Al-Jawaad's Lifetime

BIRTH  

Year 195H:   Al‑Jawaad was born in Medina in the year 195H.  It had been a long wait for him since his father Imam Al‑Ridha was married for a good many years but without an offspring.  At the time of Al‑Jawaad's birth his father was about 45 yrs old.  Al‑Ridha said the Athan in the baby's right ear and the Iqaama in the left, and performed the Aqeeqah as was done to every newborn in the family, in compliance with the Prophet's (pbuh) recommendation.  Al‑Ridha became greatly attached to his young son who showed signs of exceptional intelligence.  Al‑Jawaad grew up in a pious environment revered for its spirituality, virtue and righteousness, and he was cared for with love and tender care.

      Al‑Jawaad's lineage came from the line of Ahlul Bayt on the one hand and from a righteous mother on the other hand.  His mother's name was Subeyka who was from the Nubah (Africa, Sudan area nowadays).  Subeyka was of the progeny of Mary (Maria Al‑Qubtiyyah) who was the wife of Prophet Muhammad (pbuh) and the mother of Ibrahim, the Prophet's son who died in childhood.

Lineage  

AS AL‑JAWAAD GROWS UP  

      From the beginning Al‑Jawaad grew attached to his father Imam Al‑Ridha, it was mutual love and understanding.  Al‑Jawaad frequently enjoyed going with his father to various places especially to the Prophet's Mosque where he frequently noticed his father praying, saying Du'aa, and crying.  This left a lasting impression on him.  Al‑Jawaad was the ever questioner, investigator, and researcher, and his questions increased in their complexity.

      Of the many narrations of Traditionists who asked Imam Al‑Ridha about the subsequent Imam after him, one narration stands out.  When asked, Imam Al‑Ridha pointed to the young Al‑Jawaad then answered that Al‑Jawaad would be the subsequent Imam as he grew.

      Al-Ridha was quoting Muhammad (pbuh) by saying to his uncle, “The son of the best Nubian maid-servants [Al-Jawaad] will be among his [Al-Ridha's] descendants.  He will be pursued, exiled, and deprived of his father.  His grandson [Al-Mahdi] will be the Imam who goes into occultation.  It will be said that he [Al-Mahdi] has died or had been killed or any such excuse.”  (Al-Irshad, Al-Mufeed, page 481.)

Year 202H:    At the Age of 7 years:  

    Like his forefathers, Al‑Jawaad displayed a remarkable capacity to learn and a very sharp memory.  By the age of 7 years Al‑Jawaad had already memorized the Holy Quran and at this young age he learned the meaning of its various parts, the historical background of some Ayahs, and many of their intricacies.  He had an excellent teacher in his father.

      Al‑Jawaad loved the explanations his father (Imam Al‑Ridha) gave.  Al‑Jawaad asked increasingly complex questions for his age and he received appropriate answers by his father.

      “Father!” Al‑Jawaad asked as the two were alone, “Why did the civil war take place?  Aren't Khalifas Al‑Amin and Al‑Ma'Moon brothers?” (These conversations are theoretical, but with the intention of bringing out the issues of the time that affected the Muslim Ummah.  These conversations are not to be taken as if they had literally taken place.)  Used to such questions from Al-Jawaad and finding it the proper occasion, Imam Al‑Ridha answered warmly, “Son, the father of these two was Khalifa Haroon Al‑Rashid as you know, the unquestioned Khalifa with the very large ego.  On a personal whim Al‑Rashid made a very unwise decision to divide the domain of the Muslim Ummah [State] between his two sons.  His decision in effect divided the whole Muslim State unnecessarily.  Khalifa Al‑Amin foolishly aimed at removing his brother Al‑Ma'Moon from his position despite the solemn agreement acknowledged by the two and their father.  This of course led to a horrible war about the throne; as usually happens in quest and for the love of power.  The outcome of that war was an extensive destruction of many parts of Baghdad, killing of people and devastating families, and finally the beheading of Al‑Amin who had started the war.  It was gruesome, very gruesome.  In the meantime, a) Baghdad stopped being the capital and seat of power for many years, b) the Khilaafah changed hands, and c) the armed forces and the administration went to strange hands.”

    “I am afraid of one thing though,”  Imam Al‑Ridha said after a short pause.

    “What is that?” Al‑Jawaad asked inquisitively.  Imam Al‑Ridha answered, “Son, in the last few months Khalifa Al‑Ma'Moon has been requesting that I go to his headquarters in Maru in Khurasan, more than 2,000 miles from here, to take the Khilaafah.  This is something I abhor, I'd rather stay here and continue to teach anytime than be there.  I do not like the play of politics, nor be a part of that system.  To support his Khilaafah, I think Al‑Ma'Moon is cleverly using our position and taking advantage of the love people have for us, Ahlul Bayt.”  Al‑Ridha paused for a few seconds then continued, “Son, you are going to be the Imam after me.  Your comprehension is very high and it is superior to that of most people many folds your age.  You and I have looked into the Jafr and the books of Knowledge Imam Ali had left.  I should also tell you that when you become the Imam you will also be directed by two ways as all the Imams including myself have:

► The first way is by an Unerring Inspiration.

► The second is by way of the Al-Muhad'dith.”

 (As narrated by Abdullah Ibn Tawoos.  See Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 414.)

Surprised, Al‑Jawaad immediately asked, “What do you mean father?”

      The two were still sitting in the room, the sun was shining with its warm rays and the breeze was cool.  Al‑Jawaad was very curious.

      With understanding and a smile on his face Imam Al‑Ridha replied, “Son, our answers to people's inquiries or questions are not always from our studies of the Corpus of Knowledge.  Our answers also come by way of inner inspiration, as if there is a compeller within us giving the answer.  The Imam's inspiration is accurate and unerring, it is correct.

    As to Al-Muhad'dith, we may hear his answer but see no one.  When we reiterate what we had heard the answer is amazingly clear, to the point and correct.” (Al-Saadiq was quoted saying “We have Al-Naq'ru fi Al-Asmaa' and Al-Naqt fi Al-Quloob”, meaning the Muhad'dith and the Un-Erring Inspiration respectively.  (See Al-Irshad, Al-Mufeed     Page 414.)  Excitedly Al‑Jawaad said, "This is very exciting father, and I certainly will do my duty as an Imam the best I can.”

    “Son!” Al‑Ridha asserted again, “Even though you are very young, your mind is better than the minds of most people several times your age.  I am in my early fifties and my final days may be soon approaching, and if so your duty as an Imam will be even more difficult on account of your age.  You will have to prove your mettle.  This is the reason I have been concentrating so insistently on your education.  Remember, Allah will support you with the Divine Light.  It looks that soon I am going to be forced to go to Khurasan, hopefully with the family so that we continue to be together.”  After a pause Imam Al‑Ridha continued, “Yes son, you will be the Imam after me, and you have to carry on no matter what the circumstances are, but with prudence and care.  Teaching the correct Message of Islam is what counts, and through your grandson the awaited Al‑Mahdi will be born.  This line of heritage is most sacred, you have to keep that in mind,” answered Al‑Ridha affirmatively.

      Al‑Jawaad responded, “Many thanks father and I am grateful to Allah for the knowledge you are giving me.”

Year 204H:    At the Age of 10 years:  

    By the age of about 10 years, Al‑Jawaad had been in Khurasan for about 3 years in company of his father Imam Al‑Ridha.  He had learned further at the hands of his father and had witnessed the numerous debates in the court of Khalifa Al‑Ma'Moon whereby his father was the source for information and the ultimate reference to invited scholars as numerous as they were.  Al‑Jawaad had learned of the courtly life in the Royal Palace and the large number of personalities that get involved in it.

      Lately however, Al-Jawaad had heard of the advice his father Imam Al‑Ridha had given to Khalifa Al‑Ma'Moon which pointed to him to:

1. leave Maru and make Baghdad his capital again,

2. remove his Prime Minister from office (since that person had deceived him), and

3. remove him [Al-Ridha] from the heir‑apparent position.

      According to this suggestion there came about busy preparations for the purpose of moving the headquarters of the government and the personnel from Maru to Baghdad.

      On their way to Baghdad Al‑Jawaad became extremely distressed since his father fell ill, and he was most grieved when 3 days later Imam Al‑Ridha died.  It was a very painful experience and he was in mourning for sometime.  After this Al‑Jawaad and the family left for Medina, while Khalifa Al‑Ma'Moon continued on his way to Baghdad. (Many historians, including Al-Mufeed claim that Al-Jawaad was left behind in Medina when Al-Ridha was requested to leave for Khurasan.  However, H.M. Al-Hassani (in his book of Seerah of the Twelve Imams, Vol. 2, Page 430) claims it was more likely that Al-Jawaad had accompanied his father to Khurasan.)  Al-Jawaad stayed in Medina for some time carrying out his duties as the Imam, but sometime later Khalifa Al-Ma'Moon sent a special request, asking him to move to Baghdad.  Accordingly Imam Al-Jawaad moved to Baghdad and stayed there for 8 years, then returned to Medina in compliance to his wishes.

FROM BAGHDAD BACK TO MEDINA:  

AL‑JAWAAD GOES BACK IN MEMORY

      Imam Al‑Jawaad was traveling leaving Baghdad to go to Medina, for he had disliked his stay in Baghdad and requested his father‑in‑law (Khalifa Al‑Ma'Moon) to give him permission to leave Baghdad.  Al‑Jawaad was accompanied by his wife Umm Al‑Fadhl, the daughter of Khalifa Al‑Ma'Moon, along with many companions of travel and attendants.  Al‑Jawaad was approaching his twenties, he was very anxious to go back to his beloved Medina after being away for 8 long years in Baghdad. (According to some sources such as Murooj Al-Dhahab, Al-Mas'oodi, Al-Jawaad left sometime before 218H. in which year Al-Ma'Moon died.  Other sources claim it was in the year 212H.)

    During his travel Imam Al-Jawaad reviewed various periods in his life considering many happenings too.  He considered the following:

► his early Imamah,

► the request by Khalifa Al-Ma'Moon,

► the contest with Ibn Al-Ak'tham,

► the marriage to Umm Al-Fadhl,

► his works in the Khalifa Court

► his works in Baghdad as an Imam, and

► his reflection about his devotees.

Year 204H:    Al-Jawaad's early Imamah:  

     Al‑Jawaad went back in memory to the time his father Imam Al‑Ridha had died and the family left Khurasan.  Al‑Jawaad vividly remembered his experience when they arrived in Medina and how at a tender age he had to answer the numerous Fiqh questions presented to him by people, not only to test the depth of his knowledge to assert his Imamah but also to learn from him.  He remembered how leading personalities from various provinces gathered at Haj time to test his knowledge, then left satisfied.  Al‑Jawaad knew, as his father had told him before, that he had to prove his mettle due to his young age.

Year 205H:    The request of Khalifa Al-Ma'Moon:  

    Memory now took Al‑Jawaad to the time Khalifa Al‑Ma'Moon had sent for him to leave Medina and move to Baghdad.  Al‑Jawaad remembered how he did not cherish leaving Medina, but the Khalifa insisted on his request.

      Upon arriving in Baghdad, Al‑Jawaad remembered, Khalifa Al‑Ma'Moon received him with great honor and introduced him to the high officials, the elders of Benu Abbas, the high judges, and the military personnel.  The Royal Palace and headquarters of the Khalifa were magnificent beyond compare, the courtiers, attendants, dignitaries, each had his special place according to his importance.  Baghdad, Imam Al‑Jawaad thought, was a metropolitan town of glitter and much wealth.  But when he arrived Baghdad was still scarred and damaged due to the civil war (which had ended many years earlier), but they were still rebuilding.

Year 205H:    Al-Jawaad's contest with Ibn Al-Ak'tham:  

     The thoughts took Imam Al‑Jawaad back to the early days of his arrival at Baghdad, when not long afterwards he heard murmurs of how Benu Abbas, their young or old, had resented Khalifa Al‑Ma'Moon's gesture toward him.  Imam Al‑Jawaad knew the formidable task ahead of him, and how Khalifa Al‑Ma'Moon had challenged anyone in a context to outsmart Al‑Jawaad in any field of Islamic Tradition of any form.  Imam Al‑Jawaad recalled how Benu Abbas took on the challenge and appointed for the debate the greatest Supreme Justice of the time, Ibn Al‑Ak'tham.  Ibn Al‑Ak'tham was known to be superb in the art of argument and persuasion, and a highly respected person in Baghdad.  Ibn Al‑Ak'tham came fully prepared and Al‑Jawaad was ready for him.  Imam Al‑Jawaad knew that Benu Abbas' move, if successful, was an attempt to discredit him [Al-Jawaad] and perhaps stop Al‑Ma'Moon from giving his daughter in marriage to him.

      Al‑Jawaad entered the assembly hall for the debate, looked at the huge assembly of Baghdad's prominent men and eminent personnel and numerous elders of Benu Abbas.  They were all seated in the magnificent assembly hall with expectant looks on their faces.  Al‑Jawaad, although only in his early teens, knew he had faced similar challenges in Medina before, but now he was to be tested in Baghdad.  Al‑Jawaad never forgot the curious but anxious looks on the faces of the audience when Ibn Al‑Ak'tham took his place and the debate started.

      Proud of himself, Ibn Al‑Ak'tham cleared his throat then presented the most complex Fiqh intricacy he could think of, then waited for the reply.

      To answer him the teenage Al‑Jawaad requested Ibn Al‑Ak'tham to clarify his question and to indicate which of the 11 subdivisions of that question he meant.

      Ibn Al‑Ak'tham was stunned and he could not answer back for he did not know anything about any subdivisions.  The lines on his face became contorted, he became pale with embarrassment, he knew he was in a predicament.  Ibn Al-Ak'tham stuttered and had to nervously acknowledge that he knew nothing about any subdivisions.  Ibn Al-Ak'tham knew his reputation was at stake.

      Silence fell on the whole audience, all 900 scholars, not including the nobility and dignitaries  —they were dumbfounded but extremely impressed.  They were delighted, excited and enthused at the same time.  “How remarkable!” they thought. (Ibn Al-Ak'tham asked Al-Jawaad, “What is the atonement for a person who hunts a game while he is dressed in pilgrimage garb?”

       Al-Jawaad asked back, “Your question lacks definition.  You should first clarify whether the game was outside the sanctified area or inside it; whether the hunter was aware of his sin or did he do it in ignorance; did he kill the game purposely or by mistake; was the hunter a slave or a free man; was he an adult or a minor; did he commit the sin for the first time or had done it before; was the hunted game a bird or something else; was it a small or a big one; was the sinner sorry for the misdeed or did he insist on it; did he kill it secretly at night or openly during daylight; did he put on the pilgrimage garb for Haj or for the Omrah?  Once these questions are answered I'll be glad to answer your questions.”

       As Ibn Al-Ak'tham was bewildered and speechless, he began to stutter so that people in the assembly were aware of his predicament.

       Al-Ma'Moon then asked Al-Jawaad to give his answers to each condition he had raised.  Al-Jawaad did so, and the excitement of the gathering was great.

(See Al-Irshad, Al-Mufeed, Page 486.)

      Khalifa Al‑Ma'Moon broke the silence and said, “Did I not tell you that this Progeny (of Ahlul Bayt) has been gifted by the Almighty with limitless knowledge?  Don't you see that no one can cope even with the young of this noble house?” (Al-Irshad, Al-Mufeed, page 489.) meaning, “Didn't I tell you that he was the most enlightened, the most knowledgeable, and the most insightful of all?”

      Benu Abbas were soundly defeated, they knew it, they had disgusted looks on their faces; they admitted defeat—conceding sheepishly.

      Shortly after that, Khalifa Al‑Ma'Moon requested Imam Al‑Jawaad to give the answer to the complex Fiqh query and its subdivisions as presented by Ibn Al‑Ak'tham.  Al‑Jawaad explained it in detail, of course including the answers to each of the 11 subdivisions, and to the satisfaction of all.  The intensely curious audience by now looked up to Al-Jawaad with awe and a great sense of admiration.

     “Yes it was something,” Al‑Jawaad thought to himself reflecting, as he continued in his travel.

      The thoughts took Al‑Jawaad further, to the period of his 8 year stay in Baghdad and how he had not wanted to live in the magnificent Royal Palace of the Khalifa.  Instead, he wanted to identify with the people, to be one of them, thus he insisted on living in a rented house not too far from the seat of the government, but lacking all the opulence and riches of the Royal Palace.  He did this despite the insistent objections of his wife Umm Al‑Fadhl, a girl raised in the luxury of the Palace and used to the services of the hundreds of slaves at her disposal.

 Al-Jawaad's marriage to Umm Al-Fadhl:  

     Imam Al‑Jawaad's thoughts took him to his marriage to Umm Al‑Fadhl, the daughter of Khalifa Al‑Ma'Moon.  It was soon after that fateful debate that Khalifa Al‑Ma'Moon gave his daughter (Umm Al‑Fadhl) in marriage to Al‑Jawaad.  Imam Al‑Jawaad knew that the marriage was perhaps a move partly political, in an attempt to perhaps pay back what was due Ahlul Bayt.  However, more importantly it was because Khalifa Al‑Ma'Moon aimed to appease the Imamah‑Asserters by such a bond; thus facing fewer uprisings against him.  “Or perhaps, Khalifa Al‑Ma'Moon,” Al‑Jawaad thought, “wanted to move him [Al-Jawaad] away from the center of his activity in Medina, a move to weaken or stunt the works of Ahlul Bayt in Medina.”

      Whatever reason Al-Ma'Moon had, Al‑Jawaad thought, his marriage to Umm Al‑Fadhl was not a smooth one.  Al‑Jawaad, who had an extremely keen mind and a penetrating insight, knew that Umm Al‑Fadhl was childish, egotistical, self‑centered, and a spoiled woman of luxury.  Al‑Jawaad knew that his wife could not understand the lofty position he held, i.e., being the Imam of the Ummah and the supreme `Marji' (Reference) at the time.  Anyway, Al‑Jawaad thought, that was fate, and he graciously accepted it.

Al-Jawaad's works in the Khalifa's Court:  

    The thoughts took Imam Al‑Jawaad further, for the travel was a way not only to be alone for himself but also for reflecting.  He thought of the numerous times he sat on the right side of the Khalifa Al‑Ma'Moon to give verdicts and judgments to an ever large number of people, just as his father had done in Khurasan a decade before.  Imam Al‑Jawaad was aware of the great sentiment of the people for him, they endearingly call him Ibn Al‑Ridha.  The esteem and admiration people of Baghdad had for him was such that wherever he went crowds of people came to see him or ask him questions.

      At the same time however other people feared and resented him, mainly Benu Abbas.  Al‑Jawaad knew that Benu Abbas were unduly worried about losing their status, positions of power and privileges, for it afforded high living, luxury, self‑indulgence, and high comfort.  They were the people who held the power of the Khilaafah and used it to their advantage and did not want to let it go.

Al-Jawaad's works in Baghdad as an Imam:   

    Imam Al‑Jawaad was fully aware too, that the livelihood of many scholars of Islamic sciences and most Justices (Qadhi) depended on the government.  These people resented his overwhelming presence among them, not only because Imam Al-Jawaad was young in an age that glorified the elders, but also because his verdicts, mode of reasoning, and conclusions were at such a high level that none could ever match them.  Anyway, Al‑Jawaad thought, the directives, the advice, the verdicts, and the counsel he gave in Baghdad had their positive impact.

      Imam Al‑Jawaad thought Baghdad was an interesting town, and the opulent court of his father‑in‑law (Khalifa Al‑Ma'Moon) was even more fascinating, if not arresting.  But, Al‑Jawaad thought, he was glad he was leaving that atmosphere and going to Medina, to be in the Masjid Al‑Nabawi near the tomb of the Prophet (pbuh).  How good it would be to be again with the family, relatives, friends, and students alike.  This time, however, for good or bad, his wife Umm Al‑Fadhl was with him.

Al-Jawaad reflects about the Golden Chain of Narration:  

    Imam Al‑Jawaad reflected back even further, about his early childhood and the enormous material he had learned from his father Al‑Ridha.  Al‑Jawaad knew how very keen he was about the voluminous books which were left by Imam Ali, and their immense value.  He also knew that his forefathers were the Ultimate Knowledge Reference of the Islamic world, Al‑Marji', each during his Imamah.

   Imam Al‑Jawaad often remembered how his forefathers repeatedly said that their narration was the same as that of their fathers up to Prophet Muhammad (pbuh).  Al-Jawaad knew he was a link in the continuation of the works for Islam as Muhammad (pbuh) had taught it.  He knew people appreciated his excellent character, being the example to others in every respect, enjoining the good and prohibiting the corrupt and evil.  Al‑Jawaad's mission was the same as his forefathers', explaining the Sunnah of Prophet Muhammad (pbuh) and quoting his Hadiths, explaining the Tafseer of the Holy Quran, the Fiqh and other Islamic sciences of Tradition (I'lm).  He was the seat of knowledge, the one who extended the Chain of Golden Narration.

      Imam Al‑Jawaad was aware of many intellectual centers of learning in the Islamic world in particular in Medina and Mecca (Hijaz), Kufa, Basrah, Qum, Egypt, and now the biggest of all, Baghdad, all having fast growing devotees.

Year 212H:    Al-Jawaad's reflection about his devotees:

  Al‑Jawaad reflected on the devotees of Ahlul Bayt at the time.  He knew that the Shi'a (Imamah‑Asserters) were all over the vast Muslim Ummah, with many ministers [Naqeeb] and representatives [Wakeel] who collected the Zakat and Khums funds, and distributed the funds to the needy and indigent.  His representatives were in Egypt, Iraq, Persia, Yemen, and Syria forming a vast and formidable network.  He knew that even in his absence away from Medina these funds were distributed to the poor and disadvantaged in various areas, and to the Syeds in Medina according to their status.  It was like a government inside the Abbasi government, he thought, but what counted most was the application of Islam as Islam was supposed to be understood and applied.

      Under Imam Al-Jawaad's directions, his representatives allowed their partisans to work in the Abbasi administration more than ever before, some becoming governors, Qadhi, or having high ranks in the office of the Wazir. (Al-Kaafi, Vol. V, Page 111.  Also Al-Istibsaar, Al-Toosi, Vol. II, Page 58.)  Thankfully, Benu Abbas encouraged Al-Jawaad to teach, give verdicts, and answer the scholars as much as he wanted, he was unhampered.  That was a great opportunity, far better than the times facing many of his forefathers.

SEVEN YEARS LATER, LEAVING MEDINA TO BAGHDAD:  

AL‑JAWAAD GOES BACK IN MEMORY

Year 224H:   The year was 224H, and after having spent seven wonderful years in Medina, now Imam Al‑Jawaad was on his way to Baghdad for the second time, since he had been irrevocably requested by Khalifa Al‑Mu'tasim to move to Baghdad.  Al‑Jawaad had no choice but to comply.

      Imam Al‑Jawaad knew that the travel was arduous, for they had to cover a distance of 1,100 mile on the backs of animals.  He was in the company of his wife Umm Al‑Fadhl who was a niece of the present Khalifa.  By this time Al‑Jawaad had a child by the name of Al‑Haadi (Al-Naqi) whom he left behind with his mother, Samaanah, in Medina. (Al-Haadi (Al-Naqi), born in Medina, was cared for by his family with utmost care and gentleness, and he was raised under the exclusive tutelage of his father, Al-Jawaad.)

Al-Jawaad's works in Medina:  

  Thus left to himself, Imam Al‑Jawaad reviewed his stay in his beloved Medina.  It was seven years' stay, he thought, full of the wonderful teaching and engagement in dialogues with scholars. 

      It was true that the lure of Baghdad had attracted many people, scholars and commoners alike, but still Medina held tremendous appeal.  The reason for that, Imam Al‑Jawaad knew, was the existence at that period of time of a plethora of Hadiths incorrectly‑quoted by its narrators, in other words they were in error.  To directly reach the correct source of Islamic knowledge (I'lm) learned people and scholars consulted mainly Ahlul Bayt.  That is why the learned people were persistently attracted to the Golden Chain of Narration, concerning Sunnah, Hadith matters, Tafseer, Halal and Haram verdicts, Fiqh problems, and other sciences of Tradition.

      Imam Al‑Jawaad was glad to have carried his responsibility.  He reviewed the numerous meetings in his house or in the Masjid Al‑Nabawi, whereby circles of discussions took place daily.  Myriad of questions were directed to him, easy or difficult, having to do with all aspects of life, and he was always answering to the point, without fatigue, and with a cheerful countenance.

► Al‑Jawaad knew how much people respected him and how they looked up to him, even in an age that glorified the elders.  One incident stood out, and that was in regard to his father's uncle, Ali son of Al‑Saadiq, who was a highly respected scholar with a large following of students.  Al‑Jawaad remembered how one day when he came to join the circle of discussion his great‑uncle (Ali son of Al‑Saadiq) stood up out of respect, calling him the Imam, though Al-Jawaad was much younger than him.  When his uncle's followers (who were surprised at the gesture) asked, Ali Ibn Al-Saadiq replied, “He is my Imam as Allah has ordained.” (Madinatul Ma'aajiz, Page 450.)

Al-Jawaad's evaluation of the schools of thought:  

      Al‑Jawaad's thoughts went to the backing and patronage of the works of Ahlul Bayt with him as the Imam.  Al-Jawaad was so glad things had gone smoothly in Medina during his first absence in Baghdad years before, and after he returned to Medina the administration had continued.  Al‑Jawaad was also thankful that he had complete freedom in preaching, teaching and delivering the message of Islam as Muhammad (pbuh) had taught it.  They were sweet days, very sweet.

Imam Al‑Jawaad knew that some devotees of Islamic schools of thoughts were becoming radical, meaning their way of thinking was [in their minds] the only right one.  This became true especially of the Maaliki and Hanafi schools.  By now however, the beginnings then popularity of the Shafi'i movement, especially in Egypt was taking place. (Al-Shafi'i was tutored by Al-Zuhri and Ibn U'yainah, both of whom were students of Imam Al-Saadiq.  Al-Shafi'i also studied at the hands of Ibn Malik.  He formed a school of thought, was popular in Baghdad for a while.  Al-Shafi'i left for Egypt and stayed for a short period, where he was physically attacked by the Maaliki followers since he criticized some Maaliki beliefs.  Al-Shafi'i died as a result of these injuries at the age of 54 years.  The movement of Al-Shafi'i became popular in Egypt, then it spread in Palestine and Syria.

(See  Tawaali Al-Ta'sees, Ibn Hajar, Page 86.)   The Mu'tazila continued to be strong in Iraq especially with the encouragement of Al‑Ma'Moon.  Another growing movement whose followers were radical was As'haab Al‑Hadith, those who took the Hadith literally.

Al-Jawaad and Khalifa Al-Mu'tasim:  

    Imam Al‑Jawaad's thoughts took him further, for now Khalifa Al‑Ma'Moon had been dead for a good many years, and his brother Al‑Mu'tasim was in his place.  Khalifa Al‑Mu'tasim, Al‑Jawaad noticed, had more or less followed the same course of his brother Al‑Ma'Moon.  Imam Al‑Jawaad was thankful that his activities were not hampered by Al‑Mu'tasim, but now he was being called to Baghdad to enlighten the public.  This was the reason Al‑Jawaad was on his way to Baghdad with his wife Umm Al‑Fadhl. 

Al-Jawaad and his married life:  

    Imam Al‑Jawaad reflected once more about his relation with Umm Al‑Fadhl and how un-satisfying their marriage had been.  Her personality never seemed to agree with his, she was so selfish, egotistic and self‑indulgent.  She repulsed him, he knew, but it was best to treat her as the Shari'ah had dictated.  Al‑Jawaad had married Samaanah by whom he had a son, [Al-Haadi], whom he loved very much, taught him the Islamic sciences thoroughly.  Unfortunately, Al-Jawaad had to leave his son behind.  Samaanah was of the progeny of the great Sahaabi Ammar Ibn Yasir.

      Imam Al‑Jawaad knew of the tremendous appeal of the teaching of Ahlul Bayt and the spiritual pull it had on people, and he wished the very best for his son to carry on the task.  Benu Abbas were not to be trusted; he remembered what they had done to his forefathers all in quest of power and for the sake of the throne.  Al‑Jawaad hoped to serve Allah well in his second stay in Baghdad, as much as he disliked being there.

UPON ARRIVAL IN BAGHDAD  

      The year was about 224H and Imam Al‑Jawaad was in his twenties when he arrived in Baghdad. (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 436.)  He was received with great pomp, lavish ceremony, and was welcomed with the highest respect.  Khalifa Al‑Mu'tasim seemed to have loved Al‑Jawaad and appreciated him very much.  Al‑Jawaad, however, did not want to live in the Royal Palace; instead, he rented a house nearby and lived in that house.  He made himself available to all people for consultations, counsel, and discourses.  He continued to avail himself as the seat of learning.

      Imam Al-Jawaad also continued to attend the meetings held at the Khalifa Palace for giving verdicts and solving Fiqh problems presented.  Though Baghdad was brimming with scholars in those years, Al‑Jawaad was the very man everyone seemed to need.  This led to resentments of some people in the government who felt challenged by the new arrival, it was too much of a challenge for them.  This resentment grew with time.

AL‑JAWAAD'S PERSON:  

      Imam Al‑Jawaad was the first son of Al‑Ridha, he had distinct qualities, high personal caliber, and a total devotion to Islam.  Al‑Jawaad was exceptionally brilliant and not unlike his forefathers his manner of deduction, explanation of Fiqh problems, and Hadith narration caught the attention of many scholars early on.  Al‑Jawaad's Imamah started early and it was the subject for investigative evaluation by curious scholars.  They soon discovered that he was unparalleled in his grasp or volume of Islamic Tradition, I'lm.  That made him sought after by the scholars and the commoners alike.

► Appearance:  Imam Al‑Jawaad was fair in complexion, with an appearance commanding respect and high esteem.  He often had a smile on his face, a radiant countenance, and a cheerful look with repose, all of which gave people a sense of comfort and ease in his presence.

      He put on unpretentious clothes which later he donated to the indigent and poor, after using them for a short time.

► Similarities with his forefathers:  Imam Al‑Jawaad showed similar personal traits to those of his forefathers:

      Imam Al‑Jawaad loved to pray, say Du'aas, and used to do Sujood frequently, whenever he wanted to thank Allah.  Al‑Jawaad used to fast often (voluntary fasting) during the year.

      Al‑Jawaad was a very kind person, known for his compassion, thus the entitlement of Al‑Jawaad, meaning the benevolent.  His kindness and character remained unchanged throughout his lifetime.  His courtesy and affection toward friends and distinguished companions were well known to all.

      The needy and indigent flocked to him, whether he was in Baghdad or in Medina.  He was ever helpful and generous.  The poor had allowances of charity, and Al‑Jawaad's deputies gave fixed allowances to the needy in various provinces over the vast Muslim Ummah.

► Discourse Capacity:  People held Imam Al‑Jawaad in high regard and were very attracted by his discussions.  He was renowned for answering numerous questions about Fiqh, Al‑Ah'kaam such as Halal and Haram, quoting the Hadith of the Prophet (pbuh), Tafseer, and other Islamic sciences.  It is said that one authority alone had registered about 30,000 Fiqh intricacies (inquiries) which Al‑Jawaad had answered and clarified. (Usool Al-Kaafi, Vol. 1, Page 496.  Also Al-Manaaqib, Vol 2, Page 430.)

      Al‑Jawaad used to hold discussions in the Masjid Al‑Nabawi, in which he answered any question posed whether by devotees or those wanting to learn.

► Personal Habits:  Al‑Jawaad cared for the feeling of others and was most gracious to them.  He helped anyone who was in need.  The door of his house was always open for anyone wishing to enter for discussions.  He did not assign a person at the door to give preference to any person over the other —he had no guards.  All his servants and employees were treated equally and fairly, even though he was the son‑in‑law of the Khalifa (Al‑Ma'Moon).

      Al‑Jawaad was described as never to have been crude or rough with anybody and was exceptionally good to his domestics and attendants.

    Though Al-Jawaad was the son‑in‑law of Khalifa Al‑Ma'Moon he preferred the minimum means of comfort at his headquarters and home.  He refused to live in the Royal Palace in Baghdad, instead he preferred to live in a rented house not too far from the opulent Khalifa Palace, but to be available to render counsel.

► The Students:  Despite his young age, not only did Imam Al‑Jawaad teach but was always ready to counsel, give edicts, enlighten, or quote the Hadith.  Al‑Jawaad was not hampered in his works during his Imamah, so he took advantage of the freedom available to him.  The discourses were lively and Al‑Jawaad ever vigorous, was actively contributing, tirelessly working, and patiently explaining the various Islamic sciences be they Sunnah, Tafseer, Hadith, Fiqh or Al-Ah'kaam such as Halal and Haram.

      Al‑Jawaad was the 9th link in the Golden Chain of Narration. 

AL‑JAWAAD'S CHARACTER:  

      Imam Al‑Jawaad was the embodiment of high character and virtue.  As was the case with the previous Imams, the outstanding merit (Al‑Fadhl) and perfection of character were gathered in him.

► Ethics and Character:  Imam Al‑Jawaad was the best example in his conduct and he was the model for others to emulate.  Like his forefathers Imam Al‑Jawaad was a very virtuous person who emphasized piety and was its prototype and model.

      Imam Al‑Jawaad was endearingly referred to as Ibn Al‑Ridha, and he was renowned for being the most pious of men in his time, the most knowledgeable in Shari'ah and Fiqh (Islamic Law), and the most generous and the noblest.

      Al‑Jawaad talked when need be or when the occasion was proper, he was silent when need be, answered questions when directed to him.

► Generosity:  Imam Al‑Jawaad was uncommonly hospitable and a very generous person, who was known for helping others in need.  The needy, disadvantaged, and those under financial pressure were gladly assisted.  Al‑Jawaad's generosity was even more pronounced during the darkness of the nights so that no one would see him when giving. (Al-Waafi Bil Wafi'yyat, Vol. 4, Page 105.)

► Al‑Ma'Moon describes him:  While still a young man, Imam Al‑Jawaad was requested by order of Khalifa Al‑Ma'Moon to leave Medina and relocate in Baghdad.  Khalifa Al‑Ma'Moon was an astute man and a very calculating person.  He wanted to bind himself to Imam Al‑Jawaad through marriage, for he had known much about Al‑Jawaad beforehand.  Khalifa Al‑Ma'Moon wanted to marry his daughter to Al‑Jawaad.  When many of Benu Abbas disputed the Khalifa about his intention, Al‑Ma'Moon said, “Ahlul Bayt have been singled out among others for the outstanding merit which you have seen.  Even youthfulness in years does not prevent them from attaining perfection of intellect.....” (It is possible that the move was to bring friendly relationship with the Devotees of Ahlul Bayt, but more likely to stunt the works of the Institute (Al-Howza Al-Ilmiyyah) in Medina.  By taking away Al-Howza's fountainhead (Imams), the cohesiveness and the integrity of the works in Medina would decline.  That was the reason Haroon Al-Rashid imprisoned Imam Al-Kadhim, thus take him away from Medina, then Khalifa Al-Ma'Moon having pressed on Imam Al-Ridha to leave Medina and be the heir-apparent, and now Khalifa Al-Ma'Moon repeating the demand on Imam Al-Jawaad but under different pretext.  (See Al-Irshad, Al-Mufeed, page 489)

      Even then, and though Imam Al‑Jawaad married the daughter of Al‑Ma'Moon (Umm Fadhl), both of them teenagers, Imam Al‑Jawaad continued unchanged in his exceptionally noble character —he  refused to live in the Royal Palace despite the urging of his wife.  He could not stand the opulence of the headquarters with its undercurrent un‑Islamic practices.  He continued to attend the Royal Palace to counsel, and to resolve any intricate Fiqh question or answer anyone who posed an issue, yet he refused to be a part and parcel of the Palace's Court life.

      Al-Jawaad did not regard his marriage to Umm Al-Fadhl (daughter of Al-Ma'Moon) as an asset, for he had no desire for wealth or riches.  His marriage to Umm Al-Fadhl did not change his kindness or benevolence, nor any of his characteristics.

THE ISLAMIC MOVEMENTS  

      The times of Imam Al‑Jawaad were contemporary to rich learning and fabulous wealth, more concentrated in the capital, Baghdad, and vicinity, and other large towns.  It was popularly called the golden age.  It was a time of high intellectual movements, with an elite class of people highly prized in the society, but with another class of ignorant masses.

      At this period the Muslim Ummah was the dominant power, the only superpower of the world.  The Ummah stretched from Spain to certain parts of India, including all of North Africa, Syria Proper, Iraq, Persia, Arabia, Afghanistan, part of India, and Central Asia (Oxus).

      The wealth and standard of living were high, much higher than ever in the past despite the grueling civil war between Khalifa Al‑Amin and his brother Al‑Ma'Moon.  There was social well‑being, vigor, and vitality.  Islam was robust and had shaped the nation with an entrenched Islamic culture, despite the political situation.

      During Al‑Jawaad's Imamah some Islamic movements became popular, with a helping hand of the ruling class:

1. The Hanafi movement was becoming increasingly popular in Iraq.

2. The Maaliki movement was popular in Hijaz, Spain, and parts of North Africa.

3. The Shafi'i movement was becoming increasingly popular in Egypt and parts of Syria.

      These nascent schools were offshoots of the teachings of Ahlul Bayt, since both Ibn Malik and Abu Hanifa were active students of Imam Al‑Saadiq.  As to Al‑Shafi'i, he was tutored by students of Imam Al‑Saadiq especially Al‑Zuhri and Ibn U'yainah and also Ibn Malik.

1. The movement of As'haab Al‑Hadith was growing in Baghdad.

2. The Mu'tazila movement was popular in Iraq, it was endorsed and supported by Khalifa Al‑Ma'Moon then Al-Mu'tasim.  The Mu'tazila were an off‑shoot of the Murji'ah movement that had almost died by now.

      These movements were heading toward radicalization, with the followers of each movement insisting that their Fiqh and way of thinking was the correct form in absolute terms.  This tendency grew with time, and it became dangerous later on.

► As to Ahlul Bayt's teachings, they remained unchanged, were sought after especially by the learned men and the scholars.  The Imamah‑Asserters depended on their own internal strength and resolve, without support of the ruling class and despite frequent harassment.  During Al‑Jawaad's Imamah the teachings of Ahlul Bayt was unhampered and continued at a good rate.

THE UMMAH AND WEST MEDITERRANEAN  

      The Ummah was already in High Abbasi times, but the areas remoter from the center of the Khalifa government were evolving a distinct historical pattern.  This was especially true in the largest distant region —the Muslim lands of the western Mediterranean basin.  Most Muslim provinces of the west Mediterranean had never been subjected to Abbasi rule at all.  There the Berber population were converted en masse as tribes and assimilated to the Arabs from the start.

► In Spain:  Under the leadership of Musa Ibn Naseer and Tariq Ibn Ziyad, the Berbers had crossed into Spain in much the same spirit as that in which the Arabs had come into the Fertile Crescent.  In Spain the Berbers who had come over were an unruly governing class alongside a still more limited number of Arab families.  When Benu Umayya rule foundered, a young member of the family, Abdul Rahman, escaped the massacre of his cousins and after numerous adventures arrived in Spain.  Abdul Rahman was able to persuade the diverse groups among Spain's ruling Muslims to accept him as arbiter under the title of Amir [commander], instead of a governor sent by the upstart Abbasi.  Abdul Rahman and his successors managed to maintain a delicate supremacy for over a century and a half, supported sometimes by a new bloc of Arab families from Syria.  In the tenth century one of Abdul Rahman's scions transformed this Umayya emirate into an absolute rule as a Khalifa modeled on that of the Abbasi.

      Spain's Latinized population had been ruled before the conquest by an aloof Germanic aristocracy and a rigid church hierarchy —which combined to repress any intellectual or civic stirrings.  Under Islam most of the cities were readily at the disposal of the new, more liberal, Muslim rulers, who had allowed the desperately persecuted Jews their freedom and left the Christian population to their local Roman institutions.

      Renewed prosperity and Muslim prestige rested largely on contacts with the expansive economy further east; it was from the Abbasi domains [Baghdad] that cultural fashions were set in Spain.  But these cultural fashions were so much more attractive than what the Spaniards had been used to, that they were readily adopted by all the popula­tion.

      The leading Christian elements in the Muslim‑ruled area tended to share Islamic culture, learning Arabic more than Latin.

      The area brought under Muslim control by the first conquests, which had included almost all Spain and much of southern Gaul, was steadily eroded away during the emirate period of Spain.  The Frankish dynasty of northern Gaul, and most notably Charlemagne, succeeded in driving the Muslims out of Gaul.  These Christians in turn, under petty kings in several little states, advanced at the expense of the Muslim power, whose main centers were in the more fertile and populous south.  Before long, Spain was divided between a prosperous Muslim‑ruled south [centered on Cordoba and the Guadelquivj basin] in regular contact with the east Mediterranean Muslims, and a smaller zone of Christian‑ruled kingdoms in the north. (The Venture of Islam, Marshall Hodgson, Vol. 1, Pages 209-310.)

► In Morocco:  In the far west of the Maghrib (Morocco), another refugee from the Abbasi rule, Idrees Ibn Abd‑Allah, [of Imam Ali's progeny] persuaded a number of local tribes to accept his lead as a descendant of Muhammad.  He him­self lived only long enough to provide a tomb which became a shrine for all the area (Mawlai Idrees).  His son, Idrees II however, established a dynasty which retained the allegiance of the area and founded the inland city of Fas (Fez).  Fas became a center of international commerce and Islamic culture.  More important than any political role, the Idreesi presence became the starting point for extensive missionary work among the population, especially by immigrants (of Imam Ali's lineage) and their progeny, who could count on the tribesmen respect on account of their descent.

► In Algeria:  In the more central and eastern Maghrib, the Berber resistance had accepted the leadership of Khariji theorists.  This state proved prosperous and hospitable to Muslim refugees from elsewhere, notably from Abbasi rule.  Its merchants took advantage of the trans‑Saharan trade which was increasing along with the Mediterranean trade in the eastern Maghrib (now Tunisia and Tripoli). (The Venture of Islam, Marshall Hodgson, Vol. 1, Page 311.)

► In Tunisia and Tripoli:  In the eastern Maghrib, it was the Abbasi governors themselves who became independent, in the line of Ibrahim Ibn Aghlab, [Al‑Rashid's governor].  Khalifa Haroon Al‑Rashid had exempted the province from control by the central bureaucracy and required only a lump‑sum payment from its revenue.  Under Khalifa Al‑Ma'Moon, the Aghaalib made their own policies with little reference to the Khalifa.

► It was probably a much growing commercial prosperity, in which the shipping from Muslim lands predominated and gave Muslims an advantage, that led the Aghaalib to occupy Sicily and several parts of southern Italy taking over from the Byzantines.  Sicily remained mostly under Muslim rule for about two centuries.

► Despite the close ties of the eastern Maghrib to the east, the lands of the whole Berber‑associated region, both the Maghrib itself and Spain, main­tained close contact among themselves.  When the U'lamaa subsequently crys­tallized their Shari'ah, the Maghrib and Spain were the chief areas that accepted Maaliki school of thought.

► By the time of Al‑Ma'Moon, the most active parts of the population of most of the Khalifa State were Muslim, and the Khilaafah had been reaffirmed as an absolute monarchy.  No alternative had proved viable within the primary region of Khalifa power, the historic lands from Nile to Oxus.

► Correspondingly, the culture of that region was coming to be carried on in Arabic.  All the major dialogues of the high culture of the following centuries were well launched in their new Arabic forms: the courtly tradition, centered on a literary Adab and on Hellenistic [Greek] learning, and the Shari'ah tradition of the Piety‑minded U'lamaa among the bourgeois.  It was within the Islamic tradition, likewise, that the more active forms of religious concern and personal piety were developing.  The social concern and factional disputes of the Piety‑minded were yielding to a broad range of religious activity answering to the broader spectrum of the population that were now Muslims. (The Venture of Islam, Marshall Hodgson, Vol. 1, Page 313.)

AL‑JAWAAD DIES  

      Imam Al-Jawaad was sick [said with poison], he grew weak and the weakness was progressive. (It is reported that Imam Al-Jawaad's condition was caused by poisoning through his wife, Umm Al-Fadhl, the daughter of Khalifa Al-Ma'Moon, which was at the instigation of Khalifa Al-Mu'tasim.  It is also reported by some authorities that Al-Jawaad was in his twenties when he died.)  Just like his grandfather Al‑Kadhim before him, Al‑Jawaad died in a strange land away from his family and loved ones, many were very upset because they thought there was foul play.  He died in his twenties, at such a tender age, with the potential of tremendous productivity for Islam if he but lived to a ripe age.

      Al‑Jawaad was buried beside the burial site of his grandfather, Imam Al‑Kadhim.

      Imam Al-Jawaad was asked if he were Al-Qaa'im [the Imam in Charge, the Activator] of the family of Muhammad (pbuh).  Al-Jawaad answered:

      Allah had decreed Mercy [love] upon Himself, therefore His mercy precedes His anger:  Thus, Allah's mercy is conferred truthfully and deservedly.  Allah does not begin with anger before man angers Him; and this is a fact from the Knowledge of Certainty, and the Knowledge of Taq'wa.

      Lo!  When a community abandons the Book of Allah, Allah takes away the knowledge of His Book from them and will let them be dictated upon by the one they follow.

      One manner of the abandonment of the Book of Allah is that:  People extol its letters while deviating from its teachings, thus they recite it but do not apply it.  The crowds lacking its knowledge cherish its memorization, while men of knowledge are saddened by its abandonment.

      Another manner of the abandonment of the Book of Allah is when:  People entrust the Book to the unworthy in knowledge, who misdirect them by their notions [instead of Allah's rules]; thus leading them astray.  Besides, these people altered the structure of the Deen [religion] and caused it to be inherited by the inept and the enamored.  What happened then is that the Ummah obeyed a few people instead [of obeying] the order of Allah, and by so doing they had declined Allah's Command.  Wretched are the wrongdoers for such an alternative:  to take on the people's Wilaayah [governorship] rather than Allah's Wilaayah;  and to seek man's reward rather than Allah's reward, and man's approval than Allah's blessing.

SAMPLE DU'AA  

O Allah!  You are the Preeminent, without precedence before Thee.  You are the Final One with no defined finality.

O Allah!  You brought us into being not because of any subjucational need.

O Allah!  Hearts cannot grasp any of Thy Essence; nor can the reflection comprehend Thy Attributes.  Nothing of Your creation can resemble Thee.  Nothing of Your creation can compare to Thee.

Exalted are You O Allah from being [physically] felt or touched.

SAMPLE ADVICE   

► Hold on to patience, do not resent indigence, desist [your] lust, decline [your] fancy, and be aware that never will you be away for Allah's sight.  Therefore, see how you would [like to] be.

► Refrain from the company of a wicked person, for he is like a withdrawn sword, the looks of which is wonderful but the track [outcome] of which is ghastly.

► Deal not with an endeavor before the time of its maturity lest you regret it, and do not drag on [it] lest your hearts become hardened.  Have mercy on the weak among you, and incur mercy from Allah by your treating the weak mercifully.

► Be not a man of Allah in public and His enemy in private.

► Allah had decreed upon Himself to bestow His mercy before His wrath.  Therefore Allah deals with His servants first with mercy.  And this is from the Knowledge of Certainty......

QUESTIONS   

1. Name the father and mother of Al-Jawaad.

2. Describe the educational efforts Imam Al-Ridha furnished to his son Al-Jawaad.

3. Discuss what Muhammad (pbuh) had said about Al-Jawaad.

4. Specify what Al-Jawaad had learned by the time he was 7 years old.

5. Discuss the three sources from which the Imam answers Islamic questions and queries.

6. What is meant by Al-Muhad'dith?

7. What is the Unerring-Inspiration?

8. Explain the meaning of I'lm.

9. Discuss the contest between Imam Al-Jawaad and Ibn Al-Ak'tham.

10. Describe the general assembly in which the debate between Imam Al-Jawaad and Ibn Al-Ak'tham took place.

11. For what reasons did Al-Ma'Moon marry his daughter Umm Al-Fadhl to Imam Al-Jawaad?

12. Describe the manner of living Imam Al-Jawaad insisted on in Baghdad.

13. Give an account of the Golden Chain of Narration.

14. Discuss the reasons for which scholars continued to study at the hands of Ahlul Bayt.

15. Enumerate the activities Imam Al-Jawaad undertook when he was in Medina.

16. Compare the course of action of both Khalifa Al-Ma'Moon and Khalifa Al-Mu'tasim.

17. In what manner Al-Jawaad was similar to his forefathers?

18. Mention the discourse activities of Imam Al-Jawaad.

19. Describe the personal habits of Imam Al-Jawaad.

20. Give an account of the ethics and character of Imam Al-Jawaad.

21. How did Al-Ma'Moon describe Imam Al-Jawaad?

22. Give an evaluation of the Maaliki and Hanafi movements during the life of Al-Jawaad.

23. Give an evaluation of the Shafi'i and As'haab Al-Hadith movements during the life of Imam Al-Jawaad.

24. Give 10 specific points about Imam Al-Jawaad.

25. Discuss the age and manner of death of Imam Al-Jawaad.