Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

he was a mere pretender, and that his creed was depraved, founded upon chicanery and outright heresy (1).

We now return to the remaining descendants of Jaʿfar al-Ṣādiq. The greatest and most illustrious among them is his son:

118 – Mūsā al-Kāẓim, Abū al-Ḥasan al-ʿAlawī* (T, Q)

An imam, an exemplar, a noble leader, Abū al-Ḥasan al-ʿAlawī was the father of the Imam ʿAlī ibn Mūsā al-Riḍā. Born in Medina, he later settled in Baghdad.

He transmitted hadiths from his father. It is also said that he narrated from ʿAbd Allāh ibn Dīnār and ʿAbd al-Malik ibn Qudāmah.

Among those who reported from him were his sons ʿAlī, Ibrāhīm, Ismāʿīl, and Ḥusayn; his brothers ʿAlī ibn Jaʿfar and Muḥammad ibn Jaʿfar; and Muḥammad ibn Ṣadaqah al-ʿAnbarī and Ṣāliḥ ibn Yazīd.

His narrations are few because he died before the wider period of transmission.

Abū Ḥātim mentioned him, saying, “Reliable, truthful, an imam among the leaders of the Muslims.”

I (the author) note that al-Tirmidhī and Ibn Mājah each record two hadiths from him.

It is reported that he was born in 128 AH, in Medina.

Al-Khaṭīb states: “Al-Mahdī brought him to Baghdad and then sent him back. Later he returned and remained in Baghdad during the reign of al-Rashīd, arriving in al-Rashīd’s company in 179 AH, where he was imprisoned until he died in custody.”

(1) For a detailed discussion, consult Muhammad Zahid al-Kawthari’s booklet Min Ibar al-Tarikh (Lessons from History). (*) Al-Jarh wa al-Taʿdil, vol. 8, p. 139; Tarikh Baghdad, vol. 13, p. 27; Safwat al-Safwa, vol. 2, p. 103; Minhaj al-Sunnah, vol. 2, pp. 115–124; Wafayat al-Aʿyan, vol. 5, pp. 308–310; Tahdhib al-Kamal, no. 1383; Tadhhib al-Tahdhib, vol. 4, p. 76, entry 2; Mizan al-Iʿtidal, vol. 4, pp. 201–202; ʿIbar of al-Dhahabi, vol. 1, p. 287; Tarikh Ibn Khaldun, vol. 4, p. 115; Tahdhib al-Tahdhib, vol. 10, pp. 339–340; Khulasat Tadhhib al-Kamal, no. 390; Shadharat al-Dhahab, vol. 1, p. 304.
دُعِيَ، وَأَنَّ نِحْلَتَهُ خَبِيْثَةٌ، مَدَارُهَا عَلَى المِخرقَةِ وَالزَّنْدَقَةِ (١) . رَجَعْنَا إِلَى تَتِمَّةِ آلِ جَعْفَرٍ الصَّادِقِ، فَأَجَلُّهُم وَأَشْرَفُهُم ابْنُهُ: ١١٨ - مُوْسَى الكَاظِمُ أَبُو الحَسَنِ العَلَوِيُّ * (ت، ق) الإِمَامُ، القُدْوَةُ، السَّيِّدُ، أَبُو الحَسَنِ العَلَوِيُّ، وَالِدُ الإِمَامِ عَلِيِّ بنِ مُوْسَى الرِّضَى، مَدَنِيٌّ، نَزَلَ بَغْدَادَ. وَحَدَّثَ بِأَحَادِيْثَ عَنْ أَبِيْهِ. وَقِيْلَ: إِنَّهُ رَوَى عَنْ: عَبْدِ اللهِ بنِ دِيْنَارٍ، وَعَبْدِ المَلِكِ بنِ قُدَامَةَ. حَدَّثَ عَنْهُ: أَوْلاَدُهُ؛ عَلِيٌّ، وَإِبْرَاهِيْمُ، وَإِسْمَاعِيْلُ، وَحُسَيْنٌ، وَأَخَوَاهُ؛ عَلِيُّ بنُ جَعْفَرٍ، وَمُحَمَّدُ بنُ جَعْفَرٍ، وَمُحَمَّدُ بنُ صَدَقَةَ العَنْبَرِيُّ، وَصَالِحُ بنُ يَزِيْدَ. وَرِوَايَتُه يَسِيْرَةٌ؛ لأَنَّهُ مَاتَ قَبْلَ أَوَانِ الرِّوَايَةِ ﵀. ذَكَرهُ: أَبُو حَاتِمٍ، فَقَالَ: ثِقَةٌ، صَدُوْقٌ، إِمَامٌ مِنْ أَئِمَّةِ المُسْلِمِيْنَ. قُلْتُ: لَهُ عِنْدَ التِّرْمِذِيِّ وَابْنِ مَاجَه حَدِيْثَانِ. قِيْلَ: إِنَّهُ وُلِدَ سَنَةَ ثَمَانٍ وَعِشْرِيْنَ وَمائَةٍ، بِالمَدِيْنَةِ. قَالَ الخَطِيْبُ: أَقْدَمَهُ المَهْدِيُّ بَغْدَادَ، وَرَدَّهُ، ثُمَّ قَدِمَهَا، وَأَقَامَ بِبَغْدَادَ فِي أَيَّامِ الرَّشِيْدِ، قَدِمَ فِي صُحْبَةِ الرَّشِيْدِ، سَنَةَ تِسْعٍ وَسَبْعِيْنَ وَمائَةٍ، وَحَبَسَه بِهَا إِلَى أَنْ تُوُفِّيَ فِي مَحْبَسِه.
(١) راجع في هذا رسالة " من عبر التاريخ " للكوثري ففيها تفصيل. (*) الجرح والتعديل ٨ / ١٣٩، تاريخ بغداد ١٣ / ٢٧، صفوة الصفوة ٢ / ١٠٣، منهاج السنة ٢ / ١١٥ - ١٢٤، وفيات الأعيان ٥ / ٣٠٨ - ٣١٠، تهذيب الكمال (١٣٨٣) ، تذهيب التهذيب ٤ / ٧٦ / ٢، ميزان الاعتدال ٤ / ٢٠١ - ٢٠٢، عبر الذهبي ١ / ٢٨٧، تاريخ ابن خلدون ٤ / ١١٥، تهذيب التهذيب ١٠ / ٣٣٩ - ٣٤٠، خلاصة تذهيب الكمال (٣٩٠) ، شذرات الذهب ١ / ٣٠٤.

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