Scholars have reported from him wonderful varieties of wisdom and literatures regarding noble deeds and conducts that are among the most precious maxims dealing with different educational and moral issues.

Imam Abu Ja’far al-Jawad (a.s), with his talents, geniuses and great, endless scientific ability, has proven the luminous reality adopted by the Shia that an imam must be the most aware and virtuous one of the people of his time and the one who has more knowledge than anyone else, regardless of whether he is young or old. Allah has provided the infallible imams of the Ahlul Bayt (a.s) with knowledge, wisdom and sound judgment similar to how He provided the Arch-Prophets with these qualities. This concept is one of the main elements in the doctrine of the Shia.

Imam Abu Ja’far (a.s) has proven that clearly. He undertook the imamate and the religious leadership after his father’s death while he was, as historians have unanimously agreed, not more than seven years old. This great role would not allow its keeper, according to the mentality of a child, to plunge into any field of knowledge or to enter into any field of debates and controversies with great scholars and specialists because this is not possible for a little child, but Imam al-Jawad (a.s), though he was still a little child, broke that notion.

The most famous scholars of his time asked him some of the most complicated philosophical, theological and jurisprudential questions, and he answered them all. Among those scholars was Yahya bin Aktham, the chief of the judges of Baghdad whom the Abbasids had chosen to test Imam al-Jawad (a.s). He asked Imam al-Jawad (a.s) about a jurisprudential question, and Imam al-Jawad (a.s) ramified the question into several branches and asked Yahya which branch he meant. Yahya did not know what to say and could not save himself from that embarrassing situation, and then he confessed that he could not keep pace with Imam al-Jawad (a.s).[3]

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The arguments of Imam al-Jawad (a.s) with Yahya and with other scholars of that time occupied the public opinion in Baghdad and in other towns. They were the main topics talked of in meetings then, and the caravans transported them everywhere. They were and still are a source of admiration throughout history.

What proves the great treasure of his knowledge while he was still young is that the Shia jurisprudents, after the death of Imam ar-Redha (a.s), hastened towards Yathrib (Medina) to know the next infallible imam. The reliable people guided them to Imam al-Jawad (a.s). They went to him and asked him the most ambiguous and complicated questions, and he answered them all. Narrators say that, on another occasion, he was asked thirty thousand questions, and he answered them all. It is natural that there is no justification to this confusing and amazing matter except that which the Shia believe: Allah has endowed the infallible imams of Ahlul Bayt (a.s) with knowledge, wisdom and virtue, with the likes of which no one amongst people has ever been endowed.

Some historians say that the talents and geniuses of Imam al-Jawad (a.s) affected al-Ma’moon, the Abbasid caliph, and consequently he loved Imam al-Jawad (a.s) sincerely and preferred him to even his own children and family. He married him to his daughter Umm al-Fadhl, gifted him abundantly and ordered his government bodies and the rest of the official departments to respect and glorify him. However, this is not true, as we shall detail in this book later on.

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Imam al-Jawad (a.s) did not face any economical pressures throughout his life. He lived at ease. Al-Ma’moon gave him a yearly salary of one million dirhams, which was a considerable amount at that time when one dirham equaled the price of one sheep.

This was besides the abundant amounts of the legal dues he received which the Shia believed must be paid to Imam al-Jawad (a.s), like for example, the half of the khums, which the Shia jurisprudents call as the right of the imam, the monies whose owners were unknown and other legal dues besides the incomes of the entails that some benevolent people of the Shia had entailed on Ahlul Bayt (a.s) in Qom[4] and other places. Imam al-Jawad (a.s) economized in spending on himself. He spent those abundant monies on the poor and needy people amongst the Muslims. It is because of this unequalled generosity that he has been called al-Jawad (the generous, the liberal). This surname was the most particular and famous surname of his, to the extent that he was known amongst the people by it.

Imam al-Jawad (a.s) was surrounded by a halo of veneration and glorification and respected highly by all classes of society. People saw in his personality the scope of his great fathers who had carried the torch of guidance and goodness to mankind. However, he did not pay any attention to the manifestations of venerations and glorifications with which he was surrounded. Instead, he preferred asceticism and avoided all the pleasures of this world.

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Once, al-Husayn saw him in Baghdad while the masses had crowded around him. He said to himself that Imam al-Jawad (a.s) would not return to his asceticism and sincerity to Allah. Imam al-Jawad (a.s) felt that in him. He came to him and kindly and leniently said, ‘O Husayn, the bread of barley and the ground salt in the sanctum of my grandfather, the messenger of Allah (a.s), are more beloved to me than what you see me in…’[5].

This phenomenon was one of the prominent aspects in the conducts of Imam al-Jawad (a.s) as it was the prominent aspect in the conducts of all of the infallible imams of the Ahlul Bayt (a.s). It has never been mentioned that any of them tried this worldly life or its pleasures. All of them preferred the obedience of Allah instead and looked forward to the afterlife and did everything that might take them closer to Allah.

Imam al-Jawad (a.s) lived that short period of his holy life tending towards knowledge. He established the bases and principles of knowledge and made use of the period of his stay in Baghdad in spreading knowledge, teaching different sciences and merging the intellect with the Islamic sciences and literatures.[6] A great number of scholars and narrators joined him to learn from him the different Islamic sciences, such as theology, philosophy, jurisprudence and interpretation (tafsir). This book relates the biographies of those scholars and narrators according to the sources of biographies and history. Talking about these men completes our research on the personality of Imam al-Jawad (a.s).

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The age in which Imam al-Jawad (a.s) lived was one of the best Islamic ages throughout history because civilization spread widely in that age. From among the wonderful scenes of that civilization was the development of sciences, the establishment of institutes and libraries and the translation of medical and philosophical books from Greek and other languages into Arabic. Baghdad became the capital of the greatest civilization of sciences and intellect in the history of Islam. Baghdad was full of scholars and specialists in medicine, linguistics, jurisprudence and other branches of knowledge. The economical life in Baghdad developed to a very far extent, but unfortunately great wealth accumulated in the hands of certain classes, especially the class that served the Abbasid rule and worked in the interest of the Abbasids. This class of people became terribly rich to a degree that they did not know how to spend their monies. They made the doors of their houses out of gold and wallowed in luxuries and pleasures while the masses of the Muslim people suffered from poverty, deprivation and bitter living.

We should study the age of Imam Muhammad al-Jawad (a.s) and search for its civilizational, economical, political and social features for studying the age in a methodical way is necessary for researchers. This book is not a special study on the biography of Imam Muhammad al-Jawad (a.s) only, but it is a comprehensive study of the Islamic age in which Imam al-Jawad (a.s) lived.

Studying the biographies of the kings who ruled during the age of Imam al-Jawad (a.s) is relevant to his life because it shows the difficulties and misfortunes from which he and the Islamic nation had to suffer during the reigns of those kings, who tried their best to wrong the people and force them to do what they disliked.

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Imam Abu Ja’far Muhammad al-Jawad (a.s) spent most of his life during the reign of al-Ma’moon, who was one of the most prominent Abbasid caliphs based on his intellect, intelligent policies and influential power in controlling events. We discuss his biography objectively and discuss the political events that had taken place during his reign, such as his appointing Imam al-Jawad (a.s) as his heir apparent, the bloody wars between him and his brother al-Ameen, the battle of Abu as-Saraya and others. We mention the reasons that led al-Ma’moon to marry his daughter Umm al-Fadhl to Imam al-Jawad (a.s). We also mention the biography of al-Mu’tasim, the Abbasid caliph, during whose reign Imam al-Jawad (a.s) suffered the bitterest kinds of persecution. He forced Imam al-Jawad (a.s) to leave Yathrib (Medina) and live unwillingly in Baghdad under house arrest. He set detectors to spy on him and watch his sayings and doings and all those who visited him and had relations with him. When he saw the high personality of Imam al-Jawad (a.s) and found that he did not support him or acknowledge his policies which tended to spread injustice and corruption everywhere in the earth, he had poison injected in him by the Imam’s wife, Umm al-Fadhl (al-Ma'moon’s daughter). She assassinated him while he was still young.

We have detailed that in one of the forthcoming chapters of this book.

I think that there is no benefit to the nation better than publishing the biographies of the infallible imams of Ahlul Bayt (a.s) and making their virtues and exploits known to people because they were the genuine source of man’s dignity and honor, and they were the overflowing springs of intellect and knowledge not only to this umma, but also to all people despite their different races, religions and inclinations. The infallible imams raised high the banner of truth to guide the deviant, conduct the confused, show the right path and lead to the faith in Allah, which is the basis of goodness and peace in the earth.

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Researching the conducts of the Ahlul Bayt (a.s) leads to shining treasures of knowledge and wisdom and unveils the souls that have been loyal to the truth, that have been created for faith, that have gone towards Allah the Almighty, that have adopted the mission to invite to Him and that have suffered, for the sake of that, from the Pharaohs of their ages, from the likes of which no reformer in the earth has ever suffered.

Imam al-Jawad (a.s) was one of that pure progeny who raised the words of Allah. He was tried as severe a trial as was possible and, therefore, faced from the tyrants of his age different kinds of persecution and oppression. This book will show all these aspects clearly.

The Arabic library has no study on the life of Imam Abu Ja’far al-Jawad (a.s) who is one of the flowing springs of intellect and knowledge in Islam and one of the prides of this nation and one of its pioneering leaders. No one has written on his life except Muhammad bin Wahban who called his book “Akhbar Abi Ja’far ath-Thani: the news of Abu Ja’far the Second”[7], but, unfortunately, it is not available in our libraries. It may be one of the manuscripts that the umma has lost or may be in one of the wardrobes of the manuscripts of the international libraries.

I have been successful – thanks to Allah – in researching the biography of this great Imam who has filled the world with his virtues, knowledge, asceticism and piety. I do not claim that I have covered all the sides of his shining life, for this is something far from the reality, but I have shed faint lights on some aspects of his personality, that was the scope of the lives of his pure fathers who had lit the torch of intellectual and social life in Islam.

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I think it is my duty, at the end of this introduction, to offer my appreciation, gratitude and loyalty to the great scholar Sheikh Hadi al-Qurashi for his efforts in reviewing many encyclopedias such as Wassa'il ash-Shia and other sources which provided us with a lot of information about the life of Imam Abu Ja'far al-Jawad (a.s), besides his valuable notes in this book. Also I feel it is my duty to thank the nobleman Sayyid Abdurrasool, the son of Sayyid Redha al-Husayni as-Sa'igh, for his contribution in spending towards the publication of the book in its first edition. I pray to Allah to make him successful in every noble deed.

_____________________

[1] Ritual observances, social customs and ethical rules.

[2] Ahlul Bayt is a term referring to the honored family of the Prophet (s), namely his daughter Fatima, Imam Ali, Imam Hasan, Imam Husayn and the other nine infallible imams descending from Imam Husayn (peace be upon them all).

[3] We shall discuss this question and others in the coming chapters.

[4] A holy city in Iran where Fatima (s), the daughter of Imam ar-Redha (s) and the aunt of Imam al-Jawad (s), was buried.

[5] Ithbat al-Hudat, vol.6 p.185.

[6] Aqeedat ash-Shia, p.200.

[7] Ath-Tharee’a, vol.1 p.315, al-A’laam, vol.7 p.155.

Islam proudly annulled all kinds of racial segregation and considered them as factors of backwardness and declination in society because they divided the nation into fighting sects and parties. Therefore, the imams of the Ahlul Bayt (a.s) married bondmaids in order to do away with malicious feuds and remove the causes of separation amongst Muslims. Imam Ali bin al-Husayn Zaynol Aabideen (as-Sajjad) (a.s) married a bondmaid who gave birth to the great revolutionary martyr, Zayd. Imam ar-Redha (a.s) married a bondmaid who gave birth to Imam al-Jawad (a.s). The situation of the infallible imams in their marriages with bondmaids was a decisive refutation towards the enemies of Islam who tried their best to keep Muslims divided.

As for the name of the mother of Imam al-Jawad (a.s), historians disagree, and each group says something different. Here are some of the historians’ accounts:

1. Her name was al-Khayzuran. Imam ar-Redha (a.s) named her so when her actual name was Durrah.[5]

2. Her name was Sukaynah al-Nawbiyyah, or al-Muraysiyyah[6], as was said by historians. It was said that her lineage belonged to Maria al-Qubtiyyah the wife of Prophet Muhammad (a.s).[7]

3. Her name was Rayhanah.[8]

4. Her name was Sabeekah.[9]

Some sources of history neglect mentioning her name and just call her “Umm Walad.”[10] Anyhow, it is not of great importance to know what her actual name was. Of greater interest is her life history; however, unfortunately, the sources at hand have not mentioned anything about her life.

Imam ar-Redha (a.s) took much care of his (wife) bondmaid because he had perceived through the unseen that she would give birth to a boy that Allah had chosen for the imamate and the general guardianship of the Holy Prophet (a.s). He would be one of the Prophet’s twelve successors. Imam ar-Redha (a.s) had informed his close companions of that.

Imam ar-Redha (a.s) entrusted his honored sister Hakeemah bint Imam Musa bin Ja’far al-Kadhim (a.s) to remain with his wife until she gave birth to her child.[11] Lady Hakeemah carried out everything her brother had asked her to do. When the bondmaid felt she was about to give birth, Imam ar-Redha (a.s) asked his sister to come with a midwife. Imam ar-Redha (a.s) lit a lamp in the house[12] and remained in expectation of the great newborn. It was not long until his bondmaid gave birth to a great figure of intellect and jihad in Islam.

The delight of Imam ar-Redha (a.s)

Waves of delight and joy overcame Imam ar-Redha (a.s) after the birth of his blessed newborn son. He began saying,

“The like of Moses son of Imran, the splitter of the seas, and the like of Jesus son of Mary, blessed be the mother that bore him… has been borne to me.”[13]

Imam ar-Redha (a.s) turned to his companions and told them the good news of his newborn son. He said, ‘Allah has granted me one who will inherit me and inherit the children of Dawood….’[14]

He told them that that newborn child would be the imam after him.

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He received that great newborn with tremendous joy and delight because that child was the awaited spiritual leader of the umma for that period. Amongst his companions, there was Di’bil al-Khuza’iy,[15] a poet of the Ahlul Bayt (a.s). He participated with the Ahlul Bayt (a.s) in their joys and delights over the birth of Imam al-Jawad (a.s).

4. Al-Murtadha (being satisfied with).[18]

5. Al-Radhiy (the satisfied).

6. Al-Mukhtar (the elect).

7. Al-Mutawakkil (the reliant (on Allah)).

8. Al-Zakiy (the pure).[19]

9. Bab al-Murad (the gate of desires and hopes). He was known by this epithet amongst the Muslims who believed that he was a gate from the gates of the Divine Mercy, to which afflicted and needy people resorted in order to rid themselves of their misfortunes and afflictions.

These are his epithets of which each and every one refers to one of his exalted qualities and noble tendencies that are a source of pride to this umma.

1. Umayya bin Ali narrated, “I was with Abul[26] Hasan ar-Redha in Mecca in the year that he went on pilgrimage to bid farewell to the Sacred House (the Kaaba) when he intended to travel to Khurasan (in Iran). His son Abu Ja’far al-Jawad was with him. Abul Hasan bid his farewell to the House and went to the Sanctum (of Abraham) and offered prayer there. Abu Ja’far was carried by one of Imam ar-Redha’s servants to circumambulate the Kaaba. When he (with the servant) reached the Rock of Abraham, he sat there and remained for some time. Muwaffaq, the servant, asked him to get up so they could leave, but he refused and was very sad and depressed. Muwaffaq went to Imam ar-Redha (a.s) and told him about the state of his son. Imam ar-Redha (a.s) came and asked him to get up. He responded to his father with sighs and tears saying, ‘How can I get up O father, while you have bid farewell to the House in such a way as if you shall never come back to it…?’

A wave of pain occupied Imam ar-Redha (a.s). He begged his son to come with him and the son responded to his father.”[27]

This event shows the intelligence of Imam al-Jawad (a.s) because he understood from the farewell of his father to the Sacred House that it was his last farewell. He saw the fear and grief in his father’s expressions that made him perceive it was the end of his father’s life. Indeed it was so, because Imam ar-Redha (a.s), after his travel to Khurasan, did not come back to the sacred lands (Mecca and Medina). He was martyred at the hands of al-Ma’moon, the Abbasid caliph, with poison.

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2. Once, al-Ma’moon with his official procession passed by some children playing in a street in Baghdad, amongst whom was Imam al-Jawad (a.s). When the children saw the procession of al-Ma’moon, they ran away except Imam al-Jawad (a.s) who remained standing in his place. Al-Ma’moon, who did not know this child, became astonished and asked him, “Why did you not run away with those children?”

Imam al-Jawad (a.s) answered with a wonderful reason that affected al-Ma’moon. He said, “O Ameerul Mo’mineen,[28] the street is not so narrow that I should clear it for you and neither have I any guilt that I should fear you. I trust that you do not harm a guiltless one.”

Al-Ma’moon was astounded and asked the child about his lineage, to which Imam al-Jawad (a.s) responded accordingly. Al-Ma'moon prayed to Allah to have mercy on Imam al-Jawad’s father.[29] We shall discuss this point later on.

3. One of the signs of his incredible intelligence is that when he was in his early childhood, scholars and jurisprudents asked him thirty thousand questions and he answered them all. There is no way to justify this phenomenon except to say that Allah the Almighty has endowed the Ahlul Bayt (a.s) with great powers of knowledge that He has endowed to no one except His Arch-prophets.

Narrators have narrated of the extent that Imam ar-Redha (a.s) would glorify his son Muhammad al-Jawad. They said that once Abbad bin Isma’eel and ibn Asbaat were with Imam ar-Redha (a.s) in Mina[31] when Abu Ja’far was brought to his father ar-Redha (a.s). They asked him, “Is this the blessed newborn?”

Imam ar-Redha (a.s) became delighted and said, “Yes, this is the newborn that no one in Islam has been born more blessed than him.”[32]

There are many other narrations related from Imam ar-Redha (a.s) showing that he often praised Imam al-Jawad (a.s) and pointed out his great talents and virtues.

Ali bin Ja’far bowed respectfully and said, ‘O my master, how can I sit while you are standing?’

Imam al-Jawad (a.s) went away and then Ali bin Ja’far returned to his companions. They began scolding him for glorifying Imam al-Jawad (a.s) who was very young yet. They said to him, ‘You are the uncle of his father, so why did you act in that way with him?’

He answered them with the answer of one who believed in his Lord and religion and who recognized the actual position of the imamate. He said to them, ‘Keep silent! It is Allah Who has not qualified this beard (he caught his beard with his hand) for the imamate and has qualified this young man and placed him in that position according to His will. We seek the protection of Allah from what you say. I am just a slave to him (to Imam al-Jawad).’”[34]

Ali bin Ja’far proved that the imamate did not submit to the wish of man or his will but was instead in the hand of Allah, Who chose for it whom He willed from amongst His people, regardless of whether the imam was young or old.

2. Ibn Taymiya

He has said, “Muhammad bin Ali al-Jawad was one of the notables of the Hashemites. He was famous of his generosity, and, therefore, he was called al-Jawad.”[36]

3. As-Safadi

As-Safadi has said, “Muhammad (al-Jawad) was surnamed al-Jawad, al-Qani’ and al-Murtadha. He was one of the chiefs of the Prophet’s family…he was described as being generous; therefore, he was surnamed al-Jawad….”[37]

4. Ibn al-Jawzi

As-Sibt bin al-Jawzi has said, “Muhammad al-Jawad followed the footsteps of his father in knowledge, piety and generosity.”[38]

5. Mahmood bin Wuhayb

Sheikh Mahmood bin Wuhayb has said, “Muhammad al-Jawad inherited the knowledge and virtue of his father, and he was the loftiest amongst his brothers in position and perfection.”[39]

6. Az-Zarkali

Khayruddeen az-Zarkali has said, “Muhammad bin ar-Redha bin Musa al-Kadhim, at-Talibi, al-Hashimi, al-Qurashi, Abu Ja’far, surnamed al-Jawad, the ninth of the twelve imams of the Shia, was exalted like his ancestors, intelligent, eloquent, quick-witted….’[40]

7. Kamaludden

Sheikh Kamaluddeen Muhammad bin Talha has said, ‘As for the virtues of Abu Ja’far al-Jawad, they did not last long for the Divine Fate had determined that he would stay in this world for a little while and leave for his Lord soon; so his stay was brief and his days were short.’[41]

8. Ali bin Eesa al-Arbali

He has said, ‘Al-Jawad was in all cases generous (jawad)…he exceeded all people in the purity of his lineage and birth and sat on the top of glory. No one had ever approached his rank or his glory. He was exalted in position. His high position was above stars and his rank was above all ranks. When a delegation saw a fire, they said: it must be his fire.[42] No fire was predominant over his fire. Exalted was he towards highness. Glory and honor felt proud of him. Mastership found its meaning in him. He was far from every vice and close to every virtue. Nobilities diffused from his sides and glory dripped from him. News of generosity were narrated about him, his progeny and his fathers. Blessed is he who strives to be loyal to him, and woe unto him who tries to be his opponent. When the loots of glory and loftiness are divided, the purest of them will be his, and when the backs of honor are mounted, the highest of them will be his. He matches the rain in generosity and the lion in courage and zeal and defeats conducts with his good conduct.’[43]

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[25] Tanqeeh al-Maqal, vol.3 p.317, Bihar al-Anwar, vol. 12 p.117.

[26] “Abul” is combined of Abu (the father of) and al (the).

[27] Kashf al-Ghumma, vol.3 p.152.

[28] People had grown accustomed to addressing rulers with this title even though they did not deserve it because it was the attribute of Imam Ali (s) alone.

[29] Akhbar ad-Duwal, p.115.

[30] Bihar al-Anwar, vol. 12 p.104, Ithbat al-Hudat, vol.6 p.161.

[31] A place near Mecca in the Arabia.

[32] Bihar al-Anwar, vol. 12 p.104.

[33] Belonging to the Alawi (Imam Ali’s progeny) branch of the great family of Hashim, the Prophet’s grandfather.

[34] Bihar al-Anwar, vol. 12 p.117, Usool al-Kafi, vol. 1 p.380.

[35] Tareekh al-Islam, 8 p.158.

[36] Minhaj as-Sunna, vol.2 p.127.

[37] Al-Wafi bil-Wafiyyat, vol.4 p.105.

[38] Tathkirat al-Khawass, p.321.

[39] Jawharat al-Kalam fee Madh as-Sadah al-A’laam, p.149.

[40] Al-A’laam, vol.7 p.155.

[41] Matalib as-Sa’ool fee Manaqib Aal ar-Rasool, vol.2 p.74.

[42] The Arabs, in the past, used to let their fires flame, out of generosity, so that travelers and wayfarers could resort to them.

[43] Kash al-Ghummah, vol.3 p.160.

Imam ar-Redha (a.s) smiled at him and said leniently and kindly, “There is a reward in doing that, and I did not want to disobey you in what I shall be rewarded for.”[1]

Among his high morals was that whenever he sat down to a meal, he would seat his servants, even the stableman and the doorkeeper, to eat with him. He wanted by that to remove discrimination among people and to make all the members of society understand that they were equal to each other. The nobilities of character which he had were the continuity of the morals of his fathers who had established virtues and noble characters in the world of the Arabs and the world of Islam.

Historians mentioned that once Sufyan ath-Thawri met him while he was putting on a dress of silk. Sufyan rejected that and said to him, “Would that you had put on a dress more modest than this!” Imam ar-Redha (a.s) took Sufyan’s hand kindly and inserted it in his sleeve where there was a coarse dress under that of silk and said to him, “O Sufyan, the silk is for the people and the coarse cloth is for the truth.”

Asceticism in life was one of the most prominent qualities in the morals of Ahlul Bayt (a.s). They devoted themselves to Allah totally and saw that devotion to other than Him would not lead to the truth.

2. Once, a man came, greeted him and said, “I am one of those who love you and your fathers. I have come from performing hajj, and all my money has run out. I have nothing left to help me get anywhere. If you could, please give me enough to help take me back to my home, and when I arrive there, I will pay back what you give me as charity to the poor on behalf of you.” Imam ar-Redha (a.s) got up and went into a room in his house. After a moment he stuck his hand out (of the room) and said to the man, “Take these two hundred dinars to carry out your affairs and do not repay them as charity on behalf of me!” The man left while being so delighted with the gift of the Imam. Some of the attendants asked Imam ar-Redha (a.s), “Why did you hide yourself from the man and give him the money without looking at him?” Imam ar-Redha (a.s) said, “I did so in order to not see the shame of request on his face. Have you not heard the tradition of the messenger of Allah (a.s), ‘He who hides when doing good, it is as if he offers the hajj seventy times, and he who declares his bad acts will be defeated.’ Have you not heard the lines of the poet:

‘Whenever I come to him requesting something, I go back to my family without losing my face.’”[3]

3. One day he passed by a poor man who said to him, “Give me to the extent of your magnanimity.” Imam ar-Redha (a.s) said to him, “I cannot do that.” The poor man understood that he had made a mistake in the wording of his question and again asked, “Give me to the extent of my magnanimity.” Imam ar-Redha (a.s) smiled at him and said, “Yes, now I can,” and he gave him two hundred dinars.[4]

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The magnanimity of Imam ar-Redha (a.s) cannot be measured. Even if he gave the poor man all that was in the earth, it would still not be to the extent of his magnanimity and mercy, which was the continuity of the magnanimity and mercy of the Holy Prophet (a.s).

These were some signs of his generosity by which he intended to delight the sad hearts that had been burdened with the bitterness and wretchedness of life.

Imam ar-Redha (a.s) was one of the masters of knowledge and intellect in Islam. He was one of those who established for Muslims their scientific and cultural life. Talking about his scientific talents requires a special, long study. May Allah make us successful to accomplish that Inshallah.

1. Al-Ma’moon

Al-Ma’moon admired the personality of Imam ar-Redha (a.s) and expressed his admiration for him on many occasions. He would tell his kin whenever they blamed him for his appointing Imam ar-Redha (a.s) as his heir apparent,

“As for what you have mentioned about the homage of al-Ma'moon to Abul Hasan, he (al-Ma'moon) has not paid homage to him (to Imam ar-Redha) except after thinking deeply about it, knowing that there is no one on the earth more virtuous, more pure, more pious, more ascetic in this worldly life, more eloquent, more accepted by the upper class and the public, or more devoted to Allah than him.”[9]

He also said, “Imam ar-Redha is the best, most knowledgeable and sincerest worshipper of the people of the earth.”[10]

It is because of these high qualities of Imam ar-Redha (a.s) that the Shia have believed in him as their imam and as one of those whose obedience and love Allah has imposed on people.

2. Ibrahim bin al-Abbas

Ibrahim bin al-Abbas accompanied Imam ar-Redha (a.s) and talked much about his high character. From among what he has said are these words:

“He (Imam ar-Redha) often and always did good and charity secretly and most of that was done in the dark of the night. If anyone claims that he has seen someone like him, do not believe him.”[11]

3. Aarif Tamir

Aarif Tamir said, “Imam ar-Redha (a.s) was one of the imams who played a great role on the stage of the Islamic events at his time….”[12]

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There are many other narrations like these that declare the high qualities of Imam ar-Redha (a.s) that no one has ever had except his fathers before him who raised the banner of guidance in the earth.

Imam ar-Redha declares al-Jawad as the imam after him

Imam ar-Redha (a.s) declared the imamate of his son al-Jawad and appointed him as the successor after him and the general authority to whom Muslims would refer in their religious affairs. Many narrators have narrated the appointment of al-Jawad as the imam after his father. We mention here some of these narrations:

1. Muhammad al-Mahmoori

Muhammad al-Mahmoori narrated from his father as having said, “Once, I was standing near Imam ar-Redha (a.s) in Tooss[26] when one of his companions asked him, ‘If something happens (to you), to whom shall we refer?’ He asked about the next imam after him so that they would know to whom they should obey and submit. Imam ar-Redha (a.s) said, ‘To my son Abu Ja’far.’

Imam al-Jawad (a.s) was yet a child. The man said, ‘I think he is very little as of yet.’

Imam ar-Redha (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.’”[27]

The answer of Imam ar-Redha (a.s) was a decisive evidence that Allah the Almighty had chosen Jesus Christ (a.s) as a prophet and given him knowledge while he was still a child and younger in age than Imam al-Jawad (a.s). Prophethood and imamate are from one source, and they are not entrusted to a young or an old man, but rather, they are in the hand of Allah Who chooses for them whom He likes from amongst His people.

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2. Safwan bin Yahya

Safwan was among those who narrated traditions of the appointment of Imam al-Jawad (a.s) by his father as the imam after him. He narrated, “Once, I said to ar-Redha: we often asked you, before Allah granted Abu Ja’far to you, about the imam after you and you would say ‘Allah will give me a boy.’ Now, Allah has given you a boy and has delighted our eyes. If something happens (to you), to whom shall we refer? He pointed to Abu Ja’far (al-Jawad) who was before him and who was at that time three years old. I said, ‘He is a three-year-old child!’ He said, ‘It does not matter. Jesus Christ (a.s) was entrusted with prophethood while he was less than three years.’”[28]

3. Ma’mar bin Khallad

Ma’mar narrated the traditions of Imam ar-Redha (a.s) about the appointment of his son al-Jawad as the imam after him. He said, “I heard him (Imam ar-Redha) saying to his companions after having mentioned something to them, ‘What else do you want? This is Abu Ja’far. I have seated him in my place and made him my successor…We are the people of a house whose young inherit from the old, one after the other and each one is equal to the other.’”[29]

4. Abdullah bin Ja’far

Abdullah bin Ja’far said, “One day, Safwan bin Yahya and I went to Imam ar-Redha (a.s) while Abu Ja’far, who was three years old then, was before him. We said, ‘May Allah make us die for you! If something happens[30] – Allah forbid – who shall be the imam after you?’ He said, ‘My son.’ He pointed to his son al-Jawad. We said, ‘Even though he is of this age!?’ He said, ‘Yes! Allah the Almighty has given Jesus Christ (a.s) as an argument though he was but two years old.’”[31]

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5. Muhammad bin Abu Abbad

Muhammad bin Abu Abbad narrated from his father who said, “I heard Imam ar-Redha (a.s) saying: Abu Ja’far is my guardian and successor in my family after me.”[32]

And there are many other traditions related from Imam ar-Redha (a.s) declaring the imamate of Muhammad al-Jawad (a.s) after his father and his being one of the caliphs of the Prophet (a.s) for his Umma.

Abussalt replied, “Al-Ma'moon honored and loved Imam ar-Redha (a.s) because he was aware of his virtues which were also known to the people, and he appointed him as his heir apparent to make people think that Imam ar-Redha (a.s) wished for this worldly life and its pleasures and would consequently be disrespected by the people, but when his virtue and respect among people grew even more, he (al-Ma'moon) sent for theologians from different countries hoping that one of them might defeat Imam ar-Redha (a.s) and then he would be disrespected by the scholars and that would spread among the public and they would then turn their backs on him. But, every opponent from the Jews, the Christians, the magi, the apostates, the Brahman, the atheists, the Dahriyya, and every opponent from the dissenting Muslim sects was defeated by Imam ar-Redha (a.s) with his clear evidences. People began saying, ‘By Allah, he is even worthier of the caliphate than al-Ma'moon’ and the newsmen reported that to him (al-Ma'moon) and he became very angry and envious of that.”[34]

Envy is one of the most malicious psychological diseases that leads to all vices and undoubtedly throws man into great evil. It was envy that caused al-Ma'moon to assassinate Imam ar-Redha (a.s) and to do away with him.

2. Pleasing the Abbasids

Some historians have thought that al-Ma'moon poisoned Imam ar-Redha (a.s) to humor the Abbasids and satisfy their passions.[35] The Abbasids had flared up and were very agitated when Imam ar-Redha (a.s) was appointed the heir apparent of al-Ma'moon for they feared that the caliphate might now move to the progeny of Ali bin Abu Talib (a.s). Al-Ma'moon wanted to remove this fear and worry from the Abbasids; therefore, he assassinated Imam ar-Redha (a.s) after achieving his political goals.

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3. Imam ar-Redha did not flatter al-Ma'moon

Perhaps, one of the strongest reasons that led al-Ma'moon to assassinate Imam ar-Redha (a.s) was that Imam ar-Redha (a.s) never flattered al-Ma'moon or humored him. Imam ar-Redha (a.s) often and always recommended al-Ma'moon to fear and obey Allah and warned him of the punishment of the afterlife. Abussalt al-Harawi has said, “Ar-Redha did not flatter al-Ma'moon in any matter of truth and, in most cases, replied to him with what al-Ma'moon disliked. This would make al-Ma'moon angry and led him to bear a grudge against him, but he would not show it. When he found no way out with him, he assassinated him.”[36]

4. The prayer of Eid

Another important reason that led al-Ma'moon to bear a grudge against Imam ar-Redha (a.s) was the prayer of Eid. Al-Ma'moon asked Imam ar-Redha (a.s) to lead the congregational prayer of Eid, but Imam ar-Redha (a.s) refused. Al-Ma'moon kept insisting on it until the Imam agreed but on the condition that he would lead the people in the prayer as his grandfather the messenger of Allah did. Al-Ma'moon agreed to that and ordered the leaders, the officers and the rest of the people to go to the house of Imam ar-Redha (a.s) early in the morning. The people, in all their different classes, went out early in the morning and sat in the streets while others climbed up the rooftops, and all were looking eagerly for the coming of Imam ar-Redha (a.s). In the morning, Imam ar-Redha (a.s) took a ghusl[37] and prepared himself for the Eid Prayer. He donned a white turban and let one end of it hang down his chest and let the other end hang between his shoulders. He ordered his servants to do the same. He went out barefoot holding a stick in his hand. After every step, he raised his head and said “Allahu Akbar (Allah is great).” The power of his utterance was felt, as it seemed to the people that the air and even the walls of houses were responding to him.

p: 38

The leaders and the rest of people had donned the best of their clothes, were holding weapons and had prepared themselves in the manner they considered best, as they were accustomed to doing with their kings and rulers. Imam ar-Redha (a.s) continued his march in his own splendid manner which made heads turn and submit to it. He raised his voice and kept reciting, “Allahu Akbar, Allahu Akbar for what He has guided us to. Allahu Akbar for what He has granted us of cattle, and praise be to Allah for that which He has tried us with….”

People raised their voices while repeating what he recited and began crying, for they saw in the imam the actions of the messenger of Allah. They discovered the deviation of their rulers and saw that they were not on the truth. Marv[38] burst into a clamor. The leaders fell off from their mounts. Some historians have said that the lucky leaders were those who were able to find an acquaintance to lead their animals back to their homes.

Imam ar-Redha (a.s), after every ten steps, stopped to recite the Takbeer (Allahu Akbar) four times. The people repeated after him. They cried loudly for they viewed the Imam as the natural continuity of the personality of his grandfather the messenger of Allah, who was the greatest liberator of the oppressed humanity.

Al-Bahri, the poet, described Imam ar-Redha’s (a.s) leaving to lead the prayer in the following words:

“They remembered by your expression, when you came out of the rows,

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the Prophet and so they said Tahlil and Takbir,[39]

until you reached the mosque, wearing the light of guidance that was visible on you, and walked reverently and submissively to Allah,

neither with pride nor with arrogance.

If the minbar could walk, it would hurry towards you out of yearning.”[40]

Al-Ma'moon was informed that the people were so highly revering and glorifying Imam ar-Redha (a.s). Al-Fadhl bin Sahl said to him, “If ar-Redha reaches the place of prayer in this state, people will be seduced by him. You had better ask him to return.” Al-Ma'moon then sent to Imam ar-Redha (a.s) to come back and he returned.[41]

These are some reasons historians have mentioned which made al-Ma'moon bear a grudge against Imam ar-Redha (a.s) and fear for his rule and authority, and, consequently, he decided to commit the most heinous crime in Islam, and that was the assassination of the Imam.

Al-Ma'moon scolded and shouted at him, “You must eat them. What prevents you from eating? Are you accusing us of something?”

He then forced Imam ar-Redha (a.s) to eat the grapes. Imam ar-Redha (a.s) ate three berries and then threw the cluster away. The poison acted upon him at once and he got up to leave their meeting. Al-Ma'moon asked him, “Where are you going?”

Imam ar-Redha (a.s) glanced at him and said in a sad and trembling voice, “To where you have directed me.” He meant to death.[42]

The poison reacted in his body and the pains of death attacked him. Al-Ma'moon sent a messenger to Imam ar-Redha (a.s) asking, “What would you recommend me to do?”

Imam ar-Redha (a.s) said to the messenger, “Tell him: he recommends you not to give someone a thing that you may feel regret for.”[43] Imam ar-Redha (a.s) meant the position of heir apparent with which al-Ma'moon had entrusted him and had bound himself by it before Allah and the nation and then he broke his trust.

Imam ar-Redha (a.s) turned to Abussalt and said, “O Abussalt, they did it.”[44] He meant his assassination was wrought by al-Ma'moon.

Imam ar-Redha (a.s) began suffering from the bitter pains of the poison. His intestines were cut and his insides melted. Death was quickly approaching the imam to extinguish that shining flame which had lit the intellectual and social life in the world of the Arabs and the Muslims. Imam ar-Redha (a.s), even in that critical ordeal, was busy in the remembrance of Allah. The bitter pains of that severe death did not prevent him from mentioning his Lord. He breathed his last while praising and glorifying Allah. His great soul ascended to its Creator as the souls of the prophets and imams had done before him, surrounded by the angels and the contentment of Allah. The soul of Imam ar-Redha (a.s) ascended to Allah the Merciful after he had carried out his great, reformative mission of defending the religion of Allah and protecting His principles and goals.

p: 41

The holy corpse was brought under a halo of tahlil and takbir. Al-Ma'moon placed the corpse of Imam ar-Redha (a.s) in the tomb beside the grave of Harun ar-Rashid[47] and thus buried the clearest page of the Islamic mission that had provided people with the elements of intellect and culture. Imam ar-Redha (a.s) was buried in that pure area and his holy shrine in Khurasan has become a landmark of human dignity. It is the most honored and impregnable sanctum in Islam. People do not know a shrine of any of the saints of Allah that has such regard, honor and dignity. The Prophet (a.s) had been informed by the unseen that one of his guardians would be buried in Khurasan. He mentioned that in his traditions and mentioned the honor and the reward that the visitors of that shrine would receive. He said, “A part of me will be buried in Khurasan. For every distressed one who visits it, Allah will relieve his distress, and for every sinner who visits it, Allah will forgive him his sins.”[48]

One poet has molded this Prophetic tradition into two verses of poetry that have been written on the walls of the holy shrine. The poet says,

“He who likes to see a tomb in his sleep,

where Allah relieves the distresses of its visitors,

let him come to visit this tomb,

in which Allah has housed a choice progeny from the messenger of Allah.”[49]

This special ziyarah[50] has been related from Imam al-Jawad (a.s) for his father Imam ar-Redha (a.s):

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“Peace be upon you O the infallible imam, highborn imam, far but near, poisoned in desolation….”[51]

Other groups of the Shia also came to him, condoling with him warmly for the great disaster that had afflicted him and all the Shia.

Again he answered contrary to the law of Allah. He said, “His hand should be cut off and he should be whipped a hundred times.”

The attendees were astonished. Some of them began to cry because of these fatwas that contradicted the verdicts of Allah. They became very confused. While they were in this state, a door near the front of the meeting was opened out of which emerged Muwaffaq the servant, and then Imam Abu Ja'far Muhammad al-Jawad (a.s) appeared with such a loftiness that made all heads bow to him submissively. The ulama and the jurisprudents stood up out of respect and began glorifying him. A man introduced him to the attendees as the imam after his father and as the great authority for Muslims.

The man who had asked the first question came to the Imam and asked him, ‘‘What do you think about the man who says to his wife: I divorce you as many times as there are stars in the sky?”

Imam al-Jawad (a.s) said, “O man, read in the Book of Allah: (Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness)[58] and then it is at the third (that divorce becomes irrevocable)….”

The attendants wondered at the intelligence of the imam and were certain that they had reached the aim which they had sought. The asker told Imam al-Jawad (a.s) of the fatwa of his uncle Abdullah the son of Imam al-Kadhim concerning the same matter. Imam al-Jawad (a.s) turned to his uncle and said, “O uncle, fear Allah and do not give any fatwa when there exists in the umma one who is more aware than you.”

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Abdullah bowed his head to the earth and did not know what to say. The man with the second question came to Imam al-Jawad (a.s) and asked him, “What is your opinion regarding a man who has sexual intercourse with an animal?”

Imam al-Jawad (a.s) said, “He should be subjected to a discretionary punishment, and the animal should be marked with a lasting mark on its back and taken out of the country so that the shame of it does not remain with the man.”

The asker informed Imam al-Jawad (a.s) of the fatwa of his uncle. Imam al-Jawad (a.s) strongly rejected that fatwa and, turning to his uncle, angrily said, “There is no god but Allah (O my God!)! O Abdullah, it is so great a matter to Allah that when tomorrow you will stop before Him, He will ask you: why did you give a fatwa to my people about that which you did not know, whereas there was someone in the umma who was more aware than you?”

Abdullah began making excuses and justifying his answer by saying, “I have seen my brother ar-Redha answer this question with this same answer.”

Imam al-Jawad (a.s) denied this and shouted at him, “Ar-Redha was asked about a gravedigger who had dug out a dead woman, made love to her and taken her clothes. He (ar-Redha) ordered to cut his hand off for stealing, to whip him for committing adultery and to exile him for maiming the dead.”[59]

The ulama and the scholars then asked Imam al-Jawad (a.s) many questions regarding different matters of jurisprudence. Historians say that there were about thirty thousand questions asked. Some historians have mentioned that the imam was asked all these thirty thousand questions in one meeting and he answered them all then and there.[60] We do not think that it could have been possible to answer all these questions in one meeting because time would not allow for that, but it is more reasonable to say that Imam al-Jawad (a.s) was asked thirty thousand questions in different meetings and on many different occasions.

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Anyhow, the ulama became satisfied of his imamate and returned to their countries spreading the news that the next imam was Muhammad al-Jawad. They related to the Muslims what they had witnessed of his abundant knowledge and said that he was the great miracle of Islam for though he was so young in age, he possessed such a high level of knowledge of sciences that could neither be defined nor described.

It is worth noting that some of the Shia had asked Imam ar-Redha (a.s) some questions in his lifetime, which he had answered, and then they went to Imam al-Jawad (a.s) after the death of his father and asked him the same questions to try him, but he answered them in accordance with the answers of his father.

Abu Khirash narrated, “I was attending a meeting of ar-Redha when some man came to him and said, ‘May I die for you! My wife, who is an honest bondmaid, suckled one of my servant women at the same time when she was suckling a son of mine. Is it unlawful for me to marry that servant woman?’ Imam ar-Redha (a.s) replied, ‘There is no suckling after weaning.’[61] The man then asked him about prayer in al-Haramayn[62] and he said, ‘You can offer it in its shortened form (qasr: two rak’as) if you like, and you can offer it in its full form (tamam: four rak’as) if you like.’ When, later on, I went to perform the hajj, I went to Abu Ja'far (al-Jawad) and asked him these same questions and he gave me the same answers that his father had given.”’[63]

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Anyhow, the Shia referred to him and believed in his imamate. No Shia believed in any other than him as the imam.

Library.

[24] Mawla means a freed slave. Mawali is the plural form.

[25] Uyun Akhbar ar-Redha, vol. 2 p.8.

[26] In Khurasan.

[27] Ad-Durr an-Nadheem, p.218, a manuscript in Ameerul Mo’mineen Library.

[28] Al-Fusul al-Muhimmah by ibn al-Sabbagh, p.251, Usool al-Kafi, vol. 1

p.379.

[29] Al-Fusul al-Muhimmah, p.251, Bihar al-Anwar, vol. 12 p.103.

[30] They mean “if you die”.

[31] Bihar al-Anwar, vol. 12 p.117.

[32] Bihar al-Anwar, vol. 12 p.104, Ithbat al-Hudat, vol.6 p.161.

[33] Uyun Akhbar ar-Redha, vol. 2 p.172.

[34] Uyun Akhbar ar-Redha, vol. 2 p.239.

[35] Uyun at-Tawareekh, vol.3 p.227.

[36] Uyun Akhbar ar-Redha, vol. 2 p.239.

[37] A ritual ablution.

[38] Marw was the capital of the state at that time.

[39] Tahlil is saying “La ilaha illallah (there is no god but Allah)” and

Takbir is “Allahu akbar (Allah is great).”

[40] Manaqib Aal Abi Talib, vol.4 p.372.

[41] Uyun Akhbar ar-Redha, vol. 2 p.150-151, Noor al-Absar, p.143.

[42] Uyun Akhbar ar-Redha, vol. 2 p.243.

[43] Uyun at-Tawareekh, vol.3 p.227.

[44] Al-Irshad, p.355.

[45] Aal means the family or the progeny of.

[46] Al-Irshad, p.355.

[47] Harun ar-Rashid was the fifth Abbasid caliph and he was the father of al-

Ma'moon.

[48] Al-Hada’iq al-Wardiyyah, vol.2 p.219.

[49] In the book Anwar al-Yaqeen, a manuscript in Kashif al-Ghita’ Library, “to

visit Tooss” was mentioned instead of “to visit this tomb”. Tooss is the name

of the area where Imam ar-Redha (s) has been buried.

[50] Ziyarah is a special address, like a supplication, that is offered to the

p: 51

infallible imams and holy saints.

[51] Hayat al-Imam ar-Redha, p.432.

[52] Wassa’il ash-Shia, vol.10 p.437.

[53] Ibid.

[54] Ibid., p.442.

[55] In most sources, it is mentioned that the age of Imam al-Jawad (s) then

was seven years and some months.

[56] Dala'il al-Imama, p. 250, Firaq ash-Shia, p.59.

[57] A husband may say to his wife “you are divorced” one time when he wants to

divorce her and she will no longer be his legal wife. He does not have to

repeat this statement three times.

[58] Qur'an, 2:229.

[59] Ad-Durr an-Nadheem, p.218, a manuscript in Ameerul Mo’mineen Library.

[60] Wassa'il ash-Shia, vol. 18, p.511-512.s

[61] It means that suckling will have no effect after weaning, and especially

in this case where the servant was an adult.

[62] Al-Haramayn (the two sacred places): Mecca and Medina.

[63] Ad-Durr an-Nadheem, p.219.

The great revolutions that rose in the history of Islam rose not but by the inspiration of the imamate, whose shining principles occupied the hearts of those revolutionaries who mined the palaces and castles of the unjust and the tyrants with bombs that tore down all signs of their pride and arrogance.

3. Protecting the economy of the nation and not spending from the Treasury except to serve the public welfare, develop the economical resources, increase the individual income and reform the general economy to remove poverty, which is the equivalent of disbelief. The ruler and the other officers of the government have no right to meddle with the powers and properties of the state or to unlawfully take something for themselves or their relatives. The main cause of the revolution that overthrew the government of Othman, the chief of the Umayyad family, was the meddling of the Umayyads with the wealth of the state and seizing it for themselves and their followers.

4. Spreading faith in Allah, upon which the powers of good and peace on earth are based; when faith in Allah roots deeply inside a man, it becomes impossible for him to commit any injustice or oppression against others. Rather, the man becomes a source of mercy and good to others.

5. Purifying the souls and hearts and planting noble qualities and virtues in them so that doing good and avoiding evil may become one of their elements and constituents, and consequently the goals of humanity can be achieved.

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6. Spreading peace and security and removing all kinds of disturbances and troubles, and thus, individuals may live peacefully, without feeling that fear follows them or terror chases them, and a sheep can live beside a wolf without fearing or being cautious of it.

These are some of the goals of the imamate in which the Shia believe and which is the higher base for the development of mankind in all stages of history.

Imam as-Sadiq (a.s), a miracle of knowledge and intellect in the earth, talked about pollution in space and in the seas and its serious harms against man. He talked about the existence of life on some planets. It was he who established the bases of anatomy, especially the organs of man and talked about the wonders inside man’s body and the wonderful systems such as the digestive system and other systems. All this has been mentioned in the book Tawheed al-Mufadhdhal, which is a wonderful tradition of Imam as-Sadiq (a.s) as narrated by al-Mufadhdhal. Imam as-Sadiq (a.s) is considered as the first establisher of physics and chemistry, for he instructed their bases to his disciple Jabir bin Hayyan, the pride of the East and the pioneer of development in the earth.

Al-Jawad (a.s) proved what the Shia believe about the imamate. Though he was very young, he was skilled in all the different sciences. He was asked by the ulama and the jurisprudents about everything, and he answered all of them, and this caused Shiism to spread everywhere at that time and led most of the ulama to believe in imamate.

Many ulama, jurisprudents and narrators met with Imam al-Jawad (a.s) while he was seven years and some months of age. They surrounded him to drink from the spring of his knowledge. They narrated from him answers to many philosophical and theological questions. This is the clearest evidence of the Shia’s belief in imamate.

If Imam Husayn (a.s) had made peace with the Umayyads and submitted to their policies, he would not have faced the misfortunes and disasters of Kerbala.[3] Infallibility was the most prominent quality of the imams. They had great faith and infinite powers of piety that protected them from committing any sort of sin.

Infallibility, in this frame, does not contradict knowledge and is not irregular to the laws of life. He who denies the infallibility of the imams of Ahlul Bayt (a.s) will deviate from the truth and incline towards the untruth.

His hajj

Imam Abu Ja'far al-Jawad (a.s) performed the hajj many times. Al-Hasan bin Ali al-Kufi narrated some of Imam al-Jawad’s worships during the hajj. He said, “I saw Abu Ja'far the second (a.s) in 215 (or 225) AH bid farewell to the House (the Kaaba)…he circumambulated the House and kissed the Yemeni Corner in every turn. In the seventh turn, he kissed the corner and the Black Rock and rubbed his hand (over the Rock) and then rubbed his face with his hand. Then, he came to the Temple (of Abraham) and offered a prayer of two rak’as behind it. He went to the rear of the Kaaba, removed his dress from his abdomen and stayed long supplicating Allah. Then, he went out from the gate of al-Hannatin and left. In 219 AH I saw him bid farewell to the House in the night. He kissed the Yemeni Corner and the Black Rock in every turn. In the seventh turn, he went to the rear of the Kaaba near the Yemeni Corner and on the rectangular rock. He removed the dress from his abdomen, kissed the Rock and rubbed on it. He went to the Temple, offered prayer behind it and then he left and did not come back to the House. He stayed at the rear of the Kaaba (al-Multazam) as much as the period of the circumambulation of some of our companions who circumambulated seven or eight turns….”[8]

Ali bin Mahziyar narrated, ‘I saw Abu Ja'far the second (a.s) in the night of ziyarah (visit) make the circumambulation of women and offer prayer behind the Temple (of Abraham). Then, he entered the well of Zamzam and ladled some water with the bucket. He drank some and pour some over some of his body…one of our companions told me that he had seen him (Imam al-Jawad) in the next year do the same thing.’[9]

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This detailed description of narrators is because the actions of the imams are from the Sunna that the Shia follow in their worship.

His supplications

Imam al-Jawad (a.s) had many supplications showing the extent of his devotedness to Allah the Almighty. From among his supplications is this one: “O You Who has no like or an example, You are Allah; there is no god but You. There is no creator save You. You annihilate the creatures and You remain. You are patient with whoever disobeys You. In forgiveness is Your satisfaction…”[10]

Once, Muhammad bin al-Fudhayl had written to him asking to teach him a supplication. Imam al-Jawad (a.s) wrote to him, ‘In the morning and in the evening you say: “Allah, Allah is my Lord, the Beneficent, the Merciful. I do not associate with Him anything” and if you add to this more, it will be good for you. You supplicate Allah with this supplication to satisfy your need because it is for everything by the will of Allah the Almighty and Allah does whatever He likes.’[11]

The supplications of the infallible imams show the essence of sincerity and obedience to Allah. They had devoted themselves to Allah and His love had been impressed in their feelings and emotions and so they were wholeheartedly devoted when supplicated Him.

Imam Ali (a.s), the pioneer of the great justice in the earth, during his caliphate wore the coarsest clothes and ate the coarsest foods. He did not take any gold or silver for himself, did not collect wealth or build houses. In the light of this shining conduct all the pure imams walked. They all were ascetic in this life and they turned away from its pleasures.

Imam al-Jawad (a.s) was in the prime of youth when al-Ma'moon gave him abundant monies about one million dirhams besides the legal dues that came to him from the Shia who believed in his imamate and the entailed endowments in Qum and other places, but he did not spend anything of those monies on his private affairs. He spent them on the poor and the needy.

Al-Husayn al-Mukari saw Imam al-Jawad (a.s) in Baghdad while being surrounded by honoring and glorifying by the official and public milieus. He thought with himself that Imam al-Jawad (a.s) would not go back to his homeland in Yathrib and he would reside in Baghdad where he lived at ease and luxury. Imam al-Jawad (a.s) knew Husayn’s intention and so he went near him and said, ‘O Husayn, the bread of barley and the ground salt in the sanctum

(Medina) of my grandfather the messenger of Allah is more beloved to me than what you see me in…’[12]

Imam al-Jawad (a.s) did not like the means of luxury and ease the state had given to him. He was like his fathers who had divorced the worldly life and turned towards Allah thinking of nothing other than Him.

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Imam al-Jawad (a.s) smiled at him and said, ‘Do you know who has bought her?’

The man said, ‘No, I do not.’

Imam al-Jawad (a.s) took the man with him and went to the small village where the bondmaid was there. He took the man to a house and ordered him to come in. The man refused to go into the house because he did not know whose house it was. Imam al-Jawad (a.s) had just bought the house recently. Imam al-Jawad (a.s) insisted on the man to come in. They both came into the house and when they saw the bondmaid, Imam al-Jawad (a.s) asked the man, ‘Do you know her?’

The man said, ‘Yes, I do!’

Imam al-Jawad (a.s) said to him, ‘She, the house with all its furniture, the garden and its yield are yours. You can live with the bondmaid.’ The man’s heart was filled with delight and he was confused how to thank Imam al-Jawad (a.s).[14]

These are some of the plentiful news historians have mentioned about the generosity of Imam al-Jawad (a.s). Narrators and historians say that the generosity of Imam al-Jawad (a.s) and his charity had included even the animals.

Muhammad bin al-Waleed al-Kirmani narrated, ‘One day, I had a meal with Abu Ja'far the second (a.s). When I finished eating and the dishes were lifted, the servant went to pick the crumbs that were on the ground. Abu Ja'far (a.s) said to him, ‘Leave whatever there is in the desert even if it is a leg of a sheep and pick whatever on the ground inside the house!’[15] Imam al-Jawad (a.s) ordered his servant to leave the food that was in the desert for birds and beasts.

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Imam al-Jawad (a.s) participated with people in their joys and distresses, comforted them in their misfortunes and disasters and helped the poor and the week. By this benevolence and charity Imam al-Jawad (a.s) had occupied the hearts and the feelings and made people love him and be sincere to him in the full sense of the word.

These were some of the values and ideals of Imam al-Jawad (a.s) that had raised him to the highest position like his fathers who had made the springs of knowledge and wisdom overflow everywhere in the earth and raised the torch of guidance and faith.

Imam al-Jawad (a.s) was one of the most wonderful examples of virtue and perfection in the earth. People had never seen at his time an equal to him in knowledge, piety, devotedness and religiousness. He was unique in his virtues and morals which were the secret of his imamate.

The Islamic circles admired Imam al-Jawad (a.s) and wondered at his talents and intellectual and scientific abilities which were infinite. These talents and abilities have confirmed the faith and certainty of the Shia and their belief that the imam must be the most aware, most knowledgeable, most virtuous and most pious of the people of his time.

[4] Wassa'il ash-Shia, vol. 5 p.298.

[5] la ilaha illallah (there is no god but Allah) wallahu akbar (and Allah is great), subhanallah (glory be to Allah) wel hamdulillah (and praise be to Allah), wa la hawla wa la quwwata illabillah al-aliy al-adheem (there is no power and strength save in Allah, the High, the Great).

[6] Wassa'il ash-Shia, vol. 5 p.243.

[7] Ibid., p.242.

[8] Wassa’il ash-Shia, vol.10 p.232.

[9] Ibid., vol.9 p.515.

[10] A’yan ash-Shia, vol.2,4 p.245.

[11] Uyun Akhbar ar-Redha, vol. 2 p.534.

[12] Ithbat al-Hudat, vol.6 p.185.

[13] Al-Wafi bil-Wafiyyat, vol.4 p.105, Bihar al-Anwar, vol. 12 p.109.

[14] Mir’at az-Zamaan, vol.6 p.105, a manuscript in Ameerul Mo’mineen Library.

[15] Wassa'il ash-Shia, vol. 6 p.499.

[16] Bani means “the family of” or “the tribe of”.

[17] One of the Abbasid caliphs.

[18] Bihar al-Anwar, vol. 12 p.129.

[19] Bihar al-Anwar, vol. 12 p.126.

[20] Wassa'il ash-Shia, vol. 2 p.874.

[21] Wassa'il ash-Shia, vol. 2 p.893.

Here we shall talk briefly about the sciences, maxims and arts of Imam al-Jawad (a.s).

“Once, a man from Basra got up and said to Ameerul Mo’mineen, ‘Would you tell us about brothers?’

Imam Ali said, ‘Brothers are two kinds; brothers of trust and brothers of smile. As for the brothers of trust, they are like the hand, the wing, the kin and the money to you. If there is trust between you and your brother, you give him from your money, help him with your hand, make friends with his friends, be enemy to his enemy, keep his secrets, support him and show his good qualities. O asking man, know that brothers of trust are rarer than the red sulfur. And as for the brothers of smile, you get your pleasure from them. Do not cut your relation with them and do not ask them for more from their consciences. Smile at them and be courteous to them as long as they do that to you.’[5]

Imam Ali had studied the psychology of the society and known the interiors of the selves and their intentions and tendencies and then he gave alive pictures on all the social sides such as friendship among people. He analyzed friendship in a real analysis that did not differ throughout history and ages.

and an evil destination shall it be)[15] and eating usury because Allah says, (Those who devour usury will not stand except as stand one whom the Satan by his touch Hath driven to madness)[16] and magic because Allah says, (…they taught men sorcery…then men learned from these two, magic…and surely they do know that he who bought it therein will have no (happy) portion in the Hereafter)[17] and adultery because Allah says, (…and (who) do not commit fornication, and he who does this shall find a requital of sin.

The punishment shall be doubled to him on the day of resurrection, and he shall abide therein in abasement)[18] and the perjury oath because Allah says, ((As for) those who take a small price for the covenant of Allah and their own oaths, surely they shall have no portion in the hereafter)[19] and embezzlement because Allah says, (Whoso embezzles will bring what he embezzled with him on the Day of Resurrection)[20] and preventing the obligatory zakat because Allah says, (On the day when it shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it)[21] and false testimony and the concealing of a testimony because Allah says, (…and do not conceal testimony, and whoever conceals it,

his heart is surely sinful)[22] and drinking alcohol because Allah has prohibited it, worshipping the idles, giving up the prayer intentionally or giving up any other obligation that Allah has imposed because the messenger of Allah says, ‘Whoever gives up the prayer intendedly will be free from the trust of Allah and His messenger’ and breaking the promise and the rapture of the relations with the kin because Allah says, (And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil abode).[23]’ Then Amr went out weeping loudly and saying, ‘Perishes he who follows his own opinion and disputes with you on virtue and knowledge…’[24]

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This tradition warns of committing sins and crimes that annul man’s conscience, threaten the social life with dangers and place obstacles in the way of the civilization and the progress of man.

Imam al-Jawad (a.s) discussed the essence of monotheism and said every attribute of Allah did not require muchness or littleness. No change takes place in His attributes and no divisibility in His essence. His attribute are His very essence.

The asker was astonished at the vast knowledge of Imam al-Jawad (a.s) on these complicated issues and he kept on asking him, ‘How is our Lord called All-hearing?

Imam al-Jawad (a.s) said, ‘Nothing that is perceived by ears is unperceivable by Him though we do not describe Him of having the sensible hearing in the head. Also we call Him as All-Seeing because nothing that is seen by eyes is invisible to him such as colors, men and other things though we do not describe him of having eyes. We call Him “Gentle” because He knows everything about gentle (tiny) things such as insects and things tinier than insects. He knows the position of their organs, reason, lust, copulation, sympathy with their descendants, communication with each other, and carrying food to their offspring in mountains, valleys and deserts. We know that their creator is gentle without manner because manner is for fashioned creatures. Our Lord is called Mighty not for the might of violence available in creatures. If His might is the might of violence, He will be compared and there will be a possibility of increase, and that which undergoes increase is possible to undergo decrease, and that which is deficient is not God, and that which is not God is unable but our Lord is Exalted, High. He has no like, no opposite, no equal, no manner, no end and no dangers. It is prohibited for hearts to compare Him, for minds to limit Him, and for consciences to fashion Him. He is far above the aspects of His creatures and the features of His people, and exalted be He in high exaltation above that.’[25]

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Imam al-Jawad (a.s), in these studies, proved that he was one of the great philosophers and theologians in Islam. We ask: in which school Imam al-Jawad (a.s) had studied philosophy and theology until he became one of the pillars of this art? He answered with accurate answers that great philosophers and thinkers were unable to answer like them. There is no justification for that except what the Shia believe in that Allah has granted him knowledge and virtue and given him judgment while yet young.

2. Muhammad bin Eesa asked Imam Abu Ja'far (a.s) about monotheism saying, ‘I imagine something…’

Imam al-Jawad (a.s) said to him, ‘Yes, He is not perceivable or limited. That which comes to your imagination is different from Him. Nothing is like Him and imaginations do not perceive Him. He is unlike what is imagined by minds…’[26]

Imagination does not get to Allah the Almighty in His essence and attributes because imagination perceives possible things and not the Necessary Being.

3. Al-Husayn bin Sa’eed said, ‘Once, Abu Ja'far the second (a.s) was asked: is it possible to say that Allah is a thing?’

He said, ‘Yes, when excluding Him from the two limits; the limit of ta’til (stripping Allah of His attributes) and the limit of tashbih (comparison).’[27]

4. Abu Hashim al-Ja’fari asked Imam al-Jawad (a.s) about this Qur’anic verse (Vision comprehends Him not, and He comprehends (all) vision)[28] and Imam al-Jawad (a.s) said, ‘O Abu Hashim, the imagination of hearts is more accurate than the sight of eyes. You may perceive with your imagination Sind[29] and India and other countries that you have not visited although you do not perceive them with your eyes. The imagination of hearts does not perceive Him, then how about the sight of eyes?’[30]

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The essence of Allah cannot be perceived by the imagination of hearts (minds) though this imagination is so great, and cannot be perceived by eyes for they both (minds and eyes) are limited to time and place whereas the essence of Allah does not submit to time or place because it is He Who has created them. Mind with all its abilities is finite that it cannot discover the things that are not limited to time and place. Ash-Shafi’iy says, ‘Mind has a limit that it ends at like sight that it has a limit it ends at.’

5. Abu Hashim al-Ja’fari asked Imam Abu Ja'far al-Jawad (a.s), ‘What is the meaning of the One?’

Imam al-Jawad (a.s) said, ‘It is He Whom tongues have agreed on His oneness as Allah has said, (And if you ask them who has created the heavens and the earth, they will certainly say: Allah).[31]

1. Sheikh as-Saduq mentioned a tradition from Yahya bin Imran who said, ‘I wrote to Abu Ja'far the second (a.s) asking him about the (fur of) squirrel, the (fur of) fennec and the silk. I said to him, ‘May I die for you! I like that you do not answer me with the taqiyya (reservation or dissimulation).’ He wrote to me with his handwriting saying to me that I could offer the prayer with them.’[32]

Jurisprudents took this tradition as an evidence on the permissibility of offering the prayers with the fur of these animals. There are other traditions showing the impermissibility of offering the prayers with the fur of these animals and it is not our business to prefer a group of these traditions to the other because it concerns the jurisprudential books and not this one.

2. Qassim as-Sayqal narrated, ‘I wrote to Imam ar-Redha (a.s) telling him that I worked in making sheaths from the skins of dead donkeys and some of them stuck to my clothes which I offered prayers with. He wrote to me that I had to take a special dress for prayers. Then I wrote to Abu Ja'far (a.s) telling him that I had written to his father so-and-so and he answered me with so-and-so and that it was difficult for me and so I began making the sheaths from the skins of the wild animals that were slaughtered legally. He wrote to me

saying, ‘All good doings are carried out with patience, may Allah have mercy upon you! If you make (the sheaths) from (the skins of) wild animals that are slaughtered legally, there is no objection to it.’[33]

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3. Jurisprudents have concluded the permissibility of offering prayers with pure shoes made from the skins of legally slaughtered animals from the tradition narrated by Ali bin Mahziyar who said, ‘I saw Abu Ja'far (a.s) offer six rak’as behind the Maqam (standing place) of Abraham at midday on the day of Tarwiya (moistening) with his shoes on and he did not take them off.’[34]

Abdullah bin Razeen narrated that he saw Abu Ja'far the second (a.s) offer the prayer in the mosque of the messenger of Allah near the house of Fatima (a.s) after taking off his shoes and he saw him offer the prayer in the same place without taking off his shoes.

4. Jurisprudents have concluded the permissibility of supplicating Allah during the prayer according to the tradition narrated by Muhammad bin Ali bin al-Husayn that Imam Abu Ja'far (a.s) had said, ‘It is possible for one to supplicate his Lord by saying everything during the prayer.’[35]

I did not impose that on them in every year. I do not impose anything on them except the zakat that Allah has imposed on them. I have just imposed the khums on them in this year in gold and silver which have been kept for a year and I have not imposed that on them in any provision, vessels, cattle, servants or any profit they have gained from trading or any garden except one garden that I shall explain to you about it. I have done that just to make it easy for my mawali as a favor from me because the rulers take much from their monies and oppress them. But as for the loots and profits, they are obligatory on them in every year. Allah says, (And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things).[42]

Loots, may Allah have mercy on you, are that which one gets in the wars. Profits are that which one gets in different professions and presents of a good value offered from one to another, and the inheritance that is got from neither a father nor a son, and when an enemy is annihilated and his possessions are taken, and like the money whose keeper is unknown, and the properties of the unbelieving Khuramites[43] that my mawali have got. You know that great monies have reached the hands of some of my mawali. Whoever has something of that (all the aforementioned items) has to give it to my agent and whoever is far and it is difficult to him to pay those monies, let him try to send them even later on, because the (good) intention of a man is better than his doing. As for that which has been imposed on the gardens and the yields in every year, it is the half of the sixth on him whose garden satisfies his needs, and he, whose garden does not satisfies his needs, does not have to pay the half of the sixth or anything else…”[44]

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This true tradition is full of ambiguities and many of its points are not clear. It was accused of having several paradoxes which some jurisprudents tried to refute. The researcher and jurisprudent al-Bahrani said, ‘It is true that which some of our companions have mentioned that this tradition is too ambiguous and too problematic.’[45]

3. Shia jurisprudents have agreed on that the minor hajj is the best kinds of hajj for one who wants to perform a mandob (recommended) hajj. They depended in that on the traditions narrated from Imam al-Jawad (a.s) and other imams of Ahlul Bayt (a.s). Ahmed bin Abu Nasr said, “Abu Ja'far (a.s) often said, ‘One, who performs the minor hajj and goes on to perform the major hajj, is better than a single one who leads al-hadiy.’[49] He also said, ‘A hajji does not enter (into the major hajj) with a thing better than the minor hajj.’[50]

4. From the things that one must avoid in the hajj is the taking of shades by men when marching whereas women may take shades.[51] Bakr bin Salih said, “I wrote to Abu Ja'far the second (a.s) saying to him, ‘My aunt is with me and she is my mate (on the camel). She becomes very hot when she wears the ihram.[52] Do you see I can make shade over her and me?’ He wrote, ‘You can make shade over her alone.’[53] These were some verdicts on the branches of the hajj that had reported from Imam al-Jawad (a.s).

The ability to obedience- as jurisprudents says- is a condition for the validity of the takleef[55] which is impossible to concern what cannot be carried out. Because the vow, in this question, could not be carried out therefore, the vow was unlawful.

2. A man from the Hashemites wrote a letter to Imam al-Jawad (a.s) saying in it, ‘I have vowed some years ago to go to the shore of the sea towards our side where the volunteers (of the mujahidin) stationed in Jeddah and other places on the shore. Do you see –may I die for you- that I must carry out my vow or not or I have to redeem it by doing some good or charity?’

Imam al-Jawad (a.s) answered him in a letter saying, ‘If one of the dissenters had heard your vow from you, so you carry out your vow if you fear that he may vituperate you; otherwise, you can redeem what you have intended through doing good and charity. May Allah guide us and you to what He likes and pleases.’[56]

This vow was not permissible and Imam al-Jawad (a.s) advised the man to spend the expense of his stationing in the camp on charity and helping the poor.

3. Ali bin Mahziyar narrated, ‘I wrote to Abu Ja'far (a.s) telling him that Is~haq bin Ibrahim had entailed his garden on the hajj and on his wife and the remainder on the poor. Muhammad bin Ibrahim witnessed on himself that he had some money to be distributed among our brothers, and from the Hashemites there were some ones who knew that they had a right in that money. Do you think it would be given to them if it was as charity because the entailment of Is~haq was charity…He wrote to me saying, ‘I understood- may Allah have mercy on you- that which you mentioned from the will of Is~haq bin Ibrahim and that which Muhammad bin Ibrahim witnessed on himself of and that which you undertook to take some of that money to the needy persons of the Hashemites. Take that to them- may Allah have mercy on you- because if they were in need, they would be worthier than the others for something that if I explain to you, you will understand it inshallah.’[60]

Al-Hurr al-Aamily put this tradition under the title “the permissibility of giving the poor persons of the Hashemites from charity except the zakat of the entailments that are entailed on the poor”.[61]

Lawfulness of the marriage of an adulterer to the woman he commits adultery with

Imam Abu Ja'far al-Jawad (a.s) was asked if an adulterer could get married to the woman he has committed adultery with and he replied that he could after the woman would undergo the iddah.[66]

Al-Hasan bin Ali bin Shu’ba narrated that Abu Ja'far al-Jawad (a.s) was asked about a man who had married a woman after committing adultery with her whether this marriage was lawful or not. Imam al-Jawad (a.s) said, ‘He would leave her until she passes the iddah from his sperm and from the sperm of other than him because she might commit adultery with other than him as she did with him. And then, he can get married to her if he wants. The example of this woman is like the example of a palm-tree; some man ate from its fruit unlawfully and then he bought it and ate from its fruit lawfully.’[67]

By here, talking about the jurisprudential questions that Imam al-Jawad (a.s) has been asked about and replied to come to an end. Those questions show clearly that Imam al-Jawad (a.s) was the only religious authority that all Muslims referred to concerning their religious affairs.

2. Muhammad bin Suleiman asked Imam al-Jawad (a.s) about the cause for that when a husband accused his wife of adultery his witness would be as four witnesses before Allah and when other than the husband accused the wife of that man whether he was one of her relatives or not, he would prove his accusation with clear evidence or otherwise, he would undergo the legal limits by being whipped. Imam al-Jawad (a.s) said,

“Abu Ja'far (Imam al-Baqir) was asked so and he said, ‘When a husband accuses his wife of adultery and says that he has seen her (commit adultery) with his eyes, his witness will be as four witnesses before Allah and if he says that he has not seen her, he will be asked to prove his accusation by clear evidences; otherwise, he will be treated as others. It is so because a husband comes to his wife day and night in a way that neither does her father nor does her son do. It is possible to him to say that he has seen her (commit sin). But, if other than the husband says he has seen that wife (commit adultery), it will be said to him: what has made you be in the position where you alone could see her commit adultery? You are accused and you must undergo the legal punishment that Allah has determined on you…”[76]

The belief in the necessity of the coming of the awaited imam (may Allah hasten his reappearance) is a part of the mission of Islam and an important element in the Islamic beliefs. Islam, in its real concept, must prevail in the earth and the worldly principles must disappear because they have caused misfortunes and disasters to man and brought him troubles and problems. Allah must save His peoples from all these evils at the hand of this great imam.

Anyhow, many true traditions have been reported from the Prophet (a.s) and the infallibles imams (a.s) confirming the inevitable rise of the awaited imam who is from the pure progeny of Prophet Muhammad (a.s). Imam al-Jawad (a.s) was one of these imams who had given good news about the rise of the awaited imam, al-Mahdi (a.s).

1. Abdul Adheem bin Abdullah al-Hasani said, ‘Once, I went to my master Muhammad bin Ali bin Musa (al-Jawad) (a.s) intending to ask him about al-Qa’im[77] whether he was al-Mahdi or another one.

Before I uttered a word, he said, ‘O Abul Qassim, al-Qa’im of us is al-Mahdi who must be awaited in his occultation and must be obeyed in his appearance. He is the third of my progeny. By Allah Who has sent Muhammad with prophethood and singled us out with imamate, if there will be only one day in the world, Allah will prolong that day until al-Qa’im will appear to fill the earth with fairness and justice as it has been filled with injustice and oppression. Allah will prepare the affairs to him as He has prepared the affairs to Moses where he went to bring a fire and came back to be the prophet of his nation.’ Imam al-Jawad (a.s) added, ‘The best deed of our Shia is the awaiting for deliverance.’[78]

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2. Abdul Adheem al-Hasani said, “I said to Muhammad bin Ali, ‘I wish you were the Qa’im of Ahlul Bayt (a.s) who will fill the earth with justice and fairness as it has been filled with injustice and oppression.’

Imam al-Jawad (a.s) said, ‘O Abul Qassim, every one of us is Qa’im (executor) of the orders of Allah the Almighty and a guide to the religion of Allah, but the Qa’im by whom Allah will purify the earth from the people of unbelief and theism and who will fill the earth with justice and fairness is he whose birth will be unknown to people and who will disappear and it will be impermissible for people to call him by his name. His name and surname are like those of the messenger of Allah (a.s). The earth will be submitted to him and every difficulty will be easy to him. His companions, who will be three hundred and thirteen men as the number of the men of Badr,[79] will join him from the farthest parts of the world as Allah says, (wherever you are, Allah will bring you all together; surely Allah has power over all things).[80] When this number of loyal men will join him, Allah will make him appear.’[81]

Imam al-Jawad (a.s) informed about some aspects of the awaited imam such as his occultation and the number of his companions after his reappearance that was as the number of the companions of the Prophet (a.s) on the day of Badr. The Prophet (a.s), with those few men who were armed with faith and loyalty, could defeat the heads of the ignorance of the pre-Islamic era and destroy the powers of oppression and raise the word of Allah high in the earth. So will be his great guardian the awaited imam (a.s). He, with his few faithful companions, will change the way of life and spread political and social justice allover the earth. He will achieve the greatest victories for humanity and do away with all the manifestations of ignorance that have prevailed in these ages where people have submitted to material pleasures and ignored the spiritual values and noble ideals. We pray Allah to make us live the bright days of the rule of Imam al-Mahdi (a.s).

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Imam al-Jawad (a.s) confirms this in another tradition. He says, ‘Whenever the blessings of Allah are plentiful to someone, the needs of people to him are great, and he, who does not undertake this responsibility, will cause these blessings to disappear.’[87]

The sources available did not refer to the names of those persons who had deviated from the truth. We do not know the reasons that made them reject the way of Ahlul Bayt (a.s) and embrace another religion.

2. Bakr bin Salih said, “One of my kin wrote a letter to Abu Ja'far the second saying, ‘My father is an enemy to Ahlul Bayt (a.s) having a malicious thought towards them. I met distresses and difficulties from him. Would you please pray Allah for me? What do you see I shall do, may I die for you? Shall I talk to him openly or I shall humor him?’

Imam al-Jawad (a.s) replied to him after mentioning the name of Allah,

‘I understood your letter and what you mentioned about the case of your father. I shall not stop praying Allah for you inshallah. To humor your father is better to you than talking to him openly. Surely with difficulty there is ease. Be patient for the end is to the pious. May Allah fix you on the guardianship of those whom you follow. We and you are the deposit of Allah Who does not waste His deposits.’[97]

This letter shows that a child must be dutiful to his father even if he is an enemy to Ahlul Bayt (a.s). It also orders a child to be patient with the difficulties and misfortunes he meets from his father. With these high morals the infallible imams (a.s) recommended their followers to be good examples to people.

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3. Ibrahim bin Muhammad was the deputy of Imam al-Jawad (a.s) in Hamadan (in Iran) to teach the people the principles of their religion and to receive the legal dues from them and send them to Imam al-Jawad (a.s). Once, he sent the dues he received from the people there to Imam al-Jawad (a.s) and Imam al-Jawad (a.s) sent him this letter.

‘The amount has arrived. May Allah accept from you and be pleased with them (those people) and make them with us in this life and in the afterlife. I have sent you so-and-so dinars and so-and-so clothes. May Allah bless you and bless all His gifts to you. I have written to al-Nasr ordering him to refrain from resisting and objecting to you and informed him about your position to me. I have also written to Ayyob ordering him to do the same and I have written to my followers and allies in Hamadan ordering them to obey you, to submit to your orders and that there is no deputy other than you.’[98]

This letter shows the trust of Imam al-Jawad (a.s) in his deputy Ibrahim and his supporting to him. He has written to the opponents of Ibrahim ordering them to submit to him and to obey his orders in order to strengthen his position.

As for the monies he has taken out of usury without any right, he must pay them back to their owners because he will not be free from them just by repenting and the tradition talks about the obligatory verdict.

b. Forbidding from living with wishes because it makes one hard-hearted and away from Allah

c. Urging on being merciful to the weak and charitable to the needy because it is the key to the mercy of Allah

2. He says, ‘Three things take one to the contentedness of Allah; asking Allah for forgiveness often and always, being lenient and giving charity. And there are three things that whoever has, will not regret; avoiding hastiness, consulting with others and relying on Allah when determining something.’

This tradition is rich with what takes man closer to his Lord. It invites man to keep on asking Allah for forgiveness, to be lenient and to give charities often and always because Allah loves these qualities and by them man gets to the contentedness of Allah. The tradition also talks about that which makes man happy in this life. It invites man to be characterized by these three aspects:

a. Avoiding hastiness because it causes man many problems and distresses. One of the poets says,

‘A slow one may achieve some of his needs

and hasty one may miss his aim.’

b. Consulting with others on the affairs and avoiding despotism because man often mistakes

c. Relying on Allah when determining to do something and avoiding hesitation for it causes worry and upset to man’s mentality and personality

3. He says, ‘How will he, whom Allah secures, be lost and how will he, whom Allah pursues, be safe?’

In this tradition there is an invitation for man to be closer to his Lord and to trust in His powers. It is impossible for one, whom Allah secures, to be lost and it is impossible for one, whom Allah pursues, to be safe.

p: 100

4. He says, ‘The day of justice on the oppressor is severer than the day of injustice on the oppressed.’

Imam al-Jawad (a.s) warns from practicing injustice and oppression against people because surely Allah will avenge on the unjust whether sooner or later. The day of justice when a wrongdoer will be punished will be much severer than the day when an oppressed one is wronged.

5. He says, ‘Nothing destroys religion like heresies do. Nothing degrades gravity like greediness does. By the ruler the subjects become good and by supplication misfortunes are discharged.’

These words show some religious, social and political sides:

a. The heresies that are ascribed to religion distort its truth and harm its spiritual and intellectual essence.

b. Greediness degrades the dignity of man and takes him to dark abysses in the ignorant corners of this life.

c. If a ruler is good, his people will be good and developed spiritually, socially, intellectually and economically.

d. Supplication to Allah discharges misfortunes and disasters.

6. He says, ‘Know that piety is honor, knowledge is a treasure and silence is a light.’

There is no doubt about these facts that Imam al-Jawad (a.s) has said. Fearing Allah brings man honor, knowledge is the greatest and most precious treasure in this life and silence is a light because it gives one many advantages and keeps him safe from many troubles and problems.

7. He says, ‘When two men are equal in religiousness and honor, the better of them to Allah is the politer of them…by his reciting the Qur'an as it has been revealed and supplicating Allah with correct language because a solecistic supplication does not go up to the Heaven.’

p: 101

This tradition considers politeness as one of the best qualities of man and that it takes man closer to Allah and that one of the essential morals is reciting the Qur'an without solecism. Imam al-Jawad (a.s) denies solecism even in supplications saying that a solecistic supplication is not accepted by Allah.

8. He says, ‘He, who reviles (others), is answered and he, who becomes rash, is stricken.’

It is a wonderful word that expresses the very social reality. He, who reviles people, is certainly answered with the same, and he, who is rash, meets perishment and destruction.

9. He says, ‘Knowledgeable persons are strangers because of the many ignorant people around them.’

Scientists and scholars are strangers in a society that is prevailed by ignorance because their knowledge and sciences are not appreciated by the ignorant. Rather, the ignorant mock at the scientist and this is the worse estrangement for the scientists.

10. He says, ‘He, who wants to live long, has to prepare a patient heart for misfortunes.’

When man wants to live long, he has to be so patient with the misfortunes and bad events he meets. Being impatient with misfortunes man makes himself liable to diseases and perishment.

11. He says, ‘He, who acts without knowledge, damages more than he does good.’

12. He says, ‘He, who has a brother (friend) in the way of Allah, will have a house in Paradise.’

13. He says, ‘He, who follows his desirers, pleases his enemy.’

p: 102

One, who follows his desires, fancies and lusts, carries out the aims of his enemy. If he obeys Iblis, he will be far from Allah and this is the goal of Iblis. Following the desires degrades man in the society which makes the enemies pleased.

14. He says, ‘The rider of lusts, his slip is not forgiven.’

He, who submits to his lusts, becomes a captive to them. He will not be forgiven or excused.

15. He says, ‘The honor of a believer is in his unneediness to people.’

16. He says, ‘Let the guardian of Allah in the openness not be an enemy to Him in privacy.’

He, who pretends to be faithful before people and disobeys Allah secretly, is a liar and hypocrite.

17. He says, ‘Be patient with what you hate in the way of the truth and refrain from what you like if it leads you to desires!’

18. He says, ‘He, who conceals guidance from you just for the sake of his desires, is your enemy.’

Imam al-Jawad (a.s) talks about some agents and followers of governments who conceal from the rulers what the nation needs for reform and development. In fact, these are enemies even if they show sincerity and kindness.

19. He says, ‘Beware of accompanying an evildoer because he is like a drawn sword whose look is nice but its effect is bad!’

The needs of people are requested through the expectation from Allah and they are satisfied by the fate of Allah. The will and efforts of man have nothing to do with that.

21. He says, ‘Good health is the best of blessings.’

22. He says, ‘When fate is decided, the wide space becomes narrow.’

When Allah determines to take the life of someone, the space, in spite of its greatness, becomes narrow for that someone.

23. He says, ‘Do not make an enemy of anyone until you know what there is between him and Allah! If he is good, Allah will not leave him to you, and if he is bad, then your knowing of his badness will make you safe from him and so you do not need to make him your enemy.’

24. He says, ‘Being cautious of something is as much as fearing from it and being greedy to something is as much as getting from it.’

Being cautious of committing sins, for example, is as much as fearing Allah. If someone fears Allah too much, he abstains from committing any sin totally and if his fear is weak, he slips in sins and crimes. As for greediness, if someone gets too much from something, his greediness to that thing is great and vice versa.

25. He says, ‘It is enough for someone to be a traitor that he is loyal to traitors.’

26. He says, ‘No one thanks Allah for a blessing that Allah has given to him, unless he deserves more blessings before he utters the words of thanking.’

p: 104

Allah, Who has all the goodness in His hand, has promised to give whoever thanks Him more goodness and blessings. Allah says, (If you are grateful, I would certainly give to you more).[103] Allah gives more to His people when they intend to thank Him and before they utter the words of thanking.

27. He says, ‘Whoever hopes in a dissolute, the least of his punishment is that he will be deprived (of blessing) and his needs will not be satisfied.’

Man must not hope except in his Creator; otherwise, Allah will deprive him of blessings and will not satisfy his needs and requests.

28. He says, ‘Man’s death by sins is more than his death by fate and his life by charity is more than his life by age.’

Imam al-Jawad (a.s) refers to the moral life that he who commits sins and crimes is considered as dead among the alive people and he who does good to his nation and country remains alive and his mention is immortal even if he dies.

29. He says, ‘Who misses good manners, means (of good results) will fail him.’

30. He says, ‘He, who approves a vice, is a participant in it.’

Whoever approves a bad doing bears its sin and burden and is considered as a partner with the doer.

31. He says, ‘He, who conceals his griefs, makes his body ill.’

32. He says, ‘Four things assist man in his work; good health, wealth, knowledge and success.’

p: 105

33. He says, ‘The doer of injustice, the supporter on it and the one who agrees on it (against others) are participants in it.’

These three kinds of people are the same in undertaking the responsibility of injustice and they all are punished for it. Some are directly responsible for injustice and the others indirectly by agreeing with the unjust on their injustice.

34. He says, ‘Being patient with misfortunes is a misfortune to those who rejoice at others’ misfortunes.’

35. He says, ‘If the ignorant keep silent, people will not disagree (with each other).’

36. He says, ‘The murder of man is between his two jaws.’

The end of man is often due to the thoughts he adopts. Many free people in the world are killed because of their criticism to the tyrants and unjust rulers.

37. He says, ‘People are different and each one acts according to his own form.’

People are different in their tendencies and ways of thinking and each of them acts according to his thoughts and beliefs.

38. He says, ‘People are brothers. The brotherhood that is not in the way of Allah turns into enmity, for Allah says, (Friends on that day will be foes one to another, save those who kept their duty (to Allah).[104]’

If friendship is not based on the true love that is for the sake of Allah, and in stead it is based on personal advantages, it turns to enmity and hatred when the advantages of friends are influenced by some effects.

p: 106

39. He says, ‘Being ungrateful to the blessings causes detestation.’

It causes detestation from Allah and from people.

40. He says, ‘He, who rewards you with gratefulness, gives you more than he takes from you.’

Rewarding a good doer by thanking him and spreading his virtues is, in fact, more than his giving because it makes a good mention to him among people which is the greatest gain to man.

41. He says, ‘He, who advises his brother secretly, does him good and he, who advises him openly, does him wrong.’

Advising a brother or a friend secretly indicates sincerity and truthfulness of advising, but if it is openly it may cause defame.

42. He says, ‘Whenever Allah gives a blessing to someone who knows it is from Allah, Allah will write on that someone’s name the gratefulness to that blessing before he will praise Allah, and when someone commits a sin and he knows that Allah sees him and that Allah may punish him if He likes or forgive him if He likes, Allah will forgive him before he will ask Allah for forgiveness.’

43. He says, ‘A honorable, with all honor is he whose knowledge honors him, and glory, all the glory is for him who fears Allah his Lord.’

44. He says, ‘He, who witnesses something and denies it, is like one who is absent from it, and he, who is absent from something but accepts it, is like one who witnesses it.’

p: 107

It is mentioned in the prophetic traditions that “to every one is that which he intends” that if someone witnesses something but denies it he will be free from its sin as if he has been absent from it and if someone is absent from something but accepts it, its good or evil will be recorded on him.

45. He says, ‘He, who listens to a speaker, worships him. If the speaker speaks on behalf of Allah, he (the listener) worships Allah and if the speaker speaks on behalf of Iblis, he worships Iblis.’

When someone listens to a speaker, believes in him and follows him, he worships Allah if the speaker speaks on behalf of Allah; otherwise, he worships the Satan.

46. He says, ‘Showing something before it becomes complete spoils that thing.’

Spreading a political or social idea before it becomes complete and compact may destroy it before it appears to existence.

47. He says, ‘The blessing that is not thanked becomes a sin that is not forgiven.’

Being ungrateful to the blessing is one of the sins that are not forgiven because it wastes the charity that should be appreciated.

48. He says, ‘He, who gives up humoring, comes closer to misfortunes.’

Whoever does not humor people harms himself and meets troubles.

49. He says, ‘He, who trusts to tranquility before experience, exposes himself to perishment and bad end.’

Whoever trusts in something before testing and trying it exposes himself to problems and losses.

p: 108

50. He says, ‘He, who does not know the entries, the exits will fail him.’

51. He says, ‘Let him, who when becomes angry oppresses (others), not deceive you.’

This tradition warns of communicating with the unjust who oppress people when they become angry.

52. He says, ‘Time uncovers hidden secrets.’

Whenever time passes, the secrets of nature and the unknown facts of the universe will be known.

53. He says, ‘Whoever blames (others) without suspicion his blame is accepted without angriness.’

54. He says, ‘The best worship is devotedness.’

55. He says, ‘Trusting in Allah is a price to every dear thing and a ladder to every high thing.’

In the previous words, Imam al-Jawad (a.s) has dealt with different issues in sociology, psychology, morals and the results of different experiences in life that may benefit all the people.

[22] Qur'an, 2:283.

[23] Qur'an, 13:25.

[24] Bihar al-Anwar, vol. 12 p.128-129.

[25] At-Tawheed, p.142-143.

[26] At-Tawheed, p.164.

[27] At-Tawheed, p.64.

[28] Qur'an, 6:103

[29] A province in Pakistan.

[30] At-Tawheed, p.69. This tradition was ascribed to Imam al-Baqir (s) but it is a wrong ascription.

[31] Qur'an, 31:25, 39:38.

[32] Wassa'il ash-Shia, vol. 3 p.253.

[33] Wassa'il ash-Shia, vol. 3 p.489.

[34] Ibid., p.3o3.

[35] Wassa'il ash-Shia, vol. 7 p.263.

[36] Ibid., vol. 6 p.131.

[37] Khums means a fifth. It is a tax on properties and incomes to be paid under certain conditions.

[38] It means that one would, first, insure enough provision to him and his family for a year and then the khums is taken from the further money and some certain possessions.

[39] Wassa'il ash-Shia, vol. 6 p.348.

[40] Mawali are the freed slaves who still follow their master. The single form is mawla.

[41] Qur'an, 9:103-105.

[42] Qur'an, 8:41.

[43] A sect having bad beliefs.

[44] Wassa'il ash-Shia, vol. 6 p.350.

[45] Al-Hada’iq an-Nadhira.

[46] Wassa'il ash-Shia, vol. 8 p.37.

[47] Al-Lum’ah ad-Damashqiyyah, vol.2 p.177.

[48] Wassa'il ash-Shia, vol. 8 p.43.

[49] Al-Hadiy is everything that is offered to the Kaaba and especially the sacrifices offered in the season of the major hajj.

[50] Wassa'il ash-Shia, vol. 8 p.177.

[51] Al-Lum’ah ad-Damashqiyyah, vol.2 p.324.

[52] A special garment worn by the hajjis during offering the rituals of the hajj.

[53] Wassa'il ash-Shia, vol. 9 p.153.

[54] Ibid., vol. 16 p.221.

[55] Takleef denotes the fact of an imposition on the part of God of obligations on his creatures, of subjecting them to a law.

p: 110

[56] Tahtheeb al-Ahkam, vol.8 p.311.

[57] Wassa'il ash-Shia, vol. 16 p.248.

[58] Wassa'il ash-Shia, vol. 13 p.308.

[59] Ibid., p.304.

[60] Wassa'il ash-Shia, vol. 13 p.322.

[61] Ibid., vol. 9 p.213.

[62] Ibid., vol. 14 p.207.

[63] Wassa'il ash-Shia, vol. 15 p.320.

[64] If a woman suckles a child of other parents for certain period and under certain conditions, the child will be considered as her son or daughter (in suckling) and will be the brother or sister of her children.

[65] Wassa'il ash-Shia, vol. 14 p.296.

[66] The period of abstention from sexual relations imposed on a widow after the death of her husband and a divorced woman since the moment of divorce or a woman whose marriage has been annulled before remarrying.

[67] Wassa'il ash-Shia, vol. 15 p.476.

[68] Ibid., vol. 17 p.567.

[69] Shuf’a: the right of the co-owner to buy out his partner's share which is for sale.

[70] Wassa'il ash-Shia, vol. 17 p.324.

[71] Wassa'il ash-Shia, vol. 17 p.446.

[72] Sheikh al-Hurr comments on this by saying, ‘The permissibility of selling after ten years does not require the death of that son because the (legal) ruler can sell a property of an absent person if there is an advantage in it. Some of our jurisprudents have said that.’

[73] Qur'an, 2:224.

[74] Qur'an, 2:234.

[75] Wassa’il ash-Shia, vol.15 p.452, Ilal ash-Sharayi’, p.172, al-Mahasin, p.303.

[76] Wassa'il ash-Shia, vol. 15 p.594.

[77] Al-Qa’im is an attribute of Imam al-Mahdi, the awaited imam.

[78] Ikmaluddeen wa Itmam an-Ni’mah, vol.2 p.48-49, al-Kifayah wen-Nusoos, a manuscript in Kashif al-Ghita’ Library.

p: 111

[79] Badr was a battle between the polytheists and the Prophet (s) whose companions in the fighting were three hundred and thirteen men.

[80] Qur'an, 2:148.

[81] Ikmaluddeen wa Itmam an-Ni’mah, vol.2 p.49, al-Kifayah wen-Nusoos.

[82] Al-Fusul al-Muhimmah by ibn as-Sabbagh, p.373.

[83] Jawharat al-Kalam, p.150.

[84] Ad-Durr an-Nadheem, p.223.

[85] Al-Ittihaf bihubbil Ashraf, p.77, ad-Durr an-Nadheem, p.223.

[86] Al-Fusul al-Muhimmah by ibn as-Sabbagh, p.258.

[87] Ibid.

[88] Jawharat al-Kalam, p.150.

[89] Al-Ittihaf bihubbil Ashraf, p.78.

[90] Al-Ittihaf bihubbil Ashraf, p.78.

[91] Ad-Durr an-Nadheem.

[92] Qur'an, 7:99.

[93] Tuhaf al-Uqool, p.456.

[94] Ibid, p.456.

[95] Tuhaf al-Uqool p.456.

[96] Ad-Durr an-Nadheem, p.322-323.

[97] Bihar al-Anwar, vol. 12 p.112.

[98] Bihar al-Anwar, vol. 12, p.162.

[99] Qur'an, 2:275.

[100] Wassa'il ash-Shia, vol. 12 p.433.

[101] Tuhaf al-Uqool, p.455-456.

[102] Tuhaf al-Uqool, p.457.

[103] Qur'an, 14:7.

[104] Qur'an, 43:67.

The thing that makes one pride on the companions of the infallible imams is that they tried their bests to keep to the imams to record their traditions at a time that was the most difficult and most critical where the Abbasid governments subjected the imams to severe blockades and prevented people from communicating with them lest the Muslim masses would follow them. The confinement against the ulama and the narrators was to a degree that no one of them could utter the name of any of the imams whom narrators narrated traditions from. They just hinted at some of the aspects and features of the imams without declaring their names for fear of being killed or imprisoned.

Anyhow, we shall review what we find of biographies of the companions of Imam Abu Ja'far al-Jawad (a.s) because this will complete the study on his life that it will show an important side in his intellectual and scientific life.

Al-Kashshi mentioned a tradition from Ibrahim saying, ‘Once, I wrote to Abu Ja'far (a.s) describing to him what a beast of prey had done to me and he wrote to me with his handwriting: May Allah hastens your victory over him who has wronged you and save you from his burden (troubles). I bring you a good news of the victory of Allah soon and the reward later on (in the afterlife). Praise Allah too much!’[3]

3. Ibrahim bin Mahziyar Abu Isaaq al-Ahwazi

He had written a book called al-Bisharaat. Sheikh at-Toossi mentioned him as one of the companions of Imam al-Jawad (a.s) and Imam al-Hadi (a.s). Al-Kashshi mentioned a tradition that Ahmed bin Ali bin Kulthoom had said, ‘He (Ibrahim bin Mahziyar) was one of the jurisprudents and he was reliable in narrating the Hadith. Once, Muhammad bin Ibrahim bin Mahziyar said to me, “My father (Ibrahim), when he was about to die, gave me some money and gave me a certain sign. No one knew about this sign except Allah the Almighty. He said to me, ‘Whoever show you this sign, you have to give him this money.’ I went to Baghdad and stopped at an inn. On the following day, someone came and knocked the door. I asked the servant to see who he was. The servant said, ‘An old man at the door.’ I said, ‘Let him come in.’ The old man came in, took a seat and said, ‘I am al-Umari. Give me the money that is with you which is so-and-so.’ He showed me the sign and I gave him the money.”[4]

p: 114

The author of Mu’jam Rijal al-Hadith mentioned Ibrahim bin Mahziyar and that he had signed his name in about fifty traditions.[5]

Sheikh as-Saduq mentioned him and mentioned a detailed tradition narrated by him.[6]

4. Ibrahim bin Mihrwayh

He was from the people of Babylon Bridge. Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions. It is apparent that he was a Twelver Shia but somehow unknown.[7]

5. Ahmed bin Hammad al-Mirzawi

Sheikh at-Toossi mentioned him among the companions of Imam al-Jawad (a.s). Once, Imam al-Jawad (a.s) wrote him a letter saying to him, ‘As for this worldly life, we are audiences in the land. But,

whoever likes his friend and believe in him, he will be with him even if he is far away from him. And as for the afterlife, it is the eternal abode.’[8]

One day, an argument took place between Ahmed and Abul Huthayl where Ahmed proved the necessity of imamate. Here is the argument:

Ahmed said to Abul Huthayl, ‘I come to you to ask you about something.’

Abul Huthayl said, ‘Ask whatever you like and I ask Allah for preservation (infallibility)’

Ahmed said, ‘Is it not from your religion that infallibility and success do not come except from Allah and not due to a deed of yours?’

Abul Huthayl said, ‘Yes, it is.’

Ahmed said, ‘Then, what does your supplication mean? Do and take!’

Abul Huthayl said, ‘Offer your question!’

Ahmed said, ‘My master, if I ask you about a question that you neither find in the Book of Allah, nor in the Sunna of the messenger of Allah, nor in the sayings of his (the Prophet’s) companions nor in the answers of jurisprudents, what will you do?’

p: 115

Abul Huthayl said, ‘Ask!’

Ahmed said, ‘My master, ten men, who were all impotent. All of them made love with a woman in the same period after one of her menstruations. Some of them could satisfy some of his need (lust), others as far as they could. Is there, now, anyone who knows the legal punishment of each one of them according to the extent of sin he has committed to be punished in this life and purified in the afterlife? That is to be known that religion is complete…

Abul Huthayl said, ‘How far!’[9]

Ahmed bin Hammad was one of the famous, reliable scholars of the Shia. Some criticism was mentioned in some traditions against him but al-Khoo’iy refuted them and proved their falseness.[10]

6. Ahmed bin Isaaq al-Ash’ari al-Qummi

He was the deputy of the people of Qum to the infallible imams (a.s) to take juristic issues from them. He narrated traditions from Imam al-Jawad (a.s) and Imam al-Hadi (a.s). He was a scholar and an author. He had written “Ilal as-Salat” and “Massa’il ar-Rija li Abil Hasan ath-Thalith”.

It was mentioned in al-Khulasa that he was reliable and was the deputy of the people of Qum. He narrated from Abu Ja'far the second and Abul Hasan. He was a close companion to Abu Muhammad and he was the chief of the people of Qum. He had seen Imam al-Mahdi (a.s) the Man of Time (may Allah hasten his reappearance).

Ahmed bin Isaaq had a high position near the imams of Ahlul Bayt (a.s). Al-Kashshi mentioned that Ahmed bin al-Husayn al-Qummi al-Aabi Abu Ali had said, ‘Muhammad bin Ahmed bin as-Salt al-Qummi wrote a letter to (ad-Dar) and mentioned in it the story of Ahmed bin Isaaq al-Qummi and his companionship and that he wanted to perform the hajj and needed one thousand dinars. He said in the letter, ‘If my master (Imam as-Sadiq) sees that he orders to borrow him this amount and get it back from him in his country when he comes back, I shall do (give him the money).’ Imam (as-Sadiq) wrote, ‘It is a gift from us to him and when he comes back, he will get another gift from us.’[11]

p: 116

Many news were mentioned in the books praising him and that he was one of the eminent companions of the imams through his virtue, asceticism and piety.

7. Ahmed bin Abdullah al-Kufi al-Karkhi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions.[12]

8. Ahmed bin Muhammad bin Abu Nasr al-Bizenti

He was a reliable man from Kufa. He accompanied Imam ar-Redha (a.s) and had an eminent position near him. He narrated a book from Imam ar-Redha. He had written some books such as: al-Jami’, an-Nawadir and a book of rarities.

An-Najashi said, ‘He accompanied ar-Redha and Abu Ja'far and he had a great position near them.’

Al-Kashshi narrated a tradition from him saying, “Once, Safwan bin Yahya, Muhammad bin Sinan and I went to Abul Hasan (a.s). We stayed with him for some time and then we got up to leave. He said to me, ‘As for you, please sit down!’ I sat down and he began talking with me. I asked him and he answered me until a part of the night passed. When I wanted to leave, he said to me, ‘O Ahmed, would you go or spend the night here?’ I said, ‘May I die for you! It is up to you. If you order me to go, I shall go and if you order me to stay, I shall stay.’ He said, ‘Stay! This is the guard and people calmed down and slept.’ He got up and left. When I thought he went in, I prostrated myself before Allah saying, ‘Praise be to Allah! The authority of Allah and the heir of the knowledge of the prophets liked my company from among my brothers.’ While I was in my prostration and thanks, I felt Imam Abul Hasan (a.s) come in. He took my hand, shook it and said, ‘Once, Ameerul Mo’mineen (Imam Ali) visited Sa’sa’a when he was ill. When he got up to leave him, he said to him, ‘O Sa’sa’a, do not pride yourself before your fellows on my visiting you. Fear Allah!’ And then he left me.”

p: 117

The Imams of Ahlul Bayt (a.s) did not approve pride and haughtiness and thought it was a kind of being away from Allah whereas a Muslim should be closer to Allah by keeping to Him sincerely and not to associate anyone or anything with Him.

He narrated about seven hundred and eighty-eight traditions and al-Khooei mentioned the narrators whom he had narrated his traditions from.[13]

This great scholar died in 221 AH[14] and the Muslims, at that time, lost one of the great scholars of piety and jurisprudents.

When he died, Ahmed bin Muhammad bin Eesa escorted his corpse barefooted and bareheaded to free himself from the criticism he had set against him.’

His class in narrations

He narrated about eight hundred and thirty traditions. Sayyid al-Khooei mentioned the narrators whom Ahmed had narrated traditions from.[17]

12. Ahmed bin Muhammad bin Bindar al-Aqra’

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions. It seems that he was a Twelver Shia but somehow unknown.[18]

13. Ahmed bin Muhammad bin Ubaydillah al-Ash’ari al-Qummi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions and so did al-Barqi. An-Najashi said, ‘He is the sheikh (teacher) of our companions. He is reliable. He had narrated traditions from Abul Hasan the third (Imam al-Hadi) (a.s)…He had written a book on strange events.’[19]

Eesa al-Ash’ari al-Qummi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions. He was the first one who had dwelled in Qum. He was surnamed as Abu Ja'far. Al-Kashshi said, ‘Abu Ja'far was the chief of the people of Qum, their notable and jurisprudent with no equal. He also was the chief who met the rulers. He met Imam ar-Redha (a.s), Abu Ja'far the second (Imam al-Jawad) (a.s) and Abul Hasan al-Askari (Imam al-Hadi) (a.s).’

His works

He has written a number of books such as at-Tawheed (monotheism), Fadhl an-Nabiy (the virtue of the Prophet), al-Mut’a (temporary marriage), an-Nawadir (rarities), an-Nasikh wel Mansookh (the abrogating and the abrogated), Fadha’il al-Arab (virtues of the Arabs) and others.

His class in narrations

p: 119

He has narrated about 2290 traditions. He narrated from Imam Abu Ja'far (al-Baqir) (a.s), Imam Ali bin Muhammad (al-Hadi) (a.s), Abu Thabit, Abu Ja'far al-Baghdadi, Abul Hasan and others.[20]

15. Ahmed bin Mo’afa

Abu Dawood, in the first part (p.135) said that Sheikh at-Toossi had mentioned him as one of Imam al-Jawad’s companions and considered him as reliable but his name is not mentioned in Sheikh at-Toossi’s book.[21]

16. Abul Qassim Idris al-Qummi

Sheikh at-Toossi mentioned him among Imam al-Jawad’s companions.[22]

17. Isaaq al-Anbari

He narrated from Imam al-Jawad (a.s) and Muhammad bin Eesa bin Ubayd narrated from him. Al-Kashshi mentioned him in the biographies of Hashim bin Abu Hashim and Abu as-Samhari. [23]

18. Isaaq bin Ibrahim bin Hashim al-Qummi

He narrated from Imam Abu Ja'far (a.s) and Ali bin Mahziyar narrated from him.[24]

19. Isaaq bin Muhammad bin Ibrahim al-Hudhayni

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions and added that he had met Imam ar-Redha (a.s).[25]

20. Umayya bin Ali al-Qabasi ash-Shami

He narrated from Imam Abu Ja'far al-Jawad. He had written a book.[26] Ibn al-Ghadha’iry said, ‘He was weak in narration.’[27]

21. Ja’far bin Dawood al-Ya’qoobi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions.[28]

22. Ja’far bin Muhammad bin Younus al-Ahwal as-Sayrafi

He narrated from Imam Abu Ja'far the second (a.s) and Ahmed bin Eesa narrated from him. He had written a book on rarities.[29]

23. Ja’far bin Muhammad al-Hashimi

p: 120

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions.[30] He narrated from Abu Hafs al-Attar and Ali bin Mahziyar narrated from him.[31]

24. Ja’far bin Yahya bin Sa’d al-Ahwal

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions.[32] An-Najashi said that he was from the men of Abu Ja'far the second (a.s).

25. Ja’far al-Jawhari

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions.[33] He narrated from Zakariyya bin Adam and Mansor bin al-Abbas narrated from him.[34]

26. Abu Ali al-Hasan bin Rashid al-Baghdadi

He was reliable. Sheikh at-Toossi mentioned him from Imam al-Jawad’s companions and Sheikh al-Mufeed mentioned him in his ar-Risalah al-Adadiyya as one of the eminent jurisprudents and famous scholars from whom the verdicts of permissibility and impermissibility were taken and who had no defect to be criticized for.

He was a deputy of Imam al-Hadi (a.s) on Baghdad and the villages surrounding it. Imam al-Hadi (a.s) had written to the people of Baghdad and those villages saying, ‘I have appointed Abu Ali bin Rashid in the position of Ali bin al-Husayn bin Abd Rabbih and my deputies before him. I imposed on you obeying him because it is obedience to me and in disobeying him is disobedience to me.’[35]

This letter shows the high position of this man near Imam al-Hadi (a.s) that he has compared his obedience to his own obedience and his disobedience to his own disobedience. Of course, this man had not got this high position unless he was devout to Allah and religion. Al-Kashshi related that Muhammad bin Eesa al-Yaqteeni had said, ‘Abul Hasan al-Askari (Imam al-Hadi) (a.s) wrote a letter to Abu Ali bin Bilal in 232 AH saying after basmalah,[36] ‘I praise Allah and thank Him for his might and mercy and pray Him to have blessing and mercy on Muhammad the Prophet and his progeny. I have appointed Abu Ali in the position of al-Husayn bin Abd Rabbih and entrusted him with that for the knowledge he has that no one is preferred to him. I know you are the chief of your district and so I wanted to honor you by writing this book on that to you. You have to obey him and deliver to him all the dues that are with you and you have to inform my manumitted slaves and recommend them of that for this will support and suffice him and save us efforts and please us. Doing this, you will have the reward of Allah and Allah gives whoever He likes. He is the Giver, Who rewards with His mercy and you are in the trust of Allah.’[37]

p: 121

This letter shows how trusted al-Hasan bin Rashid was by Imam al-Hadi (a.s) that he had ordered his followers to obey him and deliver the legal dues to him. Imam al-Askari (a.s) eulogized him after his death by saying, ‘He lived happy and died a martyr.’ He had got this high position near the imam through his piety, obedience and asceticism in the worldly life.

27. Al-Hasan bin Sa’eed al-Ahwazi

He and his brother al-Husayn were from the companions of Imam ar-Redha (a.s) and Imam al-Jawad (a.s) as al-Barqi says.[38] An-Najashi says, ‘He has participated with his brother in these thirty classified books: al-Wudu’ (ablution), as-Salat (prayer), az-Zakat, as-Sawm (fasting), al-Hajj, an-Nikah (marriage), at-Talaq (divorce), al-Atq wet-Tadbeer wel-Mukataba (Setting slaves free, management and correspondence), al-Eeman wel-Nuthoor (faith and vows), at-Tijaraat wel-Ijarat (trades and rents), al-Khums, al-Shahadaat (witnesses), as-Sayd wel-Thaba’ih (hunting and slaughtering), al-Makasib (gains), al-Ashribah (drinks), az-Ziyaraat (visits or praying for holy persons), at-Taqiyya (concealment of one’s true beliefs), ar-Rad ala al-Ghulat (refuting the exaggerators), al-Manaqib (virtuous), al-Mathalib (defects), az-Zuhd (asceticism), al-Muruwwah (chivalry), Huqooq al-Mu’mineen wa Fadhluhum (the rights of believers and their virtue), Tafsir al-Qur’an, al-Wasaya (recommendations), al-Fara’idh (obligations), al-Hudood (punishments), ad-Diyyaat (blood monies), al-Malahim (battles or heroisms) ad-Du’a (supplication).’[39]

These books show the scientific wealth he had. Besides the jurisprudential researches and the commentary of the Holy Qur’an, these books discuss different historical and theological subjects.

28. Abu Ali al-Hasan bin al-Abbas ibn al-Hareesh ar-Razi

He related traditions from Imam Abu Ja'far the second (a.s). An-Najashi says, ‘He is very weak. He had written a book called (Inna anzalnahu fee laylatil qadr: Surely We revealed it on the Night of Predestination). His traditions are weak with confused words.’[40] Ibn al-Ghadha’iry says, ‘This man is not paid attention and his traditions are not recorded.’[41]

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29. Al-Hasan bin Abbas bin Kharash

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions.[42]

35. Al-Husayn bin Dawood al-Ya’qoobi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad’s companions.[50]

36. Al-Husayn bin Ali al-Qummi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[51]

37. Al-Husayn bin Muhammad al-Qummi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[52] He narrated from Imam ar-Redha (a.s) and al-Himyari narrated from him.[53]

38. Al-Husayn bin Muslim

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[54] So did al-Barqi. He narrated from Imam Abul Hasan (a.s) and Muhammad bin Isma’eel narrated from him.[55]

39. Al-Husayn bin Imam Musa bin Ja’far (a.s)

He was the son of Imam Musa al-Kadhim (a.s). Once, a Bedouin asked him about Imam al-Jawad (a.s) by saying, ‘Who is this young man?’ Al-Husayn said to him, ‘This is the guardian of the messenger of Allah.’[56]

40. Al-Husayn bin Yasar

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[57]

41. Hafs al-Jawhari

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[58] So did al-Barqi. He narrated from Imam al-Hadi (a.s) and ibn Eesa narrated from him.[59]

42. Hamza bin Ya’la al-Ash’ari al-Qummi Abu Ya’la

He narrated from Imam ar-Redha (a.s) and Imam Abu Ja'far the second (a.s). He was a reliable, notable man. He had written a book.[60]

43. Khalaf al-Basri

Sheikh at-Toossi mentioned him as one of Imam al-Jawad, Imam ar-Redha, and Imam Musa bin Ja’far al-Kadhim’s companions.[61]

44. Khayran al-Khadim al-Qarateessi

Al-Kashshi says, ‘I found in the book of Muhammad bin al-Hasan bin Bandar al-Qummi with his handwriting that al-Husayn bin Muhammad bin Aamir had told him that Khayran al-Khadim (the servant) al-Qarateessi had said, ‘I have performed the hajj at the time of Abu Ja'far Muhammad bin Ali bin Musa (al-Jawad). I asked about some servant who had a respectable position near Abu Ja'far (a.s). (After finding him) I asked him to take me to Abu Ja'far (a.s). When we arrived in Medina, he said to me, ‘Get ready for I want to go to Abu Ja'far (a.s).’ I went with him and when we were at the door, he asked permission and went in. When he was late, I asked about him and it was said to me that he had left. I was confused. While I was so, a servant came out of the house and asked me, ‘Are you Khayran? I said, ‘Yes, I am.’ He asked me to come in and I did.

p: 124

I found Abu Ja'far (a.s) standing on a bench with no rug to sit on. A servant brought a rug and spread it on the bench and Abu Ja'far (a.s) sat down. When I looked at him, I was filled with reverence, veneration and astonishment. I went to go up to the bench without steps and Abu Ja'far (a.s) pointed to the steps. I went up and greeted him. He replied to my greeting and gave me his hand. I took his hand, kissed it and put it on my face. He seated me with his hand. I took fast hold of his hand out of my astonishment and he left it in my hand (blessing and peace be on him). When I felt quiet, I set his hand free. Ar-Rayyan bin Shabib had said to me, ‘When you go to Abu Ja'far (a.s), please say to him: your servant ar-Rayyan bin Shabib sends you his greetings and asks to pray Allah for him and for his

son.’ When Abu Ja'far (a.s) began talking to me, I mentioned to him what ar-Rayyan had told me. Abu Ja'far (a.s) prayed Allah for ar-Rayyan but he did not pray for his son. I repeated that to him three times but he prayed for ar-Rayyan only without his son. I said goodbye to him and got up to leave. When I went towards the door, I heard him saying something but I could not understand it. The servant came after me. I asked him, ‘What did my master said?’ The servant said that Abu Ja'far (a.s) had said, ‘Who is he that who thinks he guides to himself? He was born in the land of polytheists and when he lived there, he became worse than them, but when Allah wanted to guide him, He guided him.’[62]

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45. Abu Hashim Dawood bin al-Qassim bin Isaaq bin Abdullah bin Ja’far bin Abu Talib al-Ja’fari

He had a high position near the infallible imams (a.s). He was a reliable, noble man.[63] Sheikh at-Toossi says, ‘He was from Baghdad. He was noble having a great position near the infallible imams (a.s). He had met some of them like Imam ar-Redha, Imam al-Jawad, Imam al-Hadi, Imam al-Askari and Imam al- Mahdi (peace be upon them). He narrated traditions from all of them. He composed good poetry and had written a book. He was preferred by the rulers.’[64]

Al-Kulayni mentioned a tradition narrated by Dawood bin al-Qassim saying, ‘Once, I went to Abu Ja'far (a.s) and I had three charters with me that were not signed with any name. I was uncertain whose ones they were and so I was distressed. He (Abu Ja'far) took one of them and said, ‘This is Ziyad bin Shabib’s’ and took the other and said, ‘This is of so-and-so’. I was astonished. He looked at me and smiled. I said, ‘May I die for you! I am interested in eating clay. Would you please pray Allah for me?’ He kept silent. Three days later, he said to me, ‘O Abu Hashim, Allah has taken eating clay away from you.’ After that, eating clay became too disgusted to me.’[65]

46. Dawood bin Mafanna as-Sarmi

He was from Kufa, surnamed as Abu Suleiman. He was the mawla of bani Qurra and then of bani Sarma. He narrated from Imam ar-Redha (a.s). He lived until the days of Imam al-Hadi (a.s).[66] He narrated from Imam Abu Ja'far the second (a.s) and Ahmad bin Muhammad bin Eesa narrated from him a tradition about the reward of the ziyarah of Imam ar-Redha (a.s).[67]

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47. Dawood bin Ali al-Khuza’iy

He defended Ahlul Bayt (a.s) and struggled for them. He offered his life, intellect, and passions to spread their virtues and exploits. He met serious harms and troubles for the sake of them. The police of the Abbasids and their inspectors chased him but he did not care for that and remained resistant announcing the virtues of the infallible imams (a.s) and criticizing the rulers of the Abbasids who had seized the wealth of the Muslim peoples and spent it on their pleasures and lusts instead of spending it on the development of the economical and social life of the Muslims.

Studying the life of this great hero requires an independent book. His life was full of jihad in the way of his beliefs and principles. He fought against the strongest government in the world at that time. He severely criticized the Abbasid rulers who had authority over most of the countries in the world.

Besides that he was one of the great men of political intellect and literature, he was one of the great ulama. He narrated from Imam ar-Redha (a.s) and Imam Abu Ja'far al-Jawad (a.s). Ali bin al-Hakam narrated from him.[68]

48. Dawood bin Mahziyar

He was the brother of Ali bin Mahziyar the companion of Imam al-Jawad (a.s).[69]

49. Zakariyya bin Adam bin Abdullah bin Sa’d al-Ash’ari al-Qummi

He was a reliable, noble man. He had a respectable position near Imam ar-Redha (a.s). He had written a book.[70]

p: 127

Al-Kashshi mentioned a tradition from Abdullah bin as-Salt al-Qummi saying, ‘Once, I went to Abu Ja'far the second (a.s) at the last of his life and I heard him saying, ‘May Allah reward Safwan bin Yahya, Muhammad bin Sinan and Zakariyya bin Adam with all good for they have been loyal to me.’[71] This shows the high standing he had near the Imam (a.s).

Ali bin al-Musayyab says, “Once, I said to Imam ar-Redha (a.s), ‘I live too far and I suffer too much in my way to you. I cannot come to you at every time. From whom would I take the rulings of my religion?’ He said, ‘From Zakariyya bin Adam al-Qummi who is trustworthy with religion and life.’ When I left, I went to Zakariyya bin Adam and asked him about the questions I needed.”[72]

This tradition shows that Zakariyya was a jurisprudent and a religious authority from whom Muslims took fatwas. Historians have mentioned many news on praising him.

52. Shathan bin al-Khalil an-Nayshabori

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[76]

53. Abul Khayr Salih bin Abu Hammad ar-Razi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[77] An-Najashi says, ‘Salih bin Abu Hammad met Imam al-Hadi (a.s). He was ambiguous. He was known by some and denied by others. He had written some books such as “the Sermons of Imam Ali”.[78]

54. Salih bin Muhammad bin Sahl

He was the agent of Imam al-Jawad (a.s) on the entails in Qum. Al-Kulayni mentioned a tradition from Ali bin Ibrahim that his father had said, “One day, I was with Abu Ja'far the second (a.s) when Salih bin Muhammad bin Sahl, who was entrusted with the entails in Qum, came to him and said, ‘My master, would you exempt me from ten thousand (dirhams or dinars) that I have spent?’ Abu Ja'far (a.s) said to him, ‘You are exempted.’ When Salih went out, Abu Ja'far (a.s) said, ‘Someone takes the monies of the progeny of Muhammad, their orphans, poor and wayfarers and then comes to say: exempt me from them. Do you think he thought I would say to him: no, I would not? By Allah, Allah will ask them on the Day of Resurrection about that insistingly.”[79]

55. Salih bin Muhammad al-Hamadani

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[80] Al-Barqi mentioned him among the companions of Imam al-Hadi (a.s). Ibn Shahrashub in his book al-Manaqib mentioned him as one of the reliable, close companions of Abul Hasan Ali bin Muhammad (al-Hadi) (a.s). He narrated from Ibrahim bin Is~haq an-Nahawandi. Abu Salih Shu’ayb bin Eesa narrated from him about the reward of the ziyara of Imam ar-Redha (a.s).[81]

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56. Safwan bin Yahya al-Bajali

Sheikh at-Toossi mentioned him as one of the companions of Imam al-Jawad, Imam al-Kadhim, and Imam ar-Redha (peace be on them).[82] Safwan had been brought up with the intellect of Ahlul Bayt (a.s) and he imitated them in his conducts and guidance. He was one of the most pious, religious men in Islam and one of the best companions of the infallible imams (a.s) in his virtues and knowledge. We have to stop a little to talk about him.

1. His reliability

Narrators and historians had agreed unanimously on his reliability. Sheikh at-Toossi said, ‘He was the most reliable man to the people of Hadith at his time.’[83] An-Najashi said, ‘He is reliable, reliable.’[84]

2. His worship

Safwan was one of the most devoted men in his worships at his time. He offered one hundred and fifty rak’as in every night and fasted for three months every year and paid the zakat of his properties three times every year.[85]

3. His piety

Safwan was one of the most pious people. Historians said that one day, some man asked him to carry two dinars with him to his (that man’s) family in Kufa. Safwan said to him, ‘My camels are hired and I have to take the permission of the tenants.’[86] This was the utmost level of piety.

4. His covenant with his companions

He had concluded a covenant with two of his pious companions in the Holy House (the Kaaba) that whoever from them died, the others should do for him as that which they would do for themselves of good deeds and charities. They kept sincerely to that covenant. The last of them who remained alive was Safwan. Whatever he did for himself, he did the like for his two companions.[87]

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5. His asceticism in life

Safwan was ascetic in all sides of life. He refused authority. Imam Abul Hasan (a.s) said, ‘No two predatory wolves in sheep whose shepherds are absent are more harmful to the religion of a Muslim than being fond of authority…but Safwan does not like authority.’[88]

6. His obedience to the infallible imams

Safwan followed the infallible imams (a.s). He did never disagree with them or turn away from their guidance neither in saying nor in doing. Imam al-Jawad (a.s) had praised him for that. Ali bin al-Husayn bin Dawood al-Qummi said, ‘Once, I heard Abu Ja'far (a.s) mentioning Safwan bin Yahya and Muhammad bin Sinan and saying: may Allah be pleased with them for I am pleased with them. They have never dissented from me and have never dissented from my father at all.’[89]

7. His jurisprudence

Safwan was one of the most famous jurisprudents in his time. Al-Kashshi mentioned that Muhammad bin Sinan had said, ‘Whoever wants to ask about problematic questions let him come to me and whoever wants to ask about halal and haram (permissible and impermissible things) let him go to the sheikh; he means Safwan bin Yahya.’[90]

8. His works

Safwan had written about thirty books such as the books of Wudu’, Prayer, Fasting, the Hajj, Zakat, Marriage, Divorce, Obligations, Recommendations, Buying and Selling, Setting slaves free and Management, Good tidings and others.[91] These books show that he was so expert in jurisprudence.

9. His death

This great scholar had died in 210 AH in Medina. Imam Abu Ja'far al-Jawad (a.s) sent the shroud and other requirements of burial and ordered Isma’eel bin Musa to offer the prayer on him.[92] Then, he buried him in al-Baqee’ graveyard and so his life that he had devoted to Allah, His messenger and Ahlul Bayt (a.s) had come to an end.

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57. Al-Abbas bin Umar al-Hamadani

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[93]

58. Abdul Jabbar bin Mubarak an-Nahawandi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[94]

59. Abdurrahman bin Abu Najran

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[95] An-Najashi said, ‘He narrated from Imam ar-Redha (a.s) and his father narrated from Imam Abu Abdullah (as-Sadiq)…Abdurrahman was trustworthy, trustworthy and reliable in what he narrated. He had written many books such as al-Mat’am wel Mashrab (foods and drinks), Youm wa Laylah (a day and a night) and an-Nawadir (rarities).’[96]

He narrated from Imam Abul Hasan the second (a.s), Imam Abu Ja'far the second (a.s), Abu Basir, Abu Jamilah, Abu Harun al-Makfoof, ibn Abu Umayr and others.[97]

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[103]

64. Ali bin Asbat bin Salim

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[104] An-Najashi said, ‘He was from Kufa and he was reliable. He was Fatahite.[105] He argued on that with Ali bin Mahziyar through letters. They referred in that to Abu Ja'far the second (a.s) and then Ali bin Asbat renounced his belief and gave up. He had narrated from Imam ar-Redha (a.s) before. He was one of the most trustworthy and truthful people. He had written some books such as ad-Dala’il, at-Tafsir, al-Mazar, and a famous book on rarities.[106] He narrated from Imam Abul Hasan Musa al-Kadhim, Imam Abul Hasan ar-Redha, Abu Ja'far the second (peace be upon them) and others.[107]

65. Ali bin Bilal

He was a reliable man from Baghdad. Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[108] An-Najashi said that he narrated from Imam Abul Hasan the third and that he had written a book.[109]

66. Ali bin Hadid bin Hakeem al-Mada’ini al-Azdi as-Sabati

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[110]An-Najashi said that he had written a book[111] and Imam al-Jawad (a.s) asked people to offer congregational prayer behind

him. Al-Kashshi mentioned that Abu Ali bin Rashid had said, “Once, I said to Abu Ja'far the second (a.s): may I die for you! Our companions have disagreed. Would I offer the prayer behind the companions of Hisham bin al-Hakam? He said, ‘You would offer prayers behind Ali bin Hadid.’ People did that.”[112] He narrated from Imam Abul Hasan al-Kadhim, Imam ar-Redha, Imam Abu Ja'far the second and others. Abu Ja'far, ibn Abu Umayr, ibn Jumhur and other men narrated from him.[113]

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67. Ali bin Hassaan al-Wasity al-Munammis

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[114]

68. Ali bin al-Husayn bin Ali bin Umar bin al-Husayn bin Ali bin Abu Talib

He was from Imam al-Jawad's companions.[115] He narrated from Ali bin Ja’far bin Muhammad and Ali bin Mahziyar narrated from him.[116]

69. Ali bin al-Hakam

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions. He narrated from Suleiman bin Nuhayk and Ibrahim bin Hashim narrated from him.[117]

70. Ali bin Khalid

He was a Zaydite and then he turned to believe in the imamate after he saw the miracles of Imam Abu Ja'far the second (a.s). He narrated some of the virtues and qualities of Imam al-Jawad (a.s). He narrated traditions from Imam al-Jawad (a.s), Ahmed bin al-Hasan bin Ali, Ahmed bin Abdus, Abdul Karim and others. Ibn Suma’a, al-Hasan bin Muhammad, Sa’d bin Abdullah and others narrated from him.[118]

71. Ali bin Abdullah al-Qummi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[119] An-Najashi said, ‘He was reliable from our companions. He had a book called “al-Istita’a”.’[120]

72. Ali bin Abdullah al-Mada’ini

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[121] So did al-Barqi.

73. Ali bin Abdul Melik

Al-Barqi mentioned him as one of Imam al-Jawad's companions.[122]

74. Ali bin Muhammad bin Suleiman an-Nawfali

He narrated from Imam Abu Ja'far the second (a.s) and Musa bin Ja’far narrated from him.[123]

75. Ali bin Muhammad bin Harun bin Mahbob

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He was from Imam al-Jawad's companions.[124]

76. Ali bin Muhammad al-Alawi al-Hasani

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[125]

77. Ali bin Muhammad al-Qalanisi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[126]

78. Ali bin Mahziyar

He was one of the best companions of Imam al-Jawad (a.s) and one of the most famous scholars with virtue and piety in his time. We would better talk a little about him:

1. His converting to Islam

Ali bin Mahziyar was a Christian and then Allah guided him to faith and he converted to Islam and became one of the most loyal, devoted Muslims.[127]

2. His piety

Ali bin Mahziyar was unequaled in his piety and obedience. From his worshipping was that when the sun rose, he prostrated himself to Allah and he did not raise his head from prostration until he prayed Allah for one thousand of his brothers as he prayed for himself. On his forehead there was like the knee of a camel because of his much prostration for Allah.[128]

3. His reliability in narrations

Historians had agreed unanimously on his reliability in narrating traditions. An-Najashi said, ‘He was reliable in his traditions that no one could accuse him of anything.’[129]

4. His works

He had written a good collection of books showing his abundant knowledge. From among these books are the following: Wudu’, Prayer, Zakat, Fasting, Hajj, Divorce, Punishments, Blood Money, at-Tafsir, The Virtues, Setting Slaves Free and Management, Gains, Defects, Supplication, Courtesy and Chivalry, al-Mazar (shrine), Refuting the exaggerators, Recommendations, Inheritances, Khums, Witnesses, the Virtues of the Believers, Heroism, Reservation (Taqiyya), Hunting and Slaughtering, Asceticism, Drinks, Vows and Oaths and Penances, Letters (huroof), al-Qa’im (al-Mahdi), Good Tidings, Prophets, Rarities, the Letters of Ali bin Asbat, and other books.[130] Most of these books are on jurisprudential subjects which show that he was one of the great jurisprudents in Islam.

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5. The letters of Imam al-Jawad (a.s) to him

Imam al-Jawad (a.s) sent many letters to Ali bin Mahziyar which shows the close relation between them and the high position of Ali near the imam. Here are some of those letters:

A. After the introduction, Imam al-Jawad (a.s) wrote to him, “Your book has come to me and I understood what you have mentioned in it. You have pleased me, may Allah please you. I pray the Sufficer, the Defender to save you from the intrigues of every intriguer inshallah…”[131] This letter shows that Ali bin Mahziyar has offered a service to Imam al-Jawad's companions which has filled his blessed heart with pleasure and delight and therefore he prayed Allah for him.

B. In another letter Imam al-Jawad said, ‘I understood what you mentioned about the affairs of the people of Qum; may Allah endow them with safety and deliverance. You pleased me with what you mentioned and you still do that; may Allah please you with Paradise and be contented with you for my contentment with you. I pray Allah for pardon and mercy and say: Allah is Sufficient for us and Most Excellent is He on Whom we rely!’[132]

The letter shows that Ali bin Mahziyar has relieved the people of Qum from an ordeal that made Imam al-Jawad (a.s) be pleased and pray Allah for him.

C. In another letter Imam al-Jawad (a.s) wrote to him, ‘…Go to your house, may Allah make you to the best of houses in your life and your afterlife.’[133] Imam al-Jawad (a.s) ordered him to retire to his house after he had completed his services to him.

p: 136

D. In another letter Imam al-Jawad (a.s) said to him, ‘…I pray Allah to keep you safe from before you and from behind you and in all your states. Be delighted! I hope Allah to drive misfortunes away from you and I pray Allah to make it better to you that which He has determined to you to go on Sunday. Put off your going until Monday inshallah! May Allah be with you in your travel, keep your family, carry out your trusts for you and make you safe by His omnipotence.’[134]

E. Once, Ali wrote to Imam al-Jawad (a.s) a letter asking him affluence and to permit him to dispose of the money of Imam al-Jawad (a.s) that was in his possession. Imam al-Jawad (a.s) replied to him, ‘May Allah give more affluence to you and to those of your family whom you asked affluence for. O Ali, there is more than affluence from me to you. I pray Allah to be with you in affluence and good health, make you prosper with soundness, and suffice you with soundness, He is the Hearer of prayer.’[135]

F. One day, Ali wrote a letter to Imam al-Jawad (a.s) asking him to pray Allah for him. Imam al-Jawad (a.s) replied to him, ‘As for praying Allah for you that you asked me for, yet you do not know in what position Allah has made you to me. I might mention you with your name and surname with my great care and love to you besides that which I know in you. May Allah maintain to you the best of his blessings and be pleased with you, and make you get to the best of your intention and put you up in the Paradise with His mercy; He is the Hearer of prayer. May Allah save you, take you in His charge and keep misfortunes away from you by His mercy…’[136]

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G. From among the letters of Imam al-Jawad (a.s) to Ali is this letter that has been narrated by al-Hasan bin Sham’on. Imam al-Jawad (a.s) says, ‘O Ali, may Allah reward you with the best of His reward, house you in His Paradise, save you from disgrace in this life and in the afterlife, and resurrect you with us. O Ali, I have tested you and tried you in loyalty, obedience, service, reverence and performance of your duties and if I say that I have not seen anyone like you, I might be truthful. May Allah reward you with the Gardens of Paradise. Neither your position nor your services in the hot and cold and in the day and night have been unknown to me. I pray Allah, when He will gather the creatures on the Day of Punishment, to have enviable mercy on you. He is the Hearer of prayer.’[137]

This letter and the previous ones have given to Ali a bright picture about his high position near Imam al-Jawad (a.s) and that he was incomparable in his piety and devotedness. Imam al-Jawad (a.s) did not forget the services and loyalty Ali had towards him.

6. His narrations

He had narrated four hundred and thirty traditions. He narrated from Imam al-Jawad (a.s), Imam Abul Hasan the third (al-Hadi) (a.s), Abu Dawood al-Mustarraq, Abu Ali bin Rashid, ibn Abu Umayr and others.[138] With these words we end our research on this great companion who had devoted his life to serve Imam al-Jawad (a.s) until the imam was so loyal to him and he loved him as much as love had a meaning.

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79. Ali bin Muyassar

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[139] So did al-Barqi.

89. Muhammad bin Isma’eel bin Bazee’

Sheikh at-Toossi mentioned him as one of Imam ar-Redha and Imam al-Jawad's companions.[153] He was one of the best companions of the imams in his piety and religiousness. Here, we talk in brief about him.

His relation with Imam ar-Redha (a.s)

Muhammad had a close relation with Imam ar-Redha (a.s). He regarded him with high respect and reverence. Al-Husayn bin Khalid as-Sayrafi said, ‘Once, we were with Imam ar-Redha (a.s). We were a group of men. Muhammad bin Isma’eel was mentioned and Imam ar-Redha (a.s) said addressing his companions, ‘I wish that one like him were among you.’

He narrated from Imam ar-Redha (a.s) his saying, ‘Allah has at the gate of tyrants (in their courts as officials) some men whom He has guided with evidence and endowed with abilities in the land to protect through them His guardians and reform the affairs of Muslims. To them is the resort of the believers from harms, and to them is the resort of the needy of our Shia, and by them Allah relieves the fright of the believers in the courts of the unjust. These are the real believers. These are the trustees of Allah in His earth. These are lights among their fellows on the Day of Resurrection. Their light shines to the inhabitants of the heavens as stars shine to the inhabitants of the earth. From the lights of these people on the Day of Resurrection the afterlife will bright. By Allah, they are created for Paradise and the Paradise is created for them. Blessed are they with that. Would any of you get all that if he likes?’ He (Muhammad bin Isma’eel) said, ‘May I die for you! How is that?’ He said, ‘By being with them to please us through pleasing the believers of our Shia. O Muhammad, be one of them!’[154]

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With Imam al-Jawad (a.s)

Muhammad bin Isma’eel had a close relation with Imam al-Jawad (a.s) too. He believed in his imamate and he narrated from him some traditions concerning legal verdicts. He asked Imam al-Jawad (a.s) to give him a shirt that he had put on (had touched his body) to make it as his shroud. Imam al-Jawad (a.s) sent him one.[155]

His works

Muhammad bin Isma’eel had written some books such as “the Hajj”, “the Reward of the Hajj” and some other books.[156]

90. Muhammad bin Isma’eel ar-Razi

He narrated from Imam al-Jawad (a.s), Suleiman bin Ja’far al-Ja’fari and Sahl bin Ziyad. As-Sayyari narrated from him.[157]

91. Muhammad bin al-Hasan bin Abu Khalid al-Ash’ari

He narrated from Imam Abu Ja'far (a.s) and al-Husayn bin Sa’eed narrated from him.[158]

92. Muhammad bin al-Hasan bin Ammar

He narrated from Imam Abu Ja'far al-Jawad (a.s) and Muhammad bin Khallad narrated from him.[159]

93. Muhammad bin al-Hasan bin Mahbob

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[160]

94. Muhammad bin al-Hasan al-Wasiti

He was one of Imam al-Jawad's companions.[161] Al-Fadhl bin Shathan narrated that he had a high position near Imam Abu Ja'far (a.s) and that Imam Abul Hasan (a.s) had sent him some money when he was ill, enshrouded him and held obsequies when he died.[162]

95. Muhammad bin al-Hasan bin Shammon al-Basri

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[163] Ibnul Ghadha’iri said, ‘Muhammad bin al-Hasan bin Shammon was from Basra…He was weak (in narration), collapsed and no one paid attention to him or to his narrations or anything ascribed to him.’[164]

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An-Najashi said about him, ‘He was very weak of bad beliefs. He believed that Imam Musa bin Ja’far (a.s) was alive (forever) and had not died. From his fabrications was that he claimed he had heard Imam Musa bin Ja’far (a.s) saying, ‘Whoever tells you that he has nursed me, washed me (after death), enshrouded me, put me in a coffin, buried me and shook dust off his hand, do not believe him.’ He also claimed that Imam Musa bin Ja’far (a.s) had said, ‘Whoever asks about me, you say to him: He is alive, praise be to Allah. May Allah damn whoever asks about me and says that I died.’ He had written some books such as “as-Sunan wel Aadab wa Makarimul Akhlaq; rules, morals and nobilities of character”, “al-Ma’rifa; knowledge” and a book on rarities. He died when he was 114 years old.[165]

96. Muhammad bin al-Husayn al-Ash’ari

He narrated from Imam Abu Ja'far al-Jawad (a.s) and Ali bin Mahziyar narrated from him.[166]

97. Abu Ja’far Muhammad bin al-Husayn bin Abul Khattab az-Zayyat al-Hamadani

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[167] An-Najashi said about him, ‘He is honorable of high rank and he is reliable. He has narrated too many traditions and is trustworthy in his narrations. He has written good books. From his books there are “at-Tawheed”, “al-Ma’rifa wel-Bada’”, “ar-Radd ala Ahl al-Qadar”, “al-Lu’lu’a”, “Wasaya al-A’imma” and “an-Nawadir”.’[168]

Muhammad bin al-Hasan had narrated one hundred and eghty-nine traditions. He narrated from Abu Dawood al-Munshid, ibn Abu Nasr, ibn Mahbob and others.[169]

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98. Muhammad bin Hamza al-Alawi

He narrated from Imam al-Jawad (a.s). Ali bin Mahziyar said, “Once, Muhammad bin Hamza wrote to Abu Ja'far (a.s) saying, ‘One of your mawali has ordered one hundred dirham for me. I often heard him saying: “all that is mine is for my master (Imam al-Jawad). He died and left this money without saying anything about it. He had two wives. One of them is in Baghdad but I do not know exactly where she is now and the other is in Qum. What do you order me to do with these one hundred dirhams?’ Abu Ja'far (a.s) wrote to him, ‘Pay to the two wives of this man their right in this money which is one eighth if he had a child but if he had no child, their right is one quarter and pay the rest as charity to those whom you know they are in need of money.’[170]

This tradition shows that Imam al-Jawad (a.s) trusted in this man where he entrusted him with his money to dispose of it in stead of him.

99. Abu Abdullah Muhammad bin Khalid al-Barqi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[171] He said he was reliable and had a book called an-Nawadir as mentioned in al-Fihrist. Ahmed bin Muhammad bin Eesa and Ahmed bin Abu Abdullah narrated from him. An-Najashi said, ‘He was weak in traditions. He was a man of letters and had a good knowledge in history and the sciences of Arabic. He had written some books such as “at-Tanzeel wet-Ta’beer: revelation and expression”, “Youm wa Laylah: a day and a night”, “at-Tafsir”, “Mecca wel Medina”, “the Wars of al-Ouss wel Khazraj”, “al-Ilal: causes” and “al-Khiteb: sermons”.’

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Ibnul Ghadha’iri said, ‘His narrations are denied. He often narrates from weak narrators and depends on mursal[172] traditions.[173] Some researchers have depended on the opinion of Sheikh at-Toossi on this man and paid no attention to the opinions of an-Najashi and al-Ghadha’iri.

102. Abu as-Sahban Muhammad bin Abdul Jabbar al-Qummi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions. It was mentioned in al-Wajeeza, al-Bulgha and Mushtarakat al-Kadhimi that he was reliable.[179]

103. Muhammad bin Abdullah al-Mada’ini

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions[180] and added that he had joined Imam Musa bin Ja’far al-Kadhim (a.s) when he had been taken from Medina to Baghdad.[181]

104. Abu Ja'far Muhammad bin Abdullah bin Mihran al-Karkhi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions and added that he was accused of exaggeration and weakness in narration.[182] An-Najashi said, ‘He was exaggerator, liar and of bad beliefs. This was well-known about him. He had written some books such as “al-Mamdohin wel Mathmomin: the praised and the dispraised”, “Maqtal Abul Khattab: the murder of Abul Khattab”, “al-Malahim: heroisms”, “at-Tabsira: enlightenment” and “an-Nawadir: rarities” which was the nearest of his books to the truth while the others were full of confusion, ambiguities and nonsense.’[183]

105. Abu Bashir Muhammad bin Abda

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions without describing him.[184]

106. Muhammad bin al-Faraj ar-Rakhji

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[185] He was from the notables of the Shia. When Imam Muhammad al-Jawad (a.s) died, the Shia gathered together in this man’s house to know the next imam after Imam al-Jawad (a.s).[186] He had good traditions mentioned by historians.

107. Muhammad bin Nasr an-Nab

Al-Barqi mentioned him as one of Imam al-Jawad's companions.[187]

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108. Muhammad bin Nasr

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[188]

109. Muhammad bin Noah

Al-Barqi mentioned him as one of Imam al-Jawad's companions.[189]

110. Muhammad bin al-Waleed al-Khazzaz al-Kirmani

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[190]

111. Muhammad bin Younus bin Abdurrahman

Sheikh at-Toossi mentioned him as one of Imam ar-Redha’s companions and another time of Imam al-Jawad's companions.[191] Al-Kashshi mentioned that when the Abbasid government forced ibn Abu Umayr to mention the names of the Shia to be imprisoned, he refused and so he was whipped one hundred times and he was about to reveal their names out of torture but when he heard Muhammad bin Younus saying: “O Muhammad bin Umayr, remember your standing before Allah (on the Day of Resurrection)”, he tolerated the torture and did not reveal the names.[192]

112. Al-Mukhtar bin Ziyad al-Abdi al-Basri

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions and added that he was reliable.[193]

113. Marwak bin Ubayd bin Abu Hafsah

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[194] An-Najashi mentioned that Muhammad bin Mas’ood had said, “Once, I asked Ali bin al-Hasan about Marwak bin Ubayd and he said, ‘He is reliable and truthful’.”[195] Sheikh at-Toossi mentioned in al-Fihrist that Marwak had written a book.

114. Musaddiq bin Sadaqa al-Madayini

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[196] He saw Imam as-Sadiq (a.s) and narrated from him and he narrated from Imam Musa bin Ja’far al-Kadhim (a.s). He was one of the great ulama and jurisprudents.

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115. Mo’awiya bin Hakeem bin Ammar ad-Duhni

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[197]An-Najashi said, ‘Mo’awiya bin Hakeem is a reliable, noble man from the companions of Imam ar-Redha (a.s). Abu Abdullah al-Husayn bin Ubaydillah said he had heard his sheikhs saying, ‘Mo’awiya bin Hakeem had narrated twenty-four traditions only. He had some books such as “at-Talaq: divorce”, “al-Haydh: menstruation”, “al-Fara’idh: obligations”, “an-Nikah: marriage”, “al-Hudud: punishments”, “ad-Diyaat: blood monies” and a book of rarities. Al-Kashshi said, ‘He was a Fatahite[198] and he was fair and knowledgeable.’[199]

116. Munthir bin Qabos

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[200] An-Najashi said, ‘Munthir bin Muhammad bin Sa’eed bin Abul Jahm al-Qabosi Abul Qassim was from the progeny of Qabos bin an-Nu’man bin al-Munthir…he was trustworthy from a great honorable house. He had written some books such as “Wufod al-Arab ila an-Nabiy: the delegations of the Arabs to the Prophet”, “Jami’ al-Fiqh: collection of jurisprudence”, “al-Jamal: the camel”, “Siffeen” and “al-Gharaat: raids”.[201]

117. Abul Husayn Mansor bin al-Abbas ar-Razi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions one time and another as one of Imam al-Hadi’s companions.[202] An-Najashi said, ‘He lived and died in Baghdad. He was not exactly known to be honest. He had a book on rarities.[203]

118. Musa bin Dawood al-Ya’qobi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad and Imam al-Hadi’s companions.[204]He was unknown.

119. Musa bin Dawood al-Minqari

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[205] He was unknown.

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127. Abul Hussayn

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[217]

128. Abu Khidash al-Mihri al-Basri

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[218]

129. Abu Sara

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[219] He was unknown.

130. Abu Sukayna al-Kufi

Sheikh at-Toossi mentioned him as one of Imam al-Jawad's companions.[220] He was unknown.

As for the women who narrated from Imam al-Jawad (a.s), they were:

131. Zaynab bint Muhammad bin Yahya

Sheikh at-Toossi mentioned her as one of Imam al-Jawad's companions.[221]

132. Zahra’ Umm Ahmed

Sheikh at-Toossi mentioned her as of the women who had had the honor of asking Imam al-Jawad (a.s) about legal questions.[222]

Here, our talk on some of Imam al-Jawad's companions comes to an end. Among those companions there were famous men of intellect, knowledge and literature at that time. This number of Imam al-Jawad's companions shows the abundant treasures of knowledge he had, for they accompanied him to ladle from the springs of his knowledge.

[17] Mu'jam Rijal al-Hadith, vol. 2 p. 267-274.

[18] Tanqeeh al-Maqal, vol.1 p.81.

[19] Rijal an-Najashi, p.79.

[20] Mu'jam Rijal al-Hadith, vol. 2 p.303.

[21] Ibid., p.350-351.

[22] Rijal at-Toossi, p.398.

[23] Mu'jam Rijal al-Hadith, vol. 3 p.31.

[24] Ibid., p.32.

[25] Rijal at-Toossi, p.397.

[26] An-Najashi, p.105.

[27] Mu'jam Rijal al-Hadith, vol. 3 p.277.

[28] Rijal at-Toossi, p.399.

[29] An-Najashi, p.120.

[30] Rijal at-Toossi, p.399.

[31] Mu'jam Rijal al-Hadith, vol. 4 p.130.

[32] Rijal at-Toossi, p.399.

[33] Rijal at-Toossi, p.399.

[34] Mu'jam Rijal al-Hadith, vol. 4 p.139.

[35] Al-Ghayba, p.350.

[36] Basmalah is saying “bismillahirrahman ar-raheem: in the name of Allah, the Beneficent, the Merciful”.

[37] Rijal al-Kashshi, vol.2 p.779-800.

[38] Rijal al-Barqi, p.56.

[39] Rijal an-Najashi, p.58.

[40] Rijal an-Najashi, p.60.

[41] Mu'jam Rijal al-Hadith, vol.4 p.270.

[42] Rijal at-Toossi, p.400.

[43] Rijal an-Najashi, p.61.

[44] Rijal at-Toossi, p.400.

[45] Ibid.

[46] Rijal at-Toossi, p.400.

[47] Mu'jam Rijal al-Hadith, vol.5 p.201.

[48] Mu'jam Rijal al-Hadith, vol.5 p.248.

[49] Rijal at-Toossi, p.400.

[50] Ibid.

[51] Ibid.

[52] Rijal at-Toossi, p.400.

[53] Mu'jam Rijal al-Hadith, vol.6 p.84.

[54] Rijal at-Toossi, p.400.

[55] Mu'jam Rijal al-Hadith, vol.6 p.91.

[56] Ibid., p.98.

[57] Rijal at-Toossi, p.400.

[58] Ibid.

[59] Rijal al-Barqi, p.456.

[60] Rijal an-Najashi, p.141.

[61] Rijal at-Toossi, p.401.

[62] Rijal al-Kashshi, vol.2 p.867-868.

[63] Rijal an-Najashi, p.113.

[64] Mu'jam Rijal al-Hadith, vol.7 p.121.

[65] Usul al-Kafi, p.569.

[66] Rijal an-Najashi, p.116.

[67] Mu'jam Rijal al-Hadith, vol.7 p.130.

[68] Ibid., p.148.

[69] Rijal at-Toossi, p.401.

[70] Rijal an-Najashi, p.124.

[71] Rijal al-Kashshi, vol.2 p.792.

[72] Ibid., p.858.

p: 150

[73] Rijal an-Najashi, p.127.

[74] Rijal an-Najashi, p.132.

[75] Rijal at-Toossi, p.401.

[76] Ibid., p.402.

[77] Ibid.

[78] Rijal an-Najashi, p.140.

[79] Usool al-Kafi, vol.1 p.130.

[80] Rijal at-Toossi, p.402.

[81] Mu'jam Rijal al-Hadith, vol.9 p.86.

[82] Rijal at-Toossi, p.402.

[83] Ibid.

[84] Rijal an-Najashi, p.139.

[85] Rijal an-Najashi, p.140.

[86] Rijal an-Najashi, p.140.

[87] Ibid.

[88] Rijal al-Kashshi, vol.2 p.793.

[89] Rijal al-Kashshi, vol.2 p.793.

[90] Rijal al-Kashshi, vol.2, p.796.

[91] Rijal an-Najashi, p.140.

[92] Rijal al-Kashshi, vol.2 p.792.

[93] Rijal at-Toossi, p.404.

[94] Rijal at-Toossi, p.404.

[95] Rijal at-Toossi, p.404.

[96] Rijal an-Najashi, p.163-164.

[97] Mu'jam Rijal al-Hadith, vol.9 p.312.

[98] Rijal at-Toossi, p.403.

[99] Rijal al-Kashshi, vol.2 p.834.

[100] Rijal at-Toossi, p.403.

[101] Rijal at-Toossi, p.403.

[102] Rijal an-Najashi, p.157.

[103] Rijal at-Toossi, p.403.

[104] Ibid.

[105] A sect believing that Abdullah al-Aftah the son of Imam Ja’far as-Sadiq (s) was the imam after his father.

[106] Rijal an-Najashi, p.252.

[107] Mu'jam Rijal al-Hadith, vol.11 p.260.

[108] Rijal at-Toossi, p.404.

[109] Rijal an-Najashi, p.278.

[110] Rijal at-Toossi, p.403.

[111] Rijal an-Najashi, p.274.

[112] Rijal al-Kashshi, vol.2 p.840.

[113] Mu'jam Rijal al-Hadith, vol.11 p.333.

[114] Rijal at-Toossi, p.404.

[115] Ibid., p.402.

[116] Mu'jam Rijal al-Hadith, vol.11 p.365.

[117] Mu'jam Rijal al-Hadith, vol.11 p.381.

[118] Ibid., vol.12 p.7-8.

[119] Rijal at-Toossi, p.404.

[120] Rijal an-Najashi, p.254.

[121] Rijal at-Toossi, p.403.

[122] Rijal al-Barqi, p.57.

[123] Mu'jam Rijal al-Hadith, vol.12 p.147.

[124] Ibid., p.165.

[125] Rijal at-Toossi, p.403.

[126] Ibid., p.404.

[127] Rijal al-Kashshi, vol.2 p.824, Rijal an-Najashi, p.253.

[128] Rijal al-Kashshi, vol.2 p.825.

[129] Rijal an-Najashi, p.253.

p: 151

[130] Rijal an-Najashi, p.253.

[131] Rijal al-Kashshi, vol.2 p.826.

[132] Ibid.

[133] Ibid.

[134] Rijal al-Kashshi, vol.2 p.826.

[135] Rijal al-Kashshi, vol. 2, p.826-827.

[136] Ibid., p.286.

[137] Al-Ghayba, p.349.

[138] Mu'jam Rijal al-Hadith, vol.12 p.217.

[139] Rijal at-Toossi, p.404.

[140] Ibid.

[141] Rijal al-Barqi, p.57.

[142] Rijal at-Toossi, p.404.

[143] Rijal at-Toossi, p.404.

[144] Ibid., p.405.

[145] Rijal al-Kashshi, vol.2 p.835.

[146] Mu'jam Rijal al-Hadith, vol.14 p.225.

[147] Rijal at-Toossi, p.407.

[148] Ibid.

[149] Mu'jam Rijal al-Hadith, vol.14 p.264.

[150] Rijal at-Toossi, p.407.

[151] Rijal al-Barqi, p.57.

[152] Rijal al-Kashshi, vol.2 p.303.

[153] Rijal at-Toossi, p.405.

[154] Mu'jam Rijal al-Hadith, vol. 15 p.107.

[155] Rijal al-Kashshi, vol.2 p.835.

[156] Rijal an-Najashi, p.330.

[157] Mu'jam Rijal al-Hadith, vol.15 p.226.

[158] Ibid.

[159] Mu'jam Rijal al-Hadith, vol.15 p.274.

[160] Rijal at-Toossi, p.408.

[161] Ibid.

[162] Rijal al-Kashshi, vol.2 p.832.

[163] Rijal at-Toossi, p.407.

[164] Mu'jam Rijal al-Hadith, vol.15 p.248.

[165] Rijal an-Najashi, p.335-336.

[166] Mu'jam Rijal al-Hadith, vol.15 p.323.

[167] Rijal at-Toossi, p.407.

[168] Rijal an-Najashi, p.334.

[169] Mu'jam Rijal al-Hadith, vol.15 p.229.

[170] Tanqeeh al-Maqal, vol.3 p.110.

[171] Rijal at-Toossi, p.404.

[172] A mursal tradition is a tradition whose series of narrators is cut or it is without narrators or the narrators are unknown.

[173] Tanqeeh al-Maqal, vol.3 p.113.

[174] Rijal at-Toossi, p.406.

[175] Rijal at-Toossi, p.405.

[176] Tanqeeh al-Maqal, vol.3 p.124.

[177] Ibid.

[178] Rijal al-Kashshi, vol.2 p.449.

[179] Tanqeeh al-Maqal, vol.3 p.135.

[180] Rijal at-Toossi, p.406.

[181] Tanqeeh al-Maqal, vol.3 p.145.

[182] Rijal at-Toossi, p.406.

[183] Rijal an-Najashi, p.350.

[184] Rijal at-Toossi, p.405.

p: 152

[185] Rijal at-Toossi, p.405.

[186] Tanqeeh al-Maqal, vol.3 p.171.

[187] Rijal al-Barqi, p.57.

[188] Rijal at-Toossi, p.405.

[189] Rijal al-Barqi, p.57.

[190] Rijal at-Toossi, p.406.

[191] Ibid.

[192] Rijal al-Kashshi, vol.2 p.855.

[193] Rijal at-Toossi, p.406.

[194] Ibid.

[195] Rijal al-Kashshi, vol.2 p.835.

[196] Rijal at-Toossi, p.406.

[197] Ibid.

[198] The Fatahites were a group of people believing in the imamate of Imam Ja’far as-Sadiq (s) and after him in the imamate of his son Abdullah al-Aftah.

[199] Rijal al-Kashshi, vol.2 p.635.

[200] Rijal at-Toossi, p.407.

[201] Rijal an-Najashi, p.418.

[202] Rijal at-Toossi, p.407.

[203] Rijal an-Najashi, p.413.

[204] Rijal at-Toossi, p.407.

[205] Rijal at-Toossi, p.405.

[206] Ibid.

[207] Rijal at-Toossi, p.405.

[208] Rijal an-Najashi, p.409.

[209] Rijal at-Toossi, p.405.

[210] Rijal an-Najashi, p.405.

[211] Rijal at-Toossi, p.408.

[212] Ibid.

[213] Rijal an-Najashi, p.439.

[214] Rijal at-Toossi, p.408.

[215] Ibid., p.409.

[216] Rijal al-Kashshi, vol.2 p.832.

[217] Rijal at-Toossi, p.408.

[218] Rijal at-Toossi, p.408.

[219] Ibid., p.409.

[220] Ibid.

[221] Rijal at-Toossi, p.409.

[222] Ibid.

2. Kufa

Kufa came after Yathrib in its importance. The great mosque in Kufa was one of the most important Islamic institutes and schools. Many seminars were held in this mosque. The general sphere of study was on the Islamic sciences such as jurisprudence, tafsir (interpretation of the Qur’an), Hadith and other branches.

Kufa had adopted the Alawite doctrine and its school was interested in the knowledge of Ahlul Bayt (a.s). Al-Hasan bin Ali al-Washsha’ said, ‘I have seen in this mosque (the mosque of Kufa) nine hundred sheiks each saying: Ja’far bin Muhammad (as-Sadiq) has told me so-and-so…’[2]

It was not only jurisprudence that was dealt with in the school of Kufa, but also grammar was studied and taught. In Kufa, a school of grammarians had been established. From the famous scholars of this school was al-Kisa’iy, whom ar-Rasheed (the Abbasid caliph) had entrusted to teach his two sons al-Ameen and al-Ma’moon. Worth mentioning is that grammar has been established by Imam Ali (a.s). It was he who had classified the bases and rules of Arabic grammar.

3. Basra

Basra was a very important center of grammar. The first one who had established the base of the school of Basra was Abul Aswad ad-Du’ali, the disciple of Imam Ali (a.s). This school competed with the school of Kufa. The grammarians of Basra were called (people of logic) to be distinguished from the grammarians of Kufa. One of the most prominent scholars of this school of grammar was Seebwayh the Persian who had written a book called “the book of Seebwayh” that is the maturest book in Arabic. De Beaur[3] says, ‘If we look at the book of Seebwayh, we shall find it a mature work and a great effort. Later scholars have said it must be a fruit of cooperative efforts of scientists like the Canon of Avicenna.’[4]

p: 155

As Basra was a field for grammar it was a school of Tafsir, one of whose prominent ulama was Abu Amr bin al-Ala’. It was also a school of prosody whose bases had been established by al-Khalil bin Ahmed the author of “al-Ayn” which was the first dictionary in the Arabic language.

4. Baghdad

Baghdad had flourished with many scientific and cultural movements. Institutes and schools had spread everywhere and nothing was easier than knowledge which had been at hand to everyone. Baghdad had not specialized in a certain branch of knowledge like the other Islamic centers, but it had all sciences besides all kinds of arts. Baghdad had been the greatest scientific center in that age. Students from all sides of the worlds came to it seeking knowledge. (Augustan Le Bon) says, ‘Scientists, artists and men of literature from all nations and countries; Greeks, Persians, Copts and others came to Baghdad and made it the center of culture in the world.’ Abul Faraj al-Isfahani said that al-Ma’moon was often alone with philosophers. He liked their company and felt pleased with their discussions though he knew that people of knowledge were the choice of Allah from among His creatures and the elite of His people.[5]

B. Tafsir (interpretation)

It is the interpretation of the Holy Qur'an and explaining its meanings. The commentators of the Holy Qur'an had two ways in their interpretations.

The first is the interpretation due to the transmitted sayings of the Prophet (a.s) and the infallible imams. This is the way that has been followed by most of the Shia commentators like in Tafsir al-Qummi, Tafsir al-Askari and Tafsir al-Burhan. Their evidence on that is that the infallible imams were singled out with the knowledge of the Qur'an as it was in its reality and fact.

Imam Abu Ja'far al-Baqir (a.s) says, ‘No one can claim that he has (the knowledge of) all the Qur'an; its esoteric and apparent knowledge except the guardians.’[7] There are many evidences proving that we must refer to the infallible imams in interpreting the Qur'an.

Sheikh at-Toossi says, ‘Interpreting the Qur'an is not possible except by relying on the true traditions of the Prophet (a.s) and the infallible imams whose sayings are evidence like the Prophet’s.’[8]

The second is the interpretation due to opinion that is to rely on the reasonable accounts related to approval. The interpreters of the Mu’tazilites and other sects have followed this kind of interpretation and did not pay any attention to the sayings of the infallible imams concerning the interpretation of the Qur'an. They depended in their interpretations on that which they approved reasonably.

Anyhow, the first school of Tafsir due to the transmitted traditions was at the time of Imam Ali (a.s) who was the first interpreter of the Qur'an and from whom Abdullah bin Abbas and other great companions took interpretation. The infallible imams (a.s) paid too much attention to the Tafsir of the Qur'an through their lectures on interpretation, the reasons behind the revelation of the Qur’anic verses and the merit of reciting the Qur'an.

p: 157

2. Hadith

Hadith is one of the most important sources of the Islamic legislation. The Hadith is the traditions transmitted from the Prophet (a.s) or the infallible imams whether their sayings, doings or their approving of others’ sayings or doings. It is called the Sunna.

The Shia were the first who had written down the traditions and the infallible imams (a.s) encouraged their companions to do that. Abu Basir said, “Once, I went to Abu Abdullah (as-Sadiq) and he said, ‘What prevents you from writing down traditions? You shall not memorize them until you write them down. Some people from Basra have just left now. They asked about some things and wrote down the answers.’

The companions of Imam ar-Redha (a.s) had written down all the true traditions in big volumes which were the first collections of the Shia that were the base for the four collections of the three sheikhs.[9]

3. Jurisprudence

From the most distinct sciences that had prevailed in that age and all the Islamic ages was Jurisprudence which explained to people their obligations and their responsibility before Allah in following these obligations during their lives. The care for studying jurisprudence was more than it for other sciences. The infallible imams of Ahlul Bayt (a.s) had a great role in establishing their jurisprudential school from which great jurisprudents and ulama had graduated such as Zurara, Muhammad bin Muslim, Jabir bin Yazeed al-Ju’fi and other great ulama. These jurisprudents recorded all what they had heard from the infallible imams (a.s) in their books which were about four hundred ones and then they were edited and collected in the four famous books to which the Shia jurisprudents refer in deriving the legal verdicts.

p: 158

This activity of seeking and learning jurisprudence eagerly was not limited to the Shia, but all the Islamic sects took much care of that.

4. Usool

The branch of Usool[10] had been established by Imam Abu Ja'far al-Baqir (a.s). Ijtihad and the deriving of the legal verdicts depend on this science which was studied widely in that age.

5. Grammar

Grammar played an important role in the Abbasid age. Its studies were a point of argumentations. In the palaces of the caliphs meetings were held for this matter and sharp disputes took place between grammarians. Many famous scholars had specialized in this science at the head of whom were al-Kisa’iy, al-Farra’ and Seebwayh. This branch of knowledge had been established by Imam Ali (a.s), the pioneer of knowledge and wisdom in the earth.

6. Theology

From the studies prevailing in that age was theology. Theology means the defending of one’s religious beliefs through scientific proofs. This art had been established by the infallible imams of Ahlul Bayt (a.s) and then some of their disciples specialized in it. At the head was the great scholar Hisham bin al-Hakam and from the famous Sunni theologians were Wasil bin Ata’, Abul Huthayl al-Allaf, Abul Hasan al-Ash’ari and al-Ghazali.

7. Medicine

Medicine developed widely in the Abbasid age and the Abbasid kings encouraged people to study it. They gave prizes and great monies to those specialized in medicine like the physician Gibril bin Bakhtsho’ an-Nasrani.

8. Chemistry

From the sciences that got great attention in that age was chemistry. Jabir bin Hayyan, the pride of the Arabic East, had specialized in this branch and received his information from Imam as-Sadiq (a.s), the thinking mind of humanity. It was he who had established this science.

p: 159

In addition, civil engineering, architecture and astronomy were spread and prevailing in the age of Imam al-Jawad (a.s). Hundreds of books had been written on these sciences, some of which were lost and some are still kept in the bookcases of the world libraries.

Many libraries had also been established in Baghdad such as the library of Baytol Hikma, to which ar-Rasheed had conveyed his private library and added to it the books his father al-Mahdi and grandfather al-Mansor had gathered. During his reign, al-Ma’moon asked the emir of Sicilia for some scientific and philosophical books. When the books arrived, he took them to the library of Baytol Hikma. He also brought many books to this library from Khurasan. Whenever he heard of a book, he brought it to this library. This library was the richest one in the world which researchers and students always referred to. It was still so until when the Mongols attacked and occupied Baghdad. They destroyed the library with all its books and so the Islamic world had lost its greatest heritage.

The political life at the time of Imam Abu Ja'far al-Jawad (a.s) was ugly and absolutely critical not only to Imam al-Jawad (a.s), but also to all Muslims. The umma had been afflicted with violent waves of seditions and troubles. Before talking about those events, we find it is necessary to talk about the system of the rule in the Abbasid age and some other matters that have a relation with the subject.

The system of the rule

The system of the Abbasid rule was the same as the Umayyad rule. It did not change. Nicholson described it as a despotic rule and that the Abbasids had an absolute rule over the nation like that of the Sasanian kings before them.[14]

The rule was run due to the desires and fancies of the Abbasid kings and their emirs paying no attention to the Islamic law. Their administrative, economical, and political conducts had deviated from what Islam had legislated.

The Abbasid kings were arbitrary with the affairs of Muslims. They imposed on them a terroristic rule with no mercy or kindness that was too far from the Islamic caliphate which had been legislated to spread justice, equality and truth between people.

As for the Shia, they saw that the caliphate was the right of the infallible imams of Ahlul Bayt (a.s) not because they were the close relatives of the Prophet (a.s), but because of their excellences, virtues and talents that no one other than them had ever had.

However, the Abbasids considered hereditary in the rule as the firm base for them to deserve the caliphate because they were the cousins of the Prophet (a.s). They spent great monies on the media to spread that among people. Mercenaries hastened towards the Abbasids by defaming the Alawids[15] and announcing that the Abbasids were worthier of the Prophet (a.s) than his progeny.

Historians say that Abban bin Abdul Hameed was exiled by the Abbasids because of his loyalty to Ahlul Bayt (a.s). He went to the Barmakids[16] asking them to intercede for him with Harun ar-Rasheed. They said to him that there was no way to that except that he would say in his poetry that the Abbasids were the heirs of the Prophet (a.s) and worthier of the caliphate than the Alawids. He responded to them and composed a poem on that. When he recited the poem before ar-Rasheed, ar-Rasheed was so pleased. He was satisfied with Abban and gifted him with much money.

From the strange events of treason that those viziers had committed was that in one day al-Khaqani, the vizier of al-Muqtadir Billah, had appointed nineteen supervisors on Kufa and taken bribe from each one of them.[18] Many such scandals and bad deeds were committed by those viziers of the Abbasids.

The sedition between al-Ameen and al-Ma’moon

Perhaps, one of the most prominent events at the age of Imam al-Jawad (a.s) was the great sedition that had taken place between al-Ameen and al-Ma’moon and caused a war between them and cost the Muslims too much bloods just for that each of them wanted to be the caliph although they were brothers. Before we talk about these events, we refer, in brief, to some aspects of al-Ameen.

Al-Ameen had no any good quality that might make him fit to this important position in Islam (the caliphate). Historians had unanimously mentioned that he had no any noble quality. Ar-Rasheed, his father, had entrusted him with the caliphate out of the influence of his wife Lady Zubayda. Al-Ameen disliked knowledge and despised the ulama. He was illiterate not knowing reading and writing.[19] Since he was so, then how did his father ar-Rasheed entrust him with the caliphate?

He was weak-willed. He had been entrusted with the rule over the vast state and could not manage the affairs or be successful in his policies. Al-Mas’oodi, the historian, says about him, ‘He was of bad conduct and unintelligent. He followed his fancies, ignored his serious affairs, relied on others in the important matters, and trusted in disloyal ones.’[20] Al-Kutubi described him by saying, ‘Vice was so easy to him so that he followed his fancy and desires and did not think of his end. He was very stingy in food and did not care when he would sit or with whom he would drink.’[21]

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There is no doubt that good thinking and intelligence are from the conditions that must be available in one who would rule over the Muslims.

He hid himself from the public, from his family, his emirs and officials and despised them. He turned to amusement and singing and entrusted the affairs of his state to his vizier al-Fadhl bin ar-Rabee’ who acted after his desires and tendencies.

Once, Isma’eel bin Subayh, who was favorite by al-Ameen, said to him, ‘O Ameerul Mo’mineen, your leaders, soldiers and the public of your subjects began mistrusting you and doubting your hide from them. You may sit for some time in a meeting and let them come to you because this will calm them down and make them give up their illusions.’

Al-Ameen responded to him and sat in his royal court. Poets came and recited their poems. Then he got in al-Khuraqah and left to ash-Shamasiyya. Knights on their horses stopped in rows at the banks of the Tigris. Foods and treasures were carried with him. Al-Khuraqah was a ship in the shape of a lion. People had never seen a scene more beautiful than that. Abu Nu’as, the poet, was with him in the ship to drink with him and recite him poetry.

These were some of al-Ameen’s features giving us a conception that he was insignificant person spending his time on his pleasures and lusts and paying no attention to the affairs of the Islamic state.

p: 166

Al-Fadhl bin Sahl came to al-Ma’moon, greeted him and called him as the caliph. He told him about the victory of his army. When al-Ma’moon was certain of victory, he sent to Tahir, the general leader of his army, gifts and monies, thanked him too much for that and ordered him to march to occupy Iraq and do away with his brother al-Ameen.

The disagreement between al-Ameen and al-Ma’moon was the most important political event in that age.

Al-Mansor ad-Dawaniqi (the later-on Abbasid caliph) invited people to pay homage to Muhammad Thunnafs az-Zakiyya whom all the Islamic movements supported at that time. Al-Mansor addressed people by saying, ‘What for do you deceive yourselves? By Allah, you know that people do not bow their necks or respond to anyone more than to this young man-he pointed at Muhammad bin Abdullah…’

People said, ‘By Allah, you are true. We know this.’

The Alawids and the Abbasids began paying homage to Muhammad. From among the people who paid homage were Abul Abbas as-Saffah and Abu Ja'far al-Mansor. The most enthusiastic one in serving and flattering Muhammad was al-Mansor ad-Dawaniqi. He led his (Muhammad’s) camel and leveled his clothes and said, ‘He is the Mahdi of us, Ahlul Bayt.’[26]

The homage of al-Mansor to Muhammad was out of hypocrisy. One day, Uthman bin Muhammad az-Zubayri was brought to al-Mansor[27] as captive after the failure of the revolt of Muhammad Thunnafs az-Zakiyya. Al-Mansor shouted at him, ‘O Uthman, you have rebelled against me with Muhammad…’

Uthman, who mocked at life and was indifferent to death, replied as a freeman, ‘I and you had paid homage to him in Mecca; I carried out my homage and you broke your homage…’

These words were like a thunderbolt on the head of this tyrant. He abused Uthman and Uthman replied with the same and then the tyrant ordered Uthman to be killed and he was killed.[28]

The Abbasid had unanimously paid homage to Muhammad Thunnafs az-Zakiyya but they broke their homage and killed Muhammad and all his companions of the Alawids.

p: 171

The poets of that age had described the disappointment of the Muslims and the loss of their expectations under the Abbasid rule.

Sadif, the poet, says,

“We hope our intimacy comes back,

after separation, enmity and grudge,

and the state, whose leaders’ rule on us like the rule of idolaters,

passes away.”

When al-Mansor, the tyrant, heard these verses, he wrote to his governor Abdussamad to bury the poet alive and he did.[32]

The wishes and expectations of the Muslim peoples had collapsed and their dreams turned into mirage. The Abbasid rule was based on tyranny and oppression and the rulers were athirst for shedding bloods. The political life during the Umayyad reign might be much better than that of the first Abbasid age. The Umayyads had virtues that al-Mansor ad-Dawaniqi had not any as Imam as-Sadiq (a.s) said.

It was he who had put the masters of the Alawids in his horrible prisons until bad smells killed them and he tore down prisons on some of them until they died. This tyrant blood shedder had committed all kinds of massacres against the Alawids. They suffered during his rule horrible kinds of torment and punishment that were beyond description.

As for Musa al-Hadi, the other Abbasid caliph, he did worse than al-Mansor. He was the man of the event of Fakh which was not less than the event of Kerbala in its terrible scenes. This blood shedder had committed crimes in this event that were incomparable. He had ordered to kill the children and the captives. He kept on chasing the Alawids and killed whomever he caught. But the days of this tyrant lasted no long until Allah killed him.

And as for Harun ar-Rasheed, he was not less than his predecessors in his enmity towards Ahlul Bayt (a.s) and in persecuting them. He said, ‘Until when shall I be patient with the progeny of Abu Talib? By Allah, I will kill them and kill their followers and I will do and do!’[37] It was he who had imprisoned Imam Musa bin Ja’far for many years and then inserted poison to him until he died in his prison. Ar-Rasheed did his best in oppressing the Alawids and burdening them.

During his reign the Alawids suffered not less than what they had suffered during the days of al-Mansor.

When al-Ma’moon was the caliph, he cancelled the chase against the Alawids, assigned dues to them and took care of them. However, it did not last long because after he had assassinated Imam ar-Redha (a.s), he began again chasing and oppressing them as his predecessors had done.

p: 174

Anyhow, the greatest political problem by which Muslims had been tried was the oppression against Ahlul Bayt (a.s). They suffered hunger to a degree that al-Qassim bin Ibrahim cooked dead animals because of his poverty and neediness.[38] Many misfortunes had afflicted Ahlul Bayt (a.s) at that period and of course, they caused great sorrow and distress to Imam al-Jawad (a.s).

Nevertheless, the Abbasid rulers contradicted the orders of Islam and took people as their slaves and the wealth of the Muslims as theirs. They spent the wealth of the nation on their pleasures and amusements caring neither for Allah nor for His people. This bad policy caused many crises to the general economy. The society had divided into two classes; the first class of the too wealthy people who had nothing to do save enjoying pleasures and amusements and the other class was of the laboring people who worked in agriculture and other industries and suffered hardships for the sake of those wealthy masters in order to get a bite from the tables of those masters. The result of this imbalance in the economical life was the loss of stability in both political and social life.[40] Here we talk in brief about some sides of the economical life in that age.

Unfortunately, this great wealth was not spent on the development of Muslims but the greatest part of it was spent on pleasures and lusts. This great wealth reflected the life of luxury Baghdad witnessed at that age as reflected in the stories of (A Thousand and One Night).

Striving to collect wealth

At that time, people strove to collect wealth by all means whether lawful or unlawful. Wealth had been the criterion of men’s values. People panted for collecting wealth in any means without refraining from unlawfulness or vices. Cheating and deception were the best means of collecting monies.[43]

wanted to marry, he traveled to Fam as-Sulh. He scattered on the army that was with him one million dinars. There were thirty thousand young and old male servants and seven thousand maids with him. The army that was with him included three hundred common soldiers and one hundred knights.

Al-Hasan bin Sahl, the bride’s father, slaughtered for his guests about thirty thousand sheep, sixty thousand chickens, four hundred cows and four hundred camels. People called that invitation as “the invitation of Islam”. But the fact is that Islam is free from such irresponsible behaviors. Islam has prohibited spending from the treasury of Muslims on anything that has no advantage for the Muslims.

When al-Ma'moon married Pouran, small balls of ambergris were scattered from above the roof of al-Hasan bin Sahl’s house. People disregarded these balls at first. Then, a man from above the roof called out, ‘Whoever got a ball let him open it and he will find a piece of paper inside it. Whatever is written in the paper will be his.’ People opened the balls and found small papers in them. Some of them had prizes of one thousand dinars, some of five hundred dinars and so on until one hundred dinars. Some of them had a prize of a horse, some had ten silk garments, five garments, a male servant, or a maid. Whoever got that piece of paper went to the divan and received that which had been written in it.[45] He had spent on the leaders of his army only about fifty million dirhams.[46]

p: 178

When the moment of wedding came, Pouran was seated on a mat of gold. Then, al-Ma'moon with his aunts and some Abbasid women came in to her. Al-Hasan bin Sahl scattered above the heads of al-Ma'moon and his wife three hundred pearls each of them weighing one weight. No one stretched his hand to pick any. Then, al-Ma'moon asked his aunts to pick them and he himself picked one, but one of the Abbasid women took it from him.

Al-Hasan bin Sahl and al-Ma'moon had spent these great monies on that marriage and all those monies were from the treasury of the Muslims where Allah had ordered to be spent to improve the people’s life and to remove poverty and wretchedness.

When Harun ar-Rasheed got married to Lady Zubayda, he made an invitation that no one like it had ever taken place in Islam. The gifts he gave were uncountable. Gold vessels were full of silver coins and silver vessels were full of gold coins besides musk and ambergris.[47] This was the wasting and lavishness that Islam had prohibited in order to save the general economy of the nation.

Ja’far al-Barmaki had spent on the building of his house about twenty million dirhams. People diversified in building palaces and lavishness and luxury in that age were to a degree that many of the doors of houses in Baghdad were made of gold where the majority of the nation suffered hunger and deprivation.

Foods

Due to the development of civilization kinds of foods and meals became various. Tayfor mentioned that once Ja’far bin Muhammad al-Antaki had lunch with al-Ma'moon and three hundred kinds of food were put on the table.[60] Because of the various kinds of food, their teeth decayed and so they fixed them with gold as treatment.[61]

Most of the Abbasid caliphs lived a life of amusement, diversion and debauchery without remembering Allah or the afterlife. They spent their lives with pleasures, lusts and trivial play and singing.

Ahmed bin Sadaqa said, ‘I went to al-Ma'moon on the day of as-Sa’anin.[66] There were twenty Roman maids before him. They were in silk and had gold crosses in their necks and leaves of palm and olive in their hands. Al-Ma'moon said, ‘O Ahmed, you have composed some verses on these maids. Come on! Sing them!’ Ahmed began singing and al-Ma'moon kept on drinking while the maids were dancing before him.[67]

Books of history and literature are full of the stories of their amusement, play, debauchery, libertinism and their inadvertence to the affairs of Muslims.

They played backgammon and chess. The bred doves and exaggerated in their prices.[68] They made cocks and dogs quarrel as a kind of play and games.[69] They practiced gambling which spread even in the saloons of the poor. [70]

Unfortunately, singing, play and debauchery reached even to some orators who were required to be pious and devout. Al-Khateeb al-Baghdadi said about the orator Muhammad bin ad-Dhaw’ that he was not reliable for people to take knowledge from him because he drank wine and practiced adultery openly. Abu Nu’as, the poet, visited him in Kufa in the house of a vintner called Jabir.[71]

‘Take Allah as your friend, and leave people aside.’

Ma’rof al-Karkhi and Bishr bin al-Harith were also from the famous ascetic people at that time.

Of course, the call to asceticism had come out of the excessive diversion, debauchery and libertinism of the Abbasid kings and the capitalist class and their not refraining from what Allah had prohibited.

[23] Uyun at-Tawareekh, vol.3 p.211.

[24] Al-Aghani by Abul Faraj al-Isfahani.

[25] Britannica, Islamic Encyclopedia, vol.1 p.140.

[26] Maqatil at-Talibiyeen.

[27] After being the caliph of the Abbasid.

[28] Tareekh ibnul Atheer.

[29] Ruh al-Islam (the spirit of Islam), p.308.

[30] The first Abbasid caliph.

[31] Nadhariyyat al-Imama (the theory of imamate), p.381.

[32] Al-Umdah by ibn Rashiq, vol.1 p.75-76.

[33] Tareekh al-Khulafa’ (the history of the caliphs) by as-Sayoti, p.261

[34] The daughter of the Prophet (s).

[35] Al-Adab fee Dhil at-Tashayyu’ (literature in the shadow of Shiism), p.68.

[36] Tareekh at-Tabari, vol.10 p.446.

[37] The Life of Imam Musa bin Ja’far, vol.2 p.47.

[38] Al-Hada’iq al-Wardiyya (flowery gardens), vol.2 p.220.

[39] Asr (the age of) al-Ma’moon.

[40] Al-Idarah al-Islamiyya fee Izz al-Arab (Islamic administration in the glory of the Arabs), p.82.

[41] Muqaddimat ibn Khuldon, p.179-180.

[42] Ahsan at-Taqaseem by al-Maqdisi, p.64.

[43] The introduction of al-Bukhala’ (the stingy), p.24.

[44] Ibid.

[45] Tareekh at-Tabari, vol.7 p.149, Tareekh ibnul Atheer, vol.4 p.206.

[46] Tazyeen al-Aswaq (decorating the markets) by al-Antaki, vol.3 p.117.

[47] Al-Islam wel Hadhara al-Arabiyya (Islam and the Arabic civilization).

[48] Ibid.

[49] Al-Mustatraf, p.182-184.

[50] Tareekh Baghdad, vol.5 p.393.

[51] Hadharat (civilization of) al-Islam, p.98.

[52] Al-Aghani, vol.9 p.88.

[53] Hadharat al-Islam fee Dar as-Salam, p.96.

[54] Al-Jahshiyari, p.246.

[55] Tabaqat ash-Shu’ara’ (classes of poets) by ibnul Mu’tazz, p.209.

[56] Hadharat al-Islam, p.95 as quoted from al-Mustatraf, p.96.

[57] Ibid.

[58] Hadharat al-Islam, p.96.

[59] Muqaddimat ibn Khuldon, p.267.

[60] Tareekh Baghdad by Tayfor, p.36.

[61] Social and economical organizations (at-Tandhimat al-Ijtima’iyya wel Iqtisadiyya) by Salih Ahmed, p.177.

p: 185

[62] Umara’ ash-Shi’r al-Arabi (emirs of Arabic poetry), p.45.

[63] Ibid.

[64] Islam and the Arabic Civilization, vol.2 p.230.

[65] Ibid., p.231.

[66] A feast of the Christians.

[67] Al-Aghani, vol.19 p.138.

[68] Hayat al-Haywan (life of animals), vol.3 p.91.

[69] Al-Aghani, vol.6 p.75.

[70] Hayat al-Haywan, vol.5 p.115.

[71] Al-Awraq, p.61.

2. Severity

Severity was one of the prominent qualities of al-Ma'moon. He had no mercy or kindness. He killed his brother al-Ameen when his army had occupied Baghdad and if he had a bit of mercy, he would not kill his brother.

After he had killed Imam ar-Redha (a.s), he treated the Alawids with utmost severity and violence. He instructed his men to torture or kill the Alawids whenever they were found.

3. Treachery

Another quality of al-Ma'moon was treachery. He had appointed Imam ar-Redha (a.s) as his heir apparent and after achieving his political purposes, he inserted poison to him and killed him.

4. His tendency for amusement and play

The tendency for play and amusement was an element of his life. Nothing was more beloved to him than playing the chess.[1] He was interested in chess that he had composed some verses of poetry describing it. His father ar-Rasheed was interested in chess and he had given pawns of chess as a present to the king of France and they are now in one of the museums in France.

Al-Ma'moon was interested in singing and music. He was too interested in Abu Is~haq al-Mousili the songster who was one of the best and most famous musicians and singers in the Arab world. Al-Ma'moon said about this singer, ‘Whenever he sings, my increasing scruples that come to me from the Satan get away from me.’[2]

He passed his nights with singing, dancing and playing the lute whereas the mention of Allah did not come to minds in his palaces during those nights.

p: 188

First, al-Ma'moon had disagreed with the Abbasid family whose tendencies were with his brother al-Ameen because his mother was Zubayda who was very generous and liberal and from the very Abbasid family while the mother of al-Ma'moon, Marajil, was from the servants of the Abbasid palace; therefore, the Abbasids despised him because of his mother. Hence, al-Ma'moon by pretending to be a Shia wanted to subjugate his family, the Abbasids, who were the bitterest enemies of Ahlul Bayt (a.s) and of their followers.

Second, He wanted to discover the Shia after they had been unknown to the Abbasid governments. He wanted to know their names, groups and activities. Some official documents issued by him proved this matter.

Third, He wanted to do away with the revolutionary movement that the Shia had established under the leadership of Abu as-Saraya. Al-Ma'moon saw that the best way to defeat this movement and stop its activities was through being kind to the Shia.

Al-Ma'moon was astonished at this answer. He kept on asking him, ‘What is your name?’

Imam al-Jawad (a.s) said, ‘Muhammad.’

Al-Ma'moon asked, ‘Son of whom?’

‘Son of Ali ar-Redh’, said Imam al-Jawad (a.s).

Al-Ma'moon found this excessive intelligence not odd, for Muhammad (al-Jawad) was from the house of the Prophet (a.s), the source of the mission and the center of knowledge and sense in the earth. Al-Ma'moon prayed Allah to have mercy on Imam ar-Redha (a.s) and went on his travel towards the desert for hunting. When he arrived in the place of hunting, he set free a falcon that was with him. The falcon disappeared and after some period it came back having a little fish, which was still alive, in his beak. Al-Ma'moon was astonished and he went back to his palace. He met Imam al-Jawad (a.s) again and asked him,

‘O Muhammad, what is this in my hand?’

Imam al-Jawad (a.s) replied, ‘Allah the Almighty has created in the sea of his power small fish that is fished by the falcons of the kings and caliphs to try with it the progeny of al-Mustafa (Prophet Muhammad).’

Al-Ma'moon could not hide his admiration and said, ‘Indeed, you are the son of ar-Redha!’ He took Imam al-Jawad (a.s) with him, did him good and exaggerated in honoring him.[4] This was the first meeting between Imam al-Jawad (a.s) and al-Ma'moon.

The motives of this marriage

Historians and narrators mentioned many reasons that made al-Ma'moon marry his daughter to Imam al-Jawad (a.s). Here are some of them:

1. Al-Ma'moon said when intending to marry his daughter to Imam al-Jawad (a.s), ‘I like to be a grandfather of one whose fathers are the messenger of Allah and Ali bin Abu Talib.’

As I think, this was not the real reason behind this marriage, for al-Ma'moon did not believe in this fact in the depth of his heart. If he had been true, he would not have assassinated Imam ar-Redha (a.s) and would not have instructed the bodies of his government to chase the Alawids and kill them.

2. That which made al-Ma'moon do that was his admiring the talents and genius of Imam al-Jawad (a.s) which were well-known to everyone. This opinion has not been evidenced.

3. He wanted to show the public that he was innocent of assassinating Imam ar-Redha (a.s), for if he had killed Imam ar-Redha (a.s), he would not have married his daughter to the son of Imam ar-Redha (a.s).

4. He tried to be aware of the activities of Imam al-Jawad (a.s) and know his political tendencies, his followers and supporters through his daughter who would be his (Imam al-Jawad’s) wife.

5. Perhaps the most important and most serious reason was that al-Ma'moon tried, through this marriage, to take Imam al-Jawad (a.s) to the fields of amusement, play and diversion to destroy the edifice of imamate which the Shia believed in. The most important basis of imamate was the infallibility of the imam and his refraining from committing any sin whether intendedly or inattentively. Of course, al-Ma'moon had failed to do that because Imam al-Jawad (a.s) did not respond to him in any way even if he would lose his life.

p: 192

But, what explains all that is that which Sheikh al-Kulayni has mentioned. He says, ‘Al-Ma'moon managed every trick[5] against Imam al-Jawad (a.s) but he failed. When he wanted to marry his daughter to him, he brought two hundred beautiful maids and gave

each one of them a cup full of jewels to receive Abu Ja'far (al-Jawad) when he would sit in the place of notables, but Imam al-Jawad (a.s) did not look at them.

There was a man of a long beard called Mukhariq. He was a singer and he played the lute and tambourine. Al-Ma'moon asked him to play and sing before Imam al-Jawad (a.s). He did for a period and Imam al-Jawad (a.s) looked neither to the left nor to the right. Then, Imam al-Jawad (a.s) raised his head and said, ‘Fear Allah O you man of the beard!’ The tambourine and the lute fell down from the singer’s hands and he could not make use of his hands until he died. Al-Ma'moon asked him about his state and he said, ‘When Abu Ja'far shouted at me, I was frightened that I would not recover forever.’[6]

This narration revealed the attempts of al-Ma'moon to draw Imam al-Jawad (a.s) to the fields of amusement and diversion. He offered to him all kinds of incitement and Imam al-Jawad (a.s) was then in the prime of youth, but he, with his great spiritual powers, refrained from what Allah had prohibited and therefore, he spoiled the plans of al-Ma'moon that intended to devoid the beliefs of the Shia in the infallibility of their imams. It was this fact-as we think-that was the reason for calling Imam al-Jawad (a.s) as at-Taqiy (God-fearing) because he feared Allah in the most difficult stages and therefore Allah had saved him from the evil of al-Ma'moon.[7]

p: 193

‘As for that which is between you and the family of Abu Talib (the Alawids), the fault is yours in that. If you have done justice to them, it would have been better to you for they are the closest to you. And as for that which those before me had done to them, they had cut kinship and I seek the protection of Allah from that. By Allah, I have not regretted my appointing him as my heir apparent. I had asked him to undertake the matter (the caliphate) and I would retire but he refused; and the command of Allah is a decree that is made absolute. And as for Abu Ja'far Muhammad bin Ali (al-Jawad), I have chosen him because he is the best of all people in knowledge and virtue though he is still young and I have admired this in him. I hope that which I have known in him will appear to people and then they will know that what I have done is right…’

Al-Ma'moon blamed the Abbasids for it was they who had cut the relation of kinship with the Alawids. If they were fair to themselves, they would see that the Alawids were worthier of the position of the Prophet (a.s) than them because they were his progeny and religion had been built by their jihad and sacrifice. The Abbasids had not offered any service to Islam or to Muslims, but what they had done harmed Islam and the Muslims.

Then the Abbasids asked al-Ma'moon to put off this marriage until Imam al-Jawad (a.s) would grow older and be more aware of religion.

p: 195

Al-Ma'moon replied to them, ‘Woe unto you! I know this young man more than you. He is from people of a house whose knowledge is from Allah Who has inspired them. His fathers have been rich in the knowledge of religion and sciences and been in no need of imperfect people. If you like, you can try Abu Ja'far to discover what I have described about him.’

Al-Ma'moon and the Abbasids had agreed on trying Imam al-Jawad (a.s) that he might fail to answer and then his marriage to the daughter of al-Ma'moon would be annulled besides that they would take that as a means to devoid the belief of the Shia that the imam was the most aware and most virtuous of all people of his time.

The Abbasids said to al-Ma'moon, ‘O Ameerul Mo’mineen, we agree to try him. Let us alone with him and we shall appoint someone to question him in your presence on some things in jurisprudence of the Sharia. If he answers correctly, we shall have no objection to his marriage and the opinion of Ameerul Mo’mineen will appear right to people, and if he fails to answer we shall have the right to object.’[8]

The Abbasids went looking for a scientific personality that would be able to try Imam al-Jawad (a.s) and confute him.

The questions of Yahya

When the day of the trial came, the Abbasids hurried to the palace of al-Ma'moon. Notables, scholars and people of all classes attended the meeting. It was a memorable day. The hall of the meeting was full of people. Imam al-Jawad (a.s), who was nine years and some months then, took his seat in the front of the meeting as al-Ma'moon had ordered, Yahya sat before him and al-Ma'moon sat beside him.

The attendants opened their ears and Yahya asked al-Ma'moon permission to begin trying Imam al-Jawad (a.s). Yahya turned towards Imam al-Jawad (a.s) and said to him, ‘Would you permit me-may I die for you-to ask you a question?’

Imam al-Jawad (a.s) smiled at him saying, ‘Ask whatever you like.’

Yahya asked, ‘May Allah make me die for you! What do you say about a muhrim[9] who killed a game?’

Imam al-Jawad (a.s) said, ‘Did he kill the game while being in his ihram or not? Was he aware of that or not? Did he kill it intendedly or not? Was the muhrim a free person or a slave? Was he a child or an adult? Was the game from birds or other than birds? Was it young or grown-up? Did the muhrim insist on his doing or he repented? Was it in the night or at day? Was the muhrim in the major hajj or in the minor hajj?’

Yahya was astonished and confused and failure appeared on him. He could not imagine these branches on his question. Loud calls of takbir and tahlil[10] filled the hall. It was clear to the all that the imams of Ahlul Bayt (a.s) were the source of knowledge and wisdom and that Allah had gifted them, young and old, with that which He had gifted His prophets of perfection and knowledge.

p: 197

Imam al-Jawad (a.s) had divided this question into these branches, although some of them had the same verdict as if when the killing of the animal was in the night or at day, to confute the opponent who had questioned Imam al-Jawad (a.s) just for testing and not for perceiving.

When al-Ma'moon saw that Yahya had failed, he turned to the Abbasids and said, ‘Praise be to Allah for this blessing and for the successfulness of my opinion…do you know now what you have denied?’[11]

It was clear to the Abbasids that Imam al-Jawad (a.s) had an important position and he was one of the great (men) of intellect and knowledge in Islam and it was clear to them that al-Ma'moon said to them that they did not know Ahlul Bayt (a.s).

Al-Ma'moon said, ‘Yes, I marry her to you, O Abu Ja'far, with the mentioned dowry. Do you accept the marriage?’

Imam al-Jawad (a.s) said, ‘Yes, I accept it and am satisfied with it.’[13]

Al-Ma'moon ordered the attendants with their different ranks and classes to have seats and not to leave the meeting. Then, tables were served for people to eat.[14]

If he kills the game while being in ihram, the penance is doubled as an offering to be brought to the Kaaba. He must slaughter the animal (of the penance) in Mina where people slaughter their sacrifices if he is in the great hajj and he must slaughter it in Mecca in the yard of the Kaaba if he is in the minor hajj. He should pay its price as charity so as the penance is doubled. In the same way, if he kills a rabbit or a fox, he has to slaughter a sheep and its price as charity. If he kills a pigeon from the pigeons of the Kaaba, he has to pay a dirham as charity and buy some grains to the pigeons of the Kaaba with another dirham. For a young one half of a dirham is paid and for an egg a quarter of a dirham is paid. Whether a muhrim kills a game knowingly or unknowingly, intendedly or unintendedly he has to pay a penance for it.

If a slave commits that, his master has to pay the penance. A child who is not adult yet, does not have to pay penance. If someone guides another one to a game and that game is killed, he too has to pay a penance. He, who kills a game (during his ihram) intendedly and insists on that, shall be punished in the afterlife even after paying the penance in this life. A repentant one, after paying the penance, shall not be punished in the afterlife for that. If a muhrim kills a game in the night or he is obliged to do that, he does not have to pay a penance except if he intends to hunt whether in the night or the day; in this case he has to pay the penance. A muhrim in the hajj has to slaughter the animal (of penance) in Mina where people slaughter their sacrifices and a muhrim in the minor hajj has to slaughter the animal in Mecca.’

p: 200

Al-Ma'moon ordered this explanation to be written down and narrated from Abu Ja'far al-Jawad (a.s). Then he turned to his relatives, who had denied marrying his daughter to Imam al-Jawad (a.s), and said to them, ‘Can any one of you answer this question in this way?’

They said, ‘No, by Allah we cannot even the judge…O Ameerul Mo’mineen, you are more aware of him (of Imam al-Jawad) than we are.’

Al-Ma'moon said to them, ‘Have you not known that the people of this house (Ahlul Bayt) are creatures unlike the rest of creatures? Have you not known that the messenger of Allah (peace be upon him) had paid homage to al-Hasan and al-Husayn while they were children yet and he had not paid homage to any child other than them? Have you not known that their father (al-Hasan and al-Husayn’s father) Ali had believed in the messenger of Allah when he was just nine years old and Allah and His messenger had accepted his faith and no faith of a child other than him had been accepted, and the messenger of Allah had not pray Allah for a child other than him? Have you not known that they are a progeny one from the other and that which the last of them has (of knowledge and virtues) is as that which the first of them has had?’[16]

In the second way of the narration, Sheikh al-Mufeed mentioned that al-Ma'moon had said to Abu Ja'far (a.s), ‘May I die for you! Would you please mention the jurisprudence of what you have detailed so that we would know and make use of it?’

p: 201

Abu Ja'far (a.s) said, ‘Yes, if a muhrim kills a game while being out of his ihram and the game is from grownup birds, he has to pay (slaughter) a sheep as penance and if he kills it during his ihram, the penance is doubled to him. If he kills a young bird when being out of his ihram, he has to pay a lamb that is weaned and if he kills it during his ihram, he has to pay a lamb and the price of the young bird he has killed. If the game being killed is from beasts such as a zebra, the penance is a cow and if it is an ostrich, the penance is a cow or a camel. If it is a deer, the penance is a sheep. If he kills any of these animals during his ihram, the penance is doubled as offering to the Kaaba. If a muhrim kills an animal during the hajj, he has to slaughter the animal of penance in Mina and if he kills an animal during the minor hajj, he has to slaughter the animal of penance in Mecca. This penance must be carried out whether the muhrim who kills a game is aware or unaware of the verdicts. The muhrim who kills a game intendedly shall bear the sin of his doing even after paying the penance. A penance of a slave has to be paid by his master. There is no penance on children in this concern whereas it is obligatory on adults. A repentant person shall not be punished (for killing a game during ihram) in the hereafter while one insisting on his doing shall be punished then.’

p: 202

The first narration is more detailed and comprehensive.

Muhammad bin Ali feared for Imam al-Jawad (a.s) that the Abbasids might assassinate him through poison and that his relation with them through his marriage to their daughter would not prevent them from doing that because marrying their daughter to him was not out of good will.

From those who had come to congratulate Imam al-Jawad (a.s) on his marriage was Abu Hashim al-Ja’fari who said, ‘The blessing of this day (the day of Imam al-Jawad’s wedding) has been so great on us.’

Imam al-Jawad (a.s) said, ‘O Abu Hashim, the blessings of Allah have been great in it.’

Abu Hashim ascribed the blessing to the day on which Imam al-Jawad (a.s) had got married, but the fact is not so because days do not give blessings but it is Allah, the Creator of the universe and the Giver of life, Who puts blessing in days.

Abu Hashim felt that his saying had something wrong. He said, ‘O my master, what should I say about the day?’

Imam al-Jawad (a.s) said, ‘You should say good so that you get it.’

Abu Hashim said, ‘O my master, I will do so and nothing other than it.’

Days have no blessing or good to man but Allah gives that to whomever He wills from His people.

Imam al-Jawad (a.s) said, ‘Then, you shall be successful and shall not see except good.’

‘My daughter, we have not married you to Abu Ja'far to prohibit him from lawful things. Do not go back to what you have mentioned.’[23] Ummul Fadhl remained spiteful towards Imam al-Jawad (a.s) until she assassinated him with poison as some historians say.

He began struggling with death. There was some man near him to dictate to him the Shahada. Ibn Masswayh, the physician, was present. He said to the dictator, ‘Let him alone! He, in this state, does not differentiate between his God and Mani…’

Al-Ma'moon opened his eyes because these words had stung him and he wanted to assault ibn Masswayh but he was unable to talk.[27] He remained alive no long after that. He was forty-nine years when he died. The period of his rule was twenty years, five months and eighteen days.[28]

Imam al-Jawad (a.s) was then more than twenty-two years. He, as historians says, waited for the death of al-Ma'moon impatiently because he knew that he himself would not live after al-Ma'moon but a little and then he would leave to the better world beside his Lord and be away from this world that was full of seditions and falsehood.

He said, ‘Deliverance is thirty months after the death of al-Ma'moon.’ He lived no more than thirty months after the death of al-Ma'moon and then he left to his Merciful Lord.

Here, we would like to show that al-Ma'moon was the best political and scientific personality of the Abbasid caliphs. He could defeat the most difficult, political crises that faced him and were about to do away with his rule. He was so clever that he had curried favor with the Alawids and their followers, instructed the media to spread the virtues of Imam Ali (a.s) and his preference to all the companions, given Fadak back to the Alawids, appointed Imam ar-Redha (a.s) as his heir apparent and married his daughter to Imam al-Jawad (a.s). He did not do that out of faith and sincerity to Ahlul Bayt (a.s), but to know the secret movements and the political parties that worked secretly to overthrow the Abbasid rule and take the caliphate back to the Alawids.

p: 209

Al-Ma'moon, through these acts, could know the political activities against the Abbasid rule. The Abbasid caliphs before him made every effort to know that but they failed. They followed every way in punishing the Alawids and their followers severely and killing them brutally but they got no information about them and could not discover their political activities.

[21] Bihar al-Anwar, vol.12 p.112.

[22] Al-Irshad, p.364, Akhbar ad-Duwal, p.116, Wassa’il ash-Shia, vol.4 p.1059.

[23] Al-Irshad, p.364.

[24] Shatharat ath-Thahab, vol.2 p.48, al-Ibar fee Khabar man Ghabar, vol.1 p.380, an-Nujoom az-Zahira, vol.2 p.231, al-Wafi bil-Wafiyyat, vol.4 p.105, Mir’at al-Jinan, vol.2 p.80, Mir’at az-Zaman, vol.6 p.105.

[25] A village in Sham (Syria).

[26] Al-Anba’ fee Tareekh al-Khulafa’, p.104.

[27] Tareekh ibnul Atheer, vol.5 p.227.

[28] At-Tanbeeh wel Ishraf, p.404.

Al-Mu'tasim remained illiterate. When he became the caliph, he did not know reading and writing and his vizier was unlearned. Ahmed bin Aamir described him by saying, ‘An illiterate caliph and an unlearned vizier.’[3]

He was divested of knowledge, virtue, and any good quality, by which he was supposed to deserve the caliphate in Islam that was the highest and most important position on which justice and equity among people depended.

His hatred to the Arabs

Al-Mu'tasim hated the Arabs too much. He exaggerated in subjugating and degrading them. He omitted their names from the divan and prevented them from their gifts and deposed them from main positions.[4]

His loyalty to the Turks

Al-Mu'tasim had in the deep of his heart a great love and loyalty to the Turks. He depended on them in building his state. It was because that his mother Marida was a Turk. Therefore, he imitated the Turks in everything. He sent for them from Turkey[5] and their number was about seventy thousands at his reign. In order to keep their race distinguished, he brought them women from their race and prevented them from getting married to women from other races.[6] He made them wear silk garments and gold belts.[7] He made them the leaders of his armies and entrusted them with the high positions of politics and war and deprived the Arabs of the positions they had in the army. He preferred the Turks to the Arabs and to the Persians in everything.

p: 212

The Turks behaved wrongly towards people. They roved in the streets of Baghdad on their horses paying no attention to people. They trod on old people, women and children. The people of Baghdad clamored against their oppression and inadvertence.[8] Al-Mu'tasim was under the control of the Turks to a far extent.

Zarqan, the close friend of Abu Dawod, said, ‘One day, he (Abu Dawod) came back from al-Mu'tasim distressedly. I asked him what the matter was and he said, ‘A thief confessed that he had committed theft and the caliph wanted to purify him by punishing him. He gathered the jurisprudents in his meeting and sent for Muhammad bin Ali (al-Jawad). He asked us how the thief’s hand would be cut. I said, ‘His hand should be cut from the wrist because Allah has said when talking on Tayammum, (…and wipe your faces and your hands).[10] Some jurisprudents agreed with me on that and others said, ‘The hand must be cut from the elbow.’ Al-Mu'tasim asked what their evidence was and they said, ‘Allah has said, (…wash your faces and your hands as far as the elbows…).[11] Then, al-Mu'tasim turned to Muhammad bin Ali and asked him, ‘O Abu Ja'far, what do you say on that?’

He said, ‘O Ameerul Mo’mineen, the jurisprudents have talked about that.’

Al-Mu'tasim said, ‘Let what they have said aside. What do you have to say?’

Imam al-Jawad (a.s) said, ‘O Ameerul Mo’mineen, would you exempt me from that?’

Al-Mu'tasim said, ‘I adjure you by Allah that you tell what you have.’

Imam al-Jawad (a.s) said, ‘Now, since you have put me on oath, I will say. They (jurisprudents) are mistaken. Only the fingers should be cut from the joints of their origins and the palm should be left safe.’

Al-Mu'tasim asked about the evidence and Imam al-Jawad (a.s) said, ‘The messenger of Allah said, ‘Prostration is on seven organs; the face, the two hands, the two knees and the two feet.’ Then, if his hand is cut from the wrist or the elbow, he shall not have a hand to prostrate on it and Allah has said, (the places of worship (prostration) are for Allah) meaning these seven organs that one prostrates on; (so pray not unto anyone along with Allah). What is for Allah is not cut.’ Al-Mu'tasim approved this answer and ordered the hand of the thief to be cut from the joints of fingers without the palm.

p: 214

Zarqan added that Abu Dawod said, “After three days, I went to al-Mu'tasim and said to him, ‘Being loyal to Ameerul Mo’mineen is obligatory on me. I tell you about something that I know I may go to Hell because of it (if I do not tell it).’ Al-Mu'tasim said, ‘What is it?’ I said, ‘Ameerul Mo’mineen had gathered in his meeting the jurisprudents and ulama of his subjects for a serious matter of religion. He asked them about the verdict on it and they told him of the verdict they had. Your family, leaders, viziers and scribes had attended the meeting and the people outside had also heard of that. Then, all the sayings of these jurisprudents and ulama were brushed aside just for a saying of a man, whom a group of the nation believe in his imamate and claim that he is worthier of your position than you, and then his suggestion is followed and preferred to the verdicts of the jurisprudents.’ Al-Mu'tasim changed color and noticed what I drew his attention to. He said, ‘May Allah reward you with good for your advice.”[12]

Abu Dawod had committed the ugliest crime in Islam. He had instigated al-Mu'tasim to assassinate an imam from the imams of Ahlul Bayt (a.s), whom Allah had imposed their love on this nation. Woe and wrath be unto whoever had participated in shedding their bloods.

1. Muhammad bin al-Faraj narrated, “Abu Ja'far wrote to me: ‘Bring me the khums. I shall not take it from you except this year.’ He lived no long after that until Allah took him near Him.’[13]

2. Abu Talib al-Qummi narrated, “One day, I wrote to Abu Ja'far bin ar-Redha (Imam al-Jawad) asking him to permit me to mourn for Abul Hasan (Imam al-Jawad’s father). He wrote to me saying: ‘Mourn for me and for my father!’”[14]

3. Imam al-Jawad (a.s) told about his death during the reign of al-Ma'moon when he said, ‘Deliverance comes thirty months after al-Ma'moon.’ Thirty months after the death of al-Ma'moon, Imam al-Jawad (a.s) died and left to the better world.[15]

4. Isma’eel bin Mihran narrated, “When al-Mu'tasim sent for Abu Ja'far to come to Baghdad, I said to him (to Imam al-Jawad), ‘May I die for you! You are going. To whom will the matter (the imamate) be after you?’ He cried until his beard became wet of his tears. Then he turned to me and said, ‘At this (the going to Baghdad) it is feared for me. The matter after me is to my son Ali.’”[16]

Imam al-Jawad (a.s) was aware of the spites of al-Mu’tasim towards him and he knew that al-Mu’tasim did not refrain from assassinating him; therefore, he told his companions and followers that he would die during the reign of al-Mu'tasim the tyrant.

As-Saqr narrated, “I had heard Abu Ja'far Muhammad bin Ali ar-Redha (Imam al-Jawad) saying, ‘The imam after me is my son Ali. His order is as my order, his saying is as my saying and obedience him is as obedience to me…’[17]

Al-Khayrani narrated from his father that once, Imam Abu Ja'far (a.s) had sent a messenger to him saying to him, ‘Your master sends his greetings to you and says: ‘I have gone and the matter will be to my son Ali. Your duty to him is as your duty that you had to me after my father.’[18] There are many other traditions like these ones showing that Imam al-Jawad (a.s) had appointed his son Ali al-Hadi (a.s) as the imam after him and necessitated his followers to obey him.

2. Some narrations declared that al-Mu'tasim had incited his niece Ummul Fadhl, the wife of Imam al-Jawad (a.s), by giving her some monies and she put poison in the food of Imam al-Jawad (a.s).[21]

Anyhow, al-Mu'tasim, through poisoning Imam al-Jawad (a.s), had cut the ties of kinship and had not regarded the sanctity of the Prophet (a.s) through his progeny.

Pains affected him severely. He was in the prime of youth. When he felt death near to him, he began reciting some suras from the Holy Qur'an. He breathed his last while his tongue was still mentioning Allah the Almighty. By his death a shining sun of the imamate and of the intellectual, thinking leadership in Islam had gone out.

Imam al-Jawad (a.s) had been martyred at the hand of the tyrant of his age, al-Mu'tasim, and by his martyrdom a bright page from the pages of the Islamic mission, which illuminated intellect and raised the banner of knowledge and virtue in the earth, had passed.

Funerals and burial

The holy corpse of Imam al-Jawad (a.s) was prepared, washed and enshrouded. Al-Wathiq (the later-on Abbasid caliph) and al-Mu'tasim offered the prayer (for the dead) on the holy corpse.[23] The corpse of this great imam was carried to the graveyard of Quraysh escorted by the great crowds of people. It was a memorable day that Baghdad had not witnessed a day like it before. Tens of thousands had crowded in sad procession mentioning the virtues of this great imam and mourning for him and thinking of the great loss Muslims had been afflicted with.

A grave was dug beside the grave of his grandfather Imam Musa bin Ja’far al-Kadhim (a.s) (in Baghdad) and he was buried in it and human values and high ideals were buried with him.

The date of his death

Imam al-Jawad (a.s) died in 220 AH[25] on Tuesday, the fifth of Thul Qi’dah,[26] and it was said on the twenty-fifth of Thul Hijjah[27] or the sixth of Thul Hijjah.[28]

Thus, the study of the life of this great imam of Ahlul Bayt (a.s), whom Allah has kept away the uncleanness from and purified a (thorough) purifying, comes to end.

Before ending the book, I would like to repeat what I have mentioned in the introduction that this book does not give but a brief account on the life of Imam Abu Ja'far al-Jawad (a.s). It has not dealt with all the affairs of his life or even some of them and this is not an exaggeration, but it is the reality we believe in.

Finally, I would like to offer my great thanks to His Eminence Hojattol Islam wel Muslimeen Sheikh Husayn al-Khalifah for his participation in spending on the printing of this book (the Arabic edition) praying Allah to reward him with the best of reward and I would like to offer my thanks to His Eminence Sheikh Hadi al-Qurashi for his great efforts in reviewing some encyclopedias and offering to us much information about the life of Imam al-Jawad (a.s) besides his technical notes on the book. I pray Allah to prolong his life and reward him with the best of reward as the best prayer from a brother to his brother.

[2] Akhbari ad-Duwal, p.155.

[3] Wafiyyat al-A’yan.

[4] Islam and the Arabic Civilization, vol.2 p.449.

[5] Muroj ath-Thahab, vol.4 p.9.

[6] Dhuhr al-Islam, vol.1 p.4-5.

[7] Tareekh al-Khulafa’, p.223.

[8] Tareekh al-Hadharah al-Islamiyya fil-Iraq (history of the Islamic civilization in Iraq), p.24.

[9] Sharh Mimiyyat Abu Firas, p.36, al-Fusul al-Muhimmah, p.262.

[10] Qur'an,4:43.

[11] Qur'an, 5:6.

[12] Tafsir al-Ayyashi, vol.1 p.319, al-Burhan, vol.1 p.471, Bihar al-Anwar, vol.12 p.99, Wassa’il ash-Shia, vol.18 p.490.

[13] Al-Mahajjah al-Baydha’, vol.4 p.308.

[14] Rijal al-Kashshi, vol.2 p.838.

[15] Ithbat al-Hudat, vol.6 p.190.

[16] Al-Irshad, p.369.

[17] Ikmal ad-Deen, vol.2 p.50.

[18] Al-Irshad, p.369.

[19] Bahr al-Ansab, p.28, Sabk ath-Thahab fee Sabk an-Nasab, Mir’at al-Jinan, vol.2 p.81, Nuzhat al-Jalees, vol.2 p.111.

[20] Tafsir al-Ayyashi, vol.1 p.320, Bihar al-Anwar, vol.12 p.99, al-Burhan, vol.1 p.471.

[21] Nuzhat al-Jalees, vol.2 p.111, al-Manaqib, vol.4 p.391.

[22] Bihar al-Anwar, vol.12 p.99.

[23] Nuzhat al-Jalees, vol.2 p.111. In Mir’at al-Jinan, vol.2 p.81, it has been mentioned that al-Wathiq the son of al-Mu'tasim had offered the prayer on the holy corpse of Imam al-Jawad (s).

[24] Tareekh al-Islam by ath-Thahabi, vol.8 p.158, Rawdh al-Manadhir fee Tareekh al-Awa’il wel Awakhir by Muhammad bin Shuhna (manuscript), Muntakhab Mir’at al-Jinan wa Ibrat al-Yaqdhan by al-Yafi’iy (manuscript), Tareekh Qum, translated by al-Buraqi (manuscript).

[25] Tareekh al-Khamees, vol.2 p.375, Muntakhab Mir’at al-Jinan, Bahr al-Ansab, vol.2 p.19, Tareekh Qum (manuscript), Shatharat ath-Thahab, vol.2 p.48, Rawdh al-Manadhir.

[26] Nuzhat al-Jalees, vol.2 p.61, Mir’at al-Jinan, vol.2 p.81. Thul Qi’dah is the eleventh month in the Islamic calendar and Thul Hijjah is the twelfth.

[27] An-Nujoom az-Zahira, vol.2 p.231.

p: 221

[28] Al-Fusul al-Muhimmah by Ibn as-Sabbagh, p.262.

AS-SALAAMU ‘ALAYKA YAA RAH’MATAL-LAAH

السّلامُ عَلَيْكَ يَارَحْمَةَ اللّهِ

Peace be upon you; O the dazzling Light

AS-SALAAMU ‘ALAYKA AYYUHAN-NOORUS- SAAT’I’

السّلامُ عَلَيْكَ أَيّهَا النّور السَّاطِعُ،ُ

Peace be upon you; O the rising full moon

AS-SALAAMU ‘ALAYKA AYYUHAL-BADRUT’-T’AALI’

السّلامُ عَلَيْكَ أَيّهَا الْبَدْرُ الطَّالِعُ،

Peace be upon you; O the pure and the offspring of the Pure Ones

AS-SALAAMU ‘ALAYKA AYYUHAT’-T’AYYIBU MINAT’-T’AYYIBEEN

السّلامُ عَلَيْكَ أَيّهَا الطّيّبُ مِنَ الطّيّبِينَ،

Peace be upon you; O the immaculate and the offspring of the Immaculate Ones

AS-SALAAMU ‘ALAYKA AYYUHAT’-T’AAHIRU MINAT’-T’AAHIREEN

السّلامُ عَلَيْكَ أَيّهَا الطَّاهِرُ مِنَ الْمُطَهّرِينَ،

Peace be upon you; O the Grand Sign (of Allah)

AS-SALAAMU ‘ALAYKA AYYUHAL-AAYATUL-‘UZ’MAA

السّلامُ عَلَيْكَ أَيّهَا الآيَةُ الْعُظْمَى

Peace be upon you; O the Greatest Argument

AS-SALAAMU ‘ALAYKA AYYUHAL-H’UJJATUL-KUBRAA

السّلامُ عَلَيْكَ أَيّهَا الْحُجّةُ الْكُبْرَى،

Peace be upon you; O the Purified from slips

AS-SALAAMU ‘ALAYKA AYYUHAL-MUT’AHHARU MINAZ-ZALLAAT

السّلامُ عَلَيْكَ أَيّهَا الْمُطَهّرُ مِنَ الزّلاتِ،

Peace be upon you; O the cleaned from filths

AS-SALAAMU ‘ALAYKA AYYUHAL-MUNAZZAHU ‘ANIL-MU’DHILAAT

السّلامُ عَلَيْكَ أَيّهَا الْمُنَزّهُ عَنِ الْمُعْضِلاتِ،

Peace be upon you; O the elevated against imperfect attributes

AS-SALAAMU ‘ALAYKA AYYUHAL-‘ALIYYU ‘AN NAQS’IL-AWS’AAF

السّلامُ عَلَيْكَ أَيّهَا الْعَلِيّ عَنْ نَقْصِ الاوْصَافِ،

Peace be upon you; O the pleased in the view of the notables

AS-SALAAMU ‘ALAYKA AYYUHAR-RADHIYYU ‘INDAL-ASHRAAF

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السّلامُ عَلَيْكَ أَيّهَا الرّضِيّ عِنْدَ الاشْرَافِ،

Peace be upon you; O the Pillar of the Religion

AS-SALAAMU ‘ALAYKA YAA ‘AMOODAD-DEEN

السّلامُ عَلَيْكَ يَا عَمُودَ الدّينِ.

I bear witness that you are verily the Representative and the Argument of Allah on His lands

ASH-HADU ANNAKA WALIYYUL-LAAHI WA H’UJJATUHOO FEE ARDHIH

أَشْهَدُ أَنّكَ وَلِيّ اللّهِ وَحُجّتُهُ فِي أَرْضِهِ،

And that you are verily the Duty and the Choice of Allah

WA ANNAKA JANBUL-LAAHI WA KHIYARATUL-LAAH

وَأَنّكَ جَنْبُ اللّهِ، وَخِيَرَةُ اللّهِ،

And you are the trust of the knowledge of Allah and the Prophets

WA MUSTAWDA’U ‘ILMIL-LAAHI WA ‘ILMIL-ANBIYAA`

وَمُسْتَوْدَعُ عِلْمِ اللّهِ وَعِلْمِ الانْبِيَاءِ،

And the support of faith and the traducer of the Qur'an

WA RUKNUL-EEMAANI WA TARJUMAANUL-QUR`AAN

وَرُكْنُ الايمَانِ، وَتَرْجُمَانُ الْقُرْآنِ،

And I bear witness that he who follows you is on the truth and true guidance

WA ASH-HADU ANNA MANIT-TABA’AKA ‘ALAL-H’AQQI WAL-HUDAA

وَأَشْهَدُ أَنّ مَنِ اتّبَعَكَ عَلَى الْحَقّ وَالْهُدَى،

While he who denies and antagonizes you is on the wrong and perdition

WA ANNA MAN ANKARAKA WA NAS'ABA LAKAL-‘ADAAWATA ‘ALADH-DHALAALATI

WAR-RADAA

وَأَنّ مَنْ أَنْكَرَكَ وَنَصَبَ لَكَ الْعَدَاوَةَ عَلَى الضّلالَةِ وَالرّدَى،

Before Allah and before you do I declare my disavowal of those (enemies) in this world as well as the Next World

ABRA`U ILAL-LAAHI WA ILAYKA MINHUM FID-DUNYAA WAL-AAKHIRAH

أَبْرَأُ إِلَى اللّهِ وَإِلَيْكَ مِنْهُمْ فِي الدّنْيَا وَالآخِرَةِ،

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Peace be upon you as long as I am alive and as long as there are day and night

WAS-SALAAMU ‘ALAYKA MAA BAQEETU WA BAQIYAL-LAYLU WAN-NAHAAR

وَالسّلامُ عَلَيْكَ مَا بَقِيتُ وَبَقِيَ اللّيْلُ وَالنّهَارُ.

O Allah: (please do) send blessings upon Mu¦ammad and his Household

ALLAAHUMMA S’ALLI ‘ALAA MUH’AMMADIN WA AHLI BAYTIH

اللّهُمّ صَلّ عَلَى مُحَمّدٍ وَأَهْلِ بَيْتِهِ،

And send blessings upon Mu¦ammad ibn `Ali—

WA S’ALLI ‘ALAA MUH’AMMADIBNI ‘ALIYY

وَصَلّ عَلَى مُحَمّدِ بْنِ عَلِيّ،

The pure, the pious, the devout, the loyal, the respectful, the immaculate,

AZ-ZAKIYYIT-TAQIYYI WAL-BARRIL-WAFIYYI WAL-MUHADHDHABIN-NAQIYY

الزّكِيّ التّقِيّ، وَالْبَرّ الْوَفِيّ، وَالْمُهَذّبِ النّقِيّ،

The guide of this nation, the inheritor of the Imams,

HAADIL-UMMATI WA WAARITHIL-A`IMMAH

هَادِي الامّةِ، وَوَارِثِ الائِمّةِ،

The trust of mercy, the spring of wisdom

WA KHAAZINIR-RAH’MATI WA YANBOO’IL-H’IKMAH

وَخَازِنِ الرّحْمَةِ، وَيَنْبُوعِ الْحِكْمَةِ،

The guide to blessings, the match of the Qur'¡n in respect with (obligatory) obedience

WA QAA`IDIL-BARAKATI WA ‘ADEELIL-QUR`AANI FIT’-T’AA’AH

وَقَائِدِ الْبَرَكَةِ، وَعَدِيلِ الْقُرْآنِ فِي الطَّاعَةِ،

The equal of the Successors in sincerity and worshipfulness

WA WAAH’IDIL-AWS’IYAA’I FIL-IKHLAAS’I WAL-‘IBAADAH

وَوَاحِدِ الاوْصِيَاءِ فِي الاخْلاصِ وَالْعِبَادَةِ،

Your supreme Argument, Your ultimate example, Your Excellent Word

WA H’UJJATIKAL-‘ULYAA WA MATHALIKAL-A’LAA WA KALIMATIKAL-H’USNAA

وَحُجّتِكَ الْعُلْيَا، وَمَثَلِكَ الاعْلَى، وَكَلِمَتِكَ الْحُسْنَى،

The caller to You, the guide to You

AD-DAA’EE ILAYKA WAD-DAALLI ‘ALAYK

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الدَّاعِي إِلَيْكَ، وَالدَّالّ عَلَيْكَ،

Whom You have assigned as symbol to Your servants, as interpreter of Your Book

ALLAD’EE NAS'ABTAHOO ‘ALAMAN LI-‘IBAADIKA WA MUTARJIMAN LIKITAABIK

الّذِي نَصَبْتَهُ عَلَمًا لِعِبَادِكَ، وَمُتَرْجِمًا لِكِتَابِكَ،

as declarer of Your commands, as supporter of Your religion

WA S’AADI’AN BI-AMRIKA WA NAAS’IRAN LIDEENIK

وَصَادِعًا بِأَمْرِكَ، وَنَاصِرًا لِدِينِكَ،

as argument against Your creatures, as light by whom You penetrate murk

WA H’UJJATAN ‘ALAA KHALQIKA WA NOORAN TAKHRIQU BIHIZ’-Z’ULAM

وَحُجّةً عَلَى خَلْقِكَ، وَنُورًا تَخْرُقُ بِهِ الظّلَمَ

as pattern through whom true guidance is attained, and as interceder by whom Paradise is gained.

WA QUDWATAN TUDRIKU BIHAL-HIDAAYATA WA SHAFEE’AN TUNAALU BIHIL-JANNAH

وَقُدْوَةً تُدْرَكُ بِهَا الْهِدَايَةُ، وَشَفِيعًا تُنَالُ بِهِ الْجَنّةُ.

O Allah: Because he showed piety to You at the furthest

ALLAAHUMMA WA KAMAA AKHAD’A FEE KHUSHOO’IHEE LAKA H’AZ’Z’AH

اللّهُمّ وَكَمَا أَخَذَ فِي خُشُوعِهِ لَكَ حَظّهُ،

and took his due of fear of You,

WASTAWFAA MIN KHASHYATIKA NAS'EEBAH

وَاسْتَوْفَى مِنْ خَشْيَتِكَ نَصِيبَهُ،

(please do) bless him many times as much as You have blessed any of Your servants whose obedience (to You) has been admitted by You

FAS’ALLI ‘ALAYHI ADH-‘AAFA MAA S’ALLAYTA ‘ALAA WALIYYINIR-TADHAYTA T’AA’ATAH

فَصَلّ عَلَيْهِ أَضْعَافَ مَا صَلّيْتَ عَلَى وَلِيّ ارْتَضَيْتَ طَاعَتَهُ،

And whose servitude to You has been accepted by you. And (please do) convey to him our greetings and salutations

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WA QABILTA KHIDMATAHOO WA BALLAGHTAHOO MINNA TAH’IYYATAN WA SALAAMAA

وَقَبِلْتَ خِدْمَتَهُ، وَبَلّغْهُ مِنَّا تَحِيّةً وَسَلامًا،

And confer upon us, through our loyalty to him, with favors, benevolence, forgiveness, and satisfaction of You

WA AATINAA FEE MUWAALAATIHEE MIN LADUNKA FADHLAN WA IH’SAANAN WA MAGHFIRATAN WA RIDHWAANAA

وَآتِنَا فِي مُوَالاتِهِ مِنْ لَدُنْكَ فَضْلاً وَإِحْسَانًا وَمَغْفِرَةً وَرِضْوَانًا،

You are verily the Lord of Eternal Favors and Benevolent Pardon.

INNAKA D’UL-MANNIL-QADEEM WAS’-S’AFH’IL-JAMEEL

إِنّكَ ذُوَالْمَنّ الْقَدِيمِ، وَالصّفْحِ الْجَمِيلِ.

وَالسّلامُ عَلَيْكَ يَا وَلِيّ اللّهِ،

Peace be upon you; O the Light of Allah

AS-SALAAMU ‘ALAYKA YAA NOORAL-LAAH

السّلامُ عَلَيْكَ يَا نُورَ اللّهِ،

Peace be upon you; O the Argument of Allah

AS-SALAAMU ‘ALAYKA YAA H’UJJATAL-LAAH

السّلامُ عَلَيْكَ يَا حُجّةَ اللّهِ،

Peace be upon you; O the guide of the believers, the heir of the Prophets’ knowledge, and the descendant of the Prophets’ Successors

AS-SALAAMU ‘ALAYKA YAA IMAAMAL-MU`MINEENA WA WAARITH ‘ILMIN-NABIYYEENA WA SULAALATAL-WAS’IYYEEN

السّلامُ عَلَيْكَ يَا إِمَامَ الْمُؤْمِنِينَ، وَوَارِثَ عِلْمِ النّبِيّينَ، وَسُلالَةَ الْوَصِيّينَ،

Peace be upon you; O the Light of Allah in the murk of the earth

AS-SALAAMU ‘ALAYKA YAA NOORAL-LAAHI FEE Z’ULUMAATIL-ARDH

السّلامُ عَلَيْكَ يَا نُورَ اللّهِ فِي ظُلُمَاتِ الارْضِ

I am visiting you, recognizing your Right (i.e. standing)

ATAYTUKA ZAA’IRAN ‘AARIFAN BIH’AQQIK

أَتَيْتُكَ زَائِرًا، عَارِفًا بِحَقّكَ،

Declaring my enmity to your enemies and my affability to your followers; therefore, intercede for me before your Lord.

MU’AADIYAN LI-A’DAA`IKA MUWAALIYAN LI-AWLIYAA`IKA FASHFA’ LEE ‘INDA RABBIK

مُعَادِيًا لأَعْدَائِكَ، مُوَالِيًا لأَوْلِيَائِكَ، فَاشْفَعْ لِي عِنْدَ رَبّكَ.

السّلامُ عَلَيْكُمَا يَا حُجّتَيِ اللّهِ

Peace be upon you; O the (two) Lights of Allah in the murk of the earth

AS-SALAAMU ‘ALAYKUMAA YAA NOORAYIL-LAAHI FEE Z’ULUMAATIL-ARDH

السّلامُ عَلَيْكُمَا يَا نُورَيِ اللّهِ فِي ظُلُمَاتِ الارْضِ

I bear witness that you (both) have conveyed the message that Allah ordered you to convey

ASH-HADU ANNAKUMAA QAD BALLAGHTUMAA ‘ANIL-LAAHI MAA H’AMMALAKUMAA أَشْهَدُ

أَنّكُمَا قَدْ بَلّغْتُمَا عَنِ اللّهِ مَا حَمّلَكُمَ

And you kept that which has been entrusted with you

WA H’AFIZ’TUMAA MASTOODI’TUMAA

وَحَفِظْتُمَا مَا اسْتُودِعْتُمَ

And you deemed lawful that which Allah has deemed lawful

WA H’ALLALTUMAA H’ALAALAL-LAAH

وَحَلّلْتُمَا حَلالَ اللّهِ

And you deemed unlawful that which Allah has deemed unlawful

WA H’ARRAMTUMAA H’ARAAMAL-LAAH

وَحَرّمْتُمَا حَرَامَ اللّهِ

And you undertook the directions of Allah

WA AQAMTUMAA H’UDOODAL-LAAH

وَأَقَمْتُمَا حُدُودَ اللّهِ

And you recited the Book of Allah

WA TALAWTUMAA KITAABAL-LAAH

وَتَلَوْتُمَا كِتَابَ اللّهِ

And you endured harm for the sake of Allah and depended upon Him until death came upon you.

WA S’ABARTUMAA ‘ALAL-AD’AA FEE JANBIL-LAAHI MUH’TASIBEENA H’ATTAA ATAAKUMAL-YAQEEN

وَصَبَرْتُمَا عَلَى الاذَى فِي جَنْبِ اللّهِ مُحْتَسِبَيْنَ حَتَّى أَتَاكُمَا الْيَقِينُ

I declare my disavowal of your enemies before Allah 3

ABRA`U ILAL-LAAHI MIN A’DAA`IKUMAA

أَبْرَأُ إِلَى اللّهِ مِنْ أَعْدَائِكُمَ

And I seek His nearness through my loyalty to you

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WA ATAQARRABU ILAL-LAAHI BIWILAAYATIKUMAA

وَأَتَقَرّبُ إِلَى اللّهِ بِوِلايَتِكُمَ

I am visiting you, recognizing your Right (i.e. standing)

ATAYTUKUMAA ZAA`IRAN ‘AARIFAN BIH’AQQIKUMAA

أَتَيْتُكُمَا زَائِرًا، عَارِفًا بِحَقّكُمَ

Declaring my affability to your followers and my enmity to your enemies

MUWAALIYAN LI-AWLIYAA`IKUMAA MU’AADIYAN LI-A’DAA`IKUMAA

مُوَالِيًا لأَوْلِيَائِكُمَا، مُعَادِيًا لأَعْدَائِكُمَ

Committing to the guidance that you bear

MUSTABS’IRAN BIL-HUDAL-LAD’EE ANTUMAA ‘ALAYH

مُسْتَبْصِرًا بِالْهُدَى الّذِي أَنْتُمَا عَلَيْهِ

Being sure about the deviation of those who defy you

‘AARIFAN BIDHALAALATI MAN KHAALAFAKUMAA

عَارِفًا بِضَلالَةِ مَنْ خَالَفَكُمَ

So, (please do) intercede for me before your Lord

FASHFA’AA LEE ‘INDA RABBIKUMAA

فَاشْفَعَا لِي عِنْدَ رَبّكُمَ

For you, verily, enjoy a great standing and a praiseworthy position with Allah

FA-INNA LAKUMAA ‘INDAL-LAAHI JAAHAN ‘Z’EEMAN WA MAQAAMAN MAH’MOODAA فَإِنّ

لَكُمَا عِنْدَ اللّهِ جَاهًا عَظِيمًا، وَمَقَامًا مَحْمُودًا.

Peace be upon you; O the (two) Arguments of Allah on His lands and in His heavens

AS-SALAAMU ‘ALAYKUMAA YAA H’UJJATAYIL-LAAHI FEE ARDHIHEE WA SAMAA`IH السّلامُ عَلَيْكُمَا يَا حُجّتَيِ اللّهِ فِي أَرْضِهِ وَسَمَائِهِ

I, your servant and your loyalist, am visiting you and seeking Allah’s nearness through my visiting you.

‘ABDUKUMAA WA WALIYYUKUMAA ZAA`IRUKUMAA MUTAQARRIBAN ILAL-LAAHI BIZIYAARATIKUMAA

عَبْدُكُمَا وَوَلِيّكُمَا زَائِرُكُمَا مُتَقَرّبًا إِلَى اللّهِ بِزِيَارَتِكُمَا.

O Allah: (please do) ordain for me a goodly mention among Your Choicest Servants

ALLAAHUMMAJ-‘AL LEE LISAANA S’IDQIN FEE AWLIYAA`IKAL-MUS’T’AFAYN

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اللّهُمّ اجْعَلْ لِي لِسَانَ صِدْقٍ فِي أَوْلِيَائِكَ الْمُصْطَفَيْنَ

And make me long for their mausoleums, and include me with their group in the worldly life and the Next Life; O the most Merciful of all those who show mercy.

WA H’ABBIB ILAYYA MASHAAHIDAHUM WAJ-‘ALNEE MA’AHUM FID-DUNYAA WAL-AAKHIRATI YAA ARH’AMAR-RAAH’IMEEN

وَحَبّبْ إِلَيّ مَشَاهِدَهُمْ، وَاجْعَلْنِي مَعَهُمْ فِي الدّنْيَا وَالآخِرَةِ يَا أَرْحَمَ الرَّاحِمِينَ.

27. Al-Imama fil-Islam by Aarif Tamir

28. Al-Lum’ah ad-Damashqiyya by the Two Martyrs

29. Al-Fusul al-Muhimmah by ibn as-Sabbagh

30. At-Tandheemat al-Ijtima’iyyah wel-Iqtisadiyyah by Salih Ahmed

31. Al-Adab fee Dhill at-Tashayyu’ by Abdullah Ni’mah

32. Al-Wafi bil-Wafiyyat by as-Safadi

33. Al-Islam wel-Hadharah al-Arabiyyah by Muhammad Kurd Ali

34. Al-Anba’ fee Tareekh al-Khulafa’ by ibn al-Umrani

35. Al-Hadharah al-Arabiyyah by Jack S. Risler

36. Al-Aghani by Abul Faraj al-Isfahani

37. Al-Awraq by as-Sawli

38. Al-Idarah al-Islamiyyah fee Izz al-Arab by Muhammad Kurd Ali

39. Bahr al-Ansab by Ruknuddeen al-Husayni

40. Bihar al-Anwar by al-Majlisi

41. Tareekh ibn Khaldun by ibn Khaldun

42. Tareekh at-Tabari by at-Tabari

43. Tareekh al-Khamees by Husayn bin Muhammad ad-Diyarbakri

44. Tareekh al-Islam by ath-Thahabi

45. Tareekh ibnul Atheer by Ibnul Atheer

46. Tareekh at-Tamaddun al-Islami by Jurji Zaydan

47. Tareekh al-Phalsafah fil Islam (the History of Philosophy in Islam) and article by Nicholson

48. Tareekh al-Islam by Hasan Ibrahim

49. Tafsir al-Ayyashi by Muhammad bin Ayyash

50. Tareekh al-Khulafa’ by as-Sayooti

51. Tareekh al-Hadharah al-Islamiyyah fish-Sharq by Muhammad Jamaluddeed Suroor

52. At-Tibyan by Sheikh at-Toossi

53. Tathkiratul Khwass by ibn al-Jawzi

54. Tanqeeh al-Maqal by al-Mamaqani

55. Tazyeen al-Aswaq by al-Antaki

56. Tareekh Baghdad by al-Khateeb al-Baghdadi

57. Tareekh Baghdad by Tayfur

58. Tuhaf al-Uqool by ibn Shu’bah

59. Jawharat al-Kalam by al-Qaraghulli

60. Jami’ ar-Ruwat by Muhammad bin Ali al-Ardabili

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61. Hadharat al-Arab (the Civilization of the Arabs) by Gustav Lobon

62. Hilyat al-Awliya’ by Abu Na’eem

63. Hadharat al-Islam fee Dar as-Salam by Jameel Nakhlah

64. Hayat al-Imam ar-Redha by Ja’far Murtadha

65. Hayat al-Imam Muhammad al-Baqir by Baqir al-Qurashi (the author of this book)

66. Hayat al-Imam Musa bin Ja’far by Baqir al-Qurashi

67. Hayat al-Haywan by ad-Dimyari

68. The Encyclopedia of Islam, an article by (Lurster Stein)

69. Dala’il al-Imamah by Muhammad bin Jarir at-Tabari

70. Ath-Thari’ah by Agha Buzurg at-Tehrani

71. Rijal at-Toossi by Sheikh at-Toossi

72. Rijal al-Barqi by al-Barqi

73. Rijal an-Najashi by an-Najashi

74. Rijal al-Kashshi by al-Kashshi

75. Rihlat ibn Jubayr by Ibn Jubayr

76. Rooh al-Islam by Sayyid Mir Ali al-Hindi

77. Samt an-Nujoom by Abdul Melik

78. Shatharat ath-thahab by Abdul Hayy bin Imad al-Halabi

79. Sifat as-Safwah by ibn al-Jawzi

80. Dhuha al-Islam by Ahmed Amin

81. Dhiya’ al-Aalamin by Abul Hasan al-Aamili

82. Tabaqat ash-Shu’ara’ by Ibnul Mu’tazz

83. Uyun Akhbar ar-Redha by Sheikh as-Saduq

84. Uyun at-Tawareekh by Ahmed bin Shakir al-Kutubi

85. Ilal ash-Sharayi’ by Sheikh as-Saduq

86. Umdat at-Talib by ibn Muhanna

87. Al-Iqd al-Fareed by ibn Abd Rabbih al-Andalusi

88. Aqeedat ash-Shia by (M. Ronaldes)

89. Asr al-Ma'moon by ar-Rifa’iy

90. Al-Umdah by Ibn Rasheeq

91. Al-Ghaybah by Sheikh at-Toossi

29. Furaq ash-Shia by an-Nawbakhti

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93. Kashful Ghummah by al-Arbali

94. Noor al-Absar by ash-Shabalanji

95. An-Nujoom az-Zahirah by ibn Taghri Bardi

96. Nuzhat al-Jalees by as-Safori ash-Shafi’iy

97. An-Niza’ wet-Takhasum by al-Maqrizi

98. Nadhariyyat al-Imamah by Ahmed Mahmod Subhi

99. Al-Makasib by Sheikh al-Ansari

100. Mu'jam Rijal al-Hadith by Sayyid al-Kho’iy

101. Mu’jam al-Buldan by al-Hamawi

102. Mukhtasar al-Bihar fee Ahwal al-A’immah by Nooruddeen

103. Minhaj as-Sunna by ibn Taymiya

104. Makarim al-Akhlaq by at-Tabarsi

105. Al-Muqaddimah by ibn Khaldun

106. Majmu’at Warram by Sheikh Warram

107. Man la Yahdhuruhu al-Faqih by Sheikh at-Toossi

108. Manaqib Aal Abi Talib by Shahrashob

109. Majma’ al-Bahrain by at-Turayhi

110. Mir’at al-Jinan by al-Yafi’iy

111. Mir’at az-Zaman by ibn al-Jawzi

112. Al-Ma’arif by ibn Qutayba

113. Muruj ath-Thahab by al-Mass’odi

114. Muqtadhab al-Athar by Muhammad bin Ahmed bin Ayyash

115. Al-Mahajjah al-Baydha’ by al-Kashani

116. Al-Miqna’ah by Sheikh al-Mufeed

117. Al-Mustatraf by al-Abshahi

118. Matalib as-Sa’ool by Muhammad bin Talha

119. Wafiyyat al-A’yan by ibn Khillikan

120. Wassa’il ash-Shia by al-Hurr al-Aamili

121. Al-Wulat wel-Qudhat by al-Kindi