Muhammad ibn Ali popularly known as Imam al-Jawad was a member of the Household of Prophet Muhammad (Ahl al-Bayt), those whom Allah has cleansed from every impurity and thoroughly purified (Qur’an 33: 33) and he was the ninth of the Twelve Infallible Imams (peace be upon them).
His Lineage
Imam al-Jawad was from the noblest and most exalted lineage in the world. His father was Imam Ali al-Rida, the son of Imam Musa al-Kazim, the son of Imam Ja’far Sadiq, the son of Imam Muhammad al-Baqir, the son of Imam Ali Zain al-Abideen, the son of Imam al-Husain, the son of Imam Ali bin Abu Talib (peace be upon them).
It is documented Imam Ali al-Rida (a.s) married a bondmaid who gave birth to Imam al-Jawad (a.s). His mother was one of the purest and most abstinent and virtuous of Muslim women. However, there is a difference of opinions among the historians on the actual name of his mother. Some historians mentioned that the mother of Imam al-Jawad was al-Khayzuran, a name given to her by Imam al-Rida while her actual name was Durrah[1]. Some historians believe that her name was Sukaynah al-Nawbiyyah, or al-Muraysiyyah[2], whose lineage belonged to Maria al-Qibtiyyah[3]; the wife of Prophet Muhammad (s.a.w.a). Some mentioned her name as Rayhanah[4] or Sabeekah[5].
His Birth
It is reported that Imam al-Jawad (a.s) was born in 195/811 in Medina[6]. However, there is a difference of opinion among historians about the actual day and month of his birth. Some have considered the Imam’s birthday to be Ramadan 15/June 11[7] and some others regarded it as Ramadan 19/June 15[8]. However, the famous and unique report is Rajab 10/April 8 which has been mentioned by al-Shaykh al-Tusi in Misbah al-Mutahajjid[9].
It is pertinent to mention that the birth of Imam al-Jawad (a.s) was considered a blessing to the Holy Household and the entire Shia community as a whole because before his birth, the seventh Imam, Imam al-Rida (a.s) had no children[10] and some enemies spread the rumor that Imam al-Rida (a.s) is not going to leave any successor to continue the chain of Imamate after himself. According to reports, Imam al-Jawad (a.s) was born in the last years of Imam al-Rida’s life. They have said that before his birth, Imam al-Rida (a.s) had no children. It is documented that at the time Imam al-Jawad (a.s) was born and was brought to his father; Imam al-Rida (a.s), he said, “This is a child, more blessed than him is not born for our followers[11].”
His Teknonym and Titles
His teknonym was Abu Ja’far (i.e., the father of Ja’far)[12] and in order to clear the ambiguity in the name, particularly in hadith narrations, Abu Ja’far al-Thānī (the second Abu Ja’far) so that he (a.s) is not mistaken with Abu Ja’far al-Awwal (the first Abu Ja’far) who is Imam al-Bāqir (a.s).
His most famous title was al-Jawad (the Generous) and they have mentioned other titles for him such as al-Taqi (the Pious), al-Murtada (one been satisfied with), al-Qani’ (the satisfied), al-Radi (one who is satisfied), al-Mukhtar (the elect), al-Mutawakkil (the reliant (on Allah)), and al-Muntajab[13].
His Upbringing
Imam Muhammad al-Jawad (a.s) was brought up in the house of Prophethood and Imamate, the house in which Allah had honored the Muslims. He grew up in the shade of that honored house while receiving high ideals from his father, who shed rays of light from his great soul onto him.
Imam Muhammad al-Jawad (a.s) was brought up by his father Imam Ali al-Rida (a.s) for four years. Under the influence of the tough political situation of the circumstances of the time, Imam Ali al-Rida had to migrate from Medina to Khurasan (Iran), leaving his young son behind in Medina. Thus, before the departure of Imam Rida (a.s) from Medina, he declared his son Muhammad al-Jawad as his successor and imparted to him all his stores of divine knowledge and spiritual genius.
His Personality and Morals
Imam Muhammad al-Jawad (a.s) occupied the highest position in human virtues and moral attainments as this was the marked feature of the Prophet’s family. In addition, his morals were similar to the morals of his grandfather, the Messenger of God (s.a.w.a) who had saved nations and peoples from a life of deviation and backwardness and led them to a life full of honor and dignity.
It was customary for the Imam to meet everyone humbly, fulfill the needs of the poor, maintain Islamic requisites of equality and simplicity, help the poor secretly, treat even foes fairly, extend hospitality, impart true Islamic knowledge to all and especially to the scholars of religion and the like, marked his saintly life-in full conformity with other members of this sacred series of infallible Imams.
Imam Muhammad al-Jawad (a.s) displayed signs of intelligence and genius in his early years that astonished people and filled them with admiration and high regard. He spent most of his day time sitting in the Mosque of the Prophet where Muslims came to avail themselves of his knowledge and preaching. While describing the knowledge of Imam Jawad (a.s), Sheikh Mahmūd ibn Wuhayb writes: “Muhammad al-Jawad inherited the knowledge and virtue of his father, and he was the loftiest amongst his brothers in position and perfection[14].”
Similarly, As-Sibt ibn al-Jawzi writes: “Muhammad al-Jawad followed the footsteps of his father in knowledge, piety and generosity[15].”
Generosity, doing good for people and being charitable to the weak and the poor were embedded in the nature of the Infallible Imams (a.s). On the generosity of Imam al-Jawad (a.s), Ibn Taymiya writes: “Muhammad bin Ali al-Jawad was one of the notables of the Hashimites. He was famous for his generosity, and, therefore, he was called al-Jawad[16].”
Similarly, Thahabi has said, “Muhammad (al-Jawad) was surnamed al- Jawad (the generous), al-Qani’ (the satisfied) and al-Murtadha (been satisfied with) and he was one of the chiefs of the Prophet’s family…he was described as being generous; therefore, he was surnamed al-Jawad….[17]”
Ali Ibn Isa al-Irbili writes in this regard: “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[18].”
His Imamate
At the time of the death of Imam Ali Al-Rida (a.s) Imam Muhammad al-Jawad (a.s) was only nine years old. According to reports, Imam al-Rida (a.s) declared the imamate of his son, al-Jawad and appointed him as the successor after him based on divine directive. Some people from among the followers of Ahl al-Bayt and others, doubted Imam’s eligibility to become Imam at this young age.
Many narrators have narrated the appointment of al-Jawad as the Imam after his father. Here are some of these narrations:
Muhammad al-Mahmūrī narrated from his father as having said, “One day, I was standing near Imam al-Rida (a.s) in Tūs, Khurasan 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 al-Rida (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 al-Rida (a.s) replied, ‘Allah sent Jesus the son of Mary (as a prophet) though he was even younger than Abu Ja’far when he shall become the Imam[19].’”27
The answer of Imam al-Rida (a.s) was 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.
In another narration by Ṣafwān Ibn Yahya, he reported thus: “One day, I said to al-Rida: 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[20].’”
On the issue of the appointment of Imam al-Jawad as the next Imam by his father, there is a report by Abdullah ibn Ja’far narrated thus: “One day, Ṣafwān bin Yahya and I went to Imam al-Rida (a.s) while Abu Ja’far, who was three years old then, was before him. We said, ‘May our souls be ransomed for you! If something happens – 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[21].’”
References
[1]. Lūṭ ibn Yaḥyā al-Azdī, Baḥr al-Ansāb, vol. 2, p.19; Ibn Jarir al-Tabari, Dalā’il al-Imamah, p. 29; Abu al-Husain Ṭāhiri, Ḍiyā’ul Ᾱlameen, vol.2,
[2]. Ibn al-Sabbagh, Al-Fuṣūl al-Muhimmah, p.252; Ibn al-Jawzi, Tadhkiratul Khawass, p.321.
[3]. Sheikh al-Mufīd, Al-Miqna’ah, p. 482.
[4]. Ibn Jarir al-Tabari, Dalā’il al-Imamah, p.209.
[5]. Mufīd, al-Irshād, vol. 2, p.356.
[6] . Mufīd, al-Irshād, vol. 2, p. 273; Ṭabrisī, Iʿlām al-warā, vol. 2, p. 91.
[7] . Ashʿarī, Kitāb al-maqālāt wa al-firaq, p. 99; Ibn Jarir al-Tabari, Dalāʾil al-imāmah, p. 201.
[8] . ibid, p. 99.
[9] . Ṭūsī, Misbāḥ al-mutahajjid, p. 805.
[10] . Kulaynī, al-Kāfī, vol. 1, p. 320.
[11] . Majlisī, Biḥār al-anwār, vol. 50, p. 20, 23, 35.
[12] . Kulaynī, al-Kāfī, vol. 1, p. 315, 492; Majlisī, Biḥār al-anwār, vol. 50, p. 1.
[13] . Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 4, p. 379; Majlisī, Biḥār al-anwār, vol. 50, p. 12, 13.
[14] . Jawharat al-Kalam fī Madh as-Sadah al-A’laam, p.149.
[15] . Ibn al-Jawzī, Tathkirat al-Khawass, p.321.
[16] . Ibn Taymia, Minhaj as-Sunna, vol.2 p.127.
[17] . Ath-Thahabi, Tarīkh al-Islam, vol. 8 p.158.
[18] . Isa al-Irbili, Kashf al-Ghummah, vol.3 p.160.
[19] . Yusuf ibn Hatim ash-Shami, Ad-Durr an-Nadheem, p.218.
[20] . Ibn al-Sabbagh, Al-Fuṣūl al-Muhimmah, p.251, Kulayni, al-Kafi, vol. 1 p.379.
[21] . Majlisī, Bihar al-Anwar, vol. 12 p.117.
