Imam Muhammad b. Ali al-Jawad (a): Difference between revisions

Muhammad b. Ali b. Musa known as Imam al-Jawad (a) had a kunya of Abu Ja’far Thani and was the ninth Imam of Shia. He (a) was born on Rajab 10, 195 AH in Medina and was Imam (a) for 17 years. He was martyred when he (a) was 25 years old and was buried in al-Kazimiyya beside the grave of his grandfather Musa b. Ja’far (a).

After Imam al-Rida (a) was martyred, some followers of his brother called Abdallah as Imam. Some others followed Waqifids, but most Shia accepted the Imamate of Imam al-Jawad (a) even though he (a) was a child. At that time, due to restrictions made for Imam (a), his connections with Shia were mostly made through agents.

Scientific debates of Imam al-Jawad (a) with religious scholars of different Islamic sects in theological issues such as the position of caliphs and in jurisprudential issues such as the ruling of cutting the hand of thieves and hajj.

== His Lineage, Kunya and Titles ==

Muhammad b. Ali b. Musa b. Ja’far b. Muhammad is the ninth Imam of Twelver Shia who is known as Imam al-Jawad (a).

His father Imam al-Rida (a) was the eighth Imam of Twelver Shia. His mother was Sabika from the family of Mariya Ghibtiyya, the wife of the Prophet (s). In some sources, the name of his mother is mentioned as Khayzaran and Rayhana.

His Kunya was Abu Ja’far and it is mentioned in historical narrations as Abu Ja’far Thani so that he (a) is not mistaken with Abu Ja’far Awwal (a) who is Imam al-Baqir (a).

His most famous title was Jawad and they have mentioned other titles for him such as Taqi, Murtada, Qani’, Radi, Mukhtar, Mutawakkil and Muntajab.

== His Birth and Martyrdom ==

According to the report of historians, Imam al-Jawad (a) was born in 195 AH in Medina. However, there is a disagreement about the day and month of his birth. The famous and unique report is Rajab 10 which has been mentioned by Shaykh al-Tusi in Misbah al-Mutahajjid, but most sources have regarded Imam’s (a) birthday as Ramadan 15.

Imam al-Jawad (a) was martyred in Baghdad by Mu’tasim, the Abbasid caliph at the age of 25 and was buried beside his grandfather Imam al-Kazim (a) in al-Kazimiyya.

== His Wife and Children ==

=== His Wives ===

Imam al-Jawad (a) married the daughter of Ma’mun Abbasi, called Umm Afdal in 215 AH (or 214). This marriage took place following the request of Ma’mun and Imam (a) expressed his consent with this marriage after specifying the dowry similar to that of Fatimat al-Zahra (s) which was 500 Dirhams. Imam (a) did not have any children from this wife and all his children are from his other wife Samana Maghribiyya.

Some sources have said that during Imam al-Rida’s (a) stay in Khorasan, Imam al-Jawad (a) went to see him and that was when Ma’mun asked him to marry his daughter.

According to Ibn Kathir, the marriage contract of Imam al-Jawad (a) and Ma’mun’s daughter was made at the time of Imam al-Rida (a) but the marriage ceremony was held by the permission of Ma’mun in 215 AH in Tikrit, Iraq. According to this report, there is no conflict between the report that some have said that the marriage happened in 202 AH and that some reported in 215 AH, but it is no in complete agreement with the famous story of debate between Yahya b. Aktham and Imam al-Jawad (a) in Baghdad.

According to Shaykh Mufid, Imam al-Jawad (a) had four children with the names, Ali (Imam al-Hadi (a)), Musa, Fatima and Amama. However some sources regarded Imam’s (a) daughter three with the names of Hakima, Khadija and Umm Kulthum.

== Proofs of His Imamate ==

Imamate of Imam al-Jawad (a) lasted 17 years from 203 AH until 220 AH. There are many reports and proofs for imamate of Imam al-Jawad (a) including the report that one of the companions of Imam al-Rida (a) asked about his successor, and Imam al-Rida (a) pointed with his hand towards his son Abu Ja’far (Imam al-Jawad (a)) who was standing in front of him.

In another report, Abu al-Hasan b. Muhammad (among the companions of Imam al-Rida (a)) said that, “I heard Imam al-Rida (a) said, ‘Abu Ja’far is my caliph among my people.’”

Imam al-Jawad (a) was born in last years of Imam al-Rida’s (a) life. They have said that before his birth, Imam al-Rida (a) had no children and some enemies spread this rumor that Imam al-Rida (a) is not going to leave any lineage after himself and the chain of imamate will be broken. According to narrative sources, when Imam al-Jawad (a) was born and they brought him to his father; Imam al-Rida (a) said, “This is a child, more blessed than him is not born for our followers.” Also, a report narrated by Ibn Asbat and ‘Ubbad b. Isma’il said, “We were at the presence of Imam al-Rida (a)  that they brought Abu Ja’far (Imam al-Jawad (a)). We asked, ‘Is this that blessed child?’ Imam al-Rida (a) said, ‘This is the child, no more blessed than him is ever born.”

Imam al-Jawad (a) became Imam in childhood when he (a) was 8 years old and thus many Shia did not accept his imamate and turned to other people. Another group were wandering in his childhood until the issue of imamate becomes clear, however they gradually followed his imamate. This is one of the issues which was risen by some people at the time of Imam al-Rida (a) and Imam al-Jawad (a) and these two Imams (a) gave answers to them from the Qur’an. One of these answers is about the prophethood of Prophet John (a), where the Qur’an says, “And We gave him judgment while still a child” (19:12)

Another answer was speaking of Prophet Jesus (s) in the first days after birth. Verses 30 to 32 of Surah Maryam narrates this issue from Jesus (s), “‘Indeed I am a servant of Allah! He has given me the Book and made me a prophet. (30) He has made me blessed, wherever I may be, and He has enjoined me to [maintain] the prayer and to [pay] the zakat as long as I live, (31) and to be good to my mother, and He has not made me self-willed and wretched.” (19:30 -32)

=== Shia after the Martyrdom of Imam al-Rida (a) ===

Imam al-Rida (a) was martyred in 203 AH when his son, Jawad (a) was only 8 years old and became Imam and this caused disagreement among Shia so that some of them followed ‘Abd Allah b. Musa b. Ja’far (a), brother of Imam al-Rida (a); but since they did not want to accept imamate of a person without any reason, some of them asked some questions from Abd Allah and after they found him unable to answer, they abandoned him. Some other Shia joined Waqifids. According to Nobakhti, the reason of such a division was that they considered maturity of age one of the requirements of imamate.

However, even though most Shia mentioned the young age of Imam al-Jawad (a), but they followed him while Imam (a) answered to this question by mentioning the successorship of Prophet Solomon (s) after Prophet David (s) and said, “When Prophet Solomon (s) was still a little child and took the sheep out for grazing, Prophet David made him his successor.”

According to some hadiths, when Imam al-Jawad (a) became Imam in a young age, some people from Baghdad and other cities went to see him in Medina during hajj. In a meeting they had with Abd Allah b. Musa (Imam al-Jawad’s (a) uncle), they asked him some questions, but his answers did not seem right and Shia became disappointed and sad. Then they went to Imam al-Jawad (a) and asked him the same questions and he (a) gave them answers which made them happy, praised Imam (a) and prayed for him.

Imamate of Imam al-Jawad (a) was contemporary with two Abbasid caliphs: the first was Ma’mun (193 to 218 AH) and Imam (a) spent 23 years of his life at the time of his caliphate. The second was Mu’tasim Abbasi (218 to 227 AH) two years of his caliphate were contemporary with imamate of Imam al-Jawad (a). Imam al-Jawad (a) went to Baghdad twice following the request of these two caliphs. His first trip at the time of Ma’mun was not long. In the second trip, Imam al-Jawad (a) stayed longer in Baghdad and was martyred there.

==== His Debate in the Meeting of Ma’mun ====

Imam al-Jawad’s (a) debate with Yahya b. Aktham was among important debates Imam (a) which took place at the time of Ma’mun Abbasi in Baghdad. According to some Shia sources, the cause for happening this debate was Ma’mun’s proposal for the marriage of Imam (a) with Umm Fadl. After Abbasid noblemen were informed of that, objected to Ma’mun. To justify his decision, Ma’mun suggested to them to test Imam al-Jawad (a) and they accepted and arranged a debate to test Imam (a).

In the debate, first Yahya mentioned a question about a Muhrim [wearing Ihram for hajj] who hunts an animal. Then, Imam (a) explained different aspects of the issue and asked Yahya to define the criteria he meant. Yahya could not answer and the people there were surprised. Then, Imam (a) himself answered to the question regarding different criteria. After hearing Imam’s (a) complete answer, Abbasid scholars and courtiers admitted to his competence in fiqh. It is said that upon seeing this, Ma’mun said, “I praise to God that what I had thought happened.”

According to Shia hadith sources, in a session where Ma’mun and many fiqh scholars and courtiers were present, Imam al-Jawad (a) had a debate with Yahya b. Aktham about the merits of caliphs (Abu Bakr and ‘Umar). Yahya turned to Imam (a) and said, Gabriel told conveyed the message of God to the Prophet (s), “Ask Abu bakr if he is pleased with me? I am pleased with him.” Imam (a) answered, I do not reject merits of Abu bakr but anyone who has narrated this hadith needs to pay attention to other hadiths of the Prophet (s) and that he (s) said, “when you receive a hadith from me, present it to the Book of God and the my conduct; if it is in agreement with them, accept it and if it is not, do not accept it because liars and forgers of hadiths will increase. Then, Imam (a) continued that this hadith is not in agreement with the Qur’an because the Qur’an says, ‘We are nearer to him than his jugular vein.’ (50:16) Then, was not God aware of Abu bakr’s satisfaction that had to ask him?”

Then, Yahya asked about this hadith which sayd, “Abu bakr and ‘Umar on the earth are like Gabriel and Michael in the skies.” Imam (a) answered, “this hadith is not true because Gabriel and Michael have always served God and have not committed a sin while Abu bakr and ‘Umar have long been polytheist before they become Muslim.”

When Imam (a) was living in Baghdad, events happened which promoted the position of Imam (a) among people such as his ruling about thieves. Once there was a disagreement over the question that from where the hand of a thief have to be cut; some said that it needs to be cut from wrist and some said that it needs to be cut from elbow. Mu’tasim, the Abbasid caliph asked Imam al-Jawad (a) to give his opinion in this regard. After caliph insisted, Imam (a) said, “only the fingers of a thief have to be cut and the rest of his hand needs to remain. He referred to the following verse of the Qur’an as his reason, “The places of worship belong to Allah, so do not invoke anyone along with Allah.” (72:18) Mu’tasim liked Imam’s (a) answer and ordered to follow his ruling.

Like the time of other Imams (a), at the time of Imam al-Jawad (a), there were sects which were active in different fields and tried to promote their thoughts and beliefs in the society and draw away Shia from their authentic beliefs. People of hadith were among such sects who believed in the incarnation of God. To guard authentic Shia beliefs, Imam al-Jawad (a) rejected connection with them and ordered Shia not to pray behind them and do not pay Zakat to them.

Waqifids were another active sect contemporary with Imam al-Jawad (a) who stopped over imamate of Imam Musa b. Ja’far (a) and did not accept imamate of Imam al-Rida (a). When Imam al-Jawad (a) was asked about praying behind Waqifids, he (a) prohibited Shia from doing so.

Zaidis were among other groups contemporary with Imam al-Jawad (a) who had originally branched from Shia. Their animosity with Twelver Shia and slander toward Imams (a) led to harsh positioning of Imams (a) towards them. For example, Imam al-Jawad (a) referred the address of the verse “Some faces on that day will be humbled, (2) wrought-up and weary” (88:2-3) to Zaidis and regarded them similar to Nasibids.

=== Connection with Shia ===

Through appointing agents in different parts of the Islamic world, Imam al-Jawad (a) was connected with Shia. That he (a) was not connected with Shia directly and benefitted from agents had some reasons, one was that Imam (a) was under serious surveillance and control of ruling government and another was that he (a) wanted to make preparations for the Occultation of Imam al-Mahdi (a).

Also, the connection of Shia with Imam (a) was through sending letters (See: Tawqi’). Much of the teachings of remained from Imam al-Jawad (a) are mentioned in his letters to Shia. In their letters, Shia mentioned their questions which were mostly jurisprudential issues and Imam (a) answered them. In most cases, the name of the one who has written letter to Imam (a) is mentioned and few cases, the name of the author is not mentioned.

In Mawsu’at al-Imam al-Jawad (a), except the names the father and son of Imam al-Jawad (a), the names of 63 people with whom Imam (a) had correspondences are collected from hadith and Rijal sources; however, some letters have been written to a group of Shia.

Imam al-Jawad (a) also wrote some letters to his agents in different cities such as Hamedan and Bost and also some Shia of Iran went to visit him in Medina. These visits are in addition to visits which took place during the days of hajj between Imam (a) and Shia.

Since Imam al-Jawad (a) was martyred at the age of 25 and also he (a) was under surveillance and pressure of the government, he (a) did not have much time to promote Shia beliefs. However, even in this short period, he (a) made great efforts for educating students and explaining hadiths about jurisprudence, Tafsir, theology and supplication. What we have received from his time is around 250 hadiths in different Islamic fields.

Davud b. Qasim said, “One day, I went with Imam al-Jawad (a) to a garden. I told him, ‘May I be sacrificed for you! I am greedy to eat mud. Please make a du’a for me!’ (so that I give up this habit). Imam (a) did not answer and some days later, he (a) told me, ‘O Aba Hashim! God removed [the habit of] eating mud from you.’” Abu Hashim says that, “Since then, there was nothing I hated more than mud.”

Mu’tasim, the Abbasid caliph summoned Imam al-Jawad (a) from Medina to Baghdad. On Muharram 28, 220 AH, Imam (a) entered Baghdad and passed away in Dhu al-Qi’dah of the same year.

The day and month of his demise have been mentioned in some sources as Dhu al-Hijjah 5 or 6 and in some other sources as the end of Dhu al-Qi’dah.

About the cause of his martyrdom, it is said that Ibn Abi Duwad, the judge of Baghdad slandered against Imam (a) after Imam’s (a) opinion about cutting the hand of a thief was accepted and Ibn Abi Duwad and many other jurists and courtiers were discredited. After caliph was influenced by the words of the judge, he decided to kill Imam (a) while he (a) was just 25 years old. Mu’tasim used one of his ministers and poisoned Imam (a) and martyred him. However, some believe that Imam (a) was poisoned by Umm Fadl, daughter of Mu’mun.

Sheikh Mufid (d. 413 AH) said, “even though some have said that Imam (a) was martyred by poison; however, this has not been proved to me so that I can swear about it.” But Mas’udi (d. 346 AH) said, “Mu’tasim and Ja’far b. Ma’mun (brother of Umm al-Fadl, wife of Imam al-Jawad (a)) were always thinking about killing Imam (a). Since Imam (a) did not have any child from Umm al-Fadl and his son Ali (a) was from his other wife, Ja’far induced his sister to poison Imam (a). This way, they poisoned grapes and Imam (a) ate from them.” Mas’udi continues that afterwards, Umm al-Fadl became so regretful of her work and cried so much and Imam (a) cursed her and she was afflicted with a severe illness.”

Many of his companions who were also among the companions of his father and his son (Imam al-Hadi (a)) had written works in fiqh and theology and were known as influential people in their own communities. Companions of Imam al-Jawad (a) and narrators of his hadiths were about 120 people who have narrated about 250 hadiths from him. These hadiths are about different subjects in fiqh, Tafsir and theology. The small number of hadiths narrated from Imam al-Jawad (a) is due to his surveillance and his young age at the time of martyrdom. Among his famous companions are Ali b. Mahzyar, Ahmad b. Abi Nasr Bazanti, Zakariyya b. Adam, Muhammad b. Isma’il b. Bazi’, Hasan b. Sa’id Ahwazi and Ahmad b. Muhammad Barqi.

His companions and narrators of his hadiths were not exclusive to Shia and there were people from other sects including Sunni sect among them as well.

==== ‘Abd al-‘Azim Hasani ====

‘Abd al-‘Azim Hasani was one of the companions of Imam al-Jawad (a) who has narrated some hadiths from him. ‘Abd al-‘Azim settled in Rey and made great efforts to promote hadiths of the Ahl al-Bayt (a) and due to his efforts, Shia people of that region increased.

‘Abd al-‘Azim Hasani went to Rey and passed away there and his shrine is well known and many people including Sunni people go to visit there.

Ibrahim was from Kufa and moved to Qom and promoted hadiths and narrations there. The books Nawadir and Judgments of Imam Ali (a) are among his works. He was among students of Yunis b. ‘Abd al-Rahman (a companion of Imam al-Rida (a)). He has narrated hadiths from Imam al-Jawad (a) in different topics such as merits, proofs, companions and Zakat.

Imam al-Jawad’s (a) scientific dialogues and debates at the time of the government of Ma’mun and Mu’tasim which solved many scientific problems and issues in fiqh made Islamic scholars and researchers including Shia and Sunni ones surprised so that many of them considered Imam (a) distinguished and praised him, some cases of which are mentioned below:

Sibt b. Jawzi said, “He followed his father’s approach in knowledge, piety and generosity.

Ibn Hijr Haythami wrote, “Ma’mun chose him to become his son-in-law because even with being young, he was superior to all scholars in knowledge and forbearance.”

Fatal Neyshaburi said, “Ma’mun became fond of him (Imam al-Jawad (a)) because he saw that even though he was young, he had reached such a great position in knowledge, wisdom, manner and intellectual perfection that none of the great scholars of that time had ever reached.”

The Mu’tazilite Jahiz ‘Uthman who was among opposers of the family of Ali (a) has mentioned Imam al-Jawad (a) among 10 Talibids (family of Abu Talib) about whom he has said, “every one of them is knowledgeable, pious, worshipping, brave, generous, pure with pure origin.”

According to consults of some Shia scholars, some Shia make Tawassul to Imam al-Jawad (a) for increase in their daily sustenance and solution of their material problems and call him Bab al-Hawa’ij [Gate of Requests]. An example of such consults is quoted by The Second Majlisi from Abu al-Wafa’ Shirazi who claimed that the Prophet (s) advised him in his dream to make Tawassul to Imam al-Jawad (a) in material issues.

Abu al-Wafa’ narrated from ‘Allama Majlisi,

“I was once arrested by son of Ilyas, governor of Kerman and was imprisoned for a while. After a while, I recognized that they are plotting for killing me. I was worried and did not know what to do to free from such a plot. One night I made entreaty to Imam al-Sajjad (a) while I was praying before God and I asked God freedom. Instantly I went sleeping and I dreamed the Prophet (s) who said, ‘Do not make entreaty to me, my daughter, Hasan, Husayn or others; but for the increase of daily sustenance and solving problems make entreaty to my son Jawad (a), through whom God will answer your request.’”