Imam Jawad prior to his Leadership
- Updated On Monday, 25 August 2014
- Written by Allamah Qurashi
- Editor Fatimah Graham
- Supervisor Sayyed Roohullah Musavi
- Published on Friday, 14 February 2014
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- Hits: Please describe Imam Jawad's features and tell us of his noble life prior to his leadership.
His Birth Historians widely concur that Imam al-Jawad (a.s) was born on the nineteenth of Ramadan, 195 AH.1 His Parents His father was Imam Ali al-Rida bin2 Imam Musa bin Ja'far al-Kazim bin Imam Muhammad al-Baqir bin Imam Ali Zayn al-Abidin bin Imam al-Husayn bin Imam Ali bin Abu Talib (peace be upon them). This is the golden chain, which if read to the sick, will cause them to recover, by the will of Allah, according to Al-Ma'mun, the Abbasid caliph.3 Ahmed bin Hanbal states that: "If this chain of lineage is recited over a mentally disturbed person, they will recover from their illness."4 His mother was one of the purest and most virtuous of Muslim women. Historians disagree on her name. Some sources neglect to mention her name and merely refer to her as "Umm Walad."5 Unfortunately, sources to hand do not mention anything about her life. Imam al-Rida (a.s) entrusted his honored sister Hakimah bint Imam Musa bin Ja'far al-Kazim (a.s) to remain with his wife until she gave birth to her child.6 His Features His features were like those of his fathers, which in turn were like the features of the prophets. The lines of piety were apparent on his holy face. Some sources describe him as pale, with a moderate stature."7 Imam Muhammad al-Jawad (a.s) displayed signs of intelligence and genius in his early years that astonished those around him and filled them with admiration and high regard for him. His Surname and Epithets Imam al-Rida(a.s) gave his son Imam Muhammad al-Jawad (a.s) the surname Abu Ja'far, the surname of his grandfather Imam Muhammad al-Baqir (a.s). To differentiate, Imam al-Baqir (a.s) is referred to as Abu Ja'far the first, and Imam al-Jawad (a.s) is referred to as Abu Ja'far the second. His noble epithets reflect his personality and prestige. The most common are: 1. Al-Jawad (the generous): he was called this on account of his abundant acts of good, beneficence, and charity towards the people. 2. Al-Taqi (the pious): he was called this, because he feared Allah and always turned and resorted to Him. He never responded to desires or fancies. Al-Ma'moon, the Abbasid caliph, had tested him with various types of provocation, but he failed to deceive the Imam. He turned to Allah and preferred His obedience to anything else. 3. Al-Qani (the satisfied). 4. Al-Murtadha (the one who Allah is satisfied with).8 5. Al-Radhi (the satisfied). 6. Al-Mukhtar (the elect). 7. Al-Mutawakkil (the one who is reliant (on Allah)). 8. Al-Zakiy (the pure).9 9. Bab al-Murad (the gate of desires and hopes). He was known by this epithet by the Muslim community, who believed he was a gate from the gates of the Divine Mercy, to whom afflicted and needy people could resort to rid themselves of their misfortunes and afflictions. Under the Wing of his Father Imam Muhammad al-Jawad (a.s) lived under his father's wing for a short period of less than seven years. Yahya as-Sanani said, "Once, when I went to visit Abul Hasan al-Rida(a.s) (Imam al-Jawad's father) in Mecca, he was peeling a banana and feeding Abu Ja'far (Imam al-Jawad). I asked him, 'Is this the blessed newborn?' He replied, 'Yes, O Yahya! This is the newborn; and in Islam, no one has been born more blessed than he, for our Shi'a."10 Imam al-Rida (a.s) always praised Imam al-Jawad (a.s) and pointed out his virtues and talents. Once, Muhammad bin Abu Abbad, Imam al-Rida's (a.s) clerk, was asked aboutImam al-Rida's (a.s) relationship with his son Imam Muhammad al-Jawad (a.s), and the clerk replied: "Al-Rida does not mention (his son) Muhammad except by his surname. He often says: Abu Ja'far (Muhammad al-Jawad) wrote to me', or 'I wrote to Abu Ja'far'. Even though he is yet a child in Medina, the letters that come to his father are so eloquent and fluent."11 Although Imam al-Jawad (a.s) was still very young, he was responsible for the affairs and tasks of his father, especially those in Medina.12 Historians say that Imam al-Jawad (a.s) gave orders to the servants and none ever objected to his orders. Imam al-Rida (a.s) was pleased with whatever his son did. When Imam al-Rida (a.s) was in Khurasan, he sent a letter to Imam al-Jawad (a.s) which stated: "O Abu Ja'far, I have been informed that when you ride your pack horse, the mawali13 make you leave from the small gate in the garden. This is because of their miserliness and that they fear someone may receive goodness (alms) from you. I ask you, according to my rights over you, neither to enter, nor leave (the house) except through the main gate. Whenever you wish to go out, keep some gold and silver with you. No one should ask you for anything without you giving it to them. If one of your uncles asks you to be pious toward him, do not give him less than fifty dinars, and you may give him more if you desire. If one of your aunts asks you, do not give her less than fifty dinars, and you may give her more if you so desire. I want Allah to exalt you, so give alms and do not show miserliness before the Lord of the Throne."14 Imam al-Rida declares Imam al-Jawad his Successor Imam al-Rida (a.s) declared the Imamate of his son al-Jawad and appointed him as his successor and the general authority to whom Muslims would refer in their religious affairs. Muhammad al-Mahmuri narrated his father as having said, "Once, I was standing near Imam al-Rida (a.s) in Tus,15 when one of his companions asked him, 'If something happens (to you), to whom shall we refer?' He asked of the next imam to follow him so that they would know to whom they should obey and submit. Imam al-Rida (a.s) replied, 'To my son Abu Ja'far.' Imam al-Jawad (a.s) was yet a child and the man said, 'I think he is still very small as of yet.' Imam al-Rida (a.s) replied, 'Allah sent Jesus the son of Mary (as a prophet) though he was even younger than Abu Ja'far will be when he shall become the imam.'"16
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References: 1 An-Nujoom az-Zahirah, vol.2 p.231, al-Fusul al-Muhimmah, p.252, al-Irshad, p.356. 2 Bin means "the son of" and bint means "the daughter of". 3 Uyun Akhbar ar-Redha, vol.2 p.147. 4 As-Sawa.iq al-Muhriqa, p.207. 5 Umdat al-Talib, p.188. Umm Walad is a metonymy used to refer to a bondmaid. 6 Dala'il al-Imama, 209. 7 Noor al-Absaar, p.146, al-Fusul al-Muhimmah by ibn al-Sabbagh, p.252. 8 An-Nujoom az-Zahirah, vol.2 p.231, al-Fusul al-Muhimmah, p.252. 9 Dala'il al-Imama, p.209. 10 Tanqeeh al-Maqal, vol.3 p.317, Bihar al-Anwar, vol. 12 p.117. 11 Bihar al-Anwar, vol. 12 p.104, Ithbat al-Hudat, vol.6 p.161. 12 Dhiya. al-Aalameen, vol.2 a manuscript in al-Husayniyya al- Shushtariyya Library. 13 Mawla means a freed slave. Mawali is the plural form. 14 Uyun Akhbar ar-Redha, vol.2 p.8. 15 In Khurasan. 16 Ad-Durr an-Nadheem, p.218, a manuscript in Amir al-Mu'minin Library.