Post by Caliph on Dec 22, 2014 14:17:04 GMT
The Imamate of Imam JawÁd (A.S) during his Childhood and the Surprise of Some Shias
Question: How did the Shias accept the Imamate of Imam JawÁd (Ýa) at a young age?
Answer: In spite of all that was mentioned in regards to fulfillment of the imamate in one’s youth, still the issue of Imam JawÁd’s (Ýa) age was not yet fully resolved. Not only was it not yet resolved for many of the ordinary Shias, but it was also debated and discussed by some of the scholars and notables as well. Therefore, after the martyrdom of Imam RiÃÁ (Ýa), and the initiation of Imam JawÁd’s (Ýa) Imamate, the issue of his age manifested itself as a big and unprecedented problem amongst the Shias (in particular amongst the mes).
Ibn Rustam ÓabarÐ, one of the scholars from the fourth century HijrÐ, has written: When his age (referring to Imam JawÁd (Ýa)) reached 6 years and some months, MaÞmÙn murdered his father and the Shias went in to a state of confusion and differences of opinion appeared amongst them. The people considered AbÙ JaÝfar’s age as being too little and the Shias in other cities were also in a confused state.[1]
In order to alleviate this situation, the Shias organized meetings and gatherings with Imam JawÁd (Ýa) in order to test him and thereby obtain certainty that he possessed the knowledge of the Imams (Ýa). In these emblies, they went ahead and asked the Imam various questions and when they heard definitive and clear answers, they became ured of his Imamate and gained certainty in the matter.
Historians have written the following on this matter: Since Imam RiÃÁ (Ýa) ped away in the year 202 (HijrÐ), the age of AbÙ JaÝfar was close to 7 years in age; subsequently in Baghdad and the rest of the cities, differences of opinion came about amongst the people. RayyÁn ibn Ñalt, ÑafwÁn ibn YaÎyÁ, MuÎammad ibn ÍakÐm, ÝAbd al-RaÎmÁn ibn ÍajjÁj, and YÙnus ibn ÝAbd al-RaÎmÁn, along with a group of the notables and trustworthy individuals of the Shia, gathered in the house of ÝAbd al-RaÎmÁn ibn ÍajjÁj, which was in one of the neighborhoods of Baghdad by the name of BarakaÞ Zalzal.[2] When they had gathered there, they began to cry and weep out of sorrow for the Imam (Ýa)… YÙnus said to them: Leave this crying and weeping, we must see who is capable of the responsibility of the Imamate. And until this child (AbÙ JaÝfar (Ýa)) is grown, who must we ask about our affairs?
At this point, RayyÁn ibn Ñalt stood up, squeezed YÙnus’ throat, and began to hit him on the face, while angrily saying: In front of us, you manifest pretensions of faith, while you have hidden your doubt and hypocrisy? If his imamate is from God, then even if he is a one day old child, he will be like an old man of a hundred years. And if he is not from God, then even if he is one hundred years old, he will like be an ordinary individual. It is worthy that this matter be deliberated upon. At this point, the other participants in the gathering began to reprimand YÙnus (for what he had said).[3]
At that time, the season of the Íajj pilgrimage was nearing and seventy individuals from the jurisprudents and scholars of Baghdad and other cities departed for the Íajj. They headed towards the city of Medina with the intention of seeing AbÙ JaÝfar (Ýa). When they arrived in Medina, they went to the house of Imam ÑÁdiq (Ýa) (which was empty) and sat on a large carpet there. At this time, ÝAbdullah ibn MÙsÁ, the uncle of Imam JawÁd (Ýa) entered the house and sat at the foremost section of the gathering. One man stood up and said: This is the son of the Messenger of God (Ò); whoever has any questions should ask him. A few of the individuals present posed various questions and ÝAbdullah ibn MÙsÁ gave them incorrect responses…[4] The Shias became perplexed and saddened, while the jurisprudents became upset and stood up, intending to leave. They said: If AbÙ JaÝfar was able to answer our questions, then ÝAbdullah would not have come here and he would not have given these incorrect answers!
At this point, a door in front of the gathering opened and a servant by the name of Muwaffaq entered, and said: AbÙ JaÝfar is coming. Everyone stood up and welcomed him. The Imam (Ýa) entered the room, sat down, and all the people became silent. Then the people began to ask their questions from the Imam (Ýa). They all heard definitive and clear answers to their questions and so they became immensely relieved and joyful. They prayed for the Imam (Ýa) and said: Your uncle, ÝAbdullah, gave such and such religious rulings. The Imam (Ýa) said: Uncle, it is heavy in the eyes of God that tomorrow you will stand in front of him and it will be said to you: Even though there existed in the Ummah (religious community) one more knowledgeable (than you), why did you give them religious rulings without knowledge.[5]
IsÎÁq ibn IsmÁÝÐl, who was with this group during that year, has said: I had written down ten questions in a letter, in order to ask the Imam (Ýa). At that time, my wife was pregnant. I said to myself: If he answers my questions, I will request that he prays for me, so that God will give me a son. When the people began to ask their questions, I also took my letter and stood up, in order that I could ask my questions. As soon as he saw me, the Imam (Ýa) said: Oh IsÎÁq, give him the name of AÎmad! After this incident, my wife gave birth to a boy and I named him AÎmad.[6]
These meetings, discussions, and debates caused the Shias to gain full certainty in the Imamate of Imam JawÁd (Ýa).[7] All the doubts and questions which had previously existed were dispelled and the people were put at complete ease.[8]
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[1] DalÁÞÐl al-imÁmah, al-ÔabÝat al-thÁlithah, Qum, ManshÙrÁt al-RÁÃÐ, 1363 HijrÐ Shamshi, p. 204.
[2] In some sources, the name has been narrated as Baraka ZalÙl, but Zalzal is the correct name.
[3] YÙnus (and also ÑafwÁn ibn YaÎyÁ) are from the ‘AshÁb IjmÁÝ, meaning the Imami scholars agree on the authenticity and correctness of their traditions. YÙnus possessed a very high grade of spirituality and was praised by the Imams (a). The scholars of the science of RijÁl also praise him. In spite of these characteristics, when such a high personality says such a thing, it shows the situation of the common mes in regards to this matter. In addition, due to his characteristics, some of the modern day scholars do not believe that he literally meant what was said. They explain that it is possible his intention was to test the people at the gathering, so that they could become known. (Muqqaram, Sayyid ÝAbd al-RazzÁq, A Ping Glance At The Life of Imam JawÁd (a), translated by Doctor ParvÐz LawlÁvar, Mashhad, The Foundation For Islamic Researchers OstÁne Qudse RazavÐ, 1370 HijrÐ Shamshi, p. 110).
[4] Here, the historians have recorded the questions and the answers, but due to the limits of brevity, we have not mentioned them.
[5] MajlisÐ, BiÎÁr al-ÞanwÁr, Tehran, al-Maktabah al-IslÁmÐya, 1395 HijrÐ QamarÐ, vol. 50, p. 98-100; MuÎammad ibn JarÐr al-ÓabarÐ, Ibn Rustam, DalÁÝÐl al-imÁmah, al-ÔabÝat al-thÁlithah, Qum, ManshÙrÁt al-RÁÃÐ, 1363 HijrÐ Shamshi, p. 404-406; MasÝÙdÐ, IthbÁt al-waÒÐya, Najaf, ManshÙrÁt al-MaÔbaÝat al-ÍaydarÐa, 1374 HijrÐ QamarÐ, p. 213-215. With slight differences in wording; QarshÐ, Sayyid ÝAlÐ Akbar, The Family of Revelation, First Print, DÁr al-Kutub al-IslÁmÐyah, 1368 HijrÐ Shamshi, p. 642-644; MurtaÃÁ al-ÝÀmÙlÐ, JaÝfar, A Look At The Political Life of Imam JawÁd (a), Translated by Sayyid MuÎammad ÍusaynÐ, Qum, The Office of Islamic Publications AfFÐiated to Jami’ah al-MudarisÐn, 1365 HijrÐ Shamshi, p. 27-29.
[6] MasÝÙdÐ, Ibid, p. 215.
[7] MajlisÐ, BiÎÁr al-ÞAnwÁr, Tehran, al-Maktabah al-IslÁmÐya, 1395 HijrÐ QamarÐ, vol. 50, p. 90; MasÝÙdÐ, IthbÁt al-waÒÐya, Najaf, ManshÙrÁt al-MaÔbaÝat al-ÍaydarÐa, 1374 HijrÐ QamarÐ, p. 210; Shaykh MufÐd, al-IkhtiÒÁÒ, edited by: ÝAlÐ Akbar GhaffÁrÐ, ManshÙrÁt JamaÝat al-MudarisÐn FÐ Íawzah Al-ÝIlmiyah Qum Muqadissah, p. 102.
[8] Taken from the text: SÐrah PÐshvÁyÁn, MahdÐ PÐshvÁÐ, MuÞasasah Imam ÑÁdiq (Ýa), Qum, 1390 HijrÐ ShamsÐ, 23rd Edition, p. 539.
Question: How did the Shias accept the Imamate of Imam JawÁd (Ýa) at a young age?
Answer: In spite of all that was mentioned in regards to fulfillment of the imamate in one’s youth, still the issue of Imam JawÁd’s (Ýa) age was not yet fully resolved. Not only was it not yet resolved for many of the ordinary Shias, but it was also debated and discussed by some of the scholars and notables as well. Therefore, after the martyrdom of Imam RiÃÁ (Ýa), and the initiation of Imam JawÁd’s (Ýa) Imamate, the issue of his age manifested itself as a big and unprecedented problem amongst the Shias (in particular amongst the mes).
Ibn Rustam ÓabarÐ, one of the scholars from the fourth century HijrÐ, has written: When his age (referring to Imam JawÁd (Ýa)) reached 6 years and some months, MaÞmÙn murdered his father and the Shias went in to a state of confusion and differences of opinion appeared amongst them. The people considered AbÙ JaÝfar’s age as being too little and the Shias in other cities were also in a confused state.[1]
In order to alleviate this situation, the Shias organized meetings and gatherings with Imam JawÁd (Ýa) in order to test him and thereby obtain certainty that he possessed the knowledge of the Imams (Ýa). In these emblies, they went ahead and asked the Imam various questions and when they heard definitive and clear answers, they became ured of his Imamate and gained certainty in the matter.
Historians have written the following on this matter: Since Imam RiÃÁ (Ýa) ped away in the year 202 (HijrÐ), the age of AbÙ JaÝfar was close to 7 years in age; subsequently in Baghdad and the rest of the cities, differences of opinion came about amongst the people. RayyÁn ibn Ñalt, ÑafwÁn ibn YaÎyÁ, MuÎammad ibn ÍakÐm, ÝAbd al-RaÎmÁn ibn ÍajjÁj, and YÙnus ibn ÝAbd al-RaÎmÁn, along with a group of the notables and trustworthy individuals of the Shia, gathered in the house of ÝAbd al-RaÎmÁn ibn ÍajjÁj, which was in one of the neighborhoods of Baghdad by the name of BarakaÞ Zalzal.[2] When they had gathered there, they began to cry and weep out of sorrow for the Imam (Ýa)… YÙnus said to them: Leave this crying and weeping, we must see who is capable of the responsibility of the Imamate. And until this child (AbÙ JaÝfar (Ýa)) is grown, who must we ask about our affairs?
At this point, RayyÁn ibn Ñalt stood up, squeezed YÙnus’ throat, and began to hit him on the face, while angrily saying: In front of us, you manifest pretensions of faith, while you have hidden your doubt and hypocrisy? If his imamate is from God, then even if he is a one day old child, he will be like an old man of a hundred years. And if he is not from God, then even if he is one hundred years old, he will like be an ordinary individual. It is worthy that this matter be deliberated upon. At this point, the other participants in the gathering began to reprimand YÙnus (for what he had said).[3]
At that time, the season of the Íajj pilgrimage was nearing and seventy individuals from the jurisprudents and scholars of Baghdad and other cities departed for the Íajj. They headed towards the city of Medina with the intention of seeing AbÙ JaÝfar (Ýa). When they arrived in Medina, they went to the house of Imam ÑÁdiq (Ýa) (which was empty) and sat on a large carpet there. At this time, ÝAbdullah ibn MÙsÁ, the uncle of Imam JawÁd (Ýa) entered the house and sat at the foremost section of the gathering. One man stood up and said: This is the son of the Messenger of God (Ò); whoever has any questions should ask him. A few of the individuals present posed various questions and ÝAbdullah ibn MÙsÁ gave them incorrect responses…[4] The Shias became perplexed and saddened, while the jurisprudents became upset and stood up, intending to leave. They said: If AbÙ JaÝfar was able to answer our questions, then ÝAbdullah would not have come here and he would not have given these incorrect answers!
At this point, a door in front of the gathering opened and a servant by the name of Muwaffaq entered, and said: AbÙ JaÝfar is coming. Everyone stood up and welcomed him. The Imam (Ýa) entered the room, sat down, and all the people became silent. Then the people began to ask their questions from the Imam (Ýa). They all heard definitive and clear answers to their questions and so they became immensely relieved and joyful. They prayed for the Imam (Ýa) and said: Your uncle, ÝAbdullah, gave such and such religious rulings. The Imam (Ýa) said: Uncle, it is heavy in the eyes of God that tomorrow you will stand in front of him and it will be said to you: Even though there existed in the Ummah (religious community) one more knowledgeable (than you), why did you give them religious rulings without knowledge.[5]
IsÎÁq ibn IsmÁÝÐl, who was with this group during that year, has said: I had written down ten questions in a letter, in order to ask the Imam (Ýa). At that time, my wife was pregnant. I said to myself: If he answers my questions, I will request that he prays for me, so that God will give me a son. When the people began to ask their questions, I also took my letter and stood up, in order that I could ask my questions. As soon as he saw me, the Imam (Ýa) said: Oh IsÎÁq, give him the name of AÎmad! After this incident, my wife gave birth to a boy and I named him AÎmad.[6]
These meetings, discussions, and debates caused the Shias to gain full certainty in the Imamate of Imam JawÁd (Ýa).[7] All the doubts and questions which had previously existed were dispelled and the people were put at complete ease.[8]
________________________________________________________________________________________________________________
[1] DalÁÞÐl al-imÁmah, al-ÔabÝat al-thÁlithah, Qum, ManshÙrÁt al-RÁÃÐ, 1363 HijrÐ Shamshi, p. 204.
[2] In some sources, the name has been narrated as Baraka ZalÙl, but Zalzal is the correct name.
[3] YÙnus (and also ÑafwÁn ibn YaÎyÁ) are from the ‘AshÁb IjmÁÝ, meaning the Imami scholars agree on the authenticity and correctness of their traditions. YÙnus possessed a very high grade of spirituality and was praised by the Imams (a). The scholars of the science of RijÁl also praise him. In spite of these characteristics, when such a high personality says such a thing, it shows the situation of the common mes in regards to this matter. In addition, due to his characteristics, some of the modern day scholars do not believe that he literally meant what was said. They explain that it is possible his intention was to test the people at the gathering, so that they could become known. (Muqqaram, Sayyid ÝAbd al-RazzÁq, A Ping Glance At The Life of Imam JawÁd (a), translated by Doctor ParvÐz LawlÁvar, Mashhad, The Foundation For Islamic Researchers OstÁne Qudse RazavÐ, 1370 HijrÐ Shamshi, p. 110).
[4] Here, the historians have recorded the questions and the answers, but due to the limits of brevity, we have not mentioned them.
[5] MajlisÐ, BiÎÁr al-ÞanwÁr, Tehran, al-Maktabah al-IslÁmÐya, 1395 HijrÐ QamarÐ, vol. 50, p. 98-100; MuÎammad ibn JarÐr al-ÓabarÐ, Ibn Rustam, DalÁÝÐl al-imÁmah, al-ÔabÝat al-thÁlithah, Qum, ManshÙrÁt al-RÁÃÐ, 1363 HijrÐ Shamshi, p. 404-406; MasÝÙdÐ, IthbÁt al-waÒÐya, Najaf, ManshÙrÁt al-MaÔbaÝat al-ÍaydarÐa, 1374 HijrÐ QamarÐ, p. 213-215. With slight differences in wording; QarshÐ, Sayyid ÝAlÐ Akbar, The Family of Revelation, First Print, DÁr al-Kutub al-IslÁmÐyah, 1368 HijrÐ Shamshi, p. 642-644; MurtaÃÁ al-ÝÀmÙlÐ, JaÝfar, A Look At The Political Life of Imam JawÁd (a), Translated by Sayyid MuÎammad ÍusaynÐ, Qum, The Office of Islamic Publications AfFÐiated to Jami’ah al-MudarisÐn, 1365 HijrÐ Shamshi, p. 27-29.
[6] MasÝÙdÐ, Ibid, p. 215.
[7] MajlisÐ, BiÎÁr al-ÞAnwÁr, Tehran, al-Maktabah al-IslÁmÐya, 1395 HijrÐ QamarÐ, vol. 50, p. 90; MasÝÙdÐ, IthbÁt al-waÒÐya, Najaf, ManshÙrÁt al-MaÔbaÝat al-ÍaydarÐa, 1374 HijrÐ QamarÐ, p. 210; Shaykh MufÐd, al-IkhtiÒÁÒ, edited by: ÝAlÐ Akbar GhaffÁrÐ, ManshÙrÁt JamaÝat al-MudarisÐn FÐ Íawzah Al-ÝIlmiyah Qum Muqadissah, p. 102.
[8] Taken from the text: SÐrah PÐshvÁyÁn, MahdÐ PÐshvÁÐ, MuÞasasah Imam ÑÁdiq (Ýa), Qum, 1390 HijrÐ ShamsÐ, 23rd Edition, p. 539.
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