Muhammad ibn Musa al-Kazim

The most direct early notice is in Shaykh al-Mufid's Kitab al-Irshad. In the list of Imam Musa al-Kazim's thirty-seven sons and daughters, Muhammad appears with Ahmad and Hamza as sons of an unnamed umm walad. Other genealogical lists differ in totals and arrangement, so the registry's probable confidence is suitable: the name is well attested in this Imami list, but the wider child tradition is not completely uniform.

Al-Mufid then gives Muhammad a concise but distinctive moral description, calling him one of the people of virtue and righteousness. This is important because many children of Imam Musa al-Kazim are preserved only as names. In Muhammad's case, the early source also preserves a concrete household memory of his worship, allowing a limited ethical portrait without inventing public offices, journeys or scholarly roles.

A Hashimite woman attached to Ruqayya bint Musa related that Muhammad was devoted to ablution and prayer. She heard him pour water, perform ablution and pray during the night, then rest briefly, rise again and repeat the same pattern until morning. The narrator compared his conduct with the Quranic image of those who sleep little at night. The report supports a reputation for sustained night worship, while remaining a transmitted household memory rather than a full chronological biography.

The checked early material does not establish his birth year, death year, age, teachers, students, marriage or children. It also does not identify him with a political revolt, formal succession claim or independent public mission. Later writers who repeat al-Mufid's notice mainly preserve the same picture of prayer and righteousness rather than adding independently verified chronology.

Later local tradition in Dezful identifies the present shrine with Muhammad ibn Musa al-Kazim. The same tradition describes a journey from Medina through Basra, Khorramshahr and Ahvaz to Dezful, a young death and acts of local service. These details do not occur in al-Mufid's early notice and should therefore be treated as later pilgrimage memory, not as a verified itinerary or conclusive biography. The familiar explanation of Sabze-Ghaba says that he wore a green cloak or outer garment; some local accounts explain the form Sabze-Ghaba through Dezful pronunciation of a phrase meaning green cloak.

The present shrine stands in central Dezful near Imam Khomeini Street and functions as a prominent religious and cultural centre. Local architectural descriptions associate parts of the older building with Seljuq and Timurid phases while also acknowledging extensive modern rebuilding and expansion; the present dome, minaret and devotional complex therefore reflect both remembered older fabric and later construction. The shrine remains a focus for religious gatherings and traditional Tasua and Ashura processions. The map point recorded in this profile is only a guide to the current shrine and is not historical evidence for the person's burial.