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Published on 19th
September, 2002
The Ninth Holy Imam -
Imam Muhammad Taqi al-Jawad ('a)
The Ninth Infallible Imam of the Shi'ites and the Greatest Miracle of his age.
By Emam
Reza.net
Imam Muhammad Taqi al-Jawad ('a) was born in the holy city of
Medina on 10th Rajab.195
A.H.
Name: Muhammad bin Ali.
Titles: At-Taqi, Al-Jawad.
Kunya: Abu Ja'fer.
Father: Imam Ali al Reza ('a)
Mother: Sabika (also known as Khaizarun).
Birth: 10th Rajab 195 A.H. Madina.
Martyrdom: 29th Dhulqa'da 220 A.H. Baghdad. Buried in
Kadhmain.
Imam al-Jawad ('a) was born on 10th day of the month
of Rajab, in the year 195 A.H. in Madina - the city of his grandfather, the
Messenger of Allah ('s), under the care of his father, Imam Ali bin
Musa al-Reza ('a) who was qualified with the leadership (Imamate) and its
qualifications, the position of leadership in the Ummah and in
the sciences of Islamic Shari'a and its laws.
The Imam ('a) was born in a period full of events
and political situations, conflicts, and the tension of events of
the Abbasid caliphate between Amin and Ma'moon, the two sons of Harun
Rashid.
Those political events and the situations of the
conflict which was going on between the two brothers, the Abbasid caliphs, never
ended without reflecting their effects on the life of Imam al-Reza
('a)
attracted the attention of the Muslims -in the city of his
grandfather, the Messenger of Allah ('s) - including religious scholars,
jurisprudents, governors, and common people. Thus, the political view of the caliph,
Ma'mun, was directed towards him and, therefore, summoned him to the
capital of his rulership in the year 200 A.H. and appointed him as heir
so that the caliphate would be transferred to him after Ma'mun's death.
Imam Reza ('a) was forced to leave Medina and
move towards the city of 'Merv' (in Khurasan - Iran) to accept Ma'mun's
invitation after many refusals and abstentions. Before moving to
the city of Merv, he
took with him, his son, Imam Muhammad al-Jawad ('a), then, he
('a) started
out from Medina towards Mecca in order to pay a visit to the Sacred
House (Ka'ba) and, also to say farewell to it. Imam al-Reza ('a) performed the hajj (pilgrimage)
with his son, al-Jawad, who was only four years at that time.
Indeed, the young Imam expressed his adherence and
love for his father by his insistence to stay under the care of the holy
embrace. It was difficult for him to return home
(Medina), alone and depart
from his father who wrote in his farewell letter to the Sacred House,
that he would not return.
Arriving at the city of Merv, the, then, capital of
the Abbasid caliphate, Imam al-Reza ('a) rested there while his heart still
inclined towards his son. From there, he ('a) began to correspond,
address, advise, guide and take care of him.
Historians state the fact that Imam
al-Reza ('a) used to address his son al-Jawad ('a), with honour and glory
in his correspondences and call him by his surname 'Abu
Ja'far'.
The period of transferring the leadership to Imam
Muhammad Taqi al-Jawad ('a) faced a dangerous problem which caused debates
and arguments concerning the personality of Imam Muhammad Taqi
al-Jawad ('a) because of his youth. He ('a) was young, at the age of seven,
when his father passed away. Books of history and biographies record some of
these discussions about the personality of the young Imam ('a) and his
capability for the leadership at that age.
When Imam Muhammad al-Jawad ('a) was born, the same
questions were sent to Imam al-Rida in order for them to know who would be
the Imam after al-Reza ('a). Was not Muhammad al-Jawad
('a) a child? And
how could he bear the responsibilities of the leadership and its affairs if he
was at this age? Indeed, Imam al-Reza ('a) always confirmed that the
Imam after him would be his son, Muhammad Taqi al-Jawad ('a), and the one
who was most qualified.
Ibn Qulawaih, on the authority of Kulaini, on the
authority of Hussein bin Muhammad, on the authority of
Khariani, on the
authority of his father,
said:
"I (i.e. Khayrani's father) was standing in front
of Abul-Hassan al-Reza ('a), in Khurasan. Someone asked him:
'My master, if
something happens, to whom will authority belong ?"
"To Abu Ja'far (al-Jawad), my son," he
replied. The speaker indicated that the age of Abu Ja'far was too young. So, Abul-Hassan
al-Reza ('a), replied:
"Allah, may He be praised, sent Jesus,
son of Mary, to be an apostle, a prophet, the bringer of a revealed law
(Shari'a),
to begin (his mission) when his age was younger than that of Abu
Ja'far (al-Jawad), peace be upon him."
Narrated Mu'ammar bin Khallad that he heard Imam
al-Reza ('a), saying:
"When he mentioned something and, then, said:
'What need have you for that? Here is Abu Ja'far, whom I have brought into my
meetings and whom I have made to be my successor.' Then, he added:
'We are the
family of the House (Ahlul-Bayt). Our young inherit from our old, like one
feather (on a wing) followed by the next.'"
Allamah Majlisi narrated, in his book 'Uyoon Mu'jizat',
a description of certain events of that critical period from the age of
leadership, and which included the following text:
"... it was pilgrimage season. Some jurisprudents
(Fuqaha') of Baghdad and other nations and their religious scholars, numbering
80, went to Medina to perform Hajj ceremonies and, then, they intended to
see Abu Ja'far Imam Jawad ('a). When they reached the house of Ja'far
al-Sadiq ('a), because of its emptiness, entered it and sat on a big carpet.
"Then, Abdulla bin Musa (Imam al-Reza's brother)
came and sat at the head of the meeting. A caller stood and said: "This is
the son of the Messenger of Allah ('s), therefore, whoever has any question,
he may ask him." He (Abdulla bin Musa i.e. Imam
al-Jawad's nephew) was
questioned about things to which he inappropriately answered. His answers
caused the Shi'a to be bewildered and grieved, therefore, the jurisprudents
were confused among themselves and started leaving the
place and telling
each other that if Abu Ja'far (the Imam) was present, he would have been able
to answer all the questions addressed to Abdulla bin
Musa.
"Then, a door was opened at the front of the
meeting and Muwafaq, the Imam's servant, entered and said: "This is Abu Ja'far
Imam Jawad ('a)." All those who were present stood up, welcomed and greeted him,
then the Imam ('a) entered.
He ('a) sat while all people kept silent. Then, the
questioner stood up and asked the Imam ('a) different questions, to
which he ('a) answered perfectly and correctly. His answers caused those
present to be happy, give thanks and praise the Imam.
They told him: "Indeed, your uncle, Abdullah, gave
verdicts so and so." He ('a) said: "There is no god but Allah, o my
uncle, Abdullah, gave verdicts so and so." He ('a) said: "There is no god
but Allah, O my uncle! It is great to stand tomorrow (on the resurrection day)
before His hands and He will say to you: 'Why did you give verdicts (issue
religious decrees) to My servants about things you did not know, while there
was someone among people who had more knowledge than you.'"
Even religious scholars and jurisprudents confirmed
their declaration for the Imam Jawad's ('a) being qualified with the position of
leadership. The vivid declaration of Imam al-Reza ('a), for his
leadership, and the acknowledgement of the famous
traditionist, Ali bin Ja'far, are, also, proofs for the Imam's qualification for the position
of leadership.
He became an Imam at the age of nine. Mamun thought
that as all the rulers before him had oppressed the Holy Imams
('a) and their
schemes had backfired that he would try to bribe the Holy Imams. He tried to make
the 8th Imam his heir apparent and give him power and wealth but that also
backfired.
He now tried to use power and wealth with the 9th Imam
again but from a much younger age thinking that he would be able to
influence him.
His main purpose was also to make sure that the 12th
Imam (whom he knew would bring justice to the world ) would be from his
progeny and therefore intended to give his daughter Ummul Fadl to the Imam
for a wife. Mamun still continued oppressing the family and followers of the
Ahlul-Bayt ('a).
Mamun called the young Imam ('a) to Baghdad from
Medina and offered his daughter. This infuriated his family ( Banu Abbas). To
prove to them the excellence of Imam even at a young age he arranged a
meeting between Imam and the most learned of men at that time - Yahya bin
Athkam, the Chief Judge of his period .
Imam ('a) read his own Nika (the khutba of which is
used today) with the Mehr of 500 dirhams. Imam wrote a letter to Mamun that
he would also give Ummul Fadhl Mehr from the wealth of
Aakhira. This was
in the form of 10 duas which were for fulfilling any hajaat (desires) [Chain
of narrators up to Prophet - Jibrail - Allah swt ] . Thus his title
Al-Jawad
(the generous one).(Mafatihul Jinaan (pg 447)
Imam lived for a year in Baghdad with Ummul Fadhl. She
was very disobedient to the Imam. When she found out that Imam had another wife (from
the progeny of Ammar-e-Yasir) and that there was also children, she
was jealous and angry realizing that her father's plan had failed. She
complained to her father who also realized that his plan, to keep the 12th Imam
in his progeny, had failed.
He was enraged and in his rage he drank heavily and
went to the 9th Imam's house and attacked the Imam with a sword. Both Ummul Fadhl
and a servant saw the attack and believed that the Imam was dead. Mamun on waking
next morning realized the consequences of his attack and was thinking of
arranging the disposal of the
Imam's body when he saw the Imam ('a) well without a scratch on
him.
He was confused and asked Imam who showed him an
amulet which is called Hirze Jawad. The Holy Imam told him it was from his
grand mother Fatima Zahra ('a) and kept the wearer safe from all except
the angel of death.
We, also, observed how Ma'mun held meetings and
councils in which he invited various scholars, thinkers and jurisprudents like the
Qadi ul-Qudat (Chief Judge) of the Abbasid state, Yahya bin Aktham for
scholarly discussions and debates which lasted hours and days. In such meetings,
they introduced the Imam Jawad ('a) to critical legislative and
theological questions to which he answered wisely and accurately.
The debate was attended by top officials of the state,
military commanders and leaders. Then, the Qadi, Yahya bin Aktham
approached Abu Ja'far al-Jawad ('a) and asked him some questions he had prepared
before. The Imam Jawad ('a) answered them correctly and, in which, he
showed the cause for correctness.
Therefore, the debate went on between Yahya and Imam
al-Jawad ('a) in the following way:
"Ask me whatever you wish," said the Imam in
the typical tone of his ancestors.
Yahya, then, asked the Holy Imam, "What is your
verdict about a man who indulges in hunting while he is in the state of
Ihram'. (In the code of religious law hunting is forbidden for a
pilgrim).
The Imam at once replied, "Your question is vague
and misleading. You should have definitely mentioned whether he hunted within the
jurisdiction of the Ka'aba or outside; whether he was literate or
illiterate; whether he was a slave or a free citizen; whether he was a minor or a
major; whether it was for the first time or he had done it previously; also,
whether that victim was a bird or some other creature; whether the prey
was small or big; whether he hunted in the day or at night; whether the
hunter repented for his action or persisted in it; whether he hunted
secretly of openly; whether the 'Ihram' was for Umra (the lesser pilgrimage) or
for Hajj (the greater pilgrimage). Unless all these points are explained no
specific answer can be given to this question."
Qadi Yahya was bewildered and staggered in listening
to these words of the Holy Imam and the entire gathering was dumbfounded.
Inability and indecision were clear on Qadi Yahya's face.
Thus, the historical period, and what it contains of
religious scholars and jurisprudents, acknowledges the leadership of Imam
al-Jawad ('a) in order to continue the right path of his forefathers and
their footsteps and, also, bear the religious scholarly and political burdens of
divine succession of the Holy Prophet ('s).
Indeed, Imam al-Jawad ('a) played his role and
shared in enriching the scholarly school during the period of his leadership,
which lasted nearly 17 years, and, also, safeguarded its patrimony. That
period (of the Holy Imam) was distinguished by two things: Dependence on text
and narration of the Messenger of Allah ('s) and, also, on an accurate
understanding and deduction of both the Book (the
Qur'an) and Prophet's
traditions (Sunnah).
In addition to this, the Holy Imam's concern for
intellectual knowledge and science, in which, the Imams of
Ahlul-Bait and their
students participated greatly, in developing, enriching, and expanding its
circles to the extent that it became a lofty declaration and a
well-fortified fortress for the Islamic thought and Shari'a.
Imam al-Jawad ('a), like his forefathers ('a),
used different means to carry out his scientific procedures, among them are:
1. The means of teaching and instructing those
students and scholars and urging them to write and record and, also, sustain
what comes from the Holy Imams of Ahlul-Bayt ('a) or by bidding them to the
art of writing, publishing, and classifying.
Sheikh Tusi in his book 'Rijal', mentioned the number
of the close companions of Imam al-Jawad ('a) and his narrators,
who studied and were educated under his care to be about one hundred,
including two women. Indeed, all these religious scholars quoted Imam al-Jawad
('a) and wrote many books in different fields of Islamic sciences and
knowledge. They enriched Islamic schools with true, original
researches and thoughts. This fact is proved in the books of 'Rijal' which
mentioned the close companions of Imam al-Jawad ('a) and, in which, they
explained their conditions, their publications and writings.
2. The means of appointing deputies and commanding
them to spread out in different parts of the Muslim lands in order to be
true callers to Islam, follow it and convey its divine laws.
Books of history have recorded the correspondences of
Imam al-Jawad ('a) with his deputies who were spread in different parts
of the Muslim world in order to convey Islamic faith and what they learned
from the jurisprudence of the Household of the Holy Prophet
('s) and
their knowledge.
3. The means of scholarly debates and discussions. The
books of traditions and narrations, have recorded for us, richly,
discussions and debates in different kinds of sciences and knowledge and
defending Islam and fixing its pillars in the fields of monotheism, jurisprudence,
interpretation and narrations and so on. These discussions contained different researches.
Among them were: Defending Islam and countering perverse ideas and deviated
philosophies and ideologies which existed among the Muslims. And, also, repairing
the ideological deviations which existed among certain Muslims, such
as: Exaggeration and incarnations and others or discussions to explain
Islam and clarify its diverse fields.
The Holy Imams of Ahlul-Bayt ('a), their followers,
and those who supported them during the history of Islam,
represented political oppositions against the Umayyad and Abbasid rulers,
who usurped the caliphate and imposed their tyrannical rule on the
Muslims and who stayed away from the political course, decreed by the Holy
Messenger of Allah ('s) for his Ummah.
All the political slogans and plans, declared by
Ma'mun, aimed to draw the attention of public opinion and those who were loyal to
Holy Prophet's Household [Ahlul-Bayt ('a)] towards him, and calm
down the Shi'ite uprisings. But in spite of that, the caliph
Ma'mun,
faced different Shi'ite revolutions because of anti-Islamic deeds.
So, this policy did not last for a long time and,
soon, the Abbasid rulers turned to hurting and harming the Holy Imams of
Ahlul-Bayt ('a) and hampering them.
Studying the historical documents stated by Imam al-Jawad
('a), on one hand, and the attitudes held by the Abbasid
authorities towards the Holy Imam, on the other, one can understand that Imam
al-Jawad ('a) was at the top of secret political and ideological essence and
who practised his activities in secret and had a leading status with a
deep impact on awakening the feelings of the people.
Books of traditions, history and narrations recorded
for us some of these letters dispatched by Imam Muhammad Taqi
al-Jawad ('a),
to his companions, followers and representatives and which portray
vividly the secret political activity of the Holy Imam
('a) and his companions
and cause us to be acquainted with the ideological and political
situation of that age.
These letters reveal not only the existence of the
deep relationship between the Holy Imam ('a) and his companions and how the
financial assistance was presented to him, from different parts of the Muslim
lands to cover his needs in performing his activities, but, also, the
existence of the Holy Imam's followers, and his cultural and
political activity at that time.
Indeed, the Abbasid authorities were watching the Holy
Imam's activities and used different ways to hinder it and forbid it against
spreading and affecting others. Hence, these letters reveal to us
the continuation of this activity and the call in support of the holy family of
the Prophet ('a), the deepness of their effect, the influence of their
ideological and political tendencies, in the life of people,
in spite
of the terror and dangers which surrounded them.
When Ma'mun died, Mu'tasim ascended the throne. He (Mu'tasim),
like his Abbasid ancestors, was worried about the leadership of
Ahlul-Bayt ('a) and their political and scholarly status. Therefore, he
exiled Imam al-Jawad ('a) from Madina to Baghdad in the year 219 A.H.,
for fear of his popularity and extending his effect. He did this, in
order to draw the Holy Imam near the centre of power and scrutiny and isolate
him from practising his popular, political and scholarly role.
Indeed, Imam al-Jawad ('a) was exiled to Baghdad
from Madina and stayed in Baghdad until in the year 220 A.H. when he was
martyred by poisoning by his wife Ummul Fadl at the instigation of the ruling
Abbasid caliph Mu'tasim.
His short life lasted twenty five years and some
months, and was full of historical, ideological and scholarly struggle and
achievements. The Holy Imam ('a) was martyred in Baghdad in the year 220
A.H., on the 29th of Zee al-Qa'adah and was buried in the graveyard of Quraish
behind his grandfather, Imam Musa bin Ja'far ('a) the seventh
holy Imam which was since then became famous as
Kazmain.
1 - As a man asked him for an advice, Imam al-Jawad ('a)
said:
Consider how you should behave, then.
2 - Allah revealed to one of His prophets: Your
asceticism will give you comfort. Your devotion to Me will endear you to Me.
But did you antagonize My enemies and cherish My disciples?
3 - It was related that highway robbers stole the
large amounts of cloth that belonged to Imam al-Jawad
('a). The head of the
caravan sent the Imam a message in which he informed him of that news. The
Holy Imam ('a) answered him: Our souls and riches are within the
pleasant gifts and the deposited loans of Allah Who makes us enjoy some of
them pleasantly and delightedly and seizes whatever He wills with rewards
and merits. He whosever intolerance overcomes his steadfastness will
waste his rewards. Allah protect us against so.
4 - He who detested a matter that he witnessed is as
same as those who were absent from it and he who was absent from a matter
that he loved is, as same as those who witnessed it.
5 - He whoever listens to a caller is serving him. If
the caller was Allah's representative, he is then serving Allah. If the
caller was the Shaitan's representative, he is then serving the
Shaitan.
6- Dawud-bin-al-Qasim related: I asked Imam al-Jawad
('a)
about the meaning of 'Samad'. He said: Everything that lacks navel is
'Samad'.
I said that people claim that 'Samad' is everything that lacks
interior. Imam al-Jawad ('a) commented: Everything that lacks
interior lacks navel.
7 - Abu-Hashim al-Ja'fari related: On the wedding day
of Imam al-Jawad ('a) and Ummul-Fadhl, daughter of
Al-Ma'mun. I said: O
master, the blessing of this day is clearly great for us. The Holy Imam
('a)
replied: O Abu-Hashim, Allah's blessings in this day have been
great for us. "Yes,
master," I said, "What should I say about
the day?" Imam al-Jawad ('a) answered: Say only good things about the day so that
you will be given from these good things. "Master," I said, "I
will follow this instruction completely." Imam
al-Jawad ('a) said: You will
be guided to the right and you will see only the good if you adhere to this
instruction.
8 - Imam al-Jawad
('a) wrote to one of his disciples:
We are only ladling from this world. He whose belief and religion are the
same as his acquaintance will surely accompany the acquaintance
everywhere. The life to come is surely the remaining abode.
9 - Delay of repentance is deception, excessive
procrastination is perplexity, arrogance against Allah is perdition, and
insistence on sins is security against Allah's unexpected retribution. No
one can consider himself secure from the retribution of Allah except those who
are lost. (Holy Qur'an 7:99).
10 - A cameleer who took Imam al-Jawad ('a) from
Medina to Al-Kufa asked for more money after the Imam had given him four
hundred dinars. The Holy Imam ('a) said: How strange this is! Do you not know
that Allah's increasing gifts will be stopped when the servants
stop showing Him gratitude?
11 - The Holy Prophet ('s) accepted the pledge of
allegiance of women by dripping his hand in a bowl of water, and when he took
his hand out, women dripped their hands in that bowl and declared the
shahada, faith in Allah, and believing in the Holy Prophet ('s) and the
matters they had to acknowledge.
12 - To show a matter before preparing for it properly
is spoiling it.
13 - A believer is in need of successfulness from
Allah, a self-preaching, and accession to the advisers.
Credit to :
http://www.emamreza.net
Reference
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