گیا|language=Urdu|trans-title=Quds Day was observed in the city and suburbs on the last Friday of Ramadan|work=Inquilab|url=https://www.inquilab.com/news/articles/quds-day-was-celebrated-in-the-city-and-suburbs-on-the-last-friday-of-ramadan-75185}}</ref>

In December 2025, ''Inquilab'' reported a Seerat-un-Nabi and Ittehad-ul-Ummah conference in Mira Road at which Hasan Imam, again identified as the Orator and [[Imam]] of Haidery Jama Masjid, delivered an address concerning the role of individuals in strengthening the family system.<ref name="seerat20252">{{cite news|date=1 December 2025|title=سیرت النبیؐ و اتحاد امت کانفرنس میں قرآن مجید کے راستے پر چلنے کی تلقین|language=Urdu|trans-title=Call to follow the path of the Holy Quran at the Seerat-un-Nabi and Ittehad-ul-Ummah conference|work=Inquilab|url=https://www.inquilab.com/news/articles/exhortation-to-follow-the-path-of-the-holy-quran-at-the-seerat-ul-nabi-pbuh-and-ittehad-ul-ummah-conference-87709}}</ref>
[[File:Maulana Hasan Imam Zangipuri.jpeg|thumb|Portrait of '''Syed Hasan Imam Rizvi Zangipuri''' from the ''Office of Chairman- Imam University Zangipur'']]
A 2021 report by ''Hamari Aawaz'' also identified him as the Orator and [[Imam]] of the Shia Haidery Jama Masjid and reported remarks made by him at a social-reform meeting in Mira Road.<ref name="hamariaawaz2">{{cite news|date=16 March 2021|title=کرونا وائرس سے زیادہ خطرناک جہیز کا وائرس ہے: قاضی مطیع الرحمٰن قاسمی|language=Urdu|work=Hamari Aawaz|url=https://news.hamariaawaz.com/7967/}}</ref>

== Public activities ==
Hasan Imam has participated in religious lectures, community meetings and public demonstrations. Archival recordings identify him in connection with events concerning Jannatul Baqi, Yaum-e-Quds, the hijab controversy and the Waseem Rizvi controversy.<ref name="baqi20172">{{cite web|title=2017 Maulana Hasan Imam Rizvi's Protest on Jannatul Baqi|url=https://archive.org/details/2017-maulana-hasan-imam-rizvis-protest-on-jannatul-baqi|website=Internet Archive}}</ref><ref name="quds20232">{{cite web|title=2023 Yaum E Quds Protest, Mira Road, Maulana Hasan Imam Rizvi|url=https://archive.org/details/2023-yaum-e-quds-protest-mira-road-maulana-hasan-imam-rizvi|website=Internet Archive}}</ref><ref name="waseemarchive2">{{cite web|title=2021 Darul Qaza Mira Road With Maulana Hasan Imam Rizvi|url=https://archive.org/details/2021-darul-qaza-mira-road-with-maulana-hasan-imam-rizvi-protest-on-waseem-rizvi-la|website=Internet Archive}}</ref> His public activities have also received coverage from outlets including ''Hawzah News'' and ''IQNA's Isfahan and Khorasan'' services<ref>{{Cite news|last=Isfahan|first=IQNA|title=IQNA Isfahan- Shia Olama wa Khuteba Board, Mira Road|url=https://isfahan.iqna.ir/ur/news/3512933/ممبئی-میں-شیعہ-علماء-اسمبلی-ہندوستان-کا-دو-روزہ-اہم-اجلاس-منعقد}}</ref><ref>{{Cite news|last=Khorasan|first=IQNA|title=IQNA Khorasan- Shia Olama wa Khuteba Council, Mira Road|url=https://khorasan.iqna.ir/ur/news/3512933/ممبئی-میں-شیعہ-علماء-اسمبلی-ہندوستان-کا-دو-روزہ-اہم-اجلاس-منعقد}}</ref><ref>{{Cite web|date=2022-10-21|title=ممبئی میں شیعہ علماء اسمبلی ہندوستان کا دو روزہ اجلاس؛ قومی مسائل کو باہمی اتفاق سے حل کرنے پر زور|url=https://ur.hawzahnews.com/news/384946/%D9%85%D9%85%D8%A8%D8%A6%DB%8C-%D9%85%DB%8C%DA%BA-%D8%B4%DB%8C%D8%B9%DB%81-%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%A7%D8%B3%D9%85%D8%A8%D9%84%DB%8C-%DB%81%D9%86%D8%AF%D9%88%D8%B3%D8%AA%D8%A7%D9%86-%DA%A9%D8%A7-%D8%AF%D9%88-%D8%B1%D9%88%D8%B2%DB%81-%D8%A7%D8%AC%D9%84%D8%A7%D8%B3-%D9%82%D9%88%D9%85%DB%8C-%D9%85%D8%B3%D8%A7%D8%A6%D9%84|access-date=2026-10-02|website=حوزہ نیوز ایجنسی|publisher=حوزہ نیوز ایجنسی|language=ur}}</ref>

In 2021, ''Inquilab'' reported Hasan Imam's response to the controversy surrounding Waseem Rizvi's proposed Quran-related actions. The newspaper quoted him in his capacity as the Orator and [[Imam]] of Haidery Jama Masjid.<ref name="inquilab20212" /> Zangipuri publicly responded to the controversy surrounding Waseem Rizvi's proposed actions concerning the [[Quran]], according to ''The Inquilab''.<ref>{{Cite web|date=2021-11-27|title=وسیم رضوی کے خلاف میراروڈ کے مسلمانوں میں بھی شدید بے چینی اور اضطراب|url=https://www.inquilab.com/news/articles/extreme-unrest-and-anxiety-among-the-muslims-of-mira-road-against-wasim-rizvi-31886|access-date=2026-10-03|website=Inquilab.com|language=ur}}</ref> Hawzah News further reported that ''"Maulana Hasan Imam and other clerics issued a video statement calling Waseem Rizvi and his associates apostates and appealing for a [[Boycott|social boycott]]"''.<ref>{{Cite web|date=2021-04-26|title=ہندوستان کے مختلف علاقوں کے علماء اور انجمنوں نے وسیم مرتد اور اس کے ساتھیوں کے سوشل بائیکاٹ کا اعلان کرتے ہوئے انہیں اسلام سے خارج قرار دیا|url=https://ur.hawzahnews.com/news/367998/%DB%81%D9%86%D8%AF%D9%88%D8%B3%D8%AA%D8%A7%D9%86-%DA%A9%DB%92-%D9%85%D8%AE%D8%AA%D9%84%D9%81-%D8%B9%D9%84%D8%A7%D9%82%D9%88%DA%BA-%DA%A9%DB%92-%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%A7%D9%88%D8%B1-%D8%A7%D9%86%D8%AC%D9%85%D9%86%D9%88%DA%BA-%D9%86%DB%92-%D9%88%D8%B3%DB%8C%D9%85-%D9%85%D8%B1%D8%AA%D8%AF-%D8%A7%D9%88%D8%B1|access-date=2026-10-02|website=حوزہ نیوز ایجنسی|publisher=حوزہ نیوز ایجنسی|language=ur}}</ref>

A separate ''Inquilab'' report concerning a March 2022 meeting on the hijab lists Maulana Hasan Imam among the religious figures attending the programme.<ref name="hijabinq2">{{cite news|date=19 March 2022|title=اگر لڑکیاں حجاب پہنیں گی تو اسکول اور کالج انتظامیہ کو اجازت دینے پر مجبور ہونا پڑے گا|language=Urdu|trans-title=If girls wear hijab, school and college administrations will be forced to give permission|work=Inquilab|url=https://www.inquilab.com/news/articles/if-the-girls-wear-hijab-the-school-and-college-administration-will-be-forced-to-give-permission-34717}}</ref>

== 2017 controversy ==
In 2017, Hasan Imam was associated with a protest in Mira Road concerning journalist Rohit Sardana. Archival video records identify him in connection with a protest rally and a visit by members of the Shia community to the Naya Nagar Police Station.<ref name="sardanatv2">{{cite web|title=Shia Crowd Lead By Maulana Hasan Imam Rizvi Filed FIR In Mira Road Police Station Against Rohit Sardana On 2017|url=https://archive.org/details/shia-crowd-lead-by-maulana-hasan-imam-rizvi-filed-fir-in-mira-road-police-statio|website=Internet Archive}}</ref><ref name="sardanarally2">{{cite web|title=2017, Rohit Sardana Protest Rally, Maulana Hasan Imam Rizvi|url=https://archive.org/details/2017-rohit-sardana-protest-rally-maulana-hasan-imam-rizvi|website=Internet Archive}}</ref>

A later report by ''Veritas International Express'' described him as a senior Shia cleric and Chief of Shias of Mira Road and reported that he led members of the Shia community to Naya Nagar Police Station in connection with a complaint against Sardana.<ref name="veritassardana2">{{cite news|date=2 September 2026|title=Senior Shia Cleric and Chief of Shia Population of Mira Road Maulana Syed Hasan Imam Zangipuri files an FIR against Journalist Rohit Sardana|work=Veritas International Express|url=https://veritasinternationalexpress.mojonetwork.in/national-news/mira-road-shia-cleric-fir-against-journalist-rohit-sardana}}</ref>

Contemporary reporting by ''The Times of India'' independently documented a police complaint in Mira Road concerning Sardana's remarks.<ref name="toiSardana2">{{cite news|date=23 November 2017|title=Muslim groups see red over journo's tweet|work=The Times of India|url=https://timesofindia.indiatimes.com/city/mumbai/muslim-groups-see-red-over-journos-tweet/articleshow/61759448.cms}}</ref>

== Haidery Jama Masjid ==
Haidery Jama Masjid in Mira Road has been described by ''The Times of India'' as a major Shia mosque serving Mumbai's western suburbs. The newspaper reported on its religious activities, community welfare programmes and educational assistance for children from poorer families.<ref name="haideriTOI2">{{cite news|date=17 July 2022|title=Mumbai: Western suburbs get biggest Shia mosque that will coach poor kids|work=The Times of India|url=https://timesofindia.indiatimes.com/city/mumbai/mumbai-western-suburbs-get-biggest-shia-mosque-that-will-coach-poor-kids/articleshow/92930297.cms}}</ref>

Hasan Imam's association with the mosque is independently documented in ''Inquilab'', which repeatedly identifies him as its Spokesperson and [[Imam]].<ref name="inquilab20212" /><ref name="quds20252" /><ref name="seerat20252" />

== Other Names ==
Sources have used several forms of Hasan Imam's name. These include ''Maulana Syed Hasan Imam, Maulana Hasan Imam, Maulana Hasan Imam Rizvi'' and ''Maulana Hasan Imam Zangipuri.''<ref name="inquilab20212" /><ref name="quds20252" /><ref name="veritassardana2" /> Archival material also uses the longer form ''Maulana Syed Hasan Imam Rizvi Zangipuri'' and ''Allamah Syed Hasan Imam Rizvi Zangipuri''.<ref name="interview20152">{{cite web|date=2015|title=Interview Of Maulana Hasan Imam Rizvi, 2015, Zainabia Channel|url=https://archive.org/details/interview-of-maulana-hasan-imam-rizvi-2015-zainabia-channel|website=Internet Archive}}</ref>

== See also ==

* [[Shia Islam]]
* [[Shia Islam in India]]

== References ==
{{reflist}}
[[Category:Indian Shia clerics]]
[[Category:Living people]]
[[Category:21st-century Muslim scholars of Islam]]
[[Category:Indian Shia Muslims]]
[[Category:Indian Islamic religious leaders]]
[[Category:1974 births]]
[[Category:Islam]]
[[Category:Islam in India]]
[[Category:Hujjat Allah al-Mahdi]]

User talk:Shah Syed Muhammad Ali

2026-10-04T07:19:51Z

Shah Syed Muhammad Ali: edited my talkpage

<noinclude>{{Talk page}}</noinclude>

<div style="background:linear-gradient(135deg,#8b0000,#d97706 48%,#14532d); color:white; padding:22px; border-radius:14px; box-shadow:0 3px 12px #999;"> <div style="font-size:28px; font-weight:bold;">💬 शाह सैयद मुहम्मद अली — वार्ता</div> <div style="font-size:15px; margin-top:6px;">'''Shah Syed Muhammad Ali''' · User talk page</div> </div>

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[[Hasan ibn Ali]]

[[Ali al-Sajjad]]

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[[Musa al-Kazim]]

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[[Muhammad al-Jawad]]

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2026-10-04T07:16:02Z

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<big>'''Shah Syed Muhammad Ali'''</big>

== ✨ Pages created ==
*[[Hasan ibn Ali]]

*[[Ali al-Sajjad]]

*[[Muhammad al-Baqir]]

*[[Ja'far al-Sadiq]]

*[[Musa al-Kazim]]

* [[Ali al-Ridha]]

* [[Muhammad al-Jawad]]

* [[Ali al-Hadi]]

* [[Hasan al-Askari]]

* [[Muhammad al-Mahdi]]

* [[Hasan Imam|Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri]]

== 🌿 Editor's note ==
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Muhammad al-Mahdi

2026-10-04T07:15:28Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Twelfth and last of the Twelve Shia Imams}}
{{Redirect|Twelfth Imam|the twelfth imam in Isma'ilism|al-Qa'im (Fatimid caliph)}}
{{Use dmy dates|date=May 2018}}
{{Infobox religious biography
| name = Muhammad al-Mahdi<br />{{Nobold|{{lang|ar|محمد المهدي}}}}
| honorific_suffix = Twelfth [[Imamate in Twelver doctrine|Imam of Twelver Shi'ism]]
| image = Chester Beatty T 414 fol 129r Muhammad al-Mehdi.png
| caption = 16th‑century Ottoman iconographic depiction of Muhammad al‑Mahdi
| birth_name =
| birth_date = {{circa|255}} [[Hijri year|AH]] ({{circa|868}})
| birth_place = [[Abbasid Samarra|Samarra, Abbasid Empire]]
| resting_place =
| resting_place_coordinates =
| title = {{Collapsible list|titlestyle=font-weight:normal; background:transparent; text-align:left;
| title = List of titles
|al-Mahdi<br />({{lit|the rightly guided}})
|al-Qa'im<br />({{lit|he who will rise}})
|Sahib al-Zaman<br />({{lit|lord of the age}})
|Baqiyat Allah<br />({{lit|the remnant of God}})
|al-Muntazar<br />({{lit|the awaited}})
|Sahib al-Amr<br />({{lit|lord of the cause}})
|Hujjat Allah<br />({{lit|the proof of God}})
|Yusuf-e-Zahra<br />({{lit|awaited to Zahra}})}}
| office1 = 12th [[Imamate in Twelver doctrine|Shia Imam]]
| term_start1 = 874 – present
| term_end1 =
| predecessor1 = [[Hasan al-Askari]]
| successor1 =
| spouse =
| children =
| parents = {{plainlist|
* [[Hasan al-Askari]]
* [[Narjis]]
}}
| relatives = [[Ahl al-Bayt]] ([[Husaynid]])
| known_for = Being the last of the [[Twelve Imams]]
| image_size = 220px
| background = #CEF2CE
| religion = [[Shia Islam]]
}}

{{Twelvers}}

'''Muhammad al-Mahdi''' ({{langx|ar|محمد بن الحسن المهدي|translit=Muḥammad ibn al-Ḥasan al-Mahdī}}) is believed by the [[Twelver Shia]] to be the last of the [[Twelve Imams]] and the [[Islamic eschatology| eschatological]] [[Mahdi]], who will emerge in the end of time to establish peace and justice and redeem [[Islam]].

[[Hasan al-Askari]], the eleventh Imam, died in [[Islamic calendar|AH]] 260 (873–874), possibly poisoned by the [[Abbasids]]. Immediately after his death, his main representative, [[Uthman ibn Sa'id al-Asadi]], claimed that the eleventh Imam had an infant son named Muhammad, who was kept hidden from the public out of fear of Abbasid persecution. Uthman also claimed to represent Muhammad, who had entered a state of [[Occultation (Islam)| occultation]]. Other local representatives of al-Askari largely supported these assertions, while the Shia community fragmented into several sects over al-Askari's succession. All these sects, however, are said to have disappeared after a few decades except for the Twelvers, who accept the son of al-Askari as the twelfth and final Imam in Shia Islam, remaining in a state of occultation.

Uthman was followed by three more agents, collectively known as the [[Four Deputies]], who were regarded by the Twelver community as representatives of Muhammad al-Mahdi. This period, later termed the [[Minor Occultation]], ended after about seventy years with the death of the fourth agent, [[Abu al-Hasan Ali ibn Muhammad al-Samarri]] ({{died in|940–941}}). He is said to have received the [[final letter of Muhammad al-Mahdi to al-Samarri |final letter of Muhammad al-Mahdi]] shortly before his death. The letter predicted the death of Abu al-Hasan in six days and announced the beginning of the complete occultation, later called the [[Major Occultation]], which continues to this day. The letter, ascribed to Muhammad al-Mahdi, added that the complete occultation would continue until [[God in Islam |God]] granted him permission to manifest himself again in a time when Earth would be filled with tyranny.

The Twelver theory of occultation crystallized in the first half of the fourth century AH (tenth century AD) based on rational and textual arguments. This theory, for instance, sets forth that the life of Muhammad al-Mahdi has been miraculously prolonged, arguing that the earth cannot be void of the Imam as the highest proof of God. In the absence of the Hidden Imam, the leadership vacuum in the Twelver community was gradually filled by [[faqīh]] "jurists". It is popularly held that the Hidden Imam occasionally appears to the pious. The accounts of these encounters are numerous and widespread among the Twelvers.

== Titles ==
{{Main|hujja}}

Abu al-Qasim Muhammad ibn Hasan al-Askari, the eschatological savior in Twelver Islam, is known by many titles, including al-Mahdi ({{lit|the rightly guided}}), al-Qa'im ({{lit|he who will rise}}), al-Montazar ({{lit|the awaited}}), Saheb al-Zaman ({{lit|lord of the age}}), al-Gha'ib ({{lit|the hidden}}), al-Hojja/Hojjat Allah ({{lit|the proof [of God]}}), Sahib al-Amr ({{lit|lord of the cause}}), Sahib al-Haqq ({{lit|lord of the truth}}), Baqiyat Allah ({{lit|the remnant of God}}).{{sfn|Amir-Moezzi|1998}}{{sfn|Momen|1985|p=165}}

The title al-Qa'im signifies the rise against tyranny,{{sfn|Sachedina|1981|p=60}} though a {{Transliteration|ar|wahid}} ({{lit|alone}}) hadith from the sixth Shia Imam, [[Ja'far al-Sadiq]], connects this title to the rise of al-Qa'im after his death. As a {{Transliteration|ar|wahid}} hadith, this report is not viewed as reliable by experts, writes the Shia [[Mohammad-Baqer Majlesi]] ({{died in|1699}}), especially because it contradicts the Twelver belief that the earth cannot be void of Imam at any time, as the {{Transliteration|ar|[[hujja]]t Allah}} ({{lit|proof of God}}) on the earth. Majlesi also suggests that death might be meant figuratively in this hadith, referring to the forgotten memory of al-Qa'im after his long occultation.{{sfn|Sachedina|1981|pp=60–61}}

[[Abdulaziz Sachedina]] notes that the titles ''[[Qa'im Al Muhammad]]'' and ''Sahib al-Amr'' have more of a political emphasis than the eschatological title ''al-Mahdi''.{{sfn|Sachedina|1981|pp=59, 69}} The title al-Hujja, on the other hand, highlights the religious function of the savior.{{Sfn|Sachedina|1981|p=68}} Indeed, every Shia Imam is viewed as {{Transliteration|ar|hujjat Allah}}, the (highest) proof of God, through whom the inner meanings of the Quran become accessible after the death of the prophet.{{sfn|Sachedina|1981|p=67}} This title is more pronounced for the twelfth Imam, however, possibly because of a related hadith from the tenth Imam, Ali al-Hadi.{{sfn|Sachedina|1981|p=67}}

== Historical background ==
Until their deaths, the tenth and eleventh Shia Imams ([[Ali al-Hadi]] and [[Hasan al-Askari]], respectively) were held under close surveillance in the garrison town of [[Samarra]] by the Abbasids,{{sfn|Momen|1985|pp=43–44}}{{sfn|Sachedina|1981|pp=25–26}} who are often responsible in Shia sources for poisoning the two Imams.{{sfn|Sachedina|1981|p=28}} The two Imams witnessed the deterioration of the Abbasid caliphate,{{sfn|Sachedina|1981|p=25}} as the imperial authority rapidly transitioned into the hands of the Turks,{{sfn|Donaldson|1933|p=209}} particularly after [[al-Mutawakkil]] (March 822 – 11 December 861).{{sfn|Sachedina|1981|p=26}}

Contemporary to the tenth Imam, Caliph al-Mutawakkil violently prosecuted the Shia,{{sfn|Holt|Lambton|Lewis|1970|p=126}}{{sfn|Momen|1985|p=44}} partly due to the renewed [[Zaydism|Zaydi]] opposition.{{sfn|Amir-Moezzi|2016|p=65}} The restrictive policies of al-Mutawakkil towards the tenth Imam were later adopted by his son, [[al-Mu'tamid]], who is reported to have kept the eleventh Imam under house arrest without any visitors.{{sfn|Sachedina|1981|p=29}} Instead, al-Askari is known to have mainly communicated with his followers through a network of representatives.{{sfn|Momen|1985|p=44}}{{sfn|Hulmes|2013}} Among them was [[Uthman ibn Sa'id al-Asadi]],{{sfn|Eliash|2022}} who is said to have disguised himself as a seller of cooking fat to avoid the Abbasid agents, hence his nickname al-Samman.{{sfn|Sachedina|1981|p=30}}

[[Muhammad Husayn Tabatabai]] suggests that these restrictions were placed on al-Askari because the caliphate had come to know about traditions among the Shia elite, predicting that the eleventh Imam would father the eschatological [[Mahdi]].{{sfn|Tabatabai|1975|pp=184–185}}

== Succession to al-Askari ==
[[Hasan al-Askari]] died in 260 (873–874) without an obvious heir.{{sfn|Sachedina|1981|p=40}}{{sfn|Halm|1987}} The death of the eleventh Imam divided his followers into several sects and created widespread confusion ({{Transliteration|ar|hayra}}),{{sfn|Momen|1985|p=59}}{{sfn|Daftary|2013|p=63}} particularly in Iraq.{{sfn|Modarressi|1993|p=80}} Immediately after the death of al-Askari,{{sfn|Modarressi|1993|p=77}} his main agent, [[Uthman ibn Sa'id al-Asadi]],{{sfn|Momen|1985|pp=162–163}} claimed that the Imam had an infant son, named Muhammad,{{sfn|Sachedina|1981|p=41}}{{sfn|Modarressi|1993|p=77}} who was kept hidden from the public out of fear of Abbasid persecution.{{sfn|Daftary|2013|p=63}} As the closest associate of al-Askari,{{sfn|Modarressi|1993|p=92}} this assertion by Uthman was largely supported by other representatives of al-Askari.{{sfn|Sachedina|1981|p=41}}{{sfn|Modarressi|1993|pp=79–80}} Those who accepted the imamate of this Muhammad later formed the Twelvers.{{sfn|Momen|1985|p=60}}

Some others held that the imamate ceased with al-Askari and the Waqifites maintained that the eleventh Imam would later reemerge as the eschatological [[Mahdi]]. Others concluded that [[Muhammad ibn Ali al-Hadi]], a deceased brother of al-Askari, must have been the true Imam. Yet others accepted the imamate of [[Ja'far al-Zaki]], another brother of al-Askari.{{sfn|Momen|1985|pp=59–60}} Some believed that the twelfth Imam would be born in the end of time to a descendant of al-Askari,{{sfn|Momen|1985|p=162}} and some left the Shia community.{{sfn|Modarressi|1993|pp=80–81}}

All these sects, however, are said to have disappeared within a hundred years except the group that went on to become the Twelver Shia.{{sfn|Momen|1985|p=60}}{{sfn|Halm|1987}}

== Birth and early life of al-Mahdi ==
[[File:Al-Asakari_Mosque_2.jpg|thumb|[[Al-Askari Shrine]] in [[Samarra]], Iraq, 2017. This is where the tenth and eleventh of the Twelve Imams, [[Ali al-Hadi]] and [[Hasan al-Askari]], are buried.]]

When al-Askari died without leaving an obvious heir, the traditions and predictions attributed to earlier Imams were largely the basis for the existence of the son of al-Askari as the twelfth Imam;{{sfn|Hussain|1986|p=70}} see [[#Twelver doctrine of occultation|Twelver doctrine of occultation]].

As for the details of his birth, Twelver sources report that the son of al-Askari was born around 255 (868).{{sfn|Momen|1985|p=161}}{{sfn|Donaldson|1933|p=229}} He was named Abu al-Qasim Muhammad, the same name and [[kunya (Arabic)|{{Transliteration|ar|kunya}}]] as the Islamic prophet,{{sfn|Momen|1985|p=161}}{{sfn|Tabatabai|1975|p=185}} though he is more commonly known as Muhammad al-Mahdi ({{lit|the rightly guided}}).{{sfn|Gleave|2004}} His birthdate is given differently,{{sfn|Modarressi|1993|p=77}} but most sources seem to agree on 15 [[Sha'ban]],{{sfn|Hussain|1986|p=70}} which is celebrated by the Shia for this occasion.{{sfn|Amir-Moezzi|2007}} The Twelver accounts describe that, except for a few trusted associates, the existence of al-Mahdi was kept secret since the Abbasids sought to eliminate the son of al-Askari, whom persistent rumors described as a savior.{{sfn|Amir-Moezzi|2007}}{{sfn|Sachedina|1981|pp=39–40}} Hussain writes that the infant must have been sent to [[Medina]], where al-Askari's mother lived.{{sfn|Hussain|1986|p=75}}

The birth of al-Mahdi is often compared in Twelver sources to the birth of [[Moses in Islam|Moses]] in the [[Quran]], who was miraculously saved from the [[pharaohs in the Bible|pharaoh]].{{sfn|Sachedina|1981|p=72}} As a child Imam, al-Mahdi is also often compared to [[Jesus in Islam|Jesus]], since both are viewed as the proof of God ({{Transliteration|ar|hujja}}) and both spoke with the authority of an adult while still a child.{{sfn|Sachedina|1981|p=74}}

Al-Mahdi is said to have been born to [[Narjis]], a slave-girl whose name is given by various sources as Sawsan, Rayhana, Sayqal,{{sfn|Sachedina|1981|pp=87, 206}}{{sfn|Momen|1985|p=161}}{{sfn|Donaldson|1933|p=222}} and Maryam.{{sfn|Hussain|1986|pp=68–69}}{{sfn|Amir-Moezzi|2007}} The first three are names of flowers and were likely given to her by her owner in keeping with the practice of the day.{{sfn|Hussain|1986|pp=68–69}}{{sfn|Amir-Moezzi|2007}} Her origin is recorded as the [[Byzantine Empire]] or [[Nubia]],{{sfn|Amir-Moezzi|2007}} and some accounts state that she was bought providentially by an agent of al-Hadi, who recognized by clairvoyance in her the future mother of al-Mahdi.{{sfn|Amir-Moezzi|2007}}{{sfn|Donaldson|1933|p=222}} In the same vein, the detailed accounts of [[Mohammad-Baqer Majlesi]] and [[Shaykh Tusi]] describe Narjis as a captured granddaughter of the Byzantine emperor and a pious woman who learned about her future union with al-Askari in a dream,{{sfn|Donaldson|1933|pp=218–222}}{{sfn|Momen|1985|p=161}} though these accounts have been described as hagiographic.{{sfn|Amir-Moezzi|2007}}{{sfn|Hussain|1986|p=69}} Possibly the correct account is given by [[Al-Shaykh Al-Mufid]],{{sfn|Hussain|1986|p=70}} who writes that Narjis was a slave girl born and raised in the house of [[Hakima Khatun]], daughter of [[Muhammad al-Jawad]] (the ninth Imam) and paternal aunt of al-Askari.{{sfn|Sachedina|1981|p=72}}{{sfn|Hussain|1986|p=70}}

=== Abbasid reaction ===
The death of al-Askari in 260 (873–874) followed a brief illness, during which the Abbasid [[al-Mu'tamid]] sent his doctors and servants to attend the Imam.{{sfn|Eliash|2022}} Considering that al-Askari did not have an obvious heir,{{sfn|Tabatabai|1975|p=185}}{{sfn|Daftary|2013|p=63}} it has been suggested that the caliph intended to closely monitor al-Askari from within his residence.{{sfn|Tabatabai|1975|p=185}}{{sfn|Hussain|1986|p=76}}{{sfn|Amir-Moezzi|2007}}{{sfn|Sachedina|1981|p=41}} After the death of al-Askari, there are reports that his residence was searched and the women were examined for pregnancy,{{sfn|Sachedina|1981|p=41}}{{sfn|Hussain|1986|p=76}} possibly in the hope of finding his heir.{{sfn|Sachedina|1981|p=41}} A female servant of al-Askari was held for a while,{{sfn|Sachedina|1981|p=41}}{{sfn|Sachedina|1981|p=41}}{{sfn|Tabatabai|1975|p=185}}{{sfn|Modarressi|1993|pp=77–79}} perhaps due to false rumors of her pregnancy designed to distract the Abbasids in their search.{{sfn|Sachedina|1981|p=41}}{{sfn|Amir-Moezzi|2007}}

Al-Askari left his estate to his mother, Hadith,{{sfn|Amir-Moezzi|2007}} to the exclusion of his brother, [[Ja'far ibn Ali al-Hadi]], who had earlier unsuccessfully laid a claim to the imamate after the death of their father, al-Hadi.{{sfn|Daftary|2013|p=63}}{{sfn|Pierce|2016|p=90}} Ja'far repeated his claims to the imamate after the death of al-Askari,{{sfn|Pierce|2016|p=90}} which this time found a following in the form of the now-extinct Ja'fariyya{{sfn|Modarressi|1993|p=82}} and [[Fathite]]{{sfn|Sachedina|1981|p=90}} sects. He also contested al-Askari's will and raised the case with the authorities.{{sfn|Hussain|1986|p=77}} Al-Askari was apparently childless, and Hadith was thus regarded as the sole inheritor in Shia law.{{Sfn|Amir-Moezzi|2007}}{{Sfn|Hussain|1986|p=77}} The caliph, however, ruled the inheritance to be divided between Hadith and Ja'far.{{sfn|Sachedina|1981|p=41}}

== Minor Occultation (874–941) ==
{{Main|Minor Occultation}}

Immediately after the death of al-Askari in 260 (873–874),{{sfn|Modarressi|1993|p=77}} [[Uthman ibn Sa'id al-Asadi]] ({{died in|880}}) claimed that al-Askari had a young son, named Muhammad, who had entered a state of [[Occultation (Islam)|occultation]] ({{Transliteration|ar|ghayba}}) due to the Abbasid threat to his life.{{sfn|Momen|1985|pp=162–163}}{{sfn|Klemm|2007}} As the special representative of al-Askari, Uthman also claimed that he had been appointed to represent the son of the eleventh Imam.{{sfn|Momen|1985|p=162}} A Shia tradition attributed to the sixth Imam, [[Ja'far al-Sadiq]], states that this threat was specific to Muhammad al-Mahdi, who was expected to rise, unlike his predecessors who practiced religious dissimulation ([[taqiya|{{Transliteration|ar|taqiya}}]]) and were politically quiescent.{{sfn|Sachedina|1981|p=104}}{{sfn|Daftary|2013|p=88}}

Twelver sources detail that al-Mahdi made his only public appearance to lead the funeral prayer for his father instead of his uncle, [[Ja'far al-Zaki]].{{sfn|Momen|1985|p=161}}{{sfn|Donaldson|1933|p=234}} It is also said that the occultation took place in the family home in Samarra, where currently a mosque stands, under which there is a cellar ({{Transliteration|ar|sardab}}) that hides a well (Bi'r al-Ghayba, {{lit|well of the occultation}}). Into this well, al-Mahdi is said to have disappeared.{{sfn|Momen|1985|pp=161–162}}{{sfn|Donaldson|1933|p=233}}{{sfn|Glassé|2008}}

In his new capacity as the caretaker of the office of imamate,{{sfn|Modarressi|1993|p=79}} Uthman received petitions and made available their responses, sometimes in writing.{{sfn|Daftary|2013|p=64}} As the closest associate of al-Askari,{{sfn|Modarressi|1993|p=92}} most of al-Askari's local representatives continued to support Uthman.{{sfn|Modarressi|1993|pp=79–80}} However, there might have been doubts among the Shia about his authority to collect and manage the religious funds.{{sfn|Modarressi|1993|p=92}}

Uthman later introduced his son, [[Abu Jafar Muhammad ibn Uthman]] ({{died in|916–917}}), as the next representative of al-Mahdi.{{sfn|Momen|1985|pp=162–164}}{{sfn|Klemm|2007}} Abu Ja'far, who served for some forty years, has been credited with the unification of the mainstream Shia behind the son of al-Askari as the twelfth Imam in concealment.{{sfn|Sachedina|1981|p=90}} In turn, as his replacement, Abu Ja'far nominated [[Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti]] ({{died in|937–38}}), who is said to have been a well-respected figure in the Abbasid court.{{sfn|Sachedina|1981|p=92}} Under Abu al-Qasim, it is reported that the communications with the Hidden Imam resumed after a lapse of about twenty-five years.{{sfn|Daftary|2013|p=66}}

This period, later termed the [[Minor Occultation]] ({{transliteration|ar|al-ghaybat al-sughra}}),{{sfn|Sachedina|1981|p=84}} ended after about seventy years with the death of the fourth agent, [[Abu al-Hasan Ali ibn Muhammad al-Samarri]] ({{died in|940–941}}),{{sfn|Daftary|2013|p=66}} who is said to have received a [[The signed letter of Hujjat-Allah al-Mahdi|letter from al-Mahdi]] shortly before his death.{{sfn|Momen|1985|pp=162–164}} The letter predicted the death of Abu al-Hasan in six days and announced the beginning of the complete ({{Transliteration|ar|tamma}}) occultation,{{sfn|Momen|1985|p=164}}{{sfn|Sachedina|1981|p=96}}{{sfn|Daftary|2013|p=66}} later called the [[Major Occultation]] ({{transliteration|ar|al-ghaybat al-kubra}}).{{sfn|Sachedina|1981|p=84}} The letter, ascribed to al-Mahdi, added that the complete occultation would continue until God granted him permission to manifest himself again in a time when the earth would be filled with tyranny.{{sfn|Momen|1985|p=164}} The letter emphasized that anyone claiming to be the deputy of the Imam henceforth had to be considered an imposter.{{sfn|Hussain|1986|p=140}} This and similar letters to the four agents and other Shia figures are said to have had the same handwriting, suggesting that they were written by the Hidden Imam.{{sfn|Hussain|1986|pp=90, 139–140}}

=== Shia authority ===
The number of these agents was not limited to four in early Shia sources.{{sfn|Daftary|2013|p=64}}{{sfn|Sachedina|1981|p=88}} Sachedina suggests that the later stress of the Twelver literature on the [[Four Deputies]] ({{Transliteration|ar|al-nuwwab al-arba'}}{{sfn|Sachedina|1981|p=96}}) was likely due to their prominence in [[Baghdad]], the Shia center of the time.{{sfn|Sachedina|1981|p=97}} Similarly, [[Moojan Momen]] reckons that al-Askari's network of the representatives ({{Transliteration|ar|wukala}}) likely continued to operate during the Minor Occultation of al-Mahdi.{{sfn|Momen|1985|p=164}} Indeed, [[ibn Babawayh]] ({{died in|991}}) speaks of other trusted men of the Hidden Imam in different cities in addition to the four agents.{{sfn|Amir-Moezzi|2007}} Sachedina writes that the Shia community lacked a notable figure to replace the fourth agent after his death.{{sfn|Sachedina|1981|p=99}}

The authority of the four agents on behalf of the Hidden Imam was challenged by some Shia figures, more so during the term of the third agent, al-Nawbakhti.{{sfn|Sachedina|1981|p=97}} For instance, Abu Ja'far Muhammad ibn Ali al-Shalmaghani turned against al-Nawbakhti and claimed to be the rightful agent of al-Mahdi, before denouncing the concept of occultation as a lie.{{sfn|Momen|1985|p=163}}{{sfn|Sachedina|1981|p=98}} Another instance was a disciple of al-Askari, named al-Karkhi, who was later condemned in a rescript, said to be written by al-Mahdi.{{sfn|Sachedina|1981|pp=97–98}}{{sfn|Momen|1985|p=163}}{{sfn|Modarressi|1993|p=94}} Some miracles are also ascribed to the four agents, perceived by the faithful to be the result of their initiation by the Hidden Imam.{{sfn|Amir-Moezzi|2007}}

=== Shia community ===
At the time, the occultation of al-Mahdi was likely not a radical change for his followers. Indeed, the tenth and eleventh Imams were already effectively in occultation for the majority of the [[Shia Islam|Shia]], as both Imams were held nearly isolated in [[Samarra]] by the Abbasid caliphs.{{sfn|Momen|1985|pp=162–163}} It also appears that the idea of occultation was a well-established concept for the Shia and the related traditions were already in circulation among them. These traditions forecasted the occultation and rise of a future Imam,{{sfn|Modarressi|1993|pp=87–88}}{{sfn|Amir-Moezzi|1998}} referred to as al-Qa'im ({{lit|he who will rise}}) and less frequently as al-Mahdi.{{sfn|Modarressi|1993|p=89}}{{sfn|Sachedina|1981|p=61}} These traditions were appropriated by various Shia sects in different periods. For instance, they were used by the [[Waqifite Shia|Waqifites]] to argue that [[Musa al-Kazim]], the seventh Imam, had not died but was in occultation.{{sfn|Modarressi|1993|pp=87–88}} Even earlier, the now-extinct [[Kaysanites]] denied the death of [[Muhammad ibn al-Hanafiyya]] and awaited his return.{{sfn|Madelung|2022}}{{sfn|Sachedina|1981|p=151}}

The political situation of the Shia in Iraq improved after the rise of the [[Buyid dynasty]] in the fourth (tenth) century.{{sfn|Modarressi|1993|pp=96–97}}{{sfn|Daftary|2013|p=68}} Perhaps it was the relative safety of the Shia that prompted the second agent to issue a rescript to the effect that al-Mahdi remained in occultation to avoid the burden of commitment ({{Transliteration|ar|bay'a}}) to unjust rulers of the time who were the usurpers of the Imam's right in the Shia view.{{sfn|Modarressi|1993|pp=96–97}}{{sfn|Sachedina|1981|p=102}} [[Ibn Babawayh]] ({{died in|991}}) suggested that the situation remains unknown until the [[reappearance of Muhammad al-Mahdi]] but also added that the large population of the Shia did not necessarily guarantee his safety.{{sfn|Sachedina|1981|p=105}}

Nevertheless, many did not expect the occultation to continue beyond six years or beyond the fortieth birthday of al-Mahdi,{{sfn|Modarressi|1993|p=|pp=86–87, 95}} and this might have contributed to an atmosphere of doubt and uncertainty among the Shia.{{sfn|Modarressi|1993|p=96}} According to [[Hossein Modarressi]], these doubts gradually disappeared from the Shia community, possibly due to the efforts of the Shia traditionists during the period of transition to the Major Occultation.{{sfn|Modarressi|1993|p=105}} These traditionists heavily relied on prophetic traditions and specific interpretations of the [[Quran]] to vindicate the imamate of al-Mahdi.{{sfn|Sachedina|1981|p=79}} In this period, possibly after 295 (908), Shia traditionists also settled the number of Imams with the help of a Sunni [[hadith]], in circulation long before the occultation, which stated that the prophet would be followed by twelve successors. The Hidden Imam was thus also the last Imam.{{sfn|Modarressi|1993|pp=99–100}}{{sfn|Hussain|1986|p=19}}{{sfn|Kohlberg|2009|p=529}}

== Major Occultation (941–present) ==
{{Main|Major Occultation}}

The Major Occultation, a term coined later, began with the death of the fourth agent in 329 (940–941), who did not designate a successor. In this period, which continues today, there is no agent of the Hidden Imam on earth.{{sfn|Momen|1985|p=164}}{{sfn|Sachedina|1981|pp=106–107}} There is some evidence that the death of the fourth agent also dissolved the underground network of representatives responsible primarily for the collection and distribution of the religious dues.{{sfn|Hussain|1986|p=140}}{{sfn|Amir-Moezzi|2007}} The office of deputyship was thus formally closed.{{sfn|Modarressi|1993|p=93}} Despite some uncertainty,{{sfn|Sachedina|1981|p=85}} there were likely early traditions among the Shia that had already predicted the two periods of occultation.{{sfn|Hussain|1986|p=141}} These hadiths were previously cited, for instance, by the [[Waqifite Shia|Waqifites]] in reference to the two arrests of [[Musa al-Kazim]], the seventh Imam.{{sfn|Madelung|2022}}{{sfn|Hussain|1986|p=141}} Nevertheless, the prolonged absence of the Hidden Imam seems to have created widespread doubts among his followers.{{sfn|Sachedina|1981|p=99}}{{sfn|Hussain|1986|p=143}}{{sfn|Amir-Moezzi|2007}}

=== Leadership vacuum ===
As both the spiritual and political head of the Shia community, the occultation of the Hidden Imam left a considerable gap in the Shia community.{{sfn|Momen|1985|p=170}} This leadership vacuum was eventually filled by Twelver jurists ({{Transliteration|ar|fuqaha}}), who remain the sole leaders of the Shia community during the [[Major Occultation]].{{sfn|Sachedina|1981|p=100}}{{sfn|Hussain|1986|p=147}} Often cited to support this transition is a letter received by Ishaq ibn Ya'qub in response to his religious inquiries of the second agent.{{sfn|Sachedina|1981|p=149}} The letter, said to be written by al-Mahdi, stipulated that:

{{Blockquote|text=As for the events which may occur [in future when you may need guidance in religious matters] refer to the transmitters ({{Transliteration|ar|ruwat}}) of our sayings (hadith) who are my {{Transliteration|ar|hujja}} ({{lit|proof}}) to you and I am the {{Transliteration|ar|hujja}} of God to you all [or "to them" in another version].{{sfn|Sachedina|1981|p=101}}{{sfn|Hussain|1986|p=149}}|author=ascribed to al-Mahdi}} A few similar hadiths are attributed to the tenth and eleventh Imams.{{sfn|Mavani|2013|pp=177–178}}{{sfn|Hussain|1986|pp=149–150}} The traditions also specify that these [[faqīh|jurists]] must be just and knowledgeable in [[Sharia|Islamic law]].{{sfn|Hussain|1986|p=150}} As the absence of the Hidden Imam continued, however, the Twelver jurists evolved from mere transmitters ({{Transliteration|ar|ruwat}}) of hadith to {{Transliteration|ar|mujtahidun}} in order to resolve new religious questions that arose over time.{{sfn|Hussain|1986|pp=148–149}}{{sfn|Mavani|2013|pp=189–190}} Their authority also increased with time to address the need to explicate religious teachings for the community.{{sfn|Mavani|2013|p=187}} For instance, as early as the seventh (thirteenth) century, [[Muhaqqiq al-Hilli]] ({{died in|1277}}) spent the Imam's share of [[Khums]] (a type of Islamic alms) on activities that furthered the cause of Shia,{{sfn|Hussain|1986|p=148}} as opposed to his predecessors, such as [[al-Shaykh al-Mufid]] ({{died in|1022}}), who often asked the faithful to save these donations for the rise of al-Mahdi.{{sfn|Hussain|1986|pp=147–148}}

Considering that jurists were not directly appointed by the Hidden Imam, it was debated whether their authority should extend to functions with political implications, such as declaring holy war ({{transliteration|ar|jihad}}).{{sfn|Sachedina|1981|p=107}} It was likely [[Zayn al-Din al-Juba'i al'Amili]] ({{died in|1558}}) who first suggested that a (qualified) jurist was the general deputy ({{Transliteration|ar|na'ib al-amm}}) of the Hidden Imam whose authority encompassed all prerogatives of the Imam.{{sfn|Momen|1985|p=190}} The transition of Twelver jurists into their new role was facilitated by the formation of Shia states, particularly the [[Safavid Iran|Safavid]]{{sfn|Mavani|2013|p=188}} and [[Qajar Iran|Qajar]]{{sfn|Sachedina|1981|pp=101, 107}}{{sfn|Mavani|2013|p=189}} dynasties in Iran. For instance, during the [[Russo-Persian Wars|Russo-Iranian war]] of 1804–1813, the eminent clerics of [[Najaf]] and [[Isfahan]] issued a declaration of {{transliteration|ar|jihad}} against the Russians to support the Qajarite [[Abbas Mirza]], who was conducting the campaign.{{sfn|Momen|1985|p=191}} Later on, however, jurists often had to compete with the Shia monarchs for religious authority.{{sfn|Sachedina|1981|p=107}}

In sum, the politically quiescent approach of the Twelver jurists over time gave way to eventually questioning the legitimacy of Shia monarchs and even attempts to restrict their power through a constitution.{{sfn|Mavani|2013|pp=190–192}} This evolution culminated with the concept of {{Transliteration|ar|wilayat al-faqih}} ({{lit|guardianship of the jurist}}) by [[Ruhollah Khomeini]], the religious leader of the [[Iranian Revolution]] in 1979, who called upon religious scholars to assume an active role after the toppling of [[Mohammad Reza Pahlavi]], the last monarch of Iran.{{sfn|Mavani|2013|pp=192–195}}

=== Doctrinal developments ===
While some traditions, dating back to before 260 (874) might have predicted a second occultation,{{sfn|Hussain|1986|pp=142–143}} the sources from the beginning of Major Occultation indicate that the prolonged absence of the Hidden Imam may have led many of the Twelvers to abandon their belief in him.{{sfn|Sachedina|1981|p=99}}{{sfn|Hussain|1986|p=143}}{{sfn|Amir-Moezzi|2007}} His absence also provided a basis for renewed criticisms at the time, voiced by the [[Mu'tazilism|Mu'tazilites]] and [[Ash'ari]]tes.{{sfn|Sachedina|1981|pp=109–110}} These pressures likely expedited a transition in Twelver arguments from a traditionist to a rationalist approach in order to vindicate the occultation of al-Mahdi.{{sfn|Sachedina|1981|pp=79–80}} [[Abu Sahl Isma'il ibn Ali al-Nawbakhti]] ({{died in|923}}), for instance, argued that the absence of an Imam does not invalidate his religion or law, as with the absence of a prophet.{{sfn|Arjomand|2000}}{{sfn|Daftary|2013|p=65}} Concerns about inauthentic hadiths, voiced by [[Shaykh Tusi]] ({{died in|995}}) and others, might have given another impetus to this transition.{{sfn|Sachedina|1981|p=110}}

Starting with ibn Babawayh ({{died in|991}}) and his student al-Shaykh al-Mufid ({{died in|1022}}), Shia scholars began to employ theological arguments modeled on the Mu'tazilite [[Kalam|{{Transliteration|ar|kalam}}]].{{sfn|Sachedina|1981|p=109}}{{sfn|Hussain|1986|p=144}} Of these, the principle of {{transliteration|ar|al-lutf}} ({{lit|kindness}}) is an example which, at a high level, necessitates that a prophet or an Imam should exist at any time to guide towards God, as the manifestation of His utmost kindness towards His subjects.{{sfn|Sachedina|1981|p=112}} Other Twelver arguments aim to establish that the Hidden Imam benefits the humankind even in occultation,{{sfn|Sachedina|1981|p=134}} "just as the people benefit from the sun while it is covered by clouds."{{sfn|Sachedina|1981|p=105}}{{sfn|Momen|1985|p=165}} While the ordinary Twelvers were likely content with the traditions about occultation, the theologist approach to vindicating the Hidden Imam was intended to address the criticisms of the non-Twelver theologians. The two approaches were blended together by Shaykh Tusi in his substantial monograph ''Kitab al-Ghayba'' ({{lit|book of occultation}}).{{sfn|Sachedina|1981|p=149}}{{sfn|Amir-Moezzi|2007}}

=== Visitations ===
The Twelvers believe that the primordial [[Nūr (Islam)|Nūr]] "Light" of the prophethood has continued to shine through the ages in the character of the Imams. Thus the Hidden Imam is not viewed as inaccessible in the state of occultation.{{sfn|Sachedina|1981|p=181}} Indeed, it is popularly held that al-Mahdi occasionally appears to the pious in person or, more commonly, in dreams and visions. The accounts of these encounters are numerous and widespread in the Twelver community.{{sfn|Momen|1985|p=65}}{{sfn|Corbin|2014|p=70}}{{sfn|Amir-Moezzi|2007}}{{sfn|Sachedina|1981|p=181}} Among these accounts are also the encounters of the prominent religious scholars ([[ulama|{{Transliteration|ar|ulama}}]]) with the Hidden Imam.{{sfn|Momen|1985|p=199}}

The descriptions of these contacts often show the concern of the Hidden Imam for the well-being of his followers and how such encounters may prompt the believer's "spiritual resurrection," an interpretation put forward by late mystic sources.{{sfn|Amir-Moezzi|2007}} As the Hidden Imam can only be seen in the end of time, those who see him, it is argued, have attained their end of time.{{sfn|Amir-Moezzi|1998}} For instance, publishers close to the Lebanese Shia militant organization [[Hezbollah]] have published the accounts of some Hezbollah fighters who believed they were directly assisted by al-Mahdi in critical moments on the battlefields of the [[2006 Lebanon War]].<ref name=":02">{{Cite news |last=Cook |first=David |title=Messianism in the Shiite Crescent |url=https://www.hudson.org/research/7906-messianism-in-the-shiite-crescent |access-date=19 May 2017}}</ref>

== Twelver doctrine of occultation ==
The Twelver doctrine of occultation crystallized in the first half of the fourth (tenth) century.{{sfn|Daftary|2013|p=67}} In its simplest form, this doctrine states that Muhammad al-Mahdi, the twelfth Imam, did not die but has been concealed by God from humanity. His life has been miraculously prolonged until the day he manifests himself again by God's permission to fill the earth with justice. This occultation continues until the safety of the Imam can be guaranteed,{{sfn|Momen|1985|p=165}} and until humankind is ready to receive his guidance.{{sfn|Sobhani|2001|p=118}} During the Minor Occultation, he remained in contact with his followers through the four [[Bab (Shia Islam)|Babs]] (gates). During the Major Occultation, which began in 329 (941) and continues to this day, there is no direct communication,{{sfn|Momen|1985|p=165}}{{sfn|Daftary|2013|p=67}}{{sfn|Tabatabai|1975|p=186}} though the Hidden Imam still remains responsible in Twelver belief for the inward spiritual guidance of humankind (whereas his outward role begins with his reappearance).{{sfn|Tabatabai|1975|pp=194–195}}

=== Hadith literature ===
The Twelver literature about the doctrine of occultation is extensive, based on rational and textual arguments.{{sfn|Gleave|2004}}{{sfn|Hussain|1986|pp=17–18}} One such instance is a prophetic hadith, reported by Shia and Sunni authorities,{{sfn|Tabatabai|1975|p=186}} including the canonical ''[[Musnad Ahmad ibn Hanbal]]''.{{sfn|Sobhani|2001|p=115}} One version of this hadith reads, "If the earth had only one day of existence left to it, God would prolong that day until a man of my posterity, whose name will be my name, and his surname my surname, manifests himself; he will fill the earth, filled till then with violence and oppression, with harmony and justice."{{sfn|Corbin|2014|p=71}}{{sfn|Pierce|2016|p=65}} Another prophetic hadith, in circulation long before the occultation,{{sfn|Modarressi|1993|pp=99–100}} predicted that Muhammad was to be followed by twelve successors ({{transliteration|ar|khalifa}}s), during whose reign the Islamic community would be united,{{sfn|Sobhani|2001|p=113}}{{sfn|Modarressi|1993|p=99}} as reported in ''[[Sahih Muslim]]'' and other canonical Sunni sources.{{sfn|Sobhani|2001|p=113}} It is argued that these twelve successors cannot include the (often immoral) Umayyad or Abbasid caliphs and, in any case, their number exceeded twelve. These twelve, he thus concludes, are the [[Twelve Imams]].{{sfn|Sobhani|2001|p=113}}{{sfn|Kohlberg|2009|p=526}} More generally, in Twelver collections of hadith, the reappearance of al-Mahdi is the most frequently cited subject in predictions made by the prophet, his daughter, [[Fatima]], and the Twelve Imams.{{sfn|Amir-Moezzi|2007}}

=== Quran ===
Al-Mahdi is viewed by the Twelvers as a hidden saint in view of verses 18:65–66 of the Quran and the two types of saints in those verses, namely, outwardly manifest, such as Moses, and hidden, like [[Khidr]]. As with the account of Khidr in the Quran, it is held that the Hidden Imam benefits the Islamic community ({{transliteration|ar|umma}}) during the occultation,{{sfn|Sobhani|2001|pp=116–117}} as the sun behind clouds still gives light and warmth.{{sfn|Momen|1985|p=165}}

[[Muhammad al-Baqir]], the fifth Imam, is said to have related verse 21:105 of the Quran to the rise of al-Mahdi: "And verily We have written in the scripture (''[[Zabur]]''), after the reminder, [that] My righteous slaves will inherit the earth."{{sfn|Hussain|1986|p=17}} As another instance, Shaykh Tusi ({{died in|1067}}) connects verses 28:5–6 to the rule of al-Mahdi in the end of time. In particular, verse 28:5 reads, "And We desired to show favor unto those who were oppressed in the earth, and to make them Imams and to make them the inheritors."{{sfn|Hussain|1986|p=17}}

=== Reasons for occultation ===
While the Abbasid threat might have initially forced al-Mahdi into occultation,{{sfn|Momen|1985|pp=162–163}} his absence continues in Twelver belief until initial conditions are met for his reappearance to establish justice and peace on earth. One such condition, according to [[Ja'far Sobhani]], is humankind's readiness for the intellectual and spiritual message of the Hidden Imam. Without these conditions, he argues that al-Mahdi might be killed similar to his predecessors. Similarly, when asked about the reason for the occultation, [[Muhammad al-Baqir]] is reported to have answered, "To prevent his being killed."{{sfn|Sobhani|2001|pp=118–119}} Shia traditions add two more reasons for the occultation, namely, test for the followers of the Imam and their faith, and avoiding the burden of commitment ({{Transliteration|ar|bay'a}}) to unjust rulers of the time.{{sfn|Modarressi|1993|pp=96–97}}{{sfn|Sachedina|1981|p=102}}<ref name="Sachedina1042">{{harvnb|Sachedina|1981|p=104}}</ref> It is also held that the true reason for the occultation will be only known when the Imam reappears as in the story of Musa and Khidr, where the motivation of Khidr for his actions was not immediately revealed to Musa.{{sfn|Sachedina|1981|p=104}}

=== Longevity ===
In response to Sunni criticism and even ridicule,{{sfn|Goldziher|1981|p=201}} Shia scholars have argued that the longevity of the Hidden Imam, born around 868 CE,{{sfn|Momen|1985|p=162}} is not unreasonable given the long lives of [[Khidr]], [[Jesus in Islam|Jesus]], and the [[Dajjal]] (another eschatological figure), as well as secular reports about long-lived men.{{sfn|Madelung|2022}} Along these lines, [[Muhammad Husayn Tabatabai]] emphasizes the miraculous qualities of al-Mahdi, adding that his long life, while unlikely, is not impossible.{{sfn|Tabatabai|1975|p=194}}

=== Reappearance ===
{{Main|Reappearance of Muhammad al-Mahdi|Signs of the appearance of Muhammad al-Mahdi}}

Shortly before the [[Last Judgment]], when commanded by God, al-Mahdi will return to lead the forces of righteousness against the forces of evil in an apocalyptic war that would ultimately establish peace and justice on earth, according to the Twelvers.{{sfn|Momen|1985|p=166}} He is also viewed by the Twelvers as the restorer of true Islam.{{sfn|Madelung|2022}} In his mission, al-Mahdi will be assisted by [[Jesus in Islam|Jesus]], who will kill the Dajjal or "antichrist" in some Islamic accounts.{{sfn|Sachedina|1981|p=171}} Al-Mahdi would also be accompanied by 313 loyal followers, their number identical to the number of Muslim warriors in the [[Battle of Badr]].{{sfn|Amir-Moezzi|1998}} He is expected to reemerge as a young man in possession of the relics of the past prophets, e.g., the staff and arc of Moses.{{sfn|Amir-Moezzi|1998}} The time of his reappearance is unknown, however, and Shia hadiths expressly forbid haste ({{Transliteration|ar|este'jal}}) and setting time ({{Transliteration|ar|tawqit}}) for his return.{{sfn|Amir-Moezzi|1998}}{{sfn|Sachedina|1981|p=150}}

Numerous Shia hadiths predict that the reappearance of al-Mahdi would be heralded by some signs, of which some are inevitable, and others are conditional, i.e., might change by divine decision. Alternatively, some of these signs are general, and some are specific. The foremost general sign of the second coming of al-Mahdi is the prevalence of evil on earth in the form of tyranny, injustice, and religious and moral degradation.{{sfn|Amir-Moezzi|1998}} In particular, at the time, Islam would be devoid of its soul and practiced only outwardly.{{sfn|Momen|1985|p=168}} Only a fraction of the Shia, those who truly practice their Imams' teachings, will remain on the righteous path in the end of time.{{sfn|Amir-Moezzi|1998}}

Among the special signs are the rise of [[Sufyani]], who would later command the enemies of al-Mahdi, the rise of Yamani, who would later support al-Mahdi, the divine cry ({{transliteration|ar|sayha}}, {{transliteration|ar|neda}}) which calls upon men to join al-Mahdi, often followed shortly by another supernatural cry from the earth that invites men to join the enemies of al-Mahdi, the swallowing up ({{Transliteration|ar|kasf}}) of an army dispatched by Sufyani in a desert, and the assassination by [[Mecca]]ns of the messenger of al-Mahdi, referred to as the pure soul ({{Transliteration|ar|al-nafs al-zakiya}}).{{sfn|Amir-Moezzi|1998}}

== Connections with the Islamic figure of Mahdi ==
A widely-held Muslim belief is that a restorer of religion and justice, with the name of [[Mahdi]] ({{lit|rightly guided}}), will rule the world in the end of time.{{sfn|Madelung|2022}} In particular, it appears to be an accepted notion in Sunni Islam that this savior would be a descendant of the Islamic prophet Muhammad through his daughter Fatimah and his son-in-law [[Ali]].{{sfn|Sachedina|1981|p=69}} While absent from the ''Sahih''s of [[Muhammad al-Bukhari]] and [[Muslim ibn al-Hajjaj]], traditions about Mahdi can be found in other canonical Sunni hadith collections, including the works of [[Abu Dawud al-Sijistani]], [[al-Tirmidhi]], [[ibn Majah]], and [[al-Nasa'i]], and [[Ahmad ibn Hanbal]]. These hadiths have likely strengthened the popular belief in Mahdi among Muslims.{{sfn|Madelung|2022}} Historically, various Muslim figures were identified with Mahdi or used the name as an honorific epithet with messianic significance. These include the Umayyad [[Umar II]] and the Abbasid [[al-Mahdi]], among many others.{{sfn|Madelung|2022}}

Unlike Sunni Islam, however, the belief in Mahdi of the lineage of the prophet is central to Shia Islam, in general, and to Twelver Shia, in particular,{{sfn|Amir-Moezzi|2007}} where Mahdi is identified with the twelfth Imam.{{sfn|Momen|1985|p=168}} Distinctive to Shia is also the doctrine of occultation or the temporary absence of Mahdi.{{sfn|Madelung|2022}} Sunni and Shia traditions, however, have much in common about the career of Mahdi.{{sfn|Madelung|2022}} In particular, Moojan Momen lists several signs before the advent of Mahdi which are common to both Sunni and Shia beliefs.{{sfn|Momen|1985|p=168}}

=== Support from Sunni circles ===
As early as the fourth (ninth) century,{{sfn|Modarressi|1993|p=91}} or possibly much earlier,{{sfn|Hussain|1986|p=147}} Shia sources identify the twelfth Imam with the messianic figure of Mahdi in Islam.{{sfn|Modarressi|1993|p=91}} The Twelver authors also aim to establish that the description of Mahdi in Sunni sources applies to the twelfth Imam. Their efforts gained considerable momentum in the seventh (thirteenth) century when several notable Sunni scholars endorsed the Shia view of Mahdi.{{sfn|Madelung|2022}}{{sfn|Amir-Moezzi|2007}} For instance, in his ''Kitab al-Bayan fi akhbar sahib al-zaman'', the [[Shafi'i school|Shafi'i]] traditionist Muhammad ibn Yusuf al-Gandji proved that the twelfth Shia Imam was Mahdi, relying solely on Sunni traditions.{{sfn|Madelung|2022}} Since then, Amir-Moezzi writes, there is Sunni support from time to time for the Twelvers' view of Mahdi.{{sfn|Amir-Moezzi|2007}}

[[Wilferd Madelung]] writes that a major Sunni objection to the Mahdiship of the twelfth Imam, whose name and [[kunya (Arabic)|{{Transliteration|ar|kunya}}]] matches those of the prophet, is that the name of his father, Hasan al-Askari, differs from the prophet's father, [[Abdullah ibn Abd al-Muttalib]]. On the other hand, according to Madelung, al-Aburi testified that this stipulation was later added to the tradition by the [[Kufa]]n transmitter Za'ida ({{died in|777–778}}).{{sfn|Madelung|2022}}

=== Support from Sufi circles ===
There has also been some Sufi support for the Mahdiship of the twelfth Imam.{{sfn|Amir-Moezzi|2007}} [[Al-Bayhaqi]] ({{died in|1066}}) writes that some Sufi gnostics agreed with the Twelvers about the identity and occultation of Mahdi.{{sfn|Madelung|2022}} As another instance, the Egyptian Sufi al-Sha'rani, not known to be sympathetic to the Shia cause, echoed the Twelver views about Mahdi in his ''al-Yawaqit wa al-Jawahir''. Possibly to avoid the Shia implications of this statement, al-Idwi later falsely quoted parts of it and suppressed the rest.{{sfn|Madelung|2022}}

== Birthday celebration ==
The [[Mid-Sha'ban|birthday of Muhammad al-Mahdi]] is celebrated annually in Iran on 15 [[Sha'ban]]. On the evening of the birthday,{{sfn|Richter|2005|p=14}} millions of people in the country celebrate the occasion annually.<ref name="alalam">{{cite news |last1=Staff writers |title=Iran Celebrates Birthday Anniversary of Imam Mahdi |url=http://en.alalam.ir/news/1708528 |access-date=19 May 2016 |work=en.alalam.ir |url-status=live |archive-url=https://web.archive.org/web/20160624040624/http://en.alalam.ir/news/1708528 |archive-date=24 June 2016}}</ref> The city of [[Qom]] is decorated by bright lights and flags.<ref name="NY-birth">{{cite news |last1=Slackman |first1=Michael |title=For Iran's Shiites, a Celebration of Faith and Waiting |url=https://www.nytimes.com/2007/08/30/world/middleeast/30imam.html |access-date=19 May 2016 |publisher=[[The New York Times]] |date=30 August 2007 |url-status=live |archive-url=https://web.archive.org/web/20150605114749/http://www.nytimes.com/2007/08/30/world/middleeast/30imam.html |archive-date=5 June 2015}}</ref> The date of the celebration is based on the Islamic calendar and changes from year to year:

{| class="wikitable"
|-
! Islamic year !! Iran<ref>{{cite web |url=http://www.timeanddate.com/holidays/iran/imam-mahdi-birthday |title=Imam Mahdi's birthday in Iran |access-date=9 April 2017 |url-status=live |archive-url=https://web.archive.org/web/20170222100357/https://www.timeanddate.com/holidays/iran/imam-mahdi-birthday |archive-date=22 February 2017}}</ref>
|-
| 1440 || 21 April 2019
|-
| 1441 || 9 April 2020
|-
| 1442 || 29 March 2021
|-
| 1443 || 19 March 2022
|-
| 1444 || 8 March 2023
|-
| 1445 || 25 February 2024
|-
| 1446 || 14 February 2025
|-
| 1447 || 29 July 2026
|}

== See also ==
{{Portal|Shia Islam}}
* [[Abu'l-Qasim al-Tayyib]], the Occulted Imam and Mahdi of [[Tayyibi Isma'ilism]]
* [[Theology of Twelvers]]
* [[People claiming to be the Mahdi]]
* ''[[Princess of Rome]]''
* [[Occultation (Islam)]]
* [[Final letter of Muhammad al-Mahdi to al-Samarri]]
* [[Dua-e Ahad]]
* [[Du'a Nudba]]
* [[Du'a al-Faraj]]

== References ==
{{Reflist}}

== Bibliography ==
=== Encyclopedias ===
* {{Cite encyclopedia |author-last=Madelung |author-first=W. |author-link=Wilferd Madelung |title=Al-Mahdī |encyclopedia=Encyclopaedia of Islam |editor-first=P. |edition=Second |editor-last=Bearman |editor-link=Peri Bearman |publisher=[[Brill Publishers]] |date=2022}}
* {{cite encyclopedia |date=2004 |title=GHAYBA(T) |encyclopedia=Encyclopedia of Islam and the Muslim World |publisher=[[Macmillan Publishers]] |url=https://archive.org/details/encyclopediaofis0001unse/mode/2up |editor-last=Martin |editor-first=Richard C. |volume=2 |pages=273–274 |isbn=0-02-865604-0 |author-last=Gleave |author-first=Robert}}
* {{cite encyclopedia |title=ESCHATOLOGY III - Imami Shiʿism |encyclopedia=Encyclopaedia Iranica |author-first=Mohammad Ali |author-last=Amir-Moezzi |author-link=Mohammad Ali Amir-Moezzi |volume= VIII/6 |pages=575–581 |date=1998 |url=https://www.iranicaonline.org/articles/eschatology-iii}}
* {{Cite encyclopedia |date=2007 |title=ISLAM IN IRAN VII - THE CONCEPT OF MAHDI IN TWELVER SHI'ISM |encyclopedia=Encyclopaedia Iranica |url=https://iranicaonline.org/articles/islam-in-iran-vii-the-concept-of-mahdi-in-twelver-shiism |volume=XIV/2 |pages=136–143 |author-first=Mohammad Ali |author-last=Amir-Moezzi|author-link=Mohammad Ali Amir-Moezzi}}
* {{cite encyclopedia |encyclopedia=Encyclopedia of Islamic Civilization and Religion |title=HASAN AL-'ASKARI, ABU MUHAMMAD HASAN IBN 'ALI (c. AD 845–874) |editor-first=Ian Richard |editor-last=Netton |editor-link=Ian Richard Netton |publisher=[[Routledge]] |date=2013 |isbn=9781135179670 |page=217 |author-first=Edward D.A. |author-last=Hulmes |url=https://archive.org/details/encyclopediaofis0000unse_h2t8/mode/}}
* {{cite encyclopedia |author-last=Eliash |author-first=J. |title=Ḥasan Al-ʿAskarī |encyclopedia=Encyclopaedia of Islam |edition=Second |editor-first=P. |editor-last=Bearman |publisher=[[Brill Publishers]] |date=2022}}
* {{cite encyclopedia |title=ʿASKARĪ |encyclopedia=Encyclopaedia Iranica |author-last=Halm |author-first=H. |author-link=Heinz Halm |date=1987 |volume=II/7 |page=769 |url=https://www.iranicaonline.org/articles/askari-abu-mohammad-hasan-b}}
* {{cite encyclopedia |date=2008 |title=Hidden Imām |encyclopedia=The New Encyclopedia of Islam |publisher=[[Rowman & Littlefield]] |url=https://archive.org/details/newencyclopediao0000glas/page/n3/mode/2up |editor-last=Glassé |editor-first=Cyril |pages=178–179 |isbn=9781905299683}}
* {{cite encyclopedia |title=ISLAM IN IRAN IX - THE DEPUTIES OF MAHDI |volume=XIV/2 |pages=143–146 |author-first=Verena |author-last=Klemm |author-link=:de:Verena Klemm |date=2007 |url=https://iranicaonline.org/articles/islam-in-iran-ix-the-deputies-of-mahdi |encyclopedia=Encyclopaedia Iranica}}
* {{cite encyclopedia |author-first=Said Amir|author-last=Arjomand |author-link=Saïd Amir Arjomand |date=2000 |title=ḠAYBA |encyclopedia=Encyclopaedia Iranica |url=https://iranicaonline.org/articles/gayba |volume=X/4 |pages=341–344}}

=== Books ===
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* {{cite book |author-last=Daftary |author-first=Farhad |url=https://archive.org/details/shii-heritage-series-farhad-daftary-a-history-of-shii-islam-i.-b.-tauris-2013/mode/2up |title=A History of Shi'i Islam |publisher=[[I.B. Tauris]] |date=2013 |isbn=9780755608669 |author-link=Farhad Daftary}}
* {{cite book |author-last=Hussain |author-first=Jassim M. |url=https://www.al-islam.org/occultation-twelfth-imam-historical-background-jassim-m-hussain |title=Occultation of the Twelfth Imam - A Historical Background |publisher=[[Routledge]] |date=1986 |isbn=9780710301581}}
* {{cite book |author-last=Momen |author-first=Moojan |title=An Introduction to Shi'i Islam |publisher=[[Yale University Press]] |date=1985 |isbn=9780300034998 |author-link=Moojan Momen}}
* {{cite book |last=Tabatabai |first=Sayyid Mohammad Hosayn |url=https://archive.org/details/ShiaInIslamCopy/mode/2up |title=Shi'ite Islam |publisher=[[SUNY Press|State University of New York Press]] |others=Translated by [[Seyyed Hossein Nasr|Sayyid Hossein Nasr]] |date=1975 |isbn=0-87395-390-8 |author-link=Allameh Tabatabaei}}
* {{cite book |author-last=Corbin |author-first=Henry |url=https://archive.org/details/byhenrycorbin/Henry%20Corbin%20-%20History-of-Islamic-Philosophy/mode/2up |title=History Of Islamic Philosophy |publisher=[[Routledge]] |date=2014 |isbn=9781135198893 |translator-last=Sherrard |translator-first=Liadain |author-link=Henry Corbin}}
* {{cite book |author-last=Pierce |author-first=Matthew |title=Twelve Infallible Men - The Imams and the Making of Shi'ism |publisher=[[Harvard University Press]] |date=2016 |isbn=9780674737075 |author-link=Matthew Pierce}}
* {{cite book |title=Introduction to Islamic Theology and Law |author-first=Ignaz |author-last=Goldziher |author-link=Ignác Goldziher |publisher=[[Princeton University Press]] |date=1981 |isbn=9781400843510}}
* {{cite book |last=Donaldson |first=Dwight M. |url={{google books|plainurl=y|id=ZpV7QwAACAAJ|page=190}} |title=The Shi'ite Religion - A History of Islam in Persia and Iraḳ |publisher=AMS Press |date=1933}}
* {{cite book |title=Crisis and Consolidation in the Formative Period of Shi'ite Islam - Abū Ja'far Ibn Qiba Al-Rāzī and His Contribution to Imāmite Shī'ite Thought |author-first=Hossein |author-last=Modarressi |publisher=Darwin Press |date=1993 |isbn=9780878500956 |author-link=Hossein Modarressi |url=https://ebookshia.com/upload/bookFiles/2752/Crisis_and_Consolidation_in_the_Formative_Period_of_Shi'ite_Islam_Abu_Ja'far_ibn_Qiba_al-Razi_and_His_Contribution_to_Imamite_Shi'ite_Thought_-_Hossein_Modarres.pdf}}
* {{cite book |title=The Cambridge history of Islam |volume=1 |editor1-first=P.M. |editor1-last=Holt |editor2-first=Ann K.S. |editor2-last=Lambton |editor3-first=Bernard |editor3-last=Lewis |publisher=[[Cambridge University Press]] |date=1970 |url=https://archive.org/details/cambridgehistory0001unse_v9h2/mode/2up}}
* {{cite book |title=Divine Guide in Early Shi'ism - The Sources of Esotericism in Islam |author-first=Mohammad Ali |author-last=Amir-Moezzi |author-link=Mohammad Ali Amir-Moezzi |publisher=[[SUNY Press]] |date=2016 |isbn=9780791494790}}
* {{cite book |author-last=Mavani |author-first=Hamid |url=https://archive.org/details/religiousauthori0000mava/mode/2up |title=Religious Authority and Political Thought in Twelver Shi'ism - From Ali to Post-Khomeini |publisher=[[Routledge]] |date=2013 |isbn=978-0-415-62440-4}}
* {{cite book |title=Iran - The Culture |author-first=Joanne |author-last=Richter |publisher=Crabtree Publishing Company |date=2005 |isbn=9780778793175 |url=https://archive.org/details/iranculture0000rich}}
* {{cite book |author-last=Sobhani |author-first=Ja'far |url=http://ijtihadnet.com/wp-content/uploads/Doctrines-of_Shii-Islam.pdf |title=Doctrines of Shi'i Islam |publisher=I.B. Tauris |year=2001 |isbn= |translator-last=Shah-Kazemi |translator-first=Reza |author-link=Ja'far Sobhani}}{{ISBN?}}

=== Journal ===
* {{cite journal |last=Kohlberg |first=Etan |title=From Imamiyya to Ithna-ashariyya |journal=Bulletin of the School of Oriental and African Studies |date=2009 |volume=39 |issue=3 |pages=521–534 |doi=10.1017/S0041977X00050989 |s2cid=155070530}}

== Further reading ==
* {{cite book |last=al-Qarashi |first=Baqir Sharif |title=The Life of Imam Al-Mahdi, translated by Syed Athar Husain S.H. Rizvi |publisher=Ansariyan Publications |date=2006 |isbn=964-438-806-2}}
* {{cite web |last=al-Sadr |first=Muhammad Baqir |author-link=Mohammad Baqir al-Sadr |url=https://www.al-islam.org/shiite-encyclopedia/special-specifications-imam-al-mahdi |title=Awaited Saviour |publisher=Imam Al Khoei Islamic |date=1983 |isbn=0-686-90398-6}}
* {{cite book |last=Amini |first=Ibrahim |author-link=Ebrahim Amini |title=Al-Imam Al-Mahdi - The Just Leader of Humanity, translated by Abdulaziz Abdulhussein Sachedina |publisher=Islamic Education and Information Center |date=1996 |isbn=0-9680717-0-8}}
* {{cite book |last=Corbin |first=Henry |author-link=Henry Corbin |title=History of Islamic Philosophy, translated by Liadain Sherrard and [[Philip Sherrard]] |publisher=Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies |date=1993 |isbn=0-7103-0416-1}}
* {{cite encyclopedia |title=AḴŪND ḴORĀSĀNĪ |encyclopedia=Encyclopædia Iranica |volume=I/7 |pages=732–735 |author-first=A. |author-last=Hairi |url=http://www.iranicaonline.org/articles/akund-molla-mohammad-kazem-korasani |date=1984}}
* {{cite book |last1=Sayej |first1=Caroleen Marji |title=Patriotic Ayatollahs - Nationalism in Post-Saddam Iraq |date=2018 |publisher=[[Cornell University Press]] |page=67 |isbn=9781501714856 |doi=10.7591/cornell/9781501715211.001.0001 |url=https://cornell.universitypressscholarship.com/view/10.7591/cornell/9781501715211.001.0001/upso-9781501715211}}
* {{Cite journal |last=Hermann |first=Denis |date=1 May 2013 |title=Akhund Khurasani and the Iranian Constitutional Movement |url=https://www.tandfonline.com/doi/abs/10.1080/00263206.2013.783828 |jstor=23471080 |journal=Middle Eastern Studies |volume=49 |issue=3 |pages=430–453 |doi=10.1080/00263206.2013.783828 |s2cid=143672216 |issn=0026-3206|url-access=subscription }}
* {{cite book |author-last=Bayat |author-first=Mangol |date=1991 |title=Iran's First Revolution - Shi'ism and the Constitutional Revolution of 1905-1909 |url=https://global.oup.com/academic/product/irans-first-revolution-9780195068221?cc=us&lang=en& |series=Studies in Middle Eastern History |publisher=[[Oxford University Press]] |isbn=978-0-19-506822-1}}
* {{cite book |last=Nasr |first=Seyyed Hossein |author-link=Seyyed Hossein Nasr |author2=Hamid Dabashi |author2-link=Hamid Dabashi |title=Expectation of the Millennium - Shi'ism in History |publisher=[[SUNY Press]] |date=1989 |isbn=0-88706-843-X}}

== External links ==
{{Sister project links |wikt=no |b=no |n=no |s=no |v=no |voy=no |species=no |d=Q8917042 |display=Muhammad al-Mahdi}}
* [http://www.twelvershia.net/2017/02/11/understanding-imamate-early-shia-society/ Understanding Imamate in the Early Shia Society]
* [http://www.twelvershia.net/2017/01/07/identifying-infallible-imam/ Identifying the infallible imam/]
* [http://twelfthimam.net/ Twelfth Imam]
* [http://www.twelvershia.net/2015/10/30/the-shia-mahdi/ The Shia Mahdi - the history of confusion]

=== Al-Islam.org ===
* [https://www.al-islam.org/shiite-encyclopedia/special-specifications-imam-al-mahdi Special specifications of Imam al-Mahdi (as)]
* [http://www.al-islam.org/al-tawhid/default.asp?url=mahdi/discussion.htm ''A Discussion concerning the Mahdi''], by [[Muhammad Baqir al-Sadr]]
* [https://www.al-islam.org/blessed-birth-imam-mahdi-mohammad-reza-ansari/days-newborn The Days of the Newborn]
* [https://www.al-islam.org/ask/what-evidence-is-there-regarding-the-birth-of-imam-mehdi-as/sayyed-mohammad-al-musawi What evidence is there regarding the birth of Imam Mehdi (AS)?]

=== Encyclopedia Britannica ===
* [https://www.britannica.com/eb/article-9054165/Muhammad-al-Mahdi-al-Hujjah Muḥammad al-Mahdī al-Ḥujjah]
* [https://www.britannica.com/eb/article-9036670/ghaybah Ghaybah]
* [https://www.britannica.com/eb/article-9050117/mahdi Mahdi]

{{s-start}}
{{s-rel|sh}}
{{s-bef|before = [[Hasan al-Askari]]}}
{{s-ttl|title = [[List of Imams|12th]] [[Imamah (Shi'a doctrine)|Imam]] of [[Twelver]] [[Shia Islam]]|years = 874 – present}}
{{s-non|reason = [[Major Occultation]]}}
{{s-end}}

{{Shia Imams}}

{{Authority control}}

{{DEFAULTSORT:Mahdi, Muhammad}}
[[Category:869 births]]
[[Category:Twelve Imams]]
[[Category:Year of death unknown]]
[[Category:Asian people whose existence is disputed]]
[[Category:Shia eschatology]]
[[Category:Muhammad al-Mahdi| ]]
[[Category:9th-century imams]]
[[Category:People of Byzantine descent]]
[[Category:Husaynids]]
[[Category:9th-century Arab people]]
[[Category:Mahdism]]

Hasan al-Askari

2026-10-04T07:14:20Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Eleventh of the Twelve Shia Imams}}
{{Use dmy dates|date=October 2024}}
{{Infobox religious biography
| honorific_prefix =
| name = Hasan al-Askari<br />{{lang|ar|ٱلْحَسَن ٱلْعَسْكَرِيّ}}
| honorific_suffix = {{transliteration|ar|[[Silence|al-Samet]]}}
| birth_name =
| birth_date = 8 [[Rabi' al-Thani]] 232 [[Hijri year|AH]]<br />({{circa}} 844)
| birth_place = [[Medina]], [[Abbasid Empire]]
| death_date = 8 [[Rabi al-Awwal]] 260 AH<br />({{circa}} {{Death date and age|874|1|1|846|12|6|df=yes}}
| death_place = [[Samarra]], [[Abbasid Empire]]
| death_cause = Poisoned{{efn|Poisoned by the Abbasid official as per [[Twelver]] Shia sources}}
| resting_place = [[Al-Askari shrine]]<br />[[Samarra]], Iraq
| resting_place_coordinates = {{Coord|34|11|54.5|N|43|52|25|E|type:landmark|display=inline}}
| title = al-ʿAskarī (“of the military garrison”)
| office1 = 11th [[Imamate in Twelver doctrine|Shia Imam]]
| term_start1 = 868
| term_end1 = 874
| predecessor1 = [[Ali al-Hadi]]
| religion = [[Islam]]
| spouse = [[Narjis]] (disputed)
| children = [[Muhammad al-Mahdi]]
| parents = {{plainlist|
* [[Ali al-Hadi]]
* Hudayth (or Susan or Salil)
}}
| relatives = [[Ja'far ibn Ali al-Hadi|Ja'far]] (brother){{break}}[[Muhammad ibn Ali al-Hadi|Muhammad]] (brother)
| image_size =
| background = #CEF2CE
| successor1 = [[Muhammad al-Mahdi]]
| image = Chester Beatty T 414 fol 129r Hasan al-Askari.png
| caption = 16th‑century [[Ottoman Empire|Ottoman]] iconographic depiction of Hasan al-Askari
| sect = [[Shia Islam|Shia]]
}}

{{Twelvers}}

'''Hasan al-Askari''' ({{langx|ar|الحَسَن بْن عَلِيّ ٱلْعَسْكَرِيّ|translit=al-Ḥasan ibn ʿAlī al-ʿAskarī}}; {{circa|844|874}}) was a descendant of the Islamic prophet [[Muhammad]], the [[Twelver Shi'ism|eleventh]] of the [[Twelve Imams]], and father of [[Muhammad al-Mahdi]]. He was born in [[Medina]] in 844 and brought with his father, [[Ali al-Hadi]], to the garrison town of [[Samarra]] in 848, where the [[Abbasid Caliphate|Abbasid]] caliphs held them under close surveillance until their deaths, even though neither were politically active. After the death of al-Hadi in 868, the majority of his followers acknowledged his son, al-Askari, as the next Imam. Al-Askari's contact with Shia Muslims was restricted by the Abbasid caliphs, and he communicated with his followers through the network of representatives ([[Wokala]]). He died in Samarra in 873 at the age of about twenty-eight and was buried in the family home next to his father, which later developed into the [[Al-Askari Shrine]], a [[Holiest sites in Shia Islam|holy site in Shia Islam]].

Shia sources hold the Abbasids responsible for the death of al-Askari and his father. A well-known early Shia commentary of the [[Quran]] is attributed to al-Askari. Al-Askari died without leaving an heir, which created widespread confusion and fragmented the Shia Muslims into several sects, all of which either disappeared in a few decades or absorbed within the mainstream Twelver Shia Islam. The Twelvers hold that al-Askari had a son, named Muhammad al-Mahdi, who was kept hidden from the public out of fear of Abbasid persecution. He is identified as the [[Mahdi]], the awaited [[Messiah|messianic]] and [[Eschatology|eschatological]] figure who will reappear before the [[Eschatology|End Times]] by God's permission to fill the earth with justice alongside [[Jesus in Islam|Isa]] ([[Jesus]]). Al-Mahdi succeeded to the [[Imamate in Shia doctrine|Imamate]] after the death of his father al-Askari and entered [[Occultation (Islam)|occultation]].

== Titles ==
Hasan ibn Ali is known by the titles al-Samet ({{lit|the quiet}}), al-Hadi ({{lit|the guide}}), and al-Zaki ({{lit|the pure}}),{{sfn|Halm|1987}} though his most common title is al-Askari ({{lit|military}})، on the account of his almost life-long detention in [[Samarra]],{{sfn|Momen|1985|p=44}} a garrison town not far from [[Baghdad]] which was the capital of the [[Abbasid Caliphate|Abbasids]] at the time.{{sfn|Donaldson|1933|p=209}}{{sfn|Daftary|2013|p=62}} As a great-grandson of [[Ali al-Rida]], the eighth of the [[Twelve Imams]], Hasan was also known by his contemporaries as Ibn al-Rida (lit|"son of al-Rida").{{sfn|Eliash|2022}}{{sfn|Donaldson|1933|p=218}}

== Life ==
=== Birth and early life ===
Most Shia sources state that Hasan ibn Ali was born in [[Rabi' al-Awwal]] 230 [[Islamic calendar|AH]] (November 844),{{sfn|Eliash|2022}} though other given dates range from 845 to 847.{{sfn|Halm|1987}}{{sfn|Momen|1985|p=44}}{{sfn|Tabatabai|1975|p=184}} The Shia currently celebrate 8 [[Rabi' al-Thani]] as his birthday.{{sfn|Momen|1985|p=239}} Hasan was born in [[Medina]],{{sfn|Eliash|2022}}{{sfn|Momen|1985|p=44}}{{sfn|Halm|1987}} though Donaldson has cast doubt on this, as he is uncertain between Medina and Samarra.{{sfn|Donaldson|1933|p=217}} His father was the tenth Shia Imam, [[Ali al-Hadi]], and his mother was a freed slave (''umm walad''), whose name is variously given as Hudayth, Susan, or Salil in different sources.{{sfn|Eliash|2022}} At the age of about two,{{sfn|Momen|1985|p=44}} Hasan was brought to Samarra with his father in 233 or 234 AH (847–849),{{sfn|Eliash|2022}}{{sfn|Madelung|1985}} where the latter was held under close surveillance by the Abbasid caliphs until his death in 254 (868), some twenty years later.{{sfn|Bernheimer|2022}}

When Hasan was about twenty-two,{{sfn|Momen|1985|p=44}} an agent of his father is said to have providentially bought a Byzantine concubine, named Narjis (Narcissus),{{sfn|Donaldson|1933|p=222}} who was given to Hasan in marriage,{{sfn|Amir-Moezzi|2007}} and later bore him his only son.{{sfn|Momen|1985|p=44}}{{sfn|Glassé|2008}} Other sources give her name variously as Sayqal, Sawsan, and Rayhana.{{sfn|Momen|1985|p=161}} The detailed accounts of [[Mohammad-Baqer Majlesi]] and [[Shaykh Tusi]] describe Narjis as a captured granddaughter of the Byzantine emperor and a pious woman who was told in a dream about her future union with Hasan,{{sfn|Donaldson|1933|pp=218–222}}{{sfn|Momen|1985|p=161}} though these accounts have been described as hagiographic.{{sfn|Amir-Moezzi|2007}} Some other accounts describe Narjis as [[Nubians|Nubian]].{{sfn|Amir-Moezzi|2007}}

=== During the reign of Abbasids ===
A significant part of al-Askari's life, both during his own imamate and his father's, was spent in a situation where the Abbasid Caliphate had become a tool for rival emirs who played an effective role in the government system. The hostile rivalries between the emirs of the Abbasid system had caused the caliphs to hold the caliphate for short periods, which had severely weakened the foundations of the caliphate.{{sfn|Pakatchi|2019}}

==== Reign of al-Mustain ====
Perhaps the first recorded political stance in the life of al-Askari dates back to when he was about 20 years old and his father was still alive. In fact, it was in 252 AH, two years before he assumed the Imamate, that al-Askari reportedly wrote a letter, addressed to a [[Tahirid dynasty|Tahirid emir]], Abu Ahmad Ubaydullah ibn Abdullah ibn Tahir, (the brother of [[Tahir ibn Abdallah]], the emir of [[Greater Khorasan|Khorasan]]), who was an opponent of [[al-Musta'in]], in which he calls the caliph a "tyrant" and asks God to remove him. Shortly after, following a rebellion against Musta'in, he was deposed and al-Mu'tazz succeeded him as caliph. According to Ibn Athir, Abu Ahmad Tahiri himself played an important role in the rebellion against al-Musta'in and his killing.{{sfn|Pakatchi|2019}}

==== Reigns of al-Mu'tazz ({{reign|866|869}}) and al-Muhtadi ({{reign|869|870}}) ====
In 252 AH, Musta'in was overthrown and his enemy, Mu'taz, assumed the caliphate. According to Pakatchi, given the animosity between Mu'taz and Musta'in, and the fact that Mu'taz's powerful emirs, such as Abu Ahmad Taheri, had informed the new caliph of al-Askari's hatred for the murdered caliph, Mu'taz would not have shown hostility towards him and his father at the beginning of his reign, at least on the surface. In 254 AH, when al-Hadi died and al-Askari succeeded his father, al-Askari enjoyed relative freedom and lived in his own home, despite the restrictions imposed on his activities.

Less than a year into his imamate, Pakatchi writes, the caliph became suspicious of the Imam. Al-Askari's diligent efforts to maintain and reform the Shia financial system and collect funds, which began at the very beginning of his imamate, and his extensive correspondence with the Shias of various regions, and the influence he had even over some government officials such as Abu Ahmad Taheri, could have caused the caliph to worry.{{sfn|Pakatchi|2019}}

In the second year of Askari's imamate and the last year of Mu'taz's caliphate, i.e. 255 AH, al-Askari was imprisoned by al-Mu'tazz in Baghdad, and he was kept in prison through the short reign of al-Muhtadi, the next caliph.{{sfn|Donaldson|1933|p=222}}{{sfn|Halm|1987}}{{sfn|Pakatchi|2019}}

During the reign of Mu'taz and before his death, some plots to assassinate Askari apparently failed.{{sfn|Pakatchi|2019}}
Shortly after, Mu'taz died, and the short period of Muhtadi's caliphate was marked by conflict between the rulers. Although Muhtadi had Mu'tazilite leanings, this did not prevent the caliph from persecuting Askari, since [[Salih ibn Wasif]], who was the most powerful emir in the court of the previous caliph, still had so much authority that the caliph could not oppose his decisions.{{sfn|Pakatchi|2019}}

In the last period of the Caliphate of al-Muhtadi, the Caliph adopted a strict policy towards the Shias, intending to drive them away from the important centers of Iraq; the pressure on the Shia prisoners also increased, and it was at this time that a certain emir named Nasr ibn Ahmad al-Zubairi agreed to carry out the Caliph's intention to kill al-Askari, but this decision coincided with the collapse of al-Muhtadi government. Nasr ibn Ahmad al-Zubairi was forced to go to war, according to al-Tabari, in which he was killed on the first of Rajab 256 AH. This event was considered by al-Askari as a sign of God's power. Al-Muhtadi himself was deposed from the Caliphate on the 29th of Rajab following a widespread rebellion, and his death occurred shortly thereafter.{{sfn|Pakatchi|2019}}

==== Reign of al-Mu'tamid ({{reign|870|892}}) ====
The persecution of the Shia continued under al-Mu'tamid, a son of [[al-Mutawakkil]].{{sfn|Daftary|2013|p=63}} It is believed that most of al-Askari's prison experiences happened during the caliphate of al-Mu'tamid, who is represented in Shia sources as his main oppressor.{{sfn|Donaldson|1933|p=222}} Al-Mu'tamid ruled for thirteen years (256–279 AH), but only four years of this reign coincided with the life of al-Askari. The reign of al-Muttamid coincided with the revolts of the Alawites and individuals associated with them. [[Zanj Rebellion|Sahib al-Zanj]], claiming Alawi descent, was the most important threat to al-Muttamid's rule. Zanj's violent and reckless actions were worrying even for the Imamiyyah leadership. Al-Askari clearly declared that "Sahib al-Zanj is not from us, the Ahl al-Bayt". The purpose of this stance, according to Pakatchi, was, on the one hand, to prevent the general public from attributing the misconduct of Sahib al-Zanj to the Imamiyya and the [[Ahl al-Bayt]], and another purpose was to prevent the Abbasid government from increasing its strictness against the Shiites, relying on the uprising of Sahib al-Zanj.{{sfn|Pakatchi|2019}}

However, in 260, al-Mu'tamid, who had freed Askari at the beginning of his reign, ordered Askari and his brother Ja'far to be arrested and taken to prison. Although after a month the caliph was forced to release them, probably for the sake of state interests, but he did not allow him to return to his home in Samarra, instead sent him to "Dar al-Hasan ibn Sahl" to keep a close eye on him. Shortly afterwards, news of his death was circulated.{{sfn|Pakatchi|2019}}

Al-Askari is said to have criticized the caliph for restricting the administration of [[Khums]] ({{lit|one-fifth}}), the Islamic alms distributed among the descendants of the prophet,{{sfn|Donaldson|1933|p=225}} who were forbidden from receiving general alms in the prophet's lifetime.{{sfn|Madelung|1997|p=50}} In his lifetime, a main source of assistance for the poor in his clan, the [[Banu Hashim]], was the income of agricultural lands in [[Fadak]].{{sfn|Sajjadi|2022}} Historically, [[Abu Bakr]], the first [[Rashidun]] caliph, discontinued the prophet's policies and, in particular, reappropriated Fadak as public property,{{sfn|Madelung|1997|p=50}}{{sfn|Sajjadi|2022}} forcing Banu Hashim to rely on general alms,{{sfn|Madelung|1997|p=50}} possibly to undermine their claims to the caliphate and cut their privileges as the prophet's kins.{{sfn|Aslan|2011|p=122}}{{sfn|Jafri|1979|pp=47–48}} This policy was partially reversed by his successor, [[Umar]],{{sfn|Madelung|1997|p=62}} and then by the [[Umayyad Caliphate|Umayyad]] [[Umar II]], though later caliphs again appended Fadak to the state treasury.{{sfn|Donaldson|1933|p=225}}

== Death ==
[[File:اثناء_احياء_احدى_الشعائر_الدينية_في_المدينة.jpg|thumb|The [[Al-Askari Shrine]] in [[Samarra]], [[Iraq]], where [[Ali al-Hadi]] and Hasan al-Askari, the tenth and eleventh Imams, are buried. It is a [[Holiest sites in Shia Islam|holy site in Shia Islam]].]]
At the age of about twenty-eight,{{sfn|Daftary|2013|p=63}} al-Askari died on 1 or 8 [[Rabi' al-Awwal]] 260 AH (25 December 873 or 1 January 874) after a week-long illness.{{sfn|Momen|1985|p=44}}{{sfn|Eliash|2022}} The Shia currently commemorate 8 [[Rabi' al-Awwal]] for this occasion.{{sfn|Momen|1985|p=239}} Shia sources commonly attribute his death to poisoning at the instigation of al-Mu'tamid.{{sfn|Momen|1985|p=44}} During the week of his illness, many notable Alid and Abbasid figures visited him on his deathbed and the caliph also sent his doctors and servants to attend the Imam.{{sfn|Eliash|2022}} However, considering that al-Askari did not have an obvious heir,{{sfn|Tabatabai|1975|p=185}}{{sfn|Daftary|2013|p=63}} Tabatabai maintains that the caliph intended to closely monitor the Imam and later continued to search for his offspring after his death.{{sfn|Tabatabai|1975|p=185}} Hussain, [[Mohammad Ali Amir-Moezzi]], and [[Abdulaziz Sachedina]] present similar accounts.{{sfn|Hussain|1986|p=76}}{{sfn|Amir-Moezzi|2007}}{{sfn|Sachedina|1981|p=41}}

Al-Askari was buried in the family home, next to his father, [[Ali al-Hadi]].{{sfn|Esposito|2004|p=27}}{{sfn|Bernheimer|2022}} The house was later expanded to a major shrine by various Shia and Sunni patrons. More recently, [[Naser al-Din Shah Qajar]] ordered to rebuild the complex in 1868–1869 and the golden dome was added in 1905.{{sfn|Bernheimer|2022}} The shrine also houses the tomb of his aunt, [[Hakima Khatun]].{{sfn|Esposito|2004|p=105}} As an important destination for Shia pilgrimage, the shrine was bombed in February 2006 and badly damaged.{{sfn|Adamec|2017|p=388}} Another attack was executed on 13 June 2007, which led to the destruction of the two minarets of the shrine.<ref>{{cite news |title=Blast hits key Iraq Shia shrine |publisher=[[BBC News]] |url=https://news.bbc.co.uk/1/hi/world/middle_east/6747419.stm |url-status=live |access-date=14 September 2016 |archive-url=https://web.archive.org/web/20161107033922/http://news.bbc.co.uk/2/hi/middle_east/6747419.stm |archive-date=7 November 2016}}</ref><ref>{{cite news |title=Iraqi blast damages Shia shrine |publisher=[[BBC News]] |url=https://news.bbc.co.uk/2/hi/middle_east/4738472.stm |url-status=live |access-date=14 September 2016 |archive-url=https://web.archive.org/web/20161002181618/http://news.bbc.co.uk/2/hi/middle_east/4738472.stm |archive-date=2 October 2016}}</ref> Authorities in Iraq hold [[al-Qaeda]] responsible for this attack.<ref>Graham Bowley (13 June 2007), "Minarets on Shia Shrine in Iraq Destroyed in Attack", [[The New York Times]].</ref>

== Imamate ==
[[File:Hasan al-Askari Masjid an-Nabawi Calligraphy.svg|thumb|Hasan al-Askari [[calligraphy]] at the [[Prophet's Mosque]] in Medina.]]

=== Designation as the Imam ===
After the death of al-Hadi in 868, the majority of his followers acknowledged his son, Hasan al-Askari, as their next Imam. Shia sources report that al-Hadi designated Hasan as the next Imam a few months before his death.{{sfn|Daftary|2013|pp=62–63}}{{sfn|Eliash|2022}} After al-Hadi, his another son, Ja'far, unsuccessfully claimed the imamate for himself.{{sfn|Daftary|2013|pp=62–63}} Madelung adds that some had expected another son of al-Hadi, [[Muhammad ibn Ali al-Hadi]], to be the next Imam but he predeceased his father in Samarra.{{sfn|Madelung|1985}}

=== Network of representatives ===
The imamate of al-Askari began in 868 and lasted only about six years,{{sfn|Momen|1985|p=44}} overlapping with the caliphates of the Abbasid [[al-Mu'tazz]], [[al-Muhtadi]], and [[al-Mu'tamid]].{{sfn|Donaldson|1933|p=222}} During these years, though not politically active, al-Askari mostly lived under house arrest in Samarra, subject to constant surveillance.{{sfn|Eliash|2022}}{{sfn|Pierce|2016|p=137}} Tabatabai and Sachedina write that al-Askari was not allowed any social contact with the general Shia population.{{sfn|Tabatabai|1975|p=184}}{{sfn|Sachedina|1981|p=29}} Tabatabai also suggests that these restrictions were placed on al-Askari because the caliphate had come to know about the traditions, circulating among the Shia elite, which predicted that the eleventh Imam would father the eschatological [[Mahdi]].{{sfn|Tabatabai|1975|pp=184–185}}

Al-Askari therefore communicated with his followers mostly through a network of representatives,{{sfn|Momen|1985|p=44}}{{sfn|Hulmes|2013}} notably [[Uthman ibn Sa'id al-Asadi]].{{sfn|Eliash|2022}}

The representatives were responsible for administering Shia affairs and collecting religious funds, although agents such as Ibrahim ibn Hilal Abartai had deviated from the Imam's command, and for this reason, al-Askari had written a letter, disowning him, and cursing him.{{sfn|Pakatchi|2019}}

The use of these representatives was a step towards establishing the tradition of the [[Bab (Shia Islam)|abwāb]] (gates), according to Pakatchi. Other than Uthman ibn Saeed, Aqid, a special servant of the Imam that raised him from childhood, was the bearer of many of his letters to the Shias. And a person with the nickname Gharib Abu al-Adian, who was also the Imam's servant, was responsible for sending some letters. A group that was the forerunner of the [[Alawites|Nusayriyyah]] has introduced [[Ibn Nusayr|Muhammad ibn Nusayr]] as his [[Bab (Shia Islam)|Bab]].

Upon entering the period of the Minor Occultation, Uthman ibn Saeed, played the role of the first representative, and special deputy of the twelve Imam, [[Muhammad al-Mahdi]].{{sfn|Pakatchi|2019}}

=== Ghulat ===
Small groups of {{transliteration|ar|[[ghulat]]}} ({{lit|exaggerators}}), mostly formed earlier, continued their activities in the lifetime of al-Askari. They often conferred divinity and ascribed supernatural abilities to the Shia Imams and included the Numayriyya, forefathers of present-day [[Alawites]], who followed [[Ibn Nusayr|Mohammad ibn Nusayr]] al-Numayri in [[Kufa]], and became popular in the late 10th century in [[Aleppo]], [[Sinjar]] and [[Anah]];<ref name="Winter2016">{{cite book |last1=Winter |first1=Stefan |title=A History of the ‘Alawis: From Medieval Aleppo to the Turkish Republic |date=2016 |publisher=Princeton University Press |isbn=9780691173894}}</ref> and the Isḥaqiyya, the adherents of Isḥāq ibn Moḥammad al-Nakha'i al-Baṣri in [[Basra]], [[Baghdad]], and [[Al-Mada'in]].{{sfn|Halm|1987}}

=== Succession ===
{{Main|Muhammad al-Mahdi}}

As the eleventh Shia Imam, al-Askari died in 873-874 without leaving an obvious heir,{{sfn|Halm|1987}} which created widespread confusion ({{transliteration|ar|hayra}}) and fragmented the Shia community into up to twenty sects.{{sfn|Momen|1985|p=59}}{{sfn|Daftary|2013|p=63}} All these sects, however, disappeared within a hundred years except the Twelver Shia.{{sfn|Momen|1985|p=60}}{{sfn|Halm|1987}} Some of them held that the imamate ceased with al-Askari and the Waqifiyya maintained that he would later emerge as the eschatological [[Mahdi]]. Others concluded that [[Muhammad ibn Ali al-Hadi]], a deceased brother of al-Askari, must have been the true Imam. Yet others accepted the imamate of [[Ja'far ibn Ali al-Hadi]], another brother of al-Askari,{{sfn|Momen|1985|pp=59–60}} who had earlier unsuccessfully claimed the imamate for himself after the death of their father, al-Hadi.{{sfn|Daftary|2013|p=63}} Some believed that the twelfth Imam would be born in the end of times to a descendant of al-Askari.{{sfn|Momen|1985|p=162}}

=== Occultation ===
The group that went on to become the Twelvers largely held that al-Askari had a son,{{sfn|Daftary|2013|p=63}} named Abu al-Qasim Muhammad, same name as the prophet.{{sfn|Momen|1985|p=161}}{{sfn|Tabatabai|1975|p=185}} Born around 255 (868),{{sfn|Momen|1985|p=162}}{{sfn|Donaldson|1933|p=229}} he is also known as [[Muhammad al-Mahdi]] ({{lit|the rightly guided}}).{{sfn|Gleave|2004}} Out of the fear of Abbasid persecution, Muhammad was kept hidden from the public and his existence was only known to a few trusted associates of the eleventh Imam.{{sfn|Daftary|2013|p=63}}{{sfn|Amir-Moezzi|2007}} After the death of his father, Muhammad is said to have made his only public appearance to lead the funeral prayers for his father instead of his uncle, Ja'far.{{sfn|Momen|1985|p=161}}{{sfn|Donaldson|1933|p=234}} He was not seen publicly afterwards and entered a state of occultation for the fear of persecution.{{sfn|Momen|1985|p=161}}{{sfn|Gleave|2004}} This is said to have happened in the family home in Samarra, where currently a mosque stands, under which there is a cellar ({{transliteration|ar|sardab}}) that hides a well (Bi'r al-Ghayba, {{lit|well of the occultation}}), into which al-Mahdi is said to have disappeared.{{sfn|Momen|1985|pp=161–162}}{{sfn|Donaldson|1933|p=233}}{{sfn|Glassé|2008}}

Immediately after the death of al-Askari,{{sfn|Modarressi|1993|p=77}} his main representative ({{transliteration|ar|wakil}}), [[Uthman ibn Sa'id al-Asadi]], claimed to be the Bab ({{lit|gate}}) to the hidden al-Mahdi. This was likely not a radical change for the Shia. Indeed, the tenth and eleventh Imams were also effectively in occultation for the majority of the Shia, as both Imams were held nearly isolated and under close surveillance by the Abbasid caliphs in Samarra.{{sfn|Momen|1985|pp=162–163}} Uthman received petitions and made available their responses, sometimes in writing.{{sfn|Daftary|2013|p=64}} According to Daftary, these responses were in Uthman's handwriting,{{sfn|Daftary|2013|p=64}} whereas Hussain holds that the handwriting and style did not change even after Uthman's death, suggesting that the responses were written by al-Mahdi. This consistency, according to Hussain, partially explains the consensus of his followers on when the Major Occultation began.{{sfn|Hussain|1986|pp=139–140}}

Uthman later introduced his son, [[Abu Jafar Muhammad ibn Uthman]], as the next representative of al-Mahdi. In turn, he nominated [[Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti]] as the next representative. After about seventy years, this period of Minor Occultation ({{transliteration|ar|al-ghaybat al-sughra}}) ended with the death of the fourth representative, [[Abu al-Hasan Ali ibn Muhammad al-Samarri]], who is said to have received a letter from al-Mahdi in 329 (941). The letter predicted the death of Abu al-Hasan in six days and announced the beginning of the Major Occultation ({{transliteration|ar|al-ghaybat al-kubra}}) which, the letter stated, would continue until God grants permission to al-Mahdi to manifest himself again in a time when the earth would be filled with tyranny.{{sfn|Momen|1985|pp=162–164}} It has been noted that the number of these agents was not limited to four in early Shia sources,{{sfn|Daftary|2013|p=64}}{{sfn|Momen|1985|p=164}} and Momen suggests that the former network of the representatives ({{transliteration|ar|wukala}}) likely continued to operate during the Lesser Occultation.{{sfn|Momen|1985|p=164}}

=== Twelver doctrine of occultation ===
The Twelver doctrine of occultation ({{transliteration|ar|ghayba}}) crystallized in the first half of the fourth (tenth) century.{{sfn|Daftary|2013|p=67}} In its simplest form, this doctrine states that Muhammad al-Mahdi, the twelfth Imam, did not die but has been concealed by God from the mankind and his life has been miraculously prolonged until the day he manifests himself again by God's permission to fill the earth with justice. This occultation continues until the life of Imam is not threatened by enemies,{{sfn|Momen|1985|p=165}} and until the humankind is ready to receive his guidance.{{sfn|Sobhani|2001|p=118}} During the Minor Occultation, he remained in contact with his followers through the four Babs (gates). During the Major Occultation, which started in 329 (941) and continues to this day, there is no direct communication,{{sfn|Momen|1985|p=65}}{{sfn|Daftary|2013|p=67}}{{sfn|Tabatabai|1975|p=186}} though the Imam still remains responsible in Shia belief for the spiritual guidance of humankind,{{sfn|Tabatabai|1975|pp=174–175}} as the sun behind a cloud still gives light and warmth.{{sfn|Momen|1985|p=165}} It also is believed that al-Mahdi occasionally appears to the pious in person or more commonly in dreams and visions. The accounts of these encounters are popular among the Shia.{{sfn|Momen|1985|p=65}}{{sfn|Corbin|2014|p=70}}{{sfn|Amir-Moezzi|2007}} The Shia literature about the doctrine of occultation is extensive, based both on rational and textual arguments.{{sfn|Gleave|2004}} One such instance is a famous hadith attributed to the prophet by both Shia and Sunni authorities.{{sfn|Tabatabai|1975|p=186}} This hadith states that "If the earth had only one day of existence left to it, God would prolong that day until a man of my posterity, whose name will be my name, and his surname my surname, manifests himself; he will fill the earth, filled till then with violence and oppression, with harmony and justice."{{sfn|Corbin|2014|p=71}}{{sfn|Pierce|2016|p=65}}

== Contributions ==
=== Contributions to Quranic exegesis ===
Interpretation of Quranic verses is one of the areas that has been the focus of Hassan Askari's efforts. Tafsir "[[Basmala|In the name of Allah]], [[Rahman (Islamic term)|the Most Gracious]], [[Rahim|the Most Merciful]]" (Ibn Sha'ba, 487; Masoudi, 264), Tafsir "Thee we worship and Thee we ask for help." ([[Al-Fatiha]] / 1 / 5; See: Waram, 2 / 95), Tafsir "And [mention] when your Lord took from the children of Adam..." ([[Al-A'raf]][https://tanzil.net/#trans/en.sahih/7:172] / 7 / 172; see: Masoudi, 264), the interpretation of "Allah eliminates what He wills or confirms, and with Him is the Mother of the Book." ([[Ar-Ra'd]]/ 13 /39 ; see: ibid.; also Tusi, al-Ghaiba, 430–431; Rawandi, al-Kharaij, 2 / 688; Ibn Hamzah, 567), the interpretation of "O my father, why do you worship ..." ([[Maryam (surah)|Maryam]] / 19 / 42; See: Qumi, 2/51) and the interpretation of "To Allah belongs the command before and after" ([[Ar-Rum]]/ 30 / 4; see: Ibn Shahr Ashub, 3 / 535) are among them.{{sfn|Pakatchi|2019}}

In addition to these, a well-known early Shia commentary of the Quran is attributed to al-Askari,{{sfn|Campo|2009}} which is believed to be authentic by some Shia authorities, notably, [[Al-Shaykh Al-Mufid]].{{sfn|Mavani|2013|p=63}}

Even if the attribution is not correct, Pakatchi believes that al-Askari's fame for interpretative discussions has provided the basis for this attribution. Meanwhile, some critics have doubted the attribution of the entire text to al-Askari, and have accepted the principle that some of the contents of the book may have come from the Imam.{{sfn|Pakatchi|2019}}

=== Contributions to theology ===
==== Aql and Jahl ====
The issue of the opposition between reason ([['Aql|Aql]]) and ignorance ([[Jahiliyyah|Jahl]]) and their armies, which was previously raised by [[Ja'far al-Sadiq]] and [[Musa al-Kazim]], has found a new dimension in the teachings of al-Askari. According to al-Askari, it is the wise person who is the addressee of divine commands and words, and God has not made anyone but the wise person His addressee. Just as the beauty of the face causes external beauty, the beauty of the intellect also causes internal beauty. Ignorance is the enemy of man and always increases the suffering of the ignorant. In the teachings of al-Askari, ignorance is not something that can be removed by education and training, and the effort to educate the ignorant is like a miracle. With this understanding of the concept of reason, there is a clear contradiction between the possession of wisdom and the pursuit of the world, and it is on this basis that al-Askari says in a phrase: "If the people of the world were wise, the world [would be ignored and] destroyed."{{sfn|Pakatchi|2019}}

==== Ilm and Ibadah ====
Al-Askari considered the purpose of human creation to be two things: knowledge ([[Ilm (Arabic)]]) and worship ([[Ibadah]]). Regarding the relationship between Ilm and Ibadah, al-Askari does not consider worship to be a lot of fasting and prayer but rather considers the indicator of worship to be a lot of thinking about divine matters.{{sfn|Pakatchi|2019}}

Like the relationship between thinking and worship, in the words of al-Askari, any kind of fulfillment of the right to God is not achievable except through knowledge and understanding; for example, in a saying of al-Askari, it is stated that "no one recognizes a blessing except the one who is grateful, and no one is grateful for a blessing except the one who has knowledge". Recognizing all blessings is something that is considered among the characteristics of the [[Ahl al-Bayt]] in the words of al-Askari, and the Imam has also called the believers to knowledge and insight into divine blessings. With the condition of knowledge, according to al-Askari, there is no blessing, no matter how great, that the grateful person cannot express gratitude for.{{sfn|Pakatchi|2019}}

Other than reason as a path to knowledge, one of the most important ways to knowledge is the verses of the Quran and the Prophetic hadiths, in the words of al-Askari. According to Pakatchi, many of the contents of al-Askari's words are a literal translation of Quranic contents.{{sfn|Pakatchi|2019}}

=== Contributions to jurisprudence ===
According to Shia scholars of hadith, one of the epithets by which al-Askari is referred to in hadiths is the title of [[Faqīh]] ([[Islam]]ic jurist or expert in ''[[fiqh]]'') which shows that during the life, he was specifically known by his companions with this title.{{sfn|Pakatchi|2019}}

In the Hadiths of al-Askari, attention has been paid to the reasons for some divine rulings, including the reason for the creation of man, the reason for naming [[Fatima]], [[Names and titles of Fatima|Zahra]], the causal relationship between a child's disobedience to parents in childhood and disowned by parents in adulthood, the causal relationship between committing a sin and suffering poverty, and the causal relationship between lying and other sins. On this basis, when it came to jurisprudential issues, the evolutionary and not legislative reasons for the rulings were sought; such as that God made fasting obligatory so that the rich could taste hunger and show kindness to the needy, or that God made obligatory the prayers not because of need but as a mercy to His servants, to separate the impure from the pure, to test the breasts and purify the hearts, and to create competition in attaining divine mercy and competing to occupy higher positions in Paradise.{{sfn|Pakatchi|2019}}

=== Contribution to ethics ===
==== Fear and hope ====
One of the characteristics of the moral school of the Ahl al-Bayt was generally a tendency to balance fear and hope.
For example, in a hadith from al-Askari, emphasis has been placed on having good suspicion of God and in relation to fear, in another hadith, belittling sin has been severely criticized: "Among the sins that are not forgivable is that a person thinks about a sin and wishes that he were not held accountable except for it".

Regarding the function of fear and hope, al-askari has said: "I do not know what the meaning of a man's fear and hope is until these two do not prevent him from committing the lusts presented to him and do not give him patience to face the calamity that has befallen him".{{sfn|Pakatchi|2019}}

==== Piety ====
While recommending [[piety]], al-Askari also explained the misunderstandings related to it and what piety is, such as the saying that the most pious of people is the one who stops when faced with misgiving (doubt).

Along with piety, other terms such as asceticism ([[Zuhd]]) and servitude (Ta'abbud) were also mentioned in al-Askari's words, brief definitions of each of them are given; for example, it is stated that the most pious of people is the one who abandons the forbidden; and the most devout person is the one who fulfills his obligations. In al-Askari's hadiths, [[Sufism]] is also discussed on occasions, and in a mild and at the same time critical tone, a "fake Sufi" is condemned.{{sfn|Pakatchi|2019}}

In line with the definition that asceticism had in al-Askari's moral teachings, some sins, foremost of which is lying, are forbidden in his hadiths as the mother of corruption; Sins such as lying and betrayal both disrupt social relations and cause a person's moral decline. Regarding lying, it is stated in a quote from al-Askari that God has placed all evils in a house, and has placed the key to that house in lies. That is why al-Askari, in the general instructions he presents for moral reform, has combined piety in religion and truthfulness in speech. Another sin that al-Askari has strictly prohibited is betrayal of trust, and it is clear from al-Askari's teaching that it does not matter to what extent the giver of the trust is approved by the receiver in terms of religion or character, the principle is that the trust must be returned to the one who is entrusted ([[An-Nisa]] 4:58) and no betrayal of trust is acceptable. In his famous will addressed to the Shias, al-Askari instructed them to "fulfill the trust of anyone they have entrusted to them, whether they are good or evil". In the continuation of this will, he equated trustworthiness with piety and [[Honesty|truthfulness]] as principles governing the moral conduct of believers.{{sfn|Pakatchi|2019}}

==== Tawakkul ====
To determine a general framework for the moral teachings of al-Askari, Pakatchi considers this framework to be a combination of two policies: To the extent that is beyond the scope of human management, the proposed policy is [[Tawakkul]] ("to put trust" or "to rely"), and to the extent that can be managed by humans, the proposed policy is moderation. In a quotation inspired by the Quran, al-Askari says that Whoever receives good, God has given him and whoever is kept away from evil, God has protected him.

He also says: "There is no calamity except that God has a blessing in it that encompasses that calamity". And man has an active role in al-Askari's doctrine of Tawakkul. In a saying of al-Askari, it is stated: "No one who is dear abandons the truth except that he is humiliated, and no humiliation is committed to the truth except that he is made dear".

In various sayings of al-Askari, it is emphasized that no greedy person will achieve what is not destined for him; When what is destined is certain to happen, then why should there be humiliation and lamentation? in the same time al-Askari emphasizes that a person's guaranteed sustenance from God should not prevent him from fulfilling his obligations.{{sfn|Pakatchi|2019}}

==== Moderation ====
As far as the sphere of human management of one's character and behavior is concerned, the call for moderation is seen in the teachings of al-Askari. Even in worship, while the Imam has advised his Shiites to worship a lot and prostrate for a long time, he forbids excess and reminds them that the limit of commitment is to perform the obligatory duties. In this regard, obsession in religious matters has been criticized, and in a speech, the Imam has considered the one who transgresses in his purity as someone who has violated his purity. Moderation is also recommended in social relations, and, among other things, he has been advised to refrain from excessive joking and laughing. In a response to Muhammad ibn Hamza al-Suri, the Imam called upon him to be moderate in his livelihood and avoid extravagance, and reminded him that extravagance is the work of Satan.

However, the culmination of discussions on moderation is seen in a famous hadith of the Imam in which he considered a set of morally commendable qualities in the context of moderation; a hadith that says: "Modesty has a limit, and if it exceeds it, it is weakness; generosity has a limit, and if it exceeds it, it is extravagance; caution has a limit, and if it exceeds it, it is cowardice; thrift has a limit, and if it exceeds it, it is stinginess; and courage has a limit, and if it exceeds it, it is recklessness."{{sfn|Pakatchi|2019}}

==== Sociability and good manners ====
Humility in Askari's words is known as the secret of ethical conduct in dealing with people and is introduced as a blessing that no one will ever envy.

In Askari's words, greeting anyone who passes by and sitting in a gathering without paying attention to the honor of one's position are examples of humility. Also, seeking superiority and leadership over others are considered factors that lead to destruction. Also in al-Askari's words, anger is the key to all evil; resentment deprives one of comfort, and the least comfortable people are those who harbor resentment; the worst person is the hypocrite and backbiter who envies another if he receives a blessing and despises him if a calamity befalls him. What breaks a person's back is a neighbor who, if he sees a good deed, hides it and if he sees a sin, exposes it; And he who does not fear people's honor is far from fearing God.

Likewise, patience is part of wisdom, and he whose patience does not allow him to swallow the drops of anger does not know peace of heart; the best of brothers is the one who forgets his brother's mistakes; and good behavior and good character towards people are among the signs of a true believer.

In the teachings of the Imam, seclusion and isolation are not recommended, and the Shias are even called to extensive interaction with those who oppose them in religion; in a speech, the Imam, while referring to the tradition left by the previous Imams, advises the Shias to pray with them, attend their funerals, visit their sick, and fulfill their rights. In another hadith, the Imam advised the Shias to be good neighbors and to take care of their neighbors' affairs – regardless of their religion.

One should not honor and favor a person with a means or behavior that causes him hardship; it is far from politeness for a person to express happiness in front of someone who is sad; the most deserving of love is the one who has been bored by others; silence is commendable in many situations, the heart of a fool is in his mouth and the mouth of a wise man is in his heart.

It is also from al-Askari who says: "It is enough for a person to discipline himself that he avoids whatever he dislikes in others."{{sfn|Pakatchi|2019}}

=== Else ===
In the context of Shia responsibilities in the absence of Imams, a hadith ascribed to al-Askari is given by Mavani. The hadith states that "It is obligatory for the populace to follow the jurist who refrains from committing wrong, mentions his faith, opposes carnal desire, and obeys Allah’s command".{{sfn|Mavani|2013|p=187}}

Haider quotes a hadith, attributed to al-Askari, about the specific characteristics that distinguish a Shia from the wider mass of Muslims: "There are five signs of a believer – fifty-one cycles of prayer [every day], the pilgrimage to Husayn's tomb forty days after the anniversary of his death, the wearing of a ring on the right hand, the placing of the forehead on the earth in prostration, and the audible recitation of the {{transliteration|ar|basmala}} ({{lit|in the name of God}}) [during daily prayers]."{{sfn|Haider|2011|pp=246–247}}

In the context of intercession ({{transliteration|ar|shafa'a}}), al-Askari is reported to have said that only a small fraction of God's mercy ({{transliteration|ar|rahma}}) has been dispersed among His creation in this world. All of God's mercy will be diffused on the [[Last Judgment|Day of Judgement]] by means of which true Muslims will successfully intercede on behalf of their communities.{{sfn|Mavani|2013|pp=51–52}}

== Companions and disciples ==
Among the companions and disciples of al-Askari that [[Shaykh Tusi]] and Ahmad ibn Muhammad al-Barqi listed in their [[Biographical evaluation|Rijali]] books are the names of [[Abd al-Azim al-Hasani]], Saad ibn Abdullah al-Ash'ari Qummi, [[Abdullah ibn Ja'far al-Himyari|Abdullah ibn Ja'far al-Humairi]], Muhammad ibn Husayn ibn Abi al-Khattab Kufi, Abu Hashim Dawood ibn Qasim Ja'fari, Muhammad ibn Salih al-Armani, Harun ibn Muslim the scribe, [[Ahmad ibn Ishaq Ash'ari Qomi]], Sahl ibn Ziyad al-Adi, Dawood ibn Amir al-Ash'ari Qummi, Muhammad ibn Isa Yaqtini, Muhammad ibn Ali Tustri, Ahmad ibn Muhammad al-Siyari, Ali ibn Muhammad al-Sayyari, Ismail ibn Ishaq Nishaburi, Ibrahim ibn Abd al-Nishaburi, Abu Ali Ahmad ibn Hammad Mahmudi, Ibrahim ibn Muhammad ibn Faris Nishaburi, Ahmad ibn Idris Qummi, and Husayn ibn Ashkib al-Marwazi. [[Al-Fadl ibn Shadhan]], [[Abu Sahl Isma'il ibn Ali al-Nawbakhti]], [[Uthman ibn Sa'id al-Asadi]] are also among his companions.{{sfn|Pakatchi|2019}}

Some of Askari's students had asked him questions on various religious issues, including beliefs and jurisprudence, and had compiled a collection of their questions and answers with the Imam in the form of a book, a copy of which does not exist today, but its information can be searched in early Imami indexes. Among these are the ''al-Masael and tawqiaat'' of Abdullah ibn Ja'far al-Humairi (Najashi, 220), the ''al-Masael'' (lit. questions) of Abu Tahir Muhammad ibn Sulayman al-Zarari (ibid, 347), ''al-Masael'' of Muhammad ibn Ali ibn Isa Qummi (ibid, 371), and ''al-Masael'' of Muhammad ibn Hassan Saffar Qummi (Tusi, al-Fihrist, 144).

Also ''Day and Night'' ({{Lang|ar|یوم و لیله}}), a book by [[Al-Fadl ibn Shadhan]], which was a jurisprudential text regarding religious practices day and night, is said to have reached the opinion of Hasan al-Askari and was approved by him.{{sfn|Pakatchi|2019}}

== See also ==
* [[List of extinct Shia sects]]
* [[Muhammadite Shia]]

== Notes ==
{{Notelist}}

== References ==
{{Reflist}}

== Bibliography ==
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* {{cite encyclopedia |author-last=Eliash |author-first=J. |title=Ḥasan Al-ʿAskarī |encyclopedia=Encyclopaedia of Islam |edition=Second |editor-first=P. |editor-last=Bearman |publisher=[[Brill Publishers]] |date=2022}}
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* {{cite encyclopedia |date=2022 |title=ʿAlī L-Hādī |encyclopedia=Encyclopaedia of Islam |publisher=[[Brill Publishers]] |url=https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/ali-l-hadi-COM_24990?s.num=0&s.f.s2_parent=s.f.book.encyclopaedia-of-islam-3&s.q=%CA%BFAl%C4%AB+l-H%C4%81d%C4%AB |editor-last=Fleet |editor-first=Kate |edition=Third |author-last=Bernheimer |author-first=Teresa}}
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* {{Cite encyclopedia |date=2022 |title=Fadak |encyclopedia=Encyclopaedia Islamica |publisher=[[Brill Publishers]] |url=https://referenceworks.brillonline.com/entries/encyclopaedia-islamica/fadak-COM_036126?s.num=0&s.f.s2_parent=s.f.book.encyclopaedia-islamica&s.q=fadak |last=Sajjadi |first=Sadeq}}
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* {{Cite web |last=Jafri |first=S.H.M |title=Origins and early development of Shia Islam |publisher=[[Longman]] |url=https://archive.org/details/OriginsAndEarlyDevelopmentOfShiaIslamBySyedHusainMohammadJafri/mode/2up |date=1979}}
* {{cite encyclopedia |encyclopedia=Encyclopedia of Islamic Civilization and Religion |title=HASAN AL-'ASKARI, ABU MUHAMMAD HASAN IBN 'ALI (c. AD 845–874) |editor-first=Ian Richard |editor-last=Netton |publisher=[[Routledge]] |date=2013 |isbn=9781135179670 |page=217 |author-first=Edward D.A. |author-last=Hulmes |url=https://archive.org/details/encyclopediaofis0000unse_h2t8/mode/}}
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* {{cite book |title=The Origins of the Shi'a - Identity, Ritual, and Sacred Space in Eighth-Century Kufah |author-first=Najam |author-last=Haider |publisher=[[Cambridge University Press]] |date=2011 |isbn=9781139503310 |url=https://archive.org/details/cambridge-studies-in-islamic-civilization-najam-haider-the-origins-of-the-shia-i/mode/}}
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* {{cite book |author-last=Adamec |author-first=Ludwig W. |title=Historical Dictionary of Islam |publisher=[[Rowman & Littlefield]] |date=2017 |isbn=9781442277236 |edition=Third}}
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* {{cite web |publisher=[[I.B. Tauris]] |title=Doctrines of Shi'i Islam |translator-first=Reza |translator-last=Shah-Kazemi |date=2001 |author-first=Ja'far |author-last=Sobhani |isbn=((01860647804)) |url=http://ijtihadnet.com/wp-content/uploads/Doctrines-of_Shii-Islam.pdf}}
* {{cite book |title=Crisis and Consolidation in the Formative Period of Shi'ite Islam - Abū Ja'far Ibn Qiba Al-Rāzī and His Contribution to Imāmite Shī'ite Thought |author-first=Hossein |author-last=Modarressi |url=https://ebookshia.com/upload/bookFiles/2752/Crisis_and_Consolidation_in_the_Formative_Period_of_Shi%27ite_Islam_Abu_Ja%27far_ibn_Qiba_al-Razi_and_His_Contribution_to_Imamite_Shi%27ite_Thought_-_Hossein_Modarres.pdf|access-date=21 May 2022|archive-date=16 June 2022|archive-url=https://web.archive.org/web/20220616053002/https://ebookshia.com/upload/bookFiles/2752/Crisis_and_Consolidation_in_the_Formative_Period_of_Shi%27ite_Islam_Abu_Ja%27far_ibn_Qiba_al-Razi_and_His_Contribution_to_Imamite_Shi%27ite_Thought_-_Hossein_Modarres.pdf|url-status=dead |publisher=Darwin Press |date=1993 |isbn=9780878500956}}
* {{cite book |title=Twelve Infallible Men - The Imams and the Making of Shi'ism |author-first=Matthew |author-last=Pierce |publisher=[[Harvard University Press]] |date=2016 |isbn=9780674737075}}
* {{cite book |author-last=Sachedina |author-first=Abdulaziz Abdulhussein |title=Islamic Messianism - The Idea of Mahdi in Twelver Shi'ism |date=1981 |publisher=[[SUNY Press]] |isbn=9780873954426}}
* {{Cite encyclopedia |encyclopedia=[[Center for the Great Islamic Encyclopedia]] |url=https://www.cgie.org.ir/fa/article/227338/%D8%AD%D8%B3%D9%86-%D8%B9%D8%B3%DA%A9%D8%B1%DB%8C(%D8%B9)%D8%8C-%D8%A7%D9%85%D8%A7%D9%85 |title=Hassan Askari (a), Imam |date=2019 |author-first=Ahmad |author-last=Pakatchi}}

== External links ==
{{Sister project links |wikt=no |b=no |n=no |s=no |v=no |voy=no |species=no |d=Q315920 |display=Hasan al-Askari}}
* [https://web.archive.org/web/20100801073935/http://www.al-islam.org/kaaba14/14.htm The Eleventh Imam Hasan ibn Ali (al-Askari)]

{{s-start}}
{{s-rel|sh}}
{{s-bef|before = [[Ali al-Hadi]]}}
{{s-ttl|title = [[List of Imams|11th]] [[Imamah (Shi'a doctrine)|Imam]] of [[Twelver]] [[Shia Islam]] |years = 868–874}}
{{s-aft|after = [[Muhammad al-Mahdi]]}}
{{s-end}}

{{Shia Imams}}

{{Authority control}}

{{DEFAULTSORT:Hasan al-Askari}}
[[Category:840s births]]
[[Category:874 deaths]]
[[Category:9th-century Arab people]]
[[Category:9th-century imams]]
[[Category:9th-century people from the Abbasid Caliphate]]
[[Category:People from Medina]]
[[Category:Twelve Imams]]
[[Category:Deaths by poisoning]]
[[Category:Husaynids]]
[[Category:Family of Muhammad]]

Ali al-Hadi

2026-10-04T07:13:30Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Tenth of the Twelve Shia Imams (828–868)}}
{{Good article}}
{{Use dmy dates|date=July 2023}}
{{Infobox religious biography
| native_name = {{Nobold|{{lang|ar|علي الهادي}}}}
| honorific_suffix = Tenth [[Imamate in Twelver doctrine|Imam]] of [[Twelver Shi'ism]]
| image = Chester Beatty T 414 fol 129r Ali al-Hadi.jpg
| image_size = 220
| caption = 16th‑century Ottoman iconographic depiction of Ali al-Hadi
| birth_name =
| birth_date = {{circa|7 March 828}} {{awrap|(16 [[Dhu'l-Hijja]] 212 [[Hijri year|AH]])}}
| birth_place = [[Medina]], [[Abbasid Empire]]
| death_date = {{circa|lk=no|{{Death date and age|868|6|21|828|3|8|df=yes}}}} {{awrap|(26 [[Jumada II]] 254 AH)}}
| death_place = [[Samarra]], Abbasid Empire
| death_cause = Poisoned by the Abbasids {{awrap|(most Shia sources)}}
| resting_place = [[Al-Askari shrine]], Samarra
| resting_place_coordinates = {{Coord|34|11|54.5|N|43|52|25|E|type:landmark|display=inline}}
| title = {{plainlist|
* al-Hadi {{awrap|({{lit|the guide}})}}
* al-Naqi {{awrap|({{lit|the distinguished}})}}
}}
| office1 = 10th [[Imamate in Twelver doctrine|Shia Imam]]
| term_start1 = 835
| term_end1 = 868
| predecessor1 = [[Muhammad al-Jawad]]
| successor1 = [[Hasan al-Askari]]
| religion = Shia Islam
| spouse = Hudayth (or Susan or Salil)
| children = {{plainlist|
* [[Hasan al-Askari]]
* [[Muhammad ibn Ali al-Hadi|Muhammad]]
* [[Ja'far ibn Ali al-Hadi|Ja'far]]
*Husayn
}}
| parents = {{plainlist|
* [[Muhammad al-Jawad]]
* {{ill|v=ib|Bibi Summana Khatoon|lt=Samana|fa|سمانه مغربیه}}
}}
| relatives =
| background = #CEF2CE
}}

{{Twelvers|The Fourteen Infallibles}}

'''Ali ibn Muhammad al-Hadi''' ({{langx|ar|علي بن محمد الهادي النقي}}{{lrm}}; {{circa|7 March 828|21 June 868}}) was a descendant of the [[Islamic prophet]] [[Muhammad]] and the tenth [[Imamate in Shia doctrine|Imam]] in [[Twelver Shi'ism|Twelver Shia]], succeeding his father, [[Muhammad al-Jawad]] ({{died in|835}}). Born in [[Medina]] in 828, Ali is known with the titles '''al-Hādī''' ({{langx|ar|الهادي|lit=the guide|links=no}}) and '''al-Naqī''' ({{langx|ar|النقي|lit=the distinguished|links=no}}). After the death of his father in 835, most followers of al-Jawad readily accepted the imamate of Ali, who was still a child at the time. Drawing parallels with the story of young [[Jesus in the Quran]], Twelver sources attribute an exceptional innate knowledge to Ali which qualified him for the imamate despite his young age.

As with most of his predecessors, Ali al-Hadi kept aloof from politics until he was summoned around 848 from Medina to the capital [[Samarra]] by the [[Abbasid Caliphate|Abbasid]] caliph [[al-Mutawakkil]] ({{reign|847|861}}), known for his hostility towards [[Shia Islam|Shias]]. There al-Hadi was held under close surveillance until his death in 868 during the caliphate of the Abbasid [[al-Mu'tazz]] ({{reign|866|869}}). Still, he managed to communicate with an underground network of representatives who organized the financial and religious affairs of the Shia community on his behalf. Most Shia sources hold the Abbasids responsible for his death at the age of about forty through poison, with the notable exception of [[al-Shaykh al-Mufid]] ({{died in|1022}}). His image in Twelver sources is that of a pacifist, persecuted Imam who endured numerous attempts by members of the Abbasid court to humiliate and dishonor him. These sources also allege more serious incidents of house search, temporary imprisonment, and even murder plots against al-Hadi.

The restricted life of al-Hadi in Samarra marks the end of the direct leadership of the Shia community by the Imams. A theological treatise on free will and some other short texts are ascribed to al-Hadi. Some miracles are also attributed to al-Hadi in Twelver sources, which often emphasize his precognition about various incidents. After his death, the majority of his followers accepted the imamate of his son [[Hasan al-Askari]], who was also detained in Samarra until his unexplained death a few years later. Some instead followed [[Ja'far ibn Ali al-Hadi|Ja'far]], another son of al-Hadi, who became known as Ja'far al-Kadhab ({{lit|Ja'far, the liar}}) in the Twelver sources. After the death of Ja'far, however, this branch was eventually absorbed within the mainstream Twelver Shia. The tombs of al-Hadi and his successor al-Askari are located in the [[Al-Askari Shrine]] in [[Samarra]], modern-day Iraq. A sacred site for Shia pilgrims, the shrine has been targeted by [[daesh|ISIS (Daesh)]] extremist militants as recently as 2007.

== Titles ==
Ali al-Hadi, the tenth Imam in [[Twelve Imams]], was known by the titles al-Hadi ({{langx|ar|الهادي|links=no|lit=the guide}}) and al-Naqi ({{langx|ar|النقي|links=no|lit=the distinguished}}).{{sfn|Momen|1985|p=43}} He was also known as al-Mutawakkil ({{langx|ar|المتوكل على الله|links=no|lit=he who relies on God}}), but this title was perhaps rarely used to avoid confusion with the [[Abbasid Caliphate|Abbasid]] caliph [[al-Mutawakkil]] ({{reign|847|861}}).{{sfn|Wardrop|1988|p=96}} In view of their restricted life in the garrison town of Samarra under [[Abbasid Caliphate|Abbasid]] surveillance, Ali and his son [[Hasan al-Askari|Hasan]] share the title al-Askari ({{langx|ar|عسكري|lit=military|links=no}}).{{sfn|Lewis|2012}}{{sfn|Momen|1985|p=44}} Ali al-Hadi is also cited in the Shia [[hadith]] literature as Abu al-Hasan al-Thalith ({{langx|ar|أبوالحسن الثالث|lit=Abu al-Hasan, the third|links=no}}),{{sfn|Bernheimer|2017}} so as to distinguish him from his predecessors, namely, [[Musa al-Kazim]] ({{died in|799}}) and [[Ali al-Rida]] ({{died in|818}}), the seventh and the eighth of the Twelve Imams, respectively.{{sfn|Amir-Moezzi|1994|p=174}}

== Life ==
=== Birth ({{circa|828}}) ===
Ali al-Hadi was born on 16 [[Dhu'l-Hijja]] 212 [[Islamic calendar|AH]] (7 March 828) in Sorayya, a village near [[Medina]] founded by his great-grandfather, Musa al-Kazim.{{sfn|Madelung|1985}} There are also other given dates in the window of Dhu'l-Hijja 212 AH (March 828) to Dhu'l-Hijja 214 AH (February 830),{{sfn|Bernheimer|2017}}{{sfn|Wardrop|1988|p=96}} though these alternatives might be less reliable.{{sfn|Madelung|2012}} It is also 15 Dhu'l-Hijja that is annually celebrated by Shias for this occasion.{{sfn|Momen|1985|p=239}} Ali al-Hadi was the son of [[Muhammad al-Jawad]] ({{died in|835}}), the ninth of the Twelve Imams, and his mother was Samana (or Susan), a freed slave ([[umm walad|{{transliteration|ar|umm walad}}]]) of [[Maghreb]]i origin.{{sfn|Madelung|2012}}{{sfn|Momen|1985|p=43}} The historian Teresa Bernheimer considers it possible that Ali was instead born to Umm al-Fadl, a daughter of the Abbasid caliph [[al-Ma'mun]] ({{reign|813|833}}),{{sfn|Bernheimer|2017}} though this marriage is often considered without an issue.{{sfn|Madelung|2012}}{{sfn|Momen|1985|p=42}}{{sfn|Lewis|2012}} As for his birthplace, the Shia-leaning historian [[al-Masudi]] ({{died in|956}}) differs from the prevalent view. {{transliteration|ar|Ithbat al-wassiya}}, a collective biography of the Shia Imams attributed to him,{{Sfn|Pierce|2016|p=4}} reports that Ali was first taken to Medina sometime after 830 when al-Jawad and his family left [[Lower Mesopotamia|Iraq]] to perform [[Hajj]] pilgrimage to [[Mecca]].{{sfn|Wardrop|1988|pp=96–97}}

=== Reign of al-Mu'tasim ({{reign|833|842}})===
Ali al-Hadi lived in Medina in this period.{{sfn|Donaldson|1933|p=210}} Probably summoned by [[al-Mu'tasim]] ({{reign|833|842}}), his father al-Jawad and his wife Umm al-Fadl traveled to the Abbasid capital [[Baghdad]] in 835,{{sfn|Medoff|2016}} leaving Ali behind in Medina.{{sfn|Wardrop|1988|p=102}} Muhammad al-Jawad died in Baghdad in the same year,{{sfn|Wardrop|1988|p=98}} at the age of about twenty-five.{{sfn|Momen|1985|p=43}}{{sfn|Madelung|2012}} During this short window, Shia sources accuse al-Mu'tasim of multiple attempts to discredit al-Jawad and finally murdering him by poison,{{sfn|Wardrop|1988|p=98}}{{sfn|Pierce|2016|p=44}} while Sunni sources are silent about the cause of his death.{{sfn|Pierce|2016|pp=43–44}} Ali al-Hadi was about seven years old when his father died.{{sfn|Daftary|2013|p=62}} Among others, multiple Shia accounts in {{transliteration|ar|Ithbat}} and {{transliteration|ar|Dala'il al-im'ama}} show Ali supernaturally alert the very moment his father died.{{sfn|Pierce|2016|pp=142, 219 note 83}} {{transliteration|ar|Dala'il al-im'ama}} is another early collective biography of Shia Imams, often attributed to the Twelver author Ibn Jarir ibn Rustam al-Tabari.{{sfn|Pierce|2016|pp=4, 163}}

After the death of his father, the young Ali was likely placed by the Abbasids under hostile care.{{sfn|Wardrop|1988|p=104}} In these years, even Muhammad ibn Faraj, a trusted associate of the previous Shia Imams, was probably unable to directly contact Ali, as implied by a report in {{transliteration|ar|[[Bihar al-Anwar]]}},{{sfn|Wardrop|1988|p=218}} a seventeenth-century collection of Shia hadiths by the prominent Twelver scholar [[Mohammad-Baqer Majlesi]] ({{died in|1698}}). {{transliteration|ar|Ithbat}} reports that Umar ibn al-Faraj al-Rukhaji, an Abbasid official known for his hostility to Shias,{{sfn|Wardrop|1988|pp=104–106}} visited Medina soon after the death of al-Jawad and placed Ali under the care of a non-Shia tutor, named Abu Abd-Allah al-Junaydi.{{sfn|Wardrop|1988|pp=103–104, 120 note 35}}{{sfn|Pierce|2016|p=143}} This was intended to isolate Ali from Shias to the point that {{transliteration|ar|Ithbat}} reports that he was kept under house arrest.{{sfn|Wardrop|1988|pp=103–104, 120 note 35}} The account in {{transliteration|ar|Ithbat}} also describes how al-Junaydi was so impressed with the knowledge of the child that he eventually became a Shia.{{sfn|Pierce|2016|p=143}}{{sfn|Pierce|2016|p=143}} This exceptional innate knowledge of the young Ali is also claimed by the prominent Twelver theologian [[Al-Shaykh al-Mufid]] ({{died in|1022}}) in his biographical [[Kitab al-Irshad]], which is considered reliable and unexaggerated by most Shias.{{sfn|Pierce|2016|p=144}} In connection to these reports, the Islamicist [[Matthew Pierce]] draws parallels with the Hebrew [[Psalms]], Christian [[gospel]]s, and the [[Quran]], particularly the Quranic verse 3:46 about [[Jesus]], "He will speak to people in the cradle."{{sfn|Pierce|2016|p=144}}

=== Reign of al-Wathiq ({{reign|842|847}}) ===
Ali al-Hadi emerged from isolation with the accession of the less hostile caliph [[al-Wathiq]] in 842, who had earlier led the funeral prayer for al-Jawad.{{sfn|Wardrop|1988|p=107}} The Shia community was relatively free in this period,{{sfn|Momen|1985|p=43}}{{sfn|Donaldson|1933|p=210}} and the early historian [[Abu al-Faraj al-Isfahani]] ({{died in|967}}) reports that stipends were given to the [[Alids]],{{sfn|Hussain|1986|p=48}} that is, the descendants of [[Ali|Ali ibn Abi Talib]] ({{died in|661}}), the first Shia Imam. An Alid himself, Ali al-Hadi was also less restricted in this period.{{sfn|Momen|1985|p=43}}{{sfn|Donaldson|1933|p=210}} He engaged in teaching in Medina after reaching adulthood, possibly attracting a large number of students from Iraq, [[Iran|Persia]], and Egypt, where the [[Ahl al-Bayt|House of Muhammad]] traditionally found the most support.{{sfn|Donaldson|1933|p=210}} An account by Ibrahim ibn Mahziyar al-Ahwazi describes a visit to Ali al-Hadi in 228 AH (842–843) to deliver some goods, accompanied by his brother Ali.{{sfn|Wardrop|1988|pp=107–108}} The two brothers were both trusted associates of al-Jawad.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|p=4}}{{sfn|Wardrop|1988|p=218}} According to the Islamicist Shona F. Wardrop, this may be an indication of the young Ali beginning to renew links with the loyal followers of his father, al-Jawad.{{sfn|Wardrop|1988|p=108}} In the next five years, Ali al-Hadi successfully established contact with representatives from several regions.{{sfn|Wardrop|1988|p=108}} An account in {{transliteration|ar|Ithbat}} from this period might show the political awareness of the young Ali, even though it has been given a miraculous aspect in some other sources.{{sfn|Wardrop|1988|p=109}} This account is dated 232 AH (846–847) and narrated by a servant in the court of al-Wathiq, named Khayran al-Khadim, whom Ali al-Hadi inquires about the caliph's health. Khayran tells him that al-Wathiq is dying, adding that the general view is that he would be succeeded by his son. Ali, however, correctly predicts the accession of the caliph's brother [[Al-Mutawakkil|Ja'far al-Mutawakkil]] ({{reign|847|861}}).{{sfn|Wardrop|1988|pp=109–110}}

=== Reign of al-Mutawakkil ({{reign|847|861}}) ===
Partly due to renewed [[Zaydism|Zaydite Shia]] opposition,{{sfn|Amir-Moezzi|1994|p=65}} al-Mutawakkil persecuted [[Mu'tazila|Mu'tazilites]] and Shias,{{sfn|Sourdel|1970|p=126}}{{sfn|Momen|1985|p=44}}{{sfn|Hussain|1986|p=48}} to the point that even Sunni sources have noted his hostility towards Shias.{{sfn|Amir-Moezzi|1994|p=65}} The caliph may have imposed the penalty of death by flagellation on anyone who defamed the companions or the wives of the prophet,{{sfn|Sourdel|1970|p=126}} some of whom are viewed negatively in Shia.{{sfn|Picken|2008|p=596}} He also openly cursed Ali ibn Abi Talib and ordered a clown to ridicule Ali in his banquets, writes the Twelver scholar [[Muhammad Husayn Tabatabai]] ({{died in|1981}}).{{sfn|Tabatabai|1975|p=184}} By his orders, the shrine of Ali's son, [[Husayn ibn Ali]] ({{died in|680}}), was demolished in [[Karbala]],{{sfn|Sourdel|1970|p=126}} water was turned upon the tomb, and the ground was plowed and cultivated to remove any trace of the tomb,{{sfn|Tabatabai|1975|p=184}} so as to stop Shia pilgrimages to the site,{{sfn|Daftary|2013|p=62}} which he also outlawed.{{sfn|Hussain|1986|p=50}}

The campaign of arrests and torture by al-Mutawakkil in 846 led to the deaths of some associates of Ali al-Hadi in Baghdad, [[al-Mada'in]], [[Kufa]], and the [[Sawad]].{{sfn|Hussain|1986|p=49}} These were replaced by new representatives, including Hasan ibn Rashid and [[Ayyub ibn Nuh]].{{sfn|Hussain|1986|pp=49–50}} The policies of al-Mutawakkil also pushed many Alids in the [[Hejaz]] and Egypt into destitution.{{sfn|Tabatabai|1975|p=184}}{{sfn|Sachedina|1981|p=28}} The caliph is said to have punished those who traded with the Alids, thus isolating them financially.{{sfn|Hussain|1986|p=50}} The village of [[Fadak]], which had previously been returned to the Alids by al-Ma'mun, was now confiscated by al-Mutawakkil and awarded to a descendant of the early caliph [[Umar]] ({{reign|634|644}}),{{sfn|Sajjadi|2018}} named as Abd Allah ibn Umar al-Bazyar.{{sfn|Hussain|1986|p=50}} The caliph also dismissed officials suspected of Shia sympathies, including the governor of Saymara and Sirawan in the province of [[al-Jabal|Jibal]].{{sfn|Hussain|1986|pp=50–51}} As the governor of the holy cities in the Hejaz, al-Mutawakkil appointed Umar ibn Faraj, who prevented Alids from answering religious inquiries or accepting gifts, thus pushing them into poverty.{{sfn|Wardrop|1988|p=105}} The caliph also created a new army, known as [[Shakiriyya]], which recruited from anti-Alid areas, such as [[Bilad al-Sham|Syria]], al-Jazira ([[Upper Mesopotamia]]), the Jibal, the Hejaz, and from the [[Abna al-dawla|Abna]], a pro-Abbasid ethnic group.{{sfn|Hussain|1986|p=49}} He implemented these policies with the help of his officials, particularly [[Ahmad ibn al-Khasib al-Jarjara'i]] ({{died in|879}}) and [[al-Fath ibn Khaqan]] ({{died in|861}}).{{sfn|Hussain|1986|pp=47–48}}

==== Summoned to Samarra ({{circa|848}}) ====
It was during the caliphate of al-Mutawakkil that the governor of Medina, [[Abd Allah ibn Muhammad]], wrote to the caliph and warned him about the subversive activities of al-Hadi,{{sfn|Madelung|1985}} claiming that he had concealed arms and books for his followers.{{sfn|Donaldson|1933|p=211}} Alternatively, {{transliteration|ar|Ithbat}} attributes the affair to Burahya al-Abbasi, the leader of prayers in Medina, who may have advised the caliph to remove al-Hadi from the city because he was allegedly agitating against the caliph.{{sfn|Wardrop|1988|p=112}} When al-Hadi learned about the allegations, he too wrote to al-Mutawakkil and defended himself.{{sfn|Madelung|1985}} The caliph responded respectfully but also requested that he with his family relocate to the new Abbasid capital of Samarra,{{sfn|Madelung|1985}} a garrison town where the [[Turkic peoples|Turkish]] guards were stationed, north of Baghdad.{{sfn|Donaldson|1933|p=209}}{{sfn|Daftary|2013|p=62}} This letter also announced the dismissal of Abd Allah from his post in Medina,{{sfn|Wardrop|1988|pp=112–113}} and is recorded in {{transliteration|ar|Kitab al-Irshad}} and {{transliteration|ar|[[Kitab al-Kafi]]}}, a comprehensive collection of Shia hadiths by the prominent Twelver scholar [[Muhammad ibn Ya'qub al-Kulayni]] ({{died in|941}}).{{sfn|Wardrop|1988|pp=112–113}} The Islamicist [[Wilferd Madelung]] suggests that the letter is authentic,{{sfn|Madelung|1985}} while Wardrop views the reverential and conciliatory tone of the letter as an indication that the caliph was cautious not to provoke an Alid rebellion in Medina, even though there is no evidence that al-Hadi actually intended to revolt.{{sfn|Wardrop|1988|pp=113–114}} The Muslim academic Jassim M. Hussain suggests that al-Hadi was summoned to Samarra and held there because the investigations of caliph's officials, including Abd Allah, had linked the Shia Imam to the underground activities of the Imamites in Baghdad, al-Mada'in, and Kufa.{{sfn|Hussain|1986|pp=26, 50}} The caliph thus decided to follow the policy of his predecessor, al-Ma'mun, who had attached the imams al-Rida and al-Jawad to his court in order to monitor and restrict them.{{sfn|Hussain|1986|p=81}}

The caliph's letter was probably dated [[Jumada II]] 233 AH (January 848),{{sfn|Madelung|1985}}{{sfn|Daftary|2013|p=62}}{{sfn|Momen|1985|p=44}} but transmitted incorrectly as Jumada II 243 AH (October 857) by al-Mofid, the author of {{transliteration|ar|al-Irshad}}.{{sfn|Madelung|1985}}{{sfn|Tabatabai|1975|pp=183–184}} Both Wardrop and Madelung consider the latter date unlikely,{{sfn|Madelung|1985}}{{sfn|Wardrop|1988|p=112}} while the first date is also corroborated by {{transliteration|ar|Bihar}}, which states that al-Hadi spent twenty years of his life in Samarra.{{sfn|Wardrop|1988|pp=112, 122 note 69}} The escort who accompanied al-Hadi to Samarra is named variously in different sources as Yahya ibn Harthama, Yahya ibn Hubayra, or Attab ibn Abi Attab.{{sfn|Wardrop|1988|p=114}} The account of al-Mas'udi adds that this escort searched the residence of al-Hadi in Medina, without finding any evidence of subversion.{{sfn|Donaldson|1933|pp=211–213}}{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Wardrop|1988|pp=114–115}} He also calmed the public disorder by ensuring the locals that al-Hadi would not be harmed.{{sfn|Wardrop|1988|pp=114–115}}{{sfn|Donaldson|1933|p=212}} A similar report is given by the Sunni historian [[Ibn Khallikan]] ({{died in|1282}}).{{sfn|Donaldson|1933|p=211}}

==== Life in the Abbasid court ====
[[File:Iraq Ninth Century.png|thumb|300x300px|Map of Iraq and surrounding regions in the mid-ninth century]]
[[File:Central Abbasid Caliphate Ninth Century.svg|thumb|300x300px|A more detailed map of the Abbasid capital Samarra and surrounding regions in the ninth century]]

When al-Hadi approached Baghdad, people gathered to see him and he was received warmly by the governor, [[Ishaq ibn Ibrahim al-Mus'abi]], who welcomed him outside of the city.{{sfn|Madelung|1985}} Later, when al-Hadi arrived in Samarra on 23 [[Ramadan]] 233 AH (1 May 848), the caliph did not immediately receive him but assigned a house for him,{{sfn|Madelung|1985}} located in the al-Askar ({{lit|the army}}) quarter of the city, which was mostly occupied by the army.{{sfn|Momen|1985|p=44}} More specifically, his residence was in the center of the city on Abi Ahmad Street.{{sfn|Northedge|2006}} Having escorted al-Hadi to Samarra, Yahya conveyed to the caliph the recommendations of al-Tahiri and the Turkish commander [[Wasif al-Turki]], which apparently convinced the caliph to treat al-Hadi honorably.{{sfn|Wardrop|1988|p=115}}{{sfn|Lewis|2012}} Still, there is a report that al-Hadi was temporarily placed under house arrest after his arrival in Samarra.{{sfn|Wardrop|1988|p=135}}

Ali al-Hadi lived in Samarra under constant surveillance until his death, some twenty years later.{{sfn|Momen|1985|p=44}}{{sfn|Bernheimer|2017}} Among modern authors, Edward D. A. Hulmes, [[Moojan Momen]], Hamid Mavani, and [[Reza Aslan]] liken al-Hadi to a prisoner in this period.{{sfn|Hulmes|2008}}{{sfn|Momen|1985|p=44}}{{sfn|Mavani|2013|p=123}}{{sfn|Aslan|2008|p=190}} In particular, he could rarely meet with ordinary Shias,{{sfn|Hussain|1986|p=26}}{{sfn|Wardrop|1988|p=229}}{{sfn|Sachedina|1981|p=26}} as suggested by the scarcity of such reports in the early sources.{{sfn|Wardrop|1988|p=229}} For instance, {{transliteration|ar|Bihar}} describes a group of eager visitors for al-Hadi, who nevertheless had no idea what their imam looked like.{{sfn|Wardrop|1988|p=230}} The reports about this period depict a persecuted al-Hadi, who suffered frequent attempts by al-Mutawakkil and others at the court to belittle and dishonor him.{{sfn|Wardrop|1988|pp=126–127}} More seriously, there is some evidence that al-Mutawakkil at least once attempted to kill al-Hadi during this period.{{sfn|Momen|1985|p=44}} Tabatabai and the Muslim academic [[Abdulaziz Sachedina]] go further, writing that the caliph on multiple occasions was intent on killing al-Hadi and had his house searched.{{sfn|Tabatabai|1975|p=184}}{{sfn|Sachedina|1981|p=27}} Sachedina believes that fear of public unrest prevented al-Mutawakkil from killing al-Hadi, who was recognized by this time as a pious and learned figure.{{sfn|Sachedina|1981|p=27}}

In contrast, Madelung quotes al-Hadi as saying that he had not come to Samarra voluntarily but would never leave the city, as he liked its good water and air.{{sfn|Madelung|1985}} His view is that al-Hadi was allowed to move freely within the city, and continued to send (written) instructions for his representatives across the Abbasid empire and receive through them the donations of Shias.{{sfn|Madelung|1985}} Sachedina views this freedom of movement as an indication that al-Hadi did not pose a serious threat,{{sfn|Sachedina|1981|p=27}} while Wardrop suggests that the passive spiritual excellence of the Shia Imams was probably considered a more serious threat than an armed rebellion which could be easily crushed.{{sfn|Wardrop|1988|p=103}}

That al-Hadi remained in contact with his followers is also the opinion of the Islamicists [[Farhad Daftary]],{{sfn|Daftary|2013|p=62}} Sachedina,{{sfn|Sachedina|1981|p=27}} and Hussain,{{sfn|Hussain|1986|p=51}} but the last author believes that al-Hadi sent and received his messages with secrecy, under the watchful eyes of the caliph.{{sfn|Hussain|1986|p=51}} For Wardrop, a certain cycle of honor and suspicion was probably inevitable at the court of al-Mutawakkil. Still, in the case of al-Hadi as a Shia Imam with an active following, the image offered by Twelver sources is heavily tilted towards suspicion and persecution.{{sfn|Wardrop|1988|pp=141–144}} Wardrop also notes that most reports about al-Hadi are attributed to this period, perhaps because al-Hadi was more "newsworthy" in Samarra, being close both to the center of power and to the large Shia population of Iraq.{{sfn|Wardrop|1988|pp=124–125}} In her view, many of these reports might be exaggerated but they are likely based on truth and thus unwise to ignore.{{sfn|Wardrop|1988|p=126}}

==== Sample reports from the period ====
Wardrop also studies a few representative accounts about al-Hadi from this period: {{transliteration|ar|Kitab al-Kafi}} reports that al-Mutawakkil ordered to search the residence of al-Hadi at night on a tip by al-Batha'i, an Alid supporter of the caliph. The search did not turn any evidence of subversive activities and the money seized was later returned to al-Hadi.{{sfn|Wardrop|1988|pp=133–134}} After the search, a relieved al-Mutawakkil invited al-Hadi to drink wine with him late at night. The latter refused and instead recited some poetry, the moral theme of which moved the caliph to tears.{{sfn|Wardrop|1988|pp=141–142}}{{sfn|Sachedina|1981|p=28}} Accounts of futile searches appear also in {{transliteration|ar|Muruj}} by al-Mas'udi and in {{transliteration|ar|Wafayat al-a'yan}} by Ibn Khallikan.{{sfn|Wardrop|1988|pp=141–142, 152 note 47}}{{sfn|Sachedina|1981|pp=28, 205 note 34}} Shortly before the overthrow of al-Mutawakkil in 861,{{sfn|Sachedina|1981|p=28}} a temporary imprisonment of al-Hadi is reported in {{transliteration|ar|I'lam}} by the Twelver historian [[Shaykh Tabarsi|al-Tabarsi]] ({{died in|1153}}) and in {{transliteration|ar|Bihar}}, under the custody of one Ali ibn Karkar. The caliph may have ordered his close advisor Ibn Khaqan to poison the imprisoned al-Hadi.{{sfn|Wardrop|1988|pp=138, 152 note 34}} Also dated 861, the biographical {{transliteration|ar|al-Khara'ij}} by the Twelver scholar Qutb al-Din al-Rawandi ({{died in|1178}}) similarly reports a house arrest of al-Hadi under Sa'id al-Hajib, who was allegedly ordered to kill the Imam. In his report, a visitor finds al-Hadi seated next to an open grave in his house but is reassured by him that he would not be harmed because al-Mutawakkil would die shortly.{{sfn|Wardrop|1988|pp=135–136}} {{transliteration|ar|Ithbat}} reports that the prayer of al-Hadi in the palace was once interrupted by a member of the court who accused him of hypocrisy.{{sfn|Wardrop|1988|p=129}} In an official banquet to which he was invited, al-Hadi silenced a man who continued to loudly interrupt him by predicting his imminent death, reports {{transliteration|ar|Bihar}}.{{sfn|Wardrop|1988|p=130}} A report on the authority of Zurara, a member of the court, states that the caliph offered a reward to anyone who would embarrass al-Hadi. The offer was taken up by an [[India]]n knowledgeable of various sleights of hand, the report continues, who arranged for the loaves of bread to move away when al-Hadi reached for them, bringing the crowd to laughter.{{sfn|Wardrop|1988|pp=130–131}} {{transliteration|ar|Bihar}} reports that al-Mutawakkil temporarily forbade his staff from serving al-Hadi, advised by a relative nicknamed Harisa, who warned the caliph that this was boosting the political image of al-Hadi among people. This Twelver report has a miraculous ending with the caliph abandoning his policy after an unexpected breeze blew the curtains open for al-Hadi instead of the guards.{{sfn|Wardrop|1988|p=131–132}}

=== Later years (861–868) ===
Ali al-Hadi continued to live in Samarra after the assassination of al-Mutawakkil in 861, through the short reign of [[al-Muntasir]] ({{reign|861|862}}), followed by four years of [[al-Musta'in]] ({{reign|862|866}}), and until his death in 868 during the caliphate of [[al-Mu'tazz]] ({{reign|866|869}}).{{sfn|Momen|1985|p=44}}{{sfn|Tabatabai|1975|p=184}}{{sfn|Madelung|1985}} In particular, al-Muntasir and al-Musta'in somewhat relaxed the anti-Alid policies of al-Mutawakkil, and al-Hadi thus lived more freely in those years.{{sfn|Sachedina|1981|p=28}} For instance, al-Muntasir apparently returned Fadak to the Alids and allowed them to visit the tomb of Husayn.{{sfn|Hussain|1986|p=51}} Still, under al-Musta'in, his governor of Egypt arrested the Alid leader Ibn Abi Hudra, and deported him and his supporters to Iraq in 862, according to the Sunni historian [[Muhammad ibn Yusuf al-Kindi]] ({{died in|961}}).{{sfn|Hussain|1986|p=51}} Also in Egypt, a follower of al-Hadi by the name of Muhammad ibn Hajar was killed and the estate of another follower, Saif ibn al-Layth, was confiscated by the ruler, according to al-Kulayni.{{sfn|Hussain|1986|p=51}} Elsewhere, some supporters of al-Hadi were arrested in Samarra, while his main agent in Kufa, Ayyub ibn Nuh, was prosecuted by the local judge ({{transliteration|ar|[[qadi]]}}).{{sfn|Hussain|1986|p=52}}

On the other hand, Hussain writes that Alid revolts broke out in 864–865 in Kufa, [[Tabaristan]], [[Ray, Iran|Rayy]], [[Qazvin province|Qazvin]], Egypt, and the Hejaz.{{sfn|Hussain|1986|p=52}} He adds that the rebel leader in [[Mecca]] was an Imamite named Muhammad ibn Ma'ruf al-Hilali ({{died in|864}}), while the Kufan rebel leader [[Yahya ibn Umar]] ({{died in|864}}) was praised by Abu Hashim al-Ja'fari, an agent of al-Hadi. Later under al-Mu'tazz, the Abbasids discovered connections between some rebels in Tabaristan and Rayy and certain Imamite figures close to al-Hadi, who were thus arrested in Baghdad and deported to Samarra. These included Muhammad ibn Ali al-Attar, Abu Hashim al-Ja'fari, and apparently the two sons of al-Hadi, namely, Hasan and Ja'far. More such links to al-Hadi are listed by the Sunni historian [[al-Tabari]] ({{died in|923}}). Hussain suggests that all this paved the way for the murder of al-Hadi by the Abbasids during the caliphate of al-Mu'tazz.{{sfn|Hussain|1986|p=53}} It is also the view of Sachedina that the restrictions on al-Hadi were renewed under al-Mu'tazz, who is accused by Shia sources of murdering al-Hadi.{{sfn|Sachedina|1981|p=28}}

== Death (868) ==
According to both al-Tabari and al-Kulayni, al-Hadi died on 26 Jumada II 254 AH (21 June 868) at the age of about forty and during the caliphate of al-Mu'tazz.{{sfn|Bernheimer|2017}}{{sfn|Hussain|1986|p=181 note 83}} Other reported dates fall in Jumada II and Rajab 254 AH (June–July 868).{{sfn|Bernheimer|2017}} In particular, 3 Rajab is annually commemorated by Shias for this occasion.{{sfn|Momen|1985|p=239}} Most Shia authors record that he was poisoned by the Abbasids.{{sfn|Bernheimer|2017}}{{sfn|Daftary|Nanji|2014|p=644}}{{sfn|Hussain|1986|p=176 note 162}} The exceptions are al-Mufid, who is silent about the cause of death of al-Hadi,{{sfn|Momen|1985|p=44}} the Shia-leaning historian [[Ya'qubi|al-Ya'qubi]] ({{died in|897-8}}), who writes that he died mysteriously,{{sfn|Donaldson|1933|p=216}} and al-Isfahani, who does not list al-Hadi among the Alid martyrs in his biographical {{transliteration|ar|Maqatil al-Talibiyyin}}.{{sfn|Lewis|2012}} Among modern authors, Tabatabai holds that al-Hadi was poisoned at the instigation of al-Mu'tazz,{{sfn|Tabatabai|1975|p=184}} while Hussain links the murder of al-Hadi to the Abbasids discovering his connections to the ongoing Shia revolts.{{sfn|Hussain|1986|p=53}} In contrast, Momen says that the "real power" was in the hands of the Turkish generals by the time al-Hadi died and that the murder of al-Hadi would have had no political benefit for the caliph.{{sfn|Momen|1985|p=44}} The manner of his death is also given differently by the sources.{{sfn|Madelung|1985}}

In addition to al-Hadi, Shia sources hold the Abbasids responsible for the deaths of multiple Shia Imams. The silence of Sunni sources here is attributed by Shia authors to the atmosphere of fear and intimidation under the Abbasids. In particular, the Twelver traditionist [[Ibn Shahrashub]] ({{died in|1192}}) said that he wrote his ''[[Manaqib Ale Abi Talib]]'' "to bring forth what they [the Sunnis] have suppressed."{{sfn|Pierce|2016|p=44}} There is also a tradition attributed to [[Muhammad al-Baqir]] ({{died in|732}}), the fifth of the Twelve Imams, to the effect that none of them would escape an unjust death after attaining fame, except their last, whose birth would be concealed from the public.{{sfn|Sachedina|1981|p=64}} A similar tradition is ascribed to al-Rida, the eighth of the Twelve Imams, this time in response to a follower who had expressed his hope to see the Imam in power because "people have [[Bay'ah|paid allegiance]] to" al-Rida and "coins have been struck" in his name.{{sfn|Sachedina|1981|p=65}}

The funeral prayer is said to have been led by [[al-Muwaffaq]] ({{died in|891}}), a brother of the caliph. A large number of mourners, however, forced the family to bring the body of al-Hadi back to the house, where he was then buried.{{sfn|Madelung|1985}} The house was later expanded to a major shrine by various Shia and Sunni patrons. More recently, the complex was rebuilt in 1868–1869 at the request of [[Naser al-Din Shah Qajar]] ({{reign|1848|1896}}), ruler of [[Persia]] and a Twelver, and the golden dome was added in 1905.{{sfn|Bernheimer|2017}} In addition to al-Hadi, the shrine also houses the tombs of his son, [[Hasan al-Askari]],{{sfn|Bernheimer|2017}} and his sister, [[Hakima Khatun]].{{sfn|Esposito|2004|p=105}} As an important destination for Shia pilgrimage, the shrine was bombed in February 2006 and badly damaged.{{sfn|Adamec|2017|p=388}} Another attack on 13 June 2007 destroyed the two minarets of the shrine.<ref>{{cite news |title=Blast hits key Iraq Shia shrine |url=https://news.bbc.co.uk/1/hi/world/middle_east/6747419.stm |access-date=14 September 2016 |publisher=[[BBC]] |archive-url=https://web.archive.org/web/20161107033922/http://news.bbc.co.uk/2/hi/middle_east/6747419.stm |archive-date=7 November 2016 |url-status=live}}</ref><ref>{{cite news |title=Iraqi blast damages Shia shrine |url=https://news.bbc.co.uk/2/hi/middle_east/4738472.stm |access-date=14 September 2016 |publisher=[[BBC]] |archive-url=https://web.archive.org/web/20161002181618/http://news.bbc.co.uk/2/hi/middle_east/4738472.stm |archive-date=2 October 2016 |url-status=live}}</ref> Iraqi authorities hold the Sunni extremist group [[al-Qaeda]] responsible for both attacks.<ref>{{Cite web |date=2007 |title=Al Qaeda leader in Iraq "killed by insurgents" |url=https://www.abc.net.au/news/2007-05-01/al-qaeda-leader-in-iraq-killed-by-insurgents/2537000 |publisher=[[ABC News (Australia)|ABC News]]}}</ref><ref>{{Cite web |last=Cave |first=Damien |last2=Bowley |first2=Graham |date=2007 |title=Shiite Leaders Appeal for Calm After New Shrine Attack |url=https://www.nytimes.com/2007/06/13/world/middleeast/13cnd-samarra.html |publisher=[[The New York Times]]}}</ref>

{{gallery|align=center
|Al Askari Mosque.jpg|[[Al-Askari Mosque|Al-Askari shrine]] in Samarra, located in modern-day [[Iraq]], before the [[2006 al-Askari Mosque bombing|2006 bombing]]
|Al-Askari Mosque 2006.jpg|The shrine was damaged by bombings twice in 2006 and 2007.
|Al-Asakari Mosque 4.jpg|Al-Askari shrine in 2017, partially rebuilt after the bombings
}}

== Personal traits ==
After accounting for the bias of his Twelver sources, the historian Dwight M. Donaldson ({{died in|1976}}) writes that al-Hadi comes across to him as a "good-tempered, quiet man", who endured for years the "hatred" of al-Mutawakkil with dignity and patience.{{sfn|Donaldson|1933|p=216}} For Wardrop, the image of al-Hadi in Shia sources is that of a "pacifist, persecuted Imam", who always remains unmoved by his enemies' attempts to "humiliate and attack him".{{sfn|Wardrop|1988|p=118}} In these reports, she adds, al-Hadi maintains a detached and dignified pose in threatening situations, thus impressing upon others the certitude of his belief in the protection of God.{{sfn|Wardrop|1988|p=146}} In such situations, the response of al-Hadi in Shia sources is often to invoke the intervention of God through prayer,{{sfn|Wardrop|1988|p=146}} for he viewed the "invocation of oppressed against the oppressor" more powerful than "cavalry, weapons, or spirits",{{Sfn|Wardrop|1988|pp=145-6}} in a tradition attributed to him in {{Transliteration|ar|Bihar}}.{{sfn|Wardrop|1988|p=153 note 58}} To showcase what she describes as the detachment of al-Hadi from "the trivial anxieties of {{transliteration|ar|[[Dunya|al-dunya]]}} [the material world]", Wardrop mentions the account of an occasion when his house was searched at night for money and weapons,{{sfn|Wardrop|1988|p=147}} as given by the Twelver sources {{Transliteration|ar|al-Kafi}}, {{Transliteration|ar|al-Irshad}}, and {{transliteration|ar|I'lam}}.{{sfn|Wardrop|1988|p=153 note 61–63}} By this account, the soldiers who broke into his house found him praying and he then helped them in their search.{{sfn|Wardrop|1988|p=147}} After this futile search and similar episodes, al-Hadi again invokes the power of God in Shia sources rather than indulging in "verbal attack or enraged silence".{{sfn|Wardrop|1988|pp=147–148}}

== Imamate ==
=== Designation ===
[[File:هادی.jpg|thumb|Calligraphic inscription of al-Hadi's name on the {{transliteration|ar|[[zarih]]}} of [[Husayn ibn Ali]], located in [[Karbala]]]]
After the death of al-Jawad in 835, most of his followers acknowledged his son Ali as the next Imam.{{sfn|Daftary|2013|p=62}}{{sfn|Hussain|1986|p=48}} As with his father, Ali al-Hadi was still a minor when he succeeded to the imamate at the age of about seven.{{sfn|Daftary|2013|p=62}} Thanks to the precedent of al-Jawad, however, the imamate of Ali was widely accepted without much demur,{{sfn|Wardrop|1988|p=97}} even though in both cases the inner circle of their predecessors must have played a visible role in consolidating their imamate.{{sfn|Wardrop|1988|p=17}}{{sfn|Hussain|1986|p=81}} The only account about the succession of Ali al-Hadi is given by multiple sources, including {{transliteration|ar|al-Kafi}}, {{transliteration|ar|al-Irshad}}, and {{transliteration|ar|Bihar}}.{{sfn|Wardrop|1988|pp=14, 24 note 63, 217, 232 note 1}} By this account, the designation ({{transliteration|ar|[[Nass (Islam)|nass]]}}) was orally delivered to one Abu al-Khayrani by al-Jawad, who thus appointed his son Ali as his successor.{{sfn|Wardrop|1988|pp=14–15}} Wardrop identifies this person as Ahmad ibn Hammad al-Marwazi, who was close to al-Jawad,{{sfn|Wardrop|1988|p=24}} while elsewhere he is named as Khayran al-Khadim, a servant of al-Jawad.{{sfn|Modarressi|1993|p=64}} At any rate, Abu al-Khayrani then wrote to a few notable Imamite figures with the news of this designation, with instructions to open the letters if he died. The oral designation was also overheard by Ahmad ibn Muhammad ibn Isa, a reputable Imamite from [[Qom]],{{sfn|Wardrop|1988|p=217}} who happened to be there to inquire about the health of al-Jawad.{{sfn|Wardrop|1988|pp=14–15}}

When al-Jawad died, Ahmad met with Muhammad ibn al-Faraj al-Rukhaji and ten other unnamed Imamite figures and listened to Abu al-Khayrani.{{sfn|Wardrop|1988|pp=15, 217}} Of these, Muhammad was a representative of al-Jawad,{{sfn|Wardrop|1988|p=311}} who came to the forefront after his death. Indeed, the meeting took place at Muhammad's house and it was him who invited Abu al-Khayrani to join them.{{sfn|Wardrop|1988|p=105}} At the meeting, the claim of Abu al-Khayrani was reluctantly corroborated by Ahmad, who said he preferred the honor to have gone to an [[Arabs|Arab]] rather than a non-Arab ({{transliteration|ar|[[ajam]]}}).{{sfn|Wardrop|1988|p=15}} After some contemplation, the group accepted the imamate of Ali, the report concludes.{{sfn|Wardrop|1988|pp=16, 217}} More evidence is found in the will attributed to al-Jawad in ''Kitab al-Kafi'', which stipulates that his son Ali would inherit from him and be responsible for his younger brother, [[Musa al-Mubarraqa|Musa]], and his sisters.{{sfn|Wardrop|1988|p=16}}{{sfn|Madelung|1985}} For the Muslim jurist and academic [[Hossein Modarressi]], the account of his succession suggests that the seniority of Ali over his brother was not sufficient and the Shia community had to be convinced that Ali was directly appointed by his father.{{sfn|Modarressi|1993|p=64}} A small group initially followed Musa as their imam but soon returned to Ali al-Hadi after Musa dissociated himself from them.{{sfn|Madelung|1985}}{{sfn|Hussain|1986|p=48}}

=== Representatives ===
Bernheimer considers the imamate of al-Hadi as a turning point for Shia: the direct leadership of the Shia community by the Imams effectively ended by al-Hadi's summons to Samarra, where he was held under constant surveillance by the Abbasid caliphs until his death.{{sfn|Bernheimer|2017}} Still, similar to his predecessors, al-Hadi secretly communicated with an underground network of representatives ({{transliteration|ar|wokala}}, {{singular}} {{transliteration|ar|wakil}}),{{sfn|Madelung|1985}}{{sfn|Wardrop|1988|p=62}} who were responsible for the financial and religious affairs of the Imamite Shias,{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|p=46}} and particularly for the collection of religious dues, such as [[Khums]] ({{lit|one-fifth}}).{{sfn|Wardrop|1988|p=221}} These agents gradually took over the function of guiding and organizing the Shia community, following the same principle of political quietism to which the Shia Imams adhered.{{sfn|Sachedina|1981|p=28}} Their efforts seem to have been divided into four geographic areas; the first one included Baghdad, Mada'in, the Sawad, and Kufa, the second area included [[Basra]] and [[Ahvaz|Ahwaz]], the third included Qom and [[Hamadan]], and the fourth included the Hejaz, Yemen, and Egypt.{{sfn|Hussain|1986|p=81}} Each of these four areas was entrusted to an agent, who was also responsible for appointing local agents within his area.{{sfn|Hussain|1986|pp=81–82}}

Imamite sources also describe some failed attempts by the Abbasids to intercept the agents, including feigned sympathy by Ibn Khaqan to infiltrate the network or last-minute aborted missions of the agents.{{sfn|Wardrop|1988|p=226}} Nevertheless, there were waves of crackdowns by al-Mutawakkil in 850 and by al-Mustai'n in 862.{{sfn|Hussain|1986|p=82}} Some of the arrested agents died under torture while others were imprisoned.{{sfn|Hussain|1986|p=49}} Among the trusted agents of al-Hadi were [[Ali ibn Mahziar Ahvazi]],{{efn|He was the agent of al-Jawad and later al-Hadi in Ahwaz.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|p=82}} He wrote two books, namely, ''Kitab al-Malahim'' and ''Kitab al-Qa'im'', both about [[Occultation (Islam)|occultation]].{{sfn|Baghestani|2014}} The two sons of Ali ibn Mahziar, named Ibrahim and Muhammad, later served in Ahwaz as the representatives of Muhammad al-Mahdi.{{sfn|Hussain|1986|pp=4, 82}}}}{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|p=82}} [[Uthman ibn Sa'id al-Asadi]],{{efn|He was appointed as an agent of al-Hadi in Baghdad, served as an agent of Hasan al-Askari after al-Hadi, and was later recognized as the first of the [[Four Deputies]] of [[Muhammad al-Mahdi]], the last Imam in Twelver Shia.{{sfn|Bernheimer|2017}} His son Muhammad is considered to be the second deputy of al-Mahdi.{{sfn|Hussain|1986|p=83}}}}{{sfn|Hussain|1986|p=83}} [[Ahmad ibn Ishaq al-Ash'ari]],{{sfn|Wardrop|1988|pp=227}} Ali ibn Bil'al,{{efn|He was a representative of al-Hadi based in [[Wasit]], even though he was originally from Baghdad. He was also earlier a follower of al-Jawad and later a loyal supporter of al-Askari. The contemporary Imamite traditionist Muhammad ibn Ahmad ibn Yahya transmitted from al-Hadi on the authority of Ali ibn Bil'al.{{sfn|Wardrop|1988|pp=219–220, 306–307}}}}{{sfn|Wardrop|1988|pp=219–220, 306–307}} Ibrahim ibn Muhammad al-Hamadani,{{efn|He was the agent of al-Hadi in Hamadan and his descendants continued to serve the following Imams in the same capacity.{{sfn|Hussain|1986|p=82}}}}{{sfn|Hussain|1986|p=82}} [[Ali ibn Ja'far al-Hamani]],{{sfn|Wardrop|1988|pp=226–227}} [[Ayyub ibn Nuh]],{{sfn|Hussain|1986|p=50}}{{sfn|Wardrop|1988|pp=225–226}} [[Hasan ibn Rashid]],{{sfn|Hussain|1986|pp=49–50}}{{sfn|Wardrop|1988|pp=220, 222}} and Muhammad ibn al-Faraj al-Rukhaji.{{efn|He was a follower of al-Rida and an agent of both al-Jawad and al-Hadi. He is also considered a trustworthy transmitter of hadiths in Shia. Indeed, he reported from al-Kazim and wrote the book {{transliteration|ar|Kitab al-Masa'il}} which was transmitted by Ahmad ibn Hilal. It was apparently at his house that Shia figures met after the death of al-Jawad and recognized the imamate of his son, al-Hadi.{{sfn|Wardrop|1988|p=311}} Later al-Hadi warned him in a letter about the hostility of al-Mutawakkil and Muhammad was soon enough jailed and his properties were confiscated. When he was released after eight years in prison, he asked al-Hadi for his help in restoring his possessions. The Imam responded warmly but also added that those properties would be of no benefit to Muhammad. Indeed, he soon died.{{sfn|Wardrop|1988|pp=311–312}}}}{{sfn|Wardrop|1988|p=311}} Because of the underground nature of this network, there were also probably some who falsely claimed to represent al-Hadi.{{sfn|Hussain|1986|p=83}} In particular, [[Faris ibn Hatim ibn Mahawayh al-Qazvini]] was initially a representative of al-Hadi and his intermediary with the Imamites living in the Jibal, which encompassed the central and western parts of modern-day Iran.{{sfn|Modarressi|1993|p=71}} Faris was involved in a dispute with Ali ibn Ja'far around 862 and was consequently banned by al-Hadi from receiving alms on his behalf. He continued to do so, however, without forwarding them to al-Hadi,{{sfn|Modarressi|1993|pp=71–72}} who excommunicated Faris in 864 for embezzling religious dues.{{sfn|Modarressi|1993|pp=71–72}}{{sfn|Wardrop|1988|p=225}} As Faris continued to openly incite against al-Hadi, the latter called for his death,{{sfn|Modarressi|1993|pp=71–72}}{{sfn|Wardrop|1988|p=225}} and he was indeed assassinated during the imamate of Hasan al-Askari.{{sfn|Wardrop|1988|p=225}}{{sfn|Modarressi|1993|p=73}}

=== Miracles ===
In Twelver Shia, al-Hadi is considered knowledgeable in the languages of the [[Persian language|Persians]], [[Slavs]], Indians, and [[Nabataeans]].{{sfn|Madelung|1985}} Similarly, al-Tabarsi writes that al-Hadi was articulate in seventy-three languages, probably in reference to the hadith, attributed to Muhammad, that his community would be split to seventy-three groups.{{sfn|Pierce|2016|p=107}} This was not unique to al-Hadi, however, and miracles of speech are attributed to all Shia Imams.{{sfn|Pierce|2016|p=107}} One of the many such accounts about al-Hadi is narrated by Ibrahim ibn Mahziyar, who describes a meeting with a young al-Hadi in 228 AH (842–843) in the company of his brother Ali and their servant Masrur, whom the following day al-Hadi sent for and spoke to in his native language of Persian.{{sfn|Wardrop|1988|pp=107–108}}

Ali al-Hadi is also credited in Twelver sources with predicting the death of al-Mutawakkil, who had either imprisoned or humiliated al-Hadi.{{sfn|Madelung|1985}} The variations of this account appear in the Twelver sources {{transliteration|ar|Bihar}},{{sfn|Wardrop|1988|pp=137–138, 152 note 32}} {{transliteration|ar|al-Khara'ij}},{{sfn|Wardrop|1988|pp=137, 152 note 30–31}} {{transliteration|ar|Ithbat}}, and {{transliteration|ar|Uyun al-mu'jizat}}.{{sfn|Wardrop|1988|pp=136–137, 152 note 29}} His precognition is also highlighted in another account, appearing in {{transliteration|ar|Bihar}} for instance, according to which al-Hadi already knew the religious question of his visitors. Narrated by Ishaq ibn Abd-Allah al-Alawi, a distant relative of al-Hadi, the question was about the significance of fasting on the birthdate of the Islamic prophet, the day he received his divine message, the day on which the earth was flattened, and the day of the [[Ghadir Khumm]].{{sfn|Wardrop|1988|p=111}} In this vein, Ali al-Hadi showed a companion a vision of heaven, according to {{transliteration|ar|al-Irshad}}.{{sfn|Pierce|2016|p=202 note 92}} On one occasion, {{transliteration|ar|Bihar}} describes that the soldiers tasked with killing al-Hadi did not dare to harm him because of "his awe-inspiring presence", seeing around him a hundred raised swords.{{sfn|Wardrop|1988|p=147}} In the presence of al-Mutawakkil, al-Hadi debunked the claim of a woman who pretended to be [[Zaynab bint Ali]], daughter of Ali ibn Abi Talib. He reputedly did so by descending into the caliph's den of lions to prove that they do not harm true descendants of Ali ibn Abi Talib. This the woman refused to imitate. It is also said that al-Hadi brought to life a picture of a lion on a carpet, which then ate a juggler who had attempted to humiliate the Imam with his tricks by order of al-Mutawakkil. Another tradition states that he turned a handful of sand into gold for the poor.{{sfn|Madelung|1985}} When he set out for Samarra, despite clear skies, al-Hadi prepared for heavy rain which indeed materialized within a few hours to the amazement of his escort. When asked about it, however, al-Hadi rejected any miraculous interpretation of the incident, saying that he had simply recognized the signs of a brewing storm as a native,{{sfn|Wardrop|1988|p=115}} as reported in {{transliteration|ar|al-Muruj}} by al-Mas'udi.{{sfn|Wardrop|1988|p=123 note 81}}

=== Succession ===
Ali al-Hadi was survived by two sons, namely, [[Ja'far ibn Ali al-Hadi]] and his older brother [[Hasan al-Askari]].{{sfn|Madelung|1985}}{{sfn|Donaldson|1933|p=216}} The latter was born in Medina to an {{transliteration|ar|umm walad}}, whose name is variously given in different sources as Hudayth, Susan, or Salil.{{sfn|Eliash|2012}} After al-Hadi, the majority of his followers acknowledged as their next imam his adult son Hasan,{{sfn|Daftary|2013|pp=62–63}}{{sfn|Wardrop|1988|p=231}} who is commonly known by the title al-Askari ({{lit|military}}) on account of his almost life-long detention in the garrison town of Samarra,{{sfn|Momen|1985|p=44}}{{sfn|Daftary|2013|pp=62–63}} after moving there with his father as a child.{{sfn|Daftary|2013|pp=62–63}} Imamite sources report that al-Hadi designated Hasan as his successor a month before his death in 868.{{sfn|Daftary|2013|pp=62–63}} This appointment came after the death of his eldest son [[Muhammad ibn Ali al-Hadi]], whom some expected to be the next Imam.{{sfn|Madelung|1985}}

After the death of al-Hadi, his other son Ja'far unsuccessfully claimed the imamate for himself,{{sfn|Daftary|2013|pp=62–63}} and he is thus referred to as Ja'far al-Kadhab ({{lit|Ja'far, the liar}}) in the Imamite sources.{{sfn|Modarressi|1993|p=71}} Some apparently considered Ja'far particularly unfit for the position because of his poor reputation.{{sfn|Sachedina|1981|p=45}}{{sfn|Hussain|1986|p=62}} The death of Muhammad and the poor reputation of Ja'far thus facilitated the accession of Hasan.{{sfn|Pakatchi|2013}} He was, however, unknown to many Imamites, as suggested by {{transliteration|ar|Ithbat}}, and the representatives of al-Hadi must have played an important role in consolidating the imamate of Hasan.{{sfn|Wardrop|1988|p=231}} Still, some considered al-Hadi to be the last Imam and Hasan is said to have written to Imamite figures across the Abbasid empire to dispel their doubts about his imamate.{{sfn|Pakatchi|2013}}

When Hasan al-Askari died without an obvious heir in 874, some of his followers rejected his imamate, because the Imam could not be childless, as they argued. Among them, the now-extinct [[Muhammadite Shia|Muhammadites]] contended that Muhammad ibn Ali al-Hadi must have been the rightful eleventh Imam, even though he had predeceased his father. For them, Muhammad was the Mahdi,{{sfn|Pakatchi|2013}}{{sfn|Hussain|1986|p=62}}{{sfn|Lewis|2012}} the messianic figure in Islam to (re)appear at the end of times to eradicate injustice and evil.{{sfn|Blichfeldt|1985|p=7}} Probably related to this group was [[Ibn Nusayr]], who considered Ali al-Hadi to be divine and claimed to be his prophet. He is considered the founder of the [[Nusayris]], a now-extinct [[Ghulat|Ghali]] sect of Shia.{{sfn|Lewis|2012}} The Ghulat ({{lit|exaggerators}}) believed in the divinity of the Shia Imams.{{sfn|Halm|2001}}

==== Ja'farites ====
Those who accepted the imamate of Ja'far, the youngest son of al-Hadi, are known as Ja'farites. Its members arrived at this claim in different ways.{{sfn|Hussain|1986|p=59}} One faction turned to Ja'far after the death of his brother Hasan al-Askari in 874, who did not leave an obvious heir.{{sfn|Hussain|1986|p=59}} Another subgroup of Ja'farites believed that al-Askari himself had designated Ja'far as his successor. Notable among them was the Kufan theologian Ali ibn Tahi (or Talhi) al-Khazzaz.{{sfn|Hussain|1986|p=60}} This Ali ranked among the [[Fathite]]s,{{sfn|Modarressi|1993|p=81}} many of whom thus joined the Ja'farites.{{sfn|Sachedina|1981|p=90}}{{sfn|Modarressi|1993|p=81}} Yet another subgroup held that Ja'far was directly designated by his father al-Hadi as his successor.{{sfn|Hussain|1986|p=61}} A different subgroup was the [[Muhammadite Shia|Nafisites]], who believed that al-Hadi was to be succeeded by his eldest son Muhammad. Before his death in the lifetime of al-Hadi, they say, Muhammad designated his youngest brother Ja'far as his successor, skipping the older Hasan. More specifically, they believed that Muhammad entrusted his testament to his servant Nafis, who passed it on to Ja'far. The latter thus claimed he was the successor to Muhammad. Nafis himself was killed.{{sfn|Hussain|1986|pp=61–62}}

Similarly, some followers of Faris ibn Hatim claimed that he was succeeded by his son Muhammad,{{sfn|Modarressi|1993|pp=71–72}} who appointed his brother Ja'far as the next Imam before his death during the lifetime of al-Hadi. They accordingly accepted the imamate of Ja'far instead of al-Askari.{{Sfn|Modarressi|1993|p=73}} This was apparently an act of defiance to Hasan al-Askari,{{Sfn|Modarressi|1993|p=73}} who had sided with his father al-Hadi when he excommunicated Faris for embezzling religious funds and openly inciting against him.{{Sfn|Modarressi|1993|pp=71-2}}{{Sfn|Wardrop|1988|p=225}} In any case, Ja'far soon died and some then turned to his descendants for leadership.{{Sfn|Modarressi|1993|pp=83-4}} The Ja'farites were nevertheless extinct by 373 AH (983-4), as some converted to the mainstream Twelver Shia and some emigrated to Egypt or elsewhere and joined [[Sufism|Sufi]] orders.{{Sfn|Modarressi|1993|pp=83-4}}

== Works ==
A theological treatise on [[free will]] and various short texts are attributed to al-Hadi and quoted in ''[[Tuhaf al-Uqul]],'' a Twelver collection of hadiths.{{sfn|Madelung|1985}} According to Mavani, most Shia hadiths about Khums are also attributed to al-Hadi and his predecessor, al-Jawad.{{sfn|Mavani|2013|p=147}} Some regard Khums as an example of the Imams' discretionary authority as religious and temporal Shia leaders, which in this case countered the redirection of [[Zakat]] (another Islamic alms) "to sustain the oppressors [the caliphs] and to secure their affluent lifestyle", according to the Shia jurist [[Hussein-Ali Montazeri]] ({{died in|2009}}).{{sfn|Mavani|2013|p=147}} One example is the response of al-Hadi to a letter from his new agent Hasan ibn Rashid, in which the former describes Khums as a levy on possessions and produce, and on traders and craftsmen, after they had provided for themselves.{{sfn|Wardrop|1988|p=221}} This last part is clarified in a letter from al-Hadi to another agent, named Ibrahim ibn Muhammad al-Hamadani, which explains that Khums is levied after providing for the land and for dependents, and after the {{transliteration|ar|[[kharaj]]}} (land tax) for the ruler.{{sfn|Wardrop|1988|pp=223–224}}

Donaldson quotes one of the prophetic traditions related on the authority of al-Hadi, through Ali ibn Abi Talib, which defines faith ({{transliteration|ar|iman}}) as contained in the hearts of men, confirmed by their deeds ({{transliteration|ar|a'mal}}), whereas surrender ({{transliteration|ar|islam}}) is what the tongue expresses which only validates the union.{{sfn|Donaldson|1933|p=210}} A hadith attributed to al-Hadi in {{transliteration|ar|al-Kafi}} predicts the occultation of his grandson, the twelfth Imam, and refers to him as {{transliteration|ar|[[Hujja|al-hujja]]}} ({{lit|the proof}}) from the [[Ahl al-Bayt|House of Muhammad]].{{sfn|Hussain|1986|pp=30, 166 note 117}} Mavani quotes another hadith, ascribed to al-Hadi and transmitted by al-Tabarsi, as follows:

{{Blockquote|text=After the occultation of your Qa'im, a group of the religious scholars ({{transliteration|ar|ulama}}) will call people to believe in his [al-Qa'im's] imamate and defend his religion by using proofs sent by Allah so that they might save the weak-minded faithful from either the deceptions of [[Satan]] and his followers or the deceptions of the anti-Alids ({{transliteration|ar|al-nawasib}}). If none of these {{transliteration|ar|ulama}} remain, then everyone will stray from the religion of Allah. However, as the pilot holds the rudder of the ship, the {{transliteration|ar|ulama}} will hold firmly onto the hearts of the weak-minded Shia, preventing them from straying. Those {{transliteration|ar|ulama}} are the most excellent in the view of Allah the Exalted.{{sfn|Mavani|2013|p=187}}}}

== See also ==
{{Sister project links |wikt=no |b=no |n=no |s=no |v=no |voy=no |species=no |d=Q315377 |display=Ali al-Hadi}}
{{Portal|Shia Islam|Islam}}
{{columns-list|
* [[Hasan al-Askari]]
* [[Sadaat Amroha]]
* [[Jafar ibn Ali al-Hadi]]
}}

== Notes ==
{{Notelist}}

== References ==
{{Reflist}}

== Bibliography ==

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* {{cite encyclopedia |encyclopedia=Medieval Islamic Civilization An Encyclopedia |editor-first=Josef W. |editor-last=Meri |volume=1 |publisher=[[Routledge]] |date=2006 |isbn=9780415966924 |url=https://archive.org/details/islam-medieval-islamic-civilization-an-encyclopedia/mode/2up?q=%22al-Askari%22 |title=SAMARRA |author-first=Alastair |author-last=Northedge |pages=694–697 |url-access=registration}}



* {{cite encyclopedia |last1=Pakatchi |first1=Ahmad |title=Hassan Askari, Imam |date=2013 |volume=20 |isbn=9786006326191 |url=https://www.cgie.org.ir/fa/article/227338/%D8%AD%D8%B3%D9%86-%D8%B9%D8%B3%DA%A9%D8%B1%DB%8C(%D8%B9)%D8%8C-%D8%A7%D9%85%D8%A7%D9%85 |language=fa |encyclopedia=[[Encyclopaedia of the World of Islam]] |publisher=[[Encyclopaedia Islamica Foundation]]}}
* {{cite encyclopedia |date=2008 |title=Shi'ism (Al-Shi'a) |encyclopedia=Encyclopedia of Islamic Civilisation and Religion |publisher=[[Routledge]] |url=https://archive.org/details/encyclopediaofis0000unse_h2t8/page/596/mode/2up |editor-last=Netton |editor-first=Ian Richard |pages=596{{ndash}}597|isbn=9780700715886 |author-first=Gavin |author-last=Picken |url-access=registration}}
* {{cite book |title=Twelve Infallible Men - The Imams and the Making of Shi'ism |author-first=Matthew |author-last=Pierce |publisher=[[Harvard University Press]] |date=2016 |isbn=9780674737075}}




* {{cite book |last=Sachedina |first=Abdulaziz Abdulhussein |author-link=Abdulaziz Sachedina |title=Islamic Messianism - The Idea of Mahdī in Twelver Shī'ism |publisher=[[SUNY Press|State University of New York Press]] |date=1981 |isbn=9780873954426 |url=http://ijtihadnet.com/wp-content/uploads/Islamic-messianism-the-idea-of-Mahdi-in-twelver-Shi%CA%BBism.pdf}}
* {{cite encyclopedia |author-first=Sadeq |author-last=Sajjadi |translator-first=Alexander |translator-last=Khaleeli |title=Fadak |encyclopedia=Encyclopaedia Islamica |editor-first=Farhad |editor-last=Daftary |date=2018 |doi=10.1163/1875-9831_isla_COM_036126 |url=http://dx.doi.org/10.1163/1875-9831_isla_COM_036126 |url-access=subscription}}
* {{cite book |title=The Cambridge History of Islam, Volume 1A - The Central Islamic Lands from Pre-Islamic Times to the First World War |editor1-first=P.M. |editor1-last=Holt |editor2-first=Ann K.S. |editor2-last=Lambton |editor3-first=Bernard |editor3-last=Lewis |publisher=[[Cambridge University Press]] |date=1970 |url=https://archive.org/details/cambridgehistory0001unse_v9h2/mode/ |lccn=73-77291 |author-first=D. |author-last=Sourdel |author-link=Dominique Sourdel |chapter=The ʿAbbasid Caliphate |pages=104–139 |url-access=registration}}


* {{cite book |last=Tabatabai |first=Sayyid Mohammad Hosayn |author-link=Allameh Tabatabaei |title=Shi'ite Islam |url=https://archive.org/details/ShiaInIslamCopy/mode/2up |date=1975 |isbn=0873953908 |others=Translated by [[Seyyed Hossein Nasr|Sayyid Hossein Nasr]] |publisher=[[SUNY Press|State University of New York Press]] |edition=First |url-access=registration}}




* {{cite thesis |last=Wardrop |first=S. F. |date=1988 |title=Lives of the Imams, Muhammad al-Jawad and Ali al-Hadi and the Development of the Shi'ite Organisation |url=https://era.ed.ac.uk/handle/1842/7365 |publisher=[[University of Edinburgh]] |type=PhD thesis}}





{{s-start}}
{{s-hou|[[Banu Hashim]]<br />{{nobold|Clan of the}} [[Quraysh tribe|Banu Quraish]]|15th [[Dhu'l-Hijja]] [[Islamic calendar|212 AH]]|[[Approximation|≈]] 7 March 828|3rd [[Rajab]] [[Islamic calendar|254 AH]]|[[Approximation|≈]] 21 June 868|name='''Ali al-Hadi an-Naqi'''<br />of the [[Ahl al-Bayt]]}}
{{s-rel|sh}}
{{s-bef|rows=2|before = [[Muhammad al-Jawad|Muhammad al-Jawad at-Taqi]]}}
{{s-ttl|rows=2|title = 10th [[Imamah (Shi'a doctrine)|Imam]] of [[Twelver]] [[Shia Islam]]|years = 835–868}}
{{s-aft|after = [[Hasan al-Askari]]}}
{{s-break}}
{{S-aft|after = [[Muhammad ibn Ali al-Hadi]]<br />[[Muhammadite Shia]] successor}}
{{s-end}}

{{Shia Imams}}

{{Authority control}}

{{DEFAULTSORT:Ali al-Hadi}}
[[Category:828 births]]
[[Category:868 deaths]]
[[Category:9th-century Arab people]]
[[Category:9th-century imams]]
[[Category:9th-century people from the Abbasid Caliphate]]
[[Category:Twelve Imams]]
[[Category:Deaths by poisoning]]
[[Category:Husaynids]]

Muhammad al-Jawad

2026-10-04T07:12:53Z

Shah Syed Muhammad Ali: spelling correction

{{Short description|Ninth of the Twelve Shia Imams (811–835)}}
{{Redirect|Imam Muhammad at-Taqi|the Isma'ili Shi'a imam|Muhammad at-Taqi (Isma'ili)}}
{{Good article}}
{{Use dmy dates|date=March 2023}}
{{Infobox religious biography
| honorific_prefix =
| native_name =
| honorific_suffix = {{ubl|{{transliteration|ar|[[Generosity|Jawad al-A'imma]]}}|{{transliteration|ar|[[Ali al-Rida|Ibn al-Rida]]}}|{{transliteration|ar|[[Taqi|al-Taqi]]}}}}
| birth_name =
| birth_date = {{Circa|8 April 811}} {{avoid wrap|(10 [[Rajab]] 195 [[Hijri year|AH]])}}
| birth_place = [[Medina]], [[Abbasid Caliphate]]
| death_date = {{c.|lk=no|{{Death date and age|835|11|29|811|4|12|df=yes}}}} {{avoid wrap|(29 [[Dhu'l-Qa'da]] 220 AH)}}
| death_place = [[Baghdad]], Abbasid Caliphate
| death_cause = Poisoning by [[al-Mu'tasim]] {{avoid wrap|(most [[Shia Islam|Shia]] sources)}}
| resting_place = [[Al-Kazimiyya Mosque]], Baghdad, Iraq
| resting_place_coordinates = {{Coord|33|22|48|N|44|20|16.64|E|type:landmark|display=inline}}
| title = {{Collapsible list|title={{nobold|''See list''}}|al-Taqi {{avoid wrap|({{lit|the pious}})}} |al-Jawad {{avoid wrap|({{lit|the generous}}}})}}
| office1 = 9th [[Imamate in Twelver doctrine|Shia Imam]]
| term_start1 = 819
| term_end1 = 835
| predecessor1 = [[Ali al-Ridha]]
| successor1 = [[Ali al-Hadi]]
| religion = [[Islam]]
| spouse = {{plainlist|
* [[Samana al-Maghribiyya]]
* Umm al-Fadl bint [[al-Ma'mun]]
}}
| children = {{plainlist|
* [[Ali al-Hadi]]
* [[Musa al-Mubarqa']]
* [[Hakima Khatun|Hakima]]
}}
| parents = {{plainlist|
* [[Ali al-Rida]]
* Sabika (or Khayzuran)
}}
| relatives =
| image_size = 220
| background = #CEF2CE
| image = Chester Beatty T 414 fol 129r Muhammad al-Jawad.png
| caption = 16th‑century [[Ottoman Empire|Ottoman]] iconographic depiction of Muhammad al‑Jawad
| sect = [[Shia Islam|Shia]]
| name = Muhammad al-Jawad<br />{{Nobold|{{lang|ar|مُحَمَّدٌ الْجَوَادُ}}}}
}}

{{Twelvers}}

'''Muhammad ibn Ali al-Jawad''' ({{langx|ar|مُحَمَّدٌ بْنُ عَلِيٍّ ٱلْجَوَادُ|Muḥammad ibn ʿAlī al-Jawād}}, {{circa|8 April 811|29 November 835}}), also known as '''Muhammad al-Taqi,''' was a descendant of the Islamic prophet [[Muhammad]] and the [[Twelver Shi'ism|ninth]] of the [[Twelve Imams]], succeeding his father [[Ali al-Rida]]. Born in [[Medina]] around 810, al-Jawad was the only child of al-Rida, the eighth Imam. When al-Rida left Medina after being summoned to [[Khorasan]] by the [[Abbasid Caliphate|Abbasid]] caliph [[al-Ma'mun]] to assume the position of [[Wali al-Ahd|heir apparent]], he did not take any of his family members with him. Al-Jawad was only four years old when his father reluctantly left Medina. Therefore, al-Jawad spent most of his childhood away from his father. Al-Rida's appointment provoked strong opposition among the Abbasids in [[Baghdad]], which forced al-Ma'mun to return to the capital Baghdad in 818. On the way back, al-Rida suddenly fell ill and died mysteriously in [[Tus, Iran|Tus]], likely poisoned by order of al-Ma'mun as he made concessions to the opposition.

Upon the death of al-Rida, the succession of his only son al-Jawad to the Imamate at the age of seven became controversial, but most recognized his knowledge and religious authority. At the time, some instead turned for leadership to al-Jawad's uncle, [[Shah Cheragh|Ahmad ibn Musa]], and some others joined the [[Waqifite Shia|Waqifites]], but the succession of al-Jawad did not create any permanent divisions. Shia sources often justify the Imamate of the young al-Jawad by drawing parallels with [[Jesus]] and [[John the Baptist]], both of whom in the [[Quran]] received their prophetic missions in childhood. Like most of his predecessors, al-Jawad kept aloof from politics and engaged in religious teaching, while organizing the affairs of [[Shia Islam|Shia Muslims]] through the network of representatives ([[Wokala]]) that his grandfather and the seventh Imam, [[Musa al-Kazim]], had established. The extensive correspondence of al-Jawad with his followers on questions of [[Sharia|Islamic law]] has been preserved in Shia sources, and numerous pithy religio-ethical sayings are attributed to him.

In 830, al-Jawad was summoned to Baghdad by al-Ma'mun, who married his daughter Umm Fadhl to the former. This marriage, however, was to be without issue and might have been infelicitous. His successor, [[Ali al-Hadi]], was already born to Samana, a freed slave ([[umm walad|{{transliteration|ar|umm walad}}]]). In 833, al-Ma'mun died and was succeeded by his brother, [[al-Mu'tasim]], who summoned al-Jawad again to Baghdad in 835 and hosted him and his wife, possibly to investigate any links between al-Jawad and new [[Alids|Alid]] revolts. Al-Jawad died in the same year at the age of about twenty-five. All [[Sunni Islam|Sunni]] sources are silent about the manner of his death, while Shia authorities are unanimous that he was poisoned by his disaffected wife, Umm al-Fadl, at the instigation of her uncle, caliph al-Mu'tasim. Al-Jawad is buried next to his grandfather in the [[Al-Kazimiyya Mosque|Al-Kazimiyya Mosque,]] a [[holiest sites in Shia Islam|holy site in Shia Islam]].

== Titles ==
Muhammad ibn Ali, the ninth of the [[Twelve Imams]], is occasionally known in [[Shia Islam|Shia]] sources as al-Taqi ({{langx|ar|التقى|lit=the pious|links=no}}),{{sfn|Donaldson|1933|p=190}} but more commonly as al-Jawad ({{langx|ar|الجواد|lit=the generous|links=no}}) for his munificence.{{sfn|Pierce|2016|p=43}} The Imam is cited in the Shia [[hadith]] literature as Abu Ja'far al-Thani ({{langx|ar|ابو جعفر الثاني|links=no|lit=Abu Ja'far, the second}}),{{sfn|Medoff|2016}} with the title Abu Ja'far reserved for his predecessor, [[Muhammad al-Baqir]] ({{died in|732}}), the fifth of the Twelve Imams.{{sfn|Baghestani|2014}} His {{Transliteration|ar|[[kunya (Arabic)|kunya]]}} is Abu Ali ({{Langx|ar|ابو علي|links=no|lit=}}),{{sfn|Baghestani|2014}} though he was also known by his contemporaries as Ibn al-Rida ({{langx|ar|ابن الرضا|lit=son of al-Rida|links=no}}) because he was the only child of [[Ali al-Rida]].{{sfn|Medoff|2016}} Muhammad is also known as Javad al-A'imma (lit. 'generous among the Imams'), a devotional title reflecting his reputation for [[generosity]] and benevolence.

== Life ==
=== Birth ({{circa|810}}) ===
Muhammad al-Jawad was born in [[Medina]],{{sfn|Momen|1985|p=42}}{{sfn|Medoff|2016}} or in a village near Medina founded by his grandfather, [[Musa al-Kazim]] ({{died in|799}}).{{sfn|Madelung|2012}}{{sfn|Madelung|2011}} Sources seem to agree that he was born 195 [[Anno Hejira|AH]] (810–811) but the exact date is disputed.{{sfn|Medoff|2016}} Most Twelver sources record mid-[[Ramadan (calendar month)|Ramadan]] 195 AH (mid-June 811) as the birthday of Muhammad but [[Muhammad ibn Iyas|Ibn Ayyas]] ({{died in|1522/1524}}) favors 10 [[Rajab]] 195 AH (8 April 811). This latter date agrees with {{Transliteration|ar|[[Ziyarat al-Nahiya al-Muqaddasa]]}}, a supplication attributed to [[Muhammad al-Mahdi]], the last of the Twelve Imams.{{sfn|Medoff|2016}} It is this date that the Shia celebrate annually.{{Sfn|Medoff|2016}}{{Sfn|Momen|1985|p=239}} His father Ali al-Rida, the eighth of the Twelve Imams, was a descendant of [[Ali|Ali ibn Abi Talib]] ({{died in|661}}) and [[Fatima]] ({{died in|632}}), who were the cousin and the daughter of the Islamic prophet [[Muhammad]], respectively. Most records agree that the mother of Muhammad al-Jawad was a freed slave ({{Transliteration|ar|[[umm walad]]}}) from [[Nubia]],{{sfn|Momen|1985|p=42}} though her name is given differently in sources as Sabika or Durra (sometimes Khayzuran).{{sfn|Medoff|2016}}{{sfn|Madelung|2012}} She might have belonged to the family of [[Maria al-Qibtiyya]], a freed slave of the prophet and the mother of his son [[Children of Muhammad|Ibrahim]], who died in childhood.{{sfn|Medoff|2016}}{{sfn|Madelung|2012}}

=== Reign of al-Ma'mun ({{reign|813|833}}) ===
==== Marriage ({{circa|817}}) ====
Muhammad stayed behind in Medina when his father al-Rida traveled to [[Merv]] in [[Greater Khorasan|Khorasan]] at the request of the [[Abbasid Caliphate|Abbasid]] caliph [[al-Ma'mun]] ({{reign|813|833}}).{{sfn|Daftary|2013|pp=60–61}} The caliph designated al-Rida as the [[Wali al-Ahd|heir apparent]] in 202 AH (817),{{Sfn|Daftary|2013|pp=60–61}} and also changed the official Abbasid color of [[Black Standard|black]] to [[Green in Islam|green]], possibly to signify this reconciliation between the Abbasids and the [[Alids]].{{sfn|Madelung|2011}}{{sfn|Bobrick|2012|p=205}} To form a political alliance,{{sfn|Wardrop|1988|pp=31–32}} the caliph also married one of his daughters, named Umm Habib,{{sfn|Baghestani|2014}} to al-Rida in 202 AH (817) and promised another daughter, named Umm al-Fadl,{{sfn|Wardrop|1988|p=33}} to Muhammad, who was still a minor at the time,{{sfn|Sourdel|1970|p=121}}{{sfn|Daftary|2013|pp=60–61}} aged about seven.{{sfn|Wardrop|1988|p=33}} Among Sunni historians, [[al-Tabari]] ({{died in|923}}), [[Ibn Abi Tahir Tayfur]] ({{died in|893}}), and [[Ibn al-Athir|Ibn al-Athir al-Jazari]] ({{died in|1232–1233}}) agree on this report.{{sfn|Wardrop|1988|pp=32, 56 note 19}} It is likely that Muhammad was absent from the ceremony,{{sfn|Baghestani|2014}}{{sfn|Daftary|2013|p=61}} even though [[Abu'l-Hasan Bayhaqi]] ({{died in|1169}}) relates that he visited his father in Merv in 202 AH (817).{{sfn|Baghestani|2014}} In contrast, the Sunni historian [[al-Khatib al-Baghdadi]] ({{died in|1071}}){{sfn|Wardrop|1988|p=32}} and the Shia-leaning historians [[Al-Masudi]] ({{died in|956}}){{sfn|Wardrop|1988|p=33}} and [[Ya'qubi]] ({{died in|897–898}}){{sfn|Madelung|2012}} place the betrothal of Muhammad after the death of al-Rida in 204 AH (819), following the return of al-Ma'mun to his capital [[Baghdad]]. In particular, al-Mas'udi in his ''Ithbat al-wassiya'' writes that al-Ma'mun summoned Muhammad to Baghdad, settled him near his palace, and later decided to marry him to his daughter, Umm Fadl,{{sfn|Wardrop|1988|p=33}} whose given name was Zaynab.{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} According to al-Baghdadi, Muhammad was about nine years old at the time of this betrothal.{{sfn|Wardrop|1988|p=32}}

==== Death of his father ({{circa|818}}) ====
[[File:ImamReza(A).jpg|thumb|240x240px|[[Imam Reza shrine|Imam Reza Shrine]] in [[Mashhad]], [[Iran]], receives nearly 30 million pilgrims annually and is the most visited site in Islam.<ref>{{Cite web |title=Imam Reza (PBUH) shrine is visited by nearly 30 million people annually |url=http://en.imam-khomeini.ir/en/n37305/Imam-Reza-PBUH-shrine-is-visited-by-nearly-30-million-people-annually |access-date=2026-08-15 |website=Imam Khomeini}}</ref><ref>{{Cite news |last=Higgins |first=Andrew |date=2007-06-02 |title=Inside Iran's Holy Money Machine - WSJ |url=https://www.wsj.com/articles/SB118072271215621679 |access-date=2026-08-15 |work=Wall Street Journal |language=en-US |issn=0099-9660}}</ref> As one of the [[holiest sites in Shia Islam]], it contains the burial place of [[Ali al-Rida|Reza]], al-Jawad's father. The vast complex is the world's [[List of largest mosques|largest mosque]] after [[Masjid al-Haram]] in [[Mecca]] and the [[Prophet's Mosque]] in [[Medina]].]]
Ali al-Rida was a prominent [[Alids|Alid]], a descendant of Ali ibn Abi Talib, the cousin and son-in-law of Muhammad. The Alids were viewed as rivals for the caliphate by the Abbasids, who were the descendants of [[Abbas ibn Abd al-Muttalib]], a paternal uncle of Muhammad.{{sfn|Momen|1985|p=71}} The appointment of the Alid al-Rida by the Abbasid caliph thus invoked strong opposition, particularly among the members of the Abbasid dynasty and the Iraqi supporters of Abbasid legitimism.{{sfn|Madelung|2011}}{{sfn|Sourdel|1970|p=121}} These revolted and installed al-Ma'mun's uncle, [[Ibrahim ibn al-Mahdi]], as an anti-caliph in Baghdad.{{sfn|Sourdel|1970|p=121}}{{sfn|Glassé|2008}}{{sfn|Lewis|2012}} The caliph and his entourage thus left Khorasan for Baghdad in 203 AH (818),{{sfn|Daftary|2013|p=61}} accompanied by al-Rida.{{sfn|Madelung|2011}}{{sfn|Lewis|2012}} The latter died shortly in [[Tus, Iran|Tus]] after a brief illness,{{sfn|Bayhom-Daou|2009}} possibly after being poisoned.{{sfn|Sourdel|1970|p=121}}{{sfn|Daftary|2013|p=61}} The death of al-Rida followed the assassination of [[al-Fadl ibn Sahl]] ({{died in|818}}), the Persian [[Vizier (Abbasid Caliphate)|vizier]] of al-Ma'mun,{{sfn|Sourdel|1970|p=121}} who had become a divisive figure.{{sfn|Bobrick|2012|pp=205–206}} Both deaths are linked in Shia sources to al-Ma'mun and viewed as concessions to the Arab party to smooth his return to Iraq.{{sfn|Bobrick|2012|pp=205–206}}{{sfn|Cooperson|2013}}{{sfn|Daftary|2013|p=61}} Modern scholars similarly tend to suspect the caliph in the death of al-Rida.{{sfn|Madelung|2011}}{{sfn|Kennedy|2015|p=133}}{{sfn|Bobrick|2012|pp=205–206}}{{sfn|Bayhom-Daou|2009}} After returning to Baghdad in 204 AH (819),{{sfn|Wardrop|1988|p=18 note 2}}{{sfn|Madelung|2012}} al-Ma'mun reversed his pro-Shia policies,{{sfn|Daftary|2013|p=61}}{{sfn|Sourdel|1970|p=121}}{{sfn|Rahman|1989|p=171}} and restored the traditional black color of the Abbasids.{{sfn|Sourdel|1970|p=121}} Muhammad was about seven years old when his father died.{{sfn|Madelung|2012}} There are multiple Shia reports that he told others about the death of his father before the news arrived in Medina,{{sfn|Wardrop|1988|p=74}} and some traditions indicate that he was miraculously present in the burial of al-Rida in Khurasan and prayed over his body.{{sfn|Baghestani|2014}}{{Sfn|Wardrop|1988|p=74–75}}

==== Summoned to Baghdad ({{circa|819}}) ====
Soon after arriving in Baghdad in 204 AH (819),{{sfn|Wardrop|1988|p=18 note 2}} al-Ma'mun summoned the young Muhammad who then stayed at the court of the caliph.{{sfn|Wardrop|1988|p=4}} The betrothal of Muhammad and Umm Fadl or its proposal was apparently opposed by some of the Abbasids,{{sfn|Momen|1985|p=43}}{{sfn|Madelung|2012}} reportedly because of the dark complexion of Muhammad.{{sfn|Madelung|2012}} An account of their protests appears in the biographical ''[[Kitab al-Irshad]]'' by the Twelver theologian [[Al-Shaykh al-Mufid]] ({{died in|1022}}),{{sfn|Wardrop|1988|p=35, 57 note 29}} though the Islamicist Shona F. Wardrop suspects that it may actually refer to the designation of al-Rida as the heir apparent.{{sfn|Wardrop|1988|p=36}} In any case, al-Mufid suggests that the opposition actually feared the political rise of Muhammad similar to his father al-Rida,{{sfn|Baghestani|2014}} and the view of the Islamicist [[Wilferd Madelung]] is similar.{{sfn|Madelung|2012}} Those opposed to the marriage arranged for a public debate where the chief judge Yahya ibn Aktam interrogated the young Muhammad with difficult theological questions to which he answered correctly.{{sfn|Medoff|2016}}{{sfn|Baghestani|2014}} An account of this is given by al-Mas'udi,{{Sfn|Wardrop|1988|p=37}} but the seventeenth-century hadith collection [[Bihar al-Anwar]] adds that Yahya also presented Muhammad with provocative questions about the status of the early caliphs [[Abu Bakr]] ({{reign|632|634}}) and [[Umar]] ({{reign|634|644}}), including an alleged prophetic tradition that compares the two caliphs with the archangels [[Gabriel in Islam|Gabriel]] and [[Michael (archangel)#Islam|Michael]]. These claims al-Jawad refuted in mild language.{{sfn|Wardrop|1988|p=38}} The attribution of this latter exchange to Muhammad al-Jawad is, however, uncertain since a similar exchange between al-Ma'mun and some Sunni scholars is described by the tenth-century hadith collection [[Uyoun Akhbar Al-Ridha]].{{sfn|Wardrop|1988|pp=39–40}} At any rate, it is at the end of this assembly that al-Ma'mun formally married his daughter to Muhammad, according to al-Mas'udi and al-Mufid.{{sfn|Wardrop|1988|p=58 note 35}}{{sfn|Baghestani|2014}} This episode is thus viewed by the Twelvers as evidence of the exceptional knowledge of Muhammad al-Jawad.{{sfn|Medoff|2016}}

''Kitab al-Irshad'' implies that Muhammad returned to Medina after this episode in Baghdad.{{sfn|Wardrop|1988|pp=47, 52}} By some accounts, however, he stayed in Baghdad for about eight years, primarily engaged in teaching, before returning to Medina with his family after the death of al-Ma'mun in 218 AH (833).{{sfn|Donaldson|1933|p=194}}{{sfn|Momen|1985|p=43}} This is viewed as house arrest by the historian Jassim M. Hussain,{{sfn|Hussain|1986|p=28}} citing a report by al-Mas'udi.{{sfn|Hussain|1986|p=173 note 104}} There is not much known about this period of his life.{{sfn|Wardrop|1988|pp=47–48}}

==== Summoned to Baghdad (830) ====
The marriage of al-Jawad to the daughter of the caliph was consummated in 215 AH (830),{{sfn|Daftary|2013|p=61}} when al-Ma'mun invited the former to Baghdad from Medina.{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} The couple stayed there until the [[Hajj]] season (January 831) when they returned to Medina after completing the Hajj ritual.{{sfn|Medoff|2016}}{{sfn|Wardrop|1988|p=32}} Possibly hoping to blunt the Shia opposition through al-Jawad,{{sfn|Hussain|1986|p=47}} the caliph is said to have displayed much affection towards the young man.{{sfn|Medoff|2016}}{{sfn|Momen|1985|p=43}} By marrying his daughter to al-Jawad, the Twelver scholar [[Muhammad Husayn Tabatabai]] ({{died in|1981}}) suggests that al-Ma'mun might have wanted to keep a close watch on him from both outside and within his household.{{sfn|Tabatabai|1975|p=183}} Hussain similarly suggests that al-Ma'mun intended to monitor al-Jawad and divide the Shia opposition,{{sfn|Hussain|1986|p=28}} hoping thus to mitigate their revolts, including some fresh uprisings in Qom.{{sfn|Momen|1985|pp=43, 327 note 12}} This view is rejected by the historian [[Moojan Momen]], who says that al-Ma'mun might have had little to fear from the revolts in Qom.{{sfn|Momen|1985|p=43}} Medoff believes that al-Ma'mun pursued a policy of simultaneously appeasing and containing pro-Alid groups,{{sfn|Medoff|2016}} while Wardrop writes that the marriage was intended to discourage the Shia from revolution.{{sfn|Wardrop|1988|pp=3, 31}} Hussain and Esmail Baghestani say that the marriage did not win the Shia support for al-Ma'mun, nor did it stop the Shia revolts.{{sfn|Hussain|1986|p=47}}{{sfn|Baghestani|2014}}

=== Reign of al-Mu'tasim ({{reign|833|842}}) ===
Caliph al-Ma'mun died in 218 AH (833) and was succeeded by his brother, [[al-Mu'tasim]], who continued the policy of his predecessor in simultaneously appeasing and containing pro-Alid groups, according to Medoff.{{sfn|Medoff|2016}} It was perhaps to further this policy that al-Mu'tasim summoned al-Jawad to Baghdad in 220 AH (835) and hosted him and his wife.{{sfn|Medoff|2016}} The departure of al-Jawad was apparently facilitated by Abd al-Malik al-Zayyat at the behest of the caliph.{{sfn|Wardrop|1988|p=98}} An exception here is the account of al-Mas'udi which does not explicitly state that al-Jawad was summoned by al-Mu'tasim.{{sfn|Wardrop|1988|pp=102–103}} At any rate, al-Jawad died there in the same year, some ten months after his arrival,{{sfn|Wardrop|1988|p=98}} at the age of about twenty-five.{{sfn|Momen|1985|p=43}}{{sfn|Madelung|2012}} During this short window, Shia sources accuse al-Mu'tasim of multiple attempts to discredit al-Jawad and finally murdering him.{{sfn|Wardrop|1988|p=98}} This alleged hostility of al-Mu'tasim may have been compounded by a recent wave of Shia revolts in Qom and in Taliqan, even though there is no evidence that al-Jawad was involved in them.{{sfn|Wardrop|1988|p=101}} One such attempt against al-Jawad was prevented by one of his supporters, Ahmad ibn Hammad al-Marwazi, who was nevertheless an advisor to Ibn Abi Dawud, the influential {{Transliteration|ar|qadi}}. The caliph apparently abandoned his plan to dishonor al-Jawad by parading him while intoxicated after Ahmad convinced the {{Transliteration|ar|qadi}} about the futility of this plan, saying that the ire of the caliph would only strengthen the loyalty of Imamites for al-Jawad. The {{Transliteration|ar|qadi}} passed on the advice to the caliph.{{sfn|Wardrop|1988|p=99}} A different account by Ibn Awrama, quoted in {{Transliteration|ar|Bihar al-anwar}} and {{Transliteration|ar|Manaqib}}, describes how al-Jawad unmasked false witnesses who had accused him of plotting against the caliph, though the miraculous ending of this account weakens its historical weight.{{sfn|Wardrop|1988|pp=98–99}} Another account is narrated by Zurqan, a {{Transliteration|ar|sahib}} of the {{Transliteration|ar|qadi}} Ibn Abi Dawud: The caliph is said to have solicited and preferred the judicial ruling of al-Jawad about amputating the hand of a thief in the presence of other scholars. This infuriated the {{Transliteration|ar|qadi}}, who later visited the caliph and warned him about inadvertently bolstering the public support for al-Jawad as an alternative to al-Mu'tasim. This then set in motion the plot to poison al-Jawad.{{sfn|Wardrop|1988|p=100}}

=== Personal life ===
Similar to his predecessors, al-Jawad lived modestly and gave to the poor generously, according to Dwight M. Donaldson ({{died in|1976}}).{{sfn|Donaldson|1933|p=192}} Baghestani adds that al-Jawad gave charity at the beginning of every month and interceded with the officials on behalf of the people.{{sfn|Baghestani|2014}} His arranged marriage in 215 AH (830) to Umm al-Fadl did not result in any children.{{sfn|Madelung|2012}} There are other indications that this marriage was not particularly felicitous, including reports that she complained to al-Ma'mun about her marriage,{{sfn|Medoff|2016}} specifically about her husband taking a concubine,{{sfn|Pierce|2016|p=49}} but the caliph rejected her complaint.{{sfn|Madelung|2012}}{{sfn|Pierce|2016|p=49}} Umm al-Fadl is also commonly held responsible in Shia sources for the death of al-Jawad in 220 AH (835) by poisoning.{{sfn|Medoff|2016}}{{sfn|Madelung|2012}} Ali al-Hadi, the successor of al-Jawad, was born to Samana, a freed slave ({{transliteration|ar|umm walad}}) of [[Maghreb|Maghrebian]] ([[North Africa]]n) origin,{{sfn|Momen|1985|p=43}} circa 212 AH (828).{{sfn|Madelung|2011}} Other children of al-Jawad were [[Musa al-Mubarraqa]] and two or four daughters.{{sfn|Medoff|2016}} In some genealogical books, other sons have been named but there is no mention of them in the earliest sources. The daughters of al-Jawad are named differently in the sources. Here, al-Mufid gives the names Fatima and Amama, while the biographical source ''Dala'il al-imama'' lists Khadija, Hakima, and Umm Kulthum. The Sunni theologian [[Fakhr Razi]] ({{died in|1209}}) adds Behjat and Barihe to these names, saying that none of them left any descendants. The children of al-Jawad were all born to Samana.{{sfn|Baghestani|2014}}

== Personal life and Family ==

=== Classical genealogical consensus ===
According to mainstream Shi'i and Sunni biographical works, including Shaykh al-Mufid's ''[[Kitab al-Irshad]]'', Muhammad al-Jawad had four primary children—two sons and two daughters—all borne by his wife, Samana al-Maghribiyya (a freed slave mother or ''[[Umm walad]]''):<ref>{{Cite book |last=Al-Mufid |first=Shaykh |title=Kitab al-Irshad: The Book of Guidance into the Lives of the Twelve Imams |publisher=Tahrike Tarsile Quran |year=1981 |isbn=978-0-940368-12-5 |pages=495–497 |translator-last=Howard |translator-first=I.K.A.}}</ref>

* '''[[Ali al-Hadi]]''' (the Tenth Shi'i Imam)
* '''[[Musa al-Mubarqa']]''' (whose descendants include the Rizvi and Taqvi Sayyids)
* '''Fatimah'''
* '''Khadija'''

Other historical accounts, such as those by [[Ibn Shahr Ashub]], record additional children, including sons named Husayn and Imran, and daughters named Hakima and Umm Kulthum.<ref>{{Cite journal |last=Madelung |first=Wilferd |year=2012 |title=Muḥammad al-Jawād |journal=Encyclopaedia of Islam |publisher=Brill |volume=7 |pages=396–397 |doi=10.1163/1573-3912_islam_SIM_5348}}</ref>

=== Qadiriyya lineage traditions ===
In classical [[Sufism|Sufi]] biographical literature and genealogical charts (''shijra''), an additional son named '''Sayyid Abu Kamaluddin Isa''' (also recorded as Isa bin Muhammad al-Taqi) is attributed to Muhammad al-Jawad.<ref>{{Cite book |last=Al-Shattanawfi |first=Ali ibn Yusuf |title=Bahjat al-Asrar wa Ma'dan al-Anwar |publisher=Matba'at al-Sada al-Wafaiyya, Cairo |year=1913 |pages=12–15}}</ref>

In traditional [[Qadiriyya]] literature—most notably in ''Bahjat al-Asrar'' by Ali ibn Yusuf al-Shattanawfi and ''Qala'id al-Jawahir'' by Muhammad ibn Yahya al-Tadifi—Sayyid Abu Kamaluddin Isa is recorded as a direct maternal ancestor of [[Abdul Qadir Gilani]] through his grandfather, Abdullah Sawma'i az-Zahid.<ref>{{Cite book |last=Al-Tadifi |first=Muhammad ibn Yahya |title=Necklaces of Gems (Qala'id al-Jawahir) |publisher=Al-Baz Publishing |year=1998 |isbn=978-1-882000-11-2 |pages=2–5 |translator-last=Holland |translator-first=Muhtar}}</ref>

While widely cited in traditional Sufi charts, classical Shi'i and secular genealogists (''Nassabun'') do not universally list Isa among the immediate surviving sons of the Ninth Imam, leading historians to treat this attestation as a traditional spiritual lineage (''shijra tabarruki'').<ref>{{Cite book |last=Eduard |first=Von Zambaur |title=Manuel de généalogie et de chronologie pour l'histoire de l'Islam |publisher=A. Heinz |year=1927 |pages=19–21}}</ref>

== Death ==
[[File:Al-Kadhimiya Mosque 4.jpg|thumb|300x300px|The [[Al-Kazimiyya Mosque|Kazimayn Shrine]], where al-Jawad, alongside his grandfather and the seventh Imam, [[Musa al-Kazim]], are buried. It is a holy site in Shia Islam.]]
Muhammad al-Jawad died on 6 [[Dhu'l-Hijja]] 220 AH (30 November 835) in Baghdad, after arriving there in [[Muharram]] 220 (January 835) at the request of al-Mu'tasim,{{sfn|Madelung|2012}} who hosted him and his wife during the visit.{{sfn|Medoff|2016}} He died at the age of about twenty-five, the youngest among the Twelve Imams.{{sfn|Medoff|2016}}{{sfn|Daftary|2013|p=62}} All major Sunni sources are silent about the cause of his death, including those by al-Tabari, al-Baghdadi, and Ibn al-Athir.{{sfn|Pierce|2016|pp=43–44}} Among medieval Sunni authors, an exception is Ibn al-Sabbagh, who accepts the possibility of murder.{{sfn|Pierce|2016|p=183 note 23}} In contrast, Shia sources hold the Abbasids responsible in the deaths of multiple Shia Imams, including al-Jawad.{{sfn|Pierce|2016|p=44}}{{sfn|Sachedina|1981|pp=64–65}} In his case, Shia sources are nearly unanimous that he was murdered at the instigation of al-Mu'tasim.{{sfn|Pierce|2016|p=44}} The silence of Sunni sources here is attributed by the Shia to the atmosphere of fear and intimidation under the Abbasids. In particular, Ibn Shahrashub said that he wrote his ''[[Manaqib Ale Abi Talib]]'' "to bring forth what they [the Sunnis] have suppressed."{{sfn|Pierce|2016|p=44}} An exception here is al-Mufid who does not find the evidence for murder credible.{{sfn|Pierce|2016|p=45}}{{sfn|Momen|1985|p=37}}{{sfn|Madelung|2012}} Among other sources, ''Ithbat al-wassiya'' attributes a hadith to al-Rida, childless at the time, in which he apparently predicts the birth of his son al-Jawad and his murder.{{sfn|Wardrop|1988|p=76}}

While the manner of his death is given differently by Shia authors,{{sfn|Momen|1985|p=37}} most say that al-Jawad was poisoned by his disaffected wife Umm al-Fadl, at the instigation of her uncle al-Mu'tasim.{{sfn|Tabatabai|1975|p=183}}{{sfn|Medoff|2016}}{{sfn|Madelung|2012}}{{sfn|Hulmes|2008}} These include the Shia-leaning historian al-Mas'udi,{{sfn|Pierce|2016|pp=45–46}} and Twelver scholars Ibn Jarir al-Tabari al-Saghir,{{sfn|Pierce|2016|p=47}}{{Efn|The book in question is ''Dala'il al-imama'', though its attribution to the eleventh-century Twelver scholar al-Tabari al-Saghir is disputed.{{sfn|Pierce|2016|pp=23–24}}}} [[Mohammad-Baqer Majlesi]] ({{died in|1699}}), [[Abbas Qomi]] ({{died in|1941}}), and Tabatabai.{{sfn|Pierce|2016|pp=49–50}} The Twelver scholar [[Shaykh Tabarsi]] ({{died in|1153}}) does not have a verdict but mentions the prevalent Shia view that al-Jawad was poisoned.{{sfn|Pierce|2016|p=48}} Sunni sources typically say that Umm al-Fadl was present in Baghdad when her husband died.{{sfn|Pierce|2016|p=183}} Citing the Sunni historian al-Baghdadi and some others, Baghestani writes that she joined the [[Abbasid harem|harem]] of al-Mu'tasim after the death of al-Jawad.{{sfn|Baghestani|2014}} He was buried next to his grandfather, Musa al-Kazim, the seventh of the Twelve Imams, in the cemetery of the [[Quraysh]] on the west bank of [[Tigris]], where the [[Al-Kazimiyya Mosque|Kazimayn shrine]] was later erected.{{sfn|Madelung|2012}} [[Kadhimiya|Kazimayn]] has become an important center for pilgrimage.{{sfn|Kohlberg|2012}}

== Imamate ==
=== Designation as the Imam ===
[[File:امام محمد تقی.jpg|thumb|Calligraphic inscription of al-Jawad on the [[zarih]] of [[Husayn ibn Ali|Imam Husayn]] in [[Karbala]]]]
Muhammad al-Jawad was about seven years old when his father al-Rida died in 203 AH (818).{{sfn|Momen|1985|p=41}}{{sfn|Donaldson|1933|p=190}} Even as the only child of al-Rida, the succession of the young Muhammad to the imamate became controversial,{{sfn|Madelung|2012}} but did not result in permanent divisions of the Shia community.{{sfn|Tabatabai|1975|p=69}}{{sfn|Momen|1985|p=60}} At the time, al-Mas'udi notes the confusion ({{Transliteration|ar|hayra}}) among the Imamite Shias about the qualifications of the young al-Jawad for the imamate.{{sfn|Hussain|1986|p=45}}{{sfn|Medoff|2016}} As related by al-Mas'udi and Majlesi,{{sfn|Wardrop|1988|p=20 note 25}} several supporters of al-Rida thus gathered in Baghdad at the house of Abd al-Rahman ibn al-Hajjaj, a distinguished companion of the three previous Imams, namely, [[Ja'far al-Sadiq]] ({{died in|765}}), al-Kazim, and al-Rida.{{sfn|Medoff|2016}}{{sfn|Wardrop|1988|p=5}} Of those present, Yunus ibn Abd al-Rahman reportedly suggested they choose a temporary leader until al-Jawad reached adulthood. But the view that prevailed was that adulthood is not a prerequisite for wisdom.{{sfn|Wardrop|1988|p=6}} There is also the account in ''Ithbat al-wasiyya'' and elsewhere, saying that the prominent Shias from across the empire tested the young al-Jawad during the Hajj season and their doubts about him were dispelled.{{sfn|Donaldson|1933|p=190}}{{sfn|Wardrop|1988|p=7}} There are also reports about the direct or indirect designation ({{Transliteration|ar|[[nass (Islam)|nass]]}}) of al-Jawad as the next imam by his predecessor.{{sfn|Wardrop|1988|p=10}} These are often narrated by the inner circle of al-Rida,{{sfn|Wardrop|1988|pp=12–13}} thus signifying their visible role in consolidating the imamate of the young al-Jawad.{{sfn|Wardrop|1988|p=13}} An example of indirect designation is the statement referring to the young al-Jawad as "the greatest blessing for the Shia," ascribed to al-Rida in the canonical ''Kitab al-Irshad'' and other sources.{{sfn|Wardrop|1988|pp=11, 21 note 42}} Elsewhere when al-Husayn ibn al-Qiayama questioned the imamate of al-Rida for his lack of an heir at the time, he responded that he would have a son to succeed him.{{sfn|Wardrop|1988|p=45}}

According to Wardrop, as the only son of al-Rida, recognition of al-Jawad as the heir to the imamate was to be expected,{{sfn|Wardrop|1988|pp=28–29}} adding that there is considerable evidence in the hadith literature against the horizontal transference of the imamate between brothers after [[Hasan ibn Ali]] ({{died in|670}}) and [[Husayn ibn Ali]] ({{died in|680}}), the second and third of the Twelve Imams.{{sfn|Wardrop|1988|pp=45, 54}} Wardrop points out that there were very few qualified alternatives to al-Jawad anyway,{{sfn|Wardrop|1988|p=54}} naming his uncles, Ahmad ibn Musa and Abdallah ibn Musa, and also a different [[Hasanids|Hasanid]] with the latter name.{{sfn|Wardrop|1988|pp=45–46}} That there was no clear alternative to al-Jawad is also the view of the Muslim jurist [[Hossein Modarressi]].{{sfn|Modarressi|1993|p=63}} The attention al-Jawad received from al-Ma'mun, who married him to his daughter, may have also strengthened the case for al-Jawad.{{sfn|Wardrop|1988|pp=31, 41–42}} Wardrop thus concludes that the main challenge to the imamate of al-Jawad was his young age, given that the imamate was viewed by the Shia as the ultimate source of knowledge ({{Transliteration|ar|ilm}}) and guidance.{{sfn|Wardrop|1988|p=53}} A group of followers of al-Rida thus accepted the imamate of his brother, Ahmad ibn Musa,{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} who had earlier rivaled al-Rida.{{sfn|Wardrop|1988|p=45}} Another group joined the [[Waqifite Shia|Waqifites]], who considered al-Kazim to be the last Imam and expected his return as [[Mahdi]], the promised savior in Islam.{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} Some of these apparently argued that their imam could not be a child.{{sfn|Wardrop|1988|p=30}} According to Madelung, some others, who had opportunistically backed the imamate of al-Rida after his appointment as the heir apparent, had now returned to their Sunni or [[Zaydism|Zaydi]] communities.{{sfn|Madelung|2012}}

==== Precedents ====
As for precedents, there were no child imams before al-Jawad, even though Ali ibn Abi Talib professed Islam at the age of about ten, and Hasan and Husayn formally pledged their allegiance to the prophet when they were about six.{{sfn|Wardrop|1988|p=63}} Imamite authors have noted that [[Jesus]] received his prophetic mission in the Quran when he was still a child,{{sfn|Momen|1985|pp=42–43}}{{sfn|Hulmes|2008}} suggesting that al-Jawad also received the requisite perfect knowledge of all religious matters through divine inspiration from the time of his succession, irrespective of his age.{{sfn|Medoff|2016}}{{sfn|Madelung|2011}} Similar statements are also attributed to al-Rida, "This [his age] does not harm him [al-Jawad], Isa [Jesus] became God's {{Transliteration|ar|[[hujja]]}} ({{lit|proof}}) when he was three years old."{{sfn|Wardrop|1988|p=65}} The related Quranic verse 19:12 includes, "We gave him [[John the Baptist in Islam|John the Baptist]] {{Transliteration|ar|hukm}} ({{lit|wisdom}}) as a child."{{sfn|Wardrop|1988|p=67}} Even so, some among the Shia still debated as to whether the young Imam was equal to an adult Imam in every aspect,<ref name="Medoff" />{{sfn|Wardrop|1988|p=69}} as evidenced by some reports in [[Heresiology|heresiographies]] and in ''al-Maqalat'' by al-Mufid. The latter reports that some proposed that the "pious men with religious and legal knowledge" should lead until al-Jawad matured.{{sfn|Wardrop|1988|pp=29, 69}} However, the prevailing answer was that both adult and minor Imams are equal since both receive their knowledge from supernatural sources.<ref name="Medoff">{{Harvnb|Medoff|2016}}</ref> Indeed, there already were traditions attributed to earlier Imams asserting that each Imam would inherit the full knowledge of his predecessor upon his death.{{sfn|Wardrop|1988|pp=72–73}}

=== Network of representatives ===
To organize the affairs of a growing Shia population, which had expanded far to the east of Iraq and Arabia, the young al-Jawad relied heavily on his representatives or agents ({{Transliteration|ar|wukalāʾ}}, {{singular}} {{Transliteration|ar|wakīl}}) throughout the empire.{{sfn|Medoff|2016}} This underground{{sfn|Wardrop|1988|p=178}} network of agents across the Abbasid empire was founded by his grandfather al-Kazim ({{died in|799}}) and maintained by his son al-Rida.{{sfn|Baghestani|2014}} There is even some evidence that an early network existed under al-Sadiq ({{died in|765}}).{{sfn|Wardrop|1988|p=180}}{{sfn|Hussain|1986|p=79}} This network guided the financial and religious affairs of the Imamite Shias.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|p=46}} After the death of al-Rida, it took possibly up to four years for the imamate of al-Jawad to consolidate.{{sfn|Wardrop|1988|p=198}} In this period of uncertainty, the network of {{Transliteration|ar|wukalāʾ}} likely continued to function, but did so more independently than ever before.{{sfn|Wardrop|1988|pp=198–199}} Wardrop suggests that this level of autonomy continued throughout the childhood of al-Jawad.{{sfn|Wardrop|1988|p=199}} After al-Rida, some agents remained loyal to his successor, possibly after testing him during the Hajj season.{{sfn|Baghestani|2014}} These included Abd al-Aziz ibn al-Muhtadi, [[Ayyub ibn Nuh]],{{sfn|Wardrop|1988|p=202}} and Yahya ibn Abi Imran.{{sfn|Wardrop|1988|p=203}} Some others did not, including perhaps Safwan ibn Yahya, Muhammad ibn Sinan, Zakariyya ibn Adam, and Sa'd ibn Sa'd.{{sfn|Wardrop|1988|p=200}} There are conflicting reports about these four and whether they withheld their collected alms from al-Jawad, but some of them are said to have later returned to the Imam.{{sfn|Wardrop|1988|pp=199–201}} Because of the relative isolation of al-Jawad by the Abbasids,{{sfn|Wardrop|1988|pp=14, 213–214}} the Imamite Shias normally communicated with their Imam through his agents, except during Hajj when they met directly with him.{{sfn|Baghestani|2014}}

During al-Jawad's imamate, Shia activists were dispatched to Egypt and elsewhere, as reported by the Twelver traditionist [[Ahmad ibn Ali al-Najashi]] ({{died in|1058}}). They were apparently successful and an account by the Twelver traditionist [[Muhammad ibn Ya'qub al-Kulayni]] ({{died in|941}}) describes how [[Ali ibn Asbat]] visited al-Jawad on behalf of the Egyptian Imamites.{{sfn|Hussain|1986|pp=45–46}} Among the agents of al-Jawad were [[Ali ibn Mahziar Ahvazi]] in [[Ahvaz]], Ibrahim ibn Muhammad Hamdani in [[Hamedan]], Yahya ibn Abi Imran in [[Ray, Iran|Rayy]], Yunus ibn Abdulrahman and Abu Amr al-Hadhdha' in [[Basra]], Ali ibn Hasan W'aseti in [[Baghdad]], Ali ibn Asbat in Egypt, [[Safwan ibn Yahya]] in [[Kufa]], Saleh Ibn Muhammad Ibn Sahl and [[Zakaria ibn Adam Ash'ari Qomi]] in Qom. In addition to these agents, al-Jawad sometimes sent special representatives to cities to collect religious taxes,{{sfn|Baghestani|2014}} including [[Khums]].{{sfn|Wardrop|1988|pp=204–205}} Some followers of al-Jawad received permission to work within the Abbasid government for the benefit of the Shia community.{{sfn|Hussain|1986|p=46}}{{sfn|Baghestani|2014}} These included Muhammad ibn Isma'il ibn Baz'i and Ahmad ibn al-Hamza al-Qomi in the vizierate, Husayn ibn Abd-Allah al-Neishaburi, the ruler of [[Lashkargah|Bost]] and [[Sistan]], Hakam ibn Alia' al-Asadi, the ruler of [[Eastern Arabia|Bahrain]], and Nuh ibn Darraj, the {{Transliteration|ar|[[qadi]]}} of Baghdad and then Kufa.{{sfn|Hussain|1986|p=46}}{{sfn|Baghestani|2014}} Some of these figures are now known to have secretly paid their Khums to al-Jawad.{{sfn|Hussain|1986|p=46}} Towards the end of al-Jawad's life, the organization and activities of his agents further expanded.{{sfn|Baghestani|2014}} Some of his followers became integrated within the Abbasid army, while he announced his successor, Ali al-Hadi, through his main agent, Muhammad ibn al-Faraj,{{sfn|Hussain|1986|p=47}} or through another companion, Abu al-Khayrani.{{sfn|Wardrop|1988|pp=14–15}}

==== Role in Shia revolts ====
Muhammad al-Jawad adopted a quiescent attitude and [[Political quietism in Islam|kept aloof from politics]], similar to many of his predecessors.{{sfn|Donaldson|1933|p=192}} Nevertheless, Hussain links the 210 AH (825) uprising in [[Qom]] to the political activities of al-Jawad's agents, even though the Imamite sources are silent about any military involvement of his underground organization.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|pp=46–47}} Prior to this revolt, residents of Qom, a rising Shia center,{{sfn|Drechsler|2009}}{{sfn|Momen|1985|p=43}} had called on al-Ma'mun to lower their taxes as he had done for the city of [[Ray, Iran|Rayy]].{{sfn|Hussain|1986|p=46}} The caliph rejected their appeal, then suppressed their subsequent revolt, and substantially raised their taxes.{{sfn|Medoff|2016}} This is detailed by the Twelver traditionist [[Ibn Shahrashub]] ({{died in|1192}}),{{sfn|Hussain|1986|p=173 note 118}} who writes that the Abbasid army demolished the wall surrounding the city, killed many, and nearly quadrupled the taxes.{{sfn|Hussain|1986|p=46}} Among those killed was a prominent participant in the uprising, named Yahya ibn Imran,{{sfn|Medoff|2016}} who might have been a representative ({{transliteration|ar|wakīl}}) of Muhammad al-Jawad.{{sfn|Medoff|2016}}{{sfn|Hussain|1986|p=46}} The attitude of al-Jawad towards this uprising, however, remains unclear,{{sfn|Medoff|2016}} as the Imamite sources are silent about this uprising and its connection to al-Jawad or lack thereof.{{sfn|Hussain|1986|pp=46–47}} Probably connecting al-Jawad to Shia rebellions, al-Ma'mun summoned the former from Medina to Baghdad in 215 AH (830) and married his daughter Umm Fazl to him. This marriage, however, did not win al-Ma'mun the Shia support, nor did it stop the uprisings in Qom.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|pp=46–47}} Indeed, some reports by al-Tabari and Ibn al-Athir add that among the rebel leaders who had been exiled to Egypt, Ja'far ibn Dawud al-Qomi later escaped and rose again in Qom,{{sfn|Hussain|1986|p=46}} defeating the Abbasid army in 216 AH. The Shia uprisings continued even after his execution in 217 AH by the Abbasids. After succeeding al-Ma'mun, al-Mu'tasim summoned al-Jawad to Baghdad in 220 AH (835) and held him under close surveillance, probably to ascertain his role in the Shia uprisings.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|pp=46–47}}

=== Companions and narrators of hadith ===
[[Shaykh Tusi]] ({{died in|1067}}) has listed one hundred and sixteen narrators of hadith from al-Jawad, though only a few of them were his trusted companions, including Ali ibn Mahziar Ahvazi, Abu Hashim Dawud ibn al-Qasim al-Ja'fari, [[Abd al-Azim al-Hasani]], [[Bazanti|Ahmad ibn Muhammad al-Bazanti]], Ali ibn Asbat Kufi, [[Uthman ibn Sa'id al-Asadi]], and Amro ibn Firat.{{sfn|Baghestani|2014}} In particular, Ibn Mahziar was the agent of al-Jawad in Ahvaz and wrote two books, namely, ''Kitab al-Malahim'' and ''Kitab al-Qa'im'', about occultation,{{sfn|Baghestani|2014}} which is the [[Islamic eschatology|eschatological belief]] that [[Mahdi]], a descendant of the Islamic prophet Muhammad, has already been born and subsequently concealed from the public.{{sfn|Sobhani|2001|p=116}} The two sons of Ibn Mahziar, named Ibrahim and Muhammad, later served as the representatives of the twelfth Imam in Ahvaz.{{sfn|Hussain|1986|p=4}} The Imam distanced himself from the [[Ghulat]] ({{lit|exaggerators}}) who believed in the divinity of Imams.{{sfn|Halm|2001}} Among them were [[Abu l-Khattab]], Abu al-Samhari, and Ibn Abi Zarqa, who are said to have defamed Shia by forging traditions and attributing them to the Imams and introducing themselves as their representatives.{{sfn|Baghestani|2014}}

=== {{Transliteration|ar|Karamat}} ===
In Shia sources, al-Jawad is credited with some {{Transliteration|ar|[[karamat]]}} ({{singular}} {{Transliteration|ar|karamah}}),{{sfn|Wardrop|1988|pp=212–213}} that is, supernatural acts or miracles sometimes attributed to saints in Islam.{{sfn|Gardet|2012}} These include speaking at the time of his birth, {{Transliteration|ar|[[Tay al-Ard|tay al-ard]]}} (teleportation in Islamic mysticism) from Medina to Khorasan for the burial of his father al-Rida, miraculously healing the sick, fulfillment of his prayers for friends and against his enemies, informing about the inner secrets of people, predicting future events, and particularly his death. These are often cited by the Shia as proof of his imamate.{{sfn|Baghestani|2014}} A subtle story of this kind in ''[[Bihar al-Anwar]]'' and ''[[Kitab al-Kafi]]'' is told on the authority of Abd-Allah ibn Razin. When visiting the Imam, he decided to gather some of the earth upon which al-Jawad had set foot, a desire that he later deemed sinful. However, his attempts to tactfully do so were all thwarted by al-Jawad, who subtly changed his daily routines. This continued to the point that it surprised the attendant of Imam and let Abd-Allah realize that al-Jawad was aware of his sinful determination. It was only after Abd-Allah resolved to give up that al-Jawad returned to his usual routine.{{sfn|Wardrop|1988|pp=212–213}}

=== Successor ===
After the death of al-Jawad in 220 AH (835),{{sfn|Madelung|2012}} the majority of his followers acknowledged the imamate of his son Ali,{{sfn|Daftary|2013|p=62}} later to be known by the epithets al-Hadi ({{lit|the guide}}) and al-Naqi ({{literal translation|the distinguished}}).{{sfn|Momen|1985|p=43}} Similar to his father, Ali was also a minor when he succeeded him in 220 AH (835) at the age of about seven.{{sfn|Daftary|2013|p=62}} The will attributed to al-Jawad in ''Kitab al-Kafi'' stipulates that Ali would inherit from him and be responsible for his younger brother, Musa, and his sisters.{{sfn|Wardrop|1988|p=16}}{{sfn|Madelung|2011}} Muhammad al-Jawad is also said to have announced the succession of Ali through his main agent, Muhammad ibn al-Faraj,{{sfn|Hussain|1986|p=47}} or through Abu al-Khayrani.{{sfn|Wardrop|1988|pp=14–15}} This messenger relayed the designation to the assembly of companions after the death of al-Jawad and the majority there is reported to have agreed on the imamate of Ali al-Hadi.{{sfn|Wardrop|1988|pp=14–16}}

== Legacy ==
[[File:Muhammad at-Taqi Masjid an-Nabawi Calligraphy.svg|thumb|239x239px|Muhammad al-Taqi (al-Jawad) [[calligraphy]] at the [[Prophet's Mosque]] in Medina]]
Muhammad al-Jawad was engaged in teaching during his eight years in Baghdad,{{sfn|Donaldson|1933|p=194}} and he was renowned for his public defense of Islamic tradition, according to Edward D.A. Hulmes.{{sfn|Hulmes|2008}} His extensive correspondence with his followers on questions of Islamic law ({{Transliteration|ar|[[fiqh]]}}) about marriage, divorce, and inheritance has been preserved in Shia sources. Ali al-Rida is even said to have praised his son for writing "extremely elegant" letters while still a young boy.{{sfn|Medoff|2016}} According to Hamid Mavani, most Shia hadiths about Khums (Islamic alms, {{lit|one-fifth}}) are attributed to al-Jawad and his successor, al-Hadi.{{sfn|Mavani|2013|p=147}} Mavani regards Khums as an example of the Imams' discretionary authority as Shia leaders, which in this case countered the redirection of [[Zakat]] (another Islamic alms) to sustain oppressive regimes and support the affluent lifestyle of caliphs.{{sfn|Mavani|2013|p=147}} Among the Shia, the titles al-Qa'im ({{lit|he who will rise}}) and less frequently al-Mahdi refer to the messianic figure in Islam.{{sfn|Modarressi|1993|p=89}}{{sfn|Sachedina|1981|p=61}} This apparently created confusion and al-Jawad is reported to have identified the two, saying that [[Qa'im Al Muhammad]] is the last Imam and that he would be al-Mahdi.{{sfn|Hussain|1986|p=23}} Verses 81:15–16, "O, but I call to witness the planets, the stars which rise and set,"{{sfn|Hussain|1986|p=15}} were also interpreted by al-Jawad and his predecessor al-Baqir as referring to the reappearance of al-Mahdi, thus likening him to a shooting star in the dark night.{{sfn|Hussain|1986|p=30}} ''Musnad al-imam al-Jawad'' lists the collections of hadith that contain the sermons and sayings attributed to al-Jawad, including ''al-Tazkirat al-Hamdouniya'' by the Sunni scholar [[Ibn Hamdan]] ({{died in|1295}}).{{sfn|Baghestani|2014}} Among many pithy religio-ethical sayings attributed to al-Jawad,{{sfn|Medoff|2016}} Donaldson quotes a few:{{sfn|Donaldson|1933|p=194}}
* Muhammad al-Jawad related from [[Ali|Ali ibn Abi Talib]] that, once when the prophet sent him to Yemen, he said to him, "O Ali, he is never disappointed who asks for good (from God), and He never has a motive for repenting who asks (His) advice."
* Muhammad al-Jawad reported that the prophet had said to Ali, "Rise betimes in the name of God, for God hath bestowed a blessing on my people in their early rising."
* "Whosoever gaineth for himself a brother in God, hath gained for himself a mansion in Paradise."
* Muhammad al-Jawad related from the prophet, "Make it a point to travel by night, for more ground can be got over by night than by day."{{sfn|Donaldson|1933|p=194}}

== See also ==
{{Portal|Shia Islam|Islam|biography}}
{{columns-list|
* [[The Twelve Imams]]
* [[Al-Kadhimiya Mosque|Kazimayn shrine]]
* [[Holiest sites in Islam (Shia)]]
* [[al-Ma'mun]]
* [[al-Mu'tasim]]
}}

== Notes ==
{{Notelist}}

== References ==
{{Reflist}}

== Bibliography ==


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* {{cite book |title=The Prophet and the Age of the Caliphates - The Islamic Near East from the Sixth to the Eleventh Century |author-first=Hugh |author-last=Kennedy |publisher=[[Routledge]] |date=2015 |isbn=9781317376385 |url=https://archive.org/details/the-prophet-and-the-age-of-the-caliphates-the-islamic-near-east-from-the-sixth-t/mode/2up |edition=Third}}
* {{cite encyclopedia |author-last=Kohlberg |author-first=E. |title=Mūsā al-Kāẓim |encyclopedia=Encyclopaedia of Islam |edition=Second |editor1-first=P. |editor1-last=Bearman |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_5563 |date=2012 |doi=10.1163/1573-3912_islam_SIM_5563 |isbn=9789004161214|url-access=subscription }}


* {{cite encyclopedia |author-last=Lewis |author-first=B. |title='Alī al-Riḍā |encyclopedia=Encyclopaedia of Islam |edition=Second |editor1-first=P. |editor1-last=Bearman |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_0540 |date=2012 |doi=10.1163/1573-3912_islam_SIM_0540 |isbn=9789004161214|url-access=subscription }}


* {{cite encyclopedia |author-last=Madelung |author-first=W. |title=Muḥammad b. 'Alī al-Riḍā |encyclopedia=Encyclopaedia of Islam |edition=Second |editor1-first=P. |editor1-last=Bearman |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_5343 |year=2012 |doi=10.1163/1573-3912_islam_SIM_5343 |isbn=9789004161214|url-access=subscription }}
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* {{cite book |author-last=Mavani |author-first=Hamid |url=https://archive.org/details/religiousauthori0000mava/mode/2up |title=Religious Authority and Political Thought in Twelver Shi'ism - From Ali to Post-Khomeini |publisher=[[Routledge]] |date=2013 |isbn=9780415624404}}
* {{cite encyclopedia |author-first=Louis |author-last=Medoff |title=Moḥammad al-Jawād, Abu Ja'far |encyclopedia=Encyclopaedia Iranica |edition=Online |date=2016 |url=http://www.iranicaonline.org/articles/mohammad-al-jawad |issn=2330-4804}}
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* {{cite book |last=Tabatabai |first=Sayyid Mohammad Hosayn |author-link=Allameh Tabatabaei |title=Shi'ite Islam |url=https://archive.org/details/ShiaInIslamCopy/mode/2up |date=1975 |isbn=0873953908 |others=Translated by [[Seyyed Hossein Nasr|Sayyid Hossein Nasr]] |publisher=[[SUNY Press|State University of New York Press]] |edition=First}}




* {{cite thesis |last=Wardrop |first=S.F. |date=1988 |title=Lives of the Imams, Muhammad al-Jawad and 'Ali al-Hadi and the Development of the Shi'ite Organisation |url=https://era.ed.ac.uk/handle/1842/7365 |publisher=[[University of Edinburgh]] |type=PhD thesis}}




== External links ==
{{Sister project links |wikt=no |b=no |n=no |s=no |v=no |voy=no |species=no |d=Q25088 |display=Muhammad al-Jawad}}
* [http://aljawadain.org/EN/ Al-Jawadain holy shrine]

{{s-start}}
{{s-hou|branch=Clan|name='''Muhammad al-Jawad'''<br />of the [[Ahl al-Bayt]]|[[Banu Hashim]]|10th [[Rajab]] [[Islamic calendar|195 AH]]|[[Approximation|≈]] 12 April 811|30th [[Dhu'l-Qa'da]] [[Islamic calendar|220 AH]]|[[Approximation|≈]] 29 November 835|[[Quraysh (tribe)|Banu Quraish]]}}
{{s-rel|sh}}
{{s-bef|before = [[Ali al-Rida]]}}
{{s-ttl|title = 9th [[Imamah (Shi'a doctrine)|Imam]] of [[Twelver]] [[Shi'a Islam]]
|years = 818–835}}
{{s-aft|after = [[Ali al-Hadi]]
}}
{{s-end}}
{{The Twelve Imams}}

{{Authority control}}

{{DEFAULTSORT:Jawad, Muhammad}}
[[Category:811 births]]
[[Category:835 deaths]]
[[Category:9th-century Arab people]]
[[Category:9th-century imams]]
[[Category:9th-century people from the Abbasid Caliphate]]
[[Category:Deaths by poisoning]]
[[Category:Husaynids]]
[[Category:Twelve Imams]]

Muhammad al-Jawad

2026-10-04T07:11:55Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Ninth of the Twelve Shia Imams (811–835)}}
{{Redirect|Imam Muhammad at-Taqi|the Isma'ili Shi'a imam|Muhammad at-Taqi (Isma'ili)}}
{{Good article}}
{{Use dmy dates|date=March 2023}}
{{Infobox religious biography
| honorific_prefix =
| native_name =
| honorific_suffix = {{ubl|{{transliteration|ar|[[Generosity|Jawad al-A'imma]]}}|{{transliteration|ar|[[Ali al-Rida|Ibn al-Rida]]}}|{{transliteration|ar|[[Taqi|al-Taqi]]}}}}
| birth_name =
| birth_date = {{Circa|8 April 811}} {{avoid wrap|(10 [[Rajab]] 195 [[Hijri year|AH]])}}
| birth_place = [[Medina]], [[Abbasid Caliphate]]
| death_date = {{c.|lk=no|{{Death date and age|835|11|29|811|4|12|df=yes}}}} {{avoid wrap|(29 [[Dhu'l-Qa'da]] 220 AH)}}
| death_place = [[Baghdad]], Abbasid Caliphate
| death_cause = Poisoning by [[al-Mu'tasim]] {{avoid wrap|(most [[Shia Islam|Shia]] sources)}}
| resting_place = [[Al-Kazimiyya Mosque]], Baghdad, Iraq
| resting_place_coordinates = {{Coord|33|22|48|N|44|20|16.64|E|type:landmark|display=inline}}
| title = {{Collapsible list|title={{nobold|''See list''}}|al-Taqi {{avoid wrap|({{lit|the pious}})}} |al-Jawad {{avoid wrap|({{lit|the generous}}}})}}
| office1 = 9th [[Imamate in Twelver doctrine|Shia Imam]]
| term_start1 = 819
| term_end1 = 835
| predecessor1 = [[Ali al-Rida]]
| successor1 = [[Ali al-Hadi]]
| religion = [[Islam]]
| spouse = {{plainlist|
* [[Samana al-Maghribiyya]]
* Umm al-Fadl bint [[al-Ma'mun]]
}}
| children = {{plainlist|
* [[Ali al-Hadi]]
* [[Musa al-Mubarqa']]
* [[Hakima Khatun|Hakima]]
}}
| parents = {{plainlist|
* [[Ali al-Rida]]
* Sabika (or Khayzuran)
}}
| relatives =
| image_size = 220
| background = #CEF2CE
| image = Chester Beatty T 414 fol 129r Muhammad al-Jawad.png
| caption = 16th‑century [[Ottoman Empire|Ottoman]] iconographic depiction of Muhammad al‑Jawad
| sect = [[Shia Islam|Shia]]
| name = Muhammad al-Jawad<br />{{Nobold|{{lang|ar|مُحَمَّدٌ الْجَوَادُ}}}}
}}

{{Twelvers}}

'''Muhammad ibn Ali al-Jawad''' ({{langx|ar|مُحَمَّدٌ بْنُ عَلِيٍّ ٱلْجَوَادُ|Muḥammad ibn ʿAlī al-Jawād}}, {{circa|8 April 811|29 November 835}}), also known as '''Muhammad al-Taqi,''' was a descendant of the Islamic prophet [[Muhammad]] and the [[Twelver Shi'ism|ninth]] of the [[Twelve Imams]], succeeding his father [[Ali al-Rida]]. Born in [[Medina]] around 810, al-Jawad was the only child of al-Rida, the eighth Imam. When al-Rida left Medina after being summoned to [[Khorasan]] by the [[Abbasid Caliphate|Abbasid]] caliph [[al-Ma'mun]] to assume the position of [[Wali al-Ahd|heir apparent]], he did not take any of his family members with him. Al-Jawad was only four years old when his father reluctantly left Medina. Therefore, al-Jawad spent most of his childhood away from his father. Al-Rida's appointment provoked strong opposition among the Abbasids in [[Baghdad]], which forced al-Ma'mun to return to the capital Baghdad in 818. On the way back, al-Rida suddenly fell ill and died mysteriously in [[Tus, Iran|Tus]], likely poisoned by order of al-Ma'mun as he made concessions to the opposition.

Upon the death of al-Rida, the succession of his only son al-Jawad to the Imamate at the age of seven became controversial, but most recognized his knowledge and religious authority. At the time, some instead turned for leadership to al-Jawad's uncle, [[Shah Cheragh|Ahmad ibn Musa]], and some others joined the [[Waqifite Shia|Waqifites]], but the succession of al-Jawad did not create any permanent divisions. Shia sources often justify the Imamate of the young al-Jawad by drawing parallels with [[Jesus]] and [[John the Baptist]], both of whom in the [[Quran]] received their prophetic missions in childhood. Like most of his predecessors, al-Jawad kept aloof from politics and engaged in religious teaching, while organizing the affairs of [[Shia Islam|Shia Muslims]] through the network of representatives ([[Wokala]]) that his grandfather and the seventh Imam, [[Musa al-Kazim]], had established. The extensive correspondence of al-Jawad with his followers on questions of [[Sharia|Islamic law]] has been preserved in Shia sources, and numerous pithy religio-ethical sayings are attributed to him.

In 830, al-Jawad was summoned to Baghdad by al-Ma'mun, who married his daughter Umm Fadhl to the former. This marriage, however, was to be without issue and might have been infelicitous. His successor, [[Ali al-Hadi]], was already born to Samana, a freed slave ([[umm walad|{{transliteration|ar|umm walad}}]]). In 833, al-Ma'mun died and was succeeded by his brother, [[al-Mu'tasim]], who summoned al-Jawad again to Baghdad in 835 and hosted him and his wife, possibly to investigate any links between al-Jawad and new [[Alids|Alid]] revolts. Al-Jawad died in the same year at the age of about twenty-five. All [[Sunni Islam|Sunni]] sources are silent about the manner of his death, while Shia authorities are unanimous that he was poisoned by his disaffected wife, Umm al-Fadl, at the instigation of her uncle, caliph al-Mu'tasim. Al-Jawad is buried next to his grandfather in the [[Al-Kazimiyya Mosque|Al-Kazimiyya Mosque,]] a [[holiest sites in Shia Islam|holy site in Shia Islam]].

== Titles ==
Muhammad ibn Ali, the ninth of the [[Twelve Imams]], is occasionally known in [[Shia Islam|Shia]] sources as al-Taqi ({{langx|ar|التقى|lit=the pious|links=no}}),{{sfn|Donaldson|1933|p=190}} but more commonly as al-Jawad ({{langx|ar|الجواد|lit=the generous|links=no}}) for his munificence.{{sfn|Pierce|2016|p=43}} The Imam is cited in the Shia [[hadith]] literature as Abu Ja'far al-Thani ({{langx|ar|ابو جعفر الثاني|links=no|lit=Abu Ja'far, the second}}),{{sfn|Medoff|2016}} with the title Abu Ja'far reserved for his predecessor, [[Muhammad al-Baqir]] ({{died in|732}}), the fifth of the Twelve Imams.{{sfn|Baghestani|2014}} His {{Transliteration|ar|[[kunya (Arabic)|kunya]]}} is Abu Ali ({{Langx|ar|ابو علي|links=no|lit=}}),{{sfn|Baghestani|2014}} though he was also known by his contemporaries as Ibn al-Rida ({{langx|ar|ابن الرضا|lit=son of al-Rida|links=no}}) because he was the only child of [[Ali al-Rida]].{{sfn|Medoff|2016}} Muhammad is also known as Javad al-A'imma (lit. 'generous among the Imams'), a devotional title reflecting his reputation for [[generosity]] and benevolence.

== Life ==
=== Birth ({{circa|810}}) ===
Muhammad al-Jawad was born in [[Medina]],{{sfn|Momen|1985|p=42}}{{sfn|Medoff|2016}} or in a village near Medina founded by his grandfather, [[Musa al-Kazim]] ({{died in|799}}).{{sfn|Madelung|2012}}{{sfn|Madelung|2011}} Sources seem to agree that he was born 195 [[Anno Hejira|AH]] (810–811) but the exact date is disputed.{{sfn|Medoff|2016}} Most Twelver sources record mid-[[Ramadan (calendar month)|Ramadan]] 195 AH (mid-June 811) as the birthday of Muhammad but [[Muhammad ibn Iyas|Ibn Ayyas]] ({{died in|1522/1524}}) favors 10 [[Rajab]] 195 AH (8 April 811). This latter date agrees with {{Transliteration|ar|[[Ziyarat al-Nahiya al-Muqaddasa]]}}, a supplication attributed to [[Muhammad al-Mahdi]], the last of the Twelve Imams.{{sfn|Medoff|2016}} It is this date that the Shia celebrate annually.{{Sfn|Medoff|2016}}{{Sfn|Momen|1985|p=239}} His father Ali al-Rida, the eighth of the Twelve Imams, was a descendant of [[Ali|Ali ibn Abi Talib]] ({{died in|661}}) and [[Fatima]] ({{died in|632}}), who were the cousin and the daughter of the Islamic prophet [[Muhammad]], respectively. Most records agree that the mother of Muhammad al-Jawad was a freed slave ({{Transliteration|ar|[[umm walad]]}}) from [[Nubia]],{{sfn|Momen|1985|p=42}} though her name is given differently in sources as Sabika or Durra (sometimes Khayzuran).{{sfn|Medoff|2016}}{{sfn|Madelung|2012}} She might have belonged to the family of [[Maria al-Qibtiyya]], a freed slave of the prophet and the mother of his son [[Children of Muhammad|Ibrahim]], who died in childhood.{{sfn|Medoff|2016}}{{sfn|Madelung|2012}}

=== Reign of al-Ma'mun ({{reign|813|833}}) ===
==== Marriage ({{circa|817}}) ====
Muhammad stayed behind in Medina when his father al-Rida traveled to [[Merv]] in [[Greater Khorasan|Khorasan]] at the request of the [[Abbasid Caliphate|Abbasid]] caliph [[al-Ma'mun]] ({{reign|813|833}}).{{sfn|Daftary|2013|pp=60–61}} The caliph designated al-Rida as the [[Wali al-Ahd|heir apparent]] in 202 AH (817),{{Sfn|Daftary|2013|pp=60–61}} and also changed the official Abbasid color of [[Black Standard|black]] to [[Green in Islam|green]], possibly to signify this reconciliation between the Abbasids and the [[Alids]].{{sfn|Madelung|2011}}{{sfn|Bobrick|2012|p=205}} To form a political alliance,{{sfn|Wardrop|1988|pp=31–32}} the caliph also married one of his daughters, named Umm Habib,{{sfn|Baghestani|2014}} to al-Rida in 202 AH (817) and promised another daughter, named Umm al-Fadl,{{sfn|Wardrop|1988|p=33}} to Muhammad, who was still a minor at the time,{{sfn|Sourdel|1970|p=121}}{{sfn|Daftary|2013|pp=60–61}} aged about seven.{{sfn|Wardrop|1988|p=33}} Among Sunni historians, [[al-Tabari]] ({{died in|923}}), [[Ibn Abi Tahir Tayfur]] ({{died in|893}}), and [[Ibn al-Athir|Ibn al-Athir al-Jazari]] ({{died in|1232–1233}}) agree on this report.{{sfn|Wardrop|1988|pp=32, 56 note 19}} It is likely that Muhammad was absent from the ceremony,{{sfn|Baghestani|2014}}{{sfn|Daftary|2013|p=61}} even though [[Abu'l-Hasan Bayhaqi]] ({{died in|1169}}) relates that he visited his father in Merv in 202 AH (817).{{sfn|Baghestani|2014}} In contrast, the Sunni historian [[al-Khatib al-Baghdadi]] ({{died in|1071}}){{sfn|Wardrop|1988|p=32}} and the Shia-leaning historians [[Al-Masudi]] ({{died in|956}}){{sfn|Wardrop|1988|p=33}} and [[Ya'qubi]] ({{died in|897–898}}){{sfn|Madelung|2012}} place the betrothal of Muhammad after the death of al-Rida in 204 AH (819), following the return of al-Ma'mun to his capital [[Baghdad]]. In particular, al-Mas'udi in his ''Ithbat al-wassiya'' writes that al-Ma'mun summoned Muhammad to Baghdad, settled him near his palace, and later decided to marry him to his daughter, Umm Fadl,{{sfn|Wardrop|1988|p=33}} whose given name was Zaynab.{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} According to al-Baghdadi, Muhammad was about nine years old at the time of this betrothal.{{sfn|Wardrop|1988|p=32}}

==== Death of his father ({{circa|818}}) ====
[[File:ImamReza(A).jpg|thumb|240x240px|[[Imam Reza shrine|Imam Reza Shrine]] in [[Mashhad]], [[Iran]], receives nearly 30 million pilgrims annually and is the most visited site in Islam.<ref>{{Cite web |title=Imam Reza (PBUH) shrine is visited by nearly 30 million people annually |url=http://en.imam-khomeini.ir/en/n37305/Imam-Reza-PBUH-shrine-is-visited-by-nearly-30-million-people-annually |access-date=2026-08-15 |website=Imam Khomeini}}</ref><ref>{{Cite news |last=Higgins |first=Andrew |date=2007-06-02 |title=Inside Iran's Holy Money Machine - WSJ |url=https://www.wsj.com/articles/SB118072271215621679 |access-date=2026-08-15 |work=Wall Street Journal |language=en-US |issn=0099-9660}}</ref> As one of the [[holiest sites in Shia Islam]], it contains the burial place of [[Ali al-Rida|Reza]], al-Jawad's father. The vast complex is the world's [[List of largest mosques|largest mosque]] after [[Masjid al-Haram]] in [[Mecca]] and the [[Prophet's Mosque]] in [[Medina]].]]
Ali al-Rida was a prominent [[Alids|Alid]], a descendant of Ali ibn Abi Talib, the cousin and son-in-law of Muhammad. The Alids were viewed as rivals for the caliphate by the Abbasids, who were the descendants of [[Abbas ibn Abd al-Muttalib]], a paternal uncle of Muhammad.{{sfn|Momen|1985|p=71}} The appointment of the Alid al-Rida by the Abbasid caliph thus invoked strong opposition, particularly among the members of the Abbasid dynasty and the Iraqi supporters of Abbasid legitimism.{{sfn|Madelung|2011}}{{sfn|Sourdel|1970|p=121}} These revolted and installed al-Ma'mun's uncle, [[Ibrahim ibn al-Mahdi]], as an anti-caliph in Baghdad.{{sfn|Sourdel|1970|p=121}}{{sfn|Glassé|2008}}{{sfn|Lewis|2012}} The caliph and his entourage thus left Khorasan for Baghdad in 203 AH (818),{{sfn|Daftary|2013|p=61}} accompanied by al-Rida.{{sfn|Madelung|2011}}{{sfn|Lewis|2012}} The latter died shortly in [[Tus, Iran|Tus]] after a brief illness,{{sfn|Bayhom-Daou|2009}} possibly after being poisoned.{{sfn|Sourdel|1970|p=121}}{{sfn|Daftary|2013|p=61}} The death of al-Rida followed the assassination of [[al-Fadl ibn Sahl]] ({{died in|818}}), the Persian [[Vizier (Abbasid Caliphate)|vizier]] of al-Ma'mun,{{sfn|Sourdel|1970|p=121}} who had become a divisive figure.{{sfn|Bobrick|2012|pp=205–206}} Both deaths are linked in Shia sources to al-Ma'mun and viewed as concessions to the Arab party to smooth his return to Iraq.{{sfn|Bobrick|2012|pp=205–206}}{{sfn|Cooperson|2013}}{{sfn|Daftary|2013|p=61}} Modern scholars similarly tend to suspect the caliph in the death of al-Rida.{{sfn|Madelung|2011}}{{sfn|Kennedy|2015|p=133}}{{sfn|Bobrick|2012|pp=205–206}}{{sfn|Bayhom-Daou|2009}} After returning to Baghdad in 204 AH (819),{{sfn|Wardrop|1988|p=18 note 2}}{{sfn|Madelung|2012}} al-Ma'mun reversed his pro-Shia policies,{{sfn|Daftary|2013|p=61}}{{sfn|Sourdel|1970|p=121}}{{sfn|Rahman|1989|p=171}} and restored the traditional black color of the Abbasids.{{sfn|Sourdel|1970|p=121}} Muhammad was about seven years old when his father died.{{sfn|Madelung|2012}} There are multiple Shia reports that he told others about the death of his father before the news arrived in Medina,{{sfn|Wardrop|1988|p=74}} and some traditions indicate that he was miraculously present in the burial of al-Rida in Khurasan and prayed over his body.{{sfn|Baghestani|2014}}{{Sfn|Wardrop|1988|p=74–75}}

==== Summoned to Baghdad ({{circa|819}}) ====
Soon after arriving in Baghdad in 204 AH (819),{{sfn|Wardrop|1988|p=18 note 2}} al-Ma'mun summoned the young Muhammad who then stayed at the court of the caliph.{{sfn|Wardrop|1988|p=4}} The betrothal of Muhammad and Umm Fadl or its proposal was apparently opposed by some of the Abbasids,{{sfn|Momen|1985|p=43}}{{sfn|Madelung|2012}} reportedly because of the dark complexion of Muhammad.{{sfn|Madelung|2012}} An account of their protests appears in the biographical ''[[Kitab al-Irshad]]'' by the Twelver theologian [[Al-Shaykh al-Mufid]] ({{died in|1022}}),{{sfn|Wardrop|1988|p=35, 57 note 29}} though the Islamicist Shona F. Wardrop suspects that it may actually refer to the designation of al-Rida as the heir apparent.{{sfn|Wardrop|1988|p=36}} In any case, al-Mufid suggests that the opposition actually feared the political rise of Muhammad similar to his father al-Rida,{{sfn|Baghestani|2014}} and the view of the Islamicist [[Wilferd Madelung]] is similar.{{sfn|Madelung|2012}} Those opposed to the marriage arranged for a public debate where the chief judge Yahya ibn Aktam interrogated the young Muhammad with difficult theological questions to which he answered correctly.{{sfn|Medoff|2016}}{{sfn|Baghestani|2014}} An account of this is given by al-Mas'udi,{{Sfn|Wardrop|1988|p=37}} but the seventeenth-century hadith collection [[Bihar al-Anwar]] adds that Yahya also presented Muhammad with provocative questions about the status of the early caliphs [[Abu Bakr]] ({{reign|632|634}}) and [[Umar]] ({{reign|634|644}}), including an alleged prophetic tradition that compares the two caliphs with the archangels [[Gabriel in Islam|Gabriel]] and [[Michael (archangel)#Islam|Michael]]. These claims al-Jawad refuted in mild language.{{sfn|Wardrop|1988|p=38}} The attribution of this latter exchange to Muhammad al-Jawad is, however, uncertain since a similar exchange between al-Ma'mun and some Sunni scholars is described by the tenth-century hadith collection [[Uyoun Akhbar Al-Ridha]].{{sfn|Wardrop|1988|pp=39–40}} At any rate, it is at the end of this assembly that al-Ma'mun formally married his daughter to Muhammad, according to al-Mas'udi and al-Mufid.{{sfn|Wardrop|1988|p=58 note 35}}{{sfn|Baghestani|2014}} This episode is thus viewed by the Twelvers as evidence of the exceptional knowledge of Muhammad al-Jawad.{{sfn|Medoff|2016}}

''Kitab al-Irshad'' implies that Muhammad returned to Medina after this episode in Baghdad.{{sfn|Wardrop|1988|pp=47, 52}} By some accounts, however, he stayed in Baghdad for about eight years, primarily engaged in teaching, before returning to Medina with his family after the death of al-Ma'mun in 218 AH (833).{{sfn|Donaldson|1933|p=194}}{{sfn|Momen|1985|p=43}} This is viewed as house arrest by the historian Jassim M. Hussain,{{sfn|Hussain|1986|p=28}} citing a report by al-Mas'udi.{{sfn|Hussain|1986|p=173 note 104}} There is not much known about this period of his life.{{sfn|Wardrop|1988|pp=47–48}}

==== Summoned to Baghdad (830) ====
The marriage of al-Jawad to the daughter of the caliph was consummated in 215 AH (830),{{sfn|Daftary|2013|p=61}} when al-Ma'mun invited the former to Baghdad from Medina.{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} The couple stayed there until the [[Hajj]] season (January 831) when they returned to Medina after completing the Hajj ritual.{{sfn|Medoff|2016}}{{sfn|Wardrop|1988|p=32}} Possibly hoping to blunt the Shia opposition through al-Jawad,{{sfn|Hussain|1986|p=47}} the caliph is said to have displayed much affection towards the young man.{{sfn|Medoff|2016}}{{sfn|Momen|1985|p=43}} By marrying his daughter to al-Jawad, the Twelver scholar [[Muhammad Husayn Tabatabai]] ({{died in|1981}}) suggests that al-Ma'mun might have wanted to keep a close watch on him from both outside and within his household.{{sfn|Tabatabai|1975|p=183}} Hussain similarly suggests that al-Ma'mun intended to monitor al-Jawad and divide the Shia opposition,{{sfn|Hussain|1986|p=28}} hoping thus to mitigate their revolts, including some fresh uprisings in Qom.{{sfn|Momen|1985|pp=43, 327 note 12}} This view is rejected by the historian [[Moojan Momen]], who says that al-Ma'mun might have had little to fear from the revolts in Qom.{{sfn|Momen|1985|p=43}} Medoff believes that al-Ma'mun pursued a policy of simultaneously appeasing and containing pro-Alid groups,{{sfn|Medoff|2016}} while Wardrop writes that the marriage was intended to discourage the Shia from revolution.{{sfn|Wardrop|1988|pp=3, 31}} Hussain and Esmail Baghestani say that the marriage did not win the Shia support for al-Ma'mun, nor did it stop the Shia revolts.{{sfn|Hussain|1986|p=47}}{{sfn|Baghestani|2014}}

=== Reign of al-Mu'tasim ({{reign|833|842}}) ===
Caliph al-Ma'mun died in 218 AH (833) and was succeeded by his brother, [[al-Mu'tasim]], who continued the policy of his predecessor in simultaneously appeasing and containing pro-Alid groups, according to Medoff.{{sfn|Medoff|2016}} It was perhaps to further this policy that al-Mu'tasim summoned al-Jawad to Baghdad in 220 AH (835) and hosted him and his wife.{{sfn|Medoff|2016}} The departure of al-Jawad was apparently facilitated by Abd al-Malik al-Zayyat at the behest of the caliph.{{sfn|Wardrop|1988|p=98}} An exception here is the account of al-Mas'udi which does not explicitly state that al-Jawad was summoned by al-Mu'tasim.{{sfn|Wardrop|1988|pp=102–103}} At any rate, al-Jawad died there in the same year, some ten months after his arrival,{{sfn|Wardrop|1988|p=98}} at the age of about twenty-five.{{sfn|Momen|1985|p=43}}{{sfn|Madelung|2012}} During this short window, Shia sources accuse al-Mu'tasim of multiple attempts to discredit al-Jawad and finally murdering him.{{sfn|Wardrop|1988|p=98}} This alleged hostility of al-Mu'tasim may have been compounded by a recent wave of Shia revolts in Qom and in Taliqan, even though there is no evidence that al-Jawad was involved in them.{{sfn|Wardrop|1988|p=101}} One such attempt against al-Jawad was prevented by one of his supporters, Ahmad ibn Hammad al-Marwazi, who was nevertheless an advisor to Ibn Abi Dawud, the influential {{Transliteration|ar|qadi}}. The caliph apparently abandoned his plan to dishonor al-Jawad by parading him while intoxicated after Ahmad convinced the {{Transliteration|ar|qadi}} about the futility of this plan, saying that the ire of the caliph would only strengthen the loyalty of Imamites for al-Jawad. The {{Transliteration|ar|qadi}} passed on the advice to the caliph.{{sfn|Wardrop|1988|p=99}} A different account by Ibn Awrama, quoted in {{Transliteration|ar|Bihar al-anwar}} and {{Transliteration|ar|Manaqib}}, describes how al-Jawad unmasked false witnesses who had accused him of plotting against the caliph, though the miraculous ending of this account weakens its historical weight.{{sfn|Wardrop|1988|pp=98–99}} Another account is narrated by Zurqan, a {{Transliteration|ar|sahib}} of the {{Transliteration|ar|qadi}} Ibn Abi Dawud: The caliph is said to have solicited and preferred the judicial ruling of al-Jawad about amputating the hand of a thief in the presence of other scholars. This infuriated the {{Transliteration|ar|qadi}}, who later visited the caliph and warned him about inadvertently bolstering the public support for al-Jawad as an alternative to al-Mu'tasim. This then set in motion the plot to poison al-Jawad.{{sfn|Wardrop|1988|p=100}}

=== Personal life ===
Similar to his predecessors, al-Jawad lived modestly and gave to the poor generously, according to Dwight M. Donaldson ({{died in|1976}}).{{sfn|Donaldson|1933|p=192}} Baghestani adds that al-Jawad gave charity at the beginning of every month and interceded with the officials on behalf of the people.{{sfn|Baghestani|2014}} His arranged marriage in 215 AH (830) to Umm al-Fadl did not result in any children.{{sfn|Madelung|2012}} There are other indications that this marriage was not particularly felicitous, including reports that she complained to al-Ma'mun about her marriage,{{sfn|Medoff|2016}} specifically about her husband taking a concubine,{{sfn|Pierce|2016|p=49}} but the caliph rejected her complaint.{{sfn|Madelung|2012}}{{sfn|Pierce|2016|p=49}} Umm al-Fadl is also commonly held responsible in Shia sources for the death of al-Jawad in 220 AH (835) by poisoning.{{sfn|Medoff|2016}}{{sfn|Madelung|2012}} Ali al-Hadi, the successor of al-Jawad, was born to Samana, a freed slave ({{transliteration|ar|umm walad}}) of [[Maghreb|Maghrebian]] ([[North Africa]]n) origin,{{sfn|Momen|1985|p=43}} circa 212 AH (828).{{sfn|Madelung|2011}} Other children of al-Jawad were [[Musa al-Mubarraqa]] and two or four daughters.{{sfn|Medoff|2016}} In some genealogical books, other sons have been named but there is no mention of them in the earliest sources. The daughters of al-Jawad are named differently in the sources. Here, al-Mufid gives the names Fatima and Amama, while the biographical source ''Dala'il al-imama'' lists Khadija, Hakima, and Umm Kulthum. The Sunni theologian [[Fakhr Razi]] ({{died in|1209}}) adds Behjat and Barihe to these names, saying that none of them left any descendants. The children of al-Jawad were all born to Samana.{{sfn|Baghestani|2014}}

== Personal life and Family ==

=== Classical genealogical consensus ===
According to mainstream Shi'i and Sunni biographical works, including Shaykh al-Mufid's ''[[Kitab al-Irshad]]'', Muhammad al-Jawad had four primary children—two sons and two daughters—all borne by his wife, Samana al-Maghribiyya (a freed slave mother or ''[[Umm walad]]''):<ref>{{Cite book |last=Al-Mufid |first=Shaykh |title=Kitab al-Irshad: The Book of Guidance into the Lives of the Twelve Imams |publisher=Tahrike Tarsile Quran |year=1981 |isbn=978-0-940368-12-5 |pages=495–497 |translator-last=Howard |translator-first=I.K.A.}}</ref>

* '''[[Ali al-Hadi]]''' (the Tenth Shi'i Imam)
* '''[[Musa al-Mubarqa']]''' (whose descendants include the Rizvi and Taqvi Sayyids)
* '''Fatimah'''
* '''Khadija'''

Other historical accounts, such as those by [[Ibn Shahr Ashub]], record additional children, including sons named Husayn and Imran, and daughters named Hakima and Umm Kulthum.<ref>{{Cite journal |last=Madelung |first=Wilferd |year=2012 |title=Muḥammad al-Jawād |journal=Encyclopaedia of Islam |publisher=Brill |volume=7 |pages=396–397 |doi=10.1163/1573-3912_islam_SIM_5348}}</ref>

=== Qadiriyya lineage traditions ===
In classical [[Sufism|Sufi]] biographical literature and genealogical charts (''shijra''), an additional son named '''Sayyid Abu Kamaluddin Isa''' (also recorded as Isa bin Muhammad al-Taqi) is attributed to Muhammad al-Jawad.<ref>{{Cite book |last=Al-Shattanawfi |first=Ali ibn Yusuf |title=Bahjat al-Asrar wa Ma'dan al-Anwar |publisher=Matba'at al-Sada al-Wafaiyya, Cairo |year=1913 |pages=12–15}}</ref>

In traditional [[Qadiriyya]] literature—most notably in ''Bahjat al-Asrar'' by Ali ibn Yusuf al-Shattanawfi and ''Qala'id al-Jawahir'' by Muhammad ibn Yahya al-Tadifi—Sayyid Abu Kamaluddin Isa is recorded as a direct maternal ancestor of [[Abdul Qadir Gilani]] through his grandfather, Abdullah Sawma'i az-Zahid.<ref>{{Cite book |last=Al-Tadifi |first=Muhammad ibn Yahya |title=Necklaces of Gems (Qala'id al-Jawahir) |publisher=Al-Baz Publishing |year=1998 |isbn=978-1-882000-11-2 |pages=2–5 |translator-last=Holland |translator-first=Muhtar}}</ref>

While widely cited in traditional Sufi charts, classical Shi'i and secular genealogists (''Nassabun'') do not universally list Isa among the immediate surviving sons of the Ninth Imam, leading historians to treat this attestation as a traditional spiritual lineage (''shijra tabarruki'').<ref>{{Cite book |last=Eduard |first=Von Zambaur |title=Manuel de généalogie et de chronologie pour l'histoire de l'Islam |publisher=A. Heinz |year=1927 |pages=19–21}}</ref>

== Death ==
[[File:Al-Kadhimiya Mosque 4.jpg|thumb|300x300px|The [[Al-Kazimiyya Mosque|Kazimayn Shrine]], where al-Jawad, alongside his grandfather and the seventh Imam, [[Musa al-Kazim]], are buried. It is a holy site in Shia Islam.]]
Muhammad al-Jawad died on 6 [[Dhu'l-Hijja]] 220 AH (30 November 835) in Baghdad, after arriving there in [[Muharram]] 220 (January 835) at the request of al-Mu'tasim,{{sfn|Madelung|2012}} who hosted him and his wife during the visit.{{sfn|Medoff|2016}} He died at the age of about twenty-five, the youngest among the Twelve Imams.{{sfn|Medoff|2016}}{{sfn|Daftary|2013|p=62}} All major Sunni sources are silent about the cause of his death, including those by al-Tabari, al-Baghdadi, and Ibn al-Athir.{{sfn|Pierce|2016|pp=43–44}} Among medieval Sunni authors, an exception is Ibn al-Sabbagh, who accepts the possibility of murder.{{sfn|Pierce|2016|p=183 note 23}} In contrast, Shia sources hold the Abbasids responsible in the deaths of multiple Shia Imams, including al-Jawad.{{sfn|Pierce|2016|p=44}}{{sfn|Sachedina|1981|pp=64–65}} In his case, Shia sources are nearly unanimous that he was murdered at the instigation of al-Mu'tasim.{{sfn|Pierce|2016|p=44}} The silence of Sunni sources here is attributed by the Shia to the atmosphere of fear and intimidation under the Abbasids. In particular, Ibn Shahrashub said that he wrote his ''[[Manaqib Ale Abi Talib]]'' "to bring forth what they [the Sunnis] have suppressed."{{sfn|Pierce|2016|p=44}} An exception here is al-Mufid who does not find the evidence for murder credible.{{sfn|Pierce|2016|p=45}}{{sfn|Momen|1985|p=37}}{{sfn|Madelung|2012}} Among other sources, ''Ithbat al-wassiya'' attributes a hadith to al-Rida, childless at the time, in which he apparently predicts the birth of his son al-Jawad and his murder.{{sfn|Wardrop|1988|p=76}}

While the manner of his death is given differently by Shia authors,{{sfn|Momen|1985|p=37}} most say that al-Jawad was poisoned by his disaffected wife Umm al-Fadl, at the instigation of her uncle al-Mu'tasim.{{sfn|Tabatabai|1975|p=183}}{{sfn|Medoff|2016}}{{sfn|Madelung|2012}}{{sfn|Hulmes|2008}} These include the Shia-leaning historian al-Mas'udi,{{sfn|Pierce|2016|pp=45–46}} and Twelver scholars Ibn Jarir al-Tabari al-Saghir,{{sfn|Pierce|2016|p=47}}{{Efn|The book in question is ''Dala'il al-imama'', though its attribution to the eleventh-century Twelver scholar al-Tabari al-Saghir is disputed.{{sfn|Pierce|2016|pp=23–24}}}} [[Mohammad-Baqer Majlesi]] ({{died in|1699}}), [[Abbas Qomi]] ({{died in|1941}}), and Tabatabai.{{sfn|Pierce|2016|pp=49–50}} The Twelver scholar [[Shaykh Tabarsi]] ({{died in|1153}}) does not have a verdict but mentions the prevalent Shia view that al-Jawad was poisoned.{{sfn|Pierce|2016|p=48}} Sunni sources typically say that Umm al-Fadl was present in Baghdad when her husband died.{{sfn|Pierce|2016|p=183}} Citing the Sunni historian al-Baghdadi and some others, Baghestani writes that she joined the [[Abbasid harem|harem]] of al-Mu'tasim after the death of al-Jawad.{{sfn|Baghestani|2014}} He was buried next to his grandfather, Musa al-Kazim, the seventh of the Twelve Imams, in the cemetery of the [[Quraysh]] on the west bank of [[Tigris]], where the [[Al-Kazimiyya Mosque|Kazimayn shrine]] was later erected.{{sfn|Madelung|2012}} [[Kadhimiya|Kazimayn]] has become an important center for pilgrimage.{{sfn|Kohlberg|2012}}

== Imamate ==
=== Designation as the Imam ===
[[File:امام محمد تقی.jpg|thumb|Calligraphic inscription of al-Jawad on the [[zarih]] of [[Husayn ibn Ali|Imam Husayn]] in [[Karbala]]]]
Muhammad al-Jawad was about seven years old when his father al-Rida died in 203 AH (818).{{sfn|Momen|1985|p=41}}{{sfn|Donaldson|1933|p=190}} Even as the only child of al-Rida, the succession of the young Muhammad to the imamate became controversial,{{sfn|Madelung|2012}} but did not result in permanent divisions of the Shia community.{{sfn|Tabatabai|1975|p=69}}{{sfn|Momen|1985|p=60}} At the time, al-Mas'udi notes the confusion ({{Transliteration|ar|hayra}}) among the Imamite Shias about the qualifications of the young al-Jawad for the imamate.{{sfn|Hussain|1986|p=45}}{{sfn|Medoff|2016}} As related by al-Mas'udi and Majlesi,{{sfn|Wardrop|1988|p=20 note 25}} several supporters of al-Rida thus gathered in Baghdad at the house of Abd al-Rahman ibn al-Hajjaj, a distinguished companion of the three previous Imams, namely, [[Ja'far al-Sadiq]] ({{died in|765}}), al-Kazim, and al-Rida.{{sfn|Medoff|2016}}{{sfn|Wardrop|1988|p=5}} Of those present, Yunus ibn Abd al-Rahman reportedly suggested they choose a temporary leader until al-Jawad reached adulthood. But the view that prevailed was that adulthood is not a prerequisite for wisdom.{{sfn|Wardrop|1988|p=6}} There is also the account in ''Ithbat al-wasiyya'' and elsewhere, saying that the prominent Shias from across the empire tested the young al-Jawad during the Hajj season and their doubts about him were dispelled.{{sfn|Donaldson|1933|p=190}}{{sfn|Wardrop|1988|p=7}} There are also reports about the direct or indirect designation ({{Transliteration|ar|[[nass (Islam)|nass]]}}) of al-Jawad as the next imam by his predecessor.{{sfn|Wardrop|1988|p=10}} These are often narrated by the inner circle of al-Rida,{{sfn|Wardrop|1988|pp=12–13}} thus signifying their visible role in consolidating the imamate of the young al-Jawad.{{sfn|Wardrop|1988|p=13}} An example of indirect designation is the statement referring to the young al-Jawad as "the greatest blessing for the Shia," ascribed to al-Rida in the canonical ''Kitab al-Irshad'' and other sources.{{sfn|Wardrop|1988|pp=11, 21 note 42}} Elsewhere when al-Husayn ibn al-Qiayama questioned the imamate of al-Rida for his lack of an heir at the time, he responded that he would have a son to succeed him.{{sfn|Wardrop|1988|p=45}}

According to Wardrop, as the only son of al-Rida, recognition of al-Jawad as the heir to the imamate was to be expected,{{sfn|Wardrop|1988|pp=28–29}} adding that there is considerable evidence in the hadith literature against the horizontal transference of the imamate between brothers after [[Hasan ibn Ali]] ({{died in|670}}) and [[Husayn ibn Ali]] ({{died in|680}}), the second and third of the Twelve Imams.{{sfn|Wardrop|1988|pp=45, 54}} Wardrop points out that there were very few qualified alternatives to al-Jawad anyway,{{sfn|Wardrop|1988|p=54}} naming his uncles, Ahmad ibn Musa and Abdallah ibn Musa, and also a different [[Hasanids|Hasanid]] with the latter name.{{sfn|Wardrop|1988|pp=45–46}} That there was no clear alternative to al-Jawad is also the view of the Muslim jurist [[Hossein Modarressi]].{{sfn|Modarressi|1993|p=63}} The attention al-Jawad received from al-Ma'mun, who married him to his daughter, may have also strengthened the case for al-Jawad.{{sfn|Wardrop|1988|pp=31, 41–42}} Wardrop thus concludes that the main challenge to the imamate of al-Jawad was his young age, given that the imamate was viewed by the Shia as the ultimate source of knowledge ({{Transliteration|ar|ilm}}) and guidance.{{sfn|Wardrop|1988|p=53}} A group of followers of al-Rida thus accepted the imamate of his brother, Ahmad ibn Musa,{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} who had earlier rivaled al-Rida.{{sfn|Wardrop|1988|p=45}} Another group joined the [[Waqifite Shia|Waqifites]], who considered al-Kazim to be the last Imam and expected his return as [[Mahdi]], the promised savior in Islam.{{sfn|Madelung|2012}}{{sfn|Medoff|2016}} Some of these apparently argued that their imam could not be a child.{{sfn|Wardrop|1988|p=30}} According to Madelung, some others, who had opportunistically backed the imamate of al-Rida after his appointment as the heir apparent, had now returned to their Sunni or [[Zaydism|Zaydi]] communities.{{sfn|Madelung|2012}}

==== Precedents ====
As for precedents, there were no child imams before al-Jawad, even though Ali ibn Abi Talib professed Islam at the age of about ten, and Hasan and Husayn formally pledged their allegiance to the prophet when they were about six.{{sfn|Wardrop|1988|p=63}} Imamite authors have noted that [[Jesus]] received his prophetic mission in the Quran when he was still a child,{{sfn|Momen|1985|pp=42–43}}{{sfn|Hulmes|2008}} suggesting that al-Jawad also received the requisite perfect knowledge of all religious matters through divine inspiration from the time of his succession, irrespective of his age.{{sfn|Medoff|2016}}{{sfn|Madelung|2011}} Similar statements are also attributed to al-Rida, "This [his age] does not harm him [al-Jawad], Isa [Jesus] became God's {{Transliteration|ar|[[hujja]]}} ({{lit|proof}}) when he was three years old."{{sfn|Wardrop|1988|p=65}} The related Quranic verse 19:12 includes, "We gave him [[John the Baptist in Islam|John the Baptist]] {{Transliteration|ar|hukm}} ({{lit|wisdom}}) as a child."{{sfn|Wardrop|1988|p=67}} Even so, some among the Shia still debated as to whether the young Imam was equal to an adult Imam in every aspect,<ref name="Medoff" />{{sfn|Wardrop|1988|p=69}} as evidenced by some reports in [[Heresiology|heresiographies]] and in ''al-Maqalat'' by al-Mufid. The latter reports that some proposed that the "pious men with religious and legal knowledge" should lead until al-Jawad matured.{{sfn|Wardrop|1988|pp=29, 69}} However, the prevailing answer was that both adult and minor Imams are equal since both receive their knowledge from supernatural sources.<ref name="Medoff">{{Harvnb|Medoff|2016}}</ref> Indeed, there already were traditions attributed to earlier Imams asserting that each Imam would inherit the full knowledge of his predecessor upon his death.{{sfn|Wardrop|1988|pp=72–73}}

=== Network of representatives ===
To organize the affairs of a growing Shia population, which had expanded far to the east of Iraq and Arabia, the young al-Jawad relied heavily on his representatives or agents ({{Transliteration|ar|wukalāʾ}}, {{singular}} {{Transliteration|ar|wakīl}}) throughout the empire.{{sfn|Medoff|2016}} This underground{{sfn|Wardrop|1988|p=178}} network of agents across the Abbasid empire was founded by his grandfather al-Kazim ({{died in|799}}) and maintained by his son al-Rida.{{sfn|Baghestani|2014}} There is even some evidence that an early network existed under al-Sadiq ({{died in|765}}).{{sfn|Wardrop|1988|p=180}}{{sfn|Hussain|1986|p=79}} This network guided the financial and religious affairs of the Imamite Shias.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|p=46}} After the death of al-Rida, it took possibly up to four years for the imamate of al-Jawad to consolidate.{{sfn|Wardrop|1988|p=198}} In this period of uncertainty, the network of {{Transliteration|ar|wukalāʾ}} likely continued to function, but did so more independently than ever before.{{sfn|Wardrop|1988|pp=198–199}} Wardrop suggests that this level of autonomy continued throughout the childhood of al-Jawad.{{sfn|Wardrop|1988|p=199}} After al-Rida, some agents remained loyal to his successor, possibly after testing him during the Hajj season.{{sfn|Baghestani|2014}} These included Abd al-Aziz ibn al-Muhtadi, [[Ayyub ibn Nuh]],{{sfn|Wardrop|1988|p=202}} and Yahya ibn Abi Imran.{{sfn|Wardrop|1988|p=203}} Some others did not, including perhaps Safwan ibn Yahya, Muhammad ibn Sinan, Zakariyya ibn Adam, and Sa'd ibn Sa'd.{{sfn|Wardrop|1988|p=200}} There are conflicting reports about these four and whether they withheld their collected alms from al-Jawad, but some of them are said to have later returned to the Imam.{{sfn|Wardrop|1988|pp=199–201}} Because of the relative isolation of al-Jawad by the Abbasids,{{sfn|Wardrop|1988|pp=14, 213–214}} the Imamite Shias normally communicated with their Imam through his agents, except during Hajj when they met directly with him.{{sfn|Baghestani|2014}}

During al-Jawad's imamate, Shia activists were dispatched to Egypt and elsewhere, as reported by the Twelver traditionist [[Ahmad ibn Ali al-Najashi]] ({{died in|1058}}). They were apparently successful and an account by the Twelver traditionist [[Muhammad ibn Ya'qub al-Kulayni]] ({{died in|941}}) describes how [[Ali ibn Asbat]] visited al-Jawad on behalf of the Egyptian Imamites.{{sfn|Hussain|1986|pp=45–46}} Among the agents of al-Jawad were [[Ali ibn Mahziar Ahvazi]] in [[Ahvaz]], Ibrahim ibn Muhammad Hamdani in [[Hamedan]], Yahya ibn Abi Imran in [[Ray, Iran|Rayy]], Yunus ibn Abdulrahman and Abu Amr al-Hadhdha' in [[Basra]], Ali ibn Hasan W'aseti in [[Baghdad]], Ali ibn Asbat in Egypt, [[Safwan ibn Yahya]] in [[Kufa]], Saleh Ibn Muhammad Ibn Sahl and [[Zakaria ibn Adam Ash'ari Qomi]] in Qom. In addition to these agents, al-Jawad sometimes sent special representatives to cities to collect religious taxes,{{sfn|Baghestani|2014}} including [[Khums]].{{sfn|Wardrop|1988|pp=204–205}} Some followers of al-Jawad received permission to work within the Abbasid government for the benefit of the Shia community.{{sfn|Hussain|1986|p=46}}{{sfn|Baghestani|2014}} These included Muhammad ibn Isma'il ibn Baz'i and Ahmad ibn al-Hamza al-Qomi in the vizierate, Husayn ibn Abd-Allah al-Neishaburi, the ruler of [[Lashkargah|Bost]] and [[Sistan]], Hakam ibn Alia' al-Asadi, the ruler of [[Eastern Arabia|Bahrain]], and Nuh ibn Darraj, the {{Transliteration|ar|[[qadi]]}} of Baghdad and then Kufa.{{sfn|Hussain|1986|p=46}}{{sfn|Baghestani|2014}} Some of these figures are now known to have secretly paid their Khums to al-Jawad.{{sfn|Hussain|1986|p=46}} Towards the end of al-Jawad's life, the organization and activities of his agents further expanded.{{sfn|Baghestani|2014}} Some of his followers became integrated within the Abbasid army, while he announced his successor, Ali al-Hadi, through his main agent, Muhammad ibn al-Faraj,{{sfn|Hussain|1986|p=47}} or through another companion, Abu al-Khayrani.{{sfn|Wardrop|1988|pp=14–15}}

==== Role in Shia revolts ====
Muhammad al-Jawad adopted a quiescent attitude and [[Political quietism in Islam|kept aloof from politics]], similar to many of his predecessors.{{sfn|Donaldson|1933|p=192}} Nevertheless, Hussain links the 210 AH (825) uprising in [[Qom]] to the political activities of al-Jawad's agents, even though the Imamite sources are silent about any military involvement of his underground organization.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|pp=46–47}} Prior to this revolt, residents of Qom, a rising Shia center,{{sfn|Drechsler|2009}}{{sfn|Momen|1985|p=43}} had called on al-Ma'mun to lower their taxes as he had done for the city of [[Ray, Iran|Rayy]].{{sfn|Hussain|1986|p=46}} The caliph rejected their appeal, then suppressed their subsequent revolt, and substantially raised their taxes.{{sfn|Medoff|2016}} This is detailed by the Twelver traditionist [[Ibn Shahrashub]] ({{died in|1192}}),{{sfn|Hussain|1986|p=173 note 118}} who writes that the Abbasid army demolished the wall surrounding the city, killed many, and nearly quadrupled the taxes.{{sfn|Hussain|1986|p=46}} Among those killed was a prominent participant in the uprising, named Yahya ibn Imran,{{sfn|Medoff|2016}} who might have been a representative ({{transliteration|ar|wakīl}}) of Muhammad al-Jawad.{{sfn|Medoff|2016}}{{sfn|Hussain|1986|p=46}} The attitude of al-Jawad towards this uprising, however, remains unclear,{{sfn|Medoff|2016}} as the Imamite sources are silent about this uprising and its connection to al-Jawad or lack thereof.{{sfn|Hussain|1986|pp=46–47}} Probably connecting al-Jawad to Shia rebellions, al-Ma'mun summoned the former from Medina to Baghdad in 215 AH (830) and married his daughter Umm Fazl to him. This marriage, however, did not win al-Ma'mun the Shia support, nor did it stop the uprisings in Qom.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|pp=46–47}} Indeed, some reports by al-Tabari and Ibn al-Athir add that among the rebel leaders who had been exiled to Egypt, Ja'far ibn Dawud al-Qomi later escaped and rose again in Qom,{{sfn|Hussain|1986|p=46}} defeating the Abbasid army in 216 AH. The Shia uprisings continued even after his execution in 217 AH by the Abbasids. After succeeding al-Ma'mun, al-Mu'tasim summoned al-Jawad to Baghdad in 220 AH (835) and held him under close surveillance, probably to ascertain his role in the Shia uprisings.{{sfn|Baghestani|2014}}{{sfn|Hussain|1986|pp=46–47}}

=== Companions and narrators of hadith ===
[[Shaykh Tusi]] ({{died in|1067}}) has listed one hundred and sixteen narrators of hadith from al-Jawad, though only a few of them were his trusted companions, including Ali ibn Mahziar Ahvazi, Abu Hashim Dawud ibn al-Qasim al-Ja'fari, [[Abd al-Azim al-Hasani]], [[Bazanti|Ahmad ibn Muhammad al-Bazanti]], Ali ibn Asbat Kufi, [[Uthman ibn Sa'id al-Asadi]], and Amro ibn Firat.{{sfn|Baghestani|2014}} In particular, Ibn Mahziar was the agent of al-Jawad in Ahvaz and wrote two books, namely, ''Kitab al-Malahim'' and ''Kitab al-Qa'im'', about occultation,{{sfn|Baghestani|2014}} which is the [[Islamic eschatology|eschatological belief]] that [[Mahdi]], a descendant of the Islamic prophet Muhammad, has already been born and subsequently concealed from the public.{{sfn|Sobhani|2001|p=116}} The two sons of Ibn Mahziar, named Ibrahim and Muhammad, later served as the representatives of the twelfth Imam in Ahvaz.{{sfn|Hussain|1986|p=4}} The Imam distanced himself from the [[Ghulat]] ({{lit|exaggerators}}) who believed in the divinity of Imams.{{sfn|Halm|2001}} Among them were [[Abu l-Khattab]], Abu al-Samhari, and Ibn Abi Zarqa, who are said to have defamed Shia by forging traditions and attributing them to the Imams and introducing themselves as their representatives.{{sfn|Baghestani|2014}}

=== {{Transliteration|ar|Karamat}} ===
In Shia sources, al-Jawad is credited with some {{Transliteration|ar|[[karamat]]}} ({{singular}} {{Transliteration|ar|karamah}}),{{sfn|Wardrop|1988|pp=212–213}} that is, supernatural acts or miracles sometimes attributed to saints in Islam.{{sfn|Gardet|2012}} These include speaking at the time of his birth, {{Transliteration|ar|[[Tay al-Ard|tay al-ard]]}} (teleportation in Islamic mysticism) from Medina to Khorasan for the burial of his father al-Rida, miraculously healing the sick, fulfillment of his prayers for friends and against his enemies, informing about the inner secrets of people, predicting future events, and particularly his death. These are often cited by the Shia as proof of his imamate.{{sfn|Baghestani|2014}} A subtle story of this kind in ''[[Bihar al-Anwar]]'' and ''[[Kitab al-Kafi]]'' is told on the authority of Abd-Allah ibn Razin. When visiting the Imam, he decided to gather some of the earth upon which al-Jawad had set foot, a desire that he later deemed sinful. However, his attempts to tactfully do so were all thwarted by al-Jawad, who subtly changed his daily routines. This continued to the point that it surprised the attendant of Imam and let Abd-Allah realize that al-Jawad was aware of his sinful determination. It was only after Abd-Allah resolved to give up that al-Jawad returned to his usual routine.{{sfn|Wardrop|1988|pp=212–213}}

=== Successor ===
After the death of al-Jawad in 220 AH (835),{{sfn|Madelung|2012}} the majority of his followers acknowledged the imamate of his son Ali,{{sfn|Daftary|2013|p=62}} later to be known by the epithets al-Hadi ({{lit|the guide}}) and al-Naqi ({{literal translation|the distinguished}}).{{sfn|Momen|1985|p=43}} Similar to his father, Ali was also a minor when he succeeded him in 220 AH (835) at the age of about seven.{{sfn|Daftary|2013|p=62}} The will attributed to al-Jawad in ''Kitab al-Kafi'' stipulates that Ali would inherit from him and be responsible for his younger brother, Musa, and his sisters.{{sfn|Wardrop|1988|p=16}}{{sfn|Madelung|2011}} Muhammad al-Jawad is also said to have announced the succession of Ali through his main agent, Muhammad ibn al-Faraj,{{sfn|Hussain|1986|p=47}} or through Abu al-Khayrani.{{sfn|Wardrop|1988|pp=14–15}} This messenger relayed the designation to the assembly of companions after the death of al-Jawad and the majority there is reported to have agreed on the imamate of Ali al-Hadi.{{sfn|Wardrop|1988|pp=14–16}}

== Legacy ==
[[File:Muhammad at-Taqi Masjid an-Nabawi Calligraphy.svg|thumb|239x239px|Muhammad al-Taqi (al-Jawad) [[calligraphy]] at the [[Prophet's Mosque]] in Medina]]
Muhammad al-Jawad was engaged in teaching during his eight years in Baghdad,{{sfn|Donaldson|1933|p=194}} and he was renowned for his public defense of Islamic tradition, according to Edward D.A. Hulmes.{{sfn|Hulmes|2008}} His extensive correspondence with his followers on questions of Islamic law ({{Transliteration|ar|[[fiqh]]}}) about marriage, divorce, and inheritance has been preserved in Shia sources. Ali al-Rida is even said to have praised his son for writing "extremely elegant" letters while still a young boy.{{sfn|Medoff|2016}} According to Hamid Mavani, most Shia hadiths about Khums (Islamic alms, {{lit|one-fifth}}) are attributed to al-Jawad and his successor, al-Hadi.{{sfn|Mavani|2013|p=147}} Mavani regards Khums as an example of the Imams' discretionary authority as Shia leaders, which in this case countered the redirection of [[Zakat]] (another Islamic alms) to sustain oppressive regimes and support the affluent lifestyle of caliphs.{{sfn|Mavani|2013|p=147}} Among the Shia, the titles al-Qa'im ({{lit|he who will rise}}) and less frequently al-Mahdi refer to the messianic figure in Islam.{{sfn|Modarressi|1993|p=89}}{{sfn|Sachedina|1981|p=61}} This apparently created confusion and al-Jawad is reported to have identified the two, saying that [[Qa'im Al Muhammad]] is the last Imam and that he would be al-Mahdi.{{sfn|Hussain|1986|p=23}} Verses 81:15–16, "O, but I call to witness the planets, the stars which rise and set,"{{sfn|Hussain|1986|p=15}} were also interpreted by al-Jawad and his predecessor al-Baqir as referring to the reappearance of al-Mahdi, thus likening him to a shooting star in the dark night.{{sfn|Hussain|1986|p=30}} ''Musnad al-imam al-Jawad'' lists the collections of hadith that contain the sermons and sayings attributed to al-Jawad, including ''al-Tazkirat al-Hamdouniya'' by the Sunni scholar [[Ibn Hamdan]] ({{died in|1295}}).{{sfn|Baghestani|2014}} Among many pithy religio-ethical sayings attributed to al-Jawad,{{sfn|Medoff|2016}} Donaldson quotes a few:{{sfn|Donaldson|1933|p=194}}
* Muhammad al-Jawad related from [[Ali|Ali ibn Abi Talib]] that, once when the prophet sent him to Yemen, he said to him, "O Ali, he is never disappointed who asks for good (from God), and He never has a motive for repenting who asks (His) advice."
* Muhammad al-Jawad reported that the prophet had said to Ali, "Rise betimes in the name of God, for God hath bestowed a blessing on my people in their early rising."
* "Whosoever gaineth for himself a brother in God, hath gained for himself a mansion in Paradise."
* Muhammad al-Jawad related from the prophet, "Make it a point to travel by night, for more ground can be got over by night than by day."{{sfn|Donaldson|1933|p=194}}

== See also ==
{{Portal|Shia Islam|Islam|biography}}
{{columns-list|
* [[The Twelve Imams]]
* [[Al-Kadhimiya Mosque|Kazimayn shrine]]
* [[Holiest sites in Islam (Shia)]]
* [[al-Ma'mun]]
* [[al-Mu'tasim]]
}}

== Notes ==
{{Notelist}}

== References ==
{{Reflist}}

== Bibliography ==


* {{cite encyclopedia |last1=Baghestani |first1=Esmail |title=Jawad, Imam |encyclopedia=[[Encyclopaedia of the World of Islam]] |date=2014 |volume=11 |url=https://rch.ac.ir/article/Details/7588 |publisher=[[Encyclopaedia Islamica Foundation]] |language=fa |isbn=9789644470127}}
* {{cite encyclopedia |author-last=Bayhom-Daou |author-first=Tamima |title=ʿAlī Al-Riḍā |encyclopedia=Encyclopaedia of Islam |edition=Third |editor1-first=Kate |editor1-last=Fleet |date=2009 |doi=10.1163/1573-3912_ei3_COM_22933 |editor2-first=Gudrun |editor2-last=Krämer |editor3-first=Denis |editor3-last=Matringe |editor4-first=John |editor4-last=Nawas |editor5-first=Everett |editor5-last=Rowson |url=http://dx.doi.org/10.1163/1573-3912_ei3_COM_22933 |isbn=9789004181304|url-access=subscription }}
* {{cite book |last=Bobrick |first=Benson |title=The Caliph's Splendor - Islam and the West in the Golden Age of Baghdad |publisher=[[Simon & Schuster]] |date=2012 |isbn=9781416568063}}


* {{cite encyclopedia |encyclopedia=The Princeton Encyclopedia of Islamic Political Thought |editor1-first=Gerhard |editor1-last=Bowering |editor2-first=Patricia |editor2-last=Crone |editor3-first=Wadad |editor3-last=Kadi |editor4-first=Mahan |editor4-last=Mirza |editor5-first=Devin J. |editor5-last=Stewart |editor6-first=Muhammad Qasim |editor6-last=Zaman |publisher=[[Princeton University Press]] |date=2013 |isbn=9780691134840 |url=https://archive.org/details/princetonencyclo0000unse/mode/2up |title=Ma'mun (786–833) |pages=328–329 |author-first=Michael |author-last=Cooperson}}


* {{cite book |author-last=Daftary |author-first=Farhad |title=A History of Shi'i Islam |publisher=[[I.B. Tauris]] |date=2013 |isbn=9780755608669 |url=https://archive.org/details/shii-heritage-series-farhad-daftary-a-history-of-shii-islam-i.-b.-tauris-2013/mode/2up}}
* {{cite book |url={{google books|plainurl=y|id=ZpV7QwAACAAJ|page=190}} |title=The Shi'ite Religion - A History of Islam in Persia and Irak |last=Donaldson |first=Dwight M. |publisher=AMS Press |date=1933 |isbn=9780598503787}}
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* {{cite book |title=The Prophet and the Age of the Caliphates - The Islamic Near East from the Sixth to the Eleventh Century |author-first=Hugh |author-last=Kennedy |publisher=[[Routledge]] |date=2015 |isbn=9781317376385 |url=https://archive.org/details/the-prophet-and-the-age-of-the-caliphates-the-islamic-near-east-from-the-sixth-t/mode/2up |edition=Third}}
* {{cite encyclopedia |author-last=Kohlberg |author-first=E. |title=Mūsā al-Kāẓim |encyclopedia=Encyclopaedia of Islam |edition=Second |editor1-first=P. |editor1-last=Bearman |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_5563 |date=2012 |doi=10.1163/1573-3912_islam_SIM_5563 |isbn=9789004161214|url-access=subscription }}


* {{cite encyclopedia |author-last=Lewis |author-first=B. |title='Alī al-Riḍā |encyclopedia=Encyclopaedia of Islam |edition=Second |editor1-first=P. |editor1-last=Bearman |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_0540 |date=2012 |doi=10.1163/1573-3912_islam_SIM_0540 |isbn=9789004161214|url-access=subscription }}


* {{cite encyclopedia |author-last=Madelung |author-first=W. |title=Muḥammad b. 'Alī al-Riḍā |encyclopedia=Encyclopaedia of Islam |edition=Second |editor1-first=P. |editor1-last=Bearman |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_5343 |year=2012 |doi=10.1163/1573-3912_islam_SIM_5343 |isbn=9789004161214|url-access=subscription }}
* {{cite encyclopedia |author-first=W. |author-last=Madelung |title='Alī al-Hādī |encyclopedia=Encyclopaedia Iranica |volume=I/8 |pages=861–862 |url=http://www.iranicaonline.org/articles/ali-al-hadi-abul-hasan-b |date=2011 |issn=2330-4804}}
* {{cite book |author-last=Mavani |author-first=Hamid |url=https://archive.org/details/religiousauthori0000mava/mode/2up |title=Religious Authority and Political Thought in Twelver Shi'ism - From Ali to Post-Khomeini |publisher=[[Routledge]] |date=2013 |isbn=9780415624404}}
* {{cite encyclopedia |author-first=Louis |author-last=Medoff |title=Moḥammad al-Jawād, Abu Ja'far |encyclopedia=Encyclopaedia Iranica |edition=Online |date=2016 |url=http://www.iranicaonline.org/articles/mohammad-al-jawad |issn=2330-4804}}
* {{cite book |author-last=Momen |author-first=Moojan |title=An Introduction to Shi'i Islam |publisher=[[Yale University Press]] |date=1985 |isbn=9780300034998}}
* {{cite book |title=Crisis and Consolidation in the Formative Period of Shi'ite Islam - Abū Ja'far Ibn Qiba Al-Rāzī and His Contribution to Imāmite Shī'ite Thought |author-first=Hossein |author-last=Modarressi |publisher=Darwin Press |date=1993 |isbn=9780878500956 |author-link=Hossein Modarressi |url=https://ebookshia.com/upload/bookFiles/2752/Crisis_and_Consolidation_in_the_Formative_Period_of_Shi%27ite_Islam_Abu_Ja%27far_ibn_Qiba_al-Razi_and_His_Contribution_to_Imamite_Shi%27ite_Thought_-_Hossein_Modarres.pdf |access-date=13 January 2023 |archive-date=16 June 2022 |archive-url=https://web.archive.org/web/20220616053002/https://ebookshia.com/upload/bookFiles/2752/Crisis_and_Consolidation_in_the_Formative_Period_of_Shi%27ite_Islam_Abu_Ja%27far_ibn_Qiba_al-Razi_and_His_Contribution_to_Imamite_Shi%27ite_Thought_-_Hossein_Modarres.pdf |url-status=dead}}




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* {{cite book |author-last=Sachedina |author-first=Abdulaziz Abdulhussein |title=Islamic Messianism - The Idea of Mahdi in Twelver Shi'ism |publisher=[[SUNY Press]] |date=1981 |isbn=9780873954426 |author-link=Abdulaziz Sachedina}}
* {{cite book |author-last=Sobhani |author-first=Ja'far |url=https://ijtihadnet.com/wp-content/uploads/Doctrines-of_Shii-Islam.pdf |title=Doctrines of Shi'i Islam |publisher=[[I.B. Tauris]] |date=2001 |isbn=1860647804 |translator-last=Shah-Kazemi |translator-first=Reza |author-link=Ja'far Sobhani}}
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* {{cite book |last=Tabatabai |first=Sayyid Mohammad Hosayn |author-link=Allameh Tabatabaei |title=Shi'ite Islam |url=https://archive.org/details/ShiaInIslamCopy/mode/2up |date=1975 |isbn=0873953908 |others=Translated by [[Seyyed Hossein Nasr|Sayyid Hossein Nasr]] |publisher=[[SUNY Press|State University of New York Press]] |edition=First}}




* {{cite thesis |last=Wardrop |first=S.F. |date=1988 |title=Lives of the Imams, Muhammad al-Jawad and 'Ali al-Hadi and the Development of the Shi'ite Organisation |url=https://era.ed.ac.uk/handle/1842/7365 |publisher=[[University of Edinburgh]] |type=PhD thesis}}




== External links ==
{{Sister project links |wikt=no |b=no |n=no |s=no |v=no |voy=no |species=no |d=Q25088 |display=Muhammad al-Jawad}}
* [http://aljawadain.org/EN/ Al-Jawadain holy shrine]

{{s-start}}
{{s-hou|branch=Clan|name='''Muhammad al-Jawad'''<br />of the [[Ahl al-Bayt]]|[[Banu Hashim]]|10th [[Rajab]] [[Islamic calendar|195 AH]]|[[Approximation|≈]] 12 April 811|30th [[Dhu'l-Qa'da]] [[Islamic calendar|220 AH]]|[[Approximation|≈]] 29 November 835|[[Quraysh (tribe)|Banu Quraish]]}}
{{s-rel|sh}}
{{s-bef|before = [[Ali al-Rida]]}}
{{s-ttl|title = 9th [[Imamah (Shi'a doctrine)|Imam]] of [[Twelver]] [[Shi'a Islam]]
|years = 818–835}}
{{s-aft|after = [[Ali al-Hadi]]
}}
{{s-end}}
{{The Twelve Imams}}

{{Authority control}}

{{DEFAULTSORT:Jawad, Muhammad}}
[[Category:811 births]]
[[Category:835 deaths]]
[[Category:9th-century Arab people]]
[[Category:9th-century imams]]
[[Category:9th-century people from the Abbasid Caliphate]]
[[Category:Deaths by poisoning]]
[[Category:Husaynids]]
[[Category:Twelve Imams]]

Musa al-Kazim

2026-10-04T07:11:12Z

Shah Syed Muhammad Ali: spelling correction

{{Short description|Seventh of the Twelve Shia Imams (745–799)}}
{{Good article}}
{{Use dmy dates|date=August 2020}}
{{Infobox religious biography
| honorific_prefix =
| name = Musa al-Kazim<br />{{Nobold|{{lang|ar|مُوسَىٰ ٱلْكَاظِم}}}}
| honorific_suffix = {{ubl|{{transliteration|ar|[[Intercession|Bab al-Hawa'ij]]}}|{{transliteration|ar|[[Piety|Abd al-Salih]]}}}}
| birth_name =
| birth_date = {{Circa}} 8 November 745<br />(7 [[Safar]] 128 [[Hijri year|AH]])
| birth_place = [[Medina]], [[Umayyad Caliphate]]
| death_date = {{Circa}} {{Death date and age|799|8|31|745|11|10|df=yes}}<br />(25 [[Rajab]] 183 AH)
| death_place = [[Baghdad]], [[Abbasid Caliphate]]
| resting_place = [[Shrine of the Two Imams]],{{break}} [[Baghdad]], Iraq
| resting_place_coordinates = {{Coord|33|22|48|N|44|20|16.64|E|type:landmark|display=inline}}
| other_names = Bab al-Hawa'ij
| title = al-Kazim<br />(lit. 'the forbearing')
| office1 = 7th [[Imamate in Twelver doctrine|Shia Imam]]
| term_start1 = 765
| term_end1 = 799
| predecessor1 = [[Ja'far al-Sadiq]]
| successor1 = [[Ali al-Ridha]]
| religion = [[Islam]]
| spouse = Najma (or Tuktam)
| children = {{Collapsible list
| title = List of children|
* [[Ali al-Rida]]
* [[Shah Cheragh|Ahmad]]
* Abbas
* [[Fatima bint Musa]]
* Husayn
* [[Ibrahim ibn Musa al-Kazim]]
* Isma'il
* [[Muhammad ibn Musa al-Kazim]]
* Abu Bakr<ref>Kashf al Ghummah 3/89</ref>
* Muhammad al-Abid
* [[Zayd ibn Musa al-Kazim]]
}}
| parents =
| image_size = 220
| background = #CEF2CE
| image = Chester Beatty T 414 fol 129r Musa al-Kazim.png
| caption = 16th‑century [[Ottoman Empire|Ottoman]] iconographic depiction of Musa al-Kazim
| father = [[Ja'far al-Sadiq]]
| mother = Hamida Khatun
| relatives =
| sect = [[Shia Islam|Shia]]
}}

{{Twelvers}}

'''Musa ibn Ja'far al-Kazim''' ({{langx|ar|مُوسَىٰ ٱبْن جَعْفَر ٱلْكَاظِم|translit=Mūsā ibn Jaʿfar al-Kāẓim}}; 745–799) was a descendant of the Islamic prophet [[Muhammad]] and the [[Twelver Shi'ism|seventh]] of the [[Twelve Imams]], succeeding his father [[Ja'far al-Sadiq]] and preceding his son [[Ali al-Rida]]. Born around 745 in [[Medina]], al-Kazim spent the first twenty years of his life under the care and guidance of his father. This period coincided with the power struggle between the [[Abbasid Caliphate|Abbasids]] and the [[Umayyad Caliphate|Umayyads]]. Following Ja'far al-Sadiq's death, a minority of his followers recognized his other son [[Isma'il ibn Ja'far]] as the next Imam, separating from the mainstream [[Shia Islam]] and forming the [[Ismailism|Isma'ili]] [[Ismailism|sect]].<ref>
Abu al-Faraj al-Isfahani, ''Maqatil al-Talibiyyin'';
Ahmad ibn Abi Ya'qub al-Ya'qubi, ''Tarikh al-Ya'qubi''.
</ref> However, Musa al-Kazim attracted the largest following, and his followers ultimately became what developed into Twelver Shia Islam, the largest branch. His Imamate spanned the reigns of the Abbasid caliphs [[al-Mansur]], [[al-Mahdi]], [[al-Hadi]], and [[Harun al-Rashid]]. Like his predecessors, al-Kazim avoided politics and devoted himself to religious teachings. He was nevertheless tightly restricted by the Abbasid caliphs and spent much of his adult life in their prisons. To counter these harsh restrictions, he established the network of representatives ([[Wokala]]) to organize the affairs of his followers across the [[Islamic world|Islamic word]].

The numerous [[Alids|Alid]] revolts further increased the caliphs' suspicions, and al-Kazim's final imprisonment ended with his death in prison around 799 in [[Baghdad]], for which Harun al-Rashid has been widely regarded as primarily responsible. After al-Kazim's death, some of his followers refused to accept that he had died, believing that he was the [[Mahdi]] who had entered [[Occultation (Islam)|occultation]] and would return. This sect, known as the [[Waqifite Shia|Waqifite]], disappeared over the decades that followed. Al-Kazim played a key role in eradicating extreme views and exaggerations ({{Transliteration|ar|[[ghulat|ghuluww]]}}) from Shia Islam. His answers to legal questions have survived in {{Transliteration|ar|Wasiyya fi al-aql}}, and he is credited with numerous [[Dua|supplications]]. Al-Kazim is also revered for his piety in [[Sunni Islam]], and considered a reliable transmitter of prophetic sayings. He is a link in the initiatic Golden Chain in [[Sufism]], and some Sufi saints are associated with him. Various nonprophetic miracles are attributed to al-Kazim, often emphasizing his [[precognition]]. Al-Kazim had numerous children, the most famous of whom being [[Ali al-Rida]], his successor and the eighth Imam. Today, Musawi [[Sayyid|Sayyids]], who trace their lineage to Musa al-Kazim, are among the most numerous and widespread Sayyid lineages, due to the large number of children he had.<ref>{{Cite web |title=شجره نسب سادات |url=https://mynasab.com/fa/ |access-date=2026-08-22 |website=Syed/Sadat Family tree |language=fa-IR}}</ref><ref>{{Cite web |title=Imam Musa al-Kadhim (a) [Lecture 12] |url=https://www.icit-digital.org/articles/imam-musa-al-kadhim-a-lecture-12 |access-date=2026-08-22 |website=ICIT Digital Library}}</ref> The [[Al-Kazimiyya Mosque|Al-Kazim Shrine]] in Baghdad, [[Iraq]], where his grandson and the ninth Imam [[Muhammad al-Jawad]] is also buried, is a [[holiest sites in Shia Islam|holy site in Shia Islam]].

== Life ==
=== Birth and early life ===
Musa was probably born on 8 November 745 (7 [[Safar]] 128 [[Islamic calendar|AH]]).{{sfn|Kohlberg|2012}}{{sfn|Momen|1985|p=239}} He was born either in [[Medina]],{{sfn|Adamec|2017|p=309}} or in nearby al-Abwa', located between Medina and [[Mecca]].{{sfn|Momen|1985|p=39}}{{sfn|Kohlberg|2012}} Alternative birth dates are September 745 and 746{{ndash}}747.{{sfn|Kohlberg|2012}} His father was [[Ja'far al-Sadiq]], a descendant of [[Ali|Ali ibn Abi Talib]] and [[Fatima]], who were the cousin and daughter of the [[Prophets and messengers in Islam|Islamic prophet]] [[Muhammad]], respectively.{{sfn|Jafri|1979|p=180}} Ja'far al-Sadiq was widely accepted as the legitimate [[Imamate in Shia doctrine|imam]] by the early [[Shia Islam|Shia]] community, who rejected the ruling [[Umayyad Caliphate|Umayyad caliphs]] as usurpers. Musa's mother was Hamida Khatun, a [[Berbers|Berber]] slave-girl.{{sfn|Donaldson|1933|p=152}} She was also known as al-Musaffat ({{lit|the purified}}),{{sfn|Kohlberg|2012}}{{sfn|Abbas|2021|pp=175{{ndash}}176}} a title which was perhaps a reference to her religious learning, as she is said to have taught [[Fiqh|Islamic jurisprudence]] to women in a seminary in Medina.{{sfn|Abbas|2021|pp=175{{ndash}}176}} [[Abdallah al-Aftah]] and [[Isma'il ibn Ja'far]] were the elder half-brothers of Musa,{{sfn|Momen|1985|p=39}}{{sfn|Takim|2004}} and [[Muhammad ibn Ja'far al-Sadiq]] was his younger full brother.{{sfn|Daftary|2007|p=88}} Musa was about four years old when the [[Abbasid Revolution|Abbasid revolution]] overthrew the [[Umayyad Caliphate]] in 750.{{sfn|Donaldson|1933|p=152}} He continued to live in Medina under the authority of his father al-Sadiq,{{sfn|Donaldson|1933|p=152}}{{sfn|Momen|1985|p=39}} until the latter died in 765.{{sfn|Gleave|2008}} Ja'far al-Sadiq was poisoned at the instigation of the Abbasid caliph [[al-Mansur]] ({{reign|754|775}}), according to the Shia.{{sfn|Momen|1985|p=39}}{{sfn|Campo|2009}}

=== After the death of al-Sadiq ===
After the death of al-Sadiq, Musa al-Kazim remained in Medina,{{sfn|Adamec|2017|p=309}} where he stayed out of politics, similar to most of his predecessors.{{sfn|Donaldson|1933|p=154}}{{sfn|Amir-Moezzi|1994|p=65}} As with his father, al-Kazim instead taught religious sciences in Medina.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}} Over time, he also established an underground network of representatives ({{Transliteration|ar|wukala}}) to collect religious donations from his followers and organise their affairs.{{sfn|Daftary|2013|p=59}}

The Abbasids, who claimed descent from Muhammad's uncle [[Abbas ibn Abd al-Muttalib]], had rallied the support of the Shia community against the Umayyads in the name of the [[Ahl al-Bayt|family of Muhammad]]. But many Shias were disillusioned when the Abbasid al-Saffah ({{reign|750|754}}) declared himself caliph, as they had instead hoped for an [[Alids|Alid]] leader, one who had descended from Muhammad, that is, a descendant of his daughter [[Fatima]] and Ali ibn Abi Talib.{{sfn|Donner|1999|pp=24{{ndash}}25}} The Abbasids soon turned against their former allies,{{sfn|Daftary|2008}}{{sfn|Momen|1985|p=71}} and were generally hostile to the Shia imams, especially after the abortive [[Alid revolt of 762–763|762{{Ndash}}763 revolt]] of the Alid pretender [[Muhammad al-Nafs al-Zakiyya]].{{sfn|Amir-Moezzi|1994|p=65}} Musa al-Kazim was contemporary with the Abbasid caliphs [[al-Mansur]], [[al-Hadi]], [[al-Mahdi]], and [[Harun al-Rashid]].{{sfn|Tabatabai|1977|p=181}} Unlike his father, who often taught freely in Medina, al-Kazim was highly restricted by the caliphs,{{sfn|Rahim|2004}}{{sfn|Hulmes|2008}} and spent much of his adult life in the Abbasid prisons in [[Lower Mesopotamia|Iraq]].{{sfn|Dakake|2007|p=211}}{{sfn|Sachedina|1981|p=25}} By one Shia account, under the Abbasids' watchful eyes, al-Kazim even discouraged his followers from greeting him in public.{{sfn|Sachedina|1981|p=50}}

==== Reign of al-Mansur ({{reign|754|775}}) ====
Shia sources blame the Abbasid caliph al-Mansur for the death of Ja'far al-Sadiq,{{sfn|Momen|1985|p=39}}{{sfn|Campo|2009}} who did not publicly designate an heir, likely fearing the Abbasid reaction.{{sfn|Haider|2014|p=91}} Shia sources report that the caliph ordered his governor of Medina to kill the heir to al-Sadiq, a plan that was thwarted when the governor found out that al-Sadiq had appointed four or five legatees.{{sfn|Tabatabai|1977|pp=180{{ndash}}181}}{{sfn|Kohlberg|2012}} The resulting crisis of succession to al-Sadiq was ultimately resolved in favor of al-Kazim,{{sfn|Sachedina|1981|p=25}} who spent the first ten years of his imamate under al-Mansur.{{sfn|Momen|1985|p=39}} This succession crisis nevertheless weakened the mainstream Shia, which is perhaps why al-Mansur left al-Kazim relatively unmolested,{{sfn|Hussain|1986|p=34}} while still keeping him under surveillance.{{sfn|Donaldson|1933|p=155}} This initial mild treatment of al-Kazim would not continue under future caliphs.{{sfn|Momen|1985|pp=39, 40}}

==== Reign of al-Mahdi ({{reign|775|785}}) ====
During the ten years of the reign of al-Mahdi, al-Kazim remained under surveillance in Medina.{{sfn|Momen|1985|pp=39{{ndash}}40}} He was arrested at least once by the caliph, who around 780 briefly imprisoned him in the Abbasid capital of [[Baghdad]].{{sfn|Momen|1985|p=40}}{{sfn|Rahim|2004}} There Musa was placed in the custody of the prefect of police, [[al-Musayyab ibn Zuhayr al-Dabbi]], who later became a follower of al-Kazim.{{sfn|Kohlberg|2012}} According to the [[Sunni Islam|Sunni]] historian [[al-Tabari]] ({{died in|923}}), al-Mahdi had a dream in which Ali ibn Abi Talib berated him for imprisoning his progeny, which apparently compelled the caliph to set al-Kazim free,{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}{{sfn|Donaldson|1933|pp=156, 157}} after he pledged not to revolt against the caliph.{{sfn|Kohlberg|2012}}{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Donaldson|1933|pp=156{{ndash}}157}}

==== Reign of Musa al-Hadi ({{reign|785|786}}) ====
Musa al-Kazim did not lend his support to the [[Battle of Fakhkh|786 revolt]] of the Alid pretender [[al-Husayn ibn Ali al-Abid]],{{sfn|Strothmann|2012}} and a letter attributed to al-Kazim even warns al-Husayn about his violent death.{{sfn|Strothmann|2012}} The Shia imam was nevertheless accused of complicity by the Abbasid caliph al-Hadi, who was dissuaded from killing al-Kazim only by the intervention of the judge [[Abu Yusuf]].{{sfn|Kohlberg|2012}} The caliph died soon after, and thus al-Kazim survived.{{sfn|Kohlberg|2012}}{{sfn|Hussain|1986|p=36}} He then composed the supplication {{Transliteration|ar|[[Jawshan Sagheer]]}} ({{lit|coat of mail}}) in gratitude, according to the Shia jurist [[Sayyed Ibn Tawus]] ({{died in|1266}}).{{sfn|Kohlberg|2012}}

==== Reign of Harun al-Rashid ({{reign|786|809}}) ====
The persecution of the Shia reached a climax during the caliphate of Harun, who is said to have killed hundreds of Alids.{{sfn|Momen|1985|p=40}} Harun also arrested al-Kazim, brought him to Baghdad, and was apparently intent on killing him but then set him free as a result of a dream, it is said.{{sfn|Momen|1985|p=40}}{{sfn|Donaldson|1933|pp=158, 159}} Harun was perhaps provoked by an earlier incident, according to the Sunni historian [[Ibn Khallikan]] ({{died in|1282}}): When the two men visited the tomb of Muhammad in Medina, Harun, intent on showing his family ties to the prophet, had said, "Salutation unto thee, O prophet of God, unto thee who art my cousin!" Musa al-Kazim apparently countered with, "Salutation unto thee, O my dear father!" This angered Harun, who retorted, "O Abu al-Hasan [al-Kazim], such glory as thine is truly to be vaunted of!"{{sfn|Donaldson|1933|pp=157{{ndash}}158}}

The final imprisonment of al-Kazim may have been plotted by [[Yahya ibn Khalid]], Harun's [[Vizier (Abbasid Caliphate)|vizier]]. The vizier was reportedly threatened by the growing influence of Ja'far ibn Muhammad, who was entrusted with the caliph's son and heir, [[Al-Amin]]. Yahya is said to have tipped the caliph about the secret Shia disposition of Ja'far and also suborned a relative of al-Kazim to testify that the imam secretly collected religious dues from the Shia.{{sfn|Momen|1985|p=40}}{{sfn|Donaldson|1933|pp=159, 160}} Alternatively, al-Kazim was imprisoned perhaps because the caliph felt threatened by the views of a disciple of al-Kazim, the theologian [[Hisham ibn al-Hakam]],{{sfn|Kohlberg|2012}} who argued for the right of al-Kazim to the caliphate, thus implying the illegitimacy of the Abbasids.{{sfn|Hussain|1986|p=38}} In any case, Harun had al-Kazim arrested in 793,{{sfn|Hulmes|2008}}{{sfn|Momen|1985|p=40}}{{sfn|Hulmes|2008}}{{sfn|Donaldson|1933|p=160}} or in 795,{{sfn|Rahim|2004}}{{sfn|Daftary|2013|p=59}}{{sfn|Hussain|1986|p=38}} and had him brought to [[Basra]] in Iraq, where he was imprisoned for a year under the custody of its governor, Isa ibn Ja'far ibn al-Mansur.{{sfn|Donaldson|1933|p=160}}{{sfn|Hulmes|2008}} Harun then ordered al-Kazim to be killed but Isa did not carry out the order, apparently being impressed by the piety of al-Kazim. Isa instead arranged for al-Kazim's house arrest in Baghdad under Fadl ibn al-Rabi' and then under [[Al-Fadl ibn Yahya]].{{sfn|Kohlberg|2012}} During his house arrest, however, al-Kazim likely continued to direct the Shia affairs.{{sfn|Kohlberg|2012}} When Harun learned about this relatively comfortable conditions of al-Kazim, he gave Fadl a written order to kill the Shia imam. By one account, Fadl refused the order and was given a hundred lashes.{{sfn|Kohlberg|2012}} Musa al-Kazim was then handed to al-Sindi ibn Shahik, the prefect of police in Baghdad, who is said to have poisoned the imam.{{sfn|Donaldson|1933|p=160}}{{sfn|Hulmes|2008}}

== Death and burial ==
[[File:Wooden box of the shrine of Imam Musa al-Kadhim, made 6th century AH, Iraq Museum in Baghdad.jpg|thumb|300x300px|The wooden tomb of Musa al-Kazim, dated to the eleventh century, kept in [[Iraq Museum|Iraqi Museum]].]]

Musa al-Kazim died in 799 in the [[al-Sindi ibn Shahak]] prison of Baghdad,{{sfn|Rahim|2004}} after being transferred from one prison to another for several years.{{sfn|Tabatabai|1977|p=181}} He was poisoned by order of the Abbasid caliph Harun,{{sfn|Momen|1985|p=40}} an order conveyed to al-Sindi through Yahya al-Barmaki,{{sfn|Kohlberg|2012}}{{sfn|Hussain|1986|p=39}} when he had visited the caliph in [[Raqqa]] to intercede for his son, Fadl.{{sfn|Kohlberg|2012}} The latter had reportedly disobeyed caliph's earlier orders to kill al-Kazim.{{sfn|Kohlberg|2012}} That al-Kazim was murdered is the [[Twelver Shi'ism|Twelver]] view,{{sfn|McHugo|2017|p=107}} as represented by [[Al-Shaykh al-Mufid]] ({{died in|1022}}), a prominent Twelver theologian.{{sfn|Pierce|2016|p=45}} By contrast, al-Tabari does not mention the cause of al-Kazim's death, thus implying that al-Kazim died from natural causes, a view preferred by most Sunni authors.{{sfn|Kohlberg|2012}} The date of al-Kazim's death is often given as 13, 31 August, or 1 September 799 (6, 24, or 25 [[Rajab]] 183 AH),{{sfn|Kohlberg|2012}} while Twelvers annually commemorate this occasion on 25 Rajab.{{sfn|Momen|1985|p=239}}

=== Shrine ===
{{Main article|Al-Kazimiyya Mosque}}
[[File:Al-Kadhimiya Mosque 4.jpg|thumb|300x300px|The [[Al-Kazimiyya Mosque|Al-Kazim Shrine]] in Baghdad, [[Iraq]], where his grandson and the ninth Imam [[Muhammad al-Jawad]] is also buried, is a [[Holiest sites in Shia Islam|holy site in Shia Islam]].]]
Harun brought several public figures to examine al-Kazim's body and testify that he had died naturally.{{sfn|Donaldson|1933|p=160}}{{sfn|Momen|1985|p=40}} The caliph also publicly displayed the body of al-Kazim in Baghdad, perhaps to dispel the rumors that he had not died and would return as the [[Mahdi]], the Messianic figure in Islam.{{sfn|Momen|1985|p=40}}{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|p=82}} Later al-Kazim was buried in the [[Quraysh]] cemetery in northwest Baghdad,{{sfn|Rahim|2004}}{{sfn|Tabatabai|1977|p=181}} which is now located in [[Kadhimiya|Kazimayn]] ({{lit|the two Kazims}}), a city named after him and his grandson, [[Muhammad al-Jawad]], who is buried next to him.{{sfn|Daftary|2013|p=59}}{{sfn|Halm|2001|p=33}} At first a dangerous site for Shia visitors, the burial site in time became an important center for Shia pilgrimage.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}{{sfn|Momen|1985|pp=40, 41}} A shrine has stood over the two graves since the time of the [[Buyid dynasty]] ({{reign|934|1062}}), but the present complex dates to the [[Safavid Iran]] Shah [[Ismail I]] ({{reign|1501|1524}}), the Twelver ruler of Iran.{{sfn|Momen|1985|p=40}} The shrine of al-Kazim has over time acquired a reputation as a place where prayers are fulfilled, that is, a gate to the fulfilment of needs ({{Transliteration|ar|bab al-hawaij}}), as attested by the Sunni scholar [[al-Shafi'i]] ({{died in|820}}).{{sfn|Algar|1990|p=2}} Also buried there are a number of medieval Shia scholars,{{sfn|Yavari|2004}} including the polymath [[Nasir al-Din al-Tusi]] ({{died in|1274}}).{{sfn|Rizvi|2006b}}

== Imamate ==
=== Designation ===
[[File:Katibeh(13451) karbobala (cropped).jpg|thumb|An inscription bearing the title “Imam Musa al-Kazim” on the walls of the [[Imam Husayn Shrine]] in [[Karbala]].|300x300px]]
After the death of al-Sadiq in 765, his following became fractured,{{sfn|Nanji|Daftary|2007|p=223}} for he did not publicly designate a successor to save his heir from the Abbasids' wrath.{{sfn|Haider|2014|p=91}} The majority of his followers, the antecedents of the Twelvers, ultimately accepted the imamate of his son al-Kazim,{{sfn|Nanji|Daftary|2007|p=223}}{{sfn|Gleave|2008}} who also received the backing of some renowned students of al-Sadiq, including [[Hisham ibn al-Hakam]] and [[Mu'min al-Taq]].{{sfn|Daftary|2013|p=59}}{{sfn|Jafri|1979|p=213}}{{sfn|Kohlberg|2012}} However, instead of al-Kazim, many expected the next imam to be his elder half-brother, [[Isma'il ibn Ja'far]], who predeceased his father.{{sfn|Momen|1985|p=39}} These were the antecedents of the [[Isma'ilism|Isma'ilis]], some of whom waited for Isma'il to return as the Mahdi and the others instead accepted the imamate of his son [[Muhammad ibn Isma'il]].{{sfn|Gleave|2008}}{{sfn|Haywood|2022}} When the latter died, some expected him to return as the Mahdi and others followed a line of imams who claimed descent from him.{{sfn|Daftary|2007|pp=96{{ndash}}97}} Even though the Isma'ilis were active against the Abbasids,{{sfn|Daftary|2013|p=5}}{{sfn|Daftary|2004|p=628}} they were of marginal importance until their political success much later:{{sfn|Haider|2014|p=92}} The [[Fatimid Caliphate]] was established in Egypt at the turn of the tenth century and the [[Qarmatians]] rose to power in [[Eastern Arabia|Bahrain]] in the late ninth century.{{sfn|Daftary|2007|pp=2, 110, 128}} Their relations with the mainstream Shia were apparently tense at the time, as some have implicated them in the arrest of al-Kazim and the murder of some of his followers.{{sfn|Hussain|1986|p=37}}{{sfn|Daftary|2007|p=96}}

Isma'ilis believe that Isma'il was the designated successor,{{sfn|Daftary|1998}} and this appears to be the general consensus of the early Shia sources as well.{{sfn|Momen|1985|p=55}}{{sfn|Daftary|2007|p=88}} For the Isma'ilis, the death of Isma'il in the lifetime of al-Sadiq did not annul his divine designation ({{Transliteration|ar|[[Nass (Islam)|nass]]}}), as that would have contradicted their belief in the omniscience of God.{{Sfn|Haider|2014|p=93}} By contrast, the early Twelvers explained any such changes in the divine will be through {{Transliteration|ar|bada'}}, a notion similar to abrogation ({{Transliteration|ar|[[Naskh (tafsir)|naskh]]}}) in the [[Quran]].{{sfn|Sachedina|1981|pp=153{{ndash}}155}}{{sfn|Hussain|1986|p=178 note 22}} Later Twelvers, such as al-Mufid, altogether rejected the claim that Isma'il was the designated successor of al-Sadiq.{{sfn|Haider|2014|pp=93{{ndash}}94}} Historical evidence indeed suggests ties between Isma'il and radical Shias, of whom the quiescent al-Sadiq did not approve.{{sfn|Daftary|2007|p=92}} Twelvers instead cite the qualifications of al-Kazim to support his fitness for the imamate after al-Sadiq.{{sfn|Haider|2014|p=94}}{{sfn|Strothmann|2012}} While the Twelvers and the Isma'ilis are the two sects that have survived,{{sfn|Lalani|2004|p=14}} there were also additional branches that emerged after the death of al-Sadiq:{{sfn|Takim|2004}}{{sfn|Daftary|2013|pp=58{{ndash}}59}}{{sfn|Momen|1985|pp=54{{ndash}}56}} After the death of al-Sadiq, some waited for his return as the Mahdi,{{sfn|Daftary|2007|p=89}} but perhaps the majority of his followers initially accepted the imamate of his eldest surviving son, Abd-Allah al-Aftah.{{sfn|Takim|2004}}{{sfn|McHugo|2017|p=107}} This group became known as the [[Fathites]].{{sfn|Kohlberg|2012}} Abd-Allah apparently lacked the scholarly prerequisites for the imamate and died a few months later without a male heir.{{Sfn|Haider|2014|p=92}} His followers then mostly turned to al-Kazim,{{sfn|Takim|2004}}{{sfn|Daftary|2013|pp=58, 59}}{{sfn|Momen|1985|p=54}} although for some time they still counted al-Aftah as their seventh imam.{{sfn|Haider|2014|p=92}}{{sfn|Dakake|2007|p=206{{ndash}}207}} Some other followers of al-Sadiq turned to Musa's younger brother, al-Dibaj, who staged an unsuccessful revolt against the Abbasids in 815{{ndash}}816.{{sfn|Daftary|2007|p=88}} Over all, it appears that many of those who had split off after the death of al-Sadiq eventually joined al-Kazim later.{{sfn|Momen|1985|p=40}}

=== Representatives ===
[[File:Abbasid Provinces ca 788 improved.png|thumb|Abbasid territories circa 788]]
[[File:Iraq under the Abbasid Caliphate.png|thumb|Map of Iraq and the neighboring [[Khuzestan province|Khuzestan]], with inserts on the vicinities of [[Baghdad]] and [[Samarra]], during the Abbasid period]]

The Abbasid caliphs tightly controlled the activities of al-Kazim,{{sfn|Amir-Moezzi|1994|p=65}} who consequently appointed a network of local representatives ({{Transliteration|ar|wukala}}, {{singular}} {{Transliteration|ar|wakil}}) to organize the affairs of the Shia and collect their religious dues, particularly [[Khums]] ({{lit|one-fifth}}).{{sfn|Daftary|2013|p=59}}{{sfn|Hussain|1986|p=46}} Extending throughout the Abbasid empire, this underground network was likely established by al-Kazim,{{sfn|Wardrop|1988|p=178}}{{sfn|Baghestani|2014}} while there is also some evidence that an earlier network might have existed under his predecessor, al-Sadiq.{{sfn|Wardrop|1988|p=180}}{{sfn|Hussain|1986|p=79}} During the imamate of al-Kazim, new Shia centers were also established in the [[Maghreb]] and Egypt.{{sfn|Momen|1985|p=40}}{{sfn|Hussain|1986|p=36}}

It appears that al-Kazim permitted cooperation with the Abbasids so long as it furthered the Shia cause.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}} In particular, he might have allowed his companion [[Ali ibn Yaqteen]] to hold the vizierate to promote justice and social welfare,{{sfn|Mavani|2013|p=112}} or perhaps to save other Shias in times of danger.{{sfn|Hussain|1986|p=36}} In line with the principle of {{Transliteration|ar|taqiya}}, al-Kazim even instructed Ibn Yaqtin not to practice the Shia ablution ({{transliteration|ar|[[wudu|wudu']]}}) to avoid the suspicion of the Abbasid ruler.{{sfn|Mavani|2013|p=174}} In another Shia report, al-Kazim saves Ibn Yaqtin by instructing him to withhold some goods destined for him, thus foiling a plot aimed at exposing their personal ties.{{sfn|Pierce|2016|p=112}} Ibn Yaqtin was nevertheless finally arrested, as part of the same campaign of arrests that led to the imprisonment and death of al-Kazim. He later died in prison.{{sfn|Hussain|1986|p=80}} Historically, whether Ibn Yaqtin attained the vizierate office and for long enough to make any difference is uncertain.{{sfn|Sourdel|1959|p=120}} Some other Abbasid officials whose loyalty rested with al-Kazim were Abbas ibn Ja'far al-Ash'ath, governor of [[Greater Khorasan|Khorasan]], and Waddah (or Wadih), who was an official of the postal service ({{Transliteration|ar|[[Barid]]}}) in Egypt.{{sfn|Hussain|1986|p=36}}

=== Succession ===
[[File:ImamReza(A).jpg|thumb|240x240px|[[Imam Reza shrine|Imam Reza Shrine]] in [[Mashhad]], [[Iran]], receives nearly 30 million pilgrims annually and is the most visited site in Islam.<ref>{{Cite web |title=Imam Reza (PBUH) shrine is visited by nearly 30 million people annually |url=http://en.imam-khomeini.ir/en/n37305/Imam-Reza-PBUH-shrine-is-visited-by-nearly-30-million-people-annually |access-date=2026-08-15 |website=Imam Khomeini}}</ref><ref>{{Cite news |last=Higgins |first=Andrew |date=2007-06-02 |title=Inside Iran's Holy Money Machine - WSJ |url=https://www.wsj.com/articles/SB118072271215621679 |access-date=2026-08-15 |work=Wall Street Journal |language=en-US |issn=0099-9660}}</ref> As one of the [[holiest sites in Shia Islam]], it contains the burial place of [[Ali al-Rida|Reza]], Musa al-Kazim's son and successor. The vast complex is the world's [[List of largest mosques|largest mosque]] after [[Masjid al-Haram]] in [[Mecca]] and the [[Prophet's Mosque]] in [[Medina]].]]
The Imam Reza Shrine is the mausoleum of Ali al-Rida, the eighth Shia Imam, located in Mashhad, the province of [[Razavi Khorasan province|Razavi Khorasan]], Iran. As one of the holiest sites in Shia Islam, nearly 30 million Muslims making [[Pilgrimage|pilgrimages]] to the shrine every year,<ref name=":1">{{Cite web |title=Mashhad, Iran |url=http://sacredsites.com/middle_east/iran/mashad.htm |archive-url=https://web.archive.org/web/20101127181619/http://sacredsites.com/middle_east/iran/mashad.htm |archive-date=2010-11-27 |access-date=2025-12-25 |website=sacredsites.com}}</ref><ref name=":2">{{Cite web |title=Iran Daily |url=http://www.iran-daily.com/1383/2211/html/panorama.htm |archive-url=https://web.archive.org/web/20080612164512/http://www.iran-daily.com/1383/2211/html/panorama.htm |archive-date=2008-06-12 |access-date=2025-12-25 |website=www.iran-daily.com}}</ref><ref name=":3">{{Cite web |title=Imam Reza (PBUH) shrine is visited by nearly 30 million people annually |url=http://en.imam-khomeini.ir/en/n37305/Imam-Reza-PBUH-shrine-is-visited-by-nearly-30-million-people-annually |access-date=2025-12-25 |website=Imam Khomeini}}</ref> the most visited site in Islam.<ref name=":4">{{Cite news |last=Higgins |first=Andrew |date=2007-06-02 |title=Inside Iran's Holy Money Machine – WSJ |url=https://www.wsj.com/articles/SB118072271215621679 |access-date=2025-12-25 |work=Wall Street Journal |language=en-US |issn=0099-9660}}</ref><ref name=":5">{{Cite web |last=soltani |first=mis |title=Islamic Republic of Iran: Over 30 million pilgrims visit Mashhad annually |url=http://www.wocoshiac.org/en/news-events/all-news-en/all-news-b-en/islamic-republic-of-iran-over-30-million-pilgrims-visit-mashhad-annually |access-date=2025-12-25 |website=www.wocoshiac.org |language=en-gb}}</ref> He is also part of the chain of mystical authority and asceticism in Sunni Sufism, making him widely respected in Sunni Islam as well. [[Uyoun Akhbar Al-Ridha]] recorded miracles which have occurred at the shrine.<ref>{{Cite web |date=2015-07-23 |title=Chapter 28: On Various Traditions from Imam Ali Ibn Musa Al-Ridha' (a.s.) |url=https://al-islam.org/uyun-akhbar-ar-ridha-volume-1-shaykh-saduq/chapter-28-various-traditions-imam-ali-ibn-musa-al-ridha |access-date=2026-01-27 |website=al-islam.org |language=en}}</ref> The shrine covers an area of 1,200,000 square meters, the world's largest mosque after Masjid al-Haram in Mecca and the Prophet's Mosque in Medina. The [[Goharshad Mosque]], the [[Astan Quds Razavi Central Museum]], [[Central Library of Astan Quds Razavi|The Central Library of Astan Quds Razavi]], and the Razavi University of Islamic Sciences, are also contained within the complex. The complex is on the [[List of World Heritage Sites in Iran#Tentative list|tentative list]] of [[UNESCO]] [[World Heritage Site|World Heritage Sites]]. [[List of burials at Imam Reza shrine|Also buried]] within the shrine are the members of the [[Timurid Empire|Timurid]], Safavid and [[Qajar Iran|Qajar]] family members, alongside the Abbasid caliph Harun al-Rashid, polymath [[Baha al-Din al-Amili|Sheikh Bahāʾī]], Crown Prince [[Abbas Mirza]], [[Supreme Leader of Iran|Supreme Leader]] [[Ali Khamenei]], and many other notable political figures, scholars, and clerics. The city of Mashhad has been named the Cultural Capital of the Islamic World by the Organisation of Islamic Cooperation.<ref>{{Cite web |title=Iran’s Mashhad dubbed 2017's ‘Islamic culture capital’ |url=https://www.aa.com.tr/en/middle-east/iran-s-mashhad-dubbed-2017s-islamic-culture-capital-/734177 |access-date=2026-07-04 |website=Anadolu |language=tr}}</ref><ref>{{Cite web |date=2017-01-25 |title=Mashhad, Cultural Capital of Islamic World in 2017 |url=https://en.hawzahnews.com/news/348440/Mashhad-Cultural-Capital-of-Islamic-World-in-2017 |access-date=2026-07-04 |website=Hawzah News Agency |language=en}}</ref><ref>{{Cite web |date=2017-01-24 |title=Iran's Mashhad officially named capital of Islamic culture in 2017 |url=https://en.abna24.com/news/806957/Iran-s-Mashhad-officially-named-capital-of-Islamic-culture-in |access-date=2026-07-04 |website=ABNA English |language=en}}</ref><ref>{{Cite web |last=iqna.ir |date=2017-01-25 |title=Mashhad Becomes 2017 Cultural Capital of Muslim World |url=https://iqna.ir/en/news/3462032/mashhad-becomes-2017-cultural-capital-of-muslim-world |access-date=2026-07-04 |website=iqna.ir |language=en}}</ref><ref>{{Cite web |last=Presstv |date=2017-01-24 |title=Mashhad named cultural capital of Muslim world |url=https://www.presstv.ir/Detail/2017/01/24/507521/Iran-Mashhad-cultural-capital-Muslim-world |access-date=2026-07-04 |website=PressTV |language=En}}</ref>
[[File:Aerial_photographs_of_Qom,_29_March_2018_(13970109000106636579121753288836_38629)_(cropped).jpg|thumb|270x270px|The holy city of Qom in Iran is the world's largest center for Shia Islamic scholarship, and home to the [[Fatima Masumeh Shrine]]. [[Fatima bint Musa|She]] was a descendant of the prophet Muhammad, the granddaughter of Sadiq, the daughter of Kazim, the sister of Reza, and the aunt of Jawad, the sixth, seventh, eighth and ninth of the Twelve Imams. Regarded as a [[saint]] and revered as the embodiment of feminine virtues, she is often compared to the Prophet's daughter.]]
After the death of al-Kazim in 799, most Shias acknowledged his son, [[Ali al-Rida]], as their imam.{{sfn|Daftary|2013|p=60}}{{sfn|Buyukkara|2000|p=99}}{{sfn|Rizvi|2006a}} These Shias were the antecedents of the Twelvers, known at the time as the Qat'iyya because they confirmed the death of al-Kazim.{{sfn|Buyukkara|2000|p=98}}{{sfn|Momen|1985|p=56}} By contrast, some followers of al-Kazim waited for his return as the Mahdi,{{sfn|Daftary|2013|pp=59, 60}}{{sfn|Hulmes|2008}} citing a [[hadith]] ascribed to al-Sadiq to the effect that the seventh imam would be the Mahdi;{{sfn|Buyukkara|2000|p=82}} these became known as the [[Waqifite Shia]] ({{lit|those who stop}}). Many of the Waqifiyya later returned to the mainstream of Shia,{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|pp=94{{ndash}}95}} declaring al-Rida and his descendants as the lieutenants of al-Kazim.{{sfn|Rahim|2004}}{{sfn|Daftary|2013|p=60}} The Waqifite Shia sect and its beliefs eventually disappeared, beginning in the ninth century.{{sfn|Buyukkara|2000|p=95}} The Waqifite Shia included the Bushariyya, named after Muhammad ibn Bashir, the [[Kufa]] exaggerator ({{Transliteration|ar|[[ghulat]]}}) who regarded al-Kazim as divine and claimed to be his interim successor.{{sfn|Buyukkara|2000|pp=95{{ndash}}97}}{{sfn|Rahim|2004}}{{sfn|Momen|1985|p=60}} Ibn Bashir was later charged with heresy and executed by order of the caliph.{{sfn|Buyukkara|2000|p=97}}

The formation of the Waqifite Shia may have had a financial dimension, as some representatives of al-Kazim probably declared him the last imam just to avoid returning what was entrusted to them during the lifetime of al-Kazim.{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|p=86}} These rogue representatives included Mansur ibn Yunus al-Qurayshi, Ali ibn Abi Ḥamza al-Bata'ini, Ziyad ibn Marwan al-Qandi, Uthman ibn Isa al-Amiri al-Ruasi (Ruwasi),{{sfn|Kohlberg|2012}} and Hayyan al-Sarragh,{{sfn|Buyukkara|2000|p=87}} although al-Ruasi may have later turned possessions over to al-Rida.{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|p=88}} More broadly, the term Waqifite Shia is also applied to any Shia group who denied or hesitated over the death of a particular imam, thus refusing to recognise his successors.{{sfn|Momen|1985|p=45}}{{sfn|Sachedina|1981|p=54}} The imamate of Ali al-Rida was not challenged by any of his brothers, even though some of them revolted against the Abbasids,{{sfn|Rizvi|2006a}} including Ahmad ibn Musa.{{sfn|Buyukkara|2000|p=98}}

=== {{Transliteration|ar|Karamat}} ===
Often viewed as evidence of his divine favor,{{sfn|Pierce|2016|p=105}} various nonprophetic miracles ({{Transliteration|ar|[[karamat]]}}, {{singular}} {{Transliteration|ar|karama}}) have been attributed to al-Kazim in Shia sources.{{sfn|Kohlberg|2012}} Therein, he is considered knowledgeable of all languages,{{sfn|Pierce|2016|pp=107, 200 note 63}} and this ability in Shia sources is not specific to al-Kazim.{{sfn|Pierce|2016|p=107}} Indeed, a hadith attributed to al-Kazim counts this ability as a sign of the true imam.{{sfn|Pierce|2016|pp=107, 200 note 63}} This also included the ability to communicate with animals, following the precedent of [[An-Naml]], a chapter in the [[Quran]], in which [[Solomon in Islam|Solomon]] speaks with birds and ants.{{sfn|Pierce|2016|p=108}} Musa al-Kazim is thus said to have prayed for a wild beast to ease the birthing pains of its partner.{{sfn|Pierce|2016|p=109}} By other accounts, Musa spoke in his cradle,{{sfn|Kohlberg|2012}}{{sfn|Pierce|2016|p=81}} revived a dead tree with his touch,{{sfn|Kohlberg|2012}} and brought back to life the dead farm animal of a poor family.{{sfn|Donaldson|1933|p=157}} By another account, al-Kazim showed to a disciple the spirit of al-Sadiq, who had died some years earlier, seated in the entryway to his house.{{sfn|Amir-Moezzi|1994|p=73}}

=== Ghulat ===
Musa al-Kazim and his father al-Sadiq successfully rooted out the belief in the imam's divinity from mainstream Shia thought, as evidenced by its absence in later mainstream Shia writings.{{sfn|Momen|1985|pp=67{{ndash}}68}} Nevertheless, there remained at the time groups with extreme views ({{Transliteration|ar|ghuluww}}) embedded within mainstream Shia.{{sfn|Momen|1985|p=68}} These [[Ghulat]] ({{lit|exaggerators}}) continued to believe in the divinity of the Shia imams.{{sfn|Halm|2001}} For instance, the Mufawwida believed that God had delegated ({{Transliteration|ar|tawfiz}}) the affairs of this world to the prophet and the Shia imams.{{sfn|Modarressi|1993|pp=27{{ndash}}28}} Such beliefs were also championed by [[al-Mufaddal ibn Umar al-Ju'fi]], a financial agent of al-Kazim.{{sfn|Asatryan|2000}} However modern Shi'i scholars have accepted Mufaddal as a pious companion, and the works attributed to him false.{{sfn|Modarressi|1993|p=28}}

There is no evidence that any of the Shia imams personally subscribed to these extremist views.{{sfn|Momen|1985|p=68}}

=== Redemptive suffering ===
By some Shia accounts, al-Kazim died for the sins of his followers.{{sfn|Kohlberg|2012}} This is explained in a tradition attributed to him, "God became wrathful with the Shia, so he made me choose between them or myself and I shielded them, by God, with my soul". This tradition may also suggest al-Kazim's premonition about his own death.{{sfn|Ayoub|1978|p=205}} These sins may have been disloyalty (to the imam) and abandoning {{Transliteration|ar|[[taqiya]]}} (religious dissimulation), according to the Twelver traditionist [[Muhammad ibn Ya'qub al-Kulayni]] ({{died in|941}}), who adds that the latter sin revealed the activities of al-Kazim and led to his imprisonment.{{sfn|Kohlberg|2012}} Harun indeed carried out a campaign of arrests in 795 to decimate the underground network of local Shia representatives ({{Transliteration|ar|wukala}}), which may have led to the final arrest of al-Kazim.{{sfn|Hussain|1986|p=80}}

== Descendants ==
[[File:Shahcheragh 102.jpg|thumb|220x220px|The [[Shah Cheragh|Shah Cheragh shrine]] in [[Shiraz]], Iran, is the burial site of Ahmad, a son of Musa al-Kazim]]

By some reports, al-Kazim had 18 sons and 23 daughters,{{sfn|Kohlberg|2012}}{{sfn|Donaldson|1933|p=155}} while other reports suggest 33 to 60 children.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}{{sfn|Strothmann|2012}} According to the historian D.M. Donaldson ({{died in|1976}}), these children were all sired with freed slaves ([[Umm walad|{{Transliteration|ar|umm walad}}s]]),{{sfn|Donaldson|1933|p=155}} including Najma (or Tuktam) who bore al-Kazim his son and successor, Ali al-Rida.{{sfn|Madelung|1985}} Before he died in 818, al-Rida was briefly the heir to the Abbasid caliph [[al-Ma'mun]] ({{reign|813|833}}).{{sfn|Rizvi|2006a}} Abbas, another son of al-Kazim, became the governor of Kufa.{{Sfn|Hussain|1986|p=43}} Three other sons — [[Zayd ibn Musa al-Kazim]], [[Ibrahim ibn Musa al-Kazim]], and Isma'il — participated in the unsuccessful 815 revolt of [[Abu'l-Saraya]] against the Abbasids.{{sfn|Strothmann|2012}}{{sfn|Hussain|1986|p=41}} The shrines of some of the children of al-Kazim are sites of pilgrimage in Iran, including those of [[Fatima bint Musa]] in the city of [[Qom]],{{sfn|Strothmann|2012}} Ali al-Rida in [[Mashhad]], Husayn in [[Qazvin]], and Ahmad in [[Shiraz]].{{sfn|Algar|1990|p=12}} The [[Safavid dynasty]] ({{reign|1501|1736}}) in Iran also claimed descent from al-Kazim,{{Sfn|Haider|2014|p=155}}{{Sfn|Momen|1985|pp=101, 107, 194}} though this claim has been questioned.{{Sfn|Daftary|2013|p=82}} His lineage may account for about seventy percent of the descendants of the prophet (the [[Sayyid|{{Transliteration|ar|sayyid}}s]]) in Iran.{{sfn|Rahim|2004}} A report implies that al-Kazim allowed (at least one of the) women in his household to study religious sciences, despite outside objections.{{sfn|Dakake|2007|p=228}}

== Character ==
Musa is often referred to as al-Kazim ({{lit|forbearing|he who restrains his anger}}),{{sfn|Momen|1985|p=39}}{{sfn|Strothmann|2012}} an honorific title suggesting mild manner and patience.{{sfn|Donaldson|1933|p=156}} For instance, he is said to have kindly treated an abusive opponent, who became an adherent in consequence.{{sfn|Strothmann|2012}} He was also known by the title al-Abd al-Salih ({{lit|the holy servant|the righteous servant of God}}).{{sfn|Donaldson|1933|p=156}}{{sfn|Algar|1990|p=2}} This title was a reference to his piety,{{sfn|Adamec|2017|p=309}}{{sfn|Kohlberg|2012}} for he is said to have spent most of his life in prayer and solitary contemplation.{{sfn|Rahim|2004}}{{sfn|Kohlberg|2012}} Musa is also known as Bab al-Hawa'ij (lit. 'gate of needs'), a devotional title reflecting his reputation for answering prayers and interceding for those who seek his aid. Among his predecessors, al-Kazim has been compared in benevolence and asceticism to [[Ali ibn Husayn Zayn al-Abidin]], the fourth of the [[Twelve Imams]].{{sfn|Algar|1990|p=2}} The {{Transliteration|ar|[[kunya (Arabic)|kunya]]}} of al-Kazim was Abu al-Hasan, the first, so as to distinguish him from the eighth and the tenth imams in Twelver Shia who shared the same {{Transliteration|ar|kunya}}. Another {{Transliteration|ar|kunya}} of al-Kazim was Abu Ibrahim.{{sfn|Amir-Moezzi|1994|p=174}}

The Sunni historian [[Ibn Khallikan]] ({{died in|1282}}) praises al-Kazim in his biographical {{Transliteration|ar|[[deaths of Eminent Men and the Sons of the Epoch|Wafayat al-a'yan]]}}: "He [al-Kazim] entered one evening into the [[Al-Masjid an-Nabawi|mosque of God's Apostle]] and, just as the night was setting in, he made a [[Sujud|prostration]] [in worship] which lasted until the morning, and during that time he was heard to request without intermission, "O thou who art the object of our fear! O thou whom it becometh to show mercy! Let thy kindly pardon be granted to me whose sin is so grievous!"{{sfn|Donaldson|1933|p=56}} The same source extols al-Kazim as generous and benevolent, "When a man had spoken ill of him, he sent him a purse containing one thousand dinars", and, "He used to tie up in packets sums of three hundred, or four hundred, or two hundred [[Gold dinar|dinars]] and distribute them in the city of Medina."{{sfn|Donaldson|1933|p=156}} Musa al-Kazim was also probably a gifted polemicist: The celebrated Sunni jurist [[Abu Hanifa]] ({{died in|767}}) was apparently once silenced by a young al-Kazim, while a group of [[Christians]] who came to dispute with him about religion subsequently came to accept Islam.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}

== Legacy ==
[[File:Musa al-Kadhim Masjid an-Nabawi Calligraphy.svg|thumb|239x239px|Musa al-Kazim [[calligraphy]] at the [[Prophet's Mosque]] in Medina]]
All successors of al-Sadiq, including al-Kazim, were largely removed from public life by the Abbasids, through imprisonment or surveillance.{{sfn|Sachedina|1981|p=25}}{{sfn|Dakake|2007|p=211}} Musa al-Kazim nevertheless taught Shia beliefs,{{sfn|Kohlberg|2012}}{{Sfn|Rahim|2004}} and played a key role in eradicating extreme views ({{Transliteration|ar|ghuluww}}) from mainstream Shia thought.{{sfn|Momen|1985|pp=67, 68}} Some letters attributed to al-Kazim in his captivity years have survived,{{sfn|Strothmann|2012}} and his answers to legal questions are available in {{Transliteration|ar|Wasiyya fi al-aql}}.{{sfn|Rahim|2004}} He advised others that supplication ({{Transliteration|ar|[[dua]]}}) could avert even predestined calamities,{{sfn|Algar|1990|p=2}} and numerous supplications are credited to him.{{sfn|Kohlberg|2012}} His saying, "The jurists ({{Transliteration|ar|fuqaha}}, {{singular}} {{transliteration|ar|[[faqīh]]}}) who are believers ({{Transliteration|ar|mu'min}}, i.e., Shia) are the citadels of Islam", has been reinterpreted in recent times to encourage an active social role for religious scholars.{{sfn|Momen|1985|p=198}}

Musa al-Kazim is revered in Sunni Islam and considered a reliable traditionist by Sunni scholars,{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Rahim|2004}} including [[Ahmad ibn Hanbal]] ({{died in|855}}), who quotes from al-Kazim in support of the Alids.{{sfn|Strothmann|2012}} Some traditions attributed to al-Kazim were collected by the Sunni scholar Abu Bakr Muhammad ibn Abd-Allah al-Bazzaz ({{died in|965}}) in his {{Transliteration|ar|Musnad al-Kazim}}, which is extant.{{sfn|Kohlberg|2012}} Musa al-Kazim is also venerated among the [[Sufism|Sufis]].{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}} Among Sufi saints, [[Shaqiq al-Balkhi]] ({{died in|809{{ndash}}810}}), for instance, regarded al-Kazim as a holy person ({{Transliteration|ar|Wali Allah, min al-abdal}}) and a devout worshipper,{{sfn|Rahim|2004}}{{sfn|Algar|1990|p=3}} while [[Ma'ruf al-Karkhi]] ({{died in|{{circa|815}}}}) and [[Bishr the Barefoot]] ({{died in|841}}) were affiliated with the imam.{{sfn|Rahim|2004}} In particular, a historical account credits al-Kazim with the spiritual awakening of Bishr.{{sfn|Algar|1990|pp=6{{ndash}}7}} Musa al-Kazim is also a link in the Golden Chain ({{Transliteration|ar|Silsilat al-dhahab}}), which is the initiatic line connecting the Sufis with the Islamic prophet Muhammad.{{sfn|Algar|1990|p=10}}

== See also ==
{{Portal|Shia Islam|Islam}}
* [[Ali al-Rida]]
* [[Fātimah bint Mūsā|Fatimah bint Musa]]
* [[Hajar Khatoon Mosque]]
* [[Ja'far al-Sadiq]]
* [[Isma'il ibn Jafar]]
* [[Muhammad ibn Ja'far al-Sadiq (Al-Dibaj)|Muhammad al-Dibaj]]
* [[Abdullah al-Aftah|Abd-Allah al-Aftah]]
* [[List of extinct Shia sects]]

== References ==
{{Reflist}}

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* {{cite encyclopedia |date=2004 |title=Ja'far al-Sadiq (c. 701{{ndash}}765) |encyclopedia=Encyclopedia of Islam and the Muslim World |publisher=[[Macmillan Publishers]] |url=https://archive.org/details/encyclopediaofis0001unse/page/368/mode/2up |editor-last=Martin |editor-first=Richard C. |volume=1 |pages=369{{ndash}}370 |isbn=0028656040 |author-first=Liyakatali |author-last=Takim |url-access=registration}}



* {{cite thesis |last=Wardrop |first=S.F. |date=1988 |title=Lives of the Imams, Muhammad al-Jawad and 'Ali al-Hadi and the Development of the Shi'ite Organisation |url=https://era.ed.ac.uk/handle/1842/7365 |publisher=[[University of Edinburgh]] |type=PhD thesis}}


* {{cite encyclopedia |date=2004 |title='Atabat |encyclopedia=Encyclopedia of Islam and the Muslim world |publisher=[[Macmillan Publishers]] |url=https://archive.org/details/encyclopediaofis0001unse/page/88/mode/2up |editor-last=Martin |editor-first=Richard C. |volume=1 |page=88 |isbn=0028656040 |author-first=Neguin |author-last=Yavari |url-access=registration}}

{{wikiquote-inline|Musa al-Kadhim|Musa al-Kazim}}

{{s-start}}
{{s-hou|branch=Clan|name='''Musa al-Kazim'''<br />of the [[Ahl al-Bayt]]|[[Banu Hashim]]|7th [[Safar]] [[Islamic calendar|128 AH]]|[[Approximation|≈]] 6 November 745|25th [[Rajab]] [[Islamic calendar|183 AH]]|[[Approximation|≈]] 1 September 799|[[Banu Quraish]]}}
{{s-rel|sh}}
{{s-bef|before = [[Ja'far al-Sadiq]]}}
{{s-ttl|title = 7th [[Imamate in Shia doctrine|Imam]] of [[Twelver Shi'ism|Twelver]] [[Shia Islam]]
|years = 765 – 799}}
{{s-aft|after = [[Ali al-Rida]]}}
{{s-end}}

{{Shia Imams}}

{{Authority control}}
{{Musa al-Kazim}}

{{DEFAULTSORT:Musa}}
[[Category:Musa al-Kazim]]
[[Category:745 births]]
[[Category:799 deaths]]
[[Category:8th-century Arab people]]
[[Category:Assassinated Shia imams]]
[[Category:Deaths by poisoning]]
[[Category:Shia imams]]
[[Category:Twelve Imams]]
[[Category:Religious leaders from Baghdad]]
[[Category:8th-century imams]]
[[Category:Husaynids]]
[[Category:8th-century people from the Abbasid Caliphate]]

Hasan ibn Ali

2026-10-04T07:07:12Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Grandson of Muhammad and the second Shia Imam (625–670)}}
{{For-text|the 11th Twelver Imam|[[Hasan al-Askari|Hasan ibn Ali al-Askari]]}}
{{Use dmy dates|date=January 2022}}
{{Infobox royalty
| name = Hasan ibn Ali<br>{{lang|ar|حسن ابن علي}}
| title = {{ubl|{{transliteration|ar|[[Islamic honorifics#Prophets, messengers, and Ahl al-Bayt|Sayyid Shabāb Ahl al-Janna]]}}|{{transliteration|ar|[[Ahl al-Bayt|Karīm Ahl al-Bayt]]}}|{{transliteration|ar|[[Amir al-Mu'minin]]}}|{{transliteration|ar|[[Children of Muhammad|Sibt an-Nabi]]}}|{{transliteration|ar|[[Mojtaba|Al-Mujtaba]]}}}}
| image = File:Fonds Christian Bromberger - Affiches de la période de la Révolution islamique (Iran, 1978-1979) - Portraits des trois premiers imams chiites, sabre au centre et grille de mausolée en arrière-plan (MédiHAL 1791411) (Hasan ibn Ali).jpg 
| image_size = 250px
| caption = A conventional depiction of Hasan ibn Ali in the Shia tradition by Abolfazl Mirzabeygi, 1980
| birth_date = 15 Ramadan 3 AH (4 March 625 CE)
| birth_place = [[Medina]], [[Hejaz]], [[Pre-Islamic Arabia|Arabia]]
| death_date = 7 Safar 49 or 50 AH (5 March 670 CE)
| death_place = Medina, [[Umayyad Caliphate]]
| burial_place = [[Al-Baqi Cemetery]], Medina
| father = [[Ali|Ali ibn Abi Talib]]
| mother = [[Fatima|Fatima bint Muhammad]]
| spouse = {{plainlist|
* Hafsa bint Abd al-Rahman
* Hind bint [[Suhayl ibn Amr|Suhayl ]]
* [[Ja'da bint al-Ash'ath]]
* Khawla bint Manzur
* Umm Bashir bint [[Uqba ibn Amr|Abi Mas'ud]]
* Umm Abdullah bint al-Shaleel
* [[Umm Ishaq bint Talha ibn Ubayd Allah|Umm Ishaq bint Talha]]
* Asma bint Utarid ibn Hajib
* Umm Salma bint Imra' al-Qays
}}
| issue = '''[[Hasanids|Descendants of Hasan]]'''
----
{{plainlist|
* [[Abd Allah ibn Hasan ibn Ali|Abd Allah]]
* Abd al-Rahman
* [[Abu Bakr ibn Hasan ibn Ali|Abu Bakr]]
* Amr
* [[Bishr ibn Hasan|Bishr]]
* [[Hasan ibn Hasan|Hasan]]
* Husayn al-Athram (grandfather of [[Abdallah al-Aftah|al-Aftah]])
* Muhammad
* [[Al-Qasim ibn Hasan ibn Ali|Qasim]]
* [[Talha ibn Hasan|Talha]]
* [[Fatima bint Hasan|Fatima]]
* Ruqayya
* Umm al-Hasan
* Umm al-Husayn
* Umm Salama
}}
| succession = [[List of caliphs#Hasan ibn Ali's caliphate (661)|Caliph]] 
| reign = 28 January 661 – {{circa}} 10 August 661<br />({{age in years and days|661|1|28|661|8|10|duration=yes}})<ref>{{cite book |last = Sallabi |first = Ali Mohammed |title = Al-Hasan ibn Ali: His Life and Times |publisher = IIPH |year = 2000 |isbn = 9786035012133 |pages = 32–34 }}</ref>
| predecessor = [[Ali]] (as [[Rashidun Caliph]])
| successor = [[Mu'awiya I]] (as [[Umayyad Caliph]])
{{Infobox religious biography
| embed = yes
| background = #ded
| office1 = 2nd [[Shia Islam|Shia]] [[Imamate in Shia doctrine|Imam]]
| term_start1 = 28 January 661
| term_end1 = 2 April 670
| predecessor1 = [[Ali]]
| successor1 = [[Husayn ibn Ali]]
}}
| house = [[Quraysh]] ([[Banu Hashim]])
| house_type = Tribe
| religion = [[Islam]]
| death_cause = [[Mercury poisoning]]
}}

{{Hasan ibn Ali}}
{{Shia Islam|Ahl al-Kisa}}

'''Hasan ibn Ali''' ({{langx|ar|حسن ابن علي|translit=Ḥasan ibn ʿAlī}}; {{circa|625}}{{snd}}2 April 670) was an [[Alids|Alid]] political and religious leader. The eldest son of [[Ali]] and [[Fatima]] and a grandson of the Islamic prophet [[Muhammad]], Hasan briefly ruled as [[Caliphate|caliph]] from January 661 until August 661. He is considered as the second [[Imamate in Shia doctrine|Imam]] in [[Shia Islam]], succeeding Ali and preceding his brother [[Husayn ibn Ali|Husayn]]. As a grandson of the prophet, he is part of the {{transliteration|ar|[[ahl al-bayt]]}} and the {{transliteration|ar|[[ahl al-kisa]]}}, and also participated in the [[event of the mubahala]]. Muhammad described him and his brother, Husayn, as the leaders of the youth of [[Paradise in Islam|paradise]].<ref name=":3">{{harvnb|Veccia Vaglieri|1971}}</ref>{{sfn|Madelung|2004}}

During the [[Ali as Caliph|caliphate of Ali]] ({{reign|656|661}}), Hasan accompanied him in the military campaigns of the [[First Fitna]]. Following [[Assassination of Ali|Ali's assassination]] in January 661, Hasan was acknowledged caliph in [[Kufa]]. His sovereignty was not recognized by [[Mu'awiya I|Mu'awiya ibn Abi Sufyan]] ({{reign|661|680}}), the governor of [[Syria]] and a rival claimant to the caliphate, who led an army into Kufa while pressing Hasan for abdication in letters. In response, Hasan sent a vanguard under Ubayd Allah ibn al-Abbas to block Mu'awiya's advance until he arrived with the main army. Meanwhile, Hasan was severely wounded in an abortive assassination attempt by Al-Jarrah Ibn Sinan, a member of the [[Kharijites]], a faction opposed to both Ali and Mu'awiya. This attack demoralised Hasan's army and led to widespread desertion. Ubayd Allah and most of his troops also defected after Mu'awiya bribed him. In August 661, Hasan signed a peace treaty with Mu'awiya on the condition that the latter should rule in compliance with the [[Quran]] and the [[Sunnah]], a [[Shura|council]] should appoint his successor, and Hasan's supporters would receive amnesty. Hasan retired from politics and abdicated in [[Medina]] where he died either from illness or poisoning, though the early sources are nearly unanimous that he was poisoned. Mu'awiya is commonly viewed as the instigator in the murder of Hasan, which removed an obstacle to the succession of his son [[Yazid I]] ({{reign|680|683}}).

Critics of Hasan call his treaty with Mu'awiya an indication of weakness, saying that he intended to surrender from the beginning. Given Mu'awiya's military superiority, supporters of Hasan maintain that his abdication was inevitable after his soldiers mutinied and that he was motivated by the desire for unity and peace among Muslims, which was reportedly predicted by Muhammad in a Sunni [[hadith]]. Another Sunni hadith, also attributed to Muhammad, predicted that the prophetic succession would last for thirty years, which may have been interpreted by some early Sunni scholars as evidence that Hasan's caliphate was [[Rashidun|rightly-guided]] ({{transliteration|ar|rāshid}}). In Shia theology, the divine infallibility ([[Ismah|{{transliteration|ar|isma}}]]) of Hasan as the second Shia Imam further justified his course of action. As the rightful successor of Muhammad in Shia Islam, Hasan's all-inclusive temporal and religious authority came from divinely-inspired designation ([[Nass (Islam)|{{transliteration|ar|nass}}]]), which was not annulled by abdication to Mu'awiya I, who usurped only the temporal authority. The imamate and caliphate are viewed as separate institutions in Shia Islam until such time that God would make the Imam victorious.

== Early life ==
{{Main|Family tree of Ali|Family tree of Muhammad}}

=== Birth ===
Hasan was born in [[Medina]] in {{circa|625}}. Sources differ on whether he was born in the Islamic months of [[Sha'ban]] or [[Ramadan (calendar month)|Ramadan]],{{sfn|Browne|1928|p=392}} though most early works give his birthdate as 15 Ramadan 3 AH (2 March 625),{{sfn|Madelung|2003}} which is annually celebrated by the Shia.{{sfn|Momen|1985|p=239}} Hasan was the firstborn of Muhammad's daughter [[Fatima]] and his cousin [[Ali]].{{sfn|Poonawala|Kohlberg|1985}} Their union holds a special spiritual significance for Muslims, write [[Hossein Nasr|Nasr]] and [[Asma Afsaruddin|Afsaruddin]],{{sfn|Nasr|Afsaruddin|2021}} and Muhammad said he followed divine orders to marry Fatima to Ali, narrates the Sunni [[al-Suyuti]] ({{died in|1505}}), among others.{{sfn|Buehler|2014|p=186}}{{sfn|Abbas|2021|p=56}}{{sfn|Nasr|Afsaruddin|2021}} Ali reportedly had chosen another name in Sunni sources but deferred to Muhammad who named the child Hasan ({{Lit|good, virtuous}}).{{sfn|Paktchi|2013|p=532}}{{sfn|Madelung|2003}} To celebrate his birth, Muhammad sacrificed a ram, while Fatima shaved Hasan's head and donated the weight of his hair in silver.{{sfn|Madelung|2003}}

=== Lifetime of Muhammad ===
Hasan was raised in Muhammad's household until his death, when Hasan was aged seven.{{sfn|Madelung|2003}} Early sources widely report Muhammad's love for Hasan and his brother Husayn,{{sfn|Madelung|2003}}{{sfn|Momen|1985|p=26}} saying that Muhammad allowed the boys to climb on his back while he was prostrate in prayer,{{sfn|Veccia Vaglieri|1971}} and interrupted a sermon to pick up Hasan after he fell.{{sfn|Veccia Vaglieri|1971}}{{sfn|Momen|1985|p=26}} Hasan later recalled an incident where his grandfather took a date from him, and explained to him that receiving alms ({{Transliteration|ar|[[sadaqa]]}}) was forbidden for his family.{{sfn|Madelung|2003}}{{sfn|Veccia Vaglieri|1971|p=240}}

A saying of the prophet ([[hadith]]) that was recorded in the canonical Sunni hadith collections ''[[Sunan al-Tirmidhi]]'' and ''[[Sunan ibn Majah]]''<ref>{{Cite web |title=Jami` at-Tirmidhi 3768 - Chapters on Virtues - كتاب المناقب عن رسول الله صلى الله عليه وسلم - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم) |url=https://sunnah.com/tirmidhi:3768 |access-date=2025-11-20 |website=sunnah.com}} {{Cite web |title=Sunan Ibn Majah 118 - The Book of the Sunnah - كتاب المقدمة - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم) |url=https://sunnah.com/ibnmajah:118 |access-date=2025-05-02 |website=sunnah.com}}</ref> names Hasan and Husayn as "the two {{transliteration|ar|sayyid}}s ({{lit|chiefs|lords}}) of the youth in paradise" (Arabic: {{transliteration|ar|Sayyidā Shabāb Ahl al-Janna}}).{{sfn|Momen|1985|pp=26, 326}}{{sfn|Veccia Vaglieri|1971}} [[Wilferd Madelung|Madelung]] adds that this hadith is widely reported,{{sfn|Madelung|2003}} while [[Laura Veccia Vaglieri|Veccia Vaglieri]] ({{died in|1989}}) notes that its authenticity was disputed by the Umayyad Caliph [[Marwan I|Marwan]] ({{reign|684|685}}).<ref>{{harvnb|Veccia Vaglieri|1971}} On Marwan's rejection of the hadith, see also {{harvnb|Madelung|1997|p=332}}.</ref> The ''Sunan ibn Majah'' and the canonical Shia source ''[[Kitab al-Irshad]]'' narrate the prophetic hadith "He who has loved Hasan and Husayn has loved me and he who has hated them has hated me."{{sfn|Momen|1985|p=26}}{{sfn|Pierce|2016|p=70}} Similarly, the ''Sunan al-Tirmidhi'' ascribes to Muhammad the saying "Whoever loves me and loves these two [Hasan and Husayn] and loves their mother and father [Fatima and Ali], will be with me in my station on the [[Judgement Day in Islam|Day of Resurrection]]."{{sfn|Momen|1985|pp=15, 325}}

==== Mubahala ====
After an inconclusive debate in 10/631-2, Muhammad and the [[Christian community of Najran|Najranite Christians]] decided to engage in {{Transliteration|ar|mubahala}}, where both parties would pray to invoke God's curse upon the liar. Madelung argues that Muhammad participated in this event alongside Hasan, Husayn, and their parents.{{sfn|Madelung|1997|p=16}} This is also the Shia view.{{sfn|Mavani|2013|pp=71–72}} In contrast, most Sunni accounts by [[al-Tabari]] ({{died in|923}}) do not name the participants of the event, while some other Sunni historians agree with the Shia view.{{sfn|Madelung|1997|p=16}}{{sfn|Momen|1985|p=14}}{{sfn|Bar-Asher|Kofsky|2002|p=141}}

During the event, Muhammad gathered Hasan, Husayn, Ali, and Fatima under his cloak and addressed them as his {{Transliteration|ar|[[ahl al-bayt]]}}, according to some Shia and Sunni sources,{{sfn|Momen|1985|p=16}}{{sfn|Algar|1984}} including the canonical ''[[Sahih Muslim]]'' and ''Sahih al-Tirmidhi''.{{sfn|Momen|1985|pp=16, 325}} Madelung suggests that their inclusion by Muhammad in this significant ritual must have raised the religious rank of his family.{{sfn|Madelung|1997|p=16}} A similar view is voiced by Lalani.{{sfn|Lalani|2000|p=29}}

=== Death of Muhammad and Fatima (632) ===
[[File:Kufa_Mosque_in_Iraq.jpg|thumb|300x300px|A view of the modern-day Kufa, the headquarters of Hasan, and its [[Great Mosque of Kufa|Great Mosque]], where he gave his inaugural speech]]

Muhammad died in 11/632 when Hasan was about seven.{{sfn|Madelung|2003}} As his family prepared for the burial,{{sfn|Jafri|1979|p=34}} a group of Muslims gathered at the [[Saqifa]] and appointed [[Abu Bakr]] as Muhammad's successor,{{sfn|Walker|2014}} in the absence of his family and the majority of the [[Muhajirun]] ([[Mecca]]n Muslims).{{sfn|Madelung|1997|p=32}}{{sfn|Walker|2014|pp=3–4}}{{sfn|Momen|1985|p=18}} Ali, Fatima, and some supporters did not recognize the [[caliphate]] of Abu Bakr,{{sfn|Khetia|2013|pp=31–32}}{{sfn|Madelung|1997|p=32}} saying that Muhammad had appointed Ali as his successor,{{sfn|Fedele|2018}} possibly referring to the [[Ghadir Khumm|Event of Ghadir Khumm]] in 632.{{Sfn|Amir-Moezzi|2014}}

Fatima died also in 632, within six months of Muhammad's death,{{sfn|Buehler|2014|p=186}}{{sfn|Abbas|2021|p=104}} at the age of about eighteen or twenty-seven years old.{{sfn|Abbas|2021|p=33}} Shias hold that she miscarried her child and died from the injuries she suffered in an [[Attack on Fatima's house|attack on her house]],{{sfn|Buehler|2014|p=186}}{{sfn|Fedele|2018|p=56}}{{sfn|Abbas|2021|p=98}} intended to subdue Ali,{{sfn|Abbas|2021|p=97}} at the order of Abu Bakr.{{sfn|Khetia|2013|p=77}}{{sfn|Buehler|2014|p=186}}{{sfn|Fedele|2018}} These allegations are rejected by Sunnis,{{sfn|Abbas|2021|p=98}}{{sfn|Fedele|2018}} who believe that Fatima died from grief after Muhammad's death and that her child died in infancy of natural causes.{{sfn|Veccia Vaglieri|2012}}{{sfn|Fedele|2018}}{{sfn|Abbas|2021|p=98}}

== Life under Rashidun Caliphs ==
[[File:Shi'i talismanic piece.jpg|thumb|Iranian [[Qajar dynasty]] tapestry, probably a Shia [[talisman]], depicting Ali with Hasan and Husayn ''([[Library of Congress]])''|alt=Intricate religious tapestry]]

=== Caliphates of Abu Bakr, Umar, and Uthman ===
Hasan did not play a major role under the first three caliphs, namely, Abu Bakr ({{reign|632|634}}), [[Umar]] ({{reign|634|644}}), and [[Uthman]] ({{reign|644|656}}). He might have had a share of five thousand [[dirham]]s in Umar's system of state pension.{{sfn|Schroeder|2002|p=177}} According to [[Ibn Isfandiyar]], Hasan took part in an expedition to [[Amol]] (located in [[Tabaristan]]) during the caliphate of Umar,{{sfn|Madelung|2003}} though the veracity of such accounts has been questioned by Ahmad Paktchi, Masoud Tareh, and other historians.{{sfn|Paktchi|2013}} In contrast, he is said to have participated in the expedition against Tabaristan during Uthman's caliphate. Led by the Kufan governor [[Sa'id ibn al-As]], the expedition advanced through [[Qumis, Iran|Qumis]] and [[Gorgan]] before reaching [[Tammisha|Tamisah]], a border city between Gorgan and Tabaristan, where Hasan served alongside his brother Husayn, their cousin [[Ibn Abbas]], and prominent companions such as [[Abd Allah ibn Umar ibn al-Khattab|Abd Allah ibn Umar]], [[Abd Allah ibn Amr ibn al-As]], and [[Abd Allah ibn al-Zubayr]].{{sfn|Humphreys|1990|p=42}}

Separately, defying Uthman, Hasan joined his father in bidding farewell to [[Abu Dharr al-Ghifari]] ({{died in|652}}), who was exiled from [[Medina]] after he preached against the misdeeds of the powerful.{{sfn|Veccia Vaglieri|1960}} When Uthman's half-brother [[al-Walid ibn Uqba]] was accused of drinking alcohol, Ali asked Hasan to carry out the [[Islamic dietary laws|punishment]] of forty lashes, though the latter reportedly refused and [[Abd Allah ibn Ja'far]] instead administered the penalty.{{sfn|Madelung|2003}} Veccia Vaglieri does not mention any disagreements and writes that Ali meted out the punishment himself.{{sfn|Veccia Vaglieri|1960}} She also suggests that the young Hasan and his brother Husayn lived in a state of obedience to their father Ali, following Ali whenever he opposed Uthman.{{sfn|Veccia Vaglieri|1971}}

In June 656, Uthman was besieged in his home by rebels. Hasan and Husayn were likely wounded while guarding Uthman's house at the request of Ali.{{sfn|Veccia Vaglieri|1991}}{{sfn|Jafri|1979|p=62}}{{sfn|Nasr|Afsaruddin|2021}} In particular, the reports that Hasan was among the defenders are considered numerous and reliable by Madelung.{{sfn|Madelung|1997|pp=133–134}} On the final day, however, Hasan and most of the guards are said to have laid down their weapons at Uthman's request.{{sfn|Madelung|2003}}{{sfn|Madelung|1997|p=136}} Yet another report states that Hasan arrived at the scene of [[Assassination of Uthman|Uthman's murder]] in time to identify his assassins.{{sfn|Veccia Vaglieri|1971}} According to Madelung, Hasan later criticised Ali for not doing enough to defend Uthman.{{sfn|Madelung|2003}}

=== Caliphate of Ali ===
Ali was elected caliph after the assassination of Uthman. Immediately after his accession, the new caliph faced a rebellion led by [[Aisha]], a widow of Muhammad and daughter of [[Abu Bakr]], and [[Talha ibn Ubayd Allah]] and [[Zubayr ibn al-Awwam]], two [[Companions of the Prophet|companions]] of Muhammad.{{sfn|Glassé|2002|p=423}} Hasan and [[Ammar ibn Yasir]] ({{died in|657}}) were subsequently sent to [[Kufa]] to rally support and raised an army of some 6,000 men.{{sfn|Veccia Vaglieri|1971}}{{sfn|Madelung|2003}} He also helped remove [[Abu Musa al-Ash'ari]] from the governorship of Kufa,{{sfn|Paktchi|2013|p=534}} as the latter continued to hinder Ali's efforts against the rebels.{{sfn|Paktchi|2013|p=534}}{{sfn|Veccia Vaglieri|1991}}{{sfn|Madelung|1997|p=165}} Hasan later fought in the [[Battle of the Camel]] (656) against Aisha, Talha, and Zubayr.{{sfn|Madelung|2003}}

Hasan also fought against [[Mu'awiya I|Mu'awiya ibn Abi Sufyan]] ({{reign|661|680}}) in the [[Battle of Siffin]] (657), though Sunni sources do not view him as a prominent participant.{{sfn|Madelung|2003}}{{sfn|Hulmes|2013|p=218}} Madelung writes that Hasan criticised Ali's alleged aggressive war policy, saying that it stoked division among Muslims.{{sfn|Madelung|2003}} In contrast, the Sunni [[Ibn 'Abd al-Barr]] ({{died in|1071}}) lists Hasan as a commander at Siffin and the Shia Nasr ibn Muzahim ({{died in|827–828}}) narrates that Mu'awiya offered Hasan to switch sides at Siffin but was rejected.{{sfn|Paktchi|2013|p=535}} Haj-Manouchehri writes that Hasan persuaded some neutral figures to support Ali at Siffin, including [[Sulayman ibn Surad|Sulayman ibn Surad al-Khuza'i]]. He adds that Hasan vigorously opposed the [[Battle of Siffin#Call to arbitration|arbitration]] process after Siffin alongside his father.{{sfn|Paktchi|2013|p=535}} In November 658, Ali placed Hasan in charge of his land endowments.{{sfn|Madelung|2003}}

== Caliphate of Hasan ==
In January 661, Ali was assassinated by the [[Kharijites|Kharijite]] [[Abd al-Rahman ibn Muljam]].{{sfn|Wellhausen|1927|p=102–103}} Hasan was subsequently acknowledged caliph in Kufa, the seat of Ali's caliphate.{{sfn|Wellhausen|1901|p=18}}{{sfn|Veccia Vaglieri|1971}} Madelung writes that Ali had apparently not nominated a successor before his sudden death but had often said that only members of Muhammad's household ({{transliteration|ar|ahl al-bayt}}) were entitled to the caliphate. As Ali's legatee, Hasan must have been the obvious choice for the caliphate.{{sfn|Madelung|1997|p=311}}{{sfn|Veccia Vaglieri|1971}} Some Shia reports add that Ali also designated Hasan as his [[wali|{{transliteration|ar|waliu'l amr}}]], thus giving him his own authority to command, and also his {{transliteration|ar|waliu'l dam}}, responsible for punishing his assassin.{{sfn|Donaldson|1933|p=68}} Some authors have noted that Muhammad's surviving companions were primarily in Ali's army and must have therefore pledged allegiance to Hasan, as evidenced by the lack of any reports to the contrary.{{sfn|Momen|1985|pp=26–27}}{{sfn|Jafri|1979|p=91}}
[[File:Petrograd,_№_923-Dorn_312,_fol_373v_First_sermon_of_Hasan_ibn_'Ali.jpg|thumb|[[Persian miniature]] of the inaugural speech of Hasan ibn Ali.]]
In his inaugural speech at the [[Great Mosque of Kufa]], Hasan praised the {{transliteration|ar|ahl al-bayt}} and quoted verse 42:23 of the Quran:
{{blockquote|I am of the Family of the Prophet from whom God has removed filth and whom He has purified, whose love He has made obligatory in His Book when He said, "Whosoever performs a good act, We shall increase the good in it". Performing a good act is love for us, the Family of the Prophet.{{sfn|Madelung|1997|pp=311–312}}{{sfn|McHugo|2018|pp=65–66}}}}

Ali's commander [[Qays ibn Sa'd]] was the first to pledge his allegiance to Hasan. Qays offered his [[Bay'ah|oath]] based on the Quran, precedent ({{transliteration|ar|[[Sunnah|sunna]]}}), and [[jihad]] against those who declared lawful ({{transliteration|ar|[[halal]]}}) what was unlawful ({{transliteration|ar|[[haram]]}}). Hasan, however, avoided the last condition by saying that it was implicit in the first two.{{sfn|Jafri|1979|p=133}}{{sfn|Veccia Vaglieri|1971}} About this episode, [[Husain Mohammad Jafri]] ({{died in|2019}}) suggests that Hasan was probably already apprehensive about the Kufans' support and wanted to avoid unrealistic commitments.{{sfn|Jafri|1979|p=133}} The oath stipulated that people "should make war on those who were at war with Hasan, and should live in peace with those who were at peace with him", writes the Sunni [[al-Baladhuri]] ({{died in|892}}), adding that this condition astonished the people, who suspected that he intended to make peace with Mu'awiya I.{{sfn|Veccia Vaglieri|1971}}{{sfn|Dakake|2008|p=74}} In contrast, Madelung notes that the oath was identical to the one demanded earlier by Ali and denounced by the Kharijites.{{sfn|Madelung|1997|p=312}} The view of [[Maria Massi Dakake]] is similar.{{sfn|Dakake|2008|p=74}}

=== Conflict with Mu'awiya I ===
[[File:Unknown Artist Imam 'Ali with Hasan and Husayn Painting With Calligraphy Persian , 19th century.jpg|thumb|Nineteenth-century painting of Ali (center), Hasan, and Husayn|alt=A painting highlighting Ali, with Hasan, Husayn and two angels]]

Having been at war with Ali, Mu'awiya I did not recognise the caliphate of his successor and prepared for war.{{sfn|Madelung|2003}} He marched an army of sixty thousand men through [[Al-Jazira (caliphal province)|al-Jazira]] to Maskin, about {{convert|50|km}} north of the present-day [[Baghdad]].{{sfn|Jafri|1979|p=134}}{{sfn|Madelung|1997|p=317}} Concurrently, Mu'awiya I also corresponded with Hasan, urging him to give up his claim to the caliphate.{{sfn|Veccia Vaglieri|1971}}{{sfn|Madelung|2003}} Jafri suggests that he might have hoped to force Hasan to abdicate or attack the Iraqi forces before they were fortified. Mu'awiya I might have believed that Hasan would remain a threat even if he were defeated and killed, since another [[Banu Hashim|Hashemite]] could continue the fight. If Hasan abdicated in favor of Mu'awiya I, he writes, such claims would have no weight.{{sfn|Jafri|1979|p=134}} The view of [[Moojan Momen|Momen]] is similar.{{sfn|Momen|1985|p=27}}

Their letters revisit the succession of Muhammad. Writing under the title [[Amir al-Mu'minin]], Hasan urged Mu'awiya I to pledge allegiance to him, using the same arguments Ali had advanced against Abu Bakr after Muhammad's death. Ali had said that if the [[Quraysh]] could successfully claim the leadership because Muhammad belonged to them, then Muhammad's family was the most qualified to lead.{{sfn|Madelung|1997|p=314}}{{sfn|Jafri|1979|p=135}} Mu'awiya I replied that Muslims were not unaware of the merits of the {{transliteration|ar|ahl al-bayt}} but had selected Abu Bakr to keep the caliphate within the Quraysh.{{sfn|Jafri|1979|p=136}} Hasan also wrote that Mu'awiya I had no true merit in Islam and was the son of Muhammad's arch-enemy [[Abu Sufyan ibn Harb|Abu Sufyan]].{{sfn|Jafri|1979|p=135}}{{sfn|Momen|1985|p=27}} Mu'awiya I replied that he was better suited for the caliphate because of his age, governing experience, and superior military strength,{{sfn|Jafri|1979|p=136}}{{sfn|Momen|1985|p=27}}{{sfn|McHugo|2018|p=66}} thus implying that these qualities were more important than religious precedence.{{sfn|Momen|1985|p=27}} Jafri comments that Mu'awiya I's response made explicit the separation of politics and religion, which later became a tenet of Sunni Islam. In contrast, Shia Islam vested all authority in the household of Muhammad.{{sfn|Jafri|1979|p=137}}{{anchor|Mobilization of the troops and the subsequent mutiny}}

==== Mobilisation of Iraqi troops ====
[[File:Coin from the time of Hassan ibn Ali.jpg|thumb|[[Arab–Sasanian coinage|Sasanian-style]] Coin minted in the present-day Iran in 30 AH (661–662), during Hasan's caliphate. The Arabic phrase {{transliteration|ar|lillah}} ({{lit|for Allah}}) appears in its margin.|alt=Coin minted during the caliphate of Hasan ibn Ali.]]

As the news of Mu'awiya I's advance reached Hasan, he ordered his local governors to mobilise and invited the Kufans to prepare for war, "God had prescribed the jihad for his creation and called it a loathsome duty ({{transliteration|ar|kurh}})", referring to verse 2:216 of the Quran.{{sfn|Madelung|1997|p=317}} There was no response at first,{{sfn|Veccia Vaglieri|1971}} possibly because some tribal chiefs were bribed by Mu'awiya I.{{sfn|Madelung|1997|p=318}} Hasan's companions now scolded the crowd and inspired them to leave in large numbers for the army campgrounds in Nukhayla.{{sfn|Madelung|1997|p=318}} Hasan soon joined them and appointed [[Ubayd Allah ibn Abbas]] as the commander of a vanguard of twelve thousand men tasked with holding Mu'awiya I back in Maskin until the arrival of Hasan's main army. Ubayd Allah was advised not to fight unless attacked and to consult with Qays ibn Sa'd, the second in command.{{sfn|Madelung|1997|p=318}}{{sfn|Jafri|1979|p=142}}{{sfn|Veccia Vaglieri|1971}}{{sfn|Anthony|2013|p=229}} [[Julius Wellhausen|Wellhausen]] ({{died in|1918}}) names [[Ibn Abbas|Abd Allah ibn Abbas]] as the commander of the vanguard,{{sfn|Wellhausen|1927|p=105}} but this is rejected by Madelung,{{sfn|Madelung|1997|p=318}} who suggests that the choice of Ubayd Allah indicates Hasan's peace intentions because the former had earlier surrendered [[Yemen (region)|Yemen]] to Mu'awiya I without a fight.{{sfn|Madelung|2003}} This is the view of [[Ibn Shihab al-Zuhri]] ({{died in|741–742}}),{{sfn|Jafri|1979|p=140}} the Umayyad-era historian who adopted the pro-Umayyad account that depicts a greedy Hasan eager to renounce his caliphate for money.{{sfn|Jafri|1979|pp=140–141}} This must have been the official Umayyad account, distributed to legitimise Mu'awiya I's rule in the absence of a council ({{Transliteration|ar|shura}}) or election or designation ({{Transliteration|ar|nass}}), suggests Jafri.{{sfn|Jafri|1979|pp=141–142}}

==== Mutiny ====
While the vanguard was awaiting his arrival in Maskin, Hasan faced a mutiny at his military camp near [[Al-Mada'in District|al-Mada'in]]. Among the five surviving accounts, Jafri prefers the one by [[Abu Hanifa Dinawari]] ({{died in|895}}), which states that Hasan was concerned about his troops' resolve by the time he reached the outskirts of al-Mada'in. He thus halted the army at Sabat and told them in a speech that he preferred peace over war because his men were reluctant to fight.{{sfn|Jafri|1979|p=143}}{{sfn|Donaldson|1933|p=69}} According to [[al-Mada'ini]] ({{died in|843}}), Hasan also quoted Ali as saying, "Do not loathe the reign of Mu'awiya I", which Madelung finds incredible.{{sfn|Madelung|1997|p=318}}

Taking the speech as a sign that Hasan intended to pursue peace, [[Kharijites|Kharijite]] sympathisers in Hasan's army looted his tent and pulled his prayer rug from under him.{{sfn|Donaldson|1933|p=69}}{{sfn|Dakake|2008|p=74}}{{sfn|Veccia Vaglieri|1971}} Alternatively, Jafri and [[Ya'qubi|al-Ya'qubi]] ({{died in|897–898}}) hold Mu'awiya I responsible for the mutiny through his network of spies, about which letters were earlier exchanged between Mu'awiya I and Hasan and Ubayd Allah.{{sfn|Momen|1985|p=27}}{{sfn|Jafri|1979|pp=93–94, 100}} As he was being escorted away to safety, the Kharijite al-Jarrah ibn Sinan attacked and wounded Hasan while shouting, "You have become an infidel ({{transliteration|ar|[[kafir]]}}) like your father".{{sfn|Veccia Vaglieri|1971}}{{sfn|Donaldson|1933|p=69}}{{sfn|Madelung|1997|p=319}} Al-Jarrah was overpowered and killed,{{sfn|Madelung|1997|p=319}} while Hasan, bleeding profusely,{{sfn|Veccia Vaglieri|1971}} was taken for treatment to the house of Sa'd ibn Mas'ud al-Thaqafi, the governor of [[al-Mada'in]].{{sfn|Donaldson|1933|p=69}}{{sfn|Madelung|1997|p=319}} The news of this attack further demoralized Hasan's army and led to widespread desertions.{{sfn|Jafri|1979|p=145}}{{sfn|Veccia Vaglieri|1971}}{{sfn|Wellhausen|1927|pp=106–107}} Sa'd's nephew [[Mukhtar al-Thaqafi|Mukhtar ibn Abi Ubayd]] ({{died in|687}}) reportedly recommended the governor to surrender Hasan to Mu'awiya I but was rejected.{{sfn|Dixon|1971|pp=27–28}}

{{anchor|Hasan's vanguard at Maskin}}

==== Desertions ====
The Kufan vanguard arrived in Maskin and found Mu'awiya I, who was camped there. Through a representative, he urged them not to commence hostilities until he concluded his peace talks with Hasan. This was likely a false claim.{{sfn|Madelung|1997|p=320}}{{sfn|Jafri|1979|p=146}} The Kufans, however, insulted Mu'awiya I's envoy and sent him back. Mu'awiya I then sent an envoy to visit Ubayd Allah privately, telling him that Hasan had requested a truce, and then offered him a million dirhams to switch sides. Ubayd Allah accepted and deserted at night to Mu'awiya I, who fulfilled his promise to him.{{sfn|Lalani|2000|p=4}}{{sfn|Madelung|1997|p=320}}{{sfn|Wellhausen|1927|p=106}}

The next morning, Qays ibn Sa'd took charge of Hasan's troops as the second-in-command and denounced Ubayd Allah in a sermon. Mu'awiya I now sent a contingent to force surrender, but was pushed back twice.{{sfn|Madelung|1997|p=321}} He then offered bribes to Qays in a letter, which he refused.{{sfn|Madelung|1997|p=321}}{{sfn|Wellhausen|1927|p=106}}{{sfn|Jafri|1979|p=141}} As the news of the mutiny against Hasan and the attempt at his life arrived, however, both sides abstained from fighting and awaited further developments.{{sfn|Madelung|1997|p=322}} Veccia Vaglieri writes that the Iraqis were reluctant to fight and that a group deserted every day.{{sfn|Veccia Vaglieri|1971}} By one account, 8,000 men out of 12,000 followed Ubayd Allah's example and joined Mu'awiya I.{{sfn|Wellhausen|1927|p=106}}{{sfn|Veccia Vaglieri|1971}} When Hasan learned about this, al-Ya'qubi writes that he summoned the Iraqi nobles and reproached them for their unreliability and fickle-mindedness, echoing the speeches of Ali after Siffin.{{sfn|Jafri|1979|pp=146–147}}

==== Treaty with Mu'awiya I ====
{{Main|Hasan–Mu'awiya treaty}}

Mu'awiya I now sent envoys to propose that Hasan abdicate in his favor to spare Muslim blood. In return, Mu'awiya I was ready to designate Hasan as his successor, grant him safety, and offer him a large financial settlement.{{sfn|Madelung|1997|p=322}}{{sfn|Momen|1985|p=27}} Hasan accepted the overture in principle and sent his representative(s) to Mu'awiya I, who sent them back to Hasan with ''[[Blank cheque|carte blanche]]'', inviting him to dictate whatever he wanted. Hasan wrote that he would surrender the Muslim rule to Mu'awiya I if he would comply with the Quran and {{transliteration|ar|sunna}}, that his successor would be appointed by a council (''shura''), that the people would remain safe, and that Hasan's supporters would receive amnesty.{{sfn|Madelung|2003}}{{sfn|Madelung|1997|pp=322–323}} His letter was witnessed by two representatives, who carried it to Mu'awiya I.{{sfn|Madelung|1997|p=323}} Hasan thus renounced the caliphate in August 661 after a seven-month reign.{{sfn|Madelung|2003}}{{sfn|Donaldson|1933|pp=66–78}}{{sfn|Jafri|1979|p=153}} This year is considered by a number of the early Muslim sources as "the year of unity" and is generally regarded as the start of Mu'awiya I's caliphate.{{sfn|Hinds|1993|p=265}}{{sfn|Marsham|2013|p=93}}

===== Terms of the treaty =====
Veccia Vaglieri finds certain variants of the treaty impossible to reconcile. She lists several conditions in the early sources and questions their veracity, including an annual payment of one or two million dirhams to Hasan, a single payment of five million dirhams from the treasury of Kufa, annual revenues from variously named districts in [[Iran|Persia]], succession of Hasan to Mu'awiya I or a council ({{Transliteration|ar|shura}}) after Mu'awiya I, and preference for the [[Banu Hashim]] over the [[Umayyad dynasty|Banu Umayya]] in pensions.{{sfn|Veccia Vaglieri|1971}} Another condition was that Mu'awiya I should end the ritual cursing of Ali in mosques, writes Mavani.{{sfn|Mavani|2013|p=118}}

Jafri similarly notes that the terms are recorded differently and ambiguously by al-Tabari, Dinawari, Ibn Abd al-Barr, and Ibn al-Athir, while al-Ya'qubi and [[al-Masudi]] ({{died in|956}}) are silent about them. In particular, Jafri finds the timing of Mu'awiya I's ''carte blanche'' problematic in al-Tabari's account.{{sfn|Jafri|1979|pp=105–108}} Al-Tabari also mentions a single payment of five million dirhams to Hasan from the treasury of Kufa,{{sfn|Jafri|1979|p=149}}{{sfn|Veccia Vaglieri|1971}} which Jafri rejects because the treasury of Kufa was already in Hasan's possession at the time.{{sfn|Jafri|1979|p=149}} He adds that Ali regularly emptied the treasury and distributed the funds among the public,{{sfn|Jafri|1979|p=149}} and this is also reported by Veccia Vaglieri.{{sfn|Veccia Vaglieri|1971}} Jafri then argues that the most comprehensive account is the one given by [[Ahmad ibn A'tham]], probably taken from al-Mada'ini, who recorded the terms in two parts. The first part is the conditions proposed by Abd Allah ibn Nawfal, who negotiated on Hasan's behalf with Mu'awiya I in Maskin.{{efn|1) That the caliphate would be restored to Hasan after the death of Mu'awiya I, 2) that Hasan would receive five million dirhams annually from the state treasury, 3) that Hasan would receive the annual revenue of Darabjird, 4) that the people would be guaranteed peace with one another.{{sfn|Jafri|1979|pp=150–151}}}} The second part is what Hasan stipulated in ''carte blanche''.{{efn|1) That Mu'awiya I should rule according to the Book of God, the {{transliteration|ar|sunna}} of the Prophet, and the conduct of the righteous caliphs, 2) that Mu'awiya I would not appoint or nominate anyone to the caliphate after him, but the choice would be left to a {{transliteration|ar|shura}}, 3) that the people would be left in peace wherever they are in the land of God, 4) that the companions and the followers of Ali, their lives, properties, their women and their children, would be guaranteed safe conduct and peace, 5) that no harm or dangerous act, secretly or openly, would be done to Hasan, his brother, Husayn, or to anyone from the family of the Muhammad.{{sfn|Jafri|1979|p=151}}}} These two sets of conditions together encompass all the conditions scattered in the early sources.{{sfn|Jafri|1979|pp=150–152}}

Jafri thus concludes that Hasan's final conditions in ''carte blanche'' were that Mu'awiya I should act according to the Quran, {{transliteration|ar|sunna}}, and the conduct of the [[Rashidun Caliphate|Rashidun caliphs]], that the people should remain safe, and that the successor to Mu'awiya I should be appointed by a council.{{sfn|Madelung|2003}} These conditions are echoed by Madelung,{{sfn|Madelung|1997|pp=322–323}} who adds that Hasan made no financial stipulations in his peace proposal and Mu'awiya I consequently made no payments to him,{{sfn|Madelung|1997|p=328}} contrary to the "Umayyad propaganda" reflected in the account of al-Zuhri, quoted by al-Tabari.{{sfn|Madelung|1997|pp=329–330}} Since Ali and his house rejected the conduct of Abu Bakr and Umar in the [[Election of Uthman|{{Transliteration|ar|shura}} after Umar]] in 23/644, Jafri believes that the clause about following the Rashidun caliphs was inserted by later Sunni authors.{{sfn|Jafri|1979|p=152}} That Mu'awiya I agreed to an amnesty for the supporters of Ali indicates that the revenge for Uthman was a pretext for him to seize the caliphate, according to Jafri.{{sfn|Jafri|1979|p=153}}

=== Abdication ===
In the surrender ceremony, Mu'awiya I demanded that Hasan publicly apologise. Hasan rose and reminded the people that he and Husayn were Muhammad's only grandsons, that the right to the caliphate was his and not Mu'awiya I's, but that he had surrendered it to avoid bloodshed.{{sfn|Madelung|2003}} Mu'awiya I then spoke and recanted his earlier promises to Hasan and others,{{sfn|Madelung|2003}}{{sfn|Tabatabai|1977|p=48}} saying that those promises were made to shorten the war.{{sfn|Madelung|2003}} As reported by the Mu'tasilite [[Ibn Abi'l-Hadid]] ({{died in|1258}}) and [[Abu al-Faraj al-Isfahani]] ({{died in|967}}), Mu'awiya I added that he had not fought the Iraqis so that they would practice Islam, which they were already doing, but to be their master ([[amir|{{transliteration|ar|amir}}]]).{{sfn|Madelung|1997|p=325}} Al-Baladhuri writes that Mu'awiya I then gave the Kufans three days to pledge allegiance or be killed. After this, the people rushed to vow allegiance to Mu'awiya I.{{sfn|Madelung|1997|p=324}} Hasan left Kufa for Medina but soon received a request from Mu'awiya to subdue a Kharijite revolt near Kufa. He wrote back to Mu'awiya I that he had given up his claim to the caliphate for the sake of peace and compromise, not to fight on his side.{{sfn|Madelung|1997|pp=324–325}}{{sfn|Jafri|1979|pp=157–158}}{{sfn|Veccia Vaglieri|1971}}

=== Retirement ===
Between his abdication in 41/661 and his death in 50/670, Hasan lived quietly in Medina and did not engage in politics.{{sfn|Hulmes|2013|p=218}} In compliance with the peace treaty, Hasan declined requests from (often small) Shia groups to lead them against Mu'awiya I.{{sfn|Momen|1985|pp=27–28}}{{sfn|Jafri|1979|p=157}} He was nevertheless considered the head of the house of Muhammad by the Banu Hashim and Ali's partisans, who had probably pinned their hopes on his succession to Mu'awiya.{{sfn|Madelung|1997|p=327}} The Sunni al-Baladhuri in his [[Genealogies of the Nobles|''Ansab'']] writes that Hasan sent tax collectors to the Fasa and Darabjird provinces of Iran in accordance with the treaty, but the governor of Basra, instructed by Mu'awiya I, incited the people against Hasan, and his tax collectors were driven out of the two provinces. Madelung regards this account as fictitious because Hasan had just refused to join Mu'awiya I in fighting the Kharijites. He adds that Hasan had made no financial stipulations in his peace proposal, and Mu'awiya I consequently made no payments to him.{{sfn|Madelung|1997|p=328}} Madelung suggests that the relations between the two men deteriorated when Mu'awiya I realised that Hasan would not actively support his regime.{{sfn|Madelung|2003}}

== Death ==
[[File:"Husayn at the Bedside of the Dying Hasan", Folio from a Hadiqat al-Su'ada of Fuzuli (Garden of the Blessed) MET sf1979-211.jpg|thumb|''Husayn at the Bedside of the Dying Hasan'', a [[Recto and verso|folio]] from [[Fuzuli (poet)|Fuzuli's]] ''Hadiqat al-su'ada'' ({{lit|garden of the blessed}})|alt=16th-century illustration with many men; Hasan and Husayn are veiled, with flaming halos]]

Hasan most likely died on 2 April 670 (5 [[Rabi' al-Awwal]] 50 AH),{{sfn|Madelung|2003}} though other given dates are 49, 50, 48, 58 and 59 AH.{{sfn|Veccia Vaglieri|1971}} Veccia Vaglieri suggests that Hasan died from an illness or poisoning,{{sfn|Veccia Vaglieri|1971}} while the early sources are nearly unanimous that Hasan was poisoned.{{sfn|Madelung|2003}}

=== Complicity of Mu'awiya I ===
Mu'awiya I is usually identified as the instigator in the murder of Hasan.{{sfn|Momen|1985|p=28}}{{sfn|Jafri|1979|p=158}}{{sfn|Madelung|2003}}{{sfn|Anthony|2013|p=216}} Aside from the Shia sources,{{sfn|Madelung|1997|p=331}}{{sfn|Donaldson|1933|p=76}}{{sfn|Tabatabai|1977|p=48}} this is also the view of some notable Sunni historians, including [[al-Waqidi]] ({{died in|823}}), al-Mada'ini, [[Umar ibn Shabba]] ({{died in|{{circa|877}}}}), [[al-Baladhuri]], [[al-Haytham ibn Adi]] ({{died in|822}}), and Abu Bakr ibn Hafs.{{sfn|Madelung|1997|p=331}} These reports are nevertheless suppressed by al-Tabari, perhaps because he found them insignificant or far more likely because he was concerned for the faith of the common people ({{transliteration|ar|awamm}}) in this and similar instances, as suggested by Madelung and Donaldson ({{died in|1976}}).{{sfn|Madelung|1997|p=332}}{{sfn|Donaldson|1933|pp=76–77}} Some other early Sunni sources deny the poisoning, saying that Hasan died of "consumption".{{sfn|Fischer|2004}}

At the time of his abdication, Hasan was about thirty-eight years old while Mu'awiya I was fifty-eight. Jafri suggests that the age difference presented a problem for Mu'awiya I,{{sfn|Jafri|1979|p=158}} who planned to designate his son [[Yazid I]] ({{reign|680|683}}) as his successor,{{sfn|Pierce|2016|p=83}}{{sfn|Jafri|1979|p=158}} in violation of the peace treaty with Hasan.{{sfn|Jafri|1979|p=158}} Jafri thus believes that Mu'wiya should be suspected in the murder of Hasan, which removed an obstacle to the succession of his son.{{sfn|Jafri|1979|p=158}} This view is echoed by Momen and Madelung.{{sfn|Momen|1985|p=28}}{{sfn|Madelung|2003}}

=== Historical accounts ===
Hasan did not disclose who he suspected of his poisoning, fearing that the wrong person might be punished.{{sfn|Veccia Vaglieri|1971}} The Shia [[Al-Shaykh al-Mufid|al-Mufid]] ({{died in|1022}}) reports that Hasan's wife [[Ja'da bint al-Ash'ath]] poisoned him with the promise of 100,000 dirhams from Mu'awiya I and marriage to his son Yazid.{{sfn|Pierce|2016|p=83}} Jafri writes that the majority of Sunni and Shia reports are similar to this one,{{sfn|Jafri|1979|p=158}} including those by Abu al-Faraj al-Isfahani, [[Al-Masudi|al-Mas'udi]] ({{died in|956}}), and al-Ya'qubi.{{sfn|Lalani|2000|pp=28, 134}}{{sfn|Pierce|2016|p=83}}{{sfn|Donaldson|1933|pp=75 n1, 76–77}} In contrast, [[Asad Q. Ahmed|Ahmed]] regards these reports as "[[Alids|Alid]] propaganda" against [[Al-Ash'ath ibn Qays|Al-Ash'ath]],{{sfn|Ahmed|2011|p=143}} Ja'da's father and the prominent Kufan tribal chief who undermined Ali at [[Battle of Siffin|Siffin]] (657) by supporting the [[Battle of Siffin#Call to arbitration|arbitration]],{{sfn|Hinds|1972b|p=97}}{{sfn|Poonawala|1982}}{{sfn|Kennedy|2015|p=67}} and sabotaged Ali's campaign after being bribed by Mu'awiya I, according to Madelung.{{sfn|Madelung|1997|p=276}} As with Jafri, Veccia Vaglieri notes that many early sources hold Ja'da bint al-Ash'ath responsible for poisoning Hasan at the instigation of Mu'awiya I, though she also observes that al-Ash'ath was regarded as a traitor by the Shia who might have transferred the blame to his daughter.{{sfn|Veccia Vaglieri|1971}}

Alternatively, the Sunni [[al-Haytham ibn Adi]] identifies the daughter of [[Suhayl ibn Amr]] as the murderer.{{sfn|Madelung|1997|p=331}} Another account by the Sunni al-Waqidi pins the crime on a servant of Hasan at the instigation of Mu'awiya I.{{sfn|Madelung|1997|p=331}} Yet another account is that Yazid proposed to Zaynab, the daughter of [[Ja'far ibn Abi Talib]], who refused and instead married Hasan. The enraged Yazid subsequently had Hasan poisoned.{{sfn|Rippin|Knappert|1990|p=139}}{{sfn|Liaw|2013|p=226}}

=== Forensics investigation ===
A 2016 forensic examination of the circumstances surrounding Hasan's death, using mineralogical, medical, and chemical evidence, determined that [[mercury poisoning]] was the main cause of his death. According to this analysis, the mercury was supplied as the mineral [[calomel]] (mercury(I) chloride, Hg<sub>2</sub>Cl<sub>2</sub>), sourced from the [[Byzantine Empire]]. Because historical sources indicate that another member of Hasan's household also suffered similar symptoms, the article considers Hasan's wife to be the prime suspect. The article cites a historical document, according to which the Byzantine emperor (likely [[Constantine IV]]) sent Mu'awiya I a poisoned drink at the request of the latter. The authors thus conclude that their forensic hypothesis is consistent with the historical narrative that Hasan was poisoned by his wife Ja'da at the instigation of Mu'awiya I and with the involvement of the Byzantine emperor.{{sfn|Burke|Golas|Raafat|Mousavi|2016}}

=== Burial ===
Before his death, Hasan had instructed his family to bury him next to Muhammad. According to Madelung, if they "feared evil," Hasan asked them to bury him near his mother in [[Al-Baqi'|al-Baqi]] cemetery. The Umayyad governor of Medina, [[Sa'id ibn al-'As|Sa'id ibn al-As]], was not opposed to burying Hasan near Muhammad, whereas [[Marwan ibn al-Hakam]] strongly opposed it, arguing that Uthman had been buried in al-Baqi. In his opposition, Marwan was joined by Muhammad's widow [[Aisha]],{{sfn|Pierce|2016|p=80}}{{sfn|Madelung|1997|p=332}} who is often considered hostile to Ali.{{sfn|Madelung|1997|p=107}}{{sfn|Donner|2010|p=158}}{{sfn|Jafri|1979|p=28}}{{sfn|McHugo|2018|loc=§1.III}}<gallery widths=180>
File:Khalili Collection Hajj and Arts of Pilgrimage arc.pp 0116 crop.jpg|link=|The historical [[tomb]] of [[Al-Baqi'|al-Baqi]] was destroyed in 1926 during and by [[Wahhabi]] movement in Saudi Arabia
File:Zarih Baqi' before demolition.jpg|link=|Now-destroyed [[zarih]] formerly covering the grave of his grave in the Mausoleum of Shia Imams
File:Grave Fatema(single one) and other Imams.JPG|link=|alt=The imam's destroyed gravesite in the al-Baqi Cemetery in the present|Hasan's [[Demolition of al-Baqi|destroyed gravesite]] in the [[Al-Baqi Cemetery|al-Baqi]] Cemetery in the present
</gallery>Muhammad's companion [[Abu Hurayra]] unsuccessfully attempted to persuade Marwan to allow Hasan's burial next to Muhammad by reminding him of Muhammad's high esteem for Hasan and Husayn.{{sfn|Madelung|1997|pp=287, 332}} Supporters of Husayn and Marwan from the Banu Hashim and Banu Umayya, respectively, soon gathered with weapons. [[Muhammad ibn al-Hanafiyya]] reportedly intervened and reminded Hasan's burial request. He was then buried in al-Baqi.{{sfn|Madelung|1997|p=332}} Dinawari writes the Umayyads shot arrows at the body during the standoff,{{sfn|Donaldson|1933|p=78}} and this is also the Shia view.{{sfn|Veccia Vaglieri|1971}} Madelung suggests that Mu'awiya I later rewarded Marwan for his stand by reinstating him as the governor of Medina.{{sfn|Madelung|2003}} As Hasan's body was carried to al-Baqi, however, Marwan reportedly joined the procession and paid tribute to a man "whose forbearance ({{transliteration|ar|hilm}}) weighed mountains".{{sfn|Madelung|1997|pp=332–333}}{{sfn|Donaldson|1933|p=78}} Following the norms,{{sfn|Halevi|2011|p=173}} Hasan's funeral prayer was led by [[Sa'id ibn al-As]], the [[List of caliphal governors of Medina|governor of Medina]].{{sfn|Madelung|1997|p=333}} Hasan's tomb was later made a domed shrine, which was destroyed twice by the [[Wahhabism|Wahhabis]] first in 1806 and then 1927.{{efn|In [[Wahhabism|Wahhabi]] belief, historical sites and shrines encourage [[Shirk (Islam)|{{transliteration|ar|shirk}}]] – the sin of idolatry or polytheism – and should be destroyed. See {{cite news |url=https://www.independent.co.uk/news/world/middle-east/mecca-for-the-rich-islams-holiest-site-turning-into-vegas-2360114.html |last=Taylor |first=Jerome |title=Mecca for the rich - Islam's holiest site "turning into Vegas" |newspaper=[[The Independent]] |date=24 September 2011 |access-date=17 June 2017 |archive-url=https://web.archive.org/web/20170616174556/http://www.independent.co.uk/news/world/middle-east/mecca-for-the-rich-islams-holiest-site-turning-into-vegas-2360114.html |archive-date=16 June 2017 |url-status=live}}}}{{sfn|Madelung|2003}}

== Family life ==
Sources differ about Hasan's wives and children. The account of [[Ibn Sa'd]] is considered the most reliable, reporting that Hasan had fifteen sons and nine daughters with six wives and three known concubines.{{sfn|Madelung|2003}} His first marriage was contracted with [[Ja'da bint al-Ash'ath|Ja'da]], daughter of the [[Kinda (tribe)|Kinda]] chief [[al-Ash'ath ibn Qays]], soon after Ali relocated to Kufa. Madelung suggests that Ali with this marriage intended to establish ties with the powerful Yemeni tribes in Kufa. Hasan had no children with Ja'da, who is often accused of poisoning him.{{sfn|Madelung|1997|p=380}} Umm Bashir was Hasan's second wife and bore him his eldest son Zayd, his daughter Umm al-Husayn, and probably another daughter Umm al-Hasan.{{sfn|Madelung|1997|p=381}} Umm Bashir was the daughter of [[Uqba ibn Amr|Abu Mas'ud Uqba ibn Amr]], who had opposed the Kufan revolt against Uthman. Madelung writes that Ali was hoping to bring Abu Mas'ud to his side with the marriage.{{sfn|Madelung|1997|p=381}}

After his abdication and return to Medina, Hasan married Khawla, daughter of the Fazara chief Manzur ibn Zabban.{{sfn|Madelung|1997|pp=380–384}} Khawla already had two sons and a daughter from [[Muhammad ibn Talha]], who was killed in the Battle of the Camel. After her father protested that he had been ignored, Hasan presented Khawla to her father and remarried her with his approval. Khawla bore Hasan his son, [[Hasan ibn Hasan|Hasan]].{{sfn|Madelung|1997|pp=381–382}} Hasan in Medina also married Hafsa bint [[Abd al-Rahman ibn Abi Bakr]].{{sfn|Madelung|1997|pp=380–384}} It is said that al-Mundhir ibn al-Zubayr was in love with her and his rumors compelled Hasan to divorce her. The rumors also ended Hafsa's next marriage and she eventually married al-Mundhir.{{sfn|Madelung|1997|p=382}} Hasan also married [[Umm Ishaq bint Talha ibn Ubayd Allah]]. Mu'awiya I reputedly asked her brother [[Ishaq ibn Talha]] to marry her to Yazid but Ishaq married her to Hasan instead and she bore a son named [[Talha ibn Hasan|Talha]].{{sfn|Madelung|1997|p=383}} Another wife of Hasan was Hind bint Suhayl ibn Amr,{{sfn|Madelung|1997|pp=380–384}} the widow of Abd al-Rahman ibn Attab, who was divorced by Abd Allah ibn Amir. Hasan had no children with Hind.{{sfn|Madelung|1997|pp=383–384}} Hasan's other children were probably from concubines, including [[Al-Qasim ibn Hasan ibn Ali|Qasim]] and [[Abd Allah ibn Hasan ibn Ali|Abd Allah]] (or Abu Bakr), both of whom were killed in the [[Battle of Karbala]] (680),{{sfn|Madelung|1997|pp=384–385}} and [[Fatima bint Hasan|Umm Abd Allah]], who married [[Ali ibn Husayn Zayn al-Abidin|Zayn al-Abidin]] and bore him [[Muhammad al-Baqir]], the fifth Shia Imam.{{sfn|Pierce|2016|p=135}} Hasan's descendants are usually known as {{transliteration|ar|[[sharif]]}}, though the usage of the term is sometimes extended to Husayn's descendants as well.{{sfn|Bowering|Crone|Kadi|Mirza|2013|p=190}}

=== Number of consorts ===
Tendentious Sunni reports describe that Hasan married seventy (or ninety) women in his lifetime and had a harem of three hundred concubines.{{sfn|Madelung|2003}}{{sfn|Madelung|1997|p=330}} Madelung regards these as absurd,{{sfn|Madelung|2003}} and Pierce believes that these accusations were made by later Sunni writers who were nevertheless unable to list more than sixteen names.{{sfn|Pierce|2016|p=84}} Madelung writes that most of the claims were by al-Mada'ini and were often vague; some had a clear defamatory intent.{{sfn|Madelung|1997|p=385}} In particular, the ninety-wives allegation was first made by Muhammad al-Kalbi and later picked up by al-Mada'ini, who was unable to list more than eleven names, five of whom are uncertain or highly doubtful.{{sfn|Madelung|1997|pp=386–387}}

Veccia Vaglieri holds that the marriages of Hasan received little contemporary censure.{{sfn|Veccia Vaglieri|1971}} In contrast, [[Henri Lammens|Lammens]] ({{died in|1937}}) suggests that Hasan married and divorced so frequently that he was called {{transliteration|ar|mitlaq}} ({{lit|the divorcer}}) and his behavior earned Ali new enemies.{{sfn|Lammens|1927|p=274}} Madelung rejects this claim, saying that Hasan – living in his father's household – could not enter into any marriages not arranged (or approved) by Ali.{{sfn|Madelung|1997|p=385}} In particular, the narratives in which Ali warns the Kufans not to marry their daughters to Hasan are fabricated.{{sfn|Madelung|2003}} Madelung believes that Hasan's marriages in Ali's lifetime were intended to strengthen political alliances, as evidenced by Hasan reserving his {{transliteration|ar|[[Kunya (Arabic)|kunya]]}} (Abu Muhammad) for his first son with his first freely-chosen wife Khawla. When Muhammad died in childhood, Hasan chose Khawla's second son Hasan as his primary heir.{{sfn|Madelung|2003}}

=== Divorces ===
Hasan divorced his wife Hafsa out of propriety when she was accused by al-Mundhir. Hafsa's next marriage ended similarly. When she finally married al-Mundhir, Hasan visited the couple and forgave al-Mundhir for spreading those false rumors out of love for Hafsa.{{sfn|Madelung|1997|pp=382, 385}} Hasan also returned Khawla to her father Manzur when he objected that he had been ignored and then remarried her with his approval.{{sfn|Madelung|1997|p=385}} Hasan is also said to have divorced his wife Hind when he saw evidence of renewed love by her former husband.{{sfn|Madelung|1997|p=385}}

For Madelung, Hasan's divorces do not indicate any inordinate sexual appetite.{{sfn|Madelung|1997|p=385}} He also writes that Hasan comes across as noble and forbearing in dealing with his wives.{{sfn|Madelung|2003}} Madelung cites Hasan's advice to Husayn to marry his widow Umm Ishaq after his death.{{sfn|Madelung|1997|p=385}} When he was poisoned, Hasan also reputedly refrained from disclosing the suspect in his household to Husayn.{{sfn|Veccia Vaglieri|1971}}

== Assessment and legacy ==
{{Infobox saint
|name=Hasan
|image=Hagia sophia symbol1 (cropped).jpg
|image_size=220px
|caption=Calligraphic seal featuring Hasan's name, on display in the [[Hagia Sophia]]
|titles={{Hlist|Caliph|Imam}}
|venerated_in=[[Islam]]<br />[[Baháʼí Faith]]
|major_shrine=[[Al-Baqi Cemetery]], [[Medina]]
}}

[[File:The first three Shiite Imams- Ali with his sons Hasan and Husayn, illustration from a Qajar manuscript, Iran, 1837-38 (gouache on paper).jpg|thumb|Early 19th-century [[Qajar Iran]] gouache illustration of Ali, Hasan, and Husayn, the first three Shia Imams|alt=Painting of Ali flanked by Hasan and Husayn, all seated, with angels above them]]

=== Appearance and temperament ===
Hasan has been described as closely resembling Muhammad in his appearance.{{Sfn|Madelung|2004}}{{sfn|Veccia Vaglieri|1971}} Madelung suggests that Hasan might have also inherited Muhammad's temperament and describes him as a pacifist.{{sfn|Madelung|2004}} Veccia Vaglieri writes that he was of mild disposition ({{Transliteration|ar|halim}}), generous, pious, and known to have made several pilgrimages on foot.{{sfn|Veccia Vaglieri|1971}} While Hasan is described as a good orator, he might have also suffered from a speech defect, according to Abu al-Faraj al-Isfahani.{{sfn|Veccia Vaglieri|1971}} In contrast to Hasan, Madelung suggests that Husayn might have inherited his father's "fighting spirit".{{sfn|Madelung|2004}}

=== Abdication ===
The sources hostile to Hasan interpret his peace treaty with Mu'awiya I as a sign of weakness, saying that Hasan intended to surrender from the beginning.{{sfn|Dakake|2008|pp=74–75}} Some authors instead suggest that Hasan's decision to abdicate was motivated by the lure of the life of ease and luxury,{{sfn|Jafri|1979|p=154}} while Western historians tend to criticise Hasan for ceding the caliphate.{{sfn|Momen|1985|p=27}}

Other sources reject these criticisms, saying that Hasan's abdication was inevitable after the Kufans' mutiny, similar to Ali's acceptance of the [[Ali#Arbitration|arbitration]] proposal at Siffin (657).{{sfn|Dakake|2008|pp=74–75}} These sources contend that Hasan was motivated by the desire for unity and peace in the Muslim community, similar to Ali after Muhammad's death.{{sfn|Dakake|2008|pp=74–75}}{{sfn|McHugo|2018|p=102}} Shia historians view Hasan's abdication as the only realistic course of action, given the Kufans' weak support and Mu'awiya I's overwhelming military superiority.{{sfn|Momen|1985|p=27}}{{sfn|Jafri|1979|pp=109–110}} Their view is echoed by Veccia Vaglieri.{{sfn|Veccia Vaglieri|1971}}{{sfn|Jafri|1979|pp=110–111}} Sunni sources maintain that Hasan abdicated because of his preference for peace and his aversion to bloodshed and bellicose politics.{{sfn|Veccia Vaglieri|1971}}{{sfn|Jafri|1979|pp=154–155}} The first two of these three reasons are also given by the Shia [[Muhammad Husayn Tabatabai|Tabatabai]] ({{died in|1981}}).{{sfn|Tabatabai|1977|p=48}}

=== In Islam ===
Hasan is a member of the {{Transliteration|ar|[[ahl al-bayt]]}} (Muhammad's family) and belongs also to the {{Transliteration|ar|[[ahl al-kisa]]}}, namely, Muhammad, Ali, Fatima, and their two sons. While all Muslims revere the {{transliteration|ar|ahl al-bayt}},{{sfn|Campo|2004}}{{sfn|Mavani|2013|p=41}} it is the Shia who hold them in the highest esteem, regarding them as the rightful leaders of the Muslim community.{{sfn|Campo|2009}}{{sfn|Campo|2004}}

==== Quran ====
[[File:Panjtan.jpg|thumb|Names of the {{Transliteration|ar|ahl al-kisa}} and two prophetic hadiths in their praise, written on a cloth in Arabic calligraphy, originating from Iran or Central Asia]]
[[File:آیه تطهیر.jpg|thumb|270x270px|Verse of purification in Arabic calligraphy on a tablet in the [[Imam Husayn Shrine|shrine of Husayn]] in [[Karbala]]]]

[[Event of Mubahala|''Verse of Mubahala'']]: After his unsuccessful debate with the [[Christian community of Najran|Najranite Christians]] in 10/631–632, Muhammad is said to have received verse 3:61,{{sfn|Madelung|1997|pp=15–16}}{{sfn|Momen|1985|pp=13–14}}{{sfn|Bar-Asher|Kofsky|2002|p=141}} which reads:
{{blockquote|And to whomsoever disputes with thee over it, after the knowledge that has come unto thee [about Jesus], say, "Come! Let us call upon our sons and your sons, our women and your women, ourselves and yourselves. Then let us pray earnestly, so as to place the curse of God upon those who lie".{{Sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=330}}}}

Madelung argues that "our sons" in verse 3:61 must refer to Muhammad's grandsons, namely Hasan and Husayn.{{sfn|Madelung|1997|p=16}} Later at the {{Transliteration|ar|mubahala}}, Muhammad gathered Ali, Fatima, Hasan, and Husayn under his cloak and addressed them as his {{Transliteration|ar|ahl al-bayt}}, according to some Shia and Sunni sources,{{sfn|Momen|1985|p=16}}{{sfn|Algar|1984}} including the canonical ''Sahih Muslim'' and ''Sahih al-Tirmidhi''.{{sfn|Momen|1985|pp=16, 325}} The five are thus known also as the {{Transliteration|ar|ahl al-kisa}} ({{lit|people of the cloak}}).{{sfn|Momen|1985|pp=14, 16–17}}{{sfn|Algar|1984}} Madelung writes that their inclusion by Muhammad in this significant ritual must have raised the religious rank of his family.{{sfn|Madelung|1997|p=16}} A similar view is voiced by Lalani.{{sfn|Lalani|2000|p=29}}

''[[Verse of purification]]'': The last passage of verse 33:33 reads:{{sfn|Abbas|2021|p=65}}
{{Blockquote|text=God only desires to remove defilement from you, O {{transliteration|ar|ahl al-bayt}}, and to purify you completely.{{Sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=2331}}}}

Shia Islam limits the {{Transliteration|ar|ahl al-bayt}} to Muhammad, Ali, Fatima, Hasan, and Husayn.{{sfn|Momen|1985|pp=16–17}}{{sfn|Leaman|2006}} There are various views in Sunni Islam, though a typical compromise is to include also Muhammad's wives in the {{Transliteration|ar|ahl al-bayt}}.{{sfn|Goldziher|Arendonk|Tritton|2022}} Verse 33:33 is regarded in Shia Islam as evidence of the infallibility of the {{Transliteration|ar|ahl al-bayt}}.{{sfn|Howard|1984}}

''[[Verse of Mawadda]]'': Verse 42:23 includes the passage
{{Blockquote|text=[O Mohammad!] Say, "I ask not of you any reward for it, save affection among kinsfolk".{{Sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=2691}}}}

The word kinsfolk ({{transliteration|ar|al-qurba}}) in this verse is interpreted by the Shia as the {{Transliteration|ar|ahl al-bayt}}, namely, Ali, Fatima, Hasan, and Husayn.{{sfn|Lalani|2000|p=66}} [[Ibn Ishaq]] ({{died in|767}}) narrates a prophetic hadith to this effect,{{sfn|Mavani|2013|pp=41, 60}} and this is also the view of the Sunni [[Qadi Baydawi|Baydawi]], al-Razi,{{sfn|Momen|1985|p=152}} and Ibn Maghazili,{{sfn|Mavani|2013|pp=41, 60}} though most Sunni authors reject the Shia view and offer various alternatives.{{Sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=2691}} Hasan referred to verse 42:24 in his inaugural speech as the caliph in 661, saying that he belonged to the {{Transliteration|ar|ahl al-bayt}} whose love God has made obligatory in the Quran.{{sfn|Madelung|1997|pp=311-312}}

''Verses 76:5-22'': These verses are connected to the {{Transliteration|ar|ahl al-kisa}} in most Shia and some Sunni sources, including the works of the Shia [[Shaykh Tabarsi|al-Tabarsi]] ({{died in|1153}}), and the Sunni [[al-Qurtubi]] ({{died in|1273}}) and [[Mahmud al-Alusi|al-Alusi]] ({{died in|1854}}).{{Sfn|Nasr|Dagli|Dakake|Lumbard|2015|p=3331}} According to these exegetes, verses 76:5-22 were revealed after Ali, Fatima, Hasan, and Husayn gave away their only meal of the day to beggars who visited their home for three consecutive days.{{sfn|Abbas|2021|pp=57–58}}{{sfn|Mavani|2013|p=72}} In particular, verses 76:7-12 read:

{{Blockquote|text=They fulfill their vows and fear a day whose evil is widespread, and give food, despite loving it, to the indigent, the orphan, and the captive. "We feed you only for the Face of God. We do not desire any recompense or thanks from you. Truly we fear from our Lord a grim, calamitous day". So God has shielded them from the evil of that Day, bestowed upon them radiance and joy, and rewarded them for having been patient with a Garden and with silk.
{{Sfn|Nasr|Dagli|Dakake|Lumbard|2015|pp=3332–3333}}}}

==== In Mu'tazilism ====
In [[Mu'tazilism|Mu'tazila]] Islam, only a wrong deed by an unrepentant imam would disqualify him from the imamate after receiving oaths of allegiance. Otherwise, an imam cannot resign or willingly pledge his allegiance to another person. The Mu'tazilite [[al-Qadi Abd al-Jabbar]] ({{died in|1025}}) suggests that Hasan reluctantly made peace and unwillingly pledged his allegiance to Mu'awiya I after realising the Kufans' weak support for war. This reluctant pledge of allegiance did not disqualify him from the imamate or legitimise Mu'awiya I's caliphate. The Mu'tazilite [[Ibn al-Malahimi]] ({{died in|1141}}) adds, "How can it be imagined that Hasan, who planned to fight Mu'awiya I to secure his oath of allegiance, would agree to relinquish the caliphate without reluctance?"{{sfn|Paktchi|2013|pp=558–559}}

==== In Sunni Islam ====
During the eighth and ninth centuries, there was a diversity of opinions about which caliphs were {{Transliteration|ar|[[rashidun|rāshidūn]]}} ("rightly-guided"),{{sfn|Melchert|2020|pp=70–71}} meaning those whose actions and opinions were considered worthy of emulation from a religious point of view.{{sfn|Melchert|2020|pp=63–64}} After the ninth century, however, the first four caliphs became canonical as {{transliteration|ar|rāshid}} in Sunni Islam: Abu Bakr ({{reign|632|634}}), Umar ({{reign|634|644}}), Uthman ({{reign|644|656}}) and Ali ({{reign|656|661}}).{{sfn|Melchert|2020|p=71}} The Umayyad caliph [[Umar ibn Abd al-Aziz]] ({{reign|717|720}}) was cited as a fifth {{transliteration|ar|rāshid}} caliph by the Sunni hadith collector [[Abu Dawud al-Sijistani]] ({{died in|889}}).{{sfn|Melchert|2020|p=70}} Another hypothesis may have included Hasan as a fifth {{transliteration|ar|rāshid}} caliph, because his six-month reign was needed to complete a thirty-year period after Abu Bakr's ascension, which was predicted by Muhammad in a Sunni [[hadith]] as the length of the prophetic succession. This is also implied by [[Abu Dawud al-Tayalisi]]'s version of this hadith, which avoided counting Hasan as the fifth {{transliteration|ar|rāshid}} caliph by adding six months to Umar's caliphate.{{sfn|Melchert|2020|p=71}} The Islamist religious scholar and historian [[Ali al-Sallabi]] regards Hasan as a {{transliteration|ar|rāshid}} caliph, citing the fact that some Sunni scholars such as [[Ibn Kathir]] ({{circa|1300–1373}}) and [[Ibn Hajar al-Haytami]] (1503–1566) also held this view.<ref>{{harvnb|al-Sallabi|2014|pp=202–205}}, citing Ibn Kathir, [[al-Bidaya wa l-Nihaya|{{transliteration|ar|al-Bidāya wa-l-Nihāya}}]] (ed. {{harvnb|al-Turki|1998|loc=vol. XI, p. 134}}) and Ibn Hajar al-Haytami, [[Al-Sawa'iq al-Muhriqah|{{transliteration|ar|al-Ṣawāʿiq al-Muḥriqa}}]] (ed. {{harvnb|Ibn al-Adawi|2008|loc=vol. II, p. 397}}).</ref>

Sunni Muslims justify Hasan's peace treaty with Mu'awiya I with a hadith attributed to Muhammad, which reportedly predicted that Hasan would unite two warring Muslim parties. By legitimising Mu'awiya I's caliphate, they view the peace treaty as a voluntary resignation from the caliphate. More generally, an imam in Sunni Islam cannot be ousted or resign if he is aware of the divisiveness of his decision but he can abdicate if he considers his resignation to be in the best interest of Muslims. Hasan's abdication was a voluntary decision to avoid bloodshed.{{sfn|Paktchi|2013|p=559}}

==== In Shia Islam ====
{{Twelvers|collapsed=1}}

Hasan al-Mujtaba ({{Lit|the chosen}}) is regarded by the Shia as their second imam.{{sfn|Veccia Vaglieri|1971}}{{sfn|Momen|1985|p=26}} Even though his abdication was criticised by some contemporary followers,{{sfn|Veccia Vaglieri|1971}}{{sfn|Jafri|1979|p=155}} he continued to be regarded until his death in 670 as the leader (imam) of the supporters of Ali.{{sfn|Jafri|1979|p=155}} Developed by the later Shia Imams,{{sfn|Jafri|1979|pp=281–282}} the [[Imamate in Shia doctrine|Shia doctrine of Imamate]] explains that Muhammad was succeeded by Ali and then by Hasan through divine decrees.{{sfn|Jafri|1979|p=199}}{{sfn|Jafri|1979|p=197}}{{sfn|Gleave|2008}} As the rightful successor of Muhammad in Shia Islam,{{sfn|Mavani|2013|pp=43–44}} Hasan's all-inclusive temporal and religious authority thus came from divinely-inspired designation ([[Nass (Islam)|{{transliteration|ar|nass}}]]), which could not be annulled by abdication to Mu'awiya I, who usurped only the temporal authority.{{sfn|Mavani|2013|pp=43–44}}{{sfn|Paktchi|2013|pp=557–558}} Indeed, the imamate and caliphate are viewed as separate institutions in Shia Islam until such time that God would make the Imam victorious.{{sfn|Jafri|1979|p=197}} A prophetic hadith in some Shia and Sunni sources states that Hasan and Husayn were imams "whether they stand up or sit down" (ascend to the caliphate or not).{{sfn|Tabatabai|1977|p=173}}

As for the abdication, Shia theologians cite the disintegration of Hasan's corps, abandonment by his allies, the looting of his military campground, and his assassination attempt to justify Hasan's peace with Mu'awiya I.{{Sfn|Paktchi|2013|p=558}} Alternatively, Veccia Vaglieri suggests that the Shia views Hasan's abdication in light of his pious detachment.{{sfn|Veccia Vaglieri|1971}} Hasan's infallibility ([[Ismah|{{transliteration|ar|isma}}]]) in Shia Islam further vindicates his course of action.{{sfn|Paktchi|2013|p=558}} The Shia [[Sharif al-Murtaza]] ({{died in|1044}}) writes that Hasan reluctantly made peace to end the civil war, and his subsequent pledge to Mu'awiya I is viewed by the Shia as an act of {{transliteration|ar|[[taqiya]]}}. Shia theologians perceive the treaty as a ceasefire ({{transliteration|ar|muh'adana}}) or agreement ({{transliteration|ar|mu'ahada}}) rather than an alliance with Mu'awiya I. To support this claim, they cite Mu'awiya I's violation of the treaty, the stipulation therein that Mu'awiya I should not be called {{transliteration|ar|[[amir al-mu'minin]]}} ({{lit|the commander of the faithful}}), and Hasan's refusal to fight the Kharijites for Mu'awiya I.{{sfn|Paktchi|2013|p=558}}

==== Miracles ====
According to Donaldson, fewer miracles are attributed to Hasan than to other Shia Imams. Veccia Vaglieri disagrees, listing the following: Hasan recited the Quran when he was born and praised God. Later in life, he resurrected a dead man and a dead palm tree bore fruits at his request. God sent down a meal for his companions from the skies.{{sfn|Donaldson|1933|pp=74–75}}{{sfn|Veccia Vaglieri|1971}}

== <span class="anchor" id="In art and literature"></span>Literature and TV ==
=== <span class="anchor" id="literature"></span>Literature ===
Persian literature about Hasan can be divided into two categories: historical and mystical. Historical literature includes Hasan's life, imamate, his peace with Mu'awiya, and his death. Mystical literature showcases his virtues and his prominent position in Shia spirituality.{{sfn|Paktchi|2013|p=561}}

Hasan's life has been the subject of poetry from [[Sanai]] ({{died in|1141}}) to the present. The themes are his virtues, Muhammad's admiration of him, and his suffering and death. Poets include Sanai (''[[Hadiqat al Haqiqa]]''), [[Attar of Nishapur]], Ghavami Razi, [[Rumi]], [['Ala' al-Dawla Simnani]], [[Ibn Yamin]], [[Khwaju Kermani]], [[Salman Savaji|Salman Savoji]], [[Hazin Lahiji]], Naziri Neyshabouri, [[Vesal Shirazi]], and Adib al-Malak Farahani.{{sfn|Paktchi|2013|pp=561–562}}

=== <span class="anchor" id="Dramatic works"></span>Television ===
The series ''[[Loneliest Leader]]'', directed in 1996 by Mehdi Fakhimzadeh, narrates Hasan's life, his peace with Mu'awiya I, and the condition of the Islamic community after his assassination. The events leading up to Hasan's peace and his attempted assassination in al-Mada'in are also mentioned in the series ''[[Mokhtarnameh]]'' by [[Davood Mirbagheri]].<ref>{{Cite book |last=Fayazi |first=Kia |url=http://ensani.ir/file/download/article/20140201102441-9819-49.pdf |title=Critique of Mokhtarnameh serial |language=fa}}</ref> [[Muawiya, Hassan and Hussein (TV series)|''Muawiya I, Hasan and Husayn'']] is an Arab series about Hasan and Husayn which has been criticized as anti-Shia.<ref>{{cite news |date=6 September 2011 |title=Al-Hassan and al-Hussein TV drama: An orthodox narrative in a progressive form |publisher=[[Egypt Independent]] |url=https://www.egyptindependent.com/al-hassan-and-al-hussein-tv-drama-orthodox-narrative-progressive-form/ |access-date=7 March 2019}}</ref>

== See also ==
* [[The Fourteen Infallibles]]

== Notes ==
{{Notelist}}

== References ==
{{Reflist}}

=== Bibliography ===
* {{Cite book |last=Ahmed |first=Asad Q. |url=https://books.google.com/books?id=v1dwdBDDjcUC |title=The Religious Elite of the Early Islamic Ḥijāz - Five Prosopographical Case Studies |publisher=Occasional Publications UPR |date=2011 |isbn=978-1900934138}}
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* {{cite encyclopedia |last1=Britannica |first1=((The Editors of Encyclopaedia)) |title=Hasan |encyclopedia=Encyclopedia Britannica |date=2022 |url=https://www.britannica.com/biography/Hasan}}
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* {{Cite journal |last1=Burke |first1=Nicole |last2=Golas |first2=Mitchell |last3=Raafat |first3=Cyrus L. |last4=Mousavi |first4=Aliyar |date=July 2016 |title=A forensic hypothesis for the mystery of al-Hasan's death in the 7th century: Mercury(I) chloride intoxication |journal=Medicine, Science and the Law |language=en |volume=56 |issue=3 |pages=167–171 |doi=10.1177/0025802415601456 |issn=0025-8024 |pmc=4923806 |pmid=26377933}}
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* {{EI2 |article=Muʿāwiya I b. Abī Sufyān |last=Hinds |first=Martin |author-link=Martin Hinds |volume=7 |pages=263–268 |url=https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/muawiya-i-SIM_5279}}
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* {{The Arab Kingdom and its Fall}}
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* {{cite journal |author-last=Hinds |author-first=Martin |title=The Siffin Arbitration Agreement |journal=Journal of Semitic Studies |volume=17 |year=1972b |issue=1 |pages=93–129 |doi=10.1093/jss/17.1.93}}
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== External links ==
{{Sister project links |wikt=no |b=no |n=no |s=no |v=no |voy=no |species=no |d=Q182914 |display=Hasan ibn Ali}}

* {{cite NIE|year=1905|title=Hasan and Hosein}}

{{s-start}}
{{s-hou|[[Banu Hashim]]||{{circa|625}}||2 April 670|[[Quraysh (tribe)|Quraysh]]|branch=Clan|name='''Hasan ibn Ali'''<br />of the {{transliteration|ar|[[ahl al-bayt]]}}}}
{{s-rel|sh}}
{{s-bef| before = [[Ali|Ali ibn Abi Talib]]}}
{{s-ttl| title = [[Imamate in Shia doctrine|Imam of the Shia]]
| years = 661–670}}
{{s-aft| after = [[Husayn ibn Ali]]
}}
{{s-rel|su}}
{{s-bef| before = [[Ali|Ali ibn Abi Talib]]}}
{{s-ttl| title = [[List of Caliphs|Caliph of Islam]]
| years = January 661 – August 661}}
{{s-aft| after = [[Mu'awiya I]]
}}
{{s-end}}
{{Shia Imams}}{{Companions of the Prophet}}{{Portalbar|Shia Islam|Islam}}

{{Authority control}}

{{DEFAULTSORT:Hasan Ibn Ali}}
[[Category:625 births]]
[[Category:670 deaths]]
[[Category:Family of Muhammad]]
[[Category:Arab Muslims]]
[[Category:Shia imams]]
[[Category:Ismaili imams]]
[[Category:Muslim martyrs]]
[[Category:Sahabah martyrs]]
[[Category:People of the Quran]]
[[Category:7th-century caliphs]]
[[Category:7th-century imams]]
[[Category:Children of Ali]]
[[Category:Assassinated Shia imams]]
[[Category:Twelve Imams]]
[[Category:Zaydi imams]]
[[Category:Deaths by poisoning]]
[[Category:Assassinated caliphs]]
[[Category:Philanthropists]]
[[Category:Burials at al-Baqi Cemetery]]
[[Category:Sahabah hadith narrators| ]]

Ali al-Sajjad

2026-10-04T07:05:00Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Great-grandson of Muhammad and fourth Shia Imam (659–713)}}
{{redirect|Ali ibn al-Hussain|other people with similar names|Ali bin Hussein (disambiguation)}}
{{Good article}}
{{Use dmy dates|date=January 2020}}
{{Infobox religious biography
| honorific_prefix = {{ubl|{{transliteration|ar|[[Sujud|Sayyid al-Sajidin]]}}|{{transliteration|ar|[[Sujud|Dhu al-Thafenat]]}}|{{transliteration|ar|[[Salah|Zayn al-Abidin]]}}}}
| name = Ali al-Sajjad<br>{{lang|ar|عَلِيٌّ ٱلسَّجَّادُ}}
| image = London, Oriental 12009, fol. 269v Hadikat us-suada Zeynulabidin preaching in defence of Huseyin.jpg
| image_size = 220
| caption = Ali al-Sajjad in the court of Yazid, 16th century Persian miniature.
| birth_name = Ali ibn al-Husayn ibn Ali
| birth_date = {{Circa}} 38 [[Hijri year|AH]] {{break}}(658{{ndash}}659)
| birth_place = [[Medina]], [[Rashidun Caliphate]]
| death_date = {{Circa}} 94{{ndash}}95 AH (aged 57) {{break}}(712{{ndash}}714)
| death_place = Medina
| resting_place = [[Al-Baqi Cemetery|Al-Baqi' Cemetery]], Medina
| resting_place_coordinates = {{Coord|24|28|1|N|39|36|50.21|E|type:landmark |display= inline}}
| title = {{Collapsible list|titlestyle=font-weight:normal; background:transparent; text-align:left;|title=
|Zayn al-Abidin<br />({{lit|ornament of the worshippers}})
|al-Sajjad<br />({{lit|the one who is constantly prostrating in worship}})
}}
| office1 = 4th [[Shia Islam|Shia]] [[Imamate in Shia doctrine|Imam]]
| term_start1 = 680
| term_end1 = 712
| predecessor1 = [[Husayn ibn Ali]]
| successor1 = [[Muhammad al-Baqir]]
| spouse = {{Indented plainlist|
*[[Fatima bint Hasan]]
*Jayda Al-Sindhiya {{small|([[concubine]])}}
*Sa'eeda {{small|([[concubine]])}}
*Umm Ali {{small|([[concubine]])}}
*Umm Muhammad {{small|([[concubine]])}}
}}
| children = *[[Muhammad al-Baqir]] {{small|(Son of [[Fatima bint Hasan|Fatima]])}}
*ʿĀʾisha {{small|(Daughter of [[Fatima bint Hasan|Fatima]])}}<ref>Ali ibn Isa al-Irbili, ''Kashf al-Ghumma fi Ma'rifat al-A'imma'', vol. 2, p. 334.</ref>
*Abdullah al-Bahir {{small|(Son of [[Fatima bint Hasan|Fatima]])}}
*Hasan {{small|(Son of [[Fatima bint Hasan|Fatima]])}}
*Husayn al-Akbar {{small|(Son of [[Fatima bint Hasan|Fatima]])}}
*[[Zayd ibn Ali|Zayd]] {{small|(Son of Jayda)}}
*Umar al-Ashraf {{small|(Son of Jayda)}}
*Husayn al-Asghar {{small|(Son of Sa'eeda)}}
*Abd al-Rahman {{small|(Son of Sa'eeda)}}
*Sulayman {{small|(Son of Sa'eeda)}}
*Ali al-Asghar {{small|(Son of Umm Ali)}}
*Khadija {{small|(Daughter of Umm Ali)}}
*Muhammad al-Asghar {{small|(Son of Umm Muhammad)}}
*Fatima {{small|(Daughter of Umm Muhammad)}}
*Aliyyah {{small|(Daughter of Umm Muhammad)}}
*Umm Kulthum {{small|(Daughter of Umm Muhammad)}}
| parents = {{plainlist|
* [[Husayn ibn Ali]]
* [[Shahrbanu]]
}}
| background = #CEF2CE
| religion = [[Islam]]
}}

{{Twelvers}}
{{Shia Islam}}

'''Ali ibn al-Husayn al-Sajjad''' ({{langx|ar|عَلِيٌّ بْنُ ٱلْحُسَيْنِ ٱلسَّجَّادُ|translit=ʿAlī ibn al-Ḥusayn al-Sajjād}}, {{circa|658|712}}), also known as '''Zayn al-Abidin''' ({{langx|ar|زَيْنُ ٱلْعَابِدِينَ|translit=Zayn al-ʿĀbidīn|lit=}}) was the great-grandson of the Islamic prophet [[Muhammad]] and the [[Twelver Shi'ism|fourth]] of the [[Twelve Imams]], succeeding his father [[Husayn ibn Ali|Husayn]], his uncle [[Hasan ibn Ali|Hasan]], and his grandfather [[Ali]]. Born around 658 in [[Medina]], al-Sajjad survived the [[Battle of Karbala]] in 680, in which Husayn and his small caravan were brutally massacred by the forces of the [[Umayyad Caliphate|Umayyad]] caliph [[Yazid I|Yazid]]. After the battle, al-Sajjad and other survivors were treated poorly and taken to the Umayyad capital [[Damascus]]. Al-Sajjad was eventually allowed to return to his hometown of Medina, where he led a secluded life, without participating in the numerous pro-[[Alids|Alid]] uprisings against the Umayyads during the [[Second Fitna]]. Instead, he fully devoted his life to worship and learning, and was highly esteemed, even among proto-[[Sunni Muslims|Sunnis]], as a leading authority on [[hadith]] and [[Fiqh]]. He was known for his piety and virtuous character.

Being [[political quietism in Islam|politically quiescent]], al-Sajjad had few followers until late in his life, as many [[Shia Islam|Shia Muslims]] of his time were drawn to the anti-Umayyad movement of [[Mukhtar al-Thaqafi]]. Ali al-Sajjad died around 712 in Medina, either from natural causes or having been poisoned by the Umayyads. He was succeeded by his eldest son, the equally [[political quietism in Islam|politically]] quiescent [[Muhammad al-Baqir]]. Some others followed al-Baqir's much younger half-brother, [[Zayd ibn Ali|Zayd]], whose [[revolt of Zayd ibn Ali|rebellion]] was crushed by the Umayyads in 740, marking the birth of [[Zaydism]]. Supplications attributed to al-Sajjad are collected in [[Al-Sahifa al-Sajjadiyya]], which is highly regarded in Shia Islam. Ali al-Sajjad is seen by Shia Muslims as an example of patience and perseverance when numerical odds are against one. He is buried in the [[Al-Baqi Cemetery|Baqi Cemetery]] in Medina. The shrine that stood over his grave was demolished, along with the cemetery itself, by [[Wahhabism|Wahhabis]] in 1806 and again in 1925.

== Life ==
=== Birth and early life ===
{{Main|Husayn ibn Ali|Shahrbanu}}

Ali al-Sajjad was born in [[Medina]], or perhaps in [[Kufa]], in the year 38 [[Islamic calendar|AH]] (658{{ndash}}659).{{Sfn|Chittick|1987|p=xiv}}{{sfn|Baghestani|Emadi Haeri|2017}} [[Shia Islam|Shia Muslims]] annually celebrate the fifth of [[Sha'ban]] for this occasion.{{sfn|Momen|1985|p=239}}

Al-Sajjad was the great-grandson of [[prophets and messengers in Islam|Islamic prophet]] [[Muhammad]], and the grandson of the first [[imamate in Shia Islam|Shia imam]], [[Ali ibn Abi Talib]], by the latter's marriage with Muhammad's daughter, [[Fatima]].{{sfn|Madelung|1985}} After his grandfather was [[assassination of Ali|assassinated]] in 661, al-Sajjad was raised by his uncle [[Hasan ibn Ali]] and his father, [[Husayn ibn Ali]], the second and third Shia imams, respectively.{{sfn|Chittick|1987|p=xiv}} Husayn also had two other sons named Ali, both of whom were killed in the [[Battle of Karbala]] in 680. The first one was an infant, identified in [[Shia]] literature as [[Ali al-Asghar ibn Husayn]] ({{Lit|Ali junior}}). The second one was [[Ali al-Akbar ibn Husayn]] ({{Literal translation|Ali senior}}), although some historical accounts suggest that al-Sajjad was instead the eldest son of Husayn.{{sfn|Madelung|1985}}{{sfn|Kohlberg|2002}}

Al-Sajjad's mother is named variously in sources as Barra, Gazala, Solafa, Salama, Shahzanan, and [[Shahrbanu]].{{sfn|Madelung|1985}}{{sfn|Kohlberg|2002}} According to [[Ibn Sa'd]] and [[Ibn Qutaybah]], she was a freed slave girl ({{Transliteration|ar|[[umm walad]]}}) from [[Sindh]], named either Galaza or Solafa.<ref name=Iranica>{{cite web |url=http://www.iranicaonline.org/articles/sahrbanu |title=ŠAHRBĀNU |last=Amir-Moezzi |first=Mohammad Ali |publisher=Encyclopaedia Iranica Foundation |date=July 20, 2005 |website=Encyclopaedia Iranica |access-date=May 11, 2019}}</ref><ref>{{harvnb|Boyce|1967|pp=33–4}}</ref> In contrast, Shia sources, such as the 10th century [[Al-Kafi]], maintain that al-Sajjad's mother was a daughter of [[Yazdegerd III]] ({{reign|632|651}}), the last [[List of monarchs of the Sasanian Empire|Sasanian Emperor]],{{sfn|Kohlberg|2002}} who was overthrown during the [[Muslim conquest of Persia]].{{sfn|Kennedy|2016|p=62}}<ref name=thaqalayn>{{cite web |url=https://thaqalayn.net/chapter/1/4/117 |title=Al-Kafi |website=thaqalayn.net}}</ref> Shia tradition thus refers to al-Sajjad as Ibn al-Khiyaratayn ({{Literal translation|son of the best two}}), a title that signifies his noble descent on both sides.{{sfn|Chittick|1987|p=xiv}}{{sfn|Madelung|1985}} However, the claim that al-Sajjad's mother was a Sasanian princess is specific to some Shia sources.{{sfn|Kohlberg|2002}} Shia accounts add that Yazdegerd's daughter was brought to Medina as a captive during the reign of the second [[Caliphate|caliph]], [[Umar]] ({{reign|634|644}}). She was then allowed to choose her husband, Husayn, and died shortly after giving birth to her only son, Ali al-Sajjad.{{sfn|Chittick|1987|p=xiv}}{{sfn|Donaldson|1933|pp=107{{ndash}}108}}

=== Karbala ===
{{Main|Battle of Karbala|Mourning of Muharram}}

On 10 [[Muharram]] 61 AH (10 October 680), Husayn and his small caravan were intercepted and massacred in [[Karbala]], present-day Iraq, by the forces of the [[Umayyad Caliphate|Umayyad Caliph]] [[Yazid I]] ({{reign|680|683}}), to whom Husayn had refused to pledge his allegiance.{{sfn|Veccia Vaglieri|1971}} Ali al-Sajjad was also present there, in the Battle of Karbala, but was too ill to fight.{{sfn|Madelung|1985}} After killing Husayn and his male relatives and supporters, the Umayyad troops looted his camp and some were intent on killing al-Sajjad but his life was ultimately spared.{{sfn|Veccia Vaglieri|1971}}{{sfn|Madelung|1985}}{{sfn|Momen|1985|p=30}}

After the battle, al-Sajjad and the women were taken prisoner and marched to the nearby Kufa.{{sfn|Momen|1985|p=30}} They were badly treated along the way.{{sfnm|1a1=Qutbuddin|1y=2019|1p=107|2a1=Hamdar|2y=2009|2pp=86, 93|3a1=Hyder|3y=2006|3p=46}} Once in Kufa, they were paraded in shackles, and the [[hijab|women unveiled]], around the city, along with the heads of the fallen.{{sfn|Qutbuddin|2019|p=107}} The captives were then presented to the Umayyad governor [[Ubayd Allah ibn Ziyad]], who boasted of killing Husayn and his relatives,{{sfn|Osman|2015|p=130}} calling it divine punishment.{{sfn|Baghestani|Emadi Haeri|2017}} When al-Sajjad responded that Ibn Ziyad was a murderer,{{sfn|Baghestani|Emadi Haeri|2017}} the governor ordered his execution but relented when al-Sajjad was protected by his aunt [[Zaynab bint Ali|Zaynab]], who asked to be killed first.{{sfn|Osman|2015|pp=130, 149}}{{sfn|Madelung|1985}}{{sfn|Veccia Vaglieri|1971}}{{sfn|Chittick|1987|p=xv}} Ibn Ziyad imprisoned the captives for a time and then sent them to the Umayyad capital, [[Damascus]].{{sfn|Momen|1985|p=31}}

As the captives were taken to Damascus,{{Sfn|Pinault|2001|p=13}} they were displayed from village to village along the way.{{sfn|Aghaie|2004a}}{{sfn|Aghaie|2004b|p=9}} A letter to Yazid, attributed to Muhammad's cousin [[Ibn Abbas|Abd Allah ibn al-Abbas]], chastises the caliph for treating the captives poorly, suggesting that such treatment was worse than the massacre.{{sfn|Osman|2015|p=129}}

=== In Damascus ===
{{Main|Sermon of Ali ibn Husayn in Damascus}}

In Damascus, captives were paraded in the streets{{sfn|Esposito|2022}} and then imprisoned for a while{{sfn|Qutbuddin|2005|p=9938}} before being brought to the caliph. Yazid's reaction to, and his culpability in, the events in Karbala have been debated in medieval and modern sources alike.{{sfn|Madelung|2004}}

The first narrative is that he treated the captives kindly after an initial, harsh interrogation, saying that he regretted the conduct of his governor, and that he would have pardoned Husayn if he were alive.{{sfn|Veccia Vaglieri|1971}} Such accounts are offered by the Islamicists [[Laura Veccia Vaglieri]], [[Wilferd Madelung]], and [[Heinz Halm]].{{sfn|Madelung|2004}}{{sfn|Halm|1999|p=15}} In contrast, [[Moojan Momen]], another expert, believes that Yazid, fearing social unrest, released the captives as public opinion began to sway in their favor.{{sfn|Momen|1985|p=31}} Similar views are expressed by some other authors, including [[John Esposito]],{{sfn|Esposito|2022}} R. Osman,{{sfn|Osman|2015|p=131}} K. Aghaie,{{sfn|Aghaie|2004b|p=121}} D. Pinault,{{sfn|Pinault|2001|p=13}} H. Munson,{{sfn|Munson|1988|p=23}} and the Shia scholar [[Muhammad Husayn Tabataba'i]].{{sfn|Tabatabai|1975|p=177}} In particular, the Islamicist [[Husain Mohammad Jafri]]  writes that Yazid is not known to have reprimanded his governor in the wake of the massacre, which does not suggest any remorse to Jafri. At any rate, such claims of remorse are in stark contrast to Yazid's earlier orders to his governor to either exact homage from Husayn or kill him.{{sfn|Jafri|1979|p=194}}

The alternative narrative suggests that the captives were brought to the caliph in a ceremony, who gloated over avenging his pagan relatives killed fighting Muhammad.{{sfn|Osman|2015|p=131}}{{sfn|Qutbuddin|2019|pp=118{{endash}}119}} Such accounts are given by the Islamicists [[Tahera Qutbuddin]] and R. Osman.{{sfn|Osman|2015|p=149n212}}{{sfn|Qutbuddin|2019|pp=118{{endash}}119}} According to some reports, Yazid also dishonored the severed head of Husayn with blows from a cane,{{sfn|Pinault|1998|p=71}} although this last episode is sometimes attributed to Ibn Ziyad instead,{{sfnm|1a1=Veccia Vaglieri|1y=1971|2a1=Momen|2y=1985|2p=31|3a1=Abu Zahra|3y=1997|3p=118}} in line with the Sunni tendency to exonerate the caliph of killing Husayn and blaming Ibn Ziyad.{{sfn|Madelung|2004}} Part of the [[Umayyad Mosque|great mosque in Damascus]], known as Mashhad Ali, marks where al-Sajjad was incarcerated.{{sfn|Kohlberg|2002}}

The captives were eventually freed and escorted back to Medina.{{sfn|Qutbuddin|2005|p=9938}} Their caravan may have returned via Karbala, where they halted to mourn the dead.{{sfn|Pinault|2001|p=13}} Sunni sources report of Yazid's remorse for the massacre and that he compensated the captives for the properties plundered by his soldiers.{{sfn|Haider|2014|p=70}} In contrast, Shia authorities contend that it was the captives' activism that compelled the caliph to eventually distance himself from the massacre.{{sfn|Osman|2015|p=131}} Similar views have been expressed by some contemporary authors.{{sfnm|1a1=Momen|1y=1985|1p=31|2a1=Esposito|2y=2022|3a1=Tabatabai|3y=1975|3p=177}}

=== Later life ===
[[File:Chester Beatty T 414 fol 125v Uthman ibn Affan.jpg|thumb|16th-century Ottoman depiction of an unarmed Ali al-Sajjad with writing implements]]
Ali al-Sajjad led a quiet and scholarly life after returning to Medina, confining himself to a small circle of followers and disciples.{{sfn|Donaldson|1933|p=107}}{{sfn|Dakake|2007|p=72}} He [[political quietism|kept aloof from politics]] and dedicated his time to prayer, which earned him his honorifics.{{sfn|Kohlberg|2002}}{{sfn|Madelung|1985}}

For many years, al-Sajjad commemorated the Karbala massacre in private gatherings,{{sfn|Haider|2014|p=74}} fearing the Umayyads' wrath.{{sfn|Hussain|2005|p=81}}{{sfn|Hyder|2006|p=20}} Such gatherings were a form of protest against the Umayyad regime,{{sfn|Ayoub|1978|p=153}} and the precursor of Shia [[mourning of Muharram|Muharram rituals]].{{sfn|Gordon Melton|2010|p=210}}{{sfn|Aghaie|2004b|p=10}} Personally, al-Sajjad was deeply affected by the Karbala massacre, to the point that for many years he frequently wept over it. He justified his prolonged grief with a reference to the [[Quran]]ic verse 12:84, which describes the immense grief of [[Jacob in Islam|Jacob]] during the absence of his son [[Joseph in Islam|Joseph]].{{sfn|Chittick|1987|p=xv}}

==== Role in the Second Fitna ====
{{Main|Second Fitna|Tawwabin uprising|Mukhtar al-Thaqafi}}

After the Karbala massacre, [[Abd Allah ibn al-Zubayr]], the son of [[Zubayr ibn al-Awwam]], who was a prominent [[companion of Muhammad]], declared himself caliph in the [[Hejaz]]. He gradually gained popular support,{{Sfn|Haider|2014|p=67}}{{sfn|Momen|1985|p=35}} to the extent that in 683 the [[Kufa]]ns forcibly replaced their Umayyad governor with a representative of Ibn Zubayr.{{sfn|Momen|1985|p=35}}{{sfn|Jafri|1979|p=227}} Ali al-Sajjad remained neutral towards Ibn Zubayr,{{sfn|Lalani|2000|p=31}}{{sfn|Kohlberg|2002}} even leaving town during the unrest in Medina,{{sfn|Lalani|2000|p=31}}{{sfn|Jafri|1979|p=238}} and never pledging allegiance to Ibn Zubayr,{{sfn|Kohlberg|2002}}{{sfn|Madelung|1985}} but being left unharmed by him. Ali al-Sajjad was also not harmed by Yazid's forces, who later pillaged Medina after their victory at the [[Battle of al-Harra]] in 683.{{sfn|Kohlberg|2002}}{{sfn|Jafri|1979|p=238}} On this occasion, al-Sajjad, unlike others, was exempted from a renewed oath of allegiance to Yazid,{{sfn|Lalani|2000|p=31}} perhaps because he had earlier sheltered the Umayyad [[Marwan ibn al-Hakam]] and his family.{{sfn|Kohlberg|2002}} Some non-Shia sources describe a friendly relationship between al-Sajjad and Marwan, who in 684 succeeded Yazid's sickly son in the caliphate. Such sources even allege that al-Sajjad borrowed from Marwan to buy a concubine or that he was consulted by him about a message from the [[Byzantine Empire|Byzantine]] emperor. In contrast, Shia sources contend that al-Sajjad interacted with authorities under the principle of religious dissimulation ({{Transliteration|ar|[[taqiyya]]}}) to avoid persecution.{{sfn|Kohlberg|2002}}

In the wake of the Karbala massacre, the [[Tawwabin uprising|Tawwabin]]s ({{Literal translation|penitents}}) in Kufa were the first to seek revenge. They revolted to atone for having deserted Husayn, meaning to deliver the caliphate to his son, al-Sajjad;{{sfn|Donaldson|1933|p=105}}{{sfn|Jafri|1979|p=159}} but they were crushed in 684 by a much larger Umayyad army.{{sfn|Momen|1985|p=35}}{{sfn|Jafri|1979|p=161}} There is no evidence that al-Sajjad was involved in this uprising.{{sfn|Jafri|1979|p=159}}

Shortly after Yazid's death in 683, [[Mukhtar al-Thaqafi]] appeared in Kufa,{{sfn|Lalani|2000|pp=31–32}} where he campaigned to avenge Husayn, while claiming to represent [[Muhammad ibn al-Hanafiyya]], who was a son of Ali ibn Abi Talib, but not from the latter's marriage to Fatima.{{sfn|Momen|1985|p=35}} By some accounts, Mukhtar initially sought the support of al-Sajjad, who refused.{{sfn|Jafri|1979|p=240}}{{sfn|Madelung|1985}} Mukhtar's campaign in Kufa was nevertheless successful, and he seized control of the city in 686,{{sfn|Momen|1985|p=35}} whereupon he killed some of those thought to be responsible for the Karbala massacre,{{sfn|Dakake|2007|p=71}} including Shimr, Ibn Sa'd, and Ibn Ziyad.{{sfn|Donaldson|1933|p=106}} Mukhtar may have even made a gift of Ibn Sa'd's head to al-Sajjad.{{sfn|Madelung|1985}} When Mukhtar was himself killed by Ibn Zubayr's forces in 687,{{sfn|Donaldson|1933|p=106}}{{sfn|Momen|1985|p=36}} they did not harm al-Sajjad,{{sfn|Donaldson|1933|p=106}} which suggests that al-Sajjad had only weak ties to Mukhtar.{{sfn|Madelung|1985}} Sources are contradictory as to what al-Sajjad thought of Mukhtar,{{sfn|Dakake|2007|p=269n93}}{{sfn|Jafri|1979|p=235{{ndash}}236}} although Shia sources are largely unsympathetic towards Mukhtar,{{sfn|Jafri|1979|p=236}}{{sfn|Dakake|2007|p=96}} in part because he championed Ibn al-Hanafiyya rather than al-Sajjad.{{sfn|Jafri|1979|p=236}} Similarly, al-Sajjad was not harmed by the Umayyad commander [[Al-Hajjaj ibn Yusuf]],{{sfn|Momen|1985|p=36}} who defeated and killed Ibn Zubayr in 692.{{sfn|Donaldson|1933|p=106}}

== Death ==
Ali al-Sajjad died in 94 or 95 AH (712{{ndash}}714) and was buried next to his uncle Hasan in the [[Al-Baqi Cemetery|al-Baqi cemetery]] in Medina.{{sfn|Madelung|1985}}{{sfn|Momen|1985|pp=36{{ndash}}37}} Shia Muslims annually commemorate this occasion on the eleventh of [[Safar]].{{sfn|Momen|1985|p=239}} A shrine stood over his grave until its [[Demolition of al-Baqi|demolition]] in 1806; and then, after reconstruction, it was demolished again in 1925 or 1926, both demolitions being carried out by the adherents of [[Wahhabism]],{{sfn|Werner|2010}} a revivalist Saudi-backed movement that considers the veneration of Muslim saints a form of polytheism and a grave sin.({{Transliteration|ar|shirk}}).{{sfn|Ibrahim|2006|pp=19{{ndash}}22}}

Ali al-Sajjad either died from natural causes,{{sfn|Amir-Moezzi|Jambet|2018|p=28}} or, as reported by Shia authorities, he was poisoned at the instigation of the reigning Umayyad caliph [[al-Walid ibn Abd al-Malik|al-Walid]] ({{reign|705|715}}) or perhaps his brother [[Hisham ibn Abd al-Malik]] ({{reign|724|743}}).{{sfn|Momen|1985|p=37}}{{sfn|Donaldson|1933|pp=110{{ndash}}111}}<gallery>
File:Khalili Collection Hajj and Arts of Pilgrimage arc.pp 0116 crop.jpg|link=|The historical [[tomb]] of [[Al-Baqi'|al-Baqi]] was destroyed in 1926 during and by [[Wahhabi]] movement in Saudi Arabia.
File:Zarih Baqi' before demolition.jpg|link=|Now-destroyed [[zarih]] formerly covering the grave of his grave in the Mausoleum of Shia Imams
File:Grave Fatema(single one) and other Imams.JPG|link=|The imam's [[Demolition of al-Baqi|destroyed gravesite]] in the [[Al-Baqi Cemetery|al-Baqi]] Cemetery in the present
</gallery>

== Imamate ==
=== Succession to Husayn ===
{{Main|Kaysanites}}
[[File:Zayn al-Abidin Masjid an-Nabawi Calligraphy.svg|thumb|Zayn al-Abidin [[calligraphy]] at the [[Prophet's Mosque]] in Medina.]]
Today, most Shias believe that Husayn was succeeded by al-Sajjad,{{sfn|Pierce|2016|p=54}} whose imamate coincided with the caliphates of Yazid ({{reign|680|683}}), [[Mu'awiya II]] ({{reign|683|684}}), [[Marwan I]] ({{reign|684|685}}), [[Abd al-Malik ibn Marwan]] ({{reign|685|705}}), and [[al-Walid I]] ({{reign|705|715}}).{{sfn|Baghestani|Emadi Haeri|2017}}

As the only surviving son of Husayn, al-Sajjad was the natural candidate for the imamate.{{sfn|Jafri|1979|p=166}} There are also some Shia traditions to the effect that Husayn had [[Nass (Islam)|designated]] al-Sajjad as his heir and successor.{{sfn|Jafri|1979|p=166}}{{sfn|Lalani|2000|p=78}} At the time, however, many Shias felt that, like Husayn, their imam should rise against the tyranny of the Umayyads. Given the quiescent attitude of al-Sajjad, these Shias rallied behind Mukhtar, who revolted in support of Ibn al-Hanafiyya.{{sfn|Chittick|1987|pp=xv{{ndash}}xvi}} The latter thus initially diverted much support away from al-Sajjad,{{sfn|Momen|1985|p=36}}{{sfn|Kohlberg|2002}} who led a secluded, pious life after Karbala.{{sfn|Momen|1985|p=36}} Indeed, even though al-Sajjad was widely respected,{{sfn|Amir-Moezzi|Jambet|2018|p=28}}{{sfn|Lalani|2000|p=115}} he had few followers until the collapse of the Zubayrid counter-caliphate in 692.{{sfnm|1a1=Momen|1y=1985|1p=36|2a1=Kohlberg|2y=2002|3a1=Jafri|3y=1979|3p=168}} Such was his quiescent attitude that some Western historians are uncertain whether he put forward any claims to imamate.{{sfn|Momen|1985|p=64}} Yet some contemporary Shia figures, including [[Abu Khalid al-Kabuli]] and Qasim ibn Awf, are known to have switched their allegiance to al-Sajjad from Ibn al-Hanafiyya.{{sfn|Kohlberg|2002}}{{sfn|Jafri|1979|p=168}}

For his part, Ibn al-Hanafiyya remained in his hometown of Medina and declined active leadership of Mukhtar's uprising.{{sfn|Daftary|2015|p=173}} Ibn al-Hanafiyya neither repudiated Mukhtar's propaganda in his own favor nor made any public claims about succession to Husayn.{{sfn|Jafri|1979|p=166}} On the other hand, perhaps Ibn al-Hanafiyya had secret designs for the caliphate,{{sfn|Lalani|2000|p=33}} because he never pledged allegiance to Ibn Zubayr,{{sfn|Haider|2014|p=270}} who even imprisoned him until he was rescued by Mukhtar.{{sfn|Buhl|1993}}{{sfn|Haider|2014|pp=270{{ndash}}271}} Ibn al-Hanafiyya's followers among the Shia became known as the [[Kaysanites|Kasaniyya]], who continued to trace the imamate through his descendants.{{sfn|Amir-Moezzi|Jambet|2018|p=38n9}}{{sfn|Lalani|2000|pp=34{{ndash}}35}} Some Kaysanites apparently joined al-Sajjad when Ibn al-Hanafiyya died in 700 or 701.{{sfn|Kohlberg|2002}}{{sfn|Buhl|1993}} Some others thought that he was [[occultation (Islam)|concealed by divine will]] and would eventually return to eradicate injustice on Earth.{{sfn|Sachedina|1988|p=10}}{{sfn|Daftary|2015|p=175}} This was perhaps when the messianic concept of the [[Mahdi]] became mainstream in Shia Islam.{{sfn|Sachedina|1981|p=9}}{{sfn|Crone|Hinds|2003|p=103}}{{sfn|Hawting|2000|p=52}} Most Kaysanites, however, followed Ibn al-Hanafiyya's son, [[Abd Allah ibn Muhammad ibn al-Hanafiyya]].{{sfn|Daftary|2015|p=175}} When the latter died, his imamate supposedly passed on to the [[Abbasid caliphate|Abbasids]], that is, descendants of Muhammad's uncle, [[Al-Abbas ibn Abd al-Muttalib]].{{sfn|Hawting|2000|p=110}}{{sfn|Crone|2005|p=91}} Kaysanites later proved instrumental in the [[Abbasid revolution|Abbasids' overthrow of the Umayyads]].{{sfn|Haider|2014|pp=38{{ndash}}39}}{{sfn|Hawting|2000|p=110}} As the Abbasids gradually turned against their former Shia allies,{{sfn|Haider|2014|pp=38{{ndash}}39}}{{sfn|Momen|1985|p=71}} they carried most Kaysanites with themselves toward Sunnism.{{sfn|Momen|1985|p=69}}

Among other Shia sects, the [[isma'ilism|Isma'ilis]] believe that Husayn had designated Ibn al-Hanafiyya as a temporary imam to protect the identity of the true imam, that is, al-Sajjad.{{sfn|Kohlberg|2002}} Most [[Zaydism|Zaydis]], by contrast, do not count al-Sajjad among their imams,{{sfn|Kohlberg|2002}}{{sfn|Momen|1985|p=328n5}} for his political quietism disqualifies him from Zaydi imamate.{{sfn|Haider|2014|p=87}}

=== Successor ===
When al-Sajjad died, most of his followers accepted the imamate of his eldest son [[Muhammad al-Baqir]],{{sfn|Daftary|2013|p=146}} who is often known by the honorific al-Baqir ({{lit|the one who brings knowledge to light}}).{{sfn|Kohlberg|2002}} Indeed, popular Shia sources report that, before his death, al-Sajjad designated al-Baqir as his successor.{{sfnm|1a1=Jafri|1y=1979|1p=171|2a1=Chittick|2y=1987|2p=xvi|3a1=Lalani|3y=2000|3p=41}}

[[Zayd ibn Ali]], a much younger half-brother of Muhammad al-Baqir,{{sfn|Daftary|2013|p=145}} also asserted a claim to leadership.{{sfn|Momen|1985|pp=49{{ndash}}50}} Unlike the quiescent al-Baqir,{{sfn|Momen|1985|p=37}} Zayd was politically active. He revolted against the Umayyads in 740 but was soon killed.{{sfn|Momen|1985|pp=49{{ndash}}50}}{{sfn|Madelung|2002}} Perhaps to widen his support,{{sfn|Momen|1985|p=49}} Zayd accommodated some majority views that were not espoused by the early Shia.{{sfn|Momen|1985|p=37}} For instance, he did not condemn the first two caliphs, namely, [[Abu Bakr]] and [[Umar]],{{sfn|Haider|2014|p=89}} who are denounced in Shia Islam as usurpers of Ali ibn Abi Talib's right to the caliphate.{{sfn|Kohlberg|1995}} Such views, however, cost Zayd part of his support among Shias.{{sfnm|1a1=Haider|1y=2014|1p=89|2a1=Momen|2y=1985|2pp=49{{ndash}}50|3a1=Jafri|3y=1979|3p=173}}
Zayd's rebellion marks the beginning of the Zaydi (Shia) movement.{{sfn|Haider|2014|p=87}} Especially for early Zaydis, any (religiously) learned descendant of Ali ibn Abi Talib and Fatima [[Imamate in Zaydi doctrine|qualified for leadership]] as long as he rose against the unjust government.{{sfn|Amir-Moezzi|Jambet|2018|p=29}}{{sfn|Momen|1985|p=49}}

=== Miracles ===
Shia sources attribute some miracles to al-Sajjad: He spoke to a gazelle in the desert, restored youth to an old woman, and the sacred [[Black Stone]] in Mecca attested to his imamate in the presence of Ibn al-Hanafiyya.{{sfn|Madelung|1985}}

== Titles and epithets ==
Ali's [[Teknonymy|teknonym]] ([[Kunya (Arabic)|{{Transliteration|ar|kunya}}]]) is reported variously as Abu al-Hasan, Abu al-Husayn, Abu Muhammad, Abu Bakr, and Abu Abd Allah.{{sfn|Kohlberg|2002}} A reference to his devotion to worship,{{sfn|Madelung|1985}} Ali's honorific title is Zayn al-Abidin ({{Lit|ornament of worshipers}}), by which he was already known during his lifetime.{{sfn|Chittick|1987}} His other titles are al-Sajjad ({{Lit|the one who is constantly prostrating in worship}}) and al-Zaki ({{Lit|the pure one}}). He was also known as Dhu al-Thafenat, meaning "he who has calluses" from frequent prostration in worship.{{sfn|Kohlberg|2002}}

== Character ==
Ali al-Sajjad was thin and resembled his grandfather, Ali ibn Abi Talib, both in appearance and demeanor.{{sfn|Baghestani|Emadi Haeri|2017}}{{sfn|Donaldson|1933|p=110}} He spent much of his time in worship and learning,{{sfnm|1a1=Chittick|1y=1987|1pp=ix, xv|2a1=Amir-Moezzi|2a2=Jambet|2y=2018|2p=28|3a1=Madelung|3y=1985}} to the point that his face was bruised and his legs were swollen from lengthy prayers, according to his Shia biographer.{{sfn|Pierce|2016|p=55}} He was also a leading authority on Islamic tradition ([[hadith]]) and law ([[fiqh]]), and was well known for his virtuous character and piety.{{sfnm|1a1=Chittick|1y=1987|1pp=ix, xv|2a1=Amir-Moezzi|2a2=Jambet|2y=2018|2p=28|3a1=Madelung|3y=1985}} For all these reasons, Muhammad's great-grandson was highly esteemed, even among non-Shia Muslims.{{sfn|Amir-Moezzi|Jambet|2018|p=28}} This was particularly the case within the learned circles of Medina,{{sfnm|1a1=Momen|1y=1985|1p=36|2a1=Jafri|2y=1979|2p=170|3a1=Lalani|3y=2000|3p=215}} such that among his associates and admirers were some top Sunni scholars of the time, including [[Ibn Shihab al-Zuhri]] and [[Said ibn al-Musayyib]].{{sfn|Momen|1985|p=36}}{{sfn|Jafri|1979|pp=245{{ndash}}246}} These and some other hadith scholars have copied from al-Sajjad in Sunni sources.{{sfn|Kohlberg|2002}} A poem praising al-Sajjad, attributed to the renowned poet [[al-Farazdaq]], describes the ire of Hisham, prior to his caliphate, when crowds showed more respect to al-Sajjad than to Hisham during a [[hajj]] pilgrimage.{{sfnm|1a1=Chittick|1y=1987|1pp=ix{{ndash}}x|2a1=Madelung|2y=1985|3a1=Jafri|3y=1979|3p=169}}

There are also numerous stories about the generosity of al-Sajjad in Shia sources.{{sfn|Madelung|1985}} He bought and freed dozens of slaves in his lifetime,{{sfn|Baghestani|Emadi Haeri|2017}} and secretly provided for destitute Medinans, who discovered, after his death, that al-Sajjad was the benefactor who regularly brought them food at night, while covering his face to preserve his anonymity.{{sfn|Madelung|1985}} Among the stories about his forbearance and magnanimity,{{sfn|Baghestani|Emadi Haeri|2017}} he is said to have sheltered Marwan's family during the anti-Umayyad revolt in Medina.{{sfn|Jafri|1979|p=238}}{{sfn|Madelung|1985}} Ali al-Sajjad also prevented ill-treatment of [[Hisham ibn Isma'il al-Makhzumi]] when the latter was dismissed as the governor of Medina, even though Hisham had regularly insulted al-Sajjad.{{sfn|Kohlberg|2002}} Ali al-Sajjad is seen by the Shia community as an example of patience and perseverance against numerically superior odds.{{sfn|Esposito|2003|p=347}}

== Family ==
Ali al-Sajjad had between eight and fifteen children,{{sfn|Kohlberg|2002}} perhaps eleven boys and four girls.{{sfn|Chittick|1987|p=xv}} Four of his sons were born to [[Fatima bint Hasan]] and the rest were from concubines.{{sfn|Kohlberg|2002}}{{sfn|Madelung|1985}} Among his sons were Zayd and [[Mausoleum of Abdullah ibn Ali Zayn al-Abidin|Abd Allah]],{{sfn|Baghestani|Emadi Haeri|2017}} and the eldest of them was Muhammad al-Baqir.{{sfn|Daftary|2013|p=146}}

== Companions and narrators ==
Even though he was widely respected,{{sfn|Amir-Moezzi|Jambet|2018|p=28}}{{sfn|Lalani|2000|p=115}} al-Sajjad had few supporters until the collapse of the Zubayrid counter-caliphate in 692.{{sfnm|1a1=Momen|1y=1985|1p=36|2a1=Kohlberg|2y=2002|3a1=Jafri|3y=1979|3p=168}} Shia authors have listed 168 to 237 companions and narrators for al-Sajjad,{{sfn|Baghestani|Emadi Haeri|2017}} some of whom believed in his infallibility ({{Transliteration|ar|[[ismah]]}}).{{sfn|Mavani|2013|p=128}} Some senior associates of al-Sajjad were among the companions of Muhammad and Ali ibn Abi Talib, such as [[Jabir ibn Abd Allah]], [[Abu al-Tufayl|Amir ibn Wathila al-Kinani]], and Salama ibn Kahil. Among other notable companions of al-Sajjad were Abu Hamza al-Thumali, [[Aban ibn Taghlib]], Abu Khalid al-Kabuli, Yahya ibn Umm Tawil, [[Sa'id ibn Jubayr]], Sa'id ibn al-Musayyib, Muhammad and Hakim ibn Jubair ibn Mut'am, and Humran ibn Muhammad ibn Abd Allah al-Tayyar.{{sfn|Baghestani|Emadi Haeri|2017}}{{sfn|Lalani|2000|pp=108–110}} Transmitters of hadith from al-Sajjad include Aban ibn Taghlib, Abu Hamza al-Thumali, Thabit ibn Hormuz Haddad, Amru ibn Thabit, and Salim ibn Abi Hafsa.{{sfn|Baghestani|Emadi Haeri|2017}}

== Works ==
=== Al-Sahifa al-sajjadiyya ===
{{Transliteration|ar|[[Al-Sahifa al-Sajjadiyya]]}} ({{literal translation|the scripture of al-Sajjad}}) is the oldest collection of Islamic prayers. Shia tradition regards this book with great respect, ranking it behind only the [[Quran]] and {{Transliteration|ar|[[Nahj al-balagha]]}}, which is attributed to Ali ibn Abi Talib.{{sfn|Chittick|1987|p=xiv}} Fifty-four supplications form the core of the book, which also includes an addenda of fourteen supplications and another [[Fifteen Whispered Prayers]].{{sfn|Chittick|1987|pp=xvii{{ndash}}xviii}} The book, attributed to al-Sajjad, is often regarded as authentic by Shia scholars of hadith,{{sfn|Chittick|1987|pp=xvii{{ndash}}xviii}} although its whispered prayers ({{Transliteration|ar|munajat}}) may have been artistically edited by others.{{sfn|Chittick|1987|p=xviii}}

Regarded as a seminal work in Islamic spirituality, {{Transliteration|ar|al-Sahifa}} is also a rich source of Islamic teachings. Its prayer "Blessing Upon the Bearers of the Throne", for instance, summarizes the Islamic views about [[Angels in Islam|angels]].{{sfn|Chittick|1987|p=xliv}} The book was translated into [[Persian language|Persian]] during the [[Safavid Iran|Safavid]] era; and its English translation, entitled ''The Psalms of Islam'', is available with an introduction and annotations by the Islamicist [[William Chittick|W. Chittick]]. Numerous commentaries have been written about {{Transliteration|ar|al-Sahifa}}.{{sfn|Kohlberg|2002}}

=== Supplication of Abu Hamza al-Thumali ===
[[Supplication of Abu Hamza al-Thumali|This supplication]] ({{Transliteration|ar|[[du'a']]}}) is attributed to al-Sajjad and is transmitted by his companion [[Abu Hamza al-Thumali]].{{sfn|Baghestani|Emadi Haeri|2017}}

=== Risalat al-Hoquq ===
{{Quote box
| width = 25%
| align = right
| bgcolor = #FFFFF0
| salign = right
| quote = The right of charity (sadaqa) is that you know it is a storing away with your Lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public. You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world.{{sfn|Chittick|1987|pp=304, 305}}
| source = Ali al-Sajjad
}}

{{Transliteration|ar|[[Risalat al-Huquq]]}} ({{Lit|treatise on rights}}) is attributed to al-Sajjad; it was written at the request of a disciple. Available in two recensions, this book is concerned with social and religious responsibilities. It exhaustively describes the rights God bestows upon humans and the rights humans should give themselves and each other, as perceived in Islam.{{Sfn|Chittick|1987|p=299}} The book describes the social duties each human must observe, and that those are predicated on more fundamental duties, such as faith in God and obedience to Him.{{sfn|Chittick|1987|p=xlib}}

== See also ==
{{Sister project links |wikt=no |commons=no |b=no |n=no |s=Author:Ali ibn Husayn |v=no |voy=no |q=Ali Zayn al-Abidin |species=no |d=y |display=Ali ibn Husayn}}
{{Portal|Shia Islam|Islam}}
* [[Ahl Al-Bayt|Ahl al-Bayt]]
* [[Muhammad al-Baqir]]
* [[Zayd ibn Ali]]
* [[Twelver Shia holy days]]

== References ==
{{Reflist}}

== Bibliography ==
{{sfn whitelist |CITEREFKohlberg1995 |CITEREFKohlberg2002 |CITEREFVeccia_Vaglieri1971 |CITEREFBuhl1993 |CITEREFMadelung2002}}

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* {{cite encyclopedia |author-first=W. |author-last=Madelung |title='Alī b. Ḥosayn b. 'Alī b. Abī Ṭāleb |encyclopedia=Encyclopaedia Iranica |volume=I/8 |pages=849–850 |url=http://www.iranicaonline.org/articles/ali-b-hosayn-b-ali |date=1985 |author-link=Wilferd Madelung |issn=2330-4804}}
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* {{Encyclopaedia of Islam, Second Edition |volume=11 |title=Zayd b. 'Alī b. al-Ḥusayn |pages=473–474 |first=W. |last=Madelung |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_8137 |url-access=subscription}}
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* {{cite book |title=The "Other" Martyrs - Women and the Poetics of Sexuality, Sacrifice, and Death in World Literatures |editor1-first=A. |editor1-last=Korangy |editor2-first=L. |editor2-last=Rouhi |publisher=[[Harrassowitz Verlag]] |date=2019 |isbn=9783447112147 |chapter=Orations of Zaynab and Umm Kulthūm in the Aftermath of Ḥusayn's Martyrdom at Karbala - Speaking Truth to Power |author-first=T. |author-last=Qutbuddin |pages=103–132}}
* {{cite book |last=Sachedina |first=Abdulaziz Abdulhussein |author-link=Abdulaziz Sachedina |title=Islamic Messianism - The Idea of Mahdī in Twelver Shī'ism |publisher=[[SUNY Press]] |date=1981 |isbn=978-0873954426}}
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* {{cite web |url=https://thaqalayn.net/chapter/1/4/117 |title=Al-Kafi |website=thaqalayn.net}}

{{S-start}}
{{s-hou|branch=Clan|name='''Ali al-Sajjad'''<br />of the [[Ahl al-Bayt]]|[[Banu Hashim]] |5th [[Sha'aban|Sha'bān]] [[Islamic calendar|38 AH]] |[[Approximation|≈]] 657 |25th [[Muharram]] [[Islamic calendar|95 AH]] |[[Approximation|≈]] 713 |[[Quraysh (tribe)|Quraysh]]}}
{{S-rel|sh}}
{{S-bef
| rows = 2
| before = [[Husayn ibn Ali]]
}}
{{S-ttl
| rows = 2
| title = [[List of Imams|4th]] [[Imamate in Shia doctrine|Imam]] of [[Shia Islam]]
| years = 680 – 713
}}
{{S-aft
| after = [[Muhammad al-Baqir]]<br />([[Twelver Shi'ism]] and [[Isma'ilism]])
}}
{{s-end}}

{{Imam Ali ibn Husayn Zayn al-Abidin's companions}}
{{Shia Imams}}
{{Islamic theology}}

{{Authority control}}

{{DEFAULTSORT:Ali al-Sajjad}}
[[Category:659 births]]
[[Category:713 deaths]]
[[Category:Twelve Imams]]
[[Category:7th-century imams]]
[[Category:8th-century imams]]
[[Category:Deaths by poisoning]]
[[Category:Husaynids]]
[[Category:Karbala]]
[[Category:Shia imams]]
[[Category:Assassinated royalty]]
[[Category:7th-century Arab people]]
[[Category:8th-century Arab people]]
[[Category:Tabi‘un hadith narrators]]
[[Category:7th-century people from the Umayyad Caliphate]]
[[Category:8th-century people from the Umayyad Caliphate]]
[[Category:Burials at al-Baqi Cemetery]]
[[Category:Prisoners and detainees of the Umayyad Caliphate]]

Muhammad al-Baqir

2026-10-04T07:03:57Z

Shah Syed Muhammad Ali: created mainspace page

{{short description|Fifth of the Twelve Shia Imams}}
{{Use dmy dates|date=August 2020}}
{{Infobox religious biography
| honorific_prefix =
| name = Muhammad al-Baqir<br />{{Nobold|{{lang|ar|مُحَمَّد الْبَاقِرُ}}}}
| native_name =
| native_name_lang = ar
| honorific_suffix = {{transliteration|ar|[[Knowledge|Baqir al-'Ilm]]}}
| birth_name =
| image = Petrograd, № 923-Dorn 312 Khorasan merchants before Muhammad ibn Ali al-Baqir.jpg
| birth_date = {{circa|676}}
| birth_place = [[Medina]], [[Hejaz]], [[Umayyad Caliphate]]
| death_date = {{circa|732}} (aged 57)
| death_place = Medina, Umayyad Caliphate
| death_cause = Poisoning{{efn|Poisoned by [[Hisham ibn Abd al-Malik]] according to most Shia scholars, whereas Sunni scholars believe he died a natural death.}}
| resting_place = [[Jannat al-Baqi]], Medina
| resting_place_coordinates = {{Coord|24|28|1|N|39|36|50.21|E|type:landmark|display=inline}}
| title = Baqir al-'ilm ('The one who splits knowledge open')
| office1 = 5th [[Imamate in Shia doctrine|Shia Imam]]
| term_start1 = 712
| term_end1 = 732
| predecessor1 = [[Ali al-Sajjad]]
| successor1 = [[Ja'far al-Sadiq]]
| religion = [[Islam]]
| spouse = {{plainlist|
* [[Umm Farwa|Umm Farwa bint al-Qāsim]]
* Umm Hakīm bint Usayd ibn al-Mughīra al-Thaqafī
}}
| children = {{plainlist|
*[[Ja'far al-Sadiq]]<ref name="qurashi3">{{cite book |last=al-Qarashi |first=Baqir Shareef |title=The life of Imam Mohammad al-Baqir |publisher=Ansariyan Publications |location=Qum |chapter=3}}</ref>
*Ibrāhīm,<ref name="qurashi3"/>
*[[Sultan Ali|ʿAlī]],<ref name="qurashi3"/>
*ʿAbd Allāh,<ref name="qurashi3"/>
*Aḥmad,<ref name="qurashi3"/>
*ʿUbayd Allāh,<ref name="qurashi3"/>
*Zaynab,<ref name="qurashi3"/>
*Umm Salama.<ref name="qurashi3"/>
}}
| parents = {{plainlist|
* [[Ali al-Sajjad]]
* [[Fatima bint Hasan]]
}}
| relatives =
| image_size =
| background = #CEF2CE
| caption = A 1526 drawing depicting a delegation of merchants from [[Khorasan]] visiting al-Baqir
}}
{{Twelvers}}
'''Muhammad ibn Ali al-Baqir''' ({{langx|ar|محمد بن علي الباقر|translit=Muḥammad ibn ʿAlī al-Bāqir}}; {{Circa|676|732}}) was a descendant of the Islamic prophet [[Muhammad]] and the [[Twelver Shi'ism|fifth]] of the [[Twelve Imams]], succeeding his father [[Ali al-Sajjad]]. He was the grandson of [[Husayn ibn Ali|Husayn]] on his father’s side, the grandson of [[Hasan ibn Ali|Hasan]] on his [[Fatima bint Hasan|mother’s]] side, therefore a great-grandson of [[Ali]]. Al-Baqir was the first and only Shia Imam descended from both of Muhammad's grandsons. Born in [[Medina]] around 676, al-Baqir witnessed the brutal massacre of his grandfather Husayn and his relatives by the forces of the [[Umayyad Caliphate|Umayyad]] caliph [[Yazid I|Yazid]] at the [[Battle of Karbala]] when he was still a small child. Upon his father's death, al-Baqir was recognised as the next [[imamate in Shia doctrine|Imam]] by most followers of his father around 712. These were the Imamites, the forerunners of Twelvers, which now constitute the overwhelming majority of [[Shia Islam|Shia Muslims]]. Like his father, al-Baqir was politically quiescent but was nevertheless harassed by the Umayyads, especially by caliph [[Hisham ibn Abd al-Malik|Hisham]].

Al-Baqir led a pious and scholarly life in Medina, attracting a growing number of followers, students, and visitors. He is credited with laying the doctrinal and legal foundations of Twelver Shia Islam during some twenty years of his Imamate. He significantly contributed to Twelver exegesis of the [[Quran]], and is regarded as the father of [[Ismailism|Ismaili]] and [[Zaydism|Zaydi]] jurisprudence. Most of al-Baqir's disciples were based in [[Kufa]], many of whom later became outstanding Shia [[Jurist|jurists]] and traditionists. Al-Baqir is also regarded as an authority in law and prophetic tradition in [[Sunni Islam]]. Muhammad al-Baqir died around 732, poisoned by the Umayyads. He was succeeded by his eldest son, [[Ja'far al-Sadiq]], who played a pivotal role in the development of Shia [[theology]] and [[Fiqh|jurisprudence]]. Al-Baqir is buried in the [[Al-Baqi Cemetery|Baqi Cemetery]] in Medina. The shrine that stood over his grave was demolished, along with the cemetery itself, by [[Wahhabism|Wahhabis]] in 1806 and again in 1925.

== <span class="anchor" id="Al-Baqir"></span>Ancestry ==

Muhammad al-Baqir was a descendant of the [[prophets in Islam|Islamic prophet]] [[Muhammad]], through both of his grandsons, namely, [[Hasan ibn Ali|Hasan]] and [[Husayn ibn Ali|Husayn]], who were the second and third of the [[twelve Imams|twelve Shia imams]], respectively. More specifically, al-Baqir's father was Husayn's son, [[Ali al-Sajjad]], the fourth of the twelve imams. Muhammad's mother was [[Fatima bint Hasan|Fatima Umm Abd Allah]], while his maternal grandfather was Hasan.{{Sfn|Kohlberg|2012a}}

Hasan and Husayn were the eldest sons of the first [[imamate in Shia Islam|Shia imam]], [[Ali|Ali ibn Abi Talib]], through his first wife, [[Fatima]], daughter of the Islamic prophet.{{Sfn|Kohlberg|2012a}}

==Titles==

Muhammad's {{Transliteration|ar|[[kunya (Arabic)|kunya]]}} is Abu Ja'far,{{sfn|Buckley|2020}} and his honorific title is {{Transliteration|ar|al-Baqir}}, short for {{Transliteration|ar|baqir al-'ilm}}, which means either 'the one who splits knowledge open' (brings it to light) or 'the one who possesses great knowledge', both of which are references to Muhammad's fame as a religious scholar.{{Sfn|Kohlberg|2012a}}

By some accounts, Muhammad was already known in his lifetime by the title {{transliteration|ar|al-Baqir}}. Shia sources posit that this title was designated by the Islamic prophet, who sent his greetings via his [[Companions of the Prophet|companion]] [[Jabir ibn Abd Allah]], who lived long enough to meet al-Baqir in his childhood.{{sfn|Kohlberg|2012a}}{{Sfn|Pierce|2016|pp=97{{ndash}}98}}{{Sfn|Lalani|2000|pp=38{{ndash}}40}} According to another Shia account, [[Hisham ibn Abd al-Malik|Caliph Hisham]], a contemporary of al-Baqir, contemptuously referred to him as {{Transliteration|ar|al-baqara}} ({{lit|the cow}}), which again suggests that he was known by this title in his lifetime. The occasion was the caliph's meeting with al-Baqir's half brother, [[Zayd ibn Ali]], who reprimanded Hisham and attributed al-Baqir's title to the Islamic prophet.{{Sfn|Lalani|2000|p=40}}

==Biography==

Muhammad al-Baqir was born in [[Medina]] in about 676[[Common Era| CE]] (56 [[Hijri era|AH]]).{{Sfn|Lalani|2000|p=37}}{{sfn|Buckley|2020}} [[Twelver Shia]]s annually celebrate this occasion on the third of [[Safar]].{{Sfn|Momen|1985|p=239}} In 680, when Muhammad was a small child, his grandfather Husayn and most of his male relatives were massacred in the [[Battle of Karbala]] by forces of the [[Umayyad caliphate|Umayyad caliph]] [[Yazid]]. Muhammad was present in [[Karbala]] and witnessed the carnage. Muhammad's youth coincided with power struggles between the Umayyads, [[Abd Allah ibn al-Zubayr]], and various Shia groups, while Muhammad's father, al-Sajjad, stayed aloof from politics.{{Sfn|Lalani|2000|p=37}} When al-Sajjad died around 712, most of his followers accepted the imamate of his son Muhammad,{{sfn|Daftary|2013|p=146}}{{sfn|Momen|1985|pp=36{{ndash}}37}} who was about thirty-seven years old.{{sfn|Momen|1985|p=37}} He lived a quiet pious life in Medina, like his father, but was nevertheless harassed by the Umayyads,{{sfn|Dakake|2007|p=72}}{{Sfn|Kohlberg|2012a}} especially by Caliph Hisham.{{sfn|Amir-Moezzi|Jambet|2018|p=29}} Muhammad, however, enjoyed certain liberties because the Umayyads were more lenient in this period,{{sfn|Lalani|2000|pp=104{{ndash}}105}} or perhaps because they were busy infighting and quelling revolts.{{Sfn|Tabatabai|1977|p=179}} During the next twenty years or so,{{sfn|Jafri|1977|p=255}} Muhammad al-Baqir thus expounded Shia doctrines and laws,{{sfn|Mavani|2013|p=39}}{{sfn|Daftary|2013|p=43}}{{sfn|Buckley|2020}} attracting a growing number of followers, students, and visitors.{{sfn|Lalani|2000|p=44}}{{Sfn|Dakake|2007|p=72}}{{sfn|Crow|2015|pp=58{{ndash}}59}}

=== Abd al-Malik ({{reign|685|705}}) ===

The fifth Umayyad caliph, [[Abd al-Malik ibn Marwan]], is credited with issuing an Islamic gold coinage for the first time to replace [[Byzantine]] coins. This was likely done at the suggestion of al-Baqir.{{Sfn|Kohlberg|2012a}}

=== Umar II ({{reign| 717|720}}) ===

Often praised for his piety,{{Sfn|Hoyland|2015|p=199}} the Umayyad caliph [[Umar II]] was favorably disposed to al-Baqir. After meeting with him, the caliph apparently returned the disputed lands of [[Fadak]] to [[Alids]], that is, descendants of Ali ibn Abi Talib.{{Sfn|Kohlberg|2012a}} In a [[Sunni Islam|Sunni]] tradition, likely circulated by anti-Alids, al-Baqir identifies Umar II as the [[Mahdi]], the promised savior in Islam. In a Shia tradition, however, al-Baqir suggests that Umar's good deeds would not redeem him, for he had usurped the imam's right to rule.{{Sfn|Kohlberg|2012a}}

=== Hisham ({{reign|724|743}}) ===

Hisham ibn Abd al-Malik summoned al-Baqir to the Umayyad capital [[Damascus]] several times and imprisoned him at least once. During these visits, the caliph apparently held theological debates in which al-Baqir emerged victorious.{{Sfn|Kohlberg|2012a}}{{Sfn|Momen|1985|p=37}} On one occasion, the caliph ordered al-Baqir to join an ongoing archery practice, probably hoping to embarrass him, but was astonished by al-Baqir's excellent marksmanship.{{sfn|Pierce|2016|pp=101{{ndash}}102}}

===Death===
Although 732 (114 AH) and 735 (117 AH) are commonly reported, there is considerable disagreement about when al-Baqir died, ranging from 732 to 736.{{Sfn|Kohlberg|2012a}}{{Sfn|Buckley|2020}}{{sfn|Jafri|1977|p=255}} He was about fifty-seven years old at the time,{{sfn|Momen|1985|p=38}} and most likely died before [[Zaydi revolt|Zayd's revolt]] in 740.{{sfn|Jafri|1977|p=255}}{{sfn|Lalani|2000|p=55}}{{sfn|Daftary|2015|p=176}} Twelvers annually commemorate his death on the seventh of [[Dhu al-Hijja]].{{Sfn|Momen|1985|p=239}}

As with the rest of the [[Twelve Imams|twelve imams]], Shia sources report that al-Baqir was killed.{{Sfn|Momen|1985|p=37}}{{sfn|Amir-Moezzi|Jambet|2018|p=30}} There is no consensus about the details,{{Sfn|Momen|1985|p=37}} and different sources accuse Hisham or his successor, [[al-Walid II]] ({{reign|743|744}}), of poisoning al-Baqir.{{Sfn|Kohlberg|2012a}}{{sfn|Momen|1985|p=37}}{{Sfn|Tabatabai|1977|p=179}} According to another account, al-Baqir was poisoned by his cousin, Zayd ibn al-Hasan, once the latter failed to wrest control of the Islamic prophet's inheritance from al-Baqir.{{Sfn|Kohlberg|2012a}}

Al-Baqir is buried in the [[Al-Baqi Cemetery|Al-Baqi]] Cemetery in Medina.{{Sfn|Momen|1985|p=38}} A shrine stood over his grave until its demolition in 1806 and then again around 1925, both times carried out by [[Wahhabism|Wahhabis]].{{sfn|Werner|2010}}{{sfn|Buckley|2020}}<gallery>
File:Khalili Collection Hajj and Arts of Pilgrimage arc.pp 0116 crop.jpg|The [[Al-Baqi Cemetery]] was destroyed in 1926 during and by the [[Wahhabism|Wahhabis]] in Saudi Arabia.
File:Zarih Baqi' before demolition.jpg|Now-destroyed [[zarih]] covering the grave of al-Baqir in the mausoleum of four Shia Imams
File:Grave Fatema(single one) and other Imams.JPG|The Imam's [[Demolition of al-Baqi|destroyed gravesite]] in the al-Baqi Cemetery in the present
</gallery>

==Imamate==
[[File:Muhammad al-Baqir Masjid an-Nabawi Calligraphy.svg|thumb|239x239px|Muhammad al-Baqir [[calligraphy]] at the [[Prophet's Mosque]] in Medina]]
After [[Ali al-Sajjad|al-Sajjad]], most of his followers accepted the imamate of his eldest son Muhammad.{{sfn|Daftary|2013|p=146}}{{sfn|Momen|1985|pp=36{{ndash}}37}} These were the Imamites, who were the forerunners of [[Twelver Shi'ism|Twelver]] and [[Isma'ilism|Isma'ili]] Shias.{{sfn|Haider|2014|p=86}} Twelver and Isma'ili sources indeed report that al-Sajjad had earlier designated al-Baqir as his successor.{{Sfn|Jafri|1979|p=171}}{{Sfn|Lalani|2000|p=41}} Followers of al-Baqir, however, were in minority compared to the rival [[Kaysanites]], which was a (now-extinct) Shia group that traced the [[imamate]] through [[Muhammad ibn al-Hanafiyyah]], son of Ali ibn Abi Talib and [[Khawla al-Hanafiyya|Khawla bint Ja'far]], a woman from the [[Banu Hanifa]] tribe.{{Sfn|Lalani|2000|pp=34, 43}}{{sfn|Momen|1985|pp=37, 64}} Nevertheless, al-Baqir had an advantage over these non-Fatimid claimants because of his prestigious lineage from Ali ibn Abi Talib and Fatima, the only surviving daughter of the Islamic prophet.{{Sfn|Lalani|2000|pp=43{{ndash}}44}}

=== Zayd ibn Ali ===
Another claimant to leadership was Zayd ibn Ali,{{Sfn|Momen|1985|pp=49{{ndash}}50}} a much younger half-brother of al-Baqir.{{sfn|Daftary|2013|p=145}} It is not certain, however, if Zayd was a rival for al-Baqir.{{sfn|Lalani|2000|pp=46{{ndash}}47}} Despite their disagreements,{{sfn|Momen|1985|p=49}} relationship between the two brothers is described as cordial.{{sfn|Kohlberg|2012a}} The quiescent al-Baqir even attempted to dissuade the politically active Zayd from rebellion.{{sfn|Kohlberg|2012a}}{{Sfn|Momen|1985|p=37}} In 740, not long after al-Baqir's death,{{sfn|Lalani|2000|p=55}} Zayd took up arms against the Umayyads but was defeated and killed by Caliph Hisham.{{Sfn|Momen|1985|pp=49{{ndash}}50}}{{sfn|Madelung|2012}}

Zayd's activism initially gained him a larger following than al-Baqir,{{sfn|Momen|1985|pp=37, 49, 64}}{{sfn|Jafri|1977|p=249}} especially because the former accommodated some of the majority views.{{Sfn|Momen|1985|pp=37, 49}} For instance, even though Zayd regarded Ali ibn Abi Talib more qualified to succeed the Islamic prophet,{{sfn|Jafri|1977|p=252}}{{sfn|Lalani|2000|p=47}} he refused to condemn the first two caliphs, namely, [[Abu Bakr]] and [[Umar]].{{sfn|Haider|2014|p=89}} Such views, however, cost Zayd part of his Shia support,{{sfn|Haider|2014|p=89}}{{Sfn|Momen|1985|pp=49{{ndash}}50}}{{Sfn|Jafri|1979|p=173}} most of whom condemn Abu Bakr and Umar as usurpers of Ali's right to the caliphate.{{sfn|Kohlberg|2012c}} Those Shia Muslims who thus rejected Zayd joined al-Baqir or his son Ja'far.{{sfn|Jafri|1977|p=249}}{{sfn|Daftary|2013|p=146}} Zayd's rebellion marks the beginning of the [[Zaydism|Zaydi movement]],{{sfn|Haider|2014|p=87}} a Shia subsect that has survived to present day in [[Yemen]].{{sfn|Momen|1985|p=50}} Muhammad al-Baqir also challenged [[Hasan ibn Hasan|al-Hasan al-Muthanna]] and two of his sons for controlling the prophet's inheritance and for claiming to be the Mahdi.{{sfn|Lalani|2000|pp=45{{ndash}}46}}

=== Politics ===
Like his father, al-Baqir was politically quiescent,{{Sfn|Momen|1985|p=37}}{{sfn|Mavani|2013|p=120}} to the point that some have suggested that he did not claim the imamate.{{Sfn|Momen|1985|p=64}} Indeed, al-Baqir's notion of imamate was based primarily on knowledge rather than political power, although he also considered Shia imams entitled to the latter.{{sfn|Kohlberg|2012a}}{{sfn|Momen|1985|p=147}}{{Sfn|Lalani|2000|p=52}} Al-Baqir instead focused on religious teaching,{{sfn|Mavani|2013|p=121}}{{sfn|Daftary|2013|p=43}} attracting a growing number of visitors, students, and followers.{{sfn|Lalani|2000|p=44}}{{Sfn|Dakake|2007|p=72}}{{sfn|Crow|2015|pp=58{{ndash}}59}} He is often credited with laying the foundations of Twelver and Isma'ili doctrines and law.{{Sfn|Buckley|2020}}{{sfn|Haider|2014|p=87}}{{sfn|Momen|1985|p=39}}{{sfn|Daftary|2013|p=43}} Among key Shia doctrines that took their definitive form under al-Baqir are imamate, sacred alliance ({{Transliteration|ar|walaya}}) and separation ({{Transliteration|ar|bara'a}}), and religious dissimulation ({{Transliteration|ar|taqiyya}}).{{Sfn|Amir-Moezzi|Jambet|2018|p=30}} As for law, al-Baqir is often regarded as the founding father of Twelver and Isma'ili jurisprudence.{{sfn|Lalani|2000|p=119}} In particular, al-Baqir's imamate marks the transition of the Shia community to completely rely on their own imams in matters of law and rituals.{{Sfn|Momen|1985|pp=37, 70}}{{Sfn|Kohlberg|2012a}}{{sfn|Lalani|2000|p=115}} As for religious dues, al-Baqir accepted gifts but did not collect {{Transliteration|ar|[[khums]]}} ({{lit|one fifth}}), another Islamic alms which was likely enforced by later imams.{{sfn|Takim|2008|p=140}}

=== Ghulat ===

Several traditions of al-Baqir are against the [[Ghulat]] ({{Literal translation|exaggerators}}).{{sfn|Kohlberg|2012a}}{{Sfn|Buckley|2022}}{{sfn|Haider|2014|p=15}} These often conferred divinity on Shia imams or had other extreme beliefs,{{Sfn|Lalani|2000|p=53}} such as [[anthropomorphism]] and [[metempsychosis]].{{Sfn|Lalani|2000|p=54}}{{sfn|Momen|1985|pp=49, 52}} For instance, al-Baqir condemned Mughira ibn Sa'id al-Bajali, who said that the imam was divine.{{sfn|Momen|1985|p=52}} Mughira has also been accused of falsifying al-Baqir's traditions.{{sfn|Takim|2007|p=117}}{{Sfn|Buckley|2020}} Similarly, al-Baqir denounced Bayan ibn Sam'an, who apparently claimed to be a prophet.{{Sfn|Lalani|2000|pp=53{{ndash}}54}}{{Sfn|Buckley|2020}}

===Miracles===
Some miracles are attributed to al-Baqir in Shia sources. He is reported to have conversed with animals, returned sight to a blind, and foretold future events, such Zayd's death in battle, collapse of the Umayyads, and the accession of the [[Abbasid Caliphate|Abbasid caliph]], [[al-Mansur]] ({{reign|754|775}}).{{Sfn|Kohlberg|2012a}}

===Succession===

When al-Baqir died, most of his followers accepted the imamate of his eldest son Ja'far,{{Sfn|Kohlberg|2012a}}{{Sfn|Jafri|1979|p=|pp=178{{ndash}}179}}{{sfn|Daftary|2015|p=176}} aged about thirty-seven at the time.{{Sfn|Jafri|1977|p=260}} Ja'far is often known by the honorific {{Transliteration|ar|al-Sadiq}} ({{lit|the truthful}}).{{sfn|Momen|1985|p=38}} On multiple occasions, al-Baqir seems to have told his followers about his preference for Ja'far.{{sfn|Lalani|2000|p=77}}{{sfn|Jafri|1979|p=293}} Apparently some did not accept al-Baqir's death and awaited his return as the Mahdi.{{sfn|Momen|1985|pp=53{{ndash}}54}}{{sfn|Kohlberg|2012a}} After al-Baqir's death, some Ghulat figures claimed to have inherited extraordinary powers from him,{{sfn|Takim|2006|p=93}}{{sfn|Jafri|1977|p=291}} including Bayan ibn Sam'an and Abu Mansur al-Ijli.{{sfn|Takim|2006|p=93}}{{sfn|Kohlberg|2012a}}

==Appearance and character==

The Shia scholar [[Ibn Shahrashub]] ({{died in|1192}}) describes al-Baqir as medium height, with delicate skin and slightly curly hair. He adds that al-Baqir had birthmarks, one on his cheek, and that he had a beautiful voice and a slender waist. By contrast, [[al-Shaykh al-Mufid|al-Mufid]] ({{died in|1022}}), another Shia scholar, describes al-Baqir as a "well-built man", as translated by the Islamicist I.K.A. Howard, or "big-bodied", as translated by M. Pierce, another Islamicist. Such differences may reflect the changing social standards over centuries.{{Sfn|Pierce|2016|p=97}} Muhammad al-Baqir is said to have been extremely generous,{{Sfn|Pierce|2016|pp=98{{ndash}}99}} pious,{{sfn|Kohlberg|2012a}}{{sfn|Buckley|2020}} and peaceful by nature.{{sfn|Jafri|1977|p=254}}

According to some Shia accounts, al-Baqir did not spare himself and his family from wearing good clothes and eating delicious food, and this behavior attracted attention at a time when the tendencies of giving up the world were widespread. He used to work in the field to earn a living on par with his servants, and the motivation for this work, he said, was obedience to God and not needing people. According to a narration by Ja'far al-Sadiq, al-Baqir had less income but more expenses compared to other family members. He treated his relatives with good food and gave them good clothes. He also helped his servants in difficult tasks. According to [[Ibn Asakir]] and [[Ibn Qutaybah]], although he was saddened by his son's illness, he did not mourn his death, because he considered this to be an act of opposition to God.{{sfn|Taremi|2014}}

== Contributions==

In his lifetime, al-Baqir was regarded as a prominent transmitter of prophetic traditions.{{sfn|Daftary|2013|p=44}} As a Shia imam, al-Baqir's own sayings and deeds have also been recorded in Shia sources,{{Sfn|Lalani|2000|p=8}}{{Sfn|Buckley|2020}} including some fifteen percent of the traditions collected in the celebrated [[Man La Yahduruhu al-Faqih|{{Transliteration|ar|Man La Yahduruhu al-Faqih}}]].{{sfn|Takim|2006|p=115}} Such is the extent of his contributions that Shia traditions attributed to al-Baqir and his successor al-Sadiq outnumber all other Shia imams and the prophet combined.{{sfn|Amir-Moezzi|Jambet|2018|p=29}} As the first Shia imam who engaged in systematic teaching,{{sfn|Lalani|2000|p=8}} al-Baqir is also credited with laying the doctrinal and legal foundations of Twelver Shi'ism, which were further developed by al-Sadiq.{{Sfn|Buckley|2020}} Contributions of al-Baqir to Twelver doctrine and law are collected in the six-volume {{Transliteration|ar|Musnad al-Imam al-Baqir}}, compiled by A. al-Utaridi.{{sfn|Buckley|2020}} Al-Baqir may also be regarded as the father of Isma'ili and Zaydi jurisprudence.{{sfn|Lalani|2000|p=126}} Finally, al-Baqir significantly contributed to Twelver exegesis of the Quran and two commentaries are attributed to him.{{sfn|Buckley|2020}}{{Sfn|Lalani|2000|pp=8{{ndash}}9}}

===Contributions to theology===
==== Imamate====
{{see also|Imamate in Twelver doctrine}}

Al-Baqir's doctrine of imamate, further elaborated by his successor al-Sadiq, characterised the necessary qualities of imams, particularly their divinely-inspired designation ([[Nass (Islam)|{{Transliteration|ar|nass}}]]), their esoteric knowledge ({{Transliteration|ar|ilm}}), and their infallibility ([[Ismah|{{Transliteration|ar|isma}}]]), all of which distinguished imams as the best of mankind, representatives of God on earth, and the only source of spiritual guidance.{{Sfn|Kohlberg|2012a}}{{sfn|Lalani|2000|pp=58{{ndash}}83}} In particular, after Muhammad, they are the only authoritative interpreters of the Quran, the exalted part of which actually refers to them and Muhammad.{{sfn|Bar-Asher|2014|p=84}} In contrast, as the executer of religious laws, imamate or caliphate is essentially a political function in Sunni Islam, where caliphs are ideally appointed by consensus,{{sfn|Lalani|2000|p=75}}{{sfn|Momen|1985|p=147}} although hereditary caliphate is the norm.{{sfn|Momen|1985|p=147}}

In al-Baqir's view, imamate is confined to descendants of the Islamic prophet Muhammad, from the marriage of his daughter Fatima to his cousin Ali ibn Abi Talib. Following a divine mandate, each imam is designated by his predecessor ({{Transliteration|ar|nass}}),{{Sfn|Kohlberg|2012a}} beginning with Ali himself who was designated by the prophet at the [[Ghadir Khumm]]. For instance, al-Baqir cited the Quranic verse 2:124, according to which, God designated [[Abraham in Islam|Abraham]] as imam and also granted this favor to those of his progeny who are not evildoers.{{sfn|Lalani|2000|p=76}} Crucially, the hereditary nature of imamate in al-Baqir's doctrine closed the field to outside claimants.{{sfn|Lalani|2000|pp=58{{ndash}}83}} {{Transliteration|ar|Nass}} is often accompanied in Shia sources by inheritance of secret religious scrolls and the prophet's weapons.{{sfn|Lalani|2000|p=78}}{{sfn|Jafri|1979|p=293}}{{sfn|Takim|2006|p=28}} The latter paralleled the [[Ark of the Covenant]] for the [[Israelites]].{{sfn|Lalani|2000|p=78}}

In al-Baqir's doctrine, imams are distinguished by their esoteric knowledge,{{sfn|Kohlberg|2012a}} which they inherited from Ali. In turn, Ali received this knowledge from the prophet, a reference to the well-known prophetic tradition, "I am the city of knowledge and Ali is its gate." In particular, imams know the true exegesis ({{Transliteration|ar|ta'wil}}) of the Quran, a reference to the famous [[Hadith of the thaqalayn|hadith of the {{Transliteration|ar|thaqalayn}}]], attributed to the prophet.{{sfn|Takim|2006|p=29}} Al-Baqir's doctrine of imamate was thus primarily based on knowledge rather than political power, although he also considered imams entitled to the latter.{{sfn|Kohlberg|2012a}}{{sfn|Momen|1985|p=147}} The divinely-inspired knowledge of imams and prophets are similar but imams could only hear (and not see) the archangels, according to al-Baqir.{{sfn|Lalani|2000|p=79}}{{sfn|Momen|1985|pp=149{{ndash}}150}}{{sfn|Daftary|2015|p=176}}

According to al-Baqir, imams also inherit certain spiritual and primordial lights ({{Transliteration|ar|nur}}) referenced in the Quran.{{sfn|Lalani|2000|pp=79{{ndash}}82}}{{sfn|Momen|1985|pp=148{{ndash}}149}}{{sfn|Mavani|2013|p=48}}Their divine knowledge and spiritual light protect imams from sins, for which al-Baqir cited the [[verse of purification]].{{sfn|Lalani|2000|pp=58{{ndash}}83}} Already in his lifetime, some followers of al-Baqir regarded him as infallible.{{sfn|Mavani|2013|p=128}}

By implication, al-Baqir's doctrine gave imams absolute spiritual authority over Muslims, resting on the absolute authority of the prophet. His doctrine also held imams as the sole spiritual guides in life and the source of intercession in the afterlife.{{Sfn|Lalani|2000|pp=12, 70, 83}}{{Sfn|Kohlberg|2012a}} In al-Baqir's view, imams are the highest proofs ({{singular}} {{Transliteration|ar|hujja}}) of God and guides towards Him, without whom the world cannot exist for a moment.{{sfn|Lalani|2000|p=83}}{{sfn|Daftary|2015|p=176}}{{sfn|Momen|1985|pp=147{{ndash}}148}}{{sfn|Madelung|2014a|p=459}} Not only obedience to imams is obligatory in al-Baqir's interpretation of the [[verse of obedience]],{{sfn|Lalani|2000|pp=63{{ndash}}64}} but love for them is also mandated in his exegesis of the [[verse of mawadda|verse of {{Transliteration|ar|mawadda}}]].{{sfn|Lalani|2000|pp=66{{ndash}}67}} Shias thus form an all-encompassing bond of spiritual loyalty ([[walaya|{{Transliteration|ar|walaya}}]]) with their imams,{{sfn|Haider|2014|p=34}} who are both masters and supportive friends in the journey of the spirit.{{sfn|Momen|1985|p=157}} Identifying his imam is a religious duty for every Muslim,{{sfn|Momen|1985|pp=157{{ndash}}158}}{{sfn|Dakake|2007|p=196}} and those who die without knowing their imam have died a death of ignorance ([[Jahilliyah|Jahilliya]]).{{sfn|Lalani|2000|p=75}}{{sfn|Jafri|1979|p=294}} Furthermore, willfull opposition to imams is a grave sin and staunch enemies of imams are destined for hellfire.{{sfn|Momen|1985|pp=158{{ndash}}159}}{{sfn|Dakake|2007|p=180}}

To support his theory, al-Baqir relied on his interpretations of various Quranic verses and prophetic traditions. For instance, al-Baqir emphasised his interpretation of the [[verse of walaya|verse of {{Transliteration|ar|walaya}}]], according to which Ali was granted the guardianship ({{Transliteration|ar|walaya}}) of Muslims, on par with the prophet. According to al-Baqir, fearing backlash from some, the prophet was reluctant to publicly announce the {{Transliteration|ar|walaya}} of Ali until he was spurred to do so (at the Ghadir Khumm) by the [[verse of tabligh]]. The prophetic traditions that al-Baqir invoked include the hadith of the Ghadir Khumm and the [[hadith of the position]].{{sfn|Lalani|2000|pp=58{{ndash}}83}}

====Nature of God ====

A hotly debated issue at the time was whether the Quran, thought to be the word of God, was created or eternal. Those who believed in predetermination argued that the Quran was eternal for God has always known the events referenced in the Quran. In contrast, those who advocated for free will thought that the Quran was created in time. Al-Baqir held that the Quran was neither created nor eternal. Rather, it is the word of the Creator.

More generally, al-Baqir held that all attributes of God were eternal but only as adjectives. For instance, "knowing", "hearing", and "seeing" are how God characterises himself. These help believers understand something about God but are not to be confused with Him. In al-Baqir's view, God is beyond human imagination. He thus advised his followers to discuss God's creation rather than his nature. When asked if he has seen God, al-Baqir responded that God could not be seen by eyes but can be apprehended by the inner reality of faith.{{sfn|Lalani|2000|pp=92{{ndash}}95}} On another controversial topic, al-Baqir held that God was a thing, but a thing incomparable to all other things, something neither cognisable nor delimited.{{sfn|Madelung|2014b|p=468}}{{sfn|Amir-Moezzi|1994|p=44}}

====Faith ({{Transliteration|ar|iman}})====

By definition, a {{Transliteration|ar|mu'min}} ({{lit|[true] believer}}) and a Muslim are characterised, respectively, by the two notions of {{Transliteration|ar|iman}} ({{lit|faith}}) and {{Transliteration|ar|islam}} ({{lit|submission [to God]}}). Citing the Quranic verse 49:14, al-Baqir defined Muslims as those who [[shahada|confess Islam in words]] and outwardly practice Islamic rites, such as praying and fasting. In his view, however, {{Transliteration|ar|iman}} is more exclusive than {{Transliteration|ar|islam}}, that is, the former implies the latter but not vice versa. More specifically, al-Baqir held that {{Transliteration|ar|mu'min}} is a Muslim with inner faith, a faith demonstrated through fulfillment of religious duties. The foremost among these duties is the {{Transliteration|ar|walaya}} to (Shia) imams.{{sfn|Lalani|2000|pp=85{{ndash}}88}}{{sfn|Dakake|2007|p=184}} There are indeed numerous traditions attributed to al-Baqir about {{Transliteration|ar|walaya}},{{sfn|Mavani|2013|pp=24{{ndash}}25}} the importance of which, in his view, is such that one's good deeds would not be accepted without {{Transliteration|ar|walaya}}.{{sfn|Mavani|2013|pp=24{{ndash}}25}} Yet al-Baqir also curtailed this absolutist perspective by emphasising that {{Transliteration|ar|walaya}} cannot be attained without virtue and piety.{{sfn|Dakake|2007|p=137}}{{sfn|Melchert|2014|p=274}}
In addition to {{Transliteration|ar|walaya}}, al-Baqir listed the remaining duties of a {{Transliteration|ar|mu'min}} as {{Transliteration|ar|tahara}} ({{lit|purification}}), prayer, fasting, pilgrimage ([[Hajj]]), and {{Transliteration|ar|jihad}} (striving in God's way).{{sfn|Lalani|2000|p=76}} He also listed {{Transliteration|ar|[[sabr]]}} ({{lit|patience}}), {{Transliteration|ar|yaqin}} ({{lit|certitude [in God]}}), {{Transliteration|ar|adl}} ({{lit|justice}}), and ({{Transliteration|ar|jihad}}) as the pillars of {{Transliteration|ar|iman}}.{{sfn|Lalani|2000|p=87}}

Al-Baqir thus identified an intermediate state between {{Transliteration|ar|iman}} and {{Transliteration|ar|kufr}} (disbelief).{{sfn|Dakake|2007|p=182}} This gray area was further characterised by his successor al-Sadiq,{{sfn|Dakake|2007|p=184}} who held that a Muslim who does not harbor enmity towards the [[Ahl al-Bayt]] and their followers is neither {{Transliteration|ar|mu'min}} nor {{Transliteration|ar|kafir}} (disbeliever).{{sfn|Dakake|2007|pp=180, 182{{ndash}}183}} That is, such non-Shias are considered Muslims, with their due legal rights, but not (true) believers.{{sfn|Dakake|2007|p=181}}

By implication, al-Baqir considered righteous action as an integral component of {{Transliteration|ar|iman}}, a view that sharply differed from [[Murji'ah|Murji'ites]] and [[Kharijites]], two contemporary currents. The former did not consider good conduct essential to {{Transliteration|ar|iman}}, with the political implication that dissent and disobedience were discouraged, even if Muslim rulers were corrupt.{{sfn|Lalani|2000|pp=86{{ndash}}87}}{{sfn|Dakake|2007|p=181}} For Kharijites, in contrast, anyone who committed a mortal sin automatically apostated.{{sfn|Vida|2012}}

In al-Baqir's view, {{Transliteration|ar|iman}} had degrees of perfection and could vary over time. In particular, he held that new (religious) knowledge, when put into action, would strengthen one's {{Transliteration|ar|iman}}.{{sfn|Lalani|2000|pp=87{{ndash}}88}} Later Sunni thought similarly adopted the notion of gradated {{Transliteration|ar|iman}}.{{sfn|Dakake|2007|p=205}}

====Predestination====

Under Umayyads, predestination, the belief that God has pre-ordained everything, was likely promoted to justify their rule and encourage moral complacency. In contrast, there were others who believed in free will. Among this latter group, some held that all that is good is created by God and everything bad is from men. Al-Baqir rejected both views, saying that there was a third position between predestination and free will. He argued that God is too merciful to force his creatures to sin and then punish them and that He is too mighty to will a thing that would not transpire.{{sfn|Lalani|2000|pp=91{{ndash}}92}} In words of his successor al-Sadiq, God predestined some things but left others to man.{{sfn|Haywood|2024}}

Closely related is the early doctrine of {{Transliteration|ar|bada'}}, that is, advancement or postponement of an act of creation, depending on circumstances, without any change to the overall design and intention of God. The doctrine of {{Transliteration|ar|bada'}} thus describes an intermediate position between predestination and free will: God's decision on some matters remain suspended, according to al-Baqir, subject to advancement and postponement, until the autonomous choice of His creatures has occurred. Only then His definite decision is made.{{sfn|Madelung|2014b|pp=472{{ndash}}474}} In turn, {{Transliteration|ar|bada'}} is closely tied to the concept of abrogation ([[nask (Tafsir)|{{Transliteration|ar|naskh}}]]) of some verses of the Quran.{{sfn|Momen|1985|p=77}}

====Religious dissimulation ({{Transliteration|ar|taqiyya}})====

Muhammad al-Baqir is often credited with formulating the Shia doctrine of {{Transliteration|ar|taqiyya}}, that is, precautionary dissimulation to avoid persecution.{{sfn|Kohlberg|2012a}}{{sfn|Buckley|2020}} {{Transliteration|ar|Taqiyya}} was intended for the survival of Shia imams and their followers,{{sfn|Lalani|2000|pp=88{{ndash}}91}} for Shias were molested in al-Baqir's time to the point that he thought that it was easier to be a nonbeliever ([[zandaqa|{{Transliteration|ar|zindiq}}]]).{{sfn|Mavani|2013|p=120}} Traditions attributed to al-Baqir thus encourage his followers to hide their faith for their safety, some even characterising {{Transliteration|ar|taqiyya}} as a pillar of faith.{{sfn|Lalani|2000|pp=88{{ndash}}91}}  For instance, al-Baqir is not known to have publicly reviled Abu Bakr and Umar,{{sfn|Lalani|2000|p=52}}{{sfn|Jafri|1979|p=252}} most likely because he exercised {{Transliteration|ar|taqiyya}}.{{sfn|Lalani|2000|p=90}} Indeed, al-Baqir's conviction that the Islamic prophet had explicitly designated Ali ibn Abi Talib as his successor implies that Abu Bakr and Umar lacked legitimacy.{{sfn|Lalani|2000|p=90}} Al-Baqir's quiescent views sharply differed from [[Mu'tazilism|Mu'tazilites]], who held that [[enjoining good and forbidding wrong]] should be enforced by force, if necessary.{{sfn|Lalani|2000|pp=89{{ndash}}90}}

The notion of {{Transliteration|ar|taqiyya}} was not unfamiliar to early Muslims. When [[Ammar ibn Yasir|Ammar]], an early [[Companions of the Prophet|companion of the Islamic prophet]], renounced his faith under torture, Muhammad is said to have approved his conduct. The Quranic verse 16:106 is often connected to this episode.{{sfn|Lalani|2000|pp=90{{ndash}}91}} Other Quranic verses suggest that Abraham and [[Joseph in Islam|Joseph]] both practice dissimulation, the former when he said he was ill and the latter when his brother was accused of theft.{{sfn|Jafri|1979|p=299}}

====Religious dissociation ({{Transliteration|ar|al-bara'a}})====

Al-Baqir also taught the doctrine of {{Transliteration|ar|al-bara'a}}, that is, dissociation from the first three caliphs and the majority of the prophet's companions as enemies of Shia imams.{{Sfn|Kohlberg|2012a}} Indeed, Imamites regard the early caliphs as usurpers of Ali's right to succeed the prophet.{{sfn|Kohlberg|2012c}}{{sfn|Amir-Moezzi|2014}}

=== Contributions to jurisprudence===

Al-Baqir founded what later developed into the Twelver school of law and consolidated some characteristic practices of the Shia. For instance, in the call to daily prayer ([[adhan|{{Transliteration|ar|adhan}}]]), al-Baqir added the expression {{Transliteration|ar|hayy ala khayr al-amal}} ({{Lit|come to the best of deed}}),{{Sfn|Buckley|2020}} an expression that was removed by Umar, according to Shia and some early Sunni sources.{{Sfn|Lalani|2000|pp=123{{ndash}}124}}{{sfn|Momen|1985|p=178}} Al-Baqir also defended {{Transliteration|ar|muta}} ({{Literal translation|temporary}}) marriage, saying that it was a practice sanctioned by the Islamic prophet,{{Sfn|Lalani|2005}}{{Sfn|Buckley|2020}} but later abandoned by Umar.{{sfn|Daftary|2013|p=45}} In these rulings, al-Baqir thus sided with Ali ibn Abi Talib and [[Ibn Abbas]], two influential figures in early Islam.{{Sfn|Daftary|2013|p=45}} Another distinct ruling of al-Baqir was that wiping one's footwear before prayer, though common at the time, was unacceptable as a substitute for washing one's feet.
Al-Baqir also forbade all intoxicants, whereas [[Kufa]]n jurists of his time permitted fermented drinks ({{Transliteration|ar|nabidth}}).{{Sfn|Jafri|1979|p=176}}{{sfn|Haider|2011|pp=47{{ndash}}48}} He also maintained that, under threat of death or injury, self-protection through dissimulation ({{Transliteration|ar|taqiya}}) is obligatory.{{sfn|Kohlberg|2022}} Finally, {{Transliteration|ar|al-Manasik}} is an extant treatise on the rituals of {{Transliteration|ar|Hajj}}, attributed to al-Baqir and narrated by his disciple Abu al-Jurad Ziyad ibn Mundhir.{{sfn|Modarressi|2003|p=38}}

Shia imams expected their disciples to seek (and then follow) their advice about new legal questions,{{sfn|Lalani|2000|p=53}}{{sfn|Kohlberg|2012a}} or else answer those questions by applying limited reasoning within the general framework provided by imams.{{sfn|Takim|2006|pp=103, 167}} Al-Baqir is indeed known to have rebuked those who went beyond this framework, including Muhammad ibn al-Hakim and Muhammad al-Tayyar.{{sfn|Takim|2006|pp=98, 103, 167}}{{sfn|Kohlberg|2012a}} In particular, al-Baqir discouraged his followers from {{Transliteration|ar|ijtihad}} (individual reasoning) or applying {{Transliteration|ar|ra'y}} ({{Lit|personal
opinion}}) and {{Transliteration|ar|qiyas}} ({{Literal translation|analogy}}).{{Sfn|Lalani|2000|pp=13, 52, 119}}{{sfn|Kohlberg|2012a}}{{sfn|Takim|2006|p=103}} He considered these methods speculative and lacking in religious authority,{{sfn|Lalani|2000|p=116}} which, in his view, was limited to Shia imams as the only authoritative interpretors of the Quran and the prophetic tradition ([[Sunnah|{{Transliteration|ar|sunna}}]]).{{sfn|Lalani|2000|pp=53, 120}}

=== Contributions to Quranic exegesis ===

Muhammad al-Baqir is credited with the Quranic exegesis [[:fa:تفسیر الباقر|{{Transliteration|ar|Kitab al-Baqir}}]] ({{Literal translation|Book of al-Baqir}}), narrated by his disciple Ibn al-Mundhir. Parts of this work have survived in [[Tafsir Qomi|{{Transliteration|ar|Tafsir al-Qummi}}]], written by the Twelver scholar al-Qummi ({{died in|919}}). This commentary is ranked first by the Twelver bibliographer [[Ahmad ibn Ali al-Najashi|al-Najashi]] ({{died in|{{circa|1058}}}}) among early Quranic commentaries.{{Sfn|Modarressi|2003|pp=37{{ndash}}38}} Similarly, {{Transliteration|ar|Tafsir Jabir al-Ju'fi}} is a collection of exegetical traditions, ascribed to al-Baqir and narrated by his disciple [[Jabir ibn Yazid al-Ju'fi]]. In {{Transliteration|ar|[[Tafsir Noor al-Thaqalayn|Tafsir Nur al-Thaqalayn]]}}, an extensive Twelver exegesis of the Quran, al-Baqir is the authority for thirteen percent of its traditions, behind only the prophet and al-Sadiq.{{Sfn|Buckley|2020}}

== Notable disciples ==

Muhammad al-Baqir may have been the first Shia imam who systematically taught Shia beliefs.{{sfn|Lalani| 2000|p= 8}} Even though he lived in Medina, the main following of al-Baqir was in Kufa, where he attracted a number of distinguished theologians.{{Sfn|Buckley|2020}}{{sfn|Crow|2015|p=59}} [[Basra]], Mecca, and [[Levant|Syria]] were other places where al-Baqir's students were based.{{sfn|Lalani| 2000|p=107}}{{sfn|Jafri|1979|p=251}} More than four hundred and sixty names are listed as students of al-Baqir in [[Ikhtiyar ma'rifat al-rijal|al-Rijal]], a Twelver work on biographical evaluation authored by [[Muhammad ibn Umar al-Kashahi|al-Kashahi]] ({{died in|{{circa|941}}}}).{{sfn|Taremi|2014}}

=== Kufa ===
Al-Baqir had several distinguished disciples in Kufa, where Jabir al-Ju'fi was his main representative. Jabir is the authority for some traditions in {{Transliteration|ar|Umm al-Kitab}},{{Sfn|Lalani|2000|pp=107{{ndash}}108}} which parallels ''[[Infancy Gospel of Thomas]]'' in gnostic [[Christology]].{{Sfn|Corbin|2001|pp=75{{ndash}}76}} In its "Apocalypse of Jabir", al-Baqir confides to Jabir how the cosmos were created, how men descended to this world, and how they can gain deliverance from it.{{Sfn|Kohlberg|2012a}} Some have accused Jabir of extremism ([[Ghulat|{{Transliteration|ar|ghuluw}}]]) and his reliability is debated in Shia circles.{{sfn|Takim|2006|pp=174{{ndash}}179}}{{sfn|Lalani|2000|pp=107{{ndash}}108}}{{sfn|Amir-Moezzi|Jambet|2018|p=30}} {{Transliteration|ar|Risalat al-Ju'fi}} is said to contain Jabir's views about Isma'ilism.{{Sfn|Lalani|2000|pp=107{{ndash}}108}}{{Sfn|Buckley|2020}}

[[Zurarah ibn A'yan|Zurara ibn A'yan]] was already a prominent traditionist and theologian before joining al-Baqir's circle.{{sfn|Lalani|2000|p=109}} Zurara apparently disagreed with al-Baqir about some theological issues.{{sfn|Kohlberg|2012a}}{{sfn|Amir-Moezzi|Jambet|2018|p=30}} For instance, unlike al-Baqir, Zurara argued that there is no intermediate state between a believer and a nonbeliever.{{sfn|Takim|2006|p=95}} By some accounts, Zurara later fell out with al-Sadiq,{{sfn|Takim|2006|p=98}} but perhaps the imam distanced himself from Zurara only in public to save the latter from persecution.{{sfn|Lalani|2000|p=109}}

[[Aban ibn Taghlib]] was another associate of al-Baqir and later of al-Sadiq. An outstanding jurist, Aban was authorised by al-Baqir to issue legal rulings for the public.{{Sfn|Lalani|2000|pp=108{{ndash}}109}}{{sfn|Takim|2006|p=167}} Despite his Shia tendencies, Aban's traditions have been cited in Sunni sources.{{sfn|Takim|2006|p=164}} [[Abu Basir al-Asadi]] is among the [[consensus companions]] of al-Baqir and al-Sadiq, that is, those whose traditions are generally accepted in Shia circles.{{sfn|Pakatchi|2020}} Muhammad ibn Muslim, another close associate of al-Baqir and al-Sadiq, was a prominent jurist and traditionist, who is said to have transmitted some thirty thousand traditions from al-Baqir.{{sfn|Lalani|2000|pp=109{{ndash}}110}}{{sfn|Takim|2006|pp=83{{ndash}}84}} Fudayl ibn Yasar was another favorite of al-Baqir and al-Sadiq, whom the latter apparently compared to [[Salman al-Farsi]], the famous companion of the Islamic prophet.{{sfn|Lalani| 2000|p= 110}} Abu al-Qasim al-Ijli and [[Abu Basir al-Muradi]], both notable jurists and traditionists, were associates of al-Baqir and al-Sadiq.{{sfn|Lalani|2000|p=110}} [[Abu Hamza al-Thumali]] and [[Abu Khalid al-Kabuli]], were two followers of al-Baqir and earlier of al-Sajjad.{{sfn|Lalani|2000|p=110}} In particular, some traditions narrated by Abu Hamza are of miraculous nature.{{sfn|Lalani|2000|p=110}}{{sfn|Jafri|1979|p=250}}

[[Al-Kumayt ibn Zayd al-Asadi]] was a poet supporter of al-Baqir, praised by him for laudatory poems about the Ahl al-Bayt.{{sfn|Dakake|2007|p=105}}{{sfn|Jafri|1979|pp=250{{ndash}}251}} Kumayt's {{Transliteration|ar|Hashimiyyat}}, in praise of the Ahl al-Bayt, is indeed considered among the earliest evidence for the doctrine of [[imamat]]e,{{sfn|Lalani|2000|pp=110{{ndash}}111}} and perhaps the earliest dateable reference to the Ghadir Khumm.{{sfn|Dakake|2007|p=105}} Likely to avoid persecution, Kumayt also occasionally wrote in praise of the Umayyads.{{sfn|Jafri|1979|pp=250{{ndash}}251}} [[Mu'min al-Taq]] was another follower of al-Baqir, who wrote and debated about imamate.{{sfn|Lalani|2000|p=111}} Ibn Mundhir was a close disciple of al-Baqir and the principal transmitter of {{Transliteration|ar|Tafsir al-Baqir}} He later supported Zayd's rebellion and founded the [[Jarudiyya]], the Zaydi sect closest in doctrine to Twelver Shi'ism.{{sfn|Dakake|2007|p=111}}{{sfn|Madelung|1983}}

=== Elsewhere ===

Basra was not a Shia center, but al-Baqir had a few notable disciples there, including Muhammad ibn Marwan al-Basri, Isma'il ibn Fadl al-Hashemi, Malek ibn A'yan al-Juhani.{{sfn|Lalani|2000|p=111}} In Mecca, al-Baqir's circle included [[:fa:معروف بن خربوذ مکی|Ma'ruf ibn Kharbuz Makki]] and Maymun ibn al-Aswad al-Qaddah. The latter was likely a merchant and in charge of al-Baqir's property in Mecca. One of Maymun's sons, [[:fa:عبدالله بن میمون قداح|Abdullah]], is the alleged ancestor of [[Imamate in Ismaili doctrine|Isma'ili imams]].{{sfn|Lalani|2000|pp=112{{ndash}}113}} Elsewhere, prominent followers of al-Baqir included Muhammad ibn Isma'il Bazi and other members of Bazi's family, Abu Harun and his namesake, Abu Harun Makfuf, and also Uqba ibn Bashir al-Asadi, Aslam al-Makki, and Najiyy ibn Abi Mu'adh ibn Muslim.{{sfn|Lalani|2000|p=113}}

==Views==

===Sunni view===

Muhammad al-Baqir is regarded as a reliable ({{Transliteration|ar|thiqa}}) traditionist in Sunni Islam,{{Sfn|Lalani|2000|p=96}}{{sfn|Daftary|2013|p=45}}{{sfn|Takim|2006|p=114}}{{sfn|Pierce|2016|p=157}} distinct in that he accepted only those prophetic traditions that had been reported by his predecessors.{{Sfn|Lalani|2000|p=12}} Among those scholars who drew from al-Baqir's traditions are [[al-Shafi'i]] ({{died in|820}}) and [[Ahmad Ibn Hanbal|Ibn Hanbal]] ({{died in|855}}), the eponymous founders of the [[Hanbali school|Hanbali]] and [[Shafi'i school|Shafi'i]] schools of law, respectively,{{sfn|Crow|2015|p=64}}{{sfn|Lalani|2000|p=97}} and the famed Sunni historian [[al-Tabari]] ({{died in|923}}).{{sfn|Kohlberg|2012a}} In particular, al-Baqir is the authority for over a hundred traditions in the six canonical collections of Sunni hadith.{{sfn|Buckley|2020}} However, some have criticised al-Baqir for directly quoting individuals who had died before him.{{sfn|Kohlberg|2012a}}

Despite al-Baqir's reputation as a reliable traditionist, he is rarely cited in Sunni collections of hadith, compared to their Shia counterparts.{{sfn|Haider|2011|p=126}}{{sfn|Buckley|2020}} This might be because Sunni traditionists "picked and chose" from traditions attributed to al-Baqir,{{sfn|Lalani|2000|p=98}} or perhaps because they intentionally discarded the numerous Shia-colored traditions attributed to him.{{sfn|Crow|2015|p=64}} Those traditions of al-Baqir that do appear in Sunni collections have different chains of transmission compared to their Shia counterparts.{{sfn|Haider|2011|p=45}} These Sunni traditions portray al-Baqir as a proto-Sunni scholar who denounced Shias and their beliefs.{{sfn|Takim|2006|p=116}}{{sfn|Buckley|2020}} For instance, unlike Shia sources, later Sunni authors maintain that al-Baqir supported Abu Bakr and Umar, called them imams, and said that one should pray behind Umayyads.{{sfn|Buckley|2020}}{{sfn|Kohlberg|2012a}}

In Sunni Islam, al-Baqir is also regarded as an authority in jurisprudence.{{sfn|Takim|2006|p=58}}{{sfn|Buckley|2020}} For instance, Abu Hanifa ({{died in|767}}), the eponym of the [[Hanafi school|Hanafi school of law]], [[Ibn Jurayj]] ({{died in|767}}), and [[Abd al-Rahman al-Awza'i|Awza'i]] ({{died in|774}}) deferred to al-Baqir in legal matters.{{sfn|Amir-Moezzi|Jambet|2018|p=29}}

The Sunni attitude towards al-Baqir is reflected in the following reports. The exegesis attributed to al-Baqir tops the list of Quranic works compiled by the Sunni bibliographer [[Ibn al-Nadim]] ({{died in|{{circa|995}}}}).{{sfn|Rippin|2014|p=101}} Abd Allah ibn Ata al-Makki thought that other scholars felt humbled in al-Baqir's presence.{{Sfn|Lalani|2000|p=96}}{{sfn|Kohlberg|2012a}} According to the Sunni traditionist [[Muhammad ibn Munkadir]] ({{died in|747}}), al-Baqir was the only scholar who surpassed his father, al-Sajjad.{{Sfn|Lalani|2000|p=97}} Sunni sources also describe Abu Hanifa as a prominent disciple of al-Baqir, even saying that the latter prophesied that the former would revive the {{Transliteration|ar|sunna}}.{{sfn|Kohlberg|2012a}}

===Twelver and Isma'ili view===

Muhammad al-Baqir is an imam for Twelvers and Isma'ilis,{{sfn|Buckley|2020}} who constitute the overwhelming majority of Shia Muslims.{{sfn|Haider|2014|p=4}} For them, after the prophet, Shia imams are regarded as the sole source of religious guidance, fostering an all-encompassing bond of loyalty ({{Transliteration|ar|walaya}}) with their Shias.{{sfn|Haider|2014|p=38}} Al-Baqir is also regarded as a founding authority in Shia jurisprudence,{{sfn|Buckley|2020}} and a significant contributor to Shia theology.{{sfn|Lalani|2000|p=106}} Al-Baqir is considered here as the foremost religious authority of his time, unlike Sunnism.{{sfn|Lalani|2000|p=104}} His status is such that a tradition with interrupted or broken chain of transmission would be deemed reliable when narrated by him.{{sfn|Lalani|2000|p=105}}

===Zaydi view===

Muhammad al-Baqir is a prominent figure in Zaydism.{{sfn|Kohlberg|2012a}} His traditions appear in some Zaydi works,{{sfn|Buckley|2020}}{{sfn|Kohlberg|2014|p=177}} and he has heavily influenced Zaydi jurisprudence.{{Sfn|Lalani|2000|pp=46{{ndash}}53, 119}}{{Sfn|Buckley|2020}} However, the quiescent al-Baqir is generally not recognised as an imam in Zaydism,{{sfn|Haider|2011|p=245}}{{sfn|Jafri|1977|p=249}}{{sfn|Daftary|2013|p=150}} for Zaydi imams are required to be politically active.{{sfn|Haider|2014|p=39}} In Zaydi works, al-Baqir acknowledges Zayd's superior knowledge and implicitly Zayd's claims to the imamate.{{sfn|Kohlberg|2012a}}

===Sufi view===

Muhammad al-Baqir is regarded as a founding figure in [[Sufism]],{{sfn|Amir-Moezzi|Jambet|2018|p=30}} where he is noted for his asceticism and piety.{{sfn|Buckley|2020}} In Sufism, al-Baqir is portrayed as an authority in esoteric sciences and the hidden dimensions of the Quran, and a gnostic who performed miracles ({{Transliteration|ar|karamat}}).{{sfn|Buckley|2022}} It is related that al-Baqir defined Sufism as "goodness of disposition: He that has the better disposition is the better Sufi."{{sfn|Kohlberg|2012a}}

==Family==

Muhammad al-Baqir was married to [[Umm Farwa]], who bore him two sons. One of them was Ja'far, who later succeeded al-Baqir. Umm Hakim, daughter of Usayd al-Thaqafi, was al-Baqir's other wife, from whom two more sons were born, although both died in childhood. Al-Baqir had three more sons, all of whom were born to a concubine. According to the Shia genealogist Alawi al-Umari, al-Baqir's lineage has continued only through Ja'far.{{sfn|Taremi|2014}}
{{ahnentafel
|collapsed=yes |align=center |boxstyle_1=background-color: #fcc;
|boxstyle_2=background-color: #fb9;
|boxstyle_3=background-color: #ffc;
|boxstyle_4=background-color: #bfc;
|1= 1. '''Muhammad al-Baqir'''
|2= 2. [[Ali ibn Husayn Zayn al-Abidin]]
|3= 3. [[Fatima bint al-Hasan]]
|4= 4. [[Husayn ibn Ali]]
|5= 5. [[Shahrbanu]]
|6= 6. [[Hasan ibn Ali]]
|7= 7. [[Umm Ishaq bint Talha ibn Ubayd Allah|Umm Ishaq bint Talha]]
|8= 8. [[Ali|Ali ibn Abi Talib]] (= 12)
|9= 9. [[Fatima|Fatima bint Muhammad]] (= 13)
|10= 10. [[Yazdegerd III|Yazdegerd III of Persia]]
|11=
|12= 12. [[Ali|Ali ibn Abi Talib]] (= 8)
|13= 13. [[Fatima|Fatima bint Muhammad]] (= 9)
|14= 14. [[Talha ibn Ubayd Allah]]
|15= 15. Al-Jarba bint Qasama }}

== See also ==
{{Portal|Shia Islam|Islam}}
* [[Family tree of Muhammad#Family tree linking prophets to Imams|Family tree of Muhammad]]
* [[Ali al-Sajjad]]
* [[Ja'far al-Sadiq|Jafar al-Sadiq]]
* [[Jabir ibn Abd Allah]]
* [[Zayd ibn Ali]]
* [[Zaidiyyah|Zaydism]]
* [[Mashhad Ardehal]]

== Footnotes==
{{reflist|30em}}

=== Notes ===
{{notelist|2}}

== Sources ==
{{Sister project links | wikt=no | commons=no | b=no | n=no | s=no | v=no | voy=no | species=no | d=Q311153 | mw=no | display=Muhammad al-Baqir }}

{{refbegin|20em}}
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* {{Cite book |last=Mavani |first=H. |url=https://archive.org/details/religiousauthori0000mava/mode/ |title=Religious Authority and Political Thought in Twelver Shi'ism: From Ali to Post-Khomeini |publisher=Routledge |year=2013 |isbn=9780203694282 |url-access=registration}}
* {{cite book|author-first=C.|author-last=Melchert|chapter=Renunciation (''Zuhd''') in the Early Shi'i Tradition|title=The Study of Shi'i Islam: History, Theology, and Law|editor1-first=F.|editor1-last=Daftary|editor2-first=G.|editor2-last=Miskinzoda|publisher=I.B.Tauris|year=2014|isbn=9781780765068|pages=272{{ndash}}294}}
* {{Cite book |last=Modarressi |first=H. |title=Tradition and Survival: A Bibliographical Survey of Early Shī'ite Literature |publisher=Oneworld Academic |year=2003 |isbn=9781851683314 |volume=1|author-link=Hossein Modarressi}}
* {{cite book |last=Momen |first=M. |title=An Introduction to Shi'i Islam |publisher=Yale University Press |year=1985 |isbn=9780300035315 |author-link=Moojan Momen}}
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* {{cite book|title=The Heirs of the Prophet: Charisma and Religious Authority in Shi'ite Islam|author-first=L.N.|author-last=Takim|publisher=State University of New York Press|year=2006|isbn=9780791467381}}
* {{cite encyclopedia |last1=Taremi|first1=H.|title=Al-Baqir, Muhammad ibn Ali |encyclopedia=[[Encyclopaedia of the World of Islam]] |date=2014 |volume=1 |url=https://rch.ac.ir/article/Details/5687 |publisher=[[Encyclopaedia Islamica Foundation]]|language=Persian}}
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{{refend}}

{{S-start}}
{{s-rel|sh}}
{{s-bef|before = [[Ali al-Sajjad|Zayn al-‘Ābidīn]] ''([[Ali ibn Husayn|‘Alī ibn Ḥusayn]])''}}
{{s-ttl|title = [[List of Imams|5th]] [[Imamate (Twelver doctrine)|Imam]] of [[Twelver]] and [[List of Ismaili Imams|4th]] Imam of [[Ismailism|Ismaili]] [[Shia Islam|Shia]]|years = 713–732}}
{{s-aft|after = [[Ja'far al-Sadiq|Jaʿfar ibn Muhammad al-Sādiq]]}}
{{s-end}}

{{Shia Imams}}
{{Islamic theology}}
{{Authority control}}

{{DEFAULTSORT:Muhammad Baqir}}
[[Category:676 births]]
[[Category:733 deaths]]
[[Category:7th-century Arab people]]
[[Category:8th-century Arab people]]
[[Category:8th-century imams]]
[[Category:Twelve Imams]]
[[Category:Deaths by poisoning]]
[[Category:Husaynids]]
[[Category:Burials at al-Baqi Cemetery]]

Ja'far al-Sadiq

2026-10-04T07:02:38Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Muslim scholar and Shia imam (c.702–765)}}
{{Use dmy dates|date=October 2022}}
{{Infobox religious biography
| honorific_prefix = [[Imam]]
| name = Ja'far
| native_name =
| native_name_lang = ar
| honorific_suffix = Sixth [[Imamate in Shia doctrine|imam]] of [[Twelver Shi'ism]] and [[Isma'ilism]]
| birth_date = {{circa|702}} (c. 83 [[Hijri year|AH]]){{sfn|Gleave|2008}}
| birth_place = [[Medina]], [[Hejaz]], [[Umayyad Caliphate]]
| death_date = {{death date and age|765|701}} 148 AH{{sfn|Gleave|2008}}
| death_place = Medina, [[Abbasid Caliphate]]
| resting_place = [[Al-Baqi]], Medina, present-day Saudi Arabia
| resting_place_coordinates = {{Coord|24|28|1|N|39|36|50.21|E|type:landmark|display=inline}}
| era = Late [[Umayyad]] – early [[Abbasid]]
| other_names = Jaʿfar ibn Muḥammad ibn ʿAlī
| lineage = [[Ahl al-Bayt]] ([[Husaynid]])
[[Banu Hashim]]
| office1 = 6th [[Imamate in Shia doctrine|Shia imam]]
| term_start1 = 732
| term_end1 = 765
| predecessor1 = [[Muhammad al-Baqir]]
| successor1 = {{plainlist|
* [[Musa al-Kazim]] ([[Twelver Shi'ism|Twelverism]])
* [[Isma'il al-Mubarak]] ([[Isma'ilism]])
* [[Abdallah al-Aftah|Abd Allah al-Aftah]] ([[Fathite|Aftahism]])
}}
| spouse = {{plainlist|
* Fāṭima bint al-Ḥusayn
* Ḥamīda Khātūn<ref name = "book123">{{cite book |title=A Brief History of The Fourteen Infallibles |date=2004 |publisher=[[Ansariyan Publications]] |location=Qum |isbn=964-438-127-0 |pages=123, 131}}</ref>
}}
| children = {{Collapsible list|titlestyle=font-weight:normal; background:transparent; text-align:left;|title=||[[Musa al-Kazim|Mūsā al-Kāẓim]]|[[Isma'il ibn Ja'far|Ismāʿīl ibn Jaʿfar]]|[[Abdullah al-Aftah|ʿAbd Allāh al-Afṭaḥ]]|Aisha bint Ja'far<ref>‘Umar al Kahhalah: A’lam al Nisa’ (pg. 132)</ref>|Asma bint Ja'far<ref>‘Umdat al Talib, pg. 63 Dar al Hayat, pg. 199 Ansariyan, quoting al Majdi</ref>|[[Ali al-Uraydi|ʿAlī al-ʿUrayḍī]]|[[Muhammad ibn Ja'far al-Sadiq|Muḥammad al-Dībāj]]}}
| parents = {{plainlist|
* [[Muhammad al-Baqir|Muḥammad ibn ʿAlī al-Bāqir]]
* [[Umm Farwa]]
}}
| background = #CEF2CE
| students = [[Malik ibn Anas|Mālik ibn Anas]]
| influenced = Abu Hanifa, Malik ibn Anas, [[Al-Shafi'i]],<ref>Ibn Ḥajar al-Haytamī, al-Ṣawāʿiq al-miḥriqa, vol. 2, p. 586.</ref> [[Sufyan al-Thawri]], [[Wasil ibn Ata]], [[Zurarah ibn A'yan]], [[Sayyida Nafisa]], [[Shu'ba ibn al-Hajjaj]]
| religion = [[Shia Islam]]
| image = Eight imams and Hakima next to Jawad.jpg
| caption = Ja'far al-Sadiq (middle-right) depicted among other Shia Imams in a [[Qajar art|Qajar era]] artwork
}}

{{Twelvers}}

'''Ja'far ibn Muhammad al-Sadiq''' ({{langx|ar|جعفر ابن محمد الصادق|translit=Jaʿfar ibn Muḥammad al-Ṣādiq}}; {{circa|702}}–765) was a Muslim scholar, jurist, [[hadith]] transmitter and the sixth and last agreed-upon [[Imamate in Shia doctrine|Shia Imam]] amongst [[Twelvers]] and [[Isma'ilis]].{{sfn|Hodgson|1999|p=374}} Known by the title '''al-Sadiq''' ("The Truthful"), Ja'far was the eponymous founder of the [[Ja'fari school]] of [[Islamic jurisprudence]]. In the canonical Twelver hadith collections, more traditions are cited from Ja'far than that of the other Imams combined, although their attribution to him is questionable, making it hard to determine his actual teachings.<ref name="EI3-Ja'far">{{harvnb|Buckley|2022a}}.</ref> Among the theological contributions ascribed to him are the doctrine of ''[[Nass (Islam)|{{Transliteration|ar|nass}}]]'' (divinely inspired designation of each Imam by the previous Imam) and ''[[Ismah|{{Transliteration|ar|isma}}]]'' (the infallibility of the Imams), as well as that of [[Taqiyyah|{{Transliteration|ar|taqiya}}]] (religious dissimulation under persecution).{{sfn|Gleave|2008}}

Al-Sadiq is also revered by [[Sunni Islam|Sunni Muslims]] as a reliable transmitter of [[hadith]],{{sfn|Campo|2009}}{{sfn|Gleave|2012}} and a transmitter to the Sunni scholars [[Abu Hanifa]] and [[Malik ibn Anas]], the namesakes of the [[Hanafism|Hanafi]] and [[Malikism|Maliki]] [[Maddhab|schools]] of jurisprudence.{{sfn|Chambers|Nosco|2015|p=142}} Al-Sadiq also figures prominently in the [[Silsila|initiatic chains]] of many [[Sufism|Sufi]] [[Tariqa|orders]].{{sfn|Algar|2012}} A wide range of religious and scientific works were attributed to him, though no works penned by al-Sadiq remain extant.{{sfn|Gleave|2012}}{{sfn|De Smet|2012}}{{sfn|Kazemi Moussavi|2012}}

Ja'far al-Sadiq was born around 700, perhaps in 702.{{sfn|Gleave|2008}} He was about thirty-seven when his father, [[Muhammad al-Baqir]], died after designating him as the next Imam.{{sfn|Momen|1985|p=38}}{{sfn|Jafri|1979|p=181}} As the sixth Shia Imam, al-Sadiq kept aloof from the political conflicts that embroiled the region,{{sfn|Amir-Moezzi|1994|pp=64, 65}}{{sfn|Gleave|2008}} evading the requests for support that he received from rebels.{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Donaldson|1933|p=130}} He was the victim of some harassment by the [[Abbasid Caliphate|Abbasid caliphs]] and was eventually, according to Shia sources, poisoned at the instigation of the caliph [[al-Mansur]].{{sfn|Haywood|2022}}{{sfn|Tabatabai|1977|p=204}} The question of succession after al-Sadiq's death divided the early Shi'a community. Some considered the next Imam to be his eldest son, [[Isma'il al-Mubarak]], who had predeceased his father. Others accepted the Imamate of his younger son and brother of Isma'il, [[Musa al-Kazim]]. The first group became known as the [[Isma'ilism|Isma'ili]], whereas the second and larger group was named Ja'fari or the [[Twelver]]s.{{sfn|Campo|2009}}

== Life ==
=== Birth and early life ===
Ja'far ibn Muḥammad ibn Ali al-Sadiq was born in [[Medina]] around 700, and 702 is given in most sources, according to Gleave.{{sfn|Gleave|2008}} Ja'far was the eldest son of [[Muhammad al-Baqir]],{{sfn|Momen|1985|p=38}} the [[The Twelve Imams|fifth Shīʿīte Imam]], who was a descendant of [[Ali|ʿAlī ibn Abī Ṭālib]], Muhammad's cousin and son-in-law, and [[Fatima]], Muhammad's daughter. Ja'far's mother, [[Umm Farwa]], was a great-granddaughter of the first ''[[Rashidun]]'' caliph, [[Abu Bakr]].{{sfn|Jafri|1979|p=180}}{{sfn|Lalani|2006}} During the first fourteen years of his life, Ja'far lived alongside his grandfather, [[Ali ibn Husayn Zayn al-Abidin]], the fourth Shīʿīte Imam, and witnessed the latter's withdrawal from politics{{sfn|Lalani|2004|p=31}} and his limited efforts amid the popular appeal of [[Muhammad ibn al-Hanafiyya]]. Ja'far also noted the respect that the famous scholars of Medina held toward Zayn al-Abidin.{{sfn|Jafri|1979|p=180}} In his mother's house, Ja'far also interacted with his grandfather, [[Qasim ibn Muhammad ibn Abi Bakr]], a famous [[Ahl al-Hadith|traditionalist]] of his time. The [[Umayyad Caliphate|Umayyad rule]] reached its peak in this period, and the childhood of al-Sadiq coincided with the growing interest of Medinans in religious sciences and the interpretations of the [[Quran]]. With the death of Zayn al-Abidin, Ja'far entered his early manhood and participated in his father's efforts as the representative of the Household of Muhammad (''[[Ahl al-Bayt]]'').{{sfn|Jafri|1979|p=180}} Ja'far performed the [[hajj|{{Transliteration|ar|hajj}}]] ritual with his father, al-Bāqir, and accompanied him when the latter was summoned to [[Damascus]] by the Umayyad caliph [[Hisham ibn Abd al-Malik]] for questioning.{{sfn|Campo|2009}}{{sfn|Gleave|2008}}

=== Under the Umayyad rulers ===
Most Umayyad rulers are often described by Muslim historians as corrupt, irreligious, and treacherous.{{sfn|Momen|1985|p=10}} The widespread political and social dissatisfaction with the [[Umayyad Caliphate]] was spearheaded by Muhammad's extended family, who were seen by Muslims as God-inspired leaders in their religious struggle to establish justice over impiety.{{sfn|Jafri|1979|p=184}}{{sfn|Hawting|2006}}{{sfn|Dakake|2012|p=177}} Al-Sadiq's imamate extended over the latter half of the Umayyad Caliphate, which was marked by many (often Shia) revolts and eventually witnessed the violent overthrow of the Umayyads by the Abbasids, the descendants of Muhammad's paternal uncle [[Abbas ibn Abd al-Muttalib]].{{sfn|Gleave|2008}} Al-Sadiq maintained his father's policy of quietism in this period and, in particular, was not involved in the uprising of his uncle, [[Zayd ibn Ali]], who enjoyed the support of the [[Mu'tazilism|Mu'tazilites]] and the traditionalists of Medina and [[Kufa]].{{sfn|Jafri|1979|p=186}} Al-Sadiq also played no role in the Abbasid overthrow of the Umayyads.{{sfn|Gleave|2008}} His response to a request for help from [[Abu Muslim]], the [[Greater Khorasan|Khorasani]] rebel leader, was to burn his letter, saying, "This man is not one of my men, this time is not mine."{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Donaldson|1933|p=130}} At the same time, al-Sadiq did not advance his claims to the caliphate, even though he saw himself as the divinely designated leader of the Islamic community ([[Ummah|{{Transliteration|ar|umma}}]]).{{sfn|Armstrong|2002|p=57}}{{sfn|Gleave|2008}}{{sfn|Daftary|2013|p=48}} This spiritual, rather than political, imamate of al-Sadiq was accompanied by his teaching of the [[taqiya|{{Transliteration|ar|taqiya}}]] doctrine (religious dissimulation) to protect the Shia against prosecution by Sunni rulers.{{sfn|Takim|2004a}}{{sfn|Armstrong|2002|p=57}}{{sfn|Momen|1985|p=39}} In this period, al-Sadiq taught quietly in Medina and developed his considerable reputation as a scholar, according to [[Moojan Momen|Momen]].{{sfn|Momen|1985|p=38}}

=== Under the Abbasid rulers ===
The years of transition from the Umayyads to the Abbasids was a period of weak central authority, allowing al-Sadiq to teach freely. Some four thousand scholars are thus reported to have studied under al-Sadiq.{{sfn|Tabatabai|1977|pp=203, 204}}{{sfn|Momen|1985|p=38}}{{sfn|Takim|2004a}} Among these were [[Abū Ḥanīfah|Abu Ḥanifa]] and [[Malik ibn Anas]], founders of the [[Hanafi]] and [[Maliki]] schools of law in Sunni Islam.{{sfn|Adamec|2017|p=224}}{{sfn|Takim|2004a}}{{sfn|Abd-Allah|2013|p=44}}{{sfn|Donaldson|1933|p=132}} [[Wasil ibn Ata]], founder of the [[Mu'tazila]] school of thought, was also among his pupils.{{sfn|Haywood|2022}}{{sfn|Donaldson|1933|p=132}} After their overthrow of the Umayyad Caliphate, the Abbasids violently prosecuted their former Shia allies against the Umayyads.{{sfn|Campo|2009}}{{sfn|Momen|1985|pp=39, 71}}{{sfn|Tabatabai|1977|p=204}} Because they had relied on the public sympathy for the Ahl al-Bayt to attain power,{{sfn|Mavani|2013|p=121}} the Abbasids considered al-Sadiq a potential threat to their rule.{{sfn|Campo|2009}}{{sfn|Haywood|2022}} As the leader of the politically quiet branch of the Shia,{{sfn|Taylor|1966|p=98}} he was summoned by [[al-Mansur]] to [[Baghdad]] but was reportedly able to convince the caliph to let him stay in Medina by quoting the hadith, "The man who goes away to make a living will achieve his purpose, but he who sticks to his family will prolong his life."{{sfn|Haywood|2022}}{{sfn|Donaldson|1933|p=131}} Al-Sadiq remained passive in 762 to the failed uprising of his nephew, Muhammad al-Nafs al-Zakiyya.{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Haywood|2022}}{{sfn|Mavani|2013|p=121}} Nevertheless, he was arrested and interrogated by al-Mansur and held in [[Samarra]], near Baghdad, before being allowed to return to Medina.{{sfn|Haywood|2022}}{{sfn|Tabatabai|1977|p=204}}{{sfn|Momen|1985|pp=38, 39}}{{sfn|Campo|2009}} His house was burned by order of al-Mansur, though he was unharmed,{{sfn|Donaldson|1933|p=131}} and there are reports of multiple arrests and attempts on his life by the caliph.{{sfn|Momen|1985|p=39}}{{sfn|Tabatabai|1977|p=204}}{{sfn|Taylor|1966|p=99}}

== Imamate ==
{{Main|Imamate in Shia doctrine}}
Ja'far al-Sadiq was about thirty-seven when his father, al-Bāqir, died after designating him as the next Shīʿīte Imam.{{sfn|Momen|1985|p=38}}{{sfn|Jafri|1979|p=181}} He held the Imamate for at least twenty-eight years.{{sfn|Jafri|1979|p=181}} His Imamate coincided with a crucial period in the [[history of Islam]], as he witnessed both the [[Abbasid Revolution|overthrow of the Umayyad Caliphate by the Abbasids in the mid-8th century]] (661–750) and later the Abbasids' prosecution of their former [[Shia Islam|Shia]] allies against the Umayyads. The leadership of the early Shia community was also disputed among its different factions.{{sfn|Campo|2009}}{{sfn|Gleave|2008}} In this period, the various Alid uprisings against the Umayyads and later the Abbasids gained considerable support among the Shia. Among the leaders of these movements were [[Zayd ibn Ali]] (al-Sadiq's uncle), Yahya bin Zayd (al-Sadiq's cousin), [[Muhammad al-Nafs al-Zakiyya]] and his brother (al-Sadiq's nephews).{{sfn|Amir-Moezzi|1994|p=65}}{{Sfn|Armstrong|2002|p=57}}{{Sfn|Mavani|2013|p=121}}{{sfn|Stewart|Pinault|Daftary|Gleave|2004|p=625}} These claimants saw the imamate and caliphate as inseparable for establishing the rule of justice, according to [[Husain Mohammad Jafri|Jafri]].{{sfn|Jafri|1979|pp=195, 196}} In particular, [[Zayd ibn Ali]] argued that the imamate could belong to any descendant of [[Hasan ibn Ali]] or [[Husayn ibn Ali]] who is learned, pious, and revolts against the tyrants of his time.{{sfn|Momen|1985|pp=49, 50}}{{sfn|Jenkins|2010|p=55}}{{sfn|Jafri|1979|p=184}} In contrast, similar to his father and his grandfather, al-Sadiq adopted a quiescent attitude and kept aloof from politics.{{sfn|Amir-Moezzi|1994|pp=64, 65}} He viewed the imamate and caliphate as separate institutions until such time that God would make the Imam victorious. This Imam, who must be a descendant of Muhammad through Ali and Fatima, derives his exclusive authority not from political claims but from [[Nass (Islam)|{{Transliteration|ar|nass}}]] (divinely inspired designation by the previous Imam) and he also inherits the special knowledge ({{Transliteration|ar|ilm}}) which qualifies him for the position. Al-Sadiq did not originate this theory of imamate, which was already adopted by his predecessors, Zayn al-Abidin and al-Baqir.{{sfn|Jafri|1979|p=197}}{{sfn|Gleave|2008}} Rather, al-Sadiq leveraged the sudden climate of political instability to freely propagate and elaborate the Shia teachings, including the theory of imamate.{{sfn|Tabatabai|1977|p=203}}{{sfn|Buckley|2022b}}{{sfn|Donaldson|1933|p=137}}{{efn|Sunni sources, however, claim that doctrines such as imamate were formulated many years after al-Sadiq and wrongly ascribed to him.{{sfn|Takim|2004a}}}}

=== Succession ===
After the death of Ja'far al-Sadiq, his following fractured, and the largest group, who came to be known as the [[Twelver Shi'ism|Twelvers]], followed his younger son, [[Musa al-Kadhim]].{{sfn|Gleave|2008}} It also appears that many expected the next Imam to be al-Sadiq's eldest son, [[Isma'il ibn Ja'far]], who predeceased his father.{{sfn|Momen|1985|p=39}} This group, which later formed the [[Isma'ilism|Isma'ili]] branch, either believed that Isma'il was still alive or instead accepted the imamate of Isma'il's son, [[Muhammad ibn Isma'il]].{{sfn|Gleave|2008}}{{sfn|Haywood|2022}} While the Twelvers and the Isma'ilis are the only extant Jaf'ari Shia sects today,{{sfn|Lalani|2004|p=14}}{{sfn|Stewart|Pinault|Daftary|Gleave|2004}} there were more factions at the time: Some followers of al-Sadiq accepted the imamate of his eldest surviving son, [[Abdullah al-Aftah]].{{sfn|Takim|2004a}} Several influential followers of al-Sadiq are recorded to have first followed Abdullah and then changed their allegiance to Musa.{{sfn|Momen|1985|p=39}} As Abdullah later died childless, the majority of his followers returned to Musa.{{sfn|Takim|2004a}} A minority of al-Sadiq's followers joined his other son, [[Muhammad al-Dibaj]], who led an unsuccessful uprising against Caliph [[al-Ma'mun]], after which he abdicated and publicly confessed his error.{{sfn|Daftary|2020|p=35}} A final group believed that al-Sadiq was not dead and would return as [[Mahdi]], the promised savior in Islam.{{sfn|Takim|2004a}}

== Death ==
[[File:Khalili Collection Hajj and Arts of Pilgrimage arc.pp 0116 crop.jpg|thumb|262x262px|The historical [[tomb]] of [[Al-Baqi'|al-Baqi]] was destroyed in 1926 during and by the [[Wahhabi]] movement in Saudi Arabia. Ja'far al-Sadiq is one of four Shia Imams buried there.]]
Al-Sadiq died in 765 (148 AH) at sixty-four or sixty-five.{{sfn|Gleave|2008}}{{sfn|Donaldson|1933|p=141}} His death in Shia sources is attributed to poisoning at the instigation of al-Mansur.{{sfn|Momen|1985|p=39}}{{sfn|Campo|2009}} According to [[Muhammad Husayn Tabatabai]], after being detained in Samarra, al-Sadiq was allowed to return to Medina, where he spent the rest of his life in hiding until he was poisoned by order of al-Mansur.{{sfn|Tabatabai|1977|p=204}} He was buried in the [[Jannatul Baqee|al-Baqi Cemetery]], being one of the 4 Imams to be buried in the cemetery (the other Imams being [[Hasan Ibn Ali]],{{sfn|Madelung|2003}} [[Ali al-Sajjad]]{{sfn|Madelung|1985|pp=137, 138}} and [[Muhammad al-Baqir]]{{sfn|Momen|1985|p=38}}), in Medina, and his tomb was a place of pilgrimage until [[Demolition of al-Baqi]] in 1926. When the [[Wahhabism|Wahhabis]], led by [[Ibn Saud]], conquered Medina for the second time and razed all the tombs except that of the Islamic prophet.{{sfn|Adamec|2017|p=53}}{{sfn|Campo|2009}}{{sfn|Daftary|2013|p=56}} According to Tabatabai, upon hearing the news of his death, al-Mansur ordered the governor of Medina to behead al-Sadiq's heir, the future Imam. The governor, however, learned that al-Sadiq had chosen four people, rather than one, to administer his will: al-Mansur himself, the governor, the Imam's oldest (surviving) son Abdullah al-Aftah, and Musa al-Kazim, his younger son. Al-Mansur's plot was thus thwarted.{{sfn|Tabatabai|1977|pp=204, 205}}

== Family ==
Al-Sadiq married Fatima, a descendant of [[Hasan ibn Ali|Hasan]], with whom he had two sons, [[Isma'il ibn Ja'far]] (the sixth [[Isma'ilism|Isma'ili]] Imam) and [[Abdullah al-Aftah]]. He also married Hamida Khatun, a slave-girl from the [[Maghreb]] or [[Al-Andalus]], who bore al-Sadiq three more sons: [[Musa al-Kazim]] (the seventh Twelver Imam), [[Muhammad al-Dibaj]], and Ishaq al-Mu'tamin.{{sfn|Pakatchi|2019}} She was known as Hamida the Pure and respected for her religious learning. Al-Sadiq often referred other women to learn the tenets of Islam from her.{{sfn|Abbas|2021|pp=175, 176}} He is reported to have praised her, "Hamida is removed from every impurity like an ingot of pure gold."{{sfn|Rizvi|2001|p=51}} Ishaq al-Mu'tamin, is said to have married [[Sayyida Nafisa]], a descendant of [[Hasan ibn Ali]].{{sfn|Kassam|Blomfield|2015|p=219}}

{{ahnentafel
|collapsed=yes |align=center |boxstyle_1=background-color: #fcc;
|boxstyle_2=background-color: #fb9;
|boxstyle_3=background-color: #ffc;
|boxstyle_4=background-color: #bfc;
|1= 1. '''Ja'far al-Sadiq'''
|2= 2. [[Muhammad al-Baqir]]
|3= 3. [[Umm Farwa]]
|4= 4. [[Ali ibn Husayn Zayn al-Abidin]]
|5= 5. [[Fatima bint Hasan]]
|6= 6. [[Qasim ibn Muhammad ibn Abi Bakr]]
|7= 7. Asma bint Abd al-Rahman
|8= 8. [[Husayn ibn Ali]]
|9= 9. [[Shahrbanu]]
|10= 10. [[Hasan ibn Ali]]
|11= 11. [[Umm Ishaq bint Talha ibn Ubayd Allah]]
|12= 12. [[Muhammad ibn Abi Bakr]]
|14= 14. [[Abd al-Rahman ibn Abi Bakr]]
}}

== Contributions ==
After Ali,{{sfn|Momen|1985|p=38}} al-Sadiq is possibly the most famed religious scholar of the House of Muhammad,{{sfn|Lalani|2006}}{{sfn|Jafri|1979|p=181}}{{sfn|Daftary|2013|p=46}} widely recognised as an authority in Islamic law, theology, hadith, and esoteric and occult sciences.{{sfn|Campo|2009}} [[Mohammad Ali Amir-Moezzi]] considers him possibly the most brilliant scholar of his time,{{sfn|Amir-Moezzi|1994|p=64}} and the variety of (at times contradictory) views ascribed to al-Sadiq suggest that he was an influential figure in the history of early Islamic thought, as nearly all the early intellectual factions of Islam (except perhaps the [[Kharijites]]) wished to incorporate al-Sadiq into their history in order to bolster their schools' positions.{{sfn|Gleave|2012}} He is cited in a wide range of historical sources, including the works of [[al-Tabari]], [[Ya'qubi]], [[al-Masudi]], and [[Ibn Khallikan]].{{sfn|Lalani|2006}}{{sfn|Taylor|1966|p=97}} This popularity, however, has hampered the scholarly attempts to ascertain al-Sadiq's actual views.{{sfn|Gleave|2012}} A number of religious and scientific works also bear al-Sadiq's name, though scholars generally regard them as inauthentic. It seems likely that he was a teacher who left writing to others.{{sfn|Haywood|2022}}{{sfn|Gleave|2012}}{{sfn|Donaldson|1933|p=137}} The most extensive contributions of al-Sadiq were to the Twelver Shia, helping establish them as a serious intellectual force in the late Umayyad and early Abbasid periods, according to Gleave.{{sfn|Gleave|2012}} [[Muhammad Husayn Tabataba'i]] writes that the number of traditions left behind by al-Sadiq and his father, al-Baqir, were more than all the [[hadith]]s recorded from Muhammad and the other Shia Imams combined.{{sfn|Tabatabai|1977|p=204}} Shia thought has continued to develop based on the teachings of the Shia Imams, including al-Sadiq.{{sfn|Tabatabai|1977|p=109}} According to [[Sa'id Akhtar Rizvi]], quoting the work of [[Syed Ameer Ali]], al-Sadiq preached against slavery.{{sfn|Rizvi|2001|p=11}}

=== Doctrine of imamate ===
Following his predecessors, Zayn al-Abidin and al-Baqir,{{sfn|Jafri|1979|p=197}}{{sfn|Gleave|2008}} al-Sadiq further elaborated the Shia doctrine of imamate,{{sfn|Jafri|1979|p=197}} which has become the hallmark of the Twelver and Isma'ili Shia theologies,{{sfn|Stewart|Pinault|Daftary|Gleave|2004}}{{sfn|Momen|1985|p=69}} but rejected by the [[Zaydism|Zaydis]].{{sfn|Gleave|2008}} In this doctrine, Imam is a descendant of Muhammad through Ali and Fatima who derives his exclusive authority not from political claims but from [[Nass (Islam)|{{Transliteration|ar|nass}}]], that is, divinely-inspired designation by the previous Imam.{{sfn|Jafri|1979|p=197}}{{sfn|Gleave|2008}} As the successor of Muhammad, the Imam has an all-inclusive mandate for temporal and religious leadership of the Islamic community,{{sfn|Mavani|2013|pp=43, 44}} though this doctrine views the imamate and caliphate as separate institutions until such time that God would make the Imam victorious.{{sfn|Jafri|1979|p=197}} The Imam also inherits from his predecessor the special knowledge ({{Transliteration|ar|ilm}}), which qualifies him for the position.{{sfn|Jafri|1979|p=197}}{{sfn|Gleave|2008}} Similar to Muhammad,{{sfn|Mavani|2013|p=7}} Imam is believed to be infallible thanks to this unique knowledge,{{sfn|Mavani|2013|p=52}} which also establishes him as the sole authorised source for interpreting the revelation and guiding the Muslims along the right path.{{sfn|Daftary|2013|pp=53, 54}}{{sfn|Stewart|Pinault|Daftary|Gleave|2004|p=625}} This line of Imams in Shia Islam is traced back to Ali, who succeeded Muhammad through a divine decree.{{sfn|Jafri|1979|p=199}}

=== Ja'fari school of law ===
Law in Islam is an all-embracing body of ordinances that govern worship and ritual in addition to a proper legal system.{{sfn|Lalani|2006}} Building on the work of his father,{{sfn|Daftary|2013|p=51}} al-Sadiq is remembered as the eponymous founder of the Ja'fari school of law ({{Transliteration|ar|[[Ja'fari jurisprudence|al-Madhab al-Ja'fari]]}}), followed by the Twelver Shia.{{sfn|Takim|2004a}}{{sfn|Campo|2009}}{{sfn|Gleave|2012}} According to Lalani, the Isma'ili jurisprudence ({{Transliteration|ar|fiqh}}), as codified by [[Al-Qadi al-Nu'man]], is also primarily based on the large corpus of statements left behind by al-Sadiq and his father, al-Baqir.{{sfn|Lalani|2006}}{{sfn|Gleave|2008}} Al-Sadiq denounced the contemporary use of opinion ({{Transliteration|ar|ray}}), personal juristic reasoning ({{Transliteration|ar|ejtehad}}), and analogical reasoning ({{Transliteration|ar|qias}}) as human attempts to impose regularity and predictability onto the laws of God.{{sfn|Gleave|2012}}{{sfn|Taylor|1966|p=109}} He argued that God's law is occasional and unpredictable and that Muslims should submit to the inscrutable will of God as revealed by the Imam. He also embraced a devolved system of legal authority:{{sfn|Gleave|2012}} it is ascribed to al-Sadiq that, "It is for us [the Imams] to set out foundational rules and principles ({{Transliteration|ar|usul}}), and it is for you [the learned] to derive the specific legal rulings for actual cases."{{sfn|Mavani|2013|p=136}} Similarly, when asked how legal disputes within the community should be solved, al-Sadiq described the state apparatus as evil ({{Transliteration|ar|tagut}}) and encouraged the Shia to refer to "those who relate our [i.e., the Imams'] hadiths" because the Imams have "made such a one a judge ({{Transliteration|ar|hakam}}) over you."{{sfn|Gleave|2012}} The Sunni jurisprudence is based on the three pillars of the Quran, the practices of Muhammad ([[sunnah|{{Transliteration|ar|sunna}}]]), and consensus ([[Consensus in Islamic law|{{Transliteration|ar|ijma'}}]]),{{sfn|Fadil|2006}} whereas the Twelver Shia jurisprudence adds to these pillars a fourth pillar of reasoning ({{Transliteration|ar|aql}}) during the occultation of [[Mahdi]]. In Shia Islam, {{Transliteration|ar|sunna}} also includes the practices of the Shia Imams.{{sfn|Momen|1985|p=185}}

=== Doctrine of ''taqiya'' ===
{{Main|Taqiya}}

{{Transliteration|ar|Taqiya}} is a form of religious dissimulation,{{sfn|Momen|1985|p=39}} where an individual can hide one's beliefs under persecution.{{sfn|Gleave|2004}} {{Transliteration|ar|Taqiya}} was introduced by al-Baqir{{sfn|Daftary|2013|p=44}} and later advocated by al-Sadiq to protect his followers from prosecution at the time when [[al-Mansur]], the [[Abbasid]] caliph, conducted a brutal campaign against the [[Alids]] and their supporters.{{sfn|Momen|1985|p=39}}{{sfn|Gleave|2004}} This doctrine is based on verse 16:106 of the Quran, where the wrath of God is said to await the apostate "except those who are compelled while their hearts are firm in faith."{{sfn|Adamec|2017|p=102}}{{sfn|Gleave|2004}} According to Amir-Moezzi, in the early sources, {{Transliteration|ar|taqiya}} means "the keeping or safeguarding of the secrets of the Imams' teaching,"{{sfn|Amir-Moezzi|1994|p=26}} which may have resulted at times in contradictory traditions from the Imams.{{sfn|Amir-Moezzi|1994|p=26}}{{sfn|Gleave|2004}} In such cases, if one of the contradictory reports matches the corresponding Sunni doctrine, it would be discarded because the Imam must have had agreed with Sunnis to avoid prosecution of himself or his community.{{sfn|Gleave|2004}} [[Karen Armstrong]] suggests that {{Transliteration|ar|taqiya}} also kept conflict to a minimum with those religious scholars ({{Transliteration|ar|ulama}}) who disagreed with the Shia teachings.{{sfn|Armstrong|2002|p=66}}

=== Free will ===
On the question of predestination and free will, which was under much discussion at the time,{{sfn|Donaldson|1933|p=135}} al-Sadiq followed his father, portraying human responsibility but preserving God's autocracy,{{sfn|Lalani|2006}} asserting that God decreed some things absolutely but left others to human agency.{{sfn|Haywood|2022}} This compromise, widely adopted afterward,{{sfn|Haywood|2022}} is highlighted when al-Sadiq was asked if God forces His servants to do evil or whether He had delegated power to them: he answered negatively to both questions and instead suggested, "The blessings of your Lord are between these two."{{sfn|Gleave|2012}} Al-Sadiq taught "that God the Most High decreed some things for us and He has likewise decreed some things through our agency: what He has decreed for us or on our behalf He has concealed from us, but what He has decreed through our agency He has revealed to us. We are not concerned, therefore, so much with what He has decreed for us as we are with what He has decreed through our agency."{{sfn|Donaldson|1933|p=135}} Al-Sadiq is also credited with the statement that God does not "order created beings to do something without providing for them a means of not doing it, though they do not do it or not do it without God's permission." Al-Sadiq declared, "Whoever claims that God has ordered evil, has lied about God. Whoever claims that both good and evil are attributed to him, has lied about God."{{sfn|Gleave|2012}} In his prayers, he often said, "There is no work of merit on my own behalf or on behalf of another, and in evil there is no excuse for me or for another."{{sfn|Donaldson|1933|p=137}}

=== Quranic exegesis ===
Al-Sadiq is attributed with what is regarded as the most important principle for judging traditions, that a hadith should be rejected if it contradicts the Quran, whatever other evidence might support it.{{sfn|Donaldson|1933|p=135}}{{sfn|Haywood|2022}} In his books ''Haqaeq al-Tafsir'' and ''Ziadat Ḥaqaeq al-Tafsir'', the author Abd-al-Raḥman Solami cites al-Ṣadiq as one of his major (if not the major) sources.{{sfn|Gleave|2012}} It is said that al-Sadiq merged the inner and the outer meanings of the Quran to reach a new interpretation of it ([[Esoteric interpretation of the Quran|{{Transliteration|ar|ta'wil}}]]).{{sfn|Lalani|2006}} It is ascribed to al-Sadiq that, "The Book of God [Quran] comprises four things: the statement set down ({{Transliteration|ar|ibarah}}), the implied purport ({{Transliteration|ar|isharah}}), the hidden meanings, relating to the supra-sensible world ({{Transliteration|ar|lata'ij}}), and the exalted spiritual doctrines ({{Transliteration|ar|haqaiq}}). The literal statement is for the ordinary believers ({{Transliteration|ar|awamm}}). The implied purport is the concern of the elite ({{Transliteration|ar|khawass}}). The hidden meanings pertain to the Friends of God ({{Transliteration|ar|awliya'}}). The exalted spiritual doctrines are the province of the prophets ({{Transliteration|ar|anbiya'}})". These remarks echo the statement of Ali, the first Shia Imam.{{sfn|Corbin|2014|p=6}}

== Views ==
Ja'far al-Sadiq's significance in the formation of early Muslim thought is demonstrated by the fact that his name is used as a reference in [[Sufism|Sufi]], scientific, Sunni legal, [[Isma'ilism|Ismaili]], and {{transliteration|ar|[[ghulāt]]}} circles. Most of these groups desired to use his legacy for their own agendas. However, the [[Twelver Shi'ism|Imami Shia]] tradition is the most comprehensive source for his teachings.{{sfn|Gleave|2012}}

=== Shia Islam ===
While the Sunnis respect al-Sadiq as a transmitter of hadith and a jurist ({{Transliteration|ar|[[Faqīh]]}}), Shias view him as an Imam and therefore infallible and record his sayings and actions in the works of hadith and jurisprudence ({{Transliteration|ar|[[Fiqh]]}}). In the Shia writings of the [[Twelver Shi'ism|Imamiyya]], his legal rulings constitute the most important source of Imamiyya law. In fact, the Imam's legal doctrine is called [[Ja'fari jurisprudence]] ({{Transliteration|ar|Madhhab Ja'fari}}) by both the Imamis and the Sunnis in order to refer to his legal authority.{{sfn|Gleave|2008}}{{sfn|Hodgson|1999|p=375}} The Shias considered al-Sadiq the only legitimate person who could represent the [[Sharia]] in his time and have the authority to rule.{{sfn|Hodgson|1999|p=374}} According to Imami Shi'as, Ja'far al-Sadiq, is the sixth imam who was responsible for turning the imamiya into a powerful intellectual movement during the late Umayyad and early Abbasid eras.{{sfn|Gleave|2012}} Al-Sadiq is presented by [[Ya'qubi]] as one of the most respected personalities of his epoch, adding that it was customary to refer to al-Sadiq as "the learned one".{{sfn|Jafri|1979|p=181}}{{sfn|Donaldson|1933|p=135}}

=== Sunni Islam ===
{{Islam scholars diagram}}

Al-Sadiq is respected in Sunni Islam as a jurist and a master teacher of hadith sciences,{{sfn|Campo|2009}}{{sfn|Gleave|2012}} who is cited in several {{Transliteration|ar|isnad}}s (chains of transmissions).{{sfn|Lalani|2004}} He was one of the Shiekhs (masters) of Imam [[Malik ibn Anas]] and he has narrated several narrations in [[Muwatta Imam Malik]]. He was also a teacher to Imam [[Sufyan al-Thawri]]. According to Jafri, the famous Sunni jurist [[Malik ibn Anas]] would quote al-Sadiq as "The truthful ({{Transliteration|ar|thiqa}}) Ja'far ibn Muhammad himself told me that..." (A similar attitude is reported from [[Abu Hanifa]].{{sfn|Jafri|1979|p=181}}). The Sunni scholar [[al-Dhahabi]] recognises al-Sadiq's contribution to Sunni tradition,{{sfn|Lalani|2006}}{{sfn|Taylor|1966|p=97}} and [[al-Shahrastani]], the influential Sunni historian, pays al-Sadiq a high tribute in his work.{{sfn|Donaldson|1933|p=130}}{{sfn|Taylor|1966|p=98}}{{sfn|Jafri|1979|p=181}} There are also many Sunni traditions in which al-Sadiq and other descendants of Ali ibn Abi Talib deny any Shia affiliation. Sunnis also point to several Shia narrations in which al-Sadiq denies any affiliation with Shias and denies claiming to be the [[Imam]]. The Hadith Scholar [[Yahya ibn Ma'in]] said "If reliable transmitters transmit hadith from Ja'far Al-Sadiq, then his [Ja'far's] hadith is steadfast; but if the likes of Ma'tab and Hammad b. Isa transmit from him, then it is worthless".<ref>(Lisan Al-Mizan 8/105, 127).</ref>

=== Sufism ===
Al-Sadiq holds a special prominence among [[Sufism|Sufi]] orders:{{sfn|Algar|2012}}{{sfn|Lalani|2006}} a number of early Sufi figures are associated with al-Sadiq; he is praised in the Sufi literature for his knowledge of [[Naqshbandi|{{Transliteration|ar|ṭariqat}}]] ({{lit|path}}), and numerous sayings and writings about spiritual progress are ascribed to him in Sufi circles.{{sfn|Algar|2012}} He is also viewed at the head of the Sufi line of saints and mystics by the Sufi writers [[Abu Nu'aym al-Isfahani]] and [[Attar of Nishapur]].{{sfn|Lalani|2006}}{{sfn|Algar|2012}} Attar praises al-Sadiq as the one "who spoke more than the other imams concerning the {{Transliteration|ar|ṭariqat}}", who "excelled in writing on innermost mysteries and truths and who was matchless in expounding the subtleties and secrets of revelation."{{sfn|Algar|2012}} However, some of the material attributed to al-Sadiq in the Sufi literature is said to be apocryphal. Among others, the Shia [[Ahmad ibn Muhammad Ardabili]] has thus dismissed the alleged links between al-Sadiq and Sufism as an attempt to gain the authority of al-Sadiq for Sufi teachings.{{sfn|Algar|2012}} Gleave and Bowering suggest that ''Tafsir al-Quran'', ''Manafe' Sowar al-Quran'' and ''Kawass al-Qoran al-Azam'', three mystical commentaries of the Quran attributed to al-Sadiq, were composed after his death because these works demonstrate a mastery of the recent lexicon of Muslim mysticism.{{sfn|Gleave|2012}} Alternatively, Taylor is certain that the traditions in the Quranic exegesis edited by the mystic Dhu al-Nun Misri can be traced back to the Imam.{{sfn|Taylor|1966|pp=102, 103}} Given the appeal and influence of al-Sadiq outside the circle of his Shia supporters, Algar suggests that he likely played some role in the formation of Sufism. Both Abu Nu'aym and Attar narrate several encounters between al-Sadiq and contemporary proto-Sufis to highlight his asceticism ({{Transliteration|ar|zuhd}}).{{sfn|Algar|2012}} One encounter describes how Sofyan Ṯawri, the jurist and ascetic, allowed himself to reproach the Imam for his silken robe, only for the Imam to reveal beneath it a modest white woolen cloak, explaining that the finery was for men to behold and the woolen cloak for God. The Imam thus displayed the former and concealed the latter.{{sfn|Algar|2012}}{{sfn|Taylor|1966|p=106}}

=== Ghulat ===
{{Main|Ghulat}}
[[File:Kitab al-Haft al-sharif (al-Mufaddal) - photograph of manuscript as shown in ed. Mustafa Ghalib 1964 (cropped 2 lines).png|thumb|upright=1.6|Two lines from the end of the {{transliteration|ar|[[ghulāt]]}} work {{transliteration|ar|[[Kitab al-Haft wa-l-azilla]]}} ("Book of the Seven and the Shadows"). Manuscript of unknown provenance.<ref>Photographic reproduction by {{harvnb|Ghālib|1964|p=202}} (edited text on p. 198).</ref>{{pb}}"Thus is finished the concealed book called the ''Book of the Seven'', which was a gift of grace from our lord Ja'far al-Sadiq, peace be upon us from him,"]]

One of the distinctive features of the {{transliteration|ar|ghulāt}} is the [[Twelve Imams|imam]]'s deification. One group of them called the ''Mufawidda'', preached that God gave Muhammad and the imams the authority to create and take care of all living things.{{sfn|Asatryan|2000–2012}} Many Twelver Shi'i traditions state that [[Muhammad al-Baqir|al-Baqir]] and al-Sadiq did not have supernatural abilities and did not perform the miracles attributed to them.{{sfn|Jafri|1979|pp=209, 210}} Despite these denials, a number of [[hadith]]s that contained {{transliteration|ar|ghulāt}} concepts found their way into Twelver Shia hadith collections.{{sfn|Jafri|1979|pp=209, 210}}

According to some early Imami [[heresiographer]]s, [[Abu al-Khattab]] (died 755)<ref>On whom, see {{harvnb|Sachedina|1983–2012}}; {{harvnb|Amir-Moezzi|2013}}.</ref> asserted that he had been chosen to serve as al-Sadiq's envoy and had been given access to his hidden doctrines. It seems that Abu al-Khattab's views on al-Sadiq's divinity and his own status as a prophetic messenger of God eventually led al-Sadiq to repudiate him in 748. His adherents were referred to as [[Khattabiyya]]. Later Twelver tradition disavows any connection between al-Sadiq and the views of Abu al-Khattab.{{sfn|Gleave|2008}}

The same Imami heresiographers also claim that [[al-Mufaddal ibn Umar al-Ju'fi]] (died before 799) and his followers, the ''Mufaddaliya'', likewise regarded al-Sadiq as a god and themselves as his prophets.{{sfn|Gleave|2012}} However, it is not certain whether the ''Mufaddaliya'' ever existed,<ref name=Asatryan-Eir/> and in Twelver hadith al-Mufaddal consistently appears as the intimate companion of Ja'far al-Sadiq and his son Musa al-Kazim, with the exception of the brief period of disgrace with Jaʿfar al-Sadiq due to his ''Khattabiyya'' leanings.{{sfn|Asatryan|2000–2012}} According to Twelver traditions, al-Mufaddal was even appointed by al-Sadiq to control the excesses of ''Khattabiyya''.{{sfn|Gleave|2012}} Nevertheless, al-Mufaddal's status as a close confidant of Ja'far al-Sadiq led to a large number of writings being attributed to him by later authors, including major {{transliteration|ar|ghulāt}} works such as the ''[[Kitab al-Haft wa-l-azilla|Kitab al-Haft wa-l-Azilla]]'' ("Book of the Seven and the Shadows") and the ''[[Kitab al-Sirat (al-Mufaddal)|Kitab al-Sirat]]'' ("Book of the Path").<ref name="Asatryan-Eir"/>

=== Yarsanism ===
In [[Yarsanism]], Ja'far al-Sadiq is regarded as an incarnation of one of the angels belonging to the group known as the "Haft Sardār" (The Seven Commanders).<ref>{{citation |last=Hamzee |first=M. Rezaa |title=The Yaresan: A Sociological, Historical, and Religio-Historical Study of a Kurdish Community |url=https://menadoc.bibliothek.uni-halle.de/iud/content/structure/1330754 |page=100 |date=1990 |location=Berlin, Germany |publisher=[[Islamkundliche Untersuchungen]] |isbn=978-3-922968-83-2}}</ref>

According to the Yaresan text ''Doureh-ye Bahlul'', the Yaresan saint Bahlul Mahi visited Ja'far al-Sadiq in Baghdad and studied under him.<ref>{{citation |last=Hamzee |first=M. Rezaa |title=The Yaresan: A Sociological, Historical, and Religio-Historical Study of a Kurdish Community |url=https://menadoc.bibliothek.uni-halle.de/iud/content/structure/1330754 |pages=43–44 |date=1990 |location=Berlin, Germany |publisher=[[Islamkundliche Untersuchungen]] |isbn=978-3-922968-83-2}}</ref>

== Works ==
A large number of religious books bear al-Sadiq's name as their author, but none of them can be attributed to al-Sadiq with certainty.{{sfn|Haywood|2022}} It has been suggested that al-Sadiq was a writer who left the work of writing to his students.{{sfn|Hodgson|1999|p=375}}{{sfn|Takim|2004a}}{{sfn|De Smet|2012}} In this regard, some of the works attributed to [[Jabir ibn Hayyan]] ({{circa|850|950}}) also claim to be mere expositions of al-Sadiq's teachings.{{sfn|Hodgson|1999|p=375}}{{sfn|Takim|2004a}}{{sfn|De Smet|2012}}

A Quran commentary ({{transliteration|ar|[[tafsir]]}}), a book on divination ([[Al-Jafr (book)|Ketb al-Jafr]]), numerous drafts of his will, and several collections of legal dicta are among the works attributed to al-Sadiq.{{sfn|Gleave|2008}}

=== Exegesis ===
Most of the extant writings attributed to al-Sadiq are commentaries ({{transliteration|ar|[[tafsir]]}}) on the [[Quran]]:
in Sufi circles, a number of mystical Quranic exegeses are attributed to al-Sadiq, such as ''Tafsir al-Quran'', ''Manafe' Sowar al-Quran'', and ''Kawass al-Quran al-Azam''.{{sfn|Gleave|2012}}{{sfn|Campo|2009}}

Another attributed work is the book of {{transliteration|ar|[[Al-Jafr (book)|Jafr]]}}, a mystical commentary which according to [[Ibn Khaldun]] was written by al-Sadiq about the hidden ({{transliteration|ar|[[Batin (Islam)|batin]]}}) meanings of the Quran.{{sfn|De Smet|2012}}{{sfn|Campo|2009}}{{sfn|Gleave|2012}} According to Ibn Khaldun this book was transmitted from al-Sadiq and written down by Hārūn ibn Saʿīd al-ʿIjlī.{{sfn|Buckley|2018}}

Perhaps the most influential mystical exegesis attributed to al-Sadiq is the {{transliteration|ar|Ḥaqāʾiq al-tafsīr}}, composed by Abū ʿAbd al-Raḥmān al-Sulamī (d. 330/942). This text was first introduced to modern scholarship by [[Louis Massignon]], and was later published in a critical edition by Paul Nwyia.{{efn|see "Le Tafsir mystique attribué à Ğaʿfar Ṣādiq - Édition critique" (Nwiya, Le Tafsir mystique, 179-230)}} Another version was published by ʿAlī Zayʿūr.{{efn|He published a corrected version under the title ''alTafsīr al-Ṣūfī lil-Qurʾān ʿinda l-Ṣādiq''}} One of the outstanding features of this exegesis is its emphasis on letter mysticism.{{sfn|Pakatchi|2019}}{{sfn|Buckley|2018}} It is considered to be the oldest mystical commentary of the Quran after [[Sahl al-Tustari]]'s exegesis.{{sfn|Buckley|2018}}

''Tafsīr al-Nuʿmānī'' is another exegesis attributed to al-Sadiq, which he supposedly narrated on the authority of [[Ali]] from [[Muhammad]]. This treatise was compiled by Muhammad ibn Ibrahim al-Nu'mani – known as Ibn Abi Zainab. The 17th-century scholar [[Mohammad-Baqer Majlesi]] recorded it in his {{transliteration|ar|[[Bihar al-Anwar]]}}. A summary of it has also been attributed to the Twelver theologian [[Sharif al-Murtaza]] and was published under the title {{transliteration|ar|Risālat al-Muḥkam wa-l-Mutashābih}}.{{sfn|Buckley|2018}}

''Tafsīr al-Imām al-Ṣādiq'' is another commentary attributed to al-Sadiq, which [[Agha Bozorg Tehrani]] mentions it in his book al-Dharī'a under the title ''Tafsir al-Imam Ja'far bin Muhammad al-Sadiq'' and it is believed that one of Sadiq's students narrated it from him. [[Fuat Sezgin]] calls this work ''Tafsīr al-Qurʾān''. A copy of it with the title ''Tafsīr al-Imām al-Ṣādiq'', according to [[Khuda Bakhsh Oriental Library|Bankipur Oriental Library]]'s catalogue, is written by al-Nuʿmānī based on the sayings of al-Sadiq. This commentary is arranged according to the [[Surah]]s of the Quran and covers only the words of the Quran that require explanation. This commentary, which is a type of mystical commentary, deals with both the exoteric (ẓāhir) and the esoteric (bāṭin) aspects of the Quran. It is mostly about God and his relationship with mankind, also man's knowledge of God and the relationship between Muhammad and God.{{sfn|Buckley|2018}}

=== Tawhid al-Mufaddal ===
{{Main|Tawhid al-Mufaddal}}

The {{transliteration|ar|Tawḥīd al-Mufaḍḍal}} ('Declaration by al-Mufaddal of the Oneness of God'), also known as the {{transliteration|ar|Kitāb fī Badʾ al-Khalq wa-l-Hathth ʿalā al-Iʿtibār}} ("Book on the Beginning of Creation and the Incitement to Contemplation"),<ref>The {{transliteration|ar|Tawḥīd al-Mufaḍḍal}} is probably identical with the {{transliteration|ar|Kitāb fī badʾ al-khalq wa-l-ḥathth ʿalā al-iʿtibār}} mentioned by the Twelver Shi'i bibliographer [[Ahmad ibn Ali al-Najashi]] ({{circa|982}}–1058); see {{harvnb|Chokr|1993|loc=deuxième partie, chapitre I, 3 ''Deux ouvrages attribués à Ǧa'far al-Ṣādiq'', 10}}; {{harvnb|Modaressi|2003|p=334}}. According to Chokr 1993, the true title as given in the work itself is {{transliteration|ar|Kitāb al-Adilla ʿalā al-khalq wa-l-tadbīr wa-l-radd ʿalā al-qāʾilīn bi-l-ihmāl wa-munkirī al-ʿamd}}. Arabic text in {{harvnb|al-Majlisi|1983|loc=vol. 3, pp. 57–151}}.</ref> is a ninth-century treatise concerned with proving the [[existence of God]], attributed to Ja'far al-Sadiq's financial agent [[al-Mufaddal ibn Umar al-Ju'fi]] (died before 799). The work presents itself as a dialogue between al-Mufaddal and Ja'far al-Sadiq, who is the main speaker.<ref name="Asatryan-Eir">{{harvnb|Asatryan|2000–2012}}.</ref>

Like most other works attributed to al-Mufaddal, the {{transliteration|ar|Tawḥīd al-Mufaḍḍal}} was in fact written by a later, anonymous author who took advantage of al-Mufaddal's status as one of the closest confidants of Ja'far al-Sadiq in order to ascribe their own ideas to the illustrious [[Imamate in Shia doctrine|Imam]].<ref>{{harvnb|Asatryan|2017|p=59}}.</ref> However, it differs from other treatises attributed to al-Mufaddal by the absence of any content that is specifically Shi'i in nature, a trait it shares with only one other Mufaddal work — also dealing with a rational proof for the existence of God — the {{transliteration|ar|Kitāb al-Ihlīlaja}} ("Book of the [[Myrobalan (disambiguation)|Myrobalan]] Fruit"). Though both preserved by the 17th-century Shi'i scholar [[Muhammad Baqir al-Majlisi]] (died 1699), the only thing that connects the {{transliteration|ar|Tawḥīd al-Mufaḍḍal}} and the {{transliteration|ar|Kitāb al-Ihlīlaja}} to Shi'ism more generally is their ascription to Ja'far al-Sadiq and al-Mufaddal. Rather than by Shi'i doctrine, their content appears to be influenced by [[Mu'tazilism]], a rationalistic school of Islamic speculative theology ({{transliteration|ar|[[Kalam|kalām]]}}).<ref name="Asatryan-Eir"/>

The {{transliteration|ar|Tawḥīd al-Mufaḍḍal}} is in fact a revised version of a work falsely attributed to the famous Mu'tazili litterateur [[al-Jahiz]] (died 868) under the title {{transliteration|ar|Kitāb al-Dalāʾil wa-l-Iʿtibār ʿalā al-Khalq wa-l-Tadbīr}} ("Book of Proofs and Contemplation on Creation and Administration").<ref>{{harvnb|Asatryan|2000–2012}}, referring to {{harvnb|Chokr|1993|pp=85–87, 100–102}}.</ref> Both the {{transliteration|ar|Tawḥīd al-Mufaḍḍal}} and [[Pseudepigraphic|pseudo]]-Jahiz's {{transliteration|ar|Kitāb al-Dalāʾil}} likely go back on an earlier 9th-century text,<ref>{{harvnb|Chokr|1993|loc=deuxième partie, chapitre I, 3 ''Deux ouvrages attribués à Ǧa'far al-Ṣādiq'', 12}}.</ref> which has sometimes been identified as the {{transliteration|ar|Kitāb al-Fikr wa-l-Iʿtibār}} ("Book of Thought and Contemplation") written by the 9th-century [[Nestorian Christian]] Jibril ibn Nuh ibn Abi Nuh al-Nasrani al-Anbari.<ref>{{harvnb|Daiber|2014|p=172}}, referring to {{harvnb|Daiber|1975|loc=159f}}; {{harvnb|Van Ess|1980|pp=65, 79 note 7}}. Daiber and van Ess speak only about pseudo-Jahiz's {{transliteration|ar|Kitāb al-Dalāʾil}} and its later adaptations, ignoring the {{transliteration|ar|Tawḥīd al-Mufaḍḍal}}.</ref>

The [[teleological argument]] for the existence of God used in the {{transliteration|ar|Tawḥīd al-Mufaḍḍal}} is inspired by [[Syriac Christian]] literature (especially commentaries on the [[Hexameron]]), and ultimately goes back on [[Hellenistic philosophy|Hellenistic]] models such as the [[pseudo-Aristotelian]] {{transliteration|la|De mundo}} ("[[On the Universe]]", 3rd/2nd century BCE) and [[Stoic theology]] as recorded in [[Cicero]]'s (106–43 BCE) {{lang|la|[[De natura deorum]]}}.<ref>{{harvnb|Daiber|2014|pp=171–178}}; {{harvnb|Chokr|1993|loc=deuxième partie, chapitre I, 3 ''Deux ouvrages attribués à Ǧa'far al-Ṣādiq'', 10–17}}.</ref>

=== Other works ===
{{Main|al-Mufaddal ibn Umar al-Ju'fi#Kitāb al-Ihlīlaja (Book of the Myrobalan Fruit)}}

''Misbah al-Sharia and Miftah al-Haqiqah'' is another work attributed to al-Sadiq. It is on personal conduct, with chapters on various topics such as legal interests interspersed with general moral issues, and advice on how to lead a spiritual life and thus purify the soul.{{sfn|Gleave|2012}}

As the first person who came across this book in the 7th century A.H., [[Sayyed Ibn Tawus]] described it as a collection of [[hadith]]s of Jafar al-Sadiq. It includes a prediction of future events and sufferings.{{sfn|Pakatchi|2019}} There is a specific Shia chapter in "Knowledge of the Imams" in which the names of [[Twelve Imams|all the Imams]] (both before al-Sadiq and after him) are mentioned during the exchange of reports between [[Muhammad]] and [[Salman the Persian]].{{sfn|Gleave|2012}} [[Mohammad Baqer Majlesi]] considered this work to have been written by [[Shaqiq al-Balkhi]], who supposedly quoted it from "one of the people of knowledge", and not explicitly from Ja'far al-Sadiq.{{sfn|Gleave|2012}} Despite Majlesi's doubts about its authenticity, this work remains very popular as a manual of personal worship and has been the subject of a number of commentaries by prominent Shia and Sufi scholars. It has also been translated into different languages.{{sfn|Gleave|2012}} Its manuscript is available in the library of [[Gotha]].{{sfn|Pakatchi|2019}}

There is also a book on dream interpretation that is attributed to al-Sadiq and is known by the name ''Taqsim al-roʾyā''. It is identical to the work ''Ketāb al-taqsim fi taʿbir al-ḥolm'', which is credited to Ja'far al-Sadiq. Eighty various types of dream sightings, ranging from the religious (dreams of God, angels, prophets, and imams) to the profane (dreams of meat, fat, and cheese), are interpreted by Ja'far al-Sadiq in this book. According to Robert Gleave, it is not always clear whether they can be regarded as works attributed to Jafar al-Sadiq or works attributed to [[Ali|Ali ibn Abi Talib]] that is transmitted through Ja'far al-Sadiq. From a Shia perspective, this is not problematic because there is no discernible difference between the knowledge of one imam and that of another from a religious perspective.{{sfn|Gleave|2012}}

The ''Kitāb al-Ihlīlaja'' is presented as al-Sadiq's opinions transmitted through al-Mufaddal. The work is allegedly a response to al-Mufaddal's request for a refutation of atheists.

Jafar al-Sadiq describes his own argument with an atheist Indian doctor in it. The discussion took place as the doctor prepared a [[chebulic myrobalan|myrobalan]] plant-based medication (known in Arabic as ''Ihlīlaj'', and hence the title of the work).{{sfn|Gleave|2012}}

== Shia disciples ==
Momen contends that of the few thousand students who are said to have studied under al-Sadiq, only a few could have been Shia, considering that al-Sadiq did not openly advance his claims to the imamate.{{sfn|Momen|1985|p=38}} Notable Shia students of al-Sadiq reportedly included:

* [[Hisham ibn al-Hakam]] was a famous disciple of al-Sadiq, who proposed a number of doctrines that later became orthodox in the Twelver theology, including the rational necessity of the divinely-guided imam in every age to teach and lead God's community.{{sfn|Gleave|2012}}
* [[Aban ibn Taghlib]] was an outstanding jurist and traditionist and an associate of al-Sadiq in [[Kufa]], but also of Zayn al-Abidin and al-Baqir. The latter is reported to have praised Aban, "Sit in the mosque of Kufa and give legal judgment to the people. Indeed I would like to see among my Shia people like you".{{sfn|Lalani|2004|pp=108, 109}}
* [[Burayd ibn Mu'awiya al-'Ijli]] in Kufa was a famous disciple of al-Baqir and later al-Sadiq, who later became a key authority in the Shia jurisprudence ([[Fiqh|{{Transliteration|ar|fiqh}}]]). Al-Baqir praised him (along with [[Abu Basir Moradi]], Muhammad bin Muslim, and Zurarah) as worthy of the paradise.{{sfn|Lalani|2004|p=110}}
* [[Abu Basir al-Asadi]] was considered one of the poles of the intellectual leadership of the Imami community of Kufa. His name is included in the number of [[Consensus companions|six companions]] of al-Baqir and al-Sadiq that hadiths narrated by any one of them is considered authentic by many Shi'a scholars. Some consider [[Abu Basir al-Moradi]] as one of those six people instead of Abu Basir al-Asadi.<ref>{{cite book |last1=Rizvi |first1=Saeed Akhtar |title=The Qur'ân and Hadíth |date=1988 |publisher=Bilal Muslim Mission of Tanzania |isbn=9976-956-87-8 |page=90 |url=https://books.google.com/books?id=mDqtAgAAQBAJ |access-date=26 September 2022 |archive-date=9 March 2023 |archive-url=https://web.archive.org/web/20230309204952/https://books.google.com/books?id=mDqtAgAAQBAJ |url-status=live}}</ref>{{sfn|Pakatchi|2020}}
* [[Abu Basir Moradi]], a famous Shia jurist ([[Faqīh|{{Transliteration|ar|faqih}}]]) and traditionist, was another associate of al-Baqir and al-Sadiq. Al-Sadiq is believed to have told Moradi, Zurarah, Burayd, and Muhammad ibn Muslim that the prophetic hadiths would have been lost without them.{{sfn|Lalani|2004|p=110}}
* Abu Ja'far Muhammad ibn Ali ibn Nu'man known as [[Mu'min al-Taq]] was a distinguished theologist in Kufa and a devoted follower of al-Baqir and al-Sadiq, whose debates about imamate are famous. ''Kitab al-Imamah'' and ''Kitab al-Radd alla al-Muazila fi Imamat al-Mafdul'' are among his works.{{sfn|Lalani|2004|p=111}}
* [[Zurarah ibn A'yan]] in Kufa was a disciple of al-Hakam ibn Utayba before joining al-Baqir. As a prominent traditionist and theologian, Zurarah played an important role in developing the Shia thought. Zurarah lived long enough to also become a close disciple of Ja'far al-Sadiq.{{sfn|Lalani|2004|p=109}}
* Fudayl ibn Yasar is another notable associate of both al-Baqir and al-Sadiq, about whom al-Sadiq said what Muhammad had said about [[Salman the Persian]], that "Fudayl is from us, the [[Ahl al-Bayt]]."{{sfn|Lalani|2004|p=110}}
* Maymun ibn al-Aswad al-Qaddah was a devout supporter of al-Baqir and his son, al-Sadiq. Not educated but with an impressive personality, Maymun probably committed to writing what he heard from the Imams. His son, Abd Allah, is the alleged ancestor of the Isma'ili imams.{{sfn|Lalani|2004|p=112}}

== Selected quotes ==
* "The most perfect of men in intellect is the best of them in ethics."<ref name="al-Muzaffar">{{cite book |last1=al-Husayn al-Muzaffar |first1=Mohammed |title=Imam Al-Sadiq |date=1998 |publisher=[[Ansariyan Publications]] |location=Qum |others=Translated by Jasim al-Rasheed |isbn=964-438-011-8 |pages=165–166, 230–247}}</ref>
* "Charity is the [[zakat|{{Transliteration|ar|zakat}}]] (alms) of blessings, intercession is the {{Transliteration|ar|zakat}} of dignity, illnesses are the {{Transliteration|ar|zakat}} of bodies, forgiveness is the zakat of victory, and the thing whose zakat is paid is safe from taking (by God)."<ref name="al-Muzaffar"/>
* "He who answers all that he is asked, surely is mad."<ref name="al-Muzaffar"/>
* "Whoever fears God, God makes all things fear him; and whoever does not fear God, God makes him fear all things."{{sfn|Donaldson|1933|p=136}}
* "God Almighty has said: people are dear to me as family. Therefore, the best of them is the one who is nicer to others and does his best to resolve their needs."<ref name=":0">{{Cite book |last=Muhammadi Reishahri |first=Muhammad |title=Mizan al-Hikmah |publisher=Dar al-Hadith |date=2010 |volume=2 |location=Qum |pages=433, 435}}</ref>
* "One of the deeds God Almighty appreciates the most is making his pious servants happy. This can be done through fulfilling their hunger, sweeping away their sorrows, or paying off their debts."<ref name=":0" />

== See also ==
{{Portal|Shia Islam|Islam}}

* [[Family tree of Muhammad#Family tree linking Prophets to Shi'ite Imams|Family tree of Muhammad]]
* [[Imamah (Shia doctrine)|Imamate (Shia doctrine)]]
* [[Imamate (Twelver doctrine)]]

== Notes ==
{{Notelist}}

== References ==
{{Reflist}}

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== Further reading ==
* {{Citation |editor-first=Toufic |editor-last=Fahd |language=fr |contribution=Ğa'far aṣ-Ṣâdiq et la Tradition Scientifique Arabe [Ja'far aṣ-Ṣâdiq and the Arabic Scientific Tradition] |pages=131–142 |title=Le Shî'isme Imâmite |publisher=[[Presses Universitaires de France]], Colloque de Strasbourg |date=6–9 May 1968 |location=Paris}}

== External links ==
{{commons category}}
{{Wikiquote}}
* {{usurped|1=[https://web.archive.org/web/20100314075307/http://www.maaref-foundation.com/english/library/pro_ahl/imam06_sadiq/imam_sadiq/index.htm ''Imam al-Sadiq'' by Shaykh Mohammed al-Husayn al-Muzaffar]}}
* {{usurped|1=[https://web.archive.org/web/20101203201340/http://www.maaref-foundation.com/english/library/beliefs/tawheed_al-mufadhdhal/index.htm ''Tawheed al-Mufadhdhal'' possibly dictated by al-Sadiq to al-Mufadhdhal]}}

{{s-start}}
{{s-hou|branch=Clan|name='''Ja'far al-Sadiq'''<br />of the [[Ahl al-Bayt]]|[[Banu Hashim]]|c. 83 AH|(c. 702 CE)|148 AH|(765 CE)|[[Quraysh (tribe)|Quraysh]]}}
{{s-rel|sh}}
{{s-bef| rows = 3| before = [[Muhammad al-Baqir]]}}
{{s-ttl| rows = 3| title = 6th [[Imamah (Shi'a doctrine)|Imam]] of [[Shia Islam]]
| years = 732–765}}
{{s-aft| after = [[Musa al-Kazim]]<br />[[Twelver]] successor}}
{{s-break}}
{{s-aft| after = [[Isma'il al-Mubarak]]<br />[[Ismailism|Isma'ili]] successor}}
{{s-break}}
{{s-aft| after = [[Abdullah al-Aftah]]<br />[[Fathite]] successor
}}
{{s-end}}
{{Shia Imams}}
{{Islamic Theology}}

{{Authority control}}

{{DEFAULTSORT:Jafar al-Sadiq}}
[[Category:702 births]]
[[Category:765 deaths]]
[[Category:8th-century Arab people]]
[[Category:8th-century people from the Abbasid Caliphate]]
[[Category:8th-century writers]]
[[Category:8th-century imams]]
[[Category:Twelve Imams]]
[[Category:Ismaili imams]]
[[Category:Deaths by poisoning]]
[[Category:Husaynids]]
[[Category:Assassinated royalty]]
[[Category:Burials at al-Baqi Cemetery]]
[[Category:Islamic scholars]]

Musa al-Kazim

2026-10-04T07:00:39Z

Shah Syed Muhammad Ali: created mainspace page

{{Short description|Seventh of the Twelve Shia Imams (745–799)}}
{{Good article}}
{{Use dmy dates|date=August 2020}}
{{Infobox religious biography
| honorific_prefix =
| name = Musa al-Kazim<br />{{Nobold|{{lang|ar|مُوسَىٰ ٱلْكَاظِم}}}}
| honorific_suffix = {{ubl|{{transliteration|ar|[[Intercession|Bab al-Hawa'ij]]}}|{{transliteration|ar|[[Piety|Abd al-Salih]]}}}}
| birth_name =
| birth_date = {{Circa}} 8 November 745<br />(7 [[Safar]] 128 [[Hijri year|AH]])
| birth_place = [[Medina]], [[Umayyad Caliphate]]
| death_date = {{Circa}} {{Death date and age|799|8|31|745|11|10|df=yes}}<br />(25 [[Rajab]] 183 AH)
| death_place = [[Baghdad]], [[Abbasid Caliphate]]
| resting_place = [[Shrine of the Two Imams]],{{break}} [[Baghdad]], Iraq
| resting_place_coordinates = {{Coord|33|22|48|N|44|20|16.64|E|type:landmark|display=inline}}
| other_names = Bab al-Hawa'ij
| title = al-Kazim<br />(lit. 'the forbearing')
| office1 = 7th [[Imamate in Twelver doctrine|Shia Imam]]
| term_start1 = 765
| term_end1 = 799
| predecessor1 = [[Ja'far al-Sadiq]]
| successor1 = [[Ali al-Rida]]
| religion = [[Islam]]
| spouse = Najma (or Tuktam)
| children = {{Collapsible list
| title = List of children|
* [[Ali al-Rida]]
* [[Shah Cheragh|Ahmad]]
* Abbas
* [[Fatima bint Musa]]
* Husayn
* [[Ibrahim ibn Musa al-Kazim]]
* Isma'il
* [[Muhammad ibn Musa al-Kazim]]
* Abu Bakr<ref>Kashf al Ghummah 3/89</ref>
* Muhammad al-Abid
* [[Zayd ibn Musa al-Kazim]]
}}
| parents =
| image_size = 220
| background = #CEF2CE
| image = Chester Beatty T 414 fol 129r Musa al-Kazim.png
| caption = 16th‑century [[Ottoman Empire|Ottoman]] iconographic depiction of Musa al-Kazim
| father = [[Ja'far al-Sadiq]]
| mother = Hamida Khatun
| relatives =
| sect = [[Shia Islam|Shia]]
}}

{{Twelvers}}

'''Musa ibn Ja'far al-Kazim''' ({{langx|ar|مُوسَىٰ ٱبْن جَعْفَر ٱلْكَاظِم|translit=Mūsā ibn Jaʿfar al-Kāẓim}}; 745–799) was a descendant of the Islamic prophet [[Muhammad]] and the [[Twelver Shi'ism|seventh]] of the [[Twelve Imams]], succeeding his father [[Ja'far al-Sadiq]] and preceding his son [[Ali al-Rida]]. Born around 745 in [[Medina]], al-Kazim spent the first twenty years of his life under the care and guidance of his father. This period coincided with the power struggle between the [[Abbasid Caliphate|Abbasids]] and the [[Umayyad Caliphate|Umayyads]]. Following Ja'far al-Sadiq's death, a minority of his followers recognized his other son [[Isma'il ibn Ja'far]] as the next Imam, separating from the mainstream [[Shia Islam]] and forming the [[Ismailism|Isma'ili]] [[Ismailism|sect]].<ref>
Abu al-Faraj al-Isfahani, ''Maqatil al-Talibiyyin'';
Ahmad ibn Abi Ya'qub al-Ya'qubi, ''Tarikh al-Ya'qubi''.
</ref> However, Musa al-Kazim attracted the largest following, and his followers ultimately became what developed into Twelver Shia Islam, the largest branch. His Imamate spanned the reigns of the Abbasid caliphs [[al-Mansur]], [[al-Mahdi]], [[al-Hadi]], and [[Harun al-Rashid]]. Like his predecessors, al-Kazim avoided politics and devoted himself to religious teachings. He was nevertheless tightly restricted by the Abbasid caliphs and spent much of his adult life in their prisons. To counter these harsh restrictions, he established the network of representatives ([[Wokala]]) to organize the affairs of his followers across the [[Islamic world|Islamic word]].

The numerous [[Alids|Alid]] revolts further increased the caliphs' suspicions, and al-Kazim's final imprisonment ended with his death in prison around 799 in [[Baghdad]], for which Harun al-Rashid has been widely regarded as primarily responsible. After al-Kazim's death, some of his followers refused to accept that he had died, believing that he was the [[Mahdi]] who had entered [[Occultation (Islam)|occultation]] and would return. This sect, known as the [[Waqifite Shia|Waqifite]], disappeared over the decades that followed. Al-Kazim played a key role in eradicating extreme views and exaggerations ({{Transliteration|ar|[[ghulat|ghuluww]]}}) from Shia Islam. His answers to legal questions have survived in {{Transliteration|ar|Wasiyya fi al-aql}}, and he is credited with numerous [[Dua|supplications]]. Al-Kazim is also revered for his piety in [[Sunni Islam]], and considered a reliable transmitter of prophetic sayings. He is a link in the initiatic Golden Chain in [[Sufism]], and some Sufi saints are associated with him. Various nonprophetic miracles are attributed to al-Kazim, often emphasizing his [[precognition]]. Al-Kazim had numerous children, the most famous of whom being [[Ali al-Rida]], his successor and the eighth Imam. Today, Musawi [[Sayyid|Sayyids]], who trace their lineage to Musa al-Kazim, are among the most numerous and widespread Sayyid lineages, due to the large number of children he had.<ref>{{Cite web |title=شجره نسب سادات |url=https://mynasab.com/fa/ |access-date=2026-08-22 |website=Syed/Sadat Family tree |language=fa-IR}}</ref><ref>{{Cite web |title=Imam Musa al-Kadhim (a) [Lecture 12] |url=https://www.icit-digital.org/articles/imam-musa-al-kadhim-a-lecture-12 |access-date=2026-08-22 |website=ICIT Digital Library}}</ref> The [[Al-Kazimiyya Mosque|Al-Kazim Shrine]] in Baghdad, [[Iraq]], where his grandson and the ninth Imam [[Muhammad al-Jawad]] is also buried, is a [[holiest sites in Shia Islam|holy site in Shia Islam]].

== Life ==
=== Birth and early life ===
Musa was probably born on 8 November 745 (7 [[Safar]] 128 [[Islamic calendar|AH]]).{{sfn|Kohlberg|2012}}{{sfn|Momen|1985|p=239}} He was born either in [[Medina]],{{sfn|Adamec|2017|p=309}} or in nearby al-Abwa', located between Medina and [[Mecca]].{{sfn|Momen|1985|p=39}}{{sfn|Kohlberg|2012}} Alternative birth dates are September 745 and 746{{ndash}}747.{{sfn|Kohlberg|2012}} His father was [[Ja'far al-Sadiq]], a descendant of [[Ali|Ali ibn Abi Talib]] and [[Fatima]], who were the cousin and daughter of the [[Prophets and messengers in Islam|Islamic prophet]] [[Muhammad]], respectively.{{sfn|Jafri|1979|p=180}} Ja'far al-Sadiq was widely accepted as the legitimate [[Imamate in Shia doctrine|imam]] by the early [[Shia Islam|Shia]] community, who rejected the ruling [[Umayyad Caliphate|Umayyad caliphs]] as usurpers. Musa's mother was Hamida Khatun, a [[Berbers|Berber]] slave-girl.{{sfn|Donaldson|1933|p=152}} She was also known as al-Musaffat ({{lit|the purified}}),{{sfn|Kohlberg|2012}}{{sfn|Abbas|2021|pp=175{{ndash}}176}} a title which was perhaps a reference to her religious learning, as she is said to have taught [[Fiqh|Islamic jurisprudence]] to women in a seminary in Medina.{{sfn|Abbas|2021|pp=175{{ndash}}176}} [[Abdallah al-Aftah]] and [[Isma'il ibn Ja'far]] were the elder half-brothers of Musa,{{sfn|Momen|1985|p=39}}{{sfn|Takim|2004}} and [[Muhammad ibn Ja'far al-Sadiq]] was his younger full brother.{{sfn|Daftary|2007|p=88}} Musa was about four years old when the [[Abbasid Revolution|Abbasid revolution]] overthrew the [[Umayyad Caliphate]] in 750.{{sfn|Donaldson|1933|p=152}} He continued to live in Medina under the authority of his father al-Sadiq,{{sfn|Donaldson|1933|p=152}}{{sfn|Momen|1985|p=39}} until the latter died in 765.{{sfn|Gleave|2008}} Ja'far al-Sadiq was poisoned at the instigation of the Abbasid caliph [[al-Mansur]] ({{reign|754|775}}), according to the Shia.{{sfn|Momen|1985|p=39}}{{sfn|Campo|2009}}

=== After the death of al-Sadiq ===
After the death of al-Sadiq, Musa al-Kazim remained in Medina,{{sfn|Adamec|2017|p=309}} where he stayed out of politics, similar to most of his predecessors.{{sfn|Donaldson|1933|p=154}}{{sfn|Amir-Moezzi|1994|p=65}} As with his father, al-Kazim instead taught religious sciences in Medina.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}} Over time, he also established an underground network of representatives ({{Transliteration|ar|wukala}}) to collect religious donations from his followers and organise their affairs.{{sfn|Daftary|2013|p=59}}

The Abbasids, who claimed descent from Muhammad's uncle [[Abbas ibn Abd al-Muttalib]], had rallied the support of the Shia community against the Umayyads in the name of the [[Ahl al-Bayt|family of Muhammad]]. But many Shias were disillusioned when the Abbasid al-Saffah ({{reign|750|754}}) declared himself caliph, as they had instead hoped for an [[Alids|Alid]] leader, one who had descended from Muhammad, that is, a descendant of his daughter [[Fatima]] and Ali ibn Abi Talib.{{sfn|Donner|1999|pp=24{{ndash}}25}} The Abbasids soon turned against their former allies,{{sfn|Daftary|2008}}{{sfn|Momen|1985|p=71}} and were generally hostile to the Shia imams, especially after the abortive [[Alid revolt of 762–763|762{{Ndash}}763 revolt]] of the Alid pretender [[Muhammad al-Nafs al-Zakiyya]].{{sfn|Amir-Moezzi|1994|p=65}} Musa al-Kazim was contemporary with the Abbasid caliphs [[al-Mansur]], [[al-Hadi]], [[al-Mahdi]], and [[Harun al-Rashid]].{{sfn|Tabatabai|1977|p=181}} Unlike his father, who often taught freely in Medina, al-Kazim was highly restricted by the caliphs,{{sfn|Rahim|2004}}{{sfn|Hulmes|2008}} and spent much of his adult life in the Abbasid prisons in [[Lower Mesopotamia|Iraq]].{{sfn|Dakake|2007|p=211}}{{sfn|Sachedina|1981|p=25}} By one Shia account, under the Abbasids' watchful eyes, al-Kazim even discouraged his followers from greeting him in public.{{sfn|Sachedina|1981|p=50}}

==== Reign of al-Mansur ({{reign|754|775}}) ====
Shia sources blame the Abbasid caliph al-Mansur for the death of Ja'far al-Sadiq,{{sfn|Momen|1985|p=39}}{{sfn|Campo|2009}} who did not publicly designate an heir, likely fearing the Abbasid reaction.{{sfn|Haider|2014|p=91}} Shia sources report that the caliph ordered his governor of Medina to kill the heir to al-Sadiq, a plan that was thwarted when the governor found out that al-Sadiq had appointed four or five legatees.{{sfn|Tabatabai|1977|pp=180{{ndash}}181}}{{sfn|Kohlberg|2012}} The resulting crisis of succession to al-Sadiq was ultimately resolved in favor of al-Kazim,{{sfn|Sachedina|1981|p=25}} who spent the first ten years of his imamate under al-Mansur.{{sfn|Momen|1985|p=39}} This succession crisis nevertheless weakened the mainstream Shia, which is perhaps why al-Mansur left al-Kazim relatively unmolested,{{sfn|Hussain|1986|p=34}} while still keeping him under surveillance.{{sfn|Donaldson|1933|p=155}} This initial mild treatment of al-Kazim would not continue under future caliphs.{{sfn|Momen|1985|pp=39, 40}}

==== Reign of al-Mahdi ({{reign|775|785}}) ====
During the ten years of the reign of al-Mahdi, al-Kazim remained under surveillance in Medina.{{sfn|Momen|1985|pp=39{{ndash}}40}} He was arrested at least once by the caliph, who around 780 briefly imprisoned him in the Abbasid capital of [[Baghdad]].{{sfn|Momen|1985|p=40}}{{sfn|Rahim|2004}} There Musa was placed in the custody of the prefect of police, [[al-Musayyab ibn Zuhayr al-Dabbi]], who later became a follower of al-Kazim.{{sfn|Kohlberg|2012}} According to the [[Sunni Islam|Sunni]] historian [[al-Tabari]] ({{died in|923}}), al-Mahdi had a dream in which Ali ibn Abi Talib berated him for imprisoning his progeny, which apparently compelled the caliph to set al-Kazim free,{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}{{sfn|Donaldson|1933|pp=156, 157}} after he pledged not to revolt against the caliph.{{sfn|Kohlberg|2012}}{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Donaldson|1933|pp=156{{ndash}}157}}

==== Reign of Musa al-Hadi ({{reign|785|786}}) ====
Musa al-Kazim did not lend his support to the [[Battle of Fakhkh|786 revolt]] of the Alid pretender [[al-Husayn ibn Ali al-Abid]],{{sfn|Strothmann|2012}} and a letter attributed to al-Kazim even warns al-Husayn about his violent death.{{sfn|Strothmann|2012}} The Shia imam was nevertheless accused of complicity by the Abbasid caliph al-Hadi, who was dissuaded from killing al-Kazim only by the intervention of the judge [[Abu Yusuf]].{{sfn|Kohlberg|2012}} The caliph died soon after, and thus al-Kazim survived.{{sfn|Kohlberg|2012}}{{sfn|Hussain|1986|p=36}} He then composed the supplication {{Transliteration|ar|[[Jawshan Sagheer]]}} ({{lit|coat of mail}}) in gratitude, according to the Shia jurist [[Sayyed Ibn Tawus]] ({{died in|1266}}).{{sfn|Kohlberg|2012}}

==== Reign of Harun al-Rashid ({{reign|786|809}}) ====
The persecution of the Shia reached a climax during the caliphate of Harun, who is said to have killed hundreds of Alids.{{sfn|Momen|1985|p=40}} Harun also arrested al-Kazim, brought him to Baghdad, and was apparently intent on killing him but then set him free as a result of a dream, it is said.{{sfn|Momen|1985|p=40}}{{sfn|Donaldson|1933|pp=158, 159}} Harun was perhaps provoked by an earlier incident, according to the Sunni historian [[Ibn Khallikan]] ({{died in|1282}}): When the two men visited the tomb of Muhammad in Medina, Harun, intent on showing his family ties to the prophet, had said, "Salutation unto thee, O prophet of God, unto thee who art my cousin!" Musa al-Kazim apparently countered with, "Salutation unto thee, O my dear father!" This angered Harun, who retorted, "O Abu al-Hasan [al-Kazim], such glory as thine is truly to be vaunted of!"{{sfn|Donaldson|1933|pp=157{{ndash}}158}}

The final imprisonment of al-Kazim may have been plotted by [[Yahya ibn Khalid]], Harun's [[Vizier (Abbasid Caliphate)|vizier]]. The vizier was reportedly threatened by the growing influence of Ja'far ibn Muhammad, who was entrusted with the caliph's son and heir, [[Al-Amin]]. Yahya is said to have tipped the caliph about the secret Shia disposition of Ja'far and also suborned a relative of al-Kazim to testify that the imam secretly collected religious dues from the Shia.{{sfn|Momen|1985|p=40}}{{sfn|Donaldson|1933|pp=159, 160}} Alternatively, al-Kazim was imprisoned perhaps because the caliph felt threatened by the views of a disciple of al-Kazim, the theologian [[Hisham ibn al-Hakam]],{{sfn|Kohlberg|2012}} who argued for the right of al-Kazim to the caliphate, thus implying the illegitimacy of the Abbasids.{{sfn|Hussain|1986|p=38}} In any case, Harun had al-Kazim arrested in 793,{{sfn|Hulmes|2008}}{{sfn|Momen|1985|p=40}}{{sfn|Hulmes|2008}}{{sfn|Donaldson|1933|p=160}} or in 795,{{sfn|Rahim|2004}}{{sfn|Daftary|2013|p=59}}{{sfn|Hussain|1986|p=38}} and had him brought to [[Basra]] in Iraq, where he was imprisoned for a year under the custody of its governor, Isa ibn Ja'far ibn al-Mansur.{{sfn|Donaldson|1933|p=160}}{{sfn|Hulmes|2008}} Harun then ordered al-Kazim to be killed but Isa did not carry out the order, apparently being impressed by the piety of al-Kazim. Isa instead arranged for al-Kazim's house arrest in Baghdad under Fadl ibn al-Rabi' and then under [[Al-Fadl ibn Yahya]].{{sfn|Kohlberg|2012}} During his house arrest, however, al-Kazim likely continued to direct the Shia affairs.{{sfn|Kohlberg|2012}} When Harun learned about this relatively comfortable conditions of al-Kazim, he gave Fadl a written order to kill the Shia imam. By one account, Fadl refused the order and was given a hundred lashes.{{sfn|Kohlberg|2012}} Musa al-Kazim was then handed to al-Sindi ibn Shahik, the prefect of police in Baghdad, who is said to have poisoned the imam.{{sfn|Donaldson|1933|p=160}}{{sfn|Hulmes|2008}}

== Death and burial ==
[[File:Wooden box of the shrine of Imam Musa al-Kadhim, made 6th century AH, Iraq Museum in Baghdad.jpg|thumb|300x300px|The wooden tomb of Musa al-Kazim, dated to the eleventh century, kept in [[Iraq Museum|Iraqi Museum]].]]

Musa al-Kazim died in 799 in the [[al-Sindi ibn Shahak]] prison of Baghdad,{{sfn|Rahim|2004}} after being transferred from one prison to another for several years.{{sfn|Tabatabai|1977|p=181}} He was poisoned by order of the Abbasid caliph Harun,{{sfn|Momen|1985|p=40}} an order conveyed to al-Sindi through Yahya al-Barmaki,{{sfn|Kohlberg|2012}}{{sfn|Hussain|1986|p=39}} when he had visited the caliph in [[Raqqa]] to intercede for his son, Fadl.{{sfn|Kohlberg|2012}} The latter had reportedly disobeyed caliph's earlier orders to kill al-Kazim.{{sfn|Kohlberg|2012}} That al-Kazim was murdered is the [[Twelver Shi'ism|Twelver]] view,{{sfn|McHugo|2017|p=107}} as represented by [[Al-Shaykh al-Mufid]] ({{died in|1022}}), a prominent Twelver theologian.{{sfn|Pierce|2016|p=45}} By contrast, al-Tabari does not mention the cause of al-Kazim's death, thus implying that al-Kazim died from natural causes, a view preferred by most Sunni authors.{{sfn|Kohlberg|2012}} The date of al-Kazim's death is often given as 13, 31 August, or 1 September 799 (6, 24, or 25 [[Rajab]] 183 AH),{{sfn|Kohlberg|2012}} while Twelvers annually commemorate this occasion on 25 Rajab.{{sfn|Momen|1985|p=239}}

=== Shrine ===
{{Main article|Al-Kazimiyya Mosque}}
[[File:Al-Kadhimiya Mosque 4.jpg|thumb|300x300px|The [[Al-Kazimiyya Mosque|Al-Kazim Shrine]] in Baghdad, [[Iraq]], where his grandson and the ninth Imam [[Muhammad al-Jawad]] is also buried, is a [[Holiest sites in Shia Islam|holy site in Shia Islam]].]]
Harun brought several public figures to examine al-Kazim's body and testify that he had died naturally.{{sfn|Donaldson|1933|p=160}}{{sfn|Momen|1985|p=40}} The caliph also publicly displayed the body of al-Kazim in Baghdad, perhaps to dispel the rumors that he had not died and would return as the [[Mahdi]], the Messianic figure in Islam.{{sfn|Momen|1985|p=40}}{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|p=82}} Later al-Kazim was buried in the [[Quraysh]] cemetery in northwest Baghdad,{{sfn|Rahim|2004}}{{sfn|Tabatabai|1977|p=181}} which is now located in [[Kadhimiya|Kazimayn]] ({{lit|the two Kazims}}), a city named after him and his grandson, [[Muhammad al-Jawad]], who is buried next to him.{{sfn|Daftary|2013|p=59}}{{sfn|Halm|2001|p=33}} At first a dangerous site for Shia visitors, the burial site in time became an important center for Shia pilgrimage.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}{{sfn|Momen|1985|pp=40, 41}} A shrine has stood over the two graves since the time of the [[Buyid dynasty]] ({{reign|934|1062}}), but the present complex dates to the [[Safavid Iran]] Shah [[Ismail I]] ({{reign|1501|1524}}), the Twelver ruler of Iran.{{sfn|Momen|1985|p=40}} The shrine of al-Kazim has over time acquired a reputation as a place where prayers are fulfilled, that is, a gate to the fulfilment of needs ({{Transliteration|ar|bab al-hawaij}}), as attested by the Sunni scholar [[al-Shafi'i]] ({{died in|820}}).{{sfn|Algar|1990|p=2}} Also buried there are a number of medieval Shia scholars,{{sfn|Yavari|2004}} including the polymath [[Nasir al-Din al-Tusi]] ({{died in|1274}}).{{sfn|Rizvi|2006b}}

== Imamate ==
=== Designation ===
[[File:Katibeh(13451) karbobala (cropped).jpg|thumb|An inscription bearing the title “Imam Musa al-Kazim” on the walls of the [[Imam Husayn Shrine]] in [[Karbala]].|300x300px]]
After the death of al-Sadiq in 765, his following became fractured,{{sfn|Nanji|Daftary|2007|p=223}} for he did not publicly designate a successor to save his heir from the Abbasids' wrath.{{sfn|Haider|2014|p=91}} The majority of his followers, the antecedents of the Twelvers, ultimately accepted the imamate of his son al-Kazim,{{sfn|Nanji|Daftary|2007|p=223}}{{sfn|Gleave|2008}} who also received the backing of some renowned students of al-Sadiq, including [[Hisham ibn al-Hakam]] and [[Mu'min al-Taq]].{{sfn|Daftary|2013|p=59}}{{sfn|Jafri|1979|p=213}}{{sfn|Kohlberg|2012}} However, instead of al-Kazim, many expected the next imam to be his elder half-brother, [[Isma'il ibn Ja'far]], who predeceased his father.{{sfn|Momen|1985|p=39}} These were the antecedents of the [[Isma'ilism|Isma'ilis]], some of whom waited for Isma'il to return as the Mahdi and the others instead accepted the imamate of his son [[Muhammad ibn Isma'il]].{{sfn|Gleave|2008}}{{sfn|Haywood|2022}} When the latter died, some expected him to return as the Mahdi and others followed a line of imams who claimed descent from him.{{sfn|Daftary|2007|pp=96{{ndash}}97}} Even though the Isma'ilis were active against the Abbasids,{{sfn|Daftary|2013|p=5}}{{sfn|Daftary|2004|p=628}} they were of marginal importance until their political success much later:{{sfn|Haider|2014|p=92}} The [[Fatimid Caliphate]] was established in Egypt at the turn of the tenth century and the [[Qarmatians]] rose to power in [[Eastern Arabia|Bahrain]] in the late ninth century.{{sfn|Daftary|2007|pp=2, 110, 128}} Their relations with the mainstream Shia were apparently tense at the time, as some have implicated them in the arrest of al-Kazim and the murder of some of his followers.{{sfn|Hussain|1986|p=37}}{{sfn|Daftary|2007|p=96}}

Isma'ilis believe that Isma'il was the designated successor,{{sfn|Daftary|1998}} and this appears to be the general consensus of the early Shia sources as well.{{sfn|Momen|1985|p=55}}{{sfn|Daftary|2007|p=88}} For the Isma'ilis, the death of Isma'il in the lifetime of al-Sadiq did not annul his divine designation ({{Transliteration|ar|[[Nass (Islam)|nass]]}}), as that would have contradicted their belief in the omniscience of God.{{Sfn|Haider|2014|p=93}} By contrast, the early Twelvers explained any such changes in the divine will be through {{Transliteration|ar|bada'}}, a notion similar to abrogation ({{Transliteration|ar|[[Naskh (tafsir)|naskh]]}}) in the [[Quran]].{{sfn|Sachedina|1981|pp=153{{ndash}}155}}{{sfn|Hussain|1986|p=178 note 22}} Later Twelvers, such as al-Mufid, altogether rejected the claim that Isma'il was the designated successor of al-Sadiq.{{sfn|Haider|2014|pp=93{{ndash}}94}} Historical evidence indeed suggests ties between Isma'il and radical Shias, of whom the quiescent al-Sadiq did not approve.{{sfn|Daftary|2007|p=92}} Twelvers instead cite the qualifications of al-Kazim to support his fitness for the imamate after al-Sadiq.{{sfn|Haider|2014|p=94}}{{sfn|Strothmann|2012}} While the Twelvers and the Isma'ilis are the two sects that have survived,{{sfn|Lalani|2004|p=14}} there were also additional branches that emerged after the death of al-Sadiq:{{sfn|Takim|2004}}{{sfn|Daftary|2013|pp=58{{ndash}}59}}{{sfn|Momen|1985|pp=54{{ndash}}56}} After the death of al-Sadiq, some waited for his return as the Mahdi,{{sfn|Daftary|2007|p=89}} but perhaps the majority of his followers initially accepted the imamate of his eldest surviving son, Abd-Allah al-Aftah.{{sfn|Takim|2004}}{{sfn|McHugo|2017|p=107}} This group became known as the [[Fathites]].{{sfn|Kohlberg|2012}} Abd-Allah apparently lacked the scholarly prerequisites for the imamate and died a few months later without a male heir.{{Sfn|Haider|2014|p=92}} His followers then mostly turned to al-Kazim,{{sfn|Takim|2004}}{{sfn|Daftary|2013|pp=58, 59}}{{sfn|Momen|1985|p=54}} although for some time they still counted al-Aftah as their seventh imam.{{sfn|Haider|2014|p=92}}{{sfn|Dakake|2007|p=206{{ndash}}207}} Some other followers of al-Sadiq turned to Musa's younger brother, al-Dibaj, who staged an unsuccessful revolt against the Abbasids in 815{{ndash}}816.{{sfn|Daftary|2007|p=88}} Over all, it appears that many of those who had split off after the death of al-Sadiq eventually joined al-Kazim later.{{sfn|Momen|1985|p=40}}

=== Representatives ===
[[File:Abbasid Provinces ca 788 improved.png|thumb|Abbasid territories circa 788]]
[[File:Iraq under the Abbasid Caliphate.png|thumb|Map of Iraq and the neighboring [[Khuzestan province|Khuzestan]], with inserts on the vicinities of [[Baghdad]] and [[Samarra]], during the Abbasid period]]

The Abbasid caliphs tightly controlled the activities of al-Kazim,{{sfn|Amir-Moezzi|1994|p=65}} who consequently appointed a network of local representatives ({{Transliteration|ar|wukala}}, {{singular}} {{Transliteration|ar|wakil}}) to organize the affairs of the Shia and collect their religious dues, particularly [[Khums]] ({{lit|one-fifth}}).{{sfn|Daftary|2013|p=59}}{{sfn|Hussain|1986|p=46}} Extending throughout the Abbasid empire, this underground network was likely established by al-Kazim,{{sfn|Wardrop|1988|p=178}}{{sfn|Baghestani|2014}} while there is also some evidence that an earlier network might have existed under his predecessor, al-Sadiq.{{sfn|Wardrop|1988|p=180}}{{sfn|Hussain|1986|p=79}} During the imamate of al-Kazim, new Shia centers were also established in the [[Maghreb]] and Egypt.{{sfn|Momen|1985|p=40}}{{sfn|Hussain|1986|p=36}}

It appears that al-Kazim permitted cooperation with the Abbasids so long as it furthered the Shia cause.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}} In particular, he might have allowed his companion [[Ali ibn Yaqteen]] to hold the vizierate to promote justice and social welfare,{{sfn|Mavani|2013|p=112}} or perhaps to save other Shias in times of danger.{{sfn|Hussain|1986|p=36}} In line with the principle of {{Transliteration|ar|taqiya}}, al-Kazim even instructed Ibn Yaqtin not to practice the Shia ablution ({{transliteration|ar|[[wudu|wudu']]}}) to avoid the suspicion of the Abbasid ruler.{{sfn|Mavani|2013|p=174}} In another Shia report, al-Kazim saves Ibn Yaqtin by instructing him to withhold some goods destined for him, thus foiling a plot aimed at exposing their personal ties.{{sfn|Pierce|2016|p=112}} Ibn Yaqtin was nevertheless finally arrested, as part of the same campaign of arrests that led to the imprisonment and death of al-Kazim. He later died in prison.{{sfn|Hussain|1986|p=80}} Historically, whether Ibn Yaqtin attained the vizierate office and for long enough to make any difference is uncertain.{{sfn|Sourdel|1959|p=120}} Some other Abbasid officials whose loyalty rested with al-Kazim were Abbas ibn Ja'far al-Ash'ath, governor of [[Greater Khorasan|Khorasan]], and Waddah (or Wadih), who was an official of the postal service ({{Transliteration|ar|[[Barid]]}}) in Egypt.{{sfn|Hussain|1986|p=36}}

=== Succession ===
[[File:ImamReza(A).jpg|thumb|240x240px|[[Imam Reza shrine|Imam Reza Shrine]] in [[Mashhad]], [[Iran]], receives nearly 30 million pilgrims annually and is the most visited site in Islam.<ref>{{Cite web |title=Imam Reza (PBUH) shrine is visited by nearly 30 million people annually |url=http://en.imam-khomeini.ir/en/n37305/Imam-Reza-PBUH-shrine-is-visited-by-nearly-30-million-people-annually |access-date=2026-08-15 |website=Imam Khomeini}}</ref><ref>{{Cite news |last=Higgins |first=Andrew |date=2007-06-02 |title=Inside Iran's Holy Money Machine - WSJ |url=https://www.wsj.com/articles/SB118072271215621679 |access-date=2026-08-15 |work=Wall Street Journal |language=en-US |issn=0099-9660}}</ref> As one of the [[holiest sites in Shia Islam]], it contains the burial place of [[Ali al-Rida|Reza]], Musa al-Kazim's son and successor. The vast complex is the world's [[List of largest mosques|largest mosque]] after [[Masjid al-Haram]] in [[Mecca]] and the [[Prophet's Mosque]] in [[Medina]].]]
The Imam Reza Shrine is the mausoleum of Ali al-Rida, the eighth Shia Imam, located in Mashhad, the province of [[Razavi Khorasan province|Razavi Khorasan]], Iran. As one of the holiest sites in Shia Islam, nearly 30 million Muslims making [[Pilgrimage|pilgrimages]] to the shrine every year,<ref name=":1">{{Cite web |title=Mashhad, Iran |url=http://sacredsites.com/middle_east/iran/mashad.htm |archive-url=https://web.archive.org/web/20101127181619/http://sacredsites.com/middle_east/iran/mashad.htm |archive-date=2010-11-27 |access-date=2025-12-25 |website=sacredsites.com}}</ref><ref name=":2">{{Cite web |title=Iran Daily |url=http://www.iran-daily.com/1383/2211/html/panorama.htm |archive-url=https://web.archive.org/web/20080612164512/http://www.iran-daily.com/1383/2211/html/panorama.htm |archive-date=2008-06-12 |access-date=2025-12-25 |website=www.iran-daily.com}}</ref><ref name=":3">{{Cite web |title=Imam Reza (PBUH) shrine is visited by nearly 30 million people annually |url=http://en.imam-khomeini.ir/en/n37305/Imam-Reza-PBUH-shrine-is-visited-by-nearly-30-million-people-annually |access-date=2025-12-25 |website=Imam Khomeini}}</ref> the most visited site in Islam.<ref name=":4">{{Cite news |last=Higgins |first=Andrew |date=2007-06-02 |title=Inside Iran's Holy Money Machine – WSJ |url=https://www.wsj.com/articles/SB118072271215621679 |access-date=2025-12-25 |work=Wall Street Journal |language=en-US |issn=0099-9660}}</ref><ref name=":5">{{Cite web |last=soltani |first=mis |title=Islamic Republic of Iran: Over 30 million pilgrims visit Mashhad annually |url=http://www.wocoshiac.org/en/news-events/all-news-en/all-news-b-en/islamic-republic-of-iran-over-30-million-pilgrims-visit-mashhad-annually |access-date=2025-12-25 |website=www.wocoshiac.org |language=en-gb}}</ref> He is also part of the chain of mystical authority and asceticism in Sunni Sufism, making him widely respected in Sunni Islam as well. [[Uyoun Akhbar Al-Ridha]] recorded miracles which have occurred at the shrine.<ref>{{Cite web |date=2015-07-23 |title=Chapter 28: On Various Traditions from Imam Ali Ibn Musa Al-Ridha' (a.s.) |url=https://al-islam.org/uyun-akhbar-ar-ridha-volume-1-shaykh-saduq/chapter-28-various-traditions-imam-ali-ibn-musa-al-ridha |access-date=2026-01-27 |website=al-islam.org |language=en}}</ref> The shrine covers an area of 1,200,000 square meters, the world's largest mosque after Masjid al-Haram in Mecca and the Prophet's Mosque in Medina. The [[Goharshad Mosque]], the [[Astan Quds Razavi Central Museum]], [[Central Library of Astan Quds Razavi|The Central Library of Astan Quds Razavi]], and the Razavi University of Islamic Sciences, are also contained within the complex. The complex is on the [[List of World Heritage Sites in Iran#Tentative list|tentative list]] of [[UNESCO]] [[World Heritage Site|World Heritage Sites]]. [[List of burials at Imam Reza shrine|Also buried]] within the shrine are the members of the [[Timurid Empire|Timurid]], Safavid and [[Qajar Iran|Qajar]] family members, alongside the Abbasid caliph Harun al-Rashid, polymath [[Baha al-Din al-Amili|Sheikh Bahāʾī]], Crown Prince [[Abbas Mirza]], [[Supreme Leader of Iran|Supreme Leader]] [[Ali Khamenei]], and many other notable political figures, scholars, and clerics. The city of Mashhad has been named the Cultural Capital of the Islamic World by the Organisation of Islamic Cooperation.<ref>{{Cite web |title=Iran’s Mashhad dubbed 2017's ‘Islamic culture capital’ |url=https://www.aa.com.tr/en/middle-east/iran-s-mashhad-dubbed-2017s-islamic-culture-capital-/734177 |access-date=2026-07-04 |website=Anadolu |language=tr}}</ref><ref>{{Cite web |date=2017-01-25 |title=Mashhad, Cultural Capital of Islamic World in 2017 |url=https://en.hawzahnews.com/news/348440/Mashhad-Cultural-Capital-of-Islamic-World-in-2017 |access-date=2026-07-04 |website=Hawzah News Agency |language=en}}</ref><ref>{{Cite web |date=2017-01-24 |title=Iran's Mashhad officially named capital of Islamic culture in 2017 |url=https://en.abna24.com/news/806957/Iran-s-Mashhad-officially-named-capital-of-Islamic-culture-in |access-date=2026-07-04 |website=ABNA English |language=en}}</ref><ref>{{Cite web |last=iqna.ir |date=2017-01-25 |title=Mashhad Becomes 2017 Cultural Capital of Muslim World |url=https://iqna.ir/en/news/3462032/mashhad-becomes-2017-cultural-capital-of-muslim-world |access-date=2026-07-04 |website=iqna.ir |language=en}}</ref><ref>{{Cite web |last=Presstv |date=2017-01-24 |title=Mashhad named cultural capital of Muslim world |url=https://www.presstv.ir/Detail/2017/01/24/507521/Iran-Mashhad-cultural-capital-Muslim-world |access-date=2026-07-04 |website=PressTV |language=En}}</ref>
[[File:Aerial_photographs_of_Qom,_29_March_2018_(13970109000106636579121753288836_38629)_(cropped).jpg|thumb|270x270px|The holy city of Qom in Iran is the world's largest center for Shia Islamic scholarship, and home to the [[Fatima Masumeh Shrine]]. [[Fatima bint Musa|She]] was a descendant of the prophet Muhammad, the granddaughter of Sadiq, the daughter of Kazim, the sister of Reza, and the aunt of Jawad, the sixth, seventh, eighth and ninth of the Twelve Imams. Regarded as a [[saint]] and revered as the embodiment of feminine virtues, she is often compared to the Prophet's daughter.]]
After the death of al-Kazim in 799, most Shias acknowledged his son, [[Ali al-Rida]], as their imam.{{sfn|Daftary|2013|p=60}}{{sfn|Buyukkara|2000|p=99}}{{sfn|Rizvi|2006a}} These Shias were the antecedents of the Twelvers, known at the time as the Qat'iyya because they confirmed the death of al-Kazim.{{sfn|Buyukkara|2000|p=98}}{{sfn|Momen|1985|p=56}} By contrast, some followers of al-Kazim waited for his return as the Mahdi,{{sfn|Daftary|2013|pp=59, 60}}{{sfn|Hulmes|2008}} citing a [[hadith]] ascribed to al-Sadiq to the effect that the seventh imam would be the Mahdi;{{sfn|Buyukkara|2000|p=82}} these became known as the [[Waqifite Shia]] ({{lit|those who stop}}). Many of the Waqifiyya later returned to the mainstream of Shia,{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|pp=94{{ndash}}95}} declaring al-Rida and his descendants as the lieutenants of al-Kazim.{{sfn|Rahim|2004}}{{sfn|Daftary|2013|p=60}} The Waqifite Shia sect and its beliefs eventually disappeared, beginning in the ninth century.{{sfn|Buyukkara|2000|p=95}} The Waqifite Shia included the Bushariyya, named after Muhammad ibn Bashir, the [[Kufa]] exaggerator ({{Transliteration|ar|[[ghulat]]}}) who regarded al-Kazim as divine and claimed to be his interim successor.{{sfn|Buyukkara|2000|pp=95{{ndash}}97}}{{sfn|Rahim|2004}}{{sfn|Momen|1985|p=60}} Ibn Bashir was later charged with heresy and executed by order of the caliph.{{sfn|Buyukkara|2000|p=97}}

The formation of the Waqifite Shia may have had a financial dimension, as some representatives of al-Kazim probably declared him the last imam just to avoid returning what was entrusted to them during the lifetime of al-Kazim.{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|p=86}} These rogue representatives included Mansur ibn Yunus al-Qurayshi, Ali ibn Abi Ḥamza al-Bata'ini, Ziyad ibn Marwan al-Qandi, Uthman ibn Isa al-Amiri al-Ruasi (Ruwasi),{{sfn|Kohlberg|2012}} and Hayyan al-Sarragh,{{sfn|Buyukkara|2000|p=87}} although al-Ruasi may have later turned possessions over to al-Rida.{{sfn|Kohlberg|2012}}{{sfn|Buyukkara|2000|p=88}} More broadly, the term Waqifite Shia is also applied to any Shia group who denied or hesitated over the death of a particular imam, thus refusing to recognise his successors.{{sfn|Momen|1985|p=45}}{{sfn|Sachedina|1981|p=54}} The imamate of Ali al-Rida was not challenged by any of his brothers, even though some of them revolted against the Abbasids,{{sfn|Rizvi|2006a}} including Ahmad ibn Musa.{{sfn|Buyukkara|2000|p=98}}

=== {{Transliteration|ar|Karamat}} ===
Often viewed as evidence of his divine favor,{{sfn|Pierce|2016|p=105}} various nonprophetic miracles ({{Transliteration|ar|[[karamat]]}}, {{singular}} {{Transliteration|ar|karama}}) have been attributed to al-Kazim in Shia sources.{{sfn|Kohlberg|2012}} Therein, he is considered knowledgeable of all languages,{{sfn|Pierce|2016|pp=107, 200 note 63}} and this ability in Shia sources is not specific to al-Kazim.{{sfn|Pierce|2016|p=107}} Indeed, a hadith attributed to al-Kazim counts this ability as a sign of the true imam.{{sfn|Pierce|2016|pp=107, 200 note 63}} This also included the ability to communicate with animals, following the precedent of [[An-Naml]], a chapter in the [[Quran]], in which [[Solomon in Islam|Solomon]] speaks with birds and ants.{{sfn|Pierce|2016|p=108}} Musa al-Kazim is thus said to have prayed for a wild beast to ease the birthing pains of its partner.{{sfn|Pierce|2016|p=109}} By other accounts, Musa spoke in his cradle,{{sfn|Kohlberg|2012}}{{sfn|Pierce|2016|p=81}} revived a dead tree with his touch,{{sfn|Kohlberg|2012}} and brought back to life the dead farm animal of a poor family.{{sfn|Donaldson|1933|p=157}} By another account, al-Kazim showed to a disciple the spirit of al-Sadiq, who had died some years earlier, seated in the entryway to his house.{{sfn|Amir-Moezzi|1994|p=73}}

=== Ghulat ===
Musa al-Kazim and his father al-Sadiq successfully rooted out the belief in the imam's divinity from mainstream Shia thought, as evidenced by its absence in later mainstream Shia writings.{{sfn|Momen|1985|pp=67{{ndash}}68}} Nevertheless, there remained at the time groups with extreme views ({{Transliteration|ar|ghuluww}}) embedded within mainstream Shia.{{sfn|Momen|1985|p=68}} These [[Ghulat]] ({{lit|exaggerators}}) continued to believe in the divinity of the Shia imams.{{sfn|Halm|2001}} For instance, the Mufawwida believed that God had delegated ({{Transliteration|ar|tawfiz}}) the affairs of this world to the prophet and the Shia imams.{{sfn|Modarressi|1993|pp=27{{ndash}}28}} Such beliefs were also championed by [[al-Mufaddal ibn Umar al-Ju'fi]], a financial agent of al-Kazim.{{sfn|Asatryan|2000}} However modern Shi'i scholars have accepted Mufaddal as a pious companion, and the works attributed to him false.{{sfn|Modarressi|1993|p=28}}

There is no evidence that any of the Shia imams personally subscribed to these extremist views.{{sfn|Momen|1985|p=68}}

=== Redemptive suffering ===
By some Shia accounts, al-Kazim died for the sins of his followers.{{sfn|Kohlberg|2012}} This is explained in a tradition attributed to him, "God became wrathful with the Shia, so he made me choose between them or myself and I shielded them, by God, with my soul". This tradition may also suggest al-Kazim's premonition about his own death.{{sfn|Ayoub|1978|p=205}} These sins may have been disloyalty (to the imam) and abandoning {{Transliteration|ar|[[taqiya]]}} (religious dissimulation), according to the Twelver traditionist [[Muhammad ibn Ya'qub al-Kulayni]] ({{died in|941}}), who adds that the latter sin revealed the activities of al-Kazim and led to his imprisonment.{{sfn|Kohlberg|2012}} Harun indeed carried out a campaign of arrests in 795 to decimate the underground network of local Shia representatives ({{Transliteration|ar|wukala}}), which may have led to the final arrest of al-Kazim.{{sfn|Hussain|1986|p=80}}

== Descendants ==
[[File:Shahcheragh 102.jpg|thumb|220x220px|The [[Shah Cheragh|Shah Cheragh shrine]] in [[Shiraz]], Iran, is the burial site of Ahmad, a son of Musa al-Kazim]]

By some reports, al-Kazim had 18 sons and 23 daughters,{{sfn|Kohlberg|2012}}{{sfn|Donaldson|1933|p=155}} while other reports suggest 33 to 60 children.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}{{sfn|Strothmann|2012}} According to the historian D.M. Donaldson ({{died in|1976}}), these children were all sired with freed slaves ([[Umm walad|{{Transliteration|ar|umm walad}}s]]),{{sfn|Donaldson|1933|p=155}} including Najma (or Tuktam) who bore al-Kazim his son and successor, Ali al-Rida.{{sfn|Madelung|1985}} Before he died in 818, al-Rida was briefly the heir to the Abbasid caliph [[al-Ma'mun]] ({{reign|813|833}}).{{sfn|Rizvi|2006a}} Abbas, another son of al-Kazim, became the governor of Kufa.{{Sfn|Hussain|1986|p=43}} Three other sons — [[Zayd ibn Musa al-Kazim]], [[Ibrahim ibn Musa al-Kazim]], and Isma'il — participated in the unsuccessful 815 revolt of [[Abu'l-Saraya]] against the Abbasids.{{sfn|Strothmann|2012}}{{sfn|Hussain|1986|p=41}} The shrines of some of the children of al-Kazim are sites of pilgrimage in Iran, including those of [[Fatima bint Musa]] in the city of [[Qom]],{{sfn|Strothmann|2012}} Ali al-Rida in [[Mashhad]], Husayn in [[Qazvin]], and Ahmad in [[Shiraz]].{{sfn|Algar|1990|p=12}} The [[Safavid dynasty]] ({{reign|1501|1736}}) in Iran also claimed descent from al-Kazim,{{Sfn|Haider|2014|p=155}}{{Sfn|Momen|1985|pp=101, 107, 194}} though this claim has been questioned.{{Sfn|Daftary|2013|p=82}} His lineage may account for about seventy percent of the descendants of the prophet (the [[Sayyid|{{Transliteration|ar|sayyid}}s]]) in Iran.{{sfn|Rahim|2004}} A report implies that al-Kazim allowed (at least one of the) women in his household to study religious sciences, despite outside objections.{{sfn|Dakake|2007|p=228}}

== Character ==
Musa is often referred to as al-Kazim ({{lit|forbearing|he who restrains his anger}}),{{sfn|Momen|1985|p=39}}{{sfn|Strothmann|2012}} an honorific title suggesting mild manner and patience.{{sfn|Donaldson|1933|p=156}} For instance, he is said to have kindly treated an abusive opponent, who became an adherent in consequence.{{sfn|Strothmann|2012}} He was also known by the title al-Abd al-Salih ({{lit|the holy servant|the righteous servant of God}}).{{sfn|Donaldson|1933|p=156}}{{sfn|Algar|1990|p=2}} This title was a reference to his piety,{{sfn|Adamec|2017|p=309}}{{sfn|Kohlberg|2012}} for he is said to have spent most of his life in prayer and solitary contemplation.{{sfn|Rahim|2004}}{{sfn|Kohlberg|2012}} Musa is also known as Bab al-Hawa'ij (lit. 'gate of needs'), a devotional title reflecting his reputation for answering prayers and interceding for those who seek his aid. Among his predecessors, al-Kazim has been compared in benevolence and asceticism to [[Ali ibn Husayn Zayn al-Abidin]], the fourth of the [[Twelve Imams]].{{sfn|Algar|1990|p=2}} The {{Transliteration|ar|[[kunya (Arabic)|kunya]]}} of al-Kazim was Abu al-Hasan, the first, so as to distinguish him from the eighth and the tenth imams in Twelver Shia who shared the same {{Transliteration|ar|kunya}}. Another {{Transliteration|ar|kunya}} of al-Kazim was Abu Ibrahim.{{sfn|Amir-Moezzi|1994|p=174}}

The Sunni historian [[Ibn Khallikan]] ({{died in|1282}}) praises al-Kazim in his biographical {{Transliteration|ar|[[deaths of Eminent Men and the Sons of the Epoch|Wafayat al-a'yan]]}}: "He [al-Kazim] entered one evening into the [[Al-Masjid an-Nabawi|mosque of God's Apostle]] and, just as the night was setting in, he made a [[Sujud|prostration]] [in worship] which lasted until the morning, and during that time he was heard to request without intermission, "O thou who art the object of our fear! O thou whom it becometh to show mercy! Let thy kindly pardon be granted to me whose sin is so grievous!"{{sfn|Donaldson|1933|p=56}} The same source extols al-Kazim as generous and benevolent, "When a man had spoken ill of him, he sent him a purse containing one thousand dinars", and, "He used to tie up in packets sums of three hundred, or four hundred, or two hundred [[Gold dinar|dinars]] and distribute them in the city of Medina."{{sfn|Donaldson|1933|p=156}} Musa al-Kazim was also probably a gifted polemicist: The celebrated Sunni jurist [[Abu Hanifa]] ({{died in|767}}) was apparently once silenced by a young al-Kazim, while a group of [[Christians]] who came to dispute with him about religion subsequently came to accept Islam.{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}}

== Legacy ==
[[File:Musa al-Kadhim Masjid an-Nabawi Calligraphy.svg|thumb|239x239px|Musa al-Kazim [[calligraphy]] at the [[Prophet's Mosque]] in Medina]]
All successors of al-Sadiq, including al-Kazim, were largely removed from public life by the Abbasids, through imprisonment or surveillance.{{sfn|Sachedina|1981|p=25}}{{sfn|Dakake|2007|p=211}} Musa al-Kazim nevertheless taught Shia beliefs,{{sfn|Kohlberg|2012}}{{Sfn|Rahim|2004}} and played a key role in eradicating extreme views ({{Transliteration|ar|ghuluww}}) from mainstream Shia thought.{{sfn|Momen|1985|pp=67, 68}} Some letters attributed to al-Kazim in his captivity years have survived,{{sfn|Strothmann|2012}} and his answers to legal questions are available in {{Transliteration|ar|Wasiyya fi al-aql}}.{{sfn|Rahim|2004}} He advised others that supplication ({{Transliteration|ar|[[dua]]}}) could avert even predestined calamities,{{sfn|Algar|1990|p=2}} and numerous supplications are credited to him.{{sfn|Kohlberg|2012}} His saying, "The jurists ({{Transliteration|ar|fuqaha}}, {{singular}} {{transliteration|ar|[[faqīh]]}}) who are believers ({{Transliteration|ar|mu'min}}, i.e., Shia) are the citadels of Islam", has been reinterpreted in recent times to encourage an active social role for religious scholars.{{sfn|Momen|1985|p=198}}

Musa al-Kazim is revered in Sunni Islam and considered a reliable traditionist by Sunni scholars,{{sfn|Amir-Moezzi|1994|p=65}}{{sfn|Rahim|2004}} including [[Ahmad ibn Hanbal]] ({{died in|855}}), who quotes from al-Kazim in support of the Alids.{{sfn|Strothmann|2012}} Some traditions attributed to al-Kazim were collected by the Sunni scholar Abu Bakr Muhammad ibn Abd-Allah al-Bazzaz ({{died in|965}}) in his {{Transliteration|ar|Musnad al-Kazim}}, which is extant.{{sfn|Kohlberg|2012}} Musa al-Kazim is also venerated among the [[Sufism|Sufis]].{{sfn|Kohlberg|2012}}{{sfn|Rahim|2004}} Among Sufi saints, [[Shaqiq al-Balkhi]] ({{died in|809{{ndash}}810}}), for instance, regarded al-Kazim as a holy person ({{Transliteration|ar|Wali Allah, min al-abdal}}) and a devout worshipper,{{sfn|Rahim|2004}}{{sfn|Algar|1990|p=3}} while [[Ma'ruf al-Karkhi]] ({{died in|{{circa|815}}}}) and [[Bishr the Barefoot]] ({{died in|841}}) were affiliated with the imam.{{sfn|Rahim|2004}} In particular, a historical account credits al-Kazim with the spiritual awakening of Bishr.{{sfn|Algar|1990|pp=6{{ndash}}7}} Musa al-Kazim is also a link in the Golden Chain ({{Transliteration|ar|Silsilat al-dhahab}}), which is the initiatic line connecting the Sufis with the Islamic prophet Muhammad.{{sfn|Algar|1990|p=10}}

== See also ==
{{Portal|Shia Islam|Islam}}
* [[Ali al-Rida]]
* [[Fātimah bint Mūsā|Fatimah bint Musa]]
* [[Hajar Khatoon Mosque]]
* [[Ja'far al-Sadiq]]
* [[Isma'il ibn Jafar]]
* [[Muhammad ibn Ja'far al-Sadiq (Al-Dibaj)|Muhammad al-Dibaj]]
* [[Abdullah al-Aftah|Abd-Allah al-Aftah]]
* [[List of extinct Shia sects]]

== References ==
{{Reflist}}

== Bibliography ==

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* {{cite book |author-last=Daftary |author-first=Farhad |title=A History of Shi'i Islam |publisher=[[I.B. Tauris]] |date=2013 |isbn= 9781780768410 |url=https://archive.org/details/shii-heritage-series-farhad-daftary-a-history-of-shii-islam-i.-b.-tauris-2013_202104/mode/2up |url-access=registration}}
* {{cite book |author-last=Daftary |author-first=Farhad |title=Short History of the Ismailis - Traditions of a Muslim Community |publisher=[[Edinburgh University Press]] |date=2020 |isbn=9780748679225}}
* {{cite book |title=The Charismatic Community - Shi'ite Identity in Early Islam |date=2007 |author-first=Maria Massi |author-last=Dakake |publisher=[[SUNY Press|State University of New York Press]] |isbn=9780791470336 |author-link=Maria Massi Dakake}}
* {{cite book |last1=Donaldson |first1=Dwight M. |title=The Shi'ite Religion (A history of Islam in Persia and Irak) |date=1933 |publisher=Luzac and Company |url=https://archive.org/details/shiitereligionhi0000dona/mode/2up |url-access=registration}}
* {{cite book |title=Oxford History of Islam |editor-first=John L. |editor-last=Esposito |editor-link=John Esposito |publisher=[[Oxford University Press]] |date=1999 |isbn=0195107993 |chapter=Muhammad and the Caliphate |author-first=Fred M. |author-last=Donner |author-link=Fred Donner |pages=1{{ndash}}62 |chapter-url=https://archive.org/details/oxfordhistoryofi00john/page/n17/mode/2up |chapter-url-access=registration}}




* {{cite encyclopedia |date=2008 |title=Ja'far al-Ṣādeq i. Life |encyclopedia=Encyclopaedia Iranica |url=https://iranicaonline.org/articles/jafar-al-sadeq-i-life |last=Gleave |first=Robert |volume=XIV/4 |pages=349–351}}


* {{cite book |title=Shī'ī Islam - An Introduction |author-first=Najam |author-last=Haider |publisher=[[Cambridge University Press]] |date=2014 |isbn=9781107625785}}
* {{cite book |title=Shi'ism |author-first=Heinz |author-last=Halm |edition=Second |translator1-first=Janet |translator1-last=Watson |translator2-first=Marian |translator2-last=Hill |publisher=[[Edinburgh University Press]] |date=2004 |isbn=0748618880}}
* {{cite encyclopedia |date=2001 |title=Ḡolāt |encyclopedia=Encyclopaedia Iranica |url=https://iranicaonline.org/articles/golat |author-link=Heinz Halm |volume=XI/1 |pages=62–64 |issn=2330-4804 |author-first=Heinz |author-last=Halm}}
* {{Cite encyclopedia |author-last=Haywood |author-first=John A. |title=Ja'far al-Ṣādiq |encyclopedia=Encyclopedia Britannica |date=2022 |url=https://www.britannica.com/biography/Jafar-ibn-Muhammad}}
* {{cite encyclopedia |encyclopedia=Encyclopedia of Islamic Civilisation and Religion |title=Musa al-Kazim (Abu'l-Hasan Musa ibn Ja'far) |editor-first=Ian Richard |editor-last=Netton |publisher=[[Routledge]] |date=2008 |isbn=9780700715886 |url=https://archive.org/details/encyclopediaofis0000unse_h2t8/page/456/mode/2up |pages=456{{ndash}}457 |author-first=Edward D.A. |author-last=Hulmes |url-access=registration}}
* {{cite book |author-last=Hussain |author-first=Jassim M. |url=http://islamicblessings.com/upload/The%20Occultation%20of%20the%20Twelfth%20Imam.pdf |title=Occultation of the Twelfth Imam - A Historical Background |publisher=[[Routledge]] |date=1986 |isbn=9780710301581 |archive-url=https://web.archive.org/web/20170715213042/http://islamicblessings.com/upload/The%20Occultation%20of%20the%20Twelfth%20Imam.pdf |archive-date=2017-07-15}}


* {{Cite book |last=Jafri |first=S. Husain M. |url=https://archive.org/details/originsearlydeve0000jafr/mode/ |title=Origins and Early Development of Shi'a Islam |publisher=[[Longman]] |date=1979 |url-access=registration |isbn=0582780802 |author-link=Husain Mohammad Jafri}}


* {{cite encyclopedia |encyclopedia=Encyclopaedia of Islam |author-last=Kohlberg |author-first=E. |title=Mūsā Al-Kāẓim |edition=Second |editor-first=P. |editor-last=Bearman |publisher=[[Brill Publishers]] |date=2012 |doi=10.1163/1573-3912_islam_SIM_5563 |url=http://dx.doi.org/10.1163/1573-3912_islam_SIM_5563 |url-access=subscription |editor2-first=Th. |editor2-last=Bianquis |editor3-first=C.E. |editor3-last=Bosworth |editor4-first=E. |editor4-last=van Donzel |editor5-first=W.P. |editor5-last=Heinrichs |isbn=9789004161214}}


* {{cite book |last1=Lalani |first1=Arzina R. |title=Early Shī'ī Thought - The Teachings of Imam Muhammad al-Bāqir |date=2004 |publisher=[[I.B. Tauris]] |isbn=9781850435921}}


* {{cite book |title=Religious Authority and Political Thought in Twelver Shi'ism - From Ali to Post-Khomeini |author-first=Hamid |author-last=Mavani |publisher=[[Routledge]] |date=2013 |url=https://archive.org/details/religiousauthori0000mava/mode/2up |isbn=9780415624404 |url-access=registration}}
* {{cite encyclopedia |author-first=Wilferd |author-last=Madelung |author-link=Wilferd Madelung |title=ʿAlī al-Reżā |encyclopedia=Encyclopaedia Iranica |volume=I/8 |pages=877{{ndash}}880 |url=http://www.iranicaonline.org/articles/ali-al-reza |date=1985}}
* {{cite book |title=A Concise History of Sunnis and Shi'is |author-first=John |author-last=McHugo |publisher=[[Georgetown University Press]] |date=2017 |isbn=9781626165878}}
* {{cite book |title=Crisis and Consolidation in the Formative Period of Shi'ite Islam - Abū Ja'far ibn Qiba al-Rāzī and His Contribution to Imāmite Shī'ite Thought |author-first=Hossein |author-last=Modarressi |publisher=Darwin Press |date=1993 |isbn=0878500952 |author-link=Hossein Modarressi |url=https://archive.org/details/crisisconsolidat0000moda |url-access=registration}}
* {{cite book |author-last=Momen |author-first=Moojan |title=An Introduction to Shi'i Islam |publisher=[[Yale University Press]] |date=1985 |isbn=9780300035315 |author-link=Moojan Momen}}


* {{cite book |author1-last=Nanji |author1-first=Azim |chapter-url=https://archive.org/details/voicesofislam0001unse/page/216/mode/2up |title=Voices of Islam |author2-last=Daftary |author2-first=Farhad |publisher=[[Greenwood Publishing Group]] |date=2007 |isbn=978-0275987336 |editor-last=Cornell |editor-first=Vincent J. |volume=1 |chapter=What is Shiite Islam? |chapter-url-access=registration |pages=217{{ndash}}244}}



* {{cite book |title=Twelve Infallible Men - The Imams and the Making of Shi'ism |author-first=Matthew |author-last=Pierce |publisher=[[Harvard University Press]] |date=2016 |isbn=9780674737075}}



* {{cite encyclopedia |author-last=Rahim |author-first=Habibeh |url=https://books.google.com/books?id=H5cQH17-HnMC&q=Kazim |encyclopedia=Holy People of the World - A Cross-cultural Encyclopedia |publisher=[[ABC-Clio]] |date=2004 |isbn=9781576073551 |editor-last=Jestice |editor-first=Phyllis G. |volume=3 |pages=469{{ndash}}470 |title=Kazim, Musa al-}}
* {{cite encyclopedia |encyclopedia=Medieval Islamic Civilization |editor-first=Josef W. |editor-last=Meri |publisher=[[Taylor & Francis]] |date=2006a |isbn=9780415966917 |pages=35{{ndash}}36 |url=https://archive.org/details/islam-medieval-islamic-civilization-an-encyclopedia/page/35/mode/2up |author-first=Sajjad H. |author-last=Rizvi |title='Ali al-Rida |volume=1 |url-access=registration}}
* {{cite encyclopedia |encyclopedia=Medieval Islamic Civilization |editor-first=Josef W. |editor-last=Meri |publisher=[[Taylor & Francis]] |date=2006b |isbn=9780415966917 |pages=839–841 |url=https://archive.org/details/islam-medieval-islamic-civilization-an-encyclopedia/page/839/mode/2up |author-first=Sajjad H. |author-last=Rizvi |title=Tusi, al-, Nasir al-Din (1201{{ndash}}1274 CE) |volume=1 |url-access=registration}}


* {{cite book |title=Islamic Messianism - The Idea of the Mahdi in Twelver Shi'ism |author-first=Abdulaziz A. |author-last=Sachedina |author-link=Abdulaziz Sachedina |publisher=[[SUNY Press|State University of New York Press]] |date=1981 |isbn=9780873954587}}
* {{cite book |date=2005 |last=Sharif al-Qarashi |first=Baqir |title=The Life of Imam Musa bin Ja'far al-Kazim |publisher=Ansariyan Publications |translator-first=Jasim |translator-last=al-Rasheed |url=https://www.al-islam.org/life-imam-musa-bin-jafar-al-kazim-baqir-shareef-al-qurashi |isbn=9789644386398}}
* {{cite book |title=Le vizirat abbaside de 749 à 936 (132 à 324 de l'Hégire) |author-first=Dominique |author-last=Sourdel |author-link=Dominique Sourdel |language=fr |volume=I |page=120 |date=1959}}
* {{cite encyclopedia |author-last=Strothmann |author-first=R. |title= Mūsā al-Kāẓim |encyclopedia=Encyclopaedia of Islam |edition=First |editor1-first=M.Th. |editor1-last=Houtsma |editor2-first=T.W. |editor2-last=Arnold |editor3-first=R. |editor3-last=Basset |editor4-first=R. |editor4-last=Hartmann |url=http://dx.doi.org/10.1163/2214-871X_ei1_SIM_4888 |date=2012 |doi=10.1163/2214-871X_ei1_SIM_4888 |isbn=9789004082656 |url-access=subscription}}


* {{cite book |last=Tabatabai |first=Muhammad Husayn |title=Shi'ite Islam |translator-first=Seyyed Hossein |translator-last=Nasr |translator-link=Seyyed Hossein Nasr |author-link=Muhammad Husayn Tabatabai |publisher=[[SUNY Press|State University of New York Press]] |date=1977 |isbn=0873953908 |url=https://archive.org/details/ShiaInIslamCopy/mode/2up |url-access=registration}}
* {{cite encyclopedia |date=2004 |title=Ja'far al-Sadiq (c. 701{{ndash}}765) |encyclopedia=Encyclopedia of Islam and the Muslim World |publisher=[[Macmillan Publishers]] |url=https://archive.org/details/encyclopediaofis0001unse/page/368/mode/2up |editor-last=Martin |editor-first=Richard C. |volume=1 |pages=369{{ndash}}370 |isbn=0028656040 |author-first=Liyakatali |author-last=Takim |url-access=registration}}



* {{cite thesis |last=Wardrop |first=S.F. |date=1988 |title=Lives of the Imams, Muhammad al-Jawad and 'Ali al-Hadi and the Development of the Shi'ite Organisation |url=https://era.ed.ac.uk/handle/1842/7365 |publisher=[[University of Edinburgh]] |type=PhD thesis}}


* {{cite encyclopedia |date=2004 |title='Atabat |encyclopedia=Encyclopedia of Islam and the Muslim world |publisher=[[Macmillan Publishers]] |url=https://archive.org/details/encyclopediaofis0001unse/page/88/mode/2up |editor-last=Martin |editor-first=Richard C. |volume=1 |page=88 |isbn=0028656040 |author-first=Neguin |author-last=Yavari |url-access=registration}}

{{wikiquote-inline|Musa al-Kadhim|Musa al-Kazim}}

{{s-start}}
{{s-hou|branch=Clan|name='''Musa al-Kazim'''<br />of the [[Ahl al-Bayt]]|[[Banu Hashim]]|7th [[Safar]] [[Islamic calendar|128 AH]]|[[Approximation|≈]] 6 November 745|25th [[Rajab]] [[Islamic calendar|183 AH]]|[[Approximation|≈]] 1 September 799|[[Banu Quraish]]}}
{{s-rel|sh}}
{{s-bef|before = [[Ja'far al-Sadiq]]}}
{{s-ttl|title = 7th [[Imamate in Shia doctrine|Imam]] of [[Twelver Shi'ism|Twelver]] [[Shia Islam]]
|years = 765 – 799}}
{{s-aft|after = [[Ali al-Rida]]}}
{{s-end}}

{{Shia Imams}}

{{Authority control}}
{{Musa al-Kazim}}

{{DEFAULTSORT:Musa}}
[[Category:Musa al-Kazim]]
[[Category:745 births]]
[[Category:799 deaths]]
[[Category:8th-century Arab people]]
[[Category:Assassinated Shia imams]]
[[Category:Deaths by poisoning]]
[[Category:Shia imams]]
[[Category:Twelve Imams]]
[[Category:Religious leaders from Baghdad]]
[[Category:8th-century imams]]
[[Category:Husaynids]]
[[Category:8th-century people from the Abbasid Caliphate]]

User:Shah Syed Muhammad Ali

2026-10-04T06:58:13Z

Shah Syed Muhammad Ali: my userpage

<noinclude> {{User page}} </noinclude> <div style="background:linear-gradient(135deg,#8b0000,#d97706 48%,#14532d); color:white; padding:24px; border-radius:14px; box-shadow:0 3px 12px #999;"> <div style="font-size:30px; font-weight:bold;">शाह सैयद मुहम्मद अली</div> <div style="font-size:16px; margin-top:6px;">'''Shah Syed Muhammad Ali''' · Bharatpedia contributor</div> </div>

{| class="wikitable" style="width:100%; margin-top:12px; border-radius:10px;"
! colspan="2" style="background:#f4a261; color:#fff; font-size:18px;" | ✦ About me
|-
| style="width:22%; background:#fff3e0;" | '''Name'''

<big>'''Shah Syed Muhammad Ali'''</big>

== ✨ Pages created ==

* [[Ali al-Ridha]]

* [[Hasan Imam|Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri]]

== 📚 Contributions ==
I create and improve articles concerning historical, religious and scholarly personalities, with an emphasis on clear presentation and useful cross-references.

{| class="wikitable" style="width:100%; text-align:center; margin-top:12px;"
! style="background:#14532d; color:white;" | Articles
|-
* [[Ali al-Ridha]]
* [[Hasan Imam|Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri]]

== 🌿 Editor's note ==
:''“Knowledge becomes more valuable when it is preserved, organized, and shared.”''

Ali al-Ridha

2026-10-04T06:49:58Z

Shah Syed Muhammad Ali: created mainspace page

{{short description|Eighth of the Twelve Shia Imams (766–818)}}
{{Use dmy dates|date=August 2018}}
{{Infobox religious biography
| name = Ali al-Rida<br />{{Nobold|{{lang|ar|علي الرضا}}}}
| honorific_suffix = Eighth [[Imam]] of [[Twelver Shi'ism]]
| birth_name =
| birth_date = {{circa}} 1 January 766<br/>(11 [[Dhu al-Qadah|Dhu al-Qa'da]] 148 [[Hijri year|AH]])
| birth_place = [[Medina]], [[Hejaz]], [[Abbasid Caliphate]]
| death_date = {{circa}} {{Death date and age|818|6|6|766|1|1|df=yes}}<br />(30 [[Safar]] 202 AH)
| death_place = [[Tus, Iran|Tus]], [[Iran|Persia]], [[Abbasid Caliphate]]
| death_cause = Poisoning by [[Al-Ma'mun]]<br />(Shia, some Western sources)
| resting_place = [[Harun al-Rashid Mausoleum]], [[Shrine of Ali al-Rida|Imam Reza shrine]], [[Mashhad]], Iran
| resting_place_coordinates = {{Coord|36|17|13|N|59|36|56|E|type:landmark_region:IR-09|display=inline}}
| title = al-Rida{{sfn|Madelung|1985}}<br />({{lit|the approved one}})
| office1 = 8th [[Imamate in Shia doctrine|Shia Imam]]
| term_start1 = {{AH|148|799 CE link=yes}}
| term_end1 = {{AH|203}}
| predecessor1 = [[Musa al-Kazim]]
| successor1 = [[Muhammad al-Jawad]]
| religion = [[Shia Islam]]
| spouse = {{plainlist|
* Sabika (or Khayzuran)
* Umm Habib bint [[Al-Ma'mun]]
}}
| children = {{plainlist|
* [[Muhammad al-Jawad]]
* Hasan
* Husayn
* Ja'far
* Ibrahim
* A'isha<ref name="auto">Faḍl Allāh, Taḥlīlī az zindigānī-yi Imām Riḍā, p. 44.</ref>
* Fatima<ref>Qummī, Qummī, Muntahī al-āmāl, pp. 1725–1726.</ref>
}}
| parents = {{plainlist|
* [[Musa al-Kazim]]
* Najma (or Tuktam)
}}
| relatives = {{plainlist|
* [[Ali al-Akbar ibn Husayn|Ali al-Akbar]]
* [[Ali al-Asghar ibn Husayn|Ali al-Asghar]]
* [[Daughters of Husayn ibn Ali#Fatima al-Kubra|Fatima al-Kubra]]
* [[Daughters of Husayn ibn Ali#Fatima al-Sughra|Fatima al-Sughra]]
* [[Ruqayya bint Husayn|Ruqayya]]
* [[Muhammad ibn Musa al-Kazim|Sabze Ghaba]] {{small|(brother)}}
}}
| image_size = 220
| background = #CEF2CE
| image = Chester Beatty T 414 fol 129r Ali al-Rida.png
| caption = 16th‑century Ottoman iconographic depiction of Ali al-Rida
}}

{{Twelvers}}

'''Ali ibn Musa al-Rida''' ({{langx|ar|علي بن موسى الرضا|ʿAlī ibn Mūsā al-Riḍā}}, {{circa|1 January 766|6 June 818}}), also known as '''Abū al-Ḥasan al-Thānī''', was a descendant of the [[Prophets and messengers in Islam|Islamic prophet]] [[Muhammad]], and the eighth [[Twelve Imams|Imam]] in [[Twelver Shi'ism|Twelver Shia Islam]], succeeding his father, [[Musa al-Kazim]], in 799 CE. He is also part of the chain of mystical authority in [[Sufism|Sunni Sufi orders]]. He was known for his piety and learning, and a number of works are attributed to him, including [[Al-Risalah al-Dhahabiah]], ''[[Sahifah of al-Ridha]]'', and ''Fiqh al-Rida''. ''[[Uyoun Akhbar Al-Ridha]]'' by [[Ibn Babawayh]] is a comprehensive collection that includes his religious debates and sayings, biographical details, and even the miracles which have occurred at his tomb. He is buried in [[Mashhad]], Iran, site of [[Imam Reza shrine|a large shrine]].

Al-Rida was contemporary with the Abbasid caliphs [[Harun al-Rashid]] ({{reign|786|809}}) and his sons, [[al-Amin]] ({{reign|809|813}}) and [[al-Ma'mun]] ({{reign|813|833}}). In a sudden departure from the established anti-Shia policy of the Abbasids, possibly to mitigate the frequent Shia revolts, al-Mamun invited al-Rida to [[Merv]] in [[Khorasan province|Khorasan]], his de facto capital, and designated him as heir apparent, despite the reluctance of the al-Rida who accepted the offer on the condition that he would not interfere in governmental affairs. The appointment of Ali al-Rida by the Abbasid al-Mamun immediately invoked strong opposition, particularly among the Abbasids, who revolted and installed [[Ibrahim ibn al-Mahdi]], a half-brother of Harun al-Rashid, as the anti-caliph in [[Baghdad]]. Realising the severity of the Iraqi opposition, al-Mamun and his entourage left Khorasan for Baghdad, accompanied by al-Rida. The Imam, however, died mysteriously when the party reached [[Tus, Iran|Tus]] in September 818. His death followed shortly after the assassination of al-Fadl ibn Sahl, the Persian {{transliteration|ar|vizier}} of al-Mamun, who was publicly seen as responsible for his pro-Shia policies. The caliph is often seen as responsible for both deaths, as he made concessions to the Arab party to smooth his return to Baghdad. Tus was later replaced with a new city, called [[Mashhad]], which developed around the grave of al-Rida as the holiest site in Iran, to which millions of Shia Muslims flock annually for pilgrimage.

== Life ==
=== Birth and early life ===
Ali was born in Medina in {{AH|148|link=yes}}, {{AH|151}}, or {{AH|153}}.{{sfn|Rizvi|2006}}{{sfn|Madelung|1985}} The first date is said to be based on a prediction ascribed to his grandfather, al-Sadiq, who died in that year, that the successor to his son al-Kazim would be born soon.{{sfn|Madelung|1985}} There are some indications that Ali might have been born as late {{AH|159}}.{{sfn|Madelung|1985}} In any case, the date often given by Shia authorities is 11 [[islamic calendar|Du al-Qa'da]] {{AH|148}}.{{sfn|Donaldson|1933|p=164}} His father was al-Kazim, the seventh Twelver Shia Imam, who was a descendant of [[Ali]] and [[Fatima]], cousin and daughter of the [[Muhammad|Islamic prophet]], respectively. His mother was a freed slave, probably of [[Berbers|Berber]] origin, whose name is recorded differently in various sources, perhaps Najma{{sfn|Madelung|1985}} or Tuktam.{{sfn|Madelung|1985}}{{sfn|Donaldson|1933|p=164}} It was reputedly [[Ja'far al-Sadiq]], the father of al-Kazim, who chose Najma for him.{{sfn|Donaldson|1933|p=164}} Momen writes that Ali was thirty-five years old when his father died,{{sfn|Momen|1985|p=41}} whereas Donaldson holds that he was twenty or twenty-five at the time.{{sfn|Donaldson|1933|p=164}}

=== During Harun's rule ===
Al-Rida lived with his father Musa al-Kazim in Medina until {{AH|179}}. When Harun arrested Musa and transferred him to Iraq, he took care of Musa's property and the affairs of the Shias as the attorney of his father.{{sfn|Naji|Baghestani|2015}} With the death of Musa al-Kazim in Baghdad prison in Rajab {{AH|183}}, his son Ali al-Rida became his heir and successor, according to his father's will.{{sfn|Madelung|1985}}

According to Madelung, al-Kazim had appointed al-Rida as his executor and al-Rida also inherited his father's property near Medina, excluding his brothers.{{sfn|Madelung|1985}} According to Musa al-Kazim will, the custody of his children, wives and property was also entrusted to Ali al-Rida.{{sfn|Naji|Baghestani|2015}} Ali spent the next ten years of his life—from {{AH|183}} to {{AH|193}}—in the reign of Harun.{{sfn|Naji|Baghestani|2015}}

=== Civil war and unrest ===
The Abbasid caliph Harun died during the [[imamate]] of al-Rida and the empire was split between his two sons:{{sfn|Momen|1985|p=41}} the reigning caliph, al-Amin, who was born to an [[Zubaidah bint Ja'far|Arab mother]], and al-Mamun, who was born of a Persian mother and was designated as the successor and the governor of the province of [[Khorasan province|Khorasan]] in present-day Iran.{{sfn|Cooperson|2013}}{{sfn|Donaldson|1933|pp=161–162}} In effect, according to [[Moojan Momen|Momen]], al-Amin controlled Iraq and the west with his Arab {{transliteration|ar|vizier}}, al-Fadl ibn Rabi, while al-Mamun controlled Iran and the east with his Persian {{transliteration|ar|vizier}}, [[al-Fadl ibn Sahl]].{{sfn|Momen|1985|p=41}} Al-Amin reportedly violated these arrangements by appointing his son as successor in place of Mamun,{{sfn|Donaldson|1933|p=163}} and soon a civil war ensued in which al-Amin was killed and Baghdad was occupied by al-Mamun's general, who nevertheless remained in [[Merv]] in Khorasan,{{sfn|Momen|1985|p=41}}{{sfn|Holt|Lambton|Lewis|1970|pp=119–120}} apparently determined to make there his new capital.{{sfn|Skyes|2013|p=5}} Al-Rida, who, according to a tradition narrated by Ibn Babawayh and al-Tabarsi, had informed one of his companions that Ma'mun would kill Amin, kept himself away from the conflicts between the two. The period of Amin's caliphate is said to be the time of peace for al-Rida, during which he found the opportunity to fulfill his mission of spreading the Islamic teachings.{{sfn|Naji|Baghestani|2015}}

Al-Mamun claimed for himself the title of Imam al-Huda ({{lit|rightly-guided leader}}), possibly to imply that he was best qualified for the caliphate.{{sfn|Cooperson|2013}} Notably, he faced costly revolts in Kufa and Arabia by [[Alids]]{{sfn|Skyes|2013|p=5}}{{sfn|Tabatabai|1975|p=181}} and [[Zaydism|Zaydis]],{{sfn|Daftary|2013|p=60}} who intensified their campaign against the Abbasids around 815 CE, seizing the cities of [[Mecca]], [[Medina]], [[Wasit]], and [[Basra]].{{sfn|Rahman|1989|pp=170–171}} In particular, the Shia revolt by [[Abu'l-Saraya]] in 815 was difficult to suppress in Iraq, and compelled [[al-Hasan ibn Sahl]], al-Mamun's governor of Iraq, to deploy the troops of the Khorasani general [[Harthama ibn A'yan|Harthama]].{{sfn|Holt|Lambton|Lewis|1970|p=121}}

Throughout the years, several of al-Rida's brothers and his uncle Moḥammad ibn Ja'far participated in the Alid revolts in Iraq and Arabia, but al-Rida refused any involvement.{{sfn|Madelung|1985}}{{sfn|Rizvi|2006}} In this period, al-Rida's only involvement in politics might have been to mediate between the Abbasid government and his uncle Muḥammad ibn Ja'far, who had revolted in Mecca.{{sfn|Bayhom-Daou|2022}}

=== Appointment as heir apparent ===
[[File:Dirham with al-Rida.jpg|thumb|280px|Silver Abbasid [[dirham]], minted at [[Isfahan]] in 817, citing al-Ma'mun as caliph and Ali al-Ridha as heir apparent ({{Transliteration|ar|[[wali ahd al-muslimin]]}})|alt=Photo of both sides of a silver coin with Arabic inscriptions]]

Departing from the established anti-Shia policies of his predecessors,{{sfn|Daftary|2013|p=60}}{{sfn|Rizvi|2006}} al-Mamun invited al-Rida to Khorasan in 816 CE,{{sfn|Rizvi|2006}} and designated him as successor in 817.{{sfn|Holt|Lambton|Lewis|1970|p=121}} According to Madelung, al-Mamun wrote to al-Rida in {{AH|200}}, invited him to come to Merv, and also sent Raja ibn Abi'l Zahhak, cousin of his {{transliteration|ar|vizier}}, and a eunuch to accompany al-Rida on this trip.{{sfn|Madelung|1985}} In the same year, al-Rida might have also made the pilgrimage to Mecca with his five-year-old son [[Muhammad al-Jawad]].{{sfn|Madelung|1985}}{{sfn|Donaldson|1933|p=166}} After some initial resistance, al-Rida set out for Merv in 816.{{sfn|Daftary|2013|p=60}} According to a narration that some ancient sources have confirmed, Ma'mun had ordered that the Imam not be taken via [[Kufa]] and [[Qom]], as he was worried that the feelings of the Shias of these cities in their friendship with the Imam would create problems for him (Ma'mun).{{sfn|Naji|Baghestani|2015}}

Though he did not pass through Qum on his way to Merv, he stayed for some time in [[Nishapur]], where prominent Sunni traditionists visited him, including Ibn Rahuya, Yahya ibn Yahya, Moḥammad ibn Rafe', and Ahmad ibn Ḥarb. Al-Rida continued on to Marv after receiving a new summons from al-Mamun.{{sfn|Madelung|1985}}

A number of Sunni hadith scholars also asked al-Rida to narrate a hadith for them that has become known as the [[Hadith of Golden Chain]].{{sfn|Naji|Baghestani|2015}}

In Merv, al-Mamun first offered al-Rida the caliphate, though this was turned down by the latter.{{sfn|Madelung|1985}} According to Madelung, al-Rida resisted al-Mamun's proposals for about two months until he reluctantly consented to an appointment as heir to the caliphate.{{sfn|Madelung|1985}}{{sfn|Momen|1985|p=41}} The sources seem to agree that al-Rida was reluctant to accept this nomination, ceding only to the insistence of the caliph,{{sfn|Lewis|2022}} with the condition that he would not interfere in governmental affairs or the appointment or dismissal of government agents.{{sfn|Madelung|1985}}{{sfn|Tabatabai|1975|p=182}} On 2 Ramadan 201 AH (23 March 817) by one account, the dignitaries and army leaders in Merv pledged their allegiance to the new heir apparent, who was dressed in green.{{sfn|Madelung|1985}} An official announcement was made in the mosques throughout the empire,{{sfn|Madelung|1985}} coins were minted to commemorate the occasion,{{sfn|Donaldson|1933|p=166}} and al-Mamun also changed the color of uniforms, official dress, and flags from black, the official Abbasid color, to green. This move possibly signified the reconciliation between the Abbasids and the Alids.{{sfn|Madelung|1985}}{{sfn|Bobrick|2012|p=205}} To strengthen their relations, al-Mamun also married his daughter to al-Rida and promised another daughter to al-Rida's son in Medina, a minor at the time.{{sfn|Holt|Lambton|Lewis|1970|p=121}}{{sfn|Daftary|2013|pp=60–61}}

==== Motives ====
The motivations of al-Mamun for this appointment are not fully understood.{{sfn|Hulmes|2008}} At the time, he justified his decision by maintaining that al-Rida was the most suitable person for the caliphate.{{sfn|Rizvi|2006}}{{sfn|Donaldson|1933|p=167}}{{sfn|Madelung|1985}} The reluctance of al-Rida in accepting this designation, however, might reflect his suspicion that al-Mamun had ulterior motives.{{sfn|Mavani|2013|p=122}} With an age gap of more than twenty years, it also seems unlikely that al-Rida would ever have succeeded the much younger al-Mamun.{{sfn|Rizvi|2006}}{{sfn|Skyes|2013|p=5}}{{sfn|Kennedy|2015|p=133}} With this appointment, some have suggested that al-Mamun hoped for the support of the Shia and respite from their numerous revolts.{{sfn|Momen|1985|p=41}}{{sfn|Cooperson|2013}}{{sfn|Glassé|2008}} Others have suggested that al-Mamun was influenced by his powerful Persian {{transliteration|ar|vizier}}, af-Fadl ibn Sahl, who had Shia tendencies.{{sfn|Momen|1985|p=41}}{{sfn|Donaldson|1933|p=163}} Madelung, however, finds it more likely that the initiative to appoint al-Rida belonged to al-Mamun and not his {{transliteration|ar|vizier}}.{{sfn|Madelung|1985}} Some authors have not found the appointment surprising, noting the strained or severed relations of the caliph with his Abbasid relatives.{{sfn|Kennedy|2015|p=133}}{{sfn|Cooperson|2013}}{{sfn|Bobrick|2012|p=205}} Yet others have written that al-Mamun wanted a merit-based caliphate,{{sfn|Rizvi|2006}}{{sfn|Holt|Lambton|Lewis|1970|p=121}} though he made no mention of rules governing the succession to al-Rida during the ceremony.{{sfn|Rizvi|2006}}{{sfn|Lewis|2022}} It has been suggested that al-Mamun might have wanted to heal the Sunni-Shia division,{{sfn|Britannica|2022}} while [[Ira M. Lapidus|Lapidus]] and others hold that al-Mamun wanted to expand his authority by adopting the Shia views about the divine authority of religious leaders, alongside his later religious inquisition ({{transliteration|ar|mihna}}).{{sfn|Mavani|2013|p=122}} Bayhom-Daou considers it likely that al-Mamun saw this appointment as a means of discrediting the Shia doctrine of Imamate,{{sfn|Bayhom-Daou|2022}} and Tabatabai writes that al-Mamun might have also hoped to undermine the position of al-Rida as a Shia religious leader by engaging him in politics.{{sfn|Tabatabai|1975|p=182}}

Al-Rida's rejection of al-Mamun's initial offer for replacing him as the caliph has been used to argue that al-Rida's ultimate aim was not temporal and political power. Rather, Mavani suggests that such power was merely a means for the Imam to reach the ultimate goal of guiding the community to salvation. When al-Rida was asked why he accepted the successorship, he is reported to have emphasized his unwillingness, responding, "The same thing which forced my grandfather the Commander of the Faithful [Ali ibn Abi Talib] to join the arbitration council [i.e., [[Election of Uthman#Coercion|coercion]]]".{{sfn|Mavani|2013|p=112}} To show his dissatisfaction with the trip to Khorasan, as reported by Ibn Babuyyah, al-Rida not only refused to take his family with him but also asked them to cry loudly for him, saying that he would never return to his family's embrace.{{sfn|Naji|Baghestani|2015}}
It also appears that this appointment did not alienate any of the followers of al-Rida which, according to Bayhom-Daou, might imply that they were convinced that he was a reluctant player who had no choice but to accept his designation as the heir apparent.{{sfn|Bayhom-Daou|2022}}

==== Reactions ====
Perhaps incorrectly,{{sfn|Madelung|1985}}{{sfn|Bayhom-Daou|2022}} the appointment of al-Rida was at the time largely attributed to the influence of al-Mamun's Persian {{transliteration|ar|vizier}}, al-Fadl ibn Sahl.{{sfn|Madelung|1985}}{{sfn|Holt|Lambton|Lewis|1970|p=121}} Nevertheless, various Abbasid governors, with the exception of Ismail ibn Jafar in Basra, loyally carried out their orders and exacted the oath of allegiance to the new heir.{{sfn|Lewis|2022}}{{sfn|Bayhom-Daou|2022}} The appointment of the Alid al-Rida by the Abbasid al-Mamun apparently brought him the support of several notable Alids and nearly all the Zaydite partisans.{{sfn|Holt|Lambton|Lewis|1970|p=121}} It also immediately invoked strong opposition, particularly among the Abbasids and Arab Sunni nationalists.{{sfn|Madelung|1985}}{{sfn|Bobrick|2012|p=205}} Al-Mamun's decision did not carry the public opinion of the Iraqis, who declared him deposed and installed Ibrahim ibn al-Mahdi, another Abbasid, as caliph in 817, while the popular militia roamed through Baghdad, demanding a return to the Quran and the [[Sunnah|Sunna]].{{sfn|Holt|Lambton|Lewis|1970|p=121}}{{sfn|Glassé|2008}}{{sfn|Lewis|2022}} Ibrahim, a half-brother of al-Mamun's father, is said to have been a weak statesman and a mere figurehead,{{sfn|Bobrick|2012|p=205}} whose rule was largely confined to Baghdad.{{sfn|Rahman|1989|p=171}} There were also military engagements in Baghdad, Kufa, and Wasit between al-Mamun's forces and the supporters of Ibrahim who were themselves much harassed by financial and logistical difficulties.{{sfn|Holt|Lambton|Lewis|1970|p=121}}

=== Tenure as heir apparent ===
Al-Rida was given a high status at the court of al-Mamun.{{sfn|Rizvi|2006}} While the caliph evidently desired that al-Rida should immediately engage in all official ceremonies, the latter is reported to have refrained, stipulating that he would not participate in government affairs. Al-Rida was given his own police force and guard, as well as a chamberlain and a secretary. The caliph is said to have relied on the judgment of al-Rida in religious questions and arranged for debates between him and scholars of Islam and other faiths.{{sfn|Madelung|1985}}{{sfn|Tabatabai|1975|pp=182–183}}{{sfn|Donaldson|1933|pp=167–168}} According to Rizvi, however, these religious disputations seem to have been designed as set pieces to embarrass al-Rida.{{sfn|Rizvi|2006}} Their accounts were later recorded by [[Ibn Babawayh]] in his ''Uyun akhbar al-Rida.{{sfn|Rizvi|2006}}''

=== Return to Baghdad ===
The seriousness of the civil unrest in Iraq was apparently kept hidden from al-Mamun by his {{transliteration|ar|vizier}} until 818, and it was al-Rida who urged the caliph to return to Baghdad and restore peace.{{sfn|Holt|Lambton|Lewis|1970|p=121}}{{sfn|Madelung|1985}}{{sfn|Rahman|1989|p=171}} Al-Rida's assessment was supported by several army chiefs and al-Mamun thus left Khorasan in 818.{{sfn|Madelung|1985}}{{sfn|Lewis|2022}} Before their return, his {{transliteration|ar|vizier}} offered his resignation, pointing out the hatred of the Abbasids in Baghdad for him personally, and requested the caliph to leave him as governor in Khorasan. Al-Mamun instead assured the {{transliteration|ar|vizier}} of his unrestricted support and published a letter to this effect throughout the empire.{{sfn|Madelung|1985}} However, six months later, in [[Sha'ban]] 202 (February 818), the {{transliteration|ar|vizier}} was assassinated in [[Sarakhs]] by several army officers as he accompanied al-Mamun back to Baghdad.{{sfn|Madelung|1985}}{{sfn|Holt|Lambton|Lewis|1970|p=121}} Those responsible were soon executed, but not before declaring that they had been acting on the orders of the caliph.{{sfn|Holt|Lambton|Lewis|1970|p=121}}{{sfn|Madelung|1985}} Henceforth, al-Mamun governed with the help of counsellors on whom he did not confer the title of {{transliteration|ar|vizier}}.{{sfn|Holt|Lambton|Lewis|1970|p=121}}

== Death and burial ==
[[File:Dar ul-Hifaz - Holy Shrine of Ali al-Riha - Mashhad-Iran.jpg|thumb|300px|Pilgrims of the shrine of al-Rida in [[Mashhad]], Iran]]

Al-Rida died in [[Tus, Iran|Tus]] (present-day [[Mashhad]]) on the last day of [[Safar]] 203 (September 818), probably poisoned.{{sfn|Holt|Lambton|Lewis|1970|p=121}}{{sfn|Daftary|2013|p=61}} Other given dates range from Safar 202 (September 817) to [[Dhu al-Qadah]] 203 (May 819).{{sfn|Madelung|1985}} The sources seem to agree that al-Rida died after a short illness as he accompanied al-Mamun and his entourage back to Baghdad. His death followed shortly after the assassination of al-Fadl ibn Sahl, the Persian {{transliteration|ar|vizier}} of al-Mamun,{{sfn|Holt|Lambton|Lewis|1970|p=121}} who had become a divisive figure.{{sfn|Bobrick|2012|pp=205–206}} Both deaths are attributed in Shia sources to al-Mamun as he made concessions to the Arab party to smooth his return to Iraq.{{sfn|Bobrick|2012|pp=205–206}}{{sfn|Cooperson|2013}}{{sfn|Daftary|2013|p=61}} Madelung writes that the sudden deaths of the {{transliteration|ar|vizier}} and the heir apparent, whose presence would have made any reconciliation with the powerful Abbasid opposition in Baghdad virtually impossible, strongly suggest that al-Mamun was responsible for them.{{sfn|Madelung|1985}} This opinion is echoed by [[Hugh N. Kennedy]] and Bobrick,{{sfn|Kennedy|2015|p=133}}{{sfn|Bobrick|2012|pp=205–206}} and Bayhom-Daou considers this the prevalent view among Western historians.{{sfn|Bayhom-Daou|2022}} Similarly, Rizvi writes that the sudden reversal of al-Mamun's pro-Shia policies and his attempt to eradicate the memory of al-Rida might support the accusations against the caliph.{{sfn|Rizvi|2006}} In contrast, the Sunni historians [[al-Tabari]] and [[al-Masudi]], who both lived under the Abbasids, do not consider the possibility of murder.{{sfn|Lewis|2022}} In particular, al-Masudi writes that al-Rida died as a result of consuming too many grapes.{{sfn|Donaldson|1933|p=169}}{{sfn|Skyes|2013|p=6}} Alternatively, the Shia scholar [[Muhammad Husayn Tabataba'i]] believed that al-Mamun poisoned al-Rida given the growing popularity of the latter and the immediate proliferation of the Shia teachings.{{sfn|Tabatabai|1975|p=182}} Some Sunni authors seem to have also adopted the Shia practice of referring to al-Rida's death as martyrdom.{{sfn|Bayhom-Daou|2022}}

The caliph then asked a group of Alids to examine the body of al-Rida and testify that he had died of natural causes. At the funeral, al-Mamun recited the last prayers himself.{{sfn|Lewis|2022}} The reports note his display of grief during the funeral.{{sfn|Madelung|1985}}{{sfn|Donaldson|1933|p=169}} Madelung does not view these emotions as necessarily insincere, noting that on other occasions in the reign of al-Mamun, cold political calculation appears to have outweighed the personal sentiments and ideals.{{sfn|Madelung|1985}} A year later, in Safar 204 (August 819), the caliph entered Baghdad without a fight.{{sfn|Rahman|1989|p=171}} The anti-caliph, Ibrahim ibn al-Mahdi, had already fled from the city several weeks earlier.{{sfn|Holt|Lambton|Lewis|1970|p=121}} The return to Baghdad marked the end of the pro-Shia policies of al-Mamun,{{sfn|Daftary|2013|p=61}}{{sfn|Holt|Lambton|Lewis|1970|p=121}} and was followed by the return to the traditional black color of the Abbasids.{{sfn|Holt|Lambton|Lewis|1970|p=121}}

=== Shrine ===
[[File:RezaShrine.jpg|thumb|260px|The [[Imam Reza shrine|shrine of al-Rida]] in [[Mashhad]], Iran]]

Al-Mamun buried al-Rida in Tus next to his father, Harun al-Rashid, in the [[Harun ِal-Rashid Mausoleum|Harun al-Rashid Mausoleum]].<ref>{{cite web |url=https://english.almaaref.org/post/1073/The-History-of-the-Holy-Shrine-of-Imam-Rida%28A.S.%29%0D%0A |title=The History of the Holy Shrine of Imam Rida |work=Al-Maaref Islamic Organization |date=n.d. |access-date=13 June 2025 }}</ref><ref>{{cite web |url=https://infopediapk.weebly.com/imam-reza-shrine.html |title=Imam Reza Shrine |work=infopediapk.weebly.com |date=n.d. |access-date=13 June 2025 }}</ref><ref>{{cite web |author=Shabbar, Syed Muhammad Raza |url=https://al-islam.org/story-holy-kaaba-and-its-people-smr-shabbar/eighth-imam-ali-ibn-musa-al-ridha |title=The Eighth Imam, ‘Ali Ibn Musa, Al-Ridha’ (as) |work=Story of the Holy Ka’aba And its People |publisher=al-Islam.org: Ahlul Bayt Digital Islamic Library Project |date=2025 |access-date=13 June 2025 |quote=''… they placed him in a grave inside the tomb of Harun al- Rashid.'' }}</ref> Tus was later replaced with a new city, called [[Mashhad]] ({{lit|place of martyrdom}}), developed around the grave of al-Rida as the holiest site in Iran for the Shia. The present shrine dates to the fourteenth century, when the [[Il-khan]] [[Öljaitü]] converted to [[Twelver Shi'ism]]. Most of the elaborate decorative work in the present imposing complex dates from [[Safavid Iran|Safavid]] and [[Qajar Iran|Qajar]] periods. Adjacent to the shrine is the [[Goharshad Mosque]], one of the finest in Iran, named after the wife of the [[Timurid Empire|Timurid emperor]] [[Shah Rukh]] and completed in 1394. Several theological colleges have been built around the shrine, the most famous of which is that of Mirza Ja'far Khan.{{sfn|Momen|1985|p=42}}

=== Rituals ===
The traditional ritual of Khutbeh Khani ({{lit|reciting sermon}}) is held annually on the night of al-Rida's death. The ritual, dating back to governor Ali Shah of [[Khorasan Province|Khorasan]] in 1160 AH, involves the servants of the holy site walking from the nearest street to Inqilab yard with candles in their hands.<ref>{{cite web |title=Traditional Sermon Reading of Imam Reza (A.S.) Martyrdom Night Was Held |url=https://globe.aqr.ir/portal/home/?news/33685/27076/1087398/Traditional%20Sermon%20Reading%20of%20Imam%20Reza%20(A.S.)%20Martyrdom%20Night%20Was%20Held |website=globe.aqr.ir}}</ref> There, they stand around the yard and the crowd recites religious sermons and praise God. This ritual is also repeated on the night of [[Ashura]].<ref name="shabestan">{{cite web |title=Ritual of reciting the sermon |url=http://shabestan.ir/detail/News/328660 |url-status=live |archive-url=https://web.archive.org/web/20171112185657/http://shabestan.ir/detail/News/328660 |archive-date=12 November 2017 |access-date=12 November 2017 |website=shabestan.ir}}</ref>

== Imamate ==
The [[Imamate in Twelver doctrine|imamate]] of al-Rida overlapped with the reigns of the Abbasid Harun al-Rashid and his sons, [[al-Amin]] and [[Al-Ma'mun|al-Mamun]].{{sfn|Tabatabai|1975|p=181}} He initially adopted a quiescent attitude and kept aloof from politics, similar to his predecessors, namely, the fourth through seventh Shia Imams;{{sfn|Tabatabai|1975|p=181}} and he refused to officially approve and accompany the uprisings of the [[Alids]]. Therefore, the [[Zaydism|Zaydis]], who followed the method of armed struggle, were against him. According to al-Rida, armed conflict is not the best way to fight when there are rulers who do not tolerate any kind of [[Enjoining good and forbidding wrong]]. Based on this, al-Rida did not accept Muhammad bin Suleiman request to unite and accompany him. Also, it has been said that in a meeting with his uncle, [[Muhammad al-Dibaj|Muhammad ibn Ja'far]], the Imam warned him against opposing the way of his father and brother ([[Ja'far al-Sadiq]] and [[Musa al-Kazim]]) and warned him that his rebellion would be unsuccessful. The Imam even quarreled with his brother, [[Zayd ibn Musa al-Kazim]], and left him. Nevertheless, al-Rida called the current situation in his time as the rule of a false government and the system of oppressors. By explaining the concept of "[[Ulu'l-amr]]" and the necessity of obeying them, he emphasized on following the [[Ahl al-Bayt]] and he considered the leadership of oppressors and obeying them to be invalid and wrong. Among the companions of al-Rida, there were those who, while appearing to accompany the government, had relations with the Imam and protected and supported the Shias from harm and oppression.{{sfn|Naji|Baghestani|2015}}

Al-Rida, known for his piety and learning,{{sfn|Lewis|2022}}{{sfn|Bayhom-Daou|2022}} issued [[fatwa|{{transliteration|ar|fatwa}}]]s (legal rulings) at [[Al-Masjid an-Nabawi|The Prophet's Mosque]] in Medina when he was still in his twenties and narrated hadith from his forefathers.{{sfn|Madelung|1985}}{{sfn|Lewis|2022}}

=== Designation ===
Al-Kazim designated his son, Ali al-Rida, as his successor before his death in [[Harun al-Rashid]]'s prison in 799 (183 AH),{{sfn|Rizvi|2006}}{{sfn|Rahim|2004}} following some years of imprisonment.{{sfn|Tabatabai|1975|p=181}} [[Wilferd Madelung]] adds that al-Kazim had made al-Rida his legatee, and that al-Rida also inherited his father's estate near Medina to the exclusion of his brothers.{{sfn|Madelung|1985}} After al-Kazim, al-Rida was thus acknowledged as the next Imam by a significant group of al-Kazim's followers,{{sfn|Daftary|2013|p=60}} who formed the main line of Shia and went on to become the Twelvers.{{sfn|Momen|1985|p=56}} The brothers of al-Rida did not claim the imamate but a number of them revolted against the Abbasids.{{sfn|Rizvi|2006}}{{sfn|Madelung|1985}} Some of the followers of al-Kazim, however, claimed that he had not died and would return as Mahdi, the promised savior in Islam.{{sfn|Daftary|2013|pp=59–60}}{{sfn|Hulmes|2008}} These became known as the [[Waqifite Shia]] ({{lit|those who stop}}) though it appears that they later returned to the mainstream Shia,{{sfn|Kohlberg|2022}} declaring al-Rida and his successors as the lieutenants of al-Kazim.{{sfn|Rahim|2004}}{{sfn|Daftary|2013|p=60}} These also included the Bushariyya, named after Muhammad ibn Bashir, the gnostic from [[Kufa]], who claimed to be the interim imam in the absence of al-Kazim.{{sfn|Rahim|2004}}{{sfn|Momen|1985|p=60}}

During his Imamate, al-Rida fought fiercely against the leaders of the Waqifiyya, calling them enemies of the truth, wanderers, heretics, infidels, and polytheists. In one case, he compared the Waqifiyya with the Jews and stated that verse 64 of Surah [[Al-Ma'idah]] was revealed about the Waqifiyya because they, like the Jews, doubted the continuity of the Imamate because no child had yet been born to the Imam and attributed impotence to God.{{sfn|Naji|Baghestani|2015}} The term Waqifiyya is applied generally to any group who denies or hesitates over the death of a particular Shia Imam and refuses to recognize his successors.{{sfn|Momen|1985|p=45}}

According to Kohlberg, the creation of Waqifiyya might have had a financial reason.{{sfn|Kohlberg|2022}} Some of the representatives of al-Kazim evidently refused to hand over to al-Rida the monies entrusted to them, arguing that al-Kazim was the last Imam.{{sfn|Kohlberg|2022}}{{sfn|Bayhom-Daou|2022}} These included Mansur ibn Yunus Buzurg and Ali ibn Abi Ḥamza al-Bataini, Ziyad ibn Marwan al-Kandi, Uthman ibn Isa al-Amiri al-Ruasi (Ruwasi). Some reports indicate that al-Ruasi repented.{{sfn|Kohlberg|2022}}

=== Succession ===
Muhammad, the only child of al-Rida, was seven years old when his father died.{{sfn|Momen|1985|p=41}} The succession of the young Muhammad, who later became known as al-Jawad ({{literal translation|the generous}}), became controversial among the followers of his father. A group of them instead accepted the imamate of al-Rida's brother, Ahmad ibn Musa. Another group joined the Waqifiyya, who considered al-Kazim to be the last Imam and expected his return as Mahdi. Some had opportunistically backed the imamate of al-Rida after his appointment as successor to the caliphate and now returned to their Sunni or Zaydi communities.{{sfn|Madelung|2022}} Tabatabai, however, regards the divisions in Shia after al-Rida as insignificant and often temporary.{{sfn|Tabatabai|1975|p=69}} Twelver scholars have noted that Jesus received his prophetic mission in the Quran when he was still a child,{{sfn|Momen|1985|pp=42–43}} and some hold that al-Jawad had received the requisite perfect knowledge of all religious matters through divine inspiration from the time of his succession, irrespective of his age.{{sfn|Madelung|1985}}

=== {{Transliteration|ar|Karamat}} ===
Often viewed as evidence of his divine favor,{{sfn|Pierce|2016|p=105}} various nonprophetic miracles ({{Transliteration|ar|[[karamat]]}}, {{singular}} {{Transliteration|ar|karama}}) have been attributed to al-Rida. During his stay in Nishapur, it is said that the Imam planted an almond in the house where he stayed, which grew into a tree and bore fruit the next year. Also, in the Imam's residence, there was a ruined bathhouse and a barren [[qanat]], but when the Imam arrived, the water in that qanat flowed again, and the people rebuilt that bathhouse, and it was named after the Imam, and people sought blessings from that tree and this bathhouse.{{sfn|Naji|Baghestani|2015}}

After leaving [[Nishapur]], Reza reached a village named [[Sanabad (Mashhad)|Sanabad]] and went to the palace of [[Humayd ibn Qahtaba]] and entered the courtyard where Harun al-Rashid's grave was located. According to Ibn Babawayh, al-Rida drew a line next to that grave and said, "This will be my tomb".{{sfn|Naji|Baghestani|2015}}

As related by Ibn Babuwayh, at the beginning of al-Rida's presence in Khorasan, it did not rain much. Al-Mamun asked al-Rida to pray for rain. He accepted and appointed Monday for this work. In the morning al-Rida went to the desert with the people and went to the pulpit and asked God for rain. After that, clouds appeared in the sky and when people returned to their homes, it started raining heavily. A large crowd gathered around al-Rida and people congratulated him on this honor.{{sfn|Naji|Baghestani|2015}}
Donaldson includes the account of Reyyan ibn Salt who, when bidding farewell to his Imam, was so overcome with grief that he forgot to ask al-Rida for one of his shirts, to use as a shroud, and some coins, to make rings for his daughters. As Reyyan was leaving, however, al-Rida called to him, "Do you not want one of my shirts to keep as your shroud? And would you not like some pieces of money for rings for your daughters?" Reyyan left after al-Rida fulfilled his wishes.{{sfn|Donaldson|1933|pp=164–166}}

[[Ibn Hibban]] a hadith scholar, writes in his work, Al-Thiqat, that he would frequently visit [[Imam Reza shrine]] and by praying over the grave of the Imam, the problems or difficulties he was facing would be resolved, and he had experienced this many times. [[Al-Hakim al-Nishapuri]] quoted Muhammad ibn Ali ibn Sahl, a jurist known as Masarjisi (d. 384), as saying that no problem in religious or worldly matters arose for me unless I sought out the grave of Ali ibn Musa and prayed there, and that problem and need were resolved.{{sfn|Naji|Baghestani|2015}}

== Titles and family ==
[[File:QoranQomMuseum.jpg|thumb|300px|A copy of the [[Quran]] ascribed to al-Rida, preserved at the [[Astan Quds Razavi Central Museum]]<ref>{{Cite web |last=Astan Quds Razavi Central Museum |title=قرآن با دستخط منسوب به حضرت امام رضا علیه السلام |url=https://museum.razavi.ir/fa/57217/%D9%82%D8%B1%D8%A2%D9%86-%D8%A8%D8%A7-%D8%AF%D8%B3%D8%AA%D8%AE%D8%B7-%D9%85%D9%86%D8%B3%D9%88%D8%A8-%D8%A8%D9%87-%D8%AD%D8%B6%D8%B1%D8%AA-%D8%A7%D9%85%D8%A7%D9%85-%D8%B1%D8%B6%D8%A7-%D8%B9%D9%84%DB%8C%D9%87-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D9%85 |url-status=live |access-date=2026-02-26 |website=museum.razavi.ir}}</ref>]]

The title al-Rida ({{lit|the approved one}}) was reputedly bestowed upon him by the caliph, in a reference to a semi messianic descendant of Muhammad upon whom Muslims would agree for the caliphate ({{transliteration|ar|al-rida min al Muhammad}}), a rallying cry of the Shia and, earlier, of Abbasids against the Umayyads.{{sfn|Madelung|1985}}{{sfn|Daftary|2013|pp=48, 60}}{{sfn|Rizvi|2006}}
He is commonly known in Iran and other countries in central Asia as Shah-i-Khorasan (the Emperor of Khorasan) this is well known in that region especially among Shia and Sufis.
[[Muhammad al-Jawad]], according to Ibn Babawiyah, stated that God called him Rida because his enemies and his friends were pleased with him, while this did not happen to any of his fathers.{{sfn|Naji|Baghestani|2015}} Al-Rida is also known as Abu al-Hasan al-Thani ({{lit|Abu al-Hasan, the second}}) to distinguish him from his father, Musa al-Kazim, who is also known as Abu al-Hasan al-Awwal ({{lit|Abu al-Hasan, the first}}).{{sfn|Madelung|1985}}

In a move to strengthen their ties, al-Mamun had married his daughter, Umm Habib, to al-Rida,{{sfn|Madelung|1985}} though no children resulted from that marriage.{{sfn|Momen|1985|p=42}} Muhammad, who later became known as Muhammad al-Jawad, was the child of al-Rida, born to Sabika (or Khayzuran), a freed slave ({{transliteration|ar|umm walad}}) from [[Nubia]], who was said to have descended from the family of [[Maria al-Qibtiyya]], a freed slave of the prophet and mother of his son Ebrahim, who died in childhood.{{sfn|Medoff|2016}} There is a disagreement as to the number of children Ali al-Rida had. Some have reported them as five sons and one daughter with the names of Muhammad, Hasan, Ja'far, Ibrahim, Husayn and A'isha. According to [[Ibn Hazm]] al-Rida had three sons named Ali, Muhammad, and Hussein, whose lineage continued through Muhammad. While others mentioned the existence of a daughter of Ali al-Rida called Fatima.

[[Hadith]]s of al-Rida and Muhammad al-Jawad indicate that al-Rida had only one son namely Muhammad al-Jawad and the al-Rida's lineage continued through him.{{sfn|Naji|Baghestani|2015}}

== Views ==
In addition to Shia authorities,{{sfn|Madelung|1985}}{{sfn|Lewis|2022}} Sunni biographical sources also list al-Rida as one of the narrators of prophetic hadiths, and [[al-Waqidi]] considers him a reliable transmitter.{{sfn|Bayhom-Daou|2022}} As a Shia Imam who rejected the authority of Muhammad's companions as hadith transmitters,{{sfn|Bayhom-Daou|2022}} initially only the Shia transmitted hadith on the authority of al-Rida.{{sfn|Madelung|1985}}{{sfn|Lewis|2022}} In his later years, however, notable Sunni traditionists were said to have visited him, including [[Ishaq ibn Rahwayh]] and Yahya ibn Yahya.{{sfn|Rizvi|2006}}{{sfn|Madelung|1985}} In particular, his appointment as the heir apparent seemed to have added to the credibility to al-Rida in Sunni circles, who at the time apparently came to regard him as a distinguished transmitter by virtue of his learning and descent from the prophet.{{sfn|Bayhom-Daou|2022}} In view of his continued veneration as a Shia Imam, later Sunni authors were divided about the authority of al-Rida, some saying that he was not always a reliable transmitter and others instead questioning the authority of those who transmitted from al-Rida. They all seem to refer to him as a man of piety and learning.{{sfn|Bayhom-Daou|2022}}

It has been commonly held that [[Ma'ruf al-Karkhi]], who converted to Islam at the hands of al-Rida, is a prominent figure in the golden chain of most Sufi orders. He is said to have been a devoted student of al-Rida,{{sfn|Nicholson|Austin|2022}}{{sfn|Attar|2013|p=209}} though Bayhom-Daou regards the accounts of their encounters as apocryphal.{{sfn|Bayhom-Daou|2022}} In Sufi tradition, al-Rida is regarded as a model of asceticism,{{sfn|Bayhom-Daou|2022}} and the chains of authority in Shia Sufi orders progress through al-Rida, followed by al-Karkhi.{{sfn|Momen|1985|p=209}} One such instance is the [[Shah Nimatullah Wali]] order.{{sfn|Corbin|2014|p=314}}

Among the poets who wrote poems in praise of al-Rida were [[Abu Nuwas]] and Di'bil ibn 'Ali al-Khuza'i, both Shia poets. Two famous Persian poets [[Sanai]] and [[Khaqani]] have also written poems about the desire to visit the al-Rida's shrine. Sanai expressed his deep feelings and belief in al-Rida in a famous and long poem, in which he compared the al-Rida's shrine to the Kaaba in terms of crowding. For Khaqani Khorasan was the Qibla of religion and spirituality.{{sfn|Naji|Baghestani|2015}}

== Works ==
[[Al-Risalah al-Dhahabiah]] ({{literal translation|the golden treatise}}) is a treatise on medical cures and the maintenance of good health which was reputedly commissioned by al-Mamun, who requested it in gold ink, hence the name. The studies by Speziale (2004) and Speziale - Giurini (2009) have critically analysed the issue of the authorship of the text. The book was text edited in Bombay and included by [[Mohammad-Baqer Majlesi|Majlesi]] in his ''[[Bihar al-Anwar]]''. A number of commentaries have been written to it and it has been translated into Persian and Urdu.{{sfn|Madelung|1985}} Despite questions concerning its authenticity, the book remains popular among the Twelver Shia.{{sfn|Rizvi|2006}}

''[[Sahifah of al-Ridha]]'' is a collection of 240 hadiths, mentioned in some early Twelver sources and ascribed to al-Rida.{{sfn|Madelung|1985}}{{sfn|Rizvi|2006}} ''Fiqh al-Rida'', also called ''al-Fiqh al-Radawi'', is a treatise on jurisprudence ({{transliteration|ar|fiqh}}) attributed to al-Rida. It was not known till the tenth century (sixteenth century CE) when it was judged to be authentic by [[Muhammad Baqir Majlisi]] but later Twelver scholars have doubted its authenticity, including S.H. Sadr.{{sfn|Madelung|1985}} Other works attributed to al-Rida are listed in ''A'yan al-Shia''. Additionally, Shia sources contain detailed descriptions of his religious debates, sayings, and poetry.{{sfn|Madelung|1985}} [[Uyoun Akhbar Al-Ridha]] by [[Ibn Babawayh]] is a comprehensive collection that includes the religious debates, sayings, biographical details, and even the miracles which have occurred at his tomb.{{sfn|Tabatabai|1981}}

== Debates ==
[[Al-Ma'mun]] showed interest in theological questions{{sfn|Glassé|2008}} and organized debates between the scholars of different sects and religions in which al-Rida participated.{{sfn|Tabatabai|1975|pp=182–183}} One of these debates was about Divine Unity, led by Sulaiman al-Mervi, a scholar from [[Greater Khorasan|Khorasan]]. Another discussion with Ali ibn Muhammad ibn al-Jahm was devoted to the infallibility of the prophets, which led to another session on the same subject when al-Mamun took part in the debate himself.{{sfn|Donaldson|1933|pp=167–168}} Many of these debates are recorded in the collections of [[Shia]] [[hadith]]s, such as [[Uyoun Akhbar Al-Ridha]].{{sfn|Rizvi|2006}} The following is an excerpt from a debate between Al-Rida and an unbeliever ([[Zindīq|{{transliteration|ar|zindiq}}]]).

* Al-Rida said to a {{transliteration|ar|zindiq}}, "Dost thou see that if the correct view is your view then are we not equal? All that we have prayed, fasted, given the alms and declared our convictions will not harm us. If the correct view is our view then have not you perished and we gained salvation?"{{sfn|Tabatabai|1981|pp=39–41}}
* The man said, "Then let me know, how is He and where is He?" Al-Rida answered, "Surely the opinion thou hast adopted is mistaken. He determined the "where", and He was, when there was "no where"; and He fashioned the "how", and He was, when there was "no how". So He is not known through "howness" or "whereness"."{{sfn|Tabatabai|1981|pp=39–41}}
* The man said, "So then surely He is nothing if He cannot be perceived by any of the senses". Al-Rida responded, "When our senses fail to perceive Him, we know for certain that He is our Lord and that He is something different from other things ({{transliteration|ar|shay' bi-khilaf al-asha}})".{{sfn|Tabatabai|1981|pp=39–41}}
* The man said, "Then tell me, when was He?" Al-Rida said, "Tell when He was not, and then I will tell you when He was".{{sfn|Tabatabai|1981|pp=39–41}}
* The man said, "Then what is the proof of Him?" Al-Rida responded, "Surely when I contemplate my body and it is impossible for me to increase or decrease its breadth and height, or to keep unpleasant things away from it or draw benefits to it, then I know that this structure has a maker and I acknowledge Him-even though that which I had seen of the rotation of the celestial sphere through His power; the producing of clouds; the turning about of the winds; the procession of the sun, the moon and the stars; and others of His wondrous and perfectly created signs ({{transliteration|ar|ayat}}), had (already) made me know that (all) this has a Determiner ({{transliteration|ar|muqaddir}}) and Producer ({{transliteration|ar|munshi'}})".{{sfn|Tabatabai|1981|pp=39–41}}
* The man said, "Then why has He veiled Himself (from men)?" Al-Rida replied, "Surely the veil is upon creatures because of the abundance of their sins. As for Him, no secret is hidden from Him during the day or the night". The debate continued and this episode ended with the {{transliteration|ar|zindiq}} professing Islam.{{sfn|Tabatabai|1981|pp=39–41}}

== Character ==
Al-Rida is represented in historical sources as a thoughtful and likable man.{{sfn|Donaldson|1933|pp=164–166}} He was of medium height, according to Ibn Sabbagh, and his skin color was dark or wheatish. He ate slowly and little and used to wear cheap and rough clothes, but when he met people, he wore luxurious clothes.

When he laughed, he did not giggle and smiled. He used to sit and eat with his slaves. He did not make his guests to work for him and tried to respect them in the best possible way.{{sfn|Naji|Baghestani|2015}} Byzanti relates that when he visited al-Rida for a few hours, al-Rida invited him to stay for the night and spread his own bed for Byzanti. Muhammad ibn Ghaffar narrates that when he visited al-Rida to ask for financial help, al-Rida fulfilled his wish before he mentioned his need and then invited Muhammad to stay overnight as his guest.{{sfn|Donaldson|1933|pp=164–166}} When he was in Khorasan, he distributed all his wealth among the people on the [[Day of Arafat]].{{sfn|Naji|Baghestani|2015}}

== See also ==
{{Portal|Shia Islam|Islam|Biography}}
* [[Al-Fadl ibn Shadhan]] of [[Nishapur]]
* [[Waqifite Shia]]
* [[Reign of Love (TV series)|''Reign of Love'' (TV series)]]
* [[Hajar Khatoon Mosque]]
* [[The Twelve Imams]]
* [[Hadith of Golden Chain]]
* [[Al-Risalah al-Dhahabiah|''Al-Risala al-Dhahabia'']]
* [[Al-Sahifat al-Ridha|''Al-Sahifa al-Rida'']]

== References ==
{{Reflist}}

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== External links ==
{{Sister project links |wikt=no |b=no |n=no |s=no |v=no |voy=no |species=no |d=Q25105 |display=Ali al-Rida}}
* [https://globe.razavi.ir/ Astan Quds Ravazi]
* [https://web.archive.org/web/20091206183730/http://www.al-islam.org/kaaba14/11.htm The eighth Imam Ali Ibn Musa, al-Reza] (archived)
* {{usurped|1=[https://web.archive.org/web/20060620172022/http://sufiblog.com/imam-alireza-alrida.html Imam Ali ar-Rida]}} (archived)
* [https://web.archive.org/web/20060214214430/http://www.baabeilm.org/raza_main.asp Imam Ali Raza] (archived)
* [https://web.archive.org/web/20070311011536/http://www.imamreza.net/eng/imamreza.php?id=1219 A glance at the biography of Emam Reza] (archived)
* [http://razavi.tv/ Imam Rida shrine – Live Broadcast] {{Webarchive |url=https://web.archive.org/web/20080527140831/http://www.razavi.tv/ |date=27 May 2008}}.

{{S-start}}
{{s-hou|branch=Clan|name='''Ali al-Rida'''<br>of the [[Ahl al-Bayt]]|[[Banu Hashim]]|11th [[Dhu al-Qi'dah|Dhul Qi'dah]] [[Islamic calendar|148 AH]]|[[Approximation|≈]] 1 January 766|17th/30th [[Safar]] [[Islamic calendar|203 AH]]|[[Approximation|≈]] 6 June 818 |[[Quraysh (tribe)|Banu Quraish]]}}
{{S-rel|sh}}
{{S-bef|before = [[Musa al-Kazim]]}}
{{S-ttl|title = 8th [[Imamah (Shi'a doctrine)|Imam]] of [[Twelver]] [[Shi'a Islam]]|years = 799–818}}
{{S-aft|after = [[Muhammad al-Jawad]]}}
{{s-end}}

{{Shia Imams}}

{{Authority control}}

{{DEFAULTSORT:Ali al-Ridha}}
[[Category:Ali al-Ridha| ]]
[[Category:765 births]]
[[Category:818 deaths]]
[[Category:8th-century Arab people]]
[[Category:8th-century imams]]
[[Category:8th-century people from the Abbasid Caliphate]]
[[Category:9th-century Arab people]]
[[Category:9th-century imams]]
[[Category:9th-century people from the Abbasid Caliphate]]
[[Category:Assassinated Shia imams]]
[[Category:Deaths by poisoning]]
[[Category:People of the Fourth Fitna]]
[[Category:Twelve Imams]]
[[Category:Zaydi imams]]
[[Category:Medical doctors from the Abbasid Caliphate]]
[[Category:Husaynids]]
[[Category:Burials at Imam Reza Shrine]]
[[Category:Family of Muhammad]]

Rizvi

2026-10-04T06:48:31Z

Shah Syed Muhammad Ali:

'''Rizvi''' or '''Rizavi''' or رضوی is the [[Urdu language|Urdu]] form of the Arabic [[surname]] '''Radawi/Radhawi''' and the Persian surname '''Razavi'''. It is a surname commonly associated with Muslims who are the descendants of the Imam [[Ali al-Ridha]] and a descendant of the Islamic Prophet [[Muhammad]] through his daughter [[Fatimah]]. Since the Rizvi clan trace their lineage to Fatimah, they often use the prefix [[Sayyid]] (or its synonyms) in front of their name.

==Notable people with the surname Rizvi==
* [[Hasan Imam|Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri]] is an [[Indian]] Ayatollah, Shia Cleric, Religious Leader and Influential [[Muslim]] Figure
* [[Abbas Rizvi]] is a [[Pakistani]] author and [[Urdu]] poet.
* [[Abis Rizvi]] is an Indian film producer and businessman.
* [[Adeebul Hasan Rizvi]] is head of Sindh Institute of Urology and Transplantation (SIUT).
* Akhtar Hussein Rizvi was a noted Indian lyricist and poet under the pen name "[[Kaifi Azmi]]".
* [[Ali Amjad Rizvi]] is a Pakistani-born Canadian atheist, secular humanist and activist.
* [[Ali Hussain Rizvi]] is a former Pakistani cricketer.
* [[Anusha Rizvi]] is a Bollywood director, famous for her debut movie, ''[[Peepli Live]]''.
* [[Asif Iqbal (cricketer, born 1943)|Asif Iqbal Rizvi]] is a former Pakistani cricketer.
*[[Gowher Rizvi]] is Bangladeshi historian, scholar, and academic who currently serves as the international affairs advisor to [[Sheikh Hasina|Prime Minister Sheikh Hasina]].
* [[Haidar Abbas Rizvi]] is the deputy parliamentary leader of [[Muttahida Qaumi Movement]] in the National Parliament of Pakistan.
* Syed Hasan Rizvi was a Pakistani Urdu poet under the pen name [[Shakeb Jalali]].
* [[Shah Inayatullah|Shah Ïnayatullah Rizvi]] was a 17th-century revolutionary poet from Miranpur, Sindh, Pakistan.
* [[Jalaluddin Rizvi]] is a former field hockey player who represented India.
* [[Kalbe Rushaid]] is an Indian Shia scholar and politician.
* [[Khawar Rizvi]] was a prominent poet in Urdu and [[Persian language|Persian]].
* [[Khurshid Rizvi]] is a Pakistani scholar, poet, linguist and historian of Arabic languages and literature.
* [[Komal Rizvi]] is a Pakistani singer and TV host.
* [[Majida Rizvi]] is the first woman judge of a High Court in Pakistan.
* Nasreen Rizvi, known as [[Kaveeta]], is a Pakistani film actress.
* [[Naushad Ali (cricketer)|Naushad Ali Rizvi]] is a former Pakistani cricketer.
* Parveen Rizvi, known as [[Sangeeta (Pakistani actress)|Sangeeta]], is a Pakistani film actress, director and producer.
* [[Qasim Razvi]] was the leader of a local militia, the Razakars of Hyderabad, India.
* [[Runa Rizvi]] is an Indian singer.
* [[Saeed Rizvi]] is a Pakistani film director, producer, and writer.
* Ayatollah [[Sa'id Akhtar Rizvi]] was an Indian advocate of [[Islam]] in East Africa.
* Sonya Rizvi, known as [[Sonya Jehan]], is a Pakistani actress
* [[Suhail Rizvi]] is an [[Indian-American]] co-founder and Chief Investment Officer of Rizvi Traverse Management.
* [[Ayatollah]] [[Syed Ahmed Rizvi Kashmiri (1901–1964)|Syed Ahmed Rizvi Kashmiri]] was a [[Shia]] [[Mujtahid]] who lived in [[Kashmir]] and died on 9 July 1964.
* Allamah [[Syed Ali Akhtar Rizvi]] was an Indian [[Twelver|Twelver Shī'ah]] scholar, public speaker, author, historian and poet.
* [[Syed Ali Nawaz Shah Rizvi]] is a Pakistani politician.
* [[Syed Ali Qutab Shah Rizvi]] was a member of the Pakistani Sindh Provincial Assembly.
* [[Syed Meesaq Rizvi]] was a Pakistan sprinter and middle-distance runner.
* [[Syed Shaukat Hussain Rizvi]] was a pioneer of the Pakistani film industry.
* [[Syed Zaheer Rizvi]] is a Pakistani music director and teacher.
* [[Uzma Z. Rizvi]] is an archaeologist and anthropologist whose work focuses on [[urbanization]] and [[decolonization| decolonizing]] practice.
* [[Zameer Rizvi]] is a Canadian singer and musician
* [[Ziauddin Rizvi]] was a Shi'a cleric born at Aumphary, Gilgit.

{{surname|Rizvi}}

[[Category:Arabic-language surnames]]
[[Category:Islamic culture]]
[[Category:Surnames]]
[[Category:Hashemite people]]
[[Category:Pakistani people of Arab descent]]
[[Category:Muslim communities of India]]

Syed Zafrul Hasan Rizvi

2026-10-04T06:38:14Z

Shah Syed Muhammad Ali: added relatives

{{Short description|20th-century Indian cleric}}
{{multiple issues|
{{notability|Biographies|date=May 2014}}
{{more citations needed|date=May 2014}}
}}
{{Use dmy dates|date=September 2019}}
{{Use Indian English|date=September 2019}}
{{Infobox religious biography
| religion = [[Islam]]
| era = [[Modern era]]
| image =
| caption = Ayatullah Syed Zafrul Hasan Rizvi
| image_size = 200px
| name = Syed Zafrul Hasan Rizvi
| title = Ayatullah
| birth_date = September 13, 1911 (21 Ramadan 1329)
| death_date = January 1, 1983 (16 Rabi-ul-Awwal, 1403)
| ethnicity = [[Indian people|Indian]] <br/> [[Rizvi]] [[Sayed]]
| region = [[Indian Sub-continent]]
| Maddhab = [[Ja'fari jurisprudence|Ja`fari]]
| school_tradition = [[Usuli]] [[Twelver]] [[Shi`a Islam]]
| main_interests = Religious jurisprudence on subjects like Fiqh, Re'jaal, Akhbar, Mantiq
| notable_ideas =
| works =
| influences =
| relatives = [[Hasan Imam|Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri]] ''(grandson-in-law)''
| website =
}}

'''Ayatullah Syed Zafrul Hasan Rizvi''' (آیت اللہ سید ظفر الحسن ظفر الملّت رحمت الله علیہ), popularly known as ''Zafrul Millat'' (ظفر الملّت) was born on 13 September 1911 (21st Ramadhanul Mubarak, 1329 H) in Khateebpur, Sagri, [[Azamgarh]]. His father Maulana Syed Zameerul Hasan Rizvi son of Syed Tasdeequl Hasan Rizvi was also a religious scholar.

==Initial study==
Zafrul Millat obtained his initial religious education under the patronage of his parents. At the age of 12 he went to [[Madresae Islamia Nizamabad]] and then moved to [[Madrasae Imania]], Banaras. At the age of 18 he went to [[Sultanul Madaris]], Lucknow and obtained the degree "''Sadrul Afadhil''" from Sultanul Madaris in 1935.<ref>{{cite web |url=http://www.sultanulmadaris.org/admin.html |title=Welcome to the Sultanul Madaris, Lucknow |publisher=Sultanulmadaris.org |date= |access-date=2013-12-31 |url-status=dead |archive-url=https://web.archive.org/web/20160304075649/http://www.sultanulmadaris.org/admin.html |archive-date=2016-03-04 }}</ref>

==Dars-e-Kharij==
In 1937, Zafrul Millat went to Hawzae-ilmiya Najaf-al-Ashraf and joined the darsi-kharij of Ayatollah Abdul Hussain Rushti, [[Abu al-Hasan Isfahani|Ayatollah Syed Abul Hasan Isfahani]], [[Jawad Tabrizi|Ayatollah Syed Jawad Tabrezi]], Ayatollah Syed Jamal Gulpaygani. He returned to India in 1940 with Sanad-e-Ijtehad.

==Teachers==

* Maulana Sagheerul Hasan Qibla (Madrasae Islamiya'h, Nizamabad)
* Ahsa'nul Atqiya Maulana Rajjan Qibla (Madrasae Imaniya, Banaras)
* Ayatullah Hakim Syed Nazir Hasan Rizvi Gopalpuri (Principle Of Madarsa Imaniya Banaras)
* Hujjatol Islam Maulana Mohammad Hadi Qibla (Sultanul Madaris, Lucknow)
* Hujjatol Islam Maulana Syed Mohammad Qibla (Sultanul Madaris, Lucknow)
* Faqeeh-e-Asr Maulana Syed Alim Husain Qibla (Sultanul Madaris, Lucknow)
* Maulana Abdul Husain Qibla (Sultanul Madaris, Lucknow)
* Fareeduz Zama'n Allama Syed Ibne Hasan Qibla (Sultanul Madaris, Lucknow)
* Waheedul Asr Maulana Syed Altaf Haider Qibla (Sultanul Madaris, Lucknow)
* Ayatollah Abdul Husain Rishti(Hawzae Ilmiya'h Najaf-al-Ashraf, Iraq)
* Ayatollah Syed Razauddin Iraqi(Hawzae Ilmiya'h Najaf-al-Ashraf, Iraq)
* Ayatollah Syed Jawad Tabrezi (Hawzae Ilmiya'h Najaf-al-Ashraf, Iraq)
* Ayatollah Ibraheem Rushti Gharvi(Hawzae Ilmiya'h Najaf-al-Ashraf, Iraq)
* Ayatollah Syed Jawad Gulpaygani(Hawzae Ilmiya'h Najaf-al-Ashraf, Iraq)
* Ayatollah Syed Abdullah Shirazi(Hawzae Ilmiya'h Najaf-al-Ashraf, Iraq)

==Indian origin class-fellows at Najaf-al-Ashraf, Iraq==

* Hujjatol Islam wal Muslimeen Maulana Naseerul Hasan Qibla alias "''Nasee'rul-Millat''"
* [[Syed Mohsin Nawab Rizvi|Mujtahid Maulana Mohsin Nawab Qibla alias "''Mohsinul-Millat''"]]
* Mujtahid Maulana Wasi Mohammad Abidi Qibla Faizabadi alias "''Fakhrul Atqiya'h wa Ziy'a-ul-Millat''"
* Mujtahid Maulana Sa'eedul Hasan Qibla alias "''Sa'eedul-Millat''" (author of last volume of Abaqatul-anwar)
* Maulana Sa'adat Husain Khan Qibla "Iftekharululema"

==Official designations and roles==
* Sadrul Mudarreseen, Madrasae Babul Ilm, Mubarakpoor.(1935–37)
* Vice-principal, [[Jawadia Arabic College|Madrasae Jawadia]], Banaras. (1940–1948)
* Principal, Madrasae Jawadia, Banaras.(1948-till his death)

==Books written==

* Shar'he Kifayatul Usool (2 Volumes)
* Intezar-e-Qaime-Aale-Mohammad ba-jawaabe-Zahoor-e-Qa'em(3 Volumes).
* Tarjuma Khutbae Mo'jezah Baqaid Bila Alif (Miraculous Translation of Miraculous Sermon of Imam Ali a.s. – Khutbae Bila-Alif)
* Debates with scholars of other School of Islam.
* Answers to questions related to religious and jurisprudence subjects (Istift'a).

==Activities==

'''Ayatollah Syed Zafrul Hasan''' served his whole life in the service of his Lord and his chosen ones. He used to take care of Orphans and Widows and till today Jawadia Arabic College is helping poor and needy people.

Ayatollah Syed Zafrul Hasan had answered hundreds of letters (istifta') received from distant areas of sub-continent, seeking answers related to religious, social, economical affairs of Shi'a community.

He used to orate Majalis of Imam Husain a.s throughout the year in different areas of sub-continent.

==Death==
He died on January 1, 1983 (corresponding to 16th of Rabi-ul-Awwal 1403 AH).

On his demise, various famous spiritual personalities sent their letter of grief and condolence, like [[Abu al-Qasim al-Khoei|Ayatullah al Uzma Syed al-Khoei]] on his death.<ref>The published letters can be found and verified in the magazine – Al-Jawad (Zafarul Millat edition) published by Jawadiya Arabic College, Banaras, India.</ref>

==References==
{{Reflist}}

==External links==
* [https://web.archive.org/web/20100107103915/http://sultanulmadaris.org/ Sultanul Madaris Official Website]
* [http://smma59.wordpress.com/2006/09/16/khutba-e-moajza-baghiar-alif-hazrath-alias Tarjuma Khutbae Mo'jezah Baqaid Bila Alif]

{{Authority control}}

{{DEFAULTSORT:Zafrul Hasan, Syed Rizvi}}
[[Category:People from Uttar Pradesh]]
[[Category:Indian grand ayatollahs]]
[[Category:Indian Shia Muslims]]
[[Category:1910 births]]
[[Category:1983 deaths]]

Draft:Syed Hasan Imam Rizvi Zangipuri

2026-10-04T06:31:30Z

Shah Syed Muhammad Ali: draft moved to mainspace article Hasan Imam

draft moved to mainspace article [[Hasan Imam]]

Hasan Imam

2026-10-04T06:30:45Z

Shah Syed Muhammad Ali: edit

{{short description|Indian Ayatollah and Religious leader}}
{{Infobox religious biography
| name = Syed Hasan Imam Rizvi Zangipuri
| religion = [[Shia Islam]]
| birth_date = 02 March 1974
| children = Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri
| office1 = [[Imam|Imam-e-Jumma]] of Mira Road, [[Mumbai]]
| term_start1 = 2003
| office2 = Dean of Hawzah Sahibe Zamaan, Qom [[Iran]]
| term_start2 = 1997
| term_end2 = 2002
| office3 = Chief of Shia Community of Mira Road, [[Mumbai|Northern Mumbai]] and Western Suburbs (Mumbai)
| term_start3 = 2003
| office4 = Chairman of Imam University Zangipur
| term_start4 = November 25, 2024
| background = #B0C4DE
| spouse = Syeda Nishat Fatima Hasan Imam Zangipuri
| location = [[Mumbai]], [[India]]
| post = Chief of Shia Community of Mira Road, [[Mumbai|Northern Mumbai]] and Western Suburbs (Mumbai), [[Imam|Imam e Jumma wal Jamaat]]
| title = Grand Ayatollah, Allamah, Mawlana, Hujjat al-Islam, Daqeeq ul Daqaaeq
| image = Maulana Hasan Imam Sb.jpg
| caption = Syed Hasan Imam Zangipuri addressing gathering
| creed = Usooli
| jurisprudence = Twelver
|honorific prefix= Grand Ayatollah, Mawlānā}}
'''Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri''' (born 2 March 1974<ref>https://archive.org/details/the-shia-times-shia-olama-magazine-2005-pg-19-maulana-hasan-imam-rizvi</ref>) is one of the leading Indian Ayatollah, [[Shia Islam|Shia]] cleric and Religious Leader. he is prominent and influential religious leader and is regarded as one of the leading figures in India's [[Muslims|Muslim Community]].<ref>{{Citation|last=Rashtriya Andaaz|title=India's One Of Leading Muslim Figure And Shia Religious Leader Hazrat Maulana Syed Hasan Imam Zangipuri On Eid E Milad|date=2026-08-27|url=http://archive.org/details/indias-one-of-leading-muslim-figure-and-shia-religious-leader-hazrat-maulana-sye|access-date=2026-10-03}}</ref><ref>{{Citation|last=Maulana Hasan Imam Facebook|title=Shia Religious Leader Maulana Syed Hasan Imam Zangipuri On A Community Social And Public Gathering|date=2026-08-26|url=http://archive.org/details/shia-religious-leader-maulana-syed-hasan-imam-zangipuri-on-a-community-social-and-public-gathering|access-date=2026-10-03}}</ref> He has served as the [[Imam|Imam e Jumma]] of Haidery Jama Masjid in Mira Road for more than 2 decades.<ref name="inquilab2021">{{cite news|date=27 November 2021|title=وسیم رضوی کے خلاف میراروڈ کے مسلمانوں میں بھی شدید بے چینی اور اضطراب|language=Urdu|trans-title=Extreme unrest and anxiety among the Muslims of Mira Road against Wasim Rizvi|work=Inquilab|url=https://www.inquilab.com/news/articles/extreme-unrest-and-anxiety-among-the-muslims-of-mira-road-against-wasim-rizvi-31886}}</ref><ref>{{Cite book|url=http://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi|title=The Shia Times, 2 Successful Decades Of Maulana Hasan Imam Rizvi|last=The Shia Times|date=2022-03-09}}</ref><ref>{{Cite news|title=2 Successful Decades Of Maulana Hasan Imam Rizvi|work=The Shia Times|url=https://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi}}</ref>

== Religious career ==
Hasan Imam has been associated with Haidery Jama Masjid in Mira Road, where ''Inquilab'' has identified him as the Spokesperson and [[Imam]].<ref name="inquilab2021" /> He has delivered religious addresses and participated in Shia religious and community programmes in Mira Road and elsewhere.

In March 2025, ''Inquilab'' reported a Quds Day programme at Haidery Jama Masjid and identified Hasan Imam as its Orator and [[Imam]]. The newspaper reported remarks made by him concerning Quds Day, Palestine and Muslim unity.<ref name="quds2025">{{cite news|date=29 March 2025|title=رمضان المبارک کے آخری جمعہ کوشہر و مضافات میں ’یوم القدس‘ منایا گیا|language=Urdu|trans-title=Quds Day was observed in the city and suburbs on the last Friday of Ramadan|work=Inquilab|url=https://www.inquilab.com/news/articles/quds-day-was-celebrated-in-the-city-and-suburbs-on-the-last-friday-of-ramadan-75185}}</ref>

In December 2025, ''Inquilab'' reported a Seerat-un-Nabi and Ittehad-ul-Ummah conference in Mira Road at which Hasan Imam, again identified as the Orator and [[Imam]] of Haidery Jama Masjid, delivered an address concerning the role of individuals in strengthening the family system.<ref name="seerat2025">{{cite news|date=1 December 2025|title=سیرت النبیؐ و اتحاد امت کانفرنس میں قرآن مجید کے راستے پر چلنے کی تلقین|language=Urdu|trans-title=Call to follow the path of the Holy Quran at the Seerat-un-Nabi and Ittehad-ul-Ummah conference|work=Inquilab|url=https://www.inquilab.com/news/articles/exhortation-to-follow-the-path-of-the-holy-quran-at-the-seerat-ul-nabi-pbuh-and-ittehad-ul-ummah-conference-87709}}</ref>

A 2021 report by ''Hamari Aawaz'' also identified him as the Orator and [[Imam]] of the Shia Haidery Jama Masjid and reported remarks made by him at a social-reform meeting in Mira Road.<ref name="hamariaawaz">{{cite news|date=16 March 2021|title=کرونا وائرس سے زیادہ خطرناک جہیز کا وائرس ہے: قاضی مطیع الرحمٰن قاسمی|language=Urdu|work=Hamari Aawaz|url=https://news.hamariaawaz.com/7967/}}</ref>

== Public activities ==
Hasan Imam has participated in religious lectures, community meetings and public demonstrations. Archival recordings identify him in connection with events concerning Jannatul Baqi, Yaum-e-Quds, the hijab controversy and the Waseem Rizvi controversy.<ref name="baqi2017">{{cite web|title=2017 Maulana Hasan Imam Rizvi's Protest on Jannatul Baqi|url=https://archive.org/details/2017-maulana-hasan-imam-rizvis-protest-on-jannatul-baqi|website=Internet Archive}}</ref><ref name="quds2023">{{cite web|title=2023 Yaum E Quds Protest, Mira Road, Maulana Hasan Imam Rizvi|url=https://archive.org/details/2023-yaum-e-quds-protest-mira-road-maulana-hasan-imam-rizvi|website=Internet Archive}}</ref><ref name="waseemarchive">{{cite web|title=2021 Darul Qaza Mira Road With Maulana Hasan Imam Rizvi|url=https://archive.org/details/2021-darul-qaza-mira-road-with-maulana-hasan-imam-rizvi-protest-on-waseem-rizvi-la|website=Internet Archive}}</ref> His public activities have also received coverage from outlets including ''Hawzah News'' and ''IQNA's Isfahan and Khorasan'' services<ref>{{Cite news|last=Isfahan|first=IQNA|title=IQNA Isfahan- Shia Olama wa Khuteba Board, Mira Road|url=https://isfahan.iqna.ir/ur/news/3512933/ممبئی-میں-شیعہ-علماء-اسمبلی-ہندوستان-کا-دو-روزہ-اہم-اجلاس-منعقد}}</ref><ref>{{Cite news|last=Khorasan|first=IQNA|title=IQNA Khorasan- Shia Olama wa Khuteba Council, Mira Road|url=https://khorasan.iqna.ir/ur/news/3512933/ممبئی-میں-شیعہ-علماء-اسمبلی-ہندوستان-کا-دو-روزہ-اہم-اجلاس-منعقد}}</ref><ref>{{Cite web|date=2022-10-21|title=ممبئی میں شیعہ علماء اسمبلی ہندوستان کا دو روزہ اجلاس؛ قومی مسائل کو باہمی اتفاق سے حل کرنے پر زور|url=https://ur.hawzahnews.com/news/384946/%D9%85%D9%85%D8%A8%D8%A6%DB%8C-%D9%85%DB%8C%DA%BA-%D8%B4%DB%8C%D8%B9%DB%81-%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%A7%D8%B3%D9%85%D8%A8%D9%84%DB%8C-%DB%81%D9%86%D8%AF%D9%88%D8%B3%D8%AA%D8%A7%D9%86-%DA%A9%D8%A7-%D8%AF%D9%88-%D8%B1%D9%88%D8%B2%DB%81-%D8%A7%D8%AC%D9%84%D8%A7%D8%B3-%D9%82%D9%88%D9%85%DB%8C-%D9%85%D8%B3%D8%A7%D8%A6%D9%84|access-date=2026-10-02|website=حوزہ نیوز ایجنسی|publisher=حوزہ نیوز ایجنسی|language=ur}}</ref>

In 2021, ''Inquilab'' reported Hasan Imam's response to the controversy surrounding Waseem Rizvi's proposed Quran-related actions. The newspaper quoted him in his capacity as the Orator and [[Imam]] of Haidery Jama Masjid.<ref name="inquilab2021" /> Zangipuri publicly responded to the controversy surrounding Waseem Rizvi's proposed actions concerning the [[Quran]], according to ''The Inquilab''.<ref>{{Cite web|date=2021-11-27|title=وسیم رضوی کے خلاف میراروڈ کے مسلمانوں میں بھی شدید بے چینی اور اضطراب|url=https://www.inquilab.com/news/articles/extreme-unrest-and-anxiety-among-the-muslims-of-mira-road-against-wasim-rizvi-31886|access-date=2026-10-03|website=Inquilab.com|language=ur}}</ref> Hawzah News further reported that ''"Maulana Hasan Imam and other clerics issued a video statement calling Waseem Rizvi and his associates apostates and appealing for a [[Boycott|social boycott]]"''.<ref>{{Cite web|date=2021-04-26|title=ہندوستان کے مختلف علاقوں کے علماء اور انجمنوں نے وسیم مرتد اور اس کے ساتھیوں کے سوشل بائیکاٹ کا اعلان کرتے ہوئے انہیں اسلام سے خارج قرار دیا|url=https://ur.hawzahnews.com/news/367998/%DB%81%D9%86%D8%AF%D9%88%D8%B3%D8%AA%D8%A7%D9%86-%DA%A9%DB%92-%D9%85%D8%AE%D8%AA%D9%84%D9%81-%D8%B9%D9%84%D8%A7%D9%82%D9%88%DA%BA-%DA%A9%DB%92-%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%A7%D9%88%D8%B1-%D8%A7%D9%86%D8%AC%D9%85%D9%86%D9%88%DA%BA-%D9%86%DB%92-%D9%88%D8%B3%DB%8C%D9%85-%D9%85%D8%B1%D8%AA%D8%AF-%D8%A7%D9%88%D8%B1|access-date=2026-10-02|website=حوزہ نیوز ایجنسی|publisher=حوزہ نیوز ایجنسی|language=ur}}</ref>

A separate ''Inquilab'' report concerning a March 2022 meeting on the hijab lists Maulana Hasan Imam among the religious figures attending the programme.<ref name="hijabinq">{{cite news|date=19 March 2022|title=اگر لڑکیاں حجاب پہنیں گی تو اسکول اور کالج انتظامیہ کو اجازت دینے پر مجبور ہونا پڑے گا|language=Urdu|trans-title=If girls wear hijab, school and college administrations will be forced to give permission|work=Inquilab|url=https://www.inquilab.com/news/articles/if-the-girls-wear-hijab-the-school-and-college-administration-will-be-forced-to-give-permission-34717}}</ref>

== 2017 controversy ==
In 2017, Hasan Imam was associated with a protest in Mira Road concerning journalist Rohit Sardana. Archival video records identify him in connection with a protest rally and a visit by members of the Shia community to the Naya Nagar Police Station.<ref name="sardanatv">{{cite web|title=Shia Crowd Lead By Maulana Hasan Imam Rizvi Filed FIR In Mira Road Police Station Against Rohit Sardana On 2017|url=https://archive.org/details/shia-crowd-lead-by-maulana-hasan-imam-rizvi-filed-fir-in-mira-road-police-statio|website=Internet Archive}}</ref><ref name="sardanarally">{{cite web|title=2017, Rohit Sardana Protest Rally, Maulana Hasan Imam Rizvi|url=https://archive.org/details/2017-rohit-sardana-protest-rally-maulana-hasan-imam-rizvi|website=Internet Archive}}</ref>

A later report by ''Veritas International Express'' described him as a senior Shia cleric and Chief of Shias of Mira Road and reported that he led members of the Shia community to Naya Nagar Police Station in connection with a complaint against Sardana.<ref name="veritassardana">{{cite news|date=2 September 2026|title=Senior Shia Cleric and Chief of Shia Population of Mira Road Maulana Syed Hasan Imam Zangipuri files an FIR against Journalist Rohit Sardana|work=Veritas International Express|url=https://veritasinternationalexpress.mojonetwork.in/national-news/mira-road-shia-cleric-fir-against-journalist-rohit-sardana}}</ref>

Contemporary reporting by ''The Times of India'' independently documented a police complaint in Mira Road concerning Sardana's remarks.<ref name="toiSardana">{{cite news|date=23 November 2017|title=Muslim groups see red over journo's tweet|work=The Times of India|url=https://timesofindia.indiatimes.com/city/mumbai/muslim-groups-see-red-over-journos-tweet/articleshow/61759448.cms}}</ref>

== Haidery Jama Masjid ==
Haidery Jama Masjid in Mira Road has been described by ''The Times of India'' as a major Shia mosque serving Mumbai's western suburbs. The newspaper reported on its religious activities, community welfare programmes and educational assistance for children from poorer families.<ref name="haideriTOI">{{cite news|date=17 July 2022|title=Mumbai: Western suburbs get biggest Shia mosque that will coach poor kids|work=The Times of India|url=https://timesofindia.indiatimes.com/city/mumbai/mumbai-western-suburbs-get-biggest-shia-mosque-that-will-coach-poor-kids/articleshow/92930297.cms}}</ref>

Hasan Imam's association with the mosque is independently documented in ''Inquilab'', which repeatedly identifies him as its Spokesperson and [[Imam]].<ref name="inquilab2021" /><ref name="quds2025" /><ref name="seerat2025" />

== Other Names ==
Sources have used several forms of Hasan Imam's name. These include ''Maulana Syed Hasan Imam, Maulana Hasan Imam, Maulana Hasan Imam Rizvi'' and ''Maulana Hasan Imam Zangipuri.''<ref name="inquilab2021" /><ref name="quds2025" /><ref name="veritassardana" /> Archival material also uses the longer form ''Maulana Syed Hasan Imam Rizvi Zangipuri'' and ''Allamah Syed Hasan Imam Rizvi Zangipuri''.<ref name="interview2015">{{cite web|date=2015|title=Interview Of Maulana Hasan Imam Rizvi, 2015, Zainabia Channel|url=https://archive.org/details/interview-of-maulana-hasan-imam-rizvi-2015-zainabia-channel|website=Internet Archive}}</ref>

== See also ==
*[[Shia Islam]]
*[[Shia Islam in India]]

== References ==
{{reflist}}

[[Category:Indian Shia clerics]]
[[Category:Living people]]
[[Category:21st-century Muslim scholars of Islam]]
[[Category:Indian Shia Muslims]]
[[Category:Indian Islamic religious leaders]]
[[Category:1974 births]]
[[Category:Islam]]
[[Category:Islam in India]]
[[Category:Hujjat Allah al-Mahdi]]

Draft talk:Syed Hasan Imam Rizvi Zangipuri

2026-10-04T06:27:09Z

Shah Syed Muhammad Ali: /* Review discussion */ Reply

== Review discussion ==

hello thanks ! please check out article again I have recreated the article using sources, guide me wherever needed [[User:Shah Syed Muhammad Ali|Shah Syed Muhammad Ali]] ([[User talk:Shah Syed Muhammad Ali|talk]]) 23:16, 3 October 2026 (IST)

:Hello, thanks for the update. I have checked the article again. While there is some independent coverage in sources such as The Times of India and Inquilab, the current sources do not yet appear to establish sufficient significant coverage to demonstrate notability. [[Bharatpedia:Notability|General notability]] guideline requires significant coverage in reliable, independent secondary sources. A number of the other sources are Internet Archive copies of self-published or affiliated material. Archiving such material does not make the underlying source independent for establishing notability.
:The previous decline by @[[User:WikiDwarf|WikiDwarf]] was therefore reasonable based on the sourcing available at that time. I also checked the changes since then, but I don't see enough substantial new independent secondary coverage to resolve the notability concern. If additional substantial coverage from independent publications is available, the article can be reassessed based on those sources. [[User:Editorial Oversight|<span style="color:#996600">Editorial Oversight</span>]]<sup>[[User talk:Editorial Oversight|<span style="color:brown">(Talk with me)</span>]]</sup> 23:42, 3 October 2026 (IST)
::Thank you for taking the time to review the article again. I understand the concern regarding notability and the distinction between independent and affiliated sources.
::However, I would like to point out that ''Veritas International Express'' has received significant coverage from independent sources, including ''The Times of India'' and ''Inquilab'', which I believe should be considered when assessing the subject’s notability.
::I have also noticed that a number of articles currently in Bharatpedia’s mainspace have limited sourcing or do not yet have sufficiently developed citations, yet they have been allowed to remain in mainspace. In that context, I would like to request that this article also be moved to mainspace, with the understanding that additional reliable and independent sources can be added over time as they become available.
::I am committed to improving the article’s sourcing and would be happy to add further citations and independent coverage as part of that process. I hope the article can therefore be moved to mainspace and allowed an opportunity for further improvement rather than being held back solely on the basis of its current sourcing. [[User:Shah Syed Muhammad Ali|Shah Syed Muhammad Ali]] ([[User talk:Shah Syed Muhammad Ali|talk]]) 11:57, 4 October 2026 (IST)

Jangipur, Ghazipur

2026-10-03T17:57:23Z

Shah Syed Muhammad Ali:

{{moresources|date=January 2019}}

{{Other uses|Jahangirpur (disambiguation)}}
{{other uses|Jangipur (disambiguation)}}
{{Use dmy dates|date=January 2019}}
{{Use Indian English|date=January 2019}}
{{Infobox settlement
| name = Jangipur
| other_name = Zangipur
| settlement_type = Town
| nickname = The City of Imams
| pushpin_map = 
| pushpin_label_position =
| pushpin_map_alt =
| pushpin_map_caption = Location in Uttar Pradesh, India
| coordinates =
| subdivision_type = Country
| subdivision_name = {{flag|India}}
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Uttar Pradesh]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Ghazipur district|Ghazipur]]
| established_title = 
| unit_pref = Metric
| area_footnotes =
| area_rank =
| area_total_km2 = 4.11
| elevation_footnotes =
| elevation_m =
| population_total = 12223
| population_as_of = 2011
| population_rank =
| population_density_km2 = auto
| population_demonym =
| population_footnotes =
| demographics_type1 = Languages
| demographics1_title1 = Official
| demographics1_info1 = [[Hindi language|Hindi]]
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| postal_code_type = [[Postal Index Number|PIN]]
| postal_code = 233305
| registration_plate =
| website = http://ghazipur.nic.in/
| official_name =
}}
'''Jangipur''' or '''''Zangipur''''' also known as '''''The City of Imams''''' is a town and a [[nagar panchayat]] in [[Ghazipur district]] in the [[India]]n [[States and territories of India|state]] of [[Uttar Pradesh]].<ref>{{Cite web|last=|first=|date=|title=2011 Census of India|url=http://www.censusindia.gov.in/|url-status=live|archive-url=|archive-date=|access-date=|website=}}</ref>

==Demographics==
{{As of|2001}} India [[census]],<ref>{{cite web|url=http://www.censusindia.net/results/town.php?stad=A&state5=999|archiveurl=https://web.archive.org/web/20040616075334/http://www.censusindia.net/results/town.php?stad=A&state5=999|archivedate=2004-06-16|title= Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)|accessdate=2008-11-01|publisher= Census Commission of India}}</ref> Jangipur had a population of 11,100. Males constitute 52% of the population and females 48%. Jangipur has an average literacy rate of 58%, lower than the national average of 59.5%: male literacy is 67%, and female literacy is 47%. In Jangipur, 19% of the population is under 6 years of age.

The town is also known as '''''The City of Imams''''' because of ''Imam family of Zangipur (Khandaan e Ustaad)'' and '''Imam University Zangipur''' also known as ''The World's First International Open Shia University'', Zangipur is hub of [[Shia]] Education

==References==
{{Reflist}}

{{Ghazipur district}}

{{coord|25.5500|N|83.1800|E|source:wikidata-and-enwiki-cat-tree_region:IN|display=title}}

[[Category:Cities and towns in Ghazipur district]]

Jangipur, Ghazipur

2026-10-03T17:51:46Z

Shah Syed Muhammad Ali:

{{moresources|date=January 2019}}

{{Other uses|Jahangirpur (disambiguation)}}
{{other uses|Jangipur (disambiguation)}}
{{Use dmy dates|date=January 2019}}
{{Use Indian English|date=January 2019}}
{{Infobox settlement
| name = Jangipur
| other_name = Zangipur
| settlement_type = Town
| nickname = The City of Imams
| pushpin_map = 
| pushpin_label_position =
| pushpin_map_alt =
| pushpin_map_caption = Location in Uttar Pradesh, India
| coordinates =
| subdivision_type = Country
| subdivision_name = {{flag|India}}
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Uttar Pradesh]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Ghazipur district|Ghazipur]]
| established_title = 
| unit_pref = Metric
| area_footnotes =
| area_rank =
| area_total_km2 = 4.11
| elevation_footnotes =
| elevation_m =
| population_total = 12223
| population_as_of = 2011
| population_rank =
| population_density_km2 = auto
| population_demonym =
| population_footnotes =
| demographics_type1 = Languages
| demographics1_title1 = Official
| demographics1_info1 = [[Hindi language|Hindi]]
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| postal_code_type = [[Postal Index Number|PIN]]
| postal_code = 233305
| registration_plate =
| website = http://ghazipur.nic.in/
| official_name =
}}
'''Jangipur''' or '''''Zangipur''''' also known as '''''The City of Imams''''' is a town and a [[nagar panchayat]] in [[Ghazipur district]] in the [[India]]n [[States and territories of India|state]] of [[Uttar Pradesh]].<ref>{{Cite web|last=|first=|date=|title=2011 Census of India|url=http://www.censusindia.gov.in/|url-status=live|archive-url=|archive-date=|access-date=|website=}}</ref>

==Demographics==
{{As of|2001}} India [[census]],<ref>{{cite web|url=http://www.censusindia.net/results/town.php?stad=A&state5=999|archiveurl=https://web.archive.org/web/20040616075334/http://www.censusindia.net/results/town.php?stad=A&state5=999|archivedate=2004-06-16|title= Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)|accessdate=2008-11-01|publisher= Census Commission of India}}</ref> Jangipur had a population of 11,100. Males constitute 52% of the population and females 48%. Jangipur has an average literacy rate of 58%, lower than the national average of 59.5%: male literacy is 67%, and female literacy is 47%. In Jangipur, 19% of the population is under 6 years of age.

==References==
{{Reflist}}

{{Ghazipur district}}

{{coord|25.5500|N|83.1800|E|source:wikidata-and-enwiki-cat-tree_region:IN|display=title}}

[[Category:Cities and towns in Ghazipur district]]

Jangipur, Ghazipur

2026-10-03T17:50:32Z

Shah Syed Muhammad Ali:

{{moresources|date=January 2019}}

{{Other uses|Jahangirpur (disambiguation)}}
{{other uses|Jangipur (disambiguation)}}
{{Use dmy dates|date=January 2019}}
{{Use Indian English|date=January 2019}}
{{Infobox settlement
| name = Jangipur
| other_name = Zangipur
| settlement_type = Town
| pushpin_map = 
| pushpin_label_position =
| pushpin_map_alt =
| pushpin_map_caption = Location in Uttar Pradesh, India
| coordinates =
| subdivision_type = Country
| subdivision_name = {{flag|India}}
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Uttar Pradesh]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Ghazipur district|Ghazipur]]
| established_title = 
| unit_pref = Metric
| area_footnotes =
| area_rank =
| area_total_km2 = 4.11
| elevation_footnotes =
| elevation_m =
| population_total = 12223
| population_as_of = 2011
| population_rank =
| population_density_km2 = auto
| population_demonym =
| population_footnotes =
| demographics_type1 = Languages
| demographics1_title1 = Official
| demographics1_info1 = [[Hindi language|Hindi]]
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| postal_code_type = [[Postal Index Number|PIN]]
| postal_code = 233305
| registration_plate =
| website = http://ghazipur.nic.in/
| official_name =
}}
'''Jangipur''' or '''''Zangipur''''' also known as '''''The City of Imams''''' is a town and a [[nagar panchayat]] in [[Ghazipur district]] in the [[India]]n [[States and territories of India|state]] of [[Uttar Pradesh]].<ref>{{Cite web|last=|first=|date=|title=2011 Census of India|url=http://www.censusindia.gov.in/|url-status=live|archive-url=|archive-date=|access-date=|website=}}</ref>

==Demographics==
{{As of|2001}} India [[census]],<ref>{{cite web|url=http://www.censusindia.net/results/town.php?stad=A&state5=999|archiveurl=https://web.archive.org/web/20040616075334/http://www.censusindia.net/results/town.php?stad=A&state5=999|archivedate=2004-06-16|title= Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)|accessdate=2008-11-01|publisher= Census Commission of India}}</ref> Jangipur had a population of 11,100. Males constitute 52% of the population and females 48%. Jangipur has an average literacy rate of 58%, lower than the national average of 59.5%: male literacy is 67%, and female literacy is 47%. In Jangipur, 19% of the population is under 6 years of age.

==References==
{{Reflist}}

{{Ghazipur district}}

{{coord|25.5500|N|83.1800|E|source:wikidata-and-enwiki-cat-tree_region:IN|display=title}}

[[Category:Cities and towns in Ghazipur district]]

Draft talk:Syed Hasan Imam Rizvi Zangipuri

2026-10-03T17:46:00Z

Shah Syed Muhammad Ali: Starting discussion about draft submission

Draft:Syed Hasan Imam Rizvi Zangipuri

2026-10-03T17:44:25Z

Shah Syed Muhammad Ali: recreated draft with sources

{{short description|Indian Ayatollah and Religious leader}}
{{Infobox religious biography
| name = Syed Hasan Imam Rizvi Zangipuri
| religion = [[Shia Islam]]
| birth_date = 02 March 1974
| children = Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri
| office1 = [[Imam|Imam-e-Jumma]] of Mira Road, [[Mumbai]]
| term_start1 = 2003
| office2 = Dean of Hawzah Sahibe Zamaan, Qom [[Iran]]
| term_start2 = 1997
| term_end2 = 2002
| office3 = Chief of Shia Community of Mira Road, [[Mumbai|Northern Mumbai]] and Western Suburbs (Mumbai)
| term_start3 = 2003
| office4 = Chairman of Imam University Zangipur
| term_start4 = November 25, 2024
| background = #B0C4DE
| spouse = Syeda Nishat Fatima Hasan Imam Zangipuri
| location = [[Mumbai]], [[India]]
| post = Chief of Shia Community of Mira Road, [[Mumbai|Northern Mumbai]] and Western Suburbs (Mumbai), [[Imam|Imam e Jumma wal Jamaat]]
| title = Grand Ayatollah, Allamah, Mawlana, Hujjat al-Islam, Daqeeq ul Daqaaeq
| image = Maulana Hasan Imam Sb.jpg
| caption = Syed Hasan Imam Zangipuri addressing gathering
| creed = Usooli
| jurisprudence = Twelver
|honorific prefix= Grand Ayatollah, Mawlānā}}
'''Grand Ayatollah Syed Hasan Imam Rizvi Zangipuri''' (born 2 March 1974<ref>https://archive.org/details/the-shia-times-shia-olama-magazine-2005-pg-19-maulana-hasan-imam-rizvi</ref>) is one of the leading Indian Ayatollah, [[Shia Islam|Shia]] cleric and Religious Leader. he is prominent and influential religious leader and is regarded as one of the leading figures in India's [[Muslims|Muslim Community]].<ref>{{Citation|last=Rashtriya Andaaz|title=India's One Of Leading Muslim Figure And Shia Religious Leader Hazrat Maulana Syed Hasan Imam Zangipuri On Eid E Milad|date=2026-08-27|url=http://archive.org/details/indias-one-of-leading-muslim-figure-and-shia-religious-leader-hazrat-maulana-sye|access-date=2026-10-03}}</ref><ref>{{Citation|last=Maulana Hasan Imam Facebook|title=Shia Religious Leader Maulana Syed Hasan Imam Zangipuri On A Community Social And Public Gathering|date=2026-08-26|url=http://archive.org/details/shia-religious-leader-maulana-syed-hasan-imam-zangipuri-on-a-community-social-and-public-gathering|access-date=2026-10-03}}</ref> He has served as the [[Imam|Imam e Jumma]] of Haidery Jama Masjid in Mira Road for more than 2 decades.<ref name="inquilab2021">{{cite news|date=27 November 2021|title=وسیم رضوی کے خلاف میراروڈ کے مسلمانوں میں بھی شدید بے چینی اور اضطراب|language=Urdu|trans-title=Extreme unrest and anxiety among the Muslims of Mira Road against Wasim Rizvi|work=Inquilab|url=https://www.inquilab.com/news/articles/extreme-unrest-and-anxiety-among-the-muslims-of-mira-road-against-wasim-rizvi-31886}}</ref><ref>{{Cite book|url=http://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi|title=The Shia Times, 2 Successful Decades Of Maulana Hasan Imam Rizvi|last=The Shia Times|date=2022-03-09}}</ref><ref>{{Cite news|title=2 Successful Decades Of Maulana Hasan Imam Rizvi|work=The Shia Times|url=https://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi}}</ref>

== Religious career ==
Hasan Imam has been associated with Haidery Jama Masjid in Mira Road, where ''Inquilab'' has identified him as the Spokesperson and [[Imam]].<ref name="inquilab2021" /> He has delivered religious addresses and participated in Shia religious and community programmes in Mira Road and elsewhere.

In March 2025, ''Inquilab'' reported a Quds Day programme at Haidery Jama Masjid and identified Hasan Imam as its Orator and [[Imam]]. The newspaper reported remarks made by him concerning Quds Day, Palestine and Muslim unity.<ref name="quds2025">{{cite news|date=29 March 2025|title=رمضان المبارک کے آخری جمعہ کوشہر و مضافات میں ’یوم القدس‘ منایا گیا|language=Urdu|trans-title=Quds Day was observed in the city and suburbs on the last Friday of Ramadan|work=Inquilab|url=https://www.inquilab.com/news/articles/quds-day-was-celebrated-in-the-city-and-suburbs-on-the-last-friday-of-ramadan-75185}}</ref>

In December 2025, ''Inquilab'' reported a Seerat-un-Nabi and Ittehad-ul-Ummah conference in Mira Road at which Hasan Imam, again identified as the Orator and [[Imam]] of Haidery Jama Masjid, delivered an address concerning the role of individuals in strengthening the family system.<ref name="seerat2025">{{cite news|date=1 December 2025|title=سیرت النبیؐ و اتحاد امت کانفرنس میں قرآن مجید کے راستے پر چلنے کی تلقین|language=Urdu|trans-title=Call to follow the path of the Holy Quran at the Seerat-un-Nabi and Ittehad-ul-Ummah conference|work=Inquilab|url=https://www.inquilab.com/news/articles/exhortation-to-follow-the-path-of-the-holy-quran-at-the-seerat-ul-nabi-pbuh-and-ittehad-ul-ummah-conference-87709}}</ref>

A 2021 report by ''Hamari Aawaz'' also identified him as the Orator and [[Imam]] of the Shia Haidery Jama Masjid and reported remarks made by him at a social-reform meeting in Mira Road.<ref name="hamariaawaz">{{cite news|date=16 March 2021|title=کرونا وائرس سے زیادہ خطرناک جہیز کا وائرس ہے: قاضی مطیع الرحمٰن قاسمی|language=Urdu|work=Hamari Aawaz|url=https://news.hamariaawaz.com/7967/}}</ref>

== Public activities ==
Hasan Imam has participated in religious lectures, community meetings and public demonstrations. Archival recordings identify him in connection with events concerning Jannatul Baqi, Yaum-e-Quds, the hijab controversy and the Waseem Rizvi controversy.<ref name="baqi2017">{{cite web|title=2017 Maulana Hasan Imam Rizvi's Protest on Jannatul Baqi|url=https://archive.org/details/2017-maulana-hasan-imam-rizvis-protest-on-jannatul-baqi|website=Internet Archive}}</ref><ref name="quds2023">{{cite web|title=2023 Yaum E Quds Protest, Mira Road, Maulana Hasan Imam Rizvi|url=https://archive.org/details/2023-yaum-e-quds-protest-mira-road-maulana-hasan-imam-rizvi|website=Internet Archive}}</ref><ref name="waseemarchive">{{cite web|title=2021 Darul Qaza Mira Road With Maulana Hasan Imam Rizvi|url=https://archive.org/details/2021-darul-qaza-mira-road-with-maulana-hasan-imam-rizvi-protest-on-waseem-rizvi-la|website=Internet Archive}}</ref> His public activities have also received coverage from outlets including ''Hawzah News'' and ''IQNA's Isfahan and Khorasan'' services<ref>{{Cite news|last=Isfahan|first=IQNA|title=IQNA Isfahan- Shia Olama wa Khuteba Board, Mira Road|url=https://isfahan.iqna.ir/ur/news/3512933/ممبئی-میں-شیعہ-علماء-اسمبلی-ہندوستان-کا-دو-روزہ-اہم-اجلاس-منعقد}}</ref><ref>{{Cite news|last=Khorasan|first=IQNA|title=IQNA Khorasan- Shia Olama wa Khuteba Council, Mira Road|url=https://khorasan.iqna.ir/ur/news/3512933/ممبئی-میں-شیعہ-علماء-اسمبلی-ہندوستان-کا-دو-روزہ-اہم-اجلاس-منعقد}}</ref><ref>{{Cite web|date=2022-10-21|title=ممبئی میں شیعہ علماء اسمبلی ہندوستان کا دو روزہ اجلاس؛ قومی مسائل کو باہمی اتفاق سے حل کرنے پر زور|url=https://ur.hawzahnews.com/news/384946/%D9%85%D9%85%D8%A8%D8%A6%DB%8C-%D9%85%DB%8C%DA%BA-%D8%B4%DB%8C%D8%B9%DB%81-%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%A7%D8%B3%D9%85%D8%A8%D9%84%DB%8C-%DB%81%D9%86%D8%AF%D9%88%D8%B3%D8%AA%D8%A7%D9%86-%DA%A9%D8%A7-%D8%AF%D9%88-%D8%B1%D9%88%D8%B2%DB%81-%D8%A7%D8%AC%D9%84%D8%A7%D8%B3-%D9%82%D9%88%D9%85%DB%8C-%D9%85%D8%B3%D8%A7%D8%A6%D9%84|access-date=2026-10-02|website=حوزہ نیوز ایجنسی|publisher=حوزہ نیوز ایجنسی|language=ur}}</ref>

In 2021, ''Inquilab'' reported Hasan Imam's response to the controversy surrounding Waseem Rizvi's proposed Quran-related actions. The newspaper quoted him in his capacity as the Orator and [[Imam]] of Haidery Jama Masjid.<ref name="inquilab2021" /> Zangipuri publicly responded to the controversy surrounding Waseem Rizvi's proposed actions concerning the [[Quran]], according to ''The Inquilab''.<ref>{{Cite web|date=2021-11-27|title=وسیم رضوی کے خلاف میراروڈ کے مسلمانوں میں بھی شدید بے چینی اور اضطراب|url=https://www.inquilab.com/news/articles/extreme-unrest-and-anxiety-among-the-muslims-of-mira-road-against-wasim-rizvi-31886|access-date=2026-10-03|website=Inquilab.com|language=ur}}</ref> Hawzah News further reported that ''"Maulana Hasan Imam and other clerics issued a video statement calling Waseem Rizvi and his associates apostates and appealing for a [[Boycott|social boycott]]"''.<ref>{{Cite web|date=2021-04-26|title=ہندوستان کے مختلف علاقوں کے علماء اور انجمنوں نے وسیم مرتد اور اس کے ساتھیوں کے سوشل بائیکاٹ کا اعلان کرتے ہوئے انہیں اسلام سے خارج قرار دیا|url=https://ur.hawzahnews.com/news/367998/%DB%81%D9%86%D8%AF%D9%88%D8%B3%D8%AA%D8%A7%D9%86-%DA%A9%DB%92-%D9%85%D8%AE%D8%AA%D9%84%D9%81-%D8%B9%D9%84%D8%A7%D9%82%D9%88%DA%BA-%DA%A9%DB%92-%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%A7%D9%88%D8%B1-%D8%A7%D9%86%D8%AC%D9%85%D9%86%D9%88%DA%BA-%D9%86%DB%92-%D9%88%D8%B3%DB%8C%D9%85-%D9%85%D8%B1%D8%AA%D8%AF-%D8%A7%D9%88%D8%B1|access-date=2026-10-02|website=حوزہ نیوز ایجنسی|publisher=حوزہ نیوز ایجنسی|language=ur}}</ref>

A separate ''Inquilab'' report concerning a March 2022 meeting on the hijab lists Maulana Hasan Imam among the religious figures attending the programme.<ref name="hijabinq">{{cite news|date=19 March 2022|title=اگر لڑکیاں حجاب پہنیں گی تو اسکول اور کالج انتظامیہ کو اجازت دینے پر مجبور ہونا پڑے گا|language=Urdu|trans-title=If girls wear hijab, school and college administrations will be forced to give permission|work=Inquilab|url=https://www.inquilab.com/news/articles/if-the-girls-wear-hijab-the-school-and-college-administration-will-be-forced-to-give-permission-34717}}</ref>

== 2017 controversy ==
In 2017, Hasan Imam was associated with a protest in Mira Road concerning journalist Rohit Sardana. Archival video records identify him in connection with a protest rally and a visit by members of the Shia community to the Naya Nagar Police Station.<ref name="sardanatv">{{cite web|title=Shia Crowd Lead By Maulana Hasan Imam Rizvi Filed FIR In Mira Road Police Station Against Rohit Sardana On 2017|url=https://archive.org/details/shia-crowd-lead-by-maulana-hasan-imam-rizvi-filed-fir-in-mira-road-police-statio|website=Internet Archive}}</ref><ref name="sardanarally">{{cite web|title=2017, Rohit Sardana Protest Rally, Maulana Hasan Imam Rizvi|url=https://archive.org/details/2017-rohit-sardana-protest-rally-maulana-hasan-imam-rizvi|website=Internet Archive}}</ref>

A later report by ''Veritas International Express'' described him as a senior Shia cleric and Chief of Shias of Mira Road and reported that he led members of the Shia community to Naya Nagar Police Station in connection with a complaint against Sardana.<ref name="veritassardana">{{cite news|date=2 September 2026|title=Senior Shia Cleric and Chief of Shia Population of Mira Road Maulana Syed Hasan Imam Zangipuri files an FIR against Journalist Rohit Sardana|work=Veritas International Express|url=https://veritasinternationalexpress.mojonetwork.in/national-news/mira-road-shia-cleric-fir-against-journalist-rohit-sardana}}</ref>

Contemporary reporting by ''The Times of India'' independently documented a police complaint in Mira Road concerning Sardana's remarks.<ref name="toiSardana">{{cite news|date=23 November 2017|title=Muslim groups see red over journo's tweet|work=The Times of India|url=https://timesofindia.indiatimes.com/city/mumbai/muslim-groups-see-red-over-journos-tweet/articleshow/61759448.cms}}</ref>

== Haidery Jama Masjid ==
Haidery Jama Masjid in Mira Road has been described by ''The Times of India'' as a major Shia mosque serving Mumbai's western suburbs. The newspaper reported on its religious activities, community welfare programmes and educational assistance for children from poorer families.<ref name="haideriTOI">{{cite news|date=17 July 2022|title=Mumbai: Western suburbs get biggest Shia mosque that will coach poor kids|work=The Times of India|url=https://timesofindia.indiatimes.com/city/mumbai/mumbai-western-suburbs-get-biggest-shia-mosque-that-will-coach-poor-kids/articleshow/92930297.cms}}</ref>

Hasan Imam's association with the mosque is independently documented in ''Inquilab'', which repeatedly identifies him as its Spokesperson and [[Imam]].<ref name="inquilab2021" /><ref name="quds2025" /><ref name="seerat2025" />

== Other Names ==
Sources have used several forms of Hasan Imam's name. These include ''Maulana Syed Hasan Imam, Maulana Hasan Imam, Maulana Hasan Imam Rizvi'' and ''Maulana Hasan Imam Zangipuri.''<ref name="inquilab2021" /><ref name="quds2025" /><ref name="veritassardana" /> Archival material also uses the longer form ''Maulana Syed Hasan Imam Rizvi Zangipuri'' and ''Allamah Syed Hasan Imam Rizvi Zangipuri''.<ref name="interview2015">{{cite web|date=2015|title=Interview Of Maulana Hasan Imam Rizvi, 2015, Zainabia Channel|url=https://archive.org/details/interview-of-maulana-hasan-imam-rizvi-2015-zainabia-channel|website=Internet Archive}}</ref>

== See also ==
*[[Shia Islam]]
*[[Shia Islam in India]]

== References ==
{{reflist}}

[[Category:Indian Shia clerics]]
[[Category:Living people]]
[[Category:21st-century Muslim scholars of Islam]]
[[Category:Indian Shia Muslims]]
[[Category:Indian Islamic religious leaders]]
[[Category:1974 births]]
[[Category:Islam]]
[[Category:Islam in India]]
[[Category:Hujjat Allah al-Mahdi]]

File:Syed Raza Imam.jpeg

2026-05-28T09:41:29Z

Shah Syed Muhammad Ali: Syed Raza Imam Zangipuri is a prominent Polymath, Shia cleric, orator, philosopher, and author, born on November 25, 2006. He is the founder and first chancellor of Imam University Zangipur, which he established in 2024, aiming to integrate modern education with Shia Islamic studies. He has authored over 12 books across various subjects, including theology, science, and philosophy, and has earned multiple certifications from international institutions. Additionally, he is involved in various...

== Summary ==
Syed Raza Imam Zangipuri is a prominent Polymath, Shia cleric, orator, philosopher, and author, born on November 25, 2006. He is the founder and first chancellor of Imam University Zangipur, which he established in 2024, aiming to integrate modern education with Shia Islamic studies. He has authored over 12 books across various subjects, including theology, science, and philosophy, and has earned multiple certifications from international institutions. Additionally, he is involved in various leadership roles within religious and community organizations
== Licensing ==
{{self|cc-by-sa-4.0}}

Draft:Syed Hasan Imam Rizvi Zangipuri

2026-05-28T07:19:32Z

Shah Syed Muhammad Ali:

{{Short description|Indian Muslim Leader}}
{{Use Indian English|date=February2026}}
{{Use dmy dates|date=January 2026}}

{{Infobox religious biography
| religion = [[Islam]]
| name = Syed Hasan Imam Rizvi Zangipuri
| image = File:Maulana Hasan Imam Zangipuri.jpeg
| birth_date = March 2, 1974
| honorific suffix = Imam e Jumma Wal Jamaat
| office1 = Imam e Jumma Wal Jamaat of Haidery Jama Masjid Mira Road, Mumbai
| term_start1 = 2003
| predecessor1 = Maulana Hasan Abbas Khan
| office2 = 1st President of Shia Olama wa Khuteba Council, Mira Road
| term_start2 = January 24, 2021
| office3 = Founder and Chairperson of Seeraat e Mustaqeem Welfare Foundation
| term_start3 = September 5, 2015
| office4 = 5th President of Anjuman e Asgharia Zangipur
| predecessor2 = office established
| predecessor3 = office established
| predecessor4 = Maulana Yousha Faizi Zangipuri
| term_start4 = August 15, 2022
| birth_place = [[Jangipur, Ghazipur]]
| nationality = [[India|Indian]]
| spouse = Zakira Nishat Fatima Rizvi
| children = Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri
| parents = Dr Syed Sher Ali Rizvi Zangipuri (father) Basera Begum Khatoon (mother)
| profession = Imam e Jumma
| alma_mater = Qom Seminary, [[Iran]]
| other_names = Mudallal Ghazipuri
| lineage = Khandaan e Ustaad
}}

'''Syed Hasan Imam Rizvi Zangipuri''' (born 2 March 1974), is an Indian Twelver Shia Islamic cleric, religious scholar, preacher, and community leader.<ref name=":0">{{Cite book |last=The Shia Times |url=http://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi |title=The Shia Times, 2 Successful Decades Of Maulana Hasan Imam Rizvi |date=2022-03-09}}</ref><ref name=":1">{{Citation |last=The Shia Times |title=The Shia Times, Shia Olama Magazine, 2005, Pg 19, Maulana Hasan Imam Rizvi |date=2005 |url=http://archive.org/details/the-shia-times-shia-olama-magazine-2005-pg-19-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref> He is serving as the ''[[Imam|Imam-e-Jumma wal Jamaat]]'' of '''Haidery Jama Masjid''', [[Mira Road]], [[Mumbai]], since 2003.<ref name=":0" /><ref name=":1" /><ref>{{Cite news |date=2022-07-17 |title=Mumbai: Western suburbs get biggest Shia mosque that will coach poor kids |url=https://timesofindia.indiatimes.com/city/mumbai/mumbai-western-suburbs-get-biggest-shia-mosque-that-will-coach-poor-kids/articleshow/92930297.cms |access-date=2026-01-18 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite web |last=Behnam |date=2022-10-11 |title=Mumbai hosts one of the largest Shia mosques to revive Husseini rituals, help needy families |url=https://shiawaves.com/english/india/86525-mumbai-hosts-one-of-the-largest-shia-mosques-to-revive-husseini-rituals-help-needy-families/ |access-date=2026-01-18 |website=Shia Waves |language=en-US}}</ref><ref name=":2">{{Citation |last=Momineen Mira Road |title=Award Felicitation Clip Of Maulana Hasan Imam |date=2022-03-03 |url=http://archive.org/details/award-felicitation-clip-of-maulana-hasan-imam |access-date=2026-01-18}}</ref><ref name=":16" /> He is also associated with various [[Religion|religious]], [[Education|educational]], and social organizations and is involved in preaching, [[teaching]], and community leadership.<ref name=":2" /><ref name=":3">{{Citation |last=Jamaat e Islaami Hind |title=2020, Jamaat E Islaami Hind, Religious Lecture, Maulana Hasan Imam Rizvi |date=2020 |url=http://archive.org/details/2020-jamaat-e-islaami-hind-religious-lecture-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref name=":4">{{Citation |last=Shia Olama wa Khuteba Council |first=Mira Road |title=Shia Olama Conference, Maulana Hasan Imam Zangipuri |date=2022 |url=http://archive.org/details/shia-olama-conference-maulana-hasan-imam-zangipuri |access-date=2026-01-18}}</ref><ref name=":5">{{Citation |last=Khadimane Masumeen Welfare Foundation |title=Eid E Ghadeer Speech Haidery Chowk Mira Road, Maulana Hasan Imam Rizvi |date=2018 |url=http://archive.org/details/eid-e-ghadeer-speech-haidery-chowk-mira-road-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref name=":6">{{Citation |last=Zainabia Channel |title=Interview Of Maulana Hasan Imam Rizvi, 2015, Zainabia Channel |date=2015 |url=http://archive.org/details/interview-of-maulana-hasan-imam-rizvi-2015-zainabia-channel |access-date=2026-01-18}}</ref><ref name=":7">{{Cite news |date=December 1, 2025 |title=سیرت النبی و اتحاد امت کانفرنس میں قرآن مجید کے راستے پر چلنے کی تلقین |url=https://epaper.inquilab.com/ePaperImg/inq_01122025/?src=direct#epaper_Mumbai/1 |work=The Inquilab |pages=2}}</ref>

== Early life and family ==
Syed Hasan Imam Rizvi Zangipuri was born on 2 March 1974 in [[Jangipur, Ghazipur|Jangipur, Ghazipur district]], [[Uttar Pradesh]], [[India]].<ref name=":1" /> He belongs Khandaan e Ustaad (a family traditionally associated with religious scholarship)<ref name=":1" />

== Education ==

=== Religious education ===
He undertook formal Islamic studies in India and [[Iran]]. He studied at Jamia Imania Nasiriya, Jaunpur, for approximately five years, followed by advanced religious education in [[Qom Seminary|Qom]] Seminary, [[Iran]].<ref name=":1" /><ref>{{Cite journal |title=List of Scholars Graduated From Iran, 1995 Edition |journal=Shia Olama Magazine}}</ref><ref name=":10">{{Cite news |date=January 15, 1998 |title=Shia Olama's Education |url=https://www.azadaariindianews/watch/shia-olamas-education-page-49/Fgdmwd2/"dead" |url-status=dead |archive-url= |work=All India Shia News Publications}}</ref> where he studied for around ten years. He completed the traditional Aalim, Adeeb, and Kaamil examinations conducted by the [[Aligarh Muslim University|Aligarh Muslim University Board]],<ref name=":10" /> reflecting proficiency in Islamic sciences, Arabic literature, and religious scholarship.

During his studies in Qom, he was associated with prominent Shia scholars, including Hossein Wahid Khorasani, Naser Makarim Shirazi, Kamal al Haydari<ref name=":1" />

== Religious career ==

=== Imam-e-Jumma wal Jamaat ===
In '''2003''', he was appointed as the ''Imam-e-Jumma wal Jamaat'' of Haidery Jama Masjid, Mira Road, Mumbai, a position he continues to hold.<ref name=":0" /><ref name=":1" /><ref name=":2" /><ref name=":16" /><ref name=":10" /><ref name=":8">{{Citation |last=All India Shia News Publications |title=Message For Muslims On Eid Ul Fitr's Sermon |date=2025-07-07 |url=http://archive.org/details/message-for-muslims-on-eid-ul-fitrs-sermon |access-date=2026-01-18}}</ref><ref name=":9">{{Citation |last=The Shia Times |title=Speech Of Juloos E Haidery |date=2025-08-24 |url=http://archive.org/details/speech-of-juloos-e-haidery |access-date=2026-01-18}}</ref><ref name=":11">{{Cite book |url=http://archive.org/details/2-1-18 |title=انقلاب ممبئی 2 1 18 |date=2025-12-01}}</ref><ref name=":12">{{Citation |last=The Inquilab |title=Jamaat E Islaami Hind Conference, Report, The Inquilab, Page 2 |date=2025-12-01 |url=http://archive.org/details/jamaat-e-islaami-hind-conference-report-the-inquilab-page-2 |access-date=2026-01-18}}</ref><ref>{{Cite book |last=Maulana Hasan Imam Zangipuri |url=http://archive.org/details/20260114_20260114_1609 |title=فارسی سکھنے کا آسان طریقہ |date=December 1, 2003}}</ref><ref name=":13">{{Citation |last=Rashtriya Andaaz |title=December 01 2025, Article Of Rashtriya Andaaz |date=2025-11-30 |url=http://archive.org/details/december-01-2025-article-of-rashtriya-andaaz |access-date=2026-01-18}}</ref><ref name=":7" />

== Positions held ==

* '''[[Imam|Imam-e-Jumma wal Jamaat]]''', Haidery Jama Masjid, Mira Road, Mumbai (2003–incumbent)<ref name=":16">{{Cite web |title=Maulana Syed Hasan Imam Rizvi |url=https://www.linkedin.com/in/maulana-syed-hasan-imam-rizvi-zangipuri-8304293a4/}}</ref>
* '''Chairman''', Imam University Zangipur (November 25, 2024–incumbent) [https://archive.org/details/azadaari-india-news-imam-university-zangipur][https://archive.org/details/all-india-shia-news-publications-imam-university-zangipur][https://archive.org/details/fazail-umme-abiha-siddiqa-e-kubra-syed-raza-imam-zangipuri][https://archive.org/details/the-shia-times-imam-university-zangipur][https://archive.org/details/inthikhaab-e-khandaan-e-ustaad-vol-1]
* '''First President''', Shia Olama wa Khuteba Council, Mira Road (January 24, 2021–incumbent)<ref name=":16" /><ref name=":4" />
* '''President''', Anjuman-e-Asgharia Zangipur (August 15, 2022–incumbent)<ref name=":16" />
* '''Founder and Chairman''', Seeraat-e-Mustaqeem Welfare Foundation (September 5, 2015–incumbent)<ref name=":16" />

== Public speaking and preaching ==
Syed Hasan Imam Rizvi Zangipuri is active as a religious orator and preacher. He delivers sermons and lectures at Friday congregations, religious gatherings (''majalis''), and conferences.<ref name=":3" /><ref name=":4" /><ref name=":5" /><ref name=":6" /><ref name=":8" /><ref name=":9" /><ref name=":11" /><ref name=":12" /><ref name=":13" /><ref name=":7" />

== Protests ==
Maulana Syed Hasan Imam Rizvi Zangipuri has been associated with multiple protests and public demonstrations addressing religious, social, and humanitarian issues.

In 2017, he Lead protests related to statements by journalist [[Rohit Sardana]]<ref>{{Citation |last=Mumbai TV |title=Shia Crowd Lead By Maulana Hasan Imam Rizvi Filed FIR In Mira Road Police Station Against Rohit Sardana On 2017 |date=2017 |url=http://archive.org/details/shia-crowd-lead-by-maulana-hasan-imam-rizvi-filed-fir-in-mira-road-police-statio |access-date=2026-01-18}}</ref><ref>{{Citation |last=SM Television |title=2017, Rohit Sardana Protest Rally, Maulana Hasan Imam Rizvi |date=2017 |url=http://archive.org/details/2017-rohit-sardana-protest-rally-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref> and Protested for advocating for the rebuilding of Jannat al-Baqi, a historic cemetery in Medina of religious significance to Muslims.<ref>{{Citation |last=SM Television |title=2017 Maulana Hasan Imam Rizvi's Protest On Jannatul Baqi |date=2017 |url=http://archive.org/details/2017-maulana-hasan-imam-rizvis-protest-on-jannatul-baqi |access-date=2026-01-18}}</ref>

In 2021, he headed in protests against Waseem Rizvi, who had filed a petition in the [[Supreme Court of India]] seeking the removal of certain verses (Ayats) from the Quran.<ref>{{Citation |last=Darul Qaza |title=2021 Darul Qaza Mira Road With Maulana Hasan Imam Rizvi Protest On Waseem Rizvi (la) |date=2021 |url=http://archive.org/details/2021-darul-qaza-mira-road-with-maulana-hasan-imam-rizvi-protest-on-waseem-rizvi-la |access-date=2026-01-18}}</ref>

In 2022, Syed Hasan Imam Rizvi Zangipuri was the central figure in the [[2022 Karnataka hijab row|hijab protest]] at [[Mira Road]], advocating for religious freedom and the right to practice faith without discrimination, while emphasizing peaceful demonstration and communal harmony.<ref>{{Citation |last=The Inquilab |title=2022 The Inquilab Maulana Hasan Imam Rizvi On Hijab Protest Mira Road |date=2022 |url=http://archive.org/details/2022-the-inquilab-maulana-hasan-imam-rizvi-on-hijab-protest-mira-road |access-date=2026-01-18}}</ref><ref>{{Citation |last=Urdu TV |title=2022 Maulana Hasan Imam Rizvi On Hijab Protest Mira Road |date=2022 |url=http://archive.org/details/2022-maulana-hasan-imam-rizvi-on-hijab-protest-mira-road |access-date=2026-01-18}}</ref>

In 2023 and 2024, Syed Hasan Imam Rizvi Zangipuri was the main figure in the Quds Day protests, highlighting humanitarian concerns in [[Palestine]] and Protested for advocating for the rebuilding of Jannat al-Baqi.<ref>{{Citation |last=Yaum e Quds |title=2023 Yaum E Quds Protest, Mira Road, Maulana Hasan Imam Rizvi |date=2023 |url=http://archive.org/details/2023-yaum-e-quds-protest-mira-road-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref>{{Citation |last=Sareer TV |title=Jannatul Baqi Protest Mira Road, Mumbai 2024, Maulana Hasan Imam |date=2024 |url=http://archive.org/details/jannatul-baqi-protest-mira-road-mumbai-2024-maulana-hasan-imam |access-date=2026-01-18}}</ref>

Following the [[2025 Pahalgam attack|2025 '''Pahalgam''' attack]], Syed Hasan Imam Rizvi Zangipuri publicly condemned the incident and participated in protests denouncing violence and the loss of civilian life.<ref>{{Citation |last=Rashtriya Andaaz |title=Rashtriya Andaaz, Protest On 2025 Pahalgham Attack |url=http://archive.org/details/rashtriya-andaaz-protest-on-2025-pahalgham-attack |access-date=2026-01-18}}</ref><ref>{{Citation |last=All India Shia News Publications |title=All India Shia News Publications, Friday Sermon, Protest On Pahalgham Attacks Of 2025 |url=http://archive.org/details/all-india-shia-news-publications-friday-sermon-protest-on-pahalgham-attacks-of-2025 |access-date=2026-01-18}}</ref>

== Personal life ==
Syed Hasan Imam Rizvi Zangipuri married ''Zakira Nishat Fatima Rizvi'' on 18 August 2005. He has two sons- ''Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri''

== See also ==

* [[Shia Islam in India]]
[[Category:Indian Shia clerics]]
[[Category:Living people]]
[[Category:21st-century Muslim scholars of Islam]]
[[Category:Indian Shia Muslims]]
[[Category:Indian Islamic religious leaders]]
[[Category:1974 births]]
[[Category:Islam]]
[[Category:Islam in India]]
[[Category:Hujjat Allah al-Mahdi]]

File:Maulana Hasan Imam Zangipuri.jpeg

2026-05-28T07:11:40Z

Shah Syed Muhammad Ali: Official portrait of Syed Hasan Imam Rizvi Zangipuri (b. 1974), an Indian Shia Islamic Leader and scholar.

== Summary ==
Official portrait of Syed Hasan Imam Rizvi Zangipuri (b. 1974), an Indian Shia Islamic Leader and scholar.
== Licensing ==
{{self|cc-by-sa-4.0}}

Draft:Syed Hasan Imam Rizvi Zangipuri

2026-05-28T07:05:45Z

Shah Syed Muhammad Ali: Submitting draft for review

{{AfC submission|||ts=20260528070545|u=Shah Syed Muhammad Ali|ns=118}} 
{{Short description|Indian Muslim Leader}}
{{Use Indian English|date=February2026}}
{{Use dmy dates|date=January 2026}}

{{Infobox religious biography
| religion = [[Islam]]
| name = Syed Hasan Imam Rizvi Zangipuri
| birth_date = March 2, 1974
| honorific suffix = Imam e Jumma Wal Jamaat
| office1 = Imam e Jumma Wal Jamaat of Haidery Jama Masjid Mira Road, Mumbai
| term_start1 = 2003
| predecessor1 = Maulana Hasan Abbas Khan
| office2 = 1st President of Shia Olama wa Khuteba Council, Mira Road
| term_start2 = January 24, 2021
| office3 = Founder and Chairperson of Seeraat e Mustaqeem Welfare Foundation
| term_start3 = September 5, 2015
| office4 = 5th President of Anjuman e Asgharia Zangipur
| predecessor2 = office established
| predecessor3 = office established
| predecessor4 = Maulana Yousha Faizi Zangipuri
| term_start4 = August 15, 2022
| birth_place = [[Jangipur, Ghazipur]]
| nationality = [[India|Indian]]
| spouse = Zakira Nishat Fatima Rizvi
| children = Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri
| parents = Dr Syed Sher Ali Rizvi Zangipuri (father) Basera Begum Khatoon (mother)
| profession = Imam e Jumma
| alma_mater = Qom Seminary, [[Iran]]
| other_names = Mudallal Ghazipuri
| lineage = Khandaan e Ustaad
}}

'''Syed Hasan Imam Rizvi Zangipuri''' (born 2 March 1974), is an Indian Twelver Shia Islamic cleric, religious scholar, preacher, and community leader.<ref name=":0">{{Cite book |last=The Shia Times |url=http://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi |title=The Shia Times, 2 Successful Decades Of Maulana Hasan Imam Rizvi |date=2022-03-09}}</ref><ref name=":1">{{Citation |last=The Shia Times |title=The Shia Times, Shia Olama Magazine, 2005, Pg 19, Maulana Hasan Imam Rizvi |date=2005 |url=http://archive.org/details/the-shia-times-shia-olama-magazine-2005-pg-19-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref> He is serving as the ''[[Imam|Imam-e-Jumma wal Jamaat]]'' of '''Haidery Jama Masjid''', [[Mira Road]], [[Mumbai]], since 2003.<ref name=":0" /><ref name=":1" /><ref>{{Cite news |date=2022-07-17 |title=Mumbai: Western suburbs get biggest Shia mosque that will coach poor kids |url=https://timesofindia.indiatimes.com/city/mumbai/mumbai-western-suburbs-get-biggest-shia-mosque-that-will-coach-poor-kids/articleshow/92930297.cms |access-date=2026-01-18 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite web |last=Behnam |date=2022-10-11 |title=Mumbai hosts one of the largest Shia mosques to revive Husseini rituals, help needy families |url=https://shiawaves.com/english/india/86525-mumbai-hosts-one-of-the-largest-shia-mosques-to-revive-husseini-rituals-help-needy-families/ |access-date=2026-01-18 |website=Shia Waves |language=en-US}}</ref><ref name=":2">{{Citation |last=Momineen Mira Road |title=Award Felicitation Clip Of Maulana Hasan Imam |date=2022-03-03 |url=http://archive.org/details/award-felicitation-clip-of-maulana-hasan-imam |access-date=2026-01-18}}</ref><ref name=":16" /> He is also associated with various [[Religion|religious]], [[Education|educational]], and social organizations and is involved in preaching, [[teaching]], and community leadership.<ref name=":2" /><ref name=":3">{{Citation |last=Jamaat e Islaami Hind |title=2020, Jamaat E Islaami Hind, Religious Lecture, Maulana Hasan Imam Rizvi |date=2020 |url=http://archive.org/details/2020-jamaat-e-islaami-hind-religious-lecture-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref name=":4">{{Citation |last=Shia Olama wa Khuteba Council |first=Mira Road |title=Shia Olama Conference, Maulana Hasan Imam Zangipuri |date=2022 |url=http://archive.org/details/shia-olama-conference-maulana-hasan-imam-zangipuri |access-date=2026-01-18}}</ref><ref name=":5">{{Citation |last=Khadimane Masumeen Welfare Foundation |title=Eid E Ghadeer Speech Haidery Chowk Mira Road, Maulana Hasan Imam Rizvi |date=2018 |url=http://archive.org/details/eid-e-ghadeer-speech-haidery-chowk-mira-road-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref name=":6">{{Citation |last=Zainabia Channel |title=Interview Of Maulana Hasan Imam Rizvi, 2015, Zainabia Channel |date=2015 |url=http://archive.org/details/interview-of-maulana-hasan-imam-rizvi-2015-zainabia-channel |access-date=2026-01-18}}</ref><ref name=":7">{{Cite news |date=December 1, 2025 |title=سیرت النبی و اتحاد امت کانفرنس میں قرآن مجید کے راستے پر چلنے کی تلقین |url=https://epaper.inquilab.com/ePaperImg/inq_01122025/?src=direct#epaper_Mumbai/1 |work=The Inquilab |pages=2}}</ref>

== Early life and family ==
Syed Hasan Imam Rizvi Zangipuri was born on 2 March 1974 in [[Jangipur, Ghazipur|Jangipur, Ghazipur district]], [[Uttar Pradesh]], [[India]].<ref name=":1" /> He belongs Khandaan e Ustaad (a family traditionally associated with religious scholarship)<ref name=":1" />

== Education ==

=== Religious education ===
He undertook formal Islamic studies in India and [[Iran]]. He studied at Jamia Imania Nasiriya, Jaunpur, for approximately five years, followed by advanced religious education in [[Qom Seminary|Qom]] Seminary, [[Iran]].<ref name=":1" /><ref>{{Cite journal |title=List of Scholars Graduated From Iran, 1995 Edition |journal=Shia Olama Magazine}}</ref><ref name=":10">{{Cite news |date=January 15, 1998 |title=Shia Olama's Education |url=https://www.azadaariindianews/watch/shia-olamas-education-page-49/Fgdmwd2/"dead" |url-status=dead |archive-url= |work=All India Shia News Publications}}</ref> where he studied for around ten years. He completed the traditional Aalim, Adeeb, and Kaamil examinations conducted by the [[Aligarh Muslim University|Aligarh Muslim University Board]],<ref name=":10" /> reflecting proficiency in Islamic sciences, Arabic literature, and religious scholarship.

During his studies in Qom, he was associated with prominent Shia scholars, including Hossein Wahid Khorasani, Naser Makarim Shirazi, Kamal al Haydari<ref name=":1" />

== Religious career ==

=== Imam-e-Jumma wal Jamaat ===
In '''2003''', he was appointed as the ''Imam-e-Jumma wal Jamaat'' of Haidery Jama Masjid, Mira Road, Mumbai, a position he continues to hold.<ref name=":0" /><ref name=":1" /><ref name=":2" /><ref name=":16" /><ref name=":10" /><ref name=":8">{{Citation |last=All India Shia News Publications |title=Message For Muslims On Eid Ul Fitr's Sermon |date=2025-07-07 |url=http://archive.org/details/message-for-muslims-on-eid-ul-fitrs-sermon |access-date=2026-01-18}}</ref><ref name=":9">{{Citation |last=The Shia Times |title=Speech Of Juloos E Haidery |date=2025-08-24 |url=http://archive.org/details/speech-of-juloos-e-haidery |access-date=2026-01-18}}</ref><ref name=":11">{{Cite book |url=http://archive.org/details/2-1-18 |title=انقلاب ممبئی 2 1 18 |date=2025-12-01}}</ref><ref name=":12">{{Citation |last=The Inquilab |title=Jamaat E Islaami Hind Conference, Report, The Inquilab, Page 2 |date=2025-12-01 |url=http://archive.org/details/jamaat-e-islaami-hind-conference-report-the-inquilab-page-2 |access-date=2026-01-18}}</ref><ref>{{Cite book |last=Maulana Hasan Imam Zangipuri |url=http://archive.org/details/20260114_20260114_1609 |title=فارسی سکھنے کا آسان طریقہ |date=December 1, 2003}}</ref><ref name=":13">{{Citation |last=Rashtriya Andaaz |title=December 01 2025, Article Of Rashtriya Andaaz |date=2025-11-30 |url=http://archive.org/details/december-01-2025-article-of-rashtriya-andaaz |access-date=2026-01-18}}</ref><ref name=":7" />

== Positions held ==

* '''[[Imam|Imam-e-Jumma wal Jamaat]]''', Haidery Jama Masjid, Mira Road, Mumbai (2003–incumbent)<ref name=":16">{{Cite web |title=Maulana Syed Hasan Imam Rizvi |url=https://www.linkedin.com/in/maulana-syed-hasan-imam-rizvi-zangipuri-8304293a4/}}</ref>
* '''Chairman''', Imam University Zangipur (November 25, 2024–incumbent) [https://archive.org/details/azadaari-india-news-imam-university-zangipur][https://archive.org/details/all-india-shia-news-publications-imam-university-zangipur][https://archive.org/details/fazail-umme-abiha-siddiqa-e-kubra-syed-raza-imam-zangipuri][https://archive.org/details/the-shia-times-imam-university-zangipur][https://archive.org/details/inthikhaab-e-khandaan-e-ustaad-vol-1]
* '''First President''', Shia Olama wa Khuteba Council, Mira Road (January 24, 2021–incumbent)<ref name=":16" /><ref name=":4" />
* '''President''', Anjuman-e-Asgharia Zangipur (August 15, 2022–incumbent)<ref name=":16" />
* '''Founder and Chairman''', Seeraat-e-Mustaqeem Welfare Foundation (September 5, 2015–incumbent)<ref name=":16" />

== Public speaking and preaching ==
Syed Hasan Imam Rizvi Zangipuri is active as a religious orator and preacher. He delivers sermons and lectures at Friday congregations, religious gatherings (''majalis''), and conferences.<ref name=":3" /><ref name=":4" /><ref name=":5" /><ref name=":6" /><ref name=":8" /><ref name=":9" /><ref name=":11" /><ref name=":12" /><ref name=":13" /><ref name=":7" />

== Protests ==
Maulana Syed Hasan Imam Rizvi Zangipuri has been associated with multiple protests and public demonstrations addressing religious, social, and humanitarian issues.

In 2017, he Lead protests related to statements by journalist [[Rohit Sardana]]<ref>{{Citation |last=Mumbai TV |title=Shia Crowd Lead By Maulana Hasan Imam Rizvi Filed FIR In Mira Road Police Station Against Rohit Sardana On 2017 |date=2017 |url=http://archive.org/details/shia-crowd-lead-by-maulana-hasan-imam-rizvi-filed-fir-in-mira-road-police-statio |access-date=2026-01-18}}</ref><ref>{{Citation |last=SM Television |title=2017, Rohit Sardana Protest Rally, Maulana Hasan Imam Rizvi |date=2017 |url=http://archive.org/details/2017-rohit-sardana-protest-rally-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref> and Protested for advocating for the rebuilding of Jannat al-Baqi, a historic cemetery in Medina of religious significance to Muslims.<ref>{{Citation |last=SM Television |title=2017 Maulana Hasan Imam Rizvi's Protest On Jannatul Baqi |date=2017 |url=http://archive.org/details/2017-maulana-hasan-imam-rizvis-protest-on-jannatul-baqi |access-date=2026-01-18}}</ref>

In 2021, he headed in protests against Waseem Rizvi, who had filed a petition in the [[Supreme Court of India]] seeking the removal of certain verses (Ayats) from the Quran.<ref>{{Citation |last=Darul Qaza |title=2021 Darul Qaza Mira Road With Maulana Hasan Imam Rizvi Protest On Waseem Rizvi (la) |date=2021 |url=http://archive.org/details/2021-darul-qaza-mira-road-with-maulana-hasan-imam-rizvi-protest-on-waseem-rizvi-la |access-date=2026-01-18}}</ref>

In 2022, Syed Hasan Imam Rizvi Zangipuri was the central figure in the [[2022 Karnataka hijab row|hijab protest]] at [[Mira Road]], advocating for religious freedom and the right to practice faith without discrimination, while emphasizing peaceful demonstration and communal harmony.<ref>{{Citation |last=The Inquilab |title=2022 The Inquilab Maulana Hasan Imam Rizvi On Hijab Protest Mira Road |date=2022 |url=http://archive.org/details/2022-the-inquilab-maulana-hasan-imam-rizvi-on-hijab-protest-mira-road |access-date=2026-01-18}}</ref><ref>{{Citation |last=Urdu TV |title=2022 Maulana Hasan Imam Rizvi On Hijab Protest Mira Road |date=2022 |url=http://archive.org/details/2022-maulana-hasan-imam-rizvi-on-hijab-protest-mira-road |access-date=2026-01-18}}</ref>

In 2023 and 2024, Syed Hasan Imam Rizvi Zangipuri was the main figure in the Quds Day protests, highlighting humanitarian concerns in [[Palestine]] and Protested for advocating for the rebuilding of Jannat al-Baqi.<ref>{{Citation |last=Yaum e Quds |title=2023 Yaum E Quds Protest, Mira Road, Maulana Hasan Imam Rizvi |date=2023 |url=http://archive.org/details/2023-yaum-e-quds-protest-mira-road-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref>{{Citation |last=Sareer TV |title=Jannatul Baqi Protest Mira Road, Mumbai 2024, Maulana Hasan Imam |date=2024 |url=http://archive.org/details/jannatul-baqi-protest-mira-road-mumbai-2024-maulana-hasan-imam |access-date=2026-01-18}}</ref>

Following the [[2025 Pahalgam attack|2025 '''Pahalgam''' attack]], Syed Hasan Imam Rizvi Zangipuri publicly condemned the incident and participated in protests denouncing violence and the loss of civilian life.<ref>{{Citation |last=Rashtriya Andaaz |title=Rashtriya Andaaz, Protest On 2025 Pahalgham Attack |url=http://archive.org/details/rashtriya-andaaz-protest-on-2025-pahalgham-attack |access-date=2026-01-18}}</ref><ref>{{Citation |last=All India Shia News Publications |title=All India Shia News Publications, Friday Sermon, Protest On Pahalgham Attacks Of 2025 |url=http://archive.org/details/all-india-shia-news-publications-friday-sermon-protest-on-pahalgham-attacks-of-2025 |access-date=2026-01-18}}</ref>

== Personal life ==
Syed Hasan Imam Rizvi Zangipuri married ''Zakira Nishat Fatima Rizvi'' on 18 August 2005. He has two sons- ''Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri''

== See also ==

* [[Shia Islam in India]]
[[Category:Indian Shia clerics]]
[[Category:Living people]]
[[Category:21st-century Muslim scholars of Islam]]
[[Category:Indian Shia Muslims]]
[[Category:Indian Islamic religious leaders]]
[[Category:1974 births]]
[[Category:Islam]]
[[Category:Islam in India]]
[[Category:Hujjat Allah al-Mahdi]]

Draft:Syed Hasan Imam Rizvi Zangipuri

2026-05-28T07:05:38Z

Shah Syed Muhammad Ali: Created page with "{{Short description|Indian Muslim Leader}} {{Use Indian English|date=February2026}} {{Use dmy dates|date=January 2026}} {{Infobox religious biography | religion = Islam | name = Syed Hasan Imam Rizvi Zangipuri | birth_date = March 2, 1974 | honorific suffix = Imam e Jumma Wal Jamaat | office1 = Imam e Jumma Wal Jamaat of Haidery Jama Masjid Mira Road, Mumbai | term_start1 = 2003 | predecessor1 = Maulana Hasan Abbas Khan | office2 = 1st President of Shia Olama wa Khu..."

{{Short description|Indian Muslim Leader}}
{{Use Indian English|date=February2026}}
{{Use dmy dates|date=January 2026}}

{{Infobox religious biography
| religion = [[Islam]]
| name = Syed Hasan Imam Rizvi Zangipuri
| birth_date = March 2, 1974
| honorific suffix = Imam e Jumma Wal Jamaat
| office1 = Imam e Jumma Wal Jamaat of Haidery Jama Masjid Mira Road, Mumbai
| term_start1 = 2003
| predecessor1 = Maulana Hasan Abbas Khan
| office2 = 1st President of Shia Olama wa Khuteba Council, Mira Road
| term_start2 = January 24, 2021
| office3 = Founder and Chairperson of Seeraat e Mustaqeem Welfare Foundation
| term_start3 = September 5, 2015
| office4 = 5th President of Anjuman e Asgharia Zangipur
| predecessor2 = office established
| predecessor3 = office established
| predecessor4 = Maulana Yousha Faizi Zangipuri
| term_start4 = August 15, 2022
| birth_place = [[Jangipur, Ghazipur]]
| nationality = [[India|Indian]]
| spouse = Zakira Nishat Fatima Rizvi
| children = Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri
| parents = Dr Syed Sher Ali Rizvi Zangipuri (father) Basera Begum Khatoon (mother)
| profession = Imam e Jumma
| alma_mater = Qom Seminary, [[Iran]]
| other_names = Mudallal Ghazipuri
| lineage = Khandaan e Ustaad
}}

'''Syed Hasan Imam Rizvi Zangipuri''' (born 2 March 1974), is an Indian Twelver Shia Islamic cleric, religious scholar, preacher, and community leader.<ref name=":0">{{Cite book |last=The Shia Times |url=http://archive.org/details/the-shia-times-2-successful-decades-of-maulana-hasan-imam-rizvi |title=The Shia Times, 2 Successful Decades Of Maulana Hasan Imam Rizvi |date=2022-03-09}}</ref><ref name=":1">{{Citation |last=The Shia Times |title=The Shia Times, Shia Olama Magazine, 2005, Pg 19, Maulana Hasan Imam Rizvi |date=2005 |url=http://archive.org/details/the-shia-times-shia-olama-magazine-2005-pg-19-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref> He is serving as the ''[[Imam|Imam-e-Jumma wal Jamaat]]'' of '''Haidery Jama Masjid''', [[Mira Road]], [[Mumbai]], since 2003.<ref name=":0" /><ref name=":1" /><ref>{{Cite news |date=2022-07-17 |title=Mumbai: Western suburbs get biggest Shia mosque that will coach poor kids |url=https://timesofindia.indiatimes.com/city/mumbai/mumbai-western-suburbs-get-biggest-shia-mosque-that-will-coach-poor-kids/articleshow/92930297.cms |access-date=2026-01-18 |work=The Times of India |issn=0971-8257}}</ref><ref>{{Cite web |last=Behnam |date=2022-10-11 |title=Mumbai hosts one of the largest Shia mosques to revive Husseini rituals, help needy families |url=https://shiawaves.com/english/india/86525-mumbai-hosts-one-of-the-largest-shia-mosques-to-revive-husseini-rituals-help-needy-families/ |access-date=2026-01-18 |website=Shia Waves |language=en-US}}</ref><ref name=":2">{{Citation |last=Momineen Mira Road |title=Award Felicitation Clip Of Maulana Hasan Imam |date=2022-03-03 |url=http://archive.org/details/award-felicitation-clip-of-maulana-hasan-imam |access-date=2026-01-18}}</ref><ref name=":16" /> He is also associated with various [[Religion|religious]], [[Education|educational]], and social organizations and is involved in preaching, [[teaching]], and community leadership.<ref name=":2" /><ref name=":3">{{Citation |last=Jamaat e Islaami Hind |title=2020, Jamaat E Islaami Hind, Religious Lecture, Maulana Hasan Imam Rizvi |date=2020 |url=http://archive.org/details/2020-jamaat-e-islaami-hind-religious-lecture-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref name=":4">{{Citation |last=Shia Olama wa Khuteba Council |first=Mira Road |title=Shia Olama Conference, Maulana Hasan Imam Zangipuri |date=2022 |url=http://archive.org/details/shia-olama-conference-maulana-hasan-imam-zangipuri |access-date=2026-01-18}}</ref><ref name=":5">{{Citation |last=Khadimane Masumeen Welfare Foundation |title=Eid E Ghadeer Speech Haidery Chowk Mira Road, Maulana Hasan Imam Rizvi |date=2018 |url=http://archive.org/details/eid-e-ghadeer-speech-haidery-chowk-mira-road-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref name=":6">{{Citation |last=Zainabia Channel |title=Interview Of Maulana Hasan Imam Rizvi, 2015, Zainabia Channel |date=2015 |url=http://archive.org/details/interview-of-maulana-hasan-imam-rizvi-2015-zainabia-channel |access-date=2026-01-18}}</ref><ref name=":7">{{Cite news |date=December 1, 2025 |title=سیرت النبی و اتحاد امت کانفرنس میں قرآن مجید کے راستے پر چلنے کی تلقین |url=https://epaper.inquilab.com/ePaperImg/inq_01122025/?src=direct#epaper_Mumbai/1 |work=The Inquilab |pages=2}}</ref>

== Early life and family ==
Syed Hasan Imam Rizvi Zangipuri was born on 2 March 1974 in [[Jangipur, Ghazipur|Jangipur, Ghazipur district]], [[Uttar Pradesh]], [[India]].<ref name=":1" /> He belongs Khandaan e Ustaad (a family traditionally associated with religious scholarship)<ref name=":1" />

== Education ==

=== Religious education ===
He undertook formal Islamic studies in India and [[Iran]]. He studied at Jamia Imania Nasiriya, Jaunpur, for approximately five years, followed by advanced religious education in [[Qom Seminary|Qom]] Seminary, [[Iran]].<ref name=":1" /><ref>{{Cite journal |title=List of Scholars Graduated From Iran, 1995 Edition |journal=Shia Olama Magazine}}</ref><ref name=":10">{{Cite news |date=January 15, 1998 |title=Shia Olama's Education |url=https://www.azadaariindianews/watch/shia-olamas-education-page-49/Fgdmwd2/"dead" |url-status=dead |archive-url= |work=All India Shia News Publications}}</ref> where he studied for around ten years. He completed the traditional Aalim, Adeeb, and Kaamil examinations conducted by the [[Aligarh Muslim University|Aligarh Muslim University Board]],<ref name=":10" /> reflecting proficiency in Islamic sciences, Arabic literature, and religious scholarship.

During his studies in Qom, he was associated with prominent Shia scholars, including Hossein Wahid Khorasani, Naser Makarim Shirazi, Kamal al Haydari<ref name=":1" />

== Religious career ==

=== Imam-e-Jumma wal Jamaat ===
In '''2003''', he was appointed as the ''Imam-e-Jumma wal Jamaat'' of Haidery Jama Masjid, Mira Road, Mumbai, a position he continues to hold.<ref name=":0" /><ref name=":1" /><ref name=":2" /><ref name=":16" /><ref name=":10" /><ref name=":8">{{Citation |last=All India Shia News Publications |title=Message For Muslims On Eid Ul Fitr's Sermon |date=2025-07-07 |url=http://archive.org/details/message-for-muslims-on-eid-ul-fitrs-sermon |access-date=2026-01-18}}</ref><ref name=":9">{{Citation |last=The Shia Times |title=Speech Of Juloos E Haidery |date=2025-08-24 |url=http://archive.org/details/speech-of-juloos-e-haidery |access-date=2026-01-18}}</ref><ref name=":11">{{Cite book |url=http://archive.org/details/2-1-18 |title=انقلاب ممبئی 2 1 18 |date=2025-12-01}}</ref><ref name=":12">{{Citation |last=The Inquilab |title=Jamaat E Islaami Hind Conference, Report, The Inquilab, Page 2 |date=2025-12-01 |url=http://archive.org/details/jamaat-e-islaami-hind-conference-report-the-inquilab-page-2 |access-date=2026-01-18}}</ref><ref>{{Cite book |last=Maulana Hasan Imam Zangipuri |url=http://archive.org/details/20260114_20260114_1609 |title=فارسی سکھنے کا آسان طریقہ |date=December 1, 2003}}</ref><ref name=":13">{{Citation |last=Rashtriya Andaaz |title=December 01 2025, Article Of Rashtriya Andaaz |date=2025-11-30 |url=http://archive.org/details/december-01-2025-article-of-rashtriya-andaaz |access-date=2026-01-18}}</ref><ref name=":7" />

== Positions held ==

* '''[[Imam|Imam-e-Jumma wal Jamaat]]''', Haidery Jama Masjid, Mira Road, Mumbai (2003–incumbent)<ref name=":16">{{Cite web |title=Maulana Syed Hasan Imam Rizvi |url=https://www.linkedin.com/in/maulana-syed-hasan-imam-rizvi-zangipuri-8304293a4/}}</ref>
* '''Chairman''', Imam University Zangipur (November 25, 2024–incumbent) [https://archive.org/details/azadaari-india-news-imam-university-zangipur][https://archive.org/details/all-india-shia-news-publications-imam-university-zangipur][https://archive.org/details/fazail-umme-abiha-siddiqa-e-kubra-syed-raza-imam-zangipuri][https://archive.org/details/the-shia-times-imam-university-zangipur][https://archive.org/details/inthikhaab-e-khandaan-e-ustaad-vol-1]
* '''First President''', Shia Olama wa Khuteba Council, Mira Road (January 24, 2021–incumbent)<ref name=":16" /><ref name=":4" />
* '''President''', Anjuman-e-Asgharia Zangipur (August 15, 2022–incumbent)<ref name=":16" />
* '''Founder and Chairman''', Seeraat-e-Mustaqeem Welfare Foundation (September 5, 2015–incumbent)<ref name=":16" />

== Public speaking and preaching ==
Syed Hasan Imam Rizvi Zangipuri is active as a religious orator and preacher. He delivers sermons and lectures at Friday congregations, religious gatherings (''majalis''), and conferences.<ref name=":3" /><ref name=":4" /><ref name=":5" /><ref name=":6" /><ref name=":8" /><ref name=":9" /><ref name=":11" /><ref name=":12" /><ref name=":13" /><ref name=":7" />

== Protests ==
Maulana Syed Hasan Imam Rizvi Zangipuri has been associated with multiple protests and public demonstrations addressing religious, social, and humanitarian issues.

In 2017, he Lead protests related to statements by journalist [[Rohit Sardana]]<ref>{{Citation |last=Mumbai TV |title=Shia Crowd Lead By Maulana Hasan Imam Rizvi Filed FIR In Mira Road Police Station Against Rohit Sardana On 2017 |date=2017 |url=http://archive.org/details/shia-crowd-lead-by-maulana-hasan-imam-rizvi-filed-fir-in-mira-road-police-statio |access-date=2026-01-18}}</ref><ref>{{Citation |last=SM Television |title=2017, Rohit Sardana Protest Rally, Maulana Hasan Imam Rizvi |date=2017 |url=http://archive.org/details/2017-rohit-sardana-protest-rally-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref> and Protested for advocating for the rebuilding of Jannat al-Baqi, a historic cemetery in Medina of religious significance to Muslims.<ref>{{Citation |last=SM Television |title=2017 Maulana Hasan Imam Rizvi's Protest On Jannatul Baqi |date=2017 |url=http://archive.org/details/2017-maulana-hasan-imam-rizvis-protest-on-jannatul-baqi |access-date=2026-01-18}}</ref>

In 2021, he headed in protests against Waseem Rizvi, who had filed a petition in the [[Supreme Court of India]] seeking the removal of certain verses (Ayats) from the Quran.<ref>{{Citation |last=Darul Qaza |title=2021 Darul Qaza Mira Road With Maulana Hasan Imam Rizvi Protest On Waseem Rizvi (la) |date=2021 |url=http://archive.org/details/2021-darul-qaza-mira-road-with-maulana-hasan-imam-rizvi-protest-on-waseem-rizvi-la |access-date=2026-01-18}}</ref>

In 2022, Syed Hasan Imam Rizvi Zangipuri was the central figure in the [[2022 Karnataka hijab row|hijab protest]] at [[Mira Road]], advocating for religious freedom and the right to practice faith without discrimination, while emphasizing peaceful demonstration and communal harmony.<ref>{{Citation |last=The Inquilab |title=2022 The Inquilab Maulana Hasan Imam Rizvi On Hijab Protest Mira Road |date=2022 |url=http://archive.org/details/2022-the-inquilab-maulana-hasan-imam-rizvi-on-hijab-protest-mira-road |access-date=2026-01-18}}</ref><ref>{{Citation |last=Urdu TV |title=2022 Maulana Hasan Imam Rizvi On Hijab Protest Mira Road |date=2022 |url=http://archive.org/details/2022-maulana-hasan-imam-rizvi-on-hijab-protest-mira-road |access-date=2026-01-18}}</ref>

In 2023 and 2024, Syed Hasan Imam Rizvi Zangipuri was the main figure in the Quds Day protests, highlighting humanitarian concerns in [[Palestine]] and Protested for advocating for the rebuilding of Jannat al-Baqi.<ref>{{Citation |last=Yaum e Quds |title=2023 Yaum E Quds Protest, Mira Road, Maulana Hasan Imam Rizvi |date=2023 |url=http://archive.org/details/2023-yaum-e-quds-protest-mira-road-maulana-hasan-imam-rizvi |access-date=2026-01-18}}</ref><ref>{{Citation |last=Sareer TV |title=Jannatul Baqi Protest Mira Road, Mumbai 2024, Maulana Hasan Imam |date=2024 |url=http://archive.org/details/jannatul-baqi-protest-mira-road-mumbai-2024-maulana-hasan-imam |access-date=2026-01-18}}</ref>

Following the [[2025 Pahalgam attack|2025 '''Pahalgam''' attack]], Syed Hasan Imam Rizvi Zangipuri publicly condemned the incident and participated in protests denouncing violence and the loss of civilian life.<ref>{{Citation |last=Rashtriya Andaaz |title=Rashtriya Andaaz, Protest On 2025 Pahalgham Attack |url=http://archive.org/details/rashtriya-andaaz-protest-on-2025-pahalgham-attack |access-date=2026-01-18}}</ref><ref>{{Citation |last=All India Shia News Publications |title=All India Shia News Publications, Friday Sermon, Protest On Pahalgham Attacks Of 2025 |url=http://archive.org/details/all-india-shia-news-publications-friday-sermon-protest-on-pahalgham-attacks-of-2025 |access-date=2026-01-18}}</ref>

== Personal life ==
Syed Hasan Imam Rizvi Zangipuri married ''Zakira Nishat Fatima Rizvi'' on 18 August 2005. He has two sons- ''Syed Raza Imam Zangipuri, Syed Jawad Imam Zangipuri''

== See also ==

* [[Shia Islam in India]]
[[Category:Indian Shia clerics]]
[[Category:Living people]]
[[Category:21st-century Muslim scholars of Islam]]
[[Category:Indian Shia Muslims]]
[[Category:Indian Islamic religious leaders]]
[[Category:1974 births]]
[[Category:Islam]]
[[Category:Islam in India]]
[[Category:Hujjat Allah al-Mahdi]]