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The Ninth Imam Muhammad ibn Ali al
taqi al Jawad (AS)
Born in Madina, 10th Rajab 195 Hijri (12.4.811 AD). Died in Baghdad Iraq 29th Zeeqad
220 Hijiri (27.11.835, aged 25 years, Period of Imamat 17 years.At the time of the death of Imam Ali Al-Reza (AS) our 9th Imam was only 9 years old.
Some people from among the followers of Ahlulbayt and others, doubted Imam’s
eligibility to become Imam at this young age. Kulaini in his Kafi relates that the
Mutawalli of the Holy Ka’aba questioned Imam for several days before he was satisfied
and accepted him as the Imam of the Time. It is an undeniable fact that the whole episode of the call for Imam Ali Al-Reza (AS)
to Tus, and his appointment as heir apparent to Mamoun was a game played for political
convenience to get the sympathies and support of the Persians to get his empire back from
his step brother Amin. Once this was achieved Mamoun had the Imam poisoned to get him out
of his way. But the fact is that Mamoun being the most learned among all the Abbasid
rulers, was aware that the family of the Prophet had a special type of knowledge which
should be appreciated and be known to other people as long as power remained in
Mamoun’s hands and his authority remained supreme. This became apparant when he
arrived in Baghdad victorious. He began a policy of reconciliation with the Abbasid elders
and also with those who had inclinations towards the Ahlulbayt of the Prophet. He
reappointed Hasan ibn Sahl as Governor of Iraq who had openly supported the cause of
Ahlulbayt. Ibn Sahl being a scholarly person, co-operated handsomely in the literary and
cultural interest in the Emperor’s Court. For in spite of the fact that there was
warfare and political turmoil in all directions during the reign of Mamoun, the period
marks perhaps the apex of the oriental renaissance. There was freedom of speech and
expression which resulted in open discussions on many issues which were taboos previously.
Most significant for the life of Imam Muhammad Taqi(AS) was the fact that Mamoun’s
favours towards the Ahlulbayt did not cease because of their scholarly and intellectual
approach to Islam. Although after arriving in Baghdad Mamoun replaced the Hashemite Green
colour to the black colour of the Abbasids on flags and court dresses, he still encouraged
the intellectuals to engage in open discussions about the concept of power and authority.
Indeed he took that action as political necessity for he did not want to alienate his
Persian friends and supporters. For not only prominent friends of Ahlulbayt were appointed
to responsible positions, but particular public favour was shown to the family of the
deceased Imam Ali Al-Reza (AS). One of the Imam’s brothers was chosen to preside at
the annual pilgrimage in Makka, and it was but a short time until Mamoun married his own
daughter Umme Fadhl to Imam Muhammad Taqi(AS) According to Yakubi, Mamoun bestowed upon
the bride groom one hundred thousand Dirhams, and said, “ Surely I would like to be a
grandfather in the line of the Apostle of God and of Ali Ibn Abi Talib (AS). It is a well
known fact that the Imam gave all this money to the poor rather spend it upon himself,
which his wife Umme Fadhl, who was the daughter of Mamoun did not like at all and
complained to her father about this. But Mamoun knew the ways of Ahlulbayt, rejected her
complaints and told her to live like the wife of an Imam of the Ahlulbayt of the Prophet.The story of Mamoun’s first meeting with the young son of Imam Ali Al-Reza (AS) is
interesting. One day, when the young Imam was only nine years old, the caliph Mamoun went
out hunting. The Imam was standing silently by the road side where some children were
playing. The caliphs entourage came that way. Seeing the soldiers of the caliph all the
children ran away, but the young Imam remained standing at his place. Noting this, Mamoun stopped his carriage and asked, “Young man, why did you not
run away like the other children?”The Imam replied calmly, “ Neither had I committed a crime, nor was I blocking the
way. Why should I have run away or be afraid? And I also know that you will not cause any
unnecessary trouble when your way is not blocked."Mamoun was surprised with this mature reply and asked, “ What is your name?” “Muhammad,” came the reply. Whose son are you? asked Mamoun. "Son of Ali
ibn Musa (AS)."Mamoun rode on. During his hunt the hawk returned to him with a fish in its beak.
Mamoun was surprised. He returned back toward the city. Once again, he found children
playing on the samespot, who ran away seeing the caliph’s soldiers, except this young
man who said he was Muhammad son of Ali ibn Musa (AS) who remained where he was. Mamoun
hid the fish in his palm, stopped his carriage near the Imam and said, “Tell me, what
is there in my fist?” The Imam replied, “God created clouds between earth and
sky. The hawks of kings sometimes catch fish from there and bring it to the Kings. They
hide it in their fist and ask a member of the Ahlulbayt of the Prophet, “Tell me what
is there in my fist.” Mamoun said, “ Truly, you are the worthy son of Imam Ali Al-Reza (AS) (Bihar-al
Anwar ,Majlisi). Mamoun took the young Imam with him, and let him live in a nearby house
next to the Royal Palace.It was during this stay of the 9th Imam nearby that Mamoun had the chance of seeing him
closely and gaining an insight into the intellectual abilities of this pious household. Mamoun convened many conferences during this period in which many intellectuals and
scholars assembled in order to listen and learn from the Young Imam. Mamoun told the
Abbasid hierarchy that Imam Ali Al-Reza’s son was no doubt a boy of tender age, but
he had inherited his father’s virtues and qualities in full. The learned scholars of
the Islamic world could not compete with him. If they doubted, they could put the young
Imam to the test. This reply, though totally said in jest, amounted to a challenge.
Impulsed by Ma’s taunts they consented to judge the boy’s knowledge in a contest
with the most learned authority then, namely Yahya ibn Aaktham.Mamoun convened a magnificent gathering for this open contest. There was anxiety to see
this unequal match where a boy of Twelve was to contest with the seasoned and renowned
Chief Justice of the Abbasid Empire. People crowded from every quarter. Historians have
recorded that apart from dignitaries and nobles, 900 seats were reserved for scholars
only. Mamouns’ reign was described as the golden age of learning. Experts of every
trade and profession assembled in that great capital from every corner of the Empire.
Mamoun had a carpet laid by the side of his throne to seat Imam Muhammad Taqi(AS). In
front of him was accommodated the Chief Justice Yahya ibn Aktham. There was a pin drop
silence among the audience who waited to hear the arguments. Silence was broken by Yahya
who said, “ Will His Majesty allow me to put some questions to Imam Muhammad Taqi(AS)
Mamoun replied, “ You may seek permission from the Imam himself.” Yahya said to the Imam, “ Do you allow me to put some questions to you?”
“Yes, you may” replied the Imam. Yahya began by asking a question, “What is
atonement for a person who hunts a game while he is dressed in the pilgrimage garb
(‘Ahram).” The question itself indicated that Yahya underestimated the scholarly
attainments of his opponent. Drunk with the pride of position and knowledge, he thought
that the young man might well be aware of simple daily routine problems of prayer or
fasting, but the possibility that he might be totally ignorant of the statutes of
pilgrimage or of the atonement of sins or mistakes committed by a pilgrim never
entertained his mind. The sagacious young Imam was clever enough for the seasoned enquirer. Instead of giving
a general or a vague reply, he analysed the different aspects of the problem so
dexterously that the audience immediately had a true estimate of the Imam’s knowledge
and of Yahya’s shallow mindedness. Yahya too was puzzled and felt humiliated when the
Imam addressed him in the following manner:“Your question is utterly vague and lacks definition. You should first clarify
whether the game killed was outside the sanctified area or inside it; whether the hunter
was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake,
was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the
first time or had he done so before, was the hunted game a bird or something else, was it
a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it,
did he kill it secretly at night or openly during daylight, was he putting on the
pilgrimage garb for Hajj or for the Umra? Unless you clarify and define these aspects, how
can you have a definite answer?” Whatever Yahya’s knowledge might have been, he was undoubtedly a well read man in
Jurisprudence. While the Imam was unfolding all such details of the problem, he had judged
that he was no match for his ingenious opponent. His face lost colour and the audience
realised the situation well. His lips were sealed and he made no reply. Mamoun fully
assessed his condition and thought it was useless to put any further pressure on him. He
then requested the Imam to solve all the aspects of the question. Yahya silent and
puzzled, gazed at the Imam. But Mamoun was bent on carrying the matter to the end. He
therefore requested the Imam to put some questions to Yahya if he liked. The Imam then
said to Yahya, “ May I ask you a question? Disillusioned, Yahya who now had the true
estimate of the Imam’s capacity and had no misunderstanding about his own worth, said
in a humble tone,” Your grace can ask, I shall reply if I can or I shall get it
solved by your own self.” Then the Imam put a question in reply to which Yahya
admitted his ignorance. The Imam explained it too. Mamoun's joy knew no bounds. What he
had asserted came true. Addressing the audience he said, “Did I not tell you that the
people of the Ahlulbayt of the Prophet have been gifted by God with limitless knowledge?
None can cope with even the children of this elevated House.”The excitement of the gathering was great. All unanimously exclaimed that Mamoun’s
guess was correct and that the Imam Muhammad Taqi al Jawad (AS) was a matchless person.
The Emperor then thought it advisable to marry his daughter to Imam there and then. The
Imam himself recited the marriage Khutba. This address (Khutba) became so famous that as a
remembrance, it has been recited at weddings everywhere throughout the muslim world ever
since. Over joyed at this auspicious occasion Mamoun displayed his full generosity, giving
away millions in charity to the poor.When the people departed and a few of the courtiers remained including the Chief
Justice Yahya ibn Akhtham, Mamoun asked the Imam to tell them the law concerning the
aspects into which the killing of the animal was done by a Muhrim. (Meaning a pilgrim in
Aahram)“Yes,” replied the Imam. “ If he had killed the animal outside the
sacred ground and it was winged and large ,an atonement of sheep would have been necessary
for him. If he had struck it down in the sanctuary, the penalty required of him would be
doubled. If he killed a young bird outside the sacred ground, then the atonement of a lamb
which had been weaned off milk would have been required of him. If he had killed it in the
sanctuary, then he would have been required to sacrifice a lamb and the value of the young
bird. As for wild animals, if it was a wild ass, he would have been required to sacrifice
a cow. If it was an ostrich, the sacrifice of a camel would be necessary. If it had been a
deer, then a sheep would have been necessary. If he had killed any of those in the
sanctuary, the penalty would have been doubled. Imam continued to describe all avenues of
penalties for the Muhrim to the astonishment of the audience.” ( Al Irshad by Mufid)
“You have done well Abu Jaafar and God has adorned you,” said Mamoun to him.
Character and Virtues
Imam Muhammed Taqi (AS) occupied the highest position in human virtues and moral
attainments as this was the marked feature of the Prophet’s family. It was customary
for the Imam to meet everyone humbly, fulfil 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 specially 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.Common people who could not appreciate such heights of moral excellence, might have
thought tthe new relationship, i.e. to become son-in-law of the most influential monarch
of his time, must influence the pattern of life of the Imam and change his manners
altogether. Mamoun too, might have thought on the same lines because spiritualism which
was the chief characteristic of this household was against the practices of worldly
rulers. It could be said that neither the Ummayads nor the Abbasids had any personal
grudge against the Prophet or his family, the Ahlulbayt, but they were at war with the
moral standards set by them. They always tried to destroy the centre of moral excellence
and human values which was shown as the polar star of ideal spiritual perfection,
overshadowing their royal glory. In order to uphold their imperialistic and luxurious norms of life, these monarchs
wanted to do away with these godly saints who demonstrated righteousness, compassion,
faith, piety, fraternity and justice as the main teachings of Islam. Yazid’s demand
of obedience from Imam Hussain (AS) or Mamoun’s appointment of Imam Ali Al-Reza (AS)
as his heir-apparent were two different aspects of the same desire. The procedures were
different but the end purpose was the same. Imam Hussain (AS) did not bow to pay homage,
so he was slain in the battlefield. Imam Ali Al-Reza (AS) did not serve the cause of
Abbasid imperialism, so he was silenced with poison.Mamoun, however, took it as a great opportunity to serve his objective to patronthe
Imam who was only a young man. The political sagacity suggested that it would be far
easier to cast a young man into the desired mould and thus it would be possible to
demolish the centre of the Prophet’s teachings in Madina or elsewhere in the Islamic
world which, although working silently, was dangerous to the imperialistic designs of the
antithesis called Muslim Monarchy.No doubt Imam Ali Al-Reza(AS) did not conform to Mamoun’s designs, nor to his
desires, but this could not disappoint him. Imam Reza’s mature way of thinking and
simple way of life could not be changed. But there was the hope that in all probability a
man of a tender young age, who was brought up in the luxurious atmosphere of a Royal
Palace would grow into an ambitious merrymaking prince, altogether against his ancestral
ways and views.With the exception of a few enlightened persons, everybody would think on the same
lines. But the world stood aghast to see that the young son-in-law of the most
distinguished monarch of his time refused to stay in the royal palace and lived instead in
a small house, thus maintaining the Islamic values of virtue and ethics of a simple and
humble life. It is usually seen that if the bride’s people are comparatively rich, they wish
that the groom might live with them, if not in the same house, at least in the same town
and in a house of the same standard. The Will power of the Imam can be judged from the
fact that he lived in a separate dwelling and of a humble standard in Baghdad. After one
year when Mamoun realised that the Imam was not pleased with staying in Baghdad, he
allowed the couple to go to live in Madina.On his return to Madina the Imam maintained the same ancestral unimposing behaviour: no
body guards, no pomp, no restrictions on people meeting him, no visiting times, no
discriminations against anyone meeting the Imam and learning from him.He spent most of his day time sitting in the Mosque of the Prophet where muslims came
to avail from his knowledge and preaching. The narrators of Hadith and other students of
theology came to enquire about religious sciences and the Imam guided them by explaining
every complicated matter. All the world saw that Imam Ja’afar Sadiq’s successor,
seated on the same mat, was guiding the people towards piety which was the hall mark of
Islam.Imam Muhammad Taqi (AS) allowed the same amount of freedom to his wife Umme Fadhl and
imposed the same restrictions on her as his ancestors had done in the case of their wives.
He did not care much about the fact that Umme Fadhl was a princess. Although she lived
with him, he married another lady who was a descendant of Ammare Yasir. God had intended
to continue the line of Immamate through her and she gave birth to Imam Ali Naqi (AS) the
tenth Imam. Imam Muhammad Taqi’s speech was very charming and effective. Once during the Hajj
season he addressed a gathering of the pilgrims and stated commandments of the Divine Law
of Sharia’a. The audience included learned scholars who admitted that they had never
heard such an eloquent and comprehensive speech.Many scholars came to learn the teachings of Ahlulbayt. A collection of brief and wise
sayings is also left by the Imam, resembling the wisdom of his ancestor Imam Ali ibn Abi
Talib (AS) Some profound discourses on theology and monotheism are also to his credit.Mamoun died in 218 Hijri (833 AD). As long as he lived no harm came to the Imam. Mamoun
was succeeded by his brother Mu’taman, the second heir-apparent after Imam Ali
Al-Reza (AS). He came to be known as Al-Mu’tasim billah Abbasi. His niece Umme Fadhl
now began to write to him complaining more than she did during the reign of her father
because Mamoun always rejected her complaints. But Mu’tasim was jealous of Imam Ali
Al-Reza (AS) from the very beginning. He had also opposed the marriage of Umme Fadhl to
Imam Muhammad Taqi (AS).Al- Mu’tasim now got a chance to settle his differences in this matter. Imam
Muhammad Taqi’s (AS)fame as a great scholar and the constant gathering of people
around him as well as the fame of his world renown noble character annoyed him. The
failure of the political tactics too, intensified his resentment. All these factors
irritated him into enmity. In the second year of his reign he summoned the Imam from
Madina to Baghdad, ordering his Governor in Madina expressly about it. Imam was compelled
to set out for Baghdad leaving his son Ali ibn Muhammad (Naqi) with his mother in Madina.For one year after the Imams’s arrival in Baghdad, Mu’tasim did not do
anything. He was hoping that the Imam would conform to the Royal ways of living and then
this would be a source of infamy for the Ahlulbayt. But when he realised that the man was
becoming more popular in Baghdad with his scholarly discourses with the scholars there, he
had to act to stop this as all his ancestors did before him and use the silent weapon of
poison to eliminate that thorn in his heart. The Imam died of poison on the 29th of
Zeeqa’ad 220 Hijiri (24.11.835 AD). He was buried by the side of his grandfather Imam
Musa ibn Ja’far. It is because of the two Imam’s who were famous for their
suppression of anger that the place was called Kazemain, the two Kazims, the enduring
ones.
Razavi Sayyids.
It is a fact that all Sayyids known as Razavi are actually Taqawi. Imam Reza(AS) had no
son other than Imam Muhammad Taqi. Had he other sons then the Imam Muhammad Taqi then
their offspring should have been called Razavi Sayyids. But as Imam Reza(AS) came to Iran
and died in Tus many descendants of his son Imam Muhammad Taqi were also called Razavis.One famous saying of the 9th Imam Muhammad Taqi al Jawad (AS) follows:Some one asked, “was the Messenger of God Muhammad ibn Abdullah an
illiterate.” Imam replied, “No, the Messenger of God knew 72 languages in which
he could read, write and speak.” Some one asked the Imam about the Angels. What are they? The Imam replied, “ They
are the powers of God that regulate the Universe.”
