As-Sahifa Al-Kamilah Al-Sajjadiyya (The Psalms of Islam)

A collection of supplications and whispered prayers composed by the great-grandson of the Prophet (s). Includes supplication for the Coming of the Month of Ramadhan, and supplication for Bidding Farewell to the Month of Ramadhan. At the end there is also the famous Treatise on Rights that explains beautifully the rights in an Islamic point of view.

Author(s): Imam Zain ul Abideen

Publisher(s): Muhammadi Trust of Great Britain and Northern Ireland

Table of Contents

Foreword. 7

Translator's Introduction. 11

Ali Ibn Al-Husayn. 11

Al-Sahifat Al-Sajjadiyya 12

The Arabic Text 14

Prayer In Islam. 16

The Role Of Supplication. 19

Tawhid In Devotional Mode 20

Asking Forgiveness 22

Spiritual Attitudes And Names of God. 25

The Predominance of Mercy. 27

The Sahifa And Islamic Spirituality. 30

Other Dimensions 31

The Translation. 32

Preface: Concerning the Chain of Authorities of the Sahifa 34

Footnotes 47

Supplications 49

1) In Praise of God. 51

Footnotes 59

2) Blessing upon Muhammad and his Household 60

Footnotes 64

3) Blessing upon the Bearers of the Throne 65

Footnotes 70

4) Blessing upon the Attesters to the Messengers 71

Footnotes 76

5) His Supplication for himself and the People under his Guardianship 77

Footnotes 81

6) His Supplication in the Morning and Evening 82

Footnotes 89

7) His Supplication in Worrisome Tasks 90

8) His Supplication in Seeking Refuge 93

Footnote 96

9) His Supplication in Yearning. 97

Footnotes 99

10) His Supplication in Seeking Asylum with God 100

Footnote 102

11) His Supplication for Good Outcomes 103

12) His Supplication in Confession. 105

Footnotes 111

13) His Supplication in Seeking Needs from God 112

Footnote 117

14) His Supplication in Suffering Acts of Wrongdoing 118

Footnotes 122

15) His Supplication when Sick. 123

Footnote 126

16) His Supplication in Asking Release 127

Footnotes 137

17) His Supplication Against Satan. 138

18) His Supplication in Perils 143

Footnote 144

19) His Supplication in Asking for Water during a Drought 145

Footnote 148

20) His Supplication on Noble Moral Traits and Acts Pleasing to God 149

Footnotes 163

21) His Supplication in Sorrow. 164

Footnotes 170

22) His Supplication in Hardship. 171

Footnotes 178

23) His Supplication for Well-Being. 179

Footnotes 183

24) His Supplication for his Parents (upon the two of them be peace) 184

Footnotes 190

25) His Supplication for his Children. 191

Footnotes 197

26) His Supplication for his Neighbours and Friends 198

Footnote 201

27) His Supplication for the People of the Frontiers 202

Footnotes 212

28) His Supplication in Fleeing to God 213

29) His Supplication when his Provision was Stinted 216

Footnote 218

30) His Supplication for Help in Repaying Debts 219

31) His Supplication in Repentance 222

Footnotes 233

32) His Supplication in the Night Prayer 234

Footnotes 245

33) His Supplication in Asking for the Best 246

Footnote 248

34) His Supplication when Afflicted. 249

Footnote 251

35) His Supplication in Satisfaction with the Decree 252

Footnote 254

36) His Supplication upon Hearing Thunder 255

Footnotes 258

37) His Supplication in Giving Thanks 259

Footnotes 265

38) His Supplication in Asking Pardon 266

Footnote 268

39) His Supplication in Seeking Pardon and Mercy 269

Footnote 274

40) His Supplication when Death was Mentioned 275

41) His Supplication in Asking for Covering and Protection 277

Footnote 279

42) His Supplication upon Completing a Reading of the Qur'an 280

Footnotes 291

43) His Supplication when he Looked at the New Crescent Moon 293

Footnote 296

44) His Supplication for the Coming of the Month of Ramadan 297

Foootnotes 306

45) His Supplication in Bidding Farewell to the Month of Ramadan 307

Footnotes 325

46) His Supplication on the Day of Fast-Breaking and on Friday 326

Footnotes 333

47) His Supplication on the Day of 'Arafa 334

Footnotes 369

48) His Supplication on the Day of Sacrifice and on Friday 372

Footnotes 383

49) His Supplication in Repelling Enemies 384

Footnotes 391

50) His Supplication in Fear 392

Footnotes 396

51) His Supplication in Pleading and Abasement 397

Footnote 403

52) His Supplication in Imploring God 404

Footnotes 409

53) His Supplication in Abasing himself 410

54) His Supplication for the Removal of Worries 413

Footnotes 417

Addenda :These seven additional supplications are appended in some copies of the Sahifa 418

55) One of his Glorifications of Allah. 419

56) A Supplication and Magnification by him (upon him be peace) 422

57) His Supplication in Mentioning the Household of Muhammad (upon them be peace) 425

58) His Supplication in Calling down Blessings upon Adam 426

59) His Supplication in Distress and Seeking Release 428

60) His Supplication against that which he Feared and Dreaded 432

61) His Supplication in Abasing himself 435

Footnote of Addenda 438

The Supplications for the Days of the Week 439

The Supplication for Sunday. 439

The Supplication for Monday. 442

The Supplication for Tuesday. 446

The Supplication for Wednesday. 449

The Supplication for Thursday. 452

The Supplication for Friday. 455

The Supplication for Saturday. 458

Foootnotes for the Supplications of the Days of Week. 460

Fifteen Whispered Prayers from the Words of Sayyid al-Sajidin 461

1. The Whispered Prayer of the Repenters 461

2. The Whispered Prayer of the Complainers 465

3. The Whispered Prayer of the Fearful 468

4. The Whispered Prayer of the Hopeful 471

5. The Whispered Prayer of the Beseechers 474

6. The Whispered Prayer of the Thankful 478

7. The Whispered Prayer of the Obedient Toward God. 481

8. The Whispered Prayer of the Devotees 483

9. The Whispered Prayer of the Lovers 487

10. The Whispered Prayer of those Asking for Mediation. 491

11. The Whispered Prayer of the Utterly Poor 493

12. The Whispered Prayer of the Knowers 496

13. The Whispered Prayer of the Rememberers 499

14. The Whispered Prayer of those who Hold Fast 502

15. The Whispered Prayer of the Abstainers 505

Footnotes 507

Treatise On Rights (Risalat al-Huquq) 509

Translator’s Introduction. 510

Footnotes 512

The Treatise On Rights 513

The Rights of Allah against oneself 515

1. The Greatest Right of Allah. 515

2) The Right of your self 515

3) The Right of the Tongue 516

4) The Right of the Hearing. 516

5) The Right of the Sight 516

6) The Right of the Hand. 516

7) The Right of the Legs 516

8) The Right of the Stomach. 517

9) The Right of the Private part 517

The Rights of Acts 517

10) The Right of the Prayer 517

11) The Right of the Hajj 517

12) The Right of the Fast 518

13) The Right of Charity. 518

14) The Right of the Offering. 518

Rights of Leaders 518

15) The Right of the Possessor of authority. 518

16) The Right of One who Trains through Knowledge 519

17) The Right of One who trains through Property. 519

Rights of Subjects 520

18) The Rights of Subjects through Authority. 520

19) The Rights of Subjects through Knowledge 520

20) The Right of the Wife 520

21) The Right of the Slave 521

Rights of Womb Relatives 521

22) The Right of the Mother 521

23) The Right of the Father 522

24) The Right of the Child. 522

25) The Right of the Brother 522

Rights of Others 523

26) The Right of the Master on his Slave 523

27) The Right of the Freed Slave 523

28) The Right of One who does a Kindly Act 524

29) The Right of the Mu’adhdhin. 524

30) The Right of the Imam in the Ritual Prayer 524

31) The Right of the Sitting Companion. 524

32) The Right of the Neighbour 525

33) The Right of the Companion. 525

34) The Right of the Partner 525

35) The Right of Property. 526

36) The Right of the Creditor 526

37) The Right of the Associate 526

38) The Right of the Adversary who has a claim against you. 527

39) The Right of the Adversary against whom you have a claim. 527

40) The Right of one who seeks advice 527

41) The Right of one whose Advice you seek. 527

42) The Right of one who asks your Counsel 528

43) The Right of the Counselor 528

44) The Right of the one Older than you. 528

45) The Right of the one Younger than you. 529

46) The Right of the one who asks 529

47) The Right of the one who is asked. 529

48) The Right of one through whom God makes you happy. 529

49) The Right of one who does evil to you. 529

50) The Right of the People of your Creed. 530

51) The Right of People under the protection of Islam. 530

Footnotes 531

Foreword

In the Name of God, Most Gracious, Most Merciful

The present volume contains the supplications transmitted from one of the most venerated religious authorities of early Islam, `Ali b. al-Husayn b. `Ali b. Abi Talib, better known as Zayn al-'Abidin (`the ornament of the worshipers'). His grandfather, `Ali b. Abi Talib, the Prophet's cousin and son-in-law, was adopted by the Prophet in his childhood, and grew up under the personal care and guardianship of the recipient of the divine Revelation, the Founder of Islam.

His grandmother, Fatima, was not only the most beloved daughter of the Prophet, but also a partner in her father's mission. His father, al-Husayn, and his uncle, al-Hasan, the only grandsons that the Prophet had, were brought up by the Prophet, who showered his deepest love and affection upon them. Thus Zayn al-'Abidin derived his religious and spiritual authority and his divine knowledge in the closest and most intimate way through his father and grandfather from the Founder of Islam, the Apostle of God.

Zayn al-'Abidin was held in special regard not only by the adherents of the Household of the Prophet, who considered him their fourth Imam and the only religious authority of his time, but also by the learned circles of the Muslims in general. His period in Medina was that of a growing interest in the Traditions of the Prophet, especially those which dealt with legal matters. It was the time of the `seven lawyers of Medina', who were engaged in collecting these Traditions and formulating legal opinions.

Among the Medinan scholars, we find that Zayn al-'Abidin was considered to be an eminent traditionist. The famous Medinese lawyer of this period Sa'id b. al-Musayyab, regarded the Imam with the highest esteem. Another great jurist and traditionist of the period, al-Zuhri though he was attached to the court of the Umayyads, was also a great friend and admirer of the Imam.

His honourific, Zayn al-'Abidin (the Ornament of the Worshipers), which refers to his devotion to prayer, was given him by al-Zuhri. Thus, from the overwhelming number of reports recorded by both Shi'a and Sunni authorities, it would seem that Zayn al-'Abidin was widely respected by the community in general for his extraordinary qualities, such as the long duration of his prayer, his piety, his forbearance, his learning, and his generosity.

Perhaps the most eloquent testimony to his exalted position is the famous ode composed in his praise by Farazdaq, an eminent poet of his time. In it, Farazdaq refers to the occasion when the Caliph Hisham b. 'Abd al-Malik was overshadowed by the respect which the people showed towards the great-grandson of the Prophet. It was at the time of the hajj when both of them were trying to reach through the crowds around the Ka'ba to get to the Black Stone.

The people gave way to Zayn al-'Abidin while the Caliph struggled desperately. This deeply offended the Caliph, and, in a sarcastic tone, he enquired who the person had been to whom the people had shown such preference. Farazdaq, who was present at the scene, thereupon composed an

ode and recited it, addressing himself to Hisham. It is worth quoting a few lines from this ode, a masterpiece not only of Farazdaq's output but of Arabic literature in general.

It is someone whose footsteps are known by every place,

And it is he who is known to the bayt in Mecca,

the most frequented sanctuary;

It is he who is the son of the best of all men of God (i.e. the Prophet (s)),

and it is he who is the most pious and devout,

the purest and most unstained,

the chastest and most righteous,

a symbol [for Islam]

This is 'Ali [b. al-Husayn] whose parent is the Prophet,

This is the son of Fatima, if you do not know who he is;

Whosoever recognizes his God knows also

the primacy and superiority of this man,

Because the religion has reached the nations

through his House.

It was this `Ali b. al-Husayn, the Zayn al-'Abidin of Islam, who, as well as through other means, taught the Muslims the essence of Islamic spirituality through his supplications. They are not, however, merely supplications; they embody comforting answers to many questions with which the man of his time and the man of our time are confronted. They deal with the crises through which any Muslim or the follower of any religious persuasion has to pass, which result from a variety of stresses and strains, and which arise from sources both inward and outward.

I do not wish to discuss here the authenticity, validity, textual history, or even the literary beauty of these supplications, as these points have all been dealt with by the translator in his comprehensive introduction. Indeed, there is no space in a foreword such as this in which to conduct such a discussion. Instead, I should like to say a word about the relevance of these supplications to modern readers, irrespective of their race or religion, or of whether they are from the east or from the west.

The author, as has been pointed out, was a man of purity and piety, sincerity and trustworthiness, who was committed to God and the cause of a suffering humanity. He had a bond of pain with the men of his time, as also with those who came after him. So let me start by asking the following question: Do these supplications, composed and taught in the seventh century, have any relevance for those who live in the twentieth century, or indeed those who are yet to be born?

To answer this we have to ask a number of other questions. Is man to be regarded only in biological terms as the most cunning of animals? Is he to be seen as an economic beast controlled by the laws of supply and demand and class conflict? Is he to be regarded as a political animal, with a crude and excessive politicism occupying the centre of his mind, displacing all knowledge, religion, and wisdom? Or does he have a spiritual element which requires him to subordinate the temporal and the merely expedient to the Eternal and the True? Are human beings to be understood in terms of biology, politics, or economics, or are we to take into account their sublime

nature, the spirit of God infused in them, and the ultimate ideal which they should endeavour to realize?

The essence of every epoch, age, or civilization, whether ancient, medieval, or modern, lies not in any biological unity of race, material achievement, or political order, but in the values that create and sustain that epoch, age, or civilization. Our achievements in perfecting the material aspects of life has led us to exploit matter instead of informing, humanizing, and spiritualizing it. Our social life has given us the means, but has denied us the ends.

A terrible blindness has afflicted the people of our civilization. The exclusion of the element of spirituality from humanity is the primary cause of the supremacy of matter, which has become so burdensome and oppressive. The defeat of the human by the material is thus the central weakness of the man of today.

Religion is rooted in a sense of wonderment at the eternal mystery of life itself. We feel a sense of awe and amazement at the mystery of the universe (ghayba), and move in an endless quest for answers to the perennial riddle with an eager longing to discover the truth of everything, the truth which is universal and absolute in the sense that it is valid for all men in all places and at all times. The experience of the mysterious is the fundamental quality underlying all religions.

We must, however, make a clear distinction between religion as a personal concern, as man's encounter with the divine, and religion as a part of history, as a social phenomenon, and as the commitment to a group. Religion at the personal level is a commitment to a belief in the conservation of values and is based on the discovery of the essential worth and dignity of the individual and his relation to a higher world of reality. Thus the crisis comes at a personal level when the forces of evil, hatred, injustice, tyranny, betrayal, and falsehood prevail over love, justice, mercy, loyalty, goodness, and truth.

The supplications of the Imam Zayn al-'Abidin must be read against this background of man's crisis at the personal and individual level. Seen from this angle, they address themselves, in their essence, to the inner problems of the men of every epoch and age, every region and race, every persuasion and religion.

Here was a person, an individual, confronted with hostile forces arising from both within and without, realizing his own limits, crying in the intense passion of devotional prayer, seeking communion with God, and entrusting the secrets of his innermost life to Him. Here was a person who found himself caught up in the din and clamour of life, in the clash of emotions and interests, in the stress and strain of immediate impulses, in the tensions and calamities of existence, and, above all, in the search for spiritual satisfaction, a man who was lonely and helpless, who stood before his Creator in direct communion, and called Him from the very depths of his heart.

Before closing this foreword, something must be said about the translation of something which is untranslatable. Among all the varieties of Arabic literature, supplications, especially those of the Imam Zayn al-

'Abidin, are perhaps the most difficult to translate into an alien tongue. Dr. Chittick must be congratulated on his courage and vision, and on his grasp of the inner meanings of such an emotionally charged and subtle Arabic text. He has admirably rendered into English not only the meaning but also the feelings enshrined in these spontaneous utterances of the heart. The Muhammadi Trust of Great Britain and Northern Ireland is also to be thanked for presenting this beautiful treasure of Islamic spirituality.

Sayyid Husayn M. Ja’fari

Karachi

17 January 1988

INTRODUCTION

In the Name of Allah, the All-beneficent, the All-merciful

All praise belongs to Allah who guided His creatures on the right path; and to His chosen leaders, especially the last of the prophets, Muhammad (sawas) and his holy progeny.

Allah created human beings and blessed them with wisdom and the power to think. It is this wisdom which helps a man to find the right path and distinguish between right and wrong; in doing so he chooses the right for his own betterment and fulfils his desires with its help. He (the Lord) made wisdom as proof for His creatures, taught them what they did not know and in this way enabled each individual to reach the perfection appropriate for himself. Also, He made them aware of their targets and responsibilities.

The Holy Book of Allah (the Qur'an) made clear the ways of divine guidance and its elements and necessities. On the one hand, this Book is concerned with reasons; while on the other hand, it has made clear their results. It says:

قُلْ إِنَّ هُدَى اللَّـهِ هُوَ الْهُدَىٰ

“... Say: Verily, the guidance of Allah, that is the (true) guidance.” [1]

وَاللَّـهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

“... For Allah guides whom He will to a path that is straight.” [2]

وَاللَّـهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ

“... But Allah tells (you) the truth, and He shows the (right) way.” [3]

وَمَن يَعْتَصِم بِاللَّـهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

“... Whoever holds firmly to Allah will be shown that which is straight.” [4]

قُلِ اللَّـهُ يَهْدِي لِلْحَقِّۗ أَفَمَن يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّي إِلَّا أَن يُهْدَىٰۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ

“... Say thou: Allah alone guides towards the Truth. Is then He more worthy to be followed, or he who finds not guidance (himself) unless he is guided? What then is the matter with you? How judge ye?” [5]

وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ

“And those to whom knowledge has come see that the (Revelation) sent down to thee from thy lord is the truth, and that it guides to the path of the Exalted (in Might), Worthy of all praise.” [6]

وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّـهِۚ إِنَّ اللَّـهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

“And who is more astray than one who follows his own lusts, devoid of guidance from Allah?” [7]

Yes, the Great Lord is the fount of real guidance; He is the One who guides human beings along the right path. Wisdom also confirms this; and a wise man surrenders himself wholeheartedly to it. Allah the Almighty has put the inclination for perfection and beauty into man's nature. Having done this, He did him another favour by enabling him to find the path to perfection. Thus He says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“I have created the jinn and mankind only that they may serve me.” [8]

As worship is undone if there is no knowledge of he who is being worshipped, the only way to perfection is to worship God almighty and to know Him.

Allah the Almighty has armed every person with two powers: anger and desire. These powers are given to a man to enable him to move towards perfection. He (Almighty God) has not released man from the domination of these two powers and their product; the sensual desires. Where there is a man, there are these two powers accompanying him! Therefore, a man not only needs the power of reason and other abilities which have been given to him by Allah the Almighty - but also something which can guard and protect his vision so that the last divine proof and the blessing of guidance can be confirmed; he can be provided with all the things necessary for him as he chooses, for himself, the right or wrong path.

Hence, the real purpose of divine guidance is to support human reason together with the guidance of the leaders chosen by Allah the Exalted, on the road towards divine revelation, in every aspect of a man's life.

From the very first day of the history of mankind, the Prophets (as) have been given the responsibility to carry the divine light of guidance so that the servants of Allah do not remain without a guide and leader. The divine words which are also confirmed by human reasoning say the same thing:“The earth is never without divine proof. Divine proof is before, after and with its creatures, in such a way that if only two persons remained on the surface of the earth, one of them would be “divine proof” for the other one. The Holy Book of Allah also says:

إنَّمَا أَنتَ مُنذِرٌۖ وَلِكُلِّ قَوْمٍ هَادٍ

“... Thou art a warner only, and for every man a guide.” [9]

The prophets (as) and their successors have the responsibility of guiding human beings. Their responsibilities are as follows:

They have to receive the divine revelation in the most perfect manner, which requires the prophet (as) to be perfectly ready to receive it. Therefore, Allah the Almighty chooses the divine messengers Himself. The holy Qur'an has clearly talked about this, saying:

اللَّـهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ

“Allah knoweth best with whom to place His Message.” [10]

[وَ]لَـٰكِنَّ اللَّـهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ

“But Allah chooseth of His messengers whom He will...” [11]

They have the responsibility to make people aware of the divine mission, which needs perfect ability. The other necessities for this responsibility are to be completely aware of it, to know the goals and targets of this mission and to be free from every kind of mistake and sin:

انَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّـهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ

“Men were one community. God sent messengers to give glad tidings to the good and warn the bad. He sent the book in truth so they might judge justly in their disputes...” [12]

They have to create a nation which is stable and faithful to the divine mission and make this nation ready to follow their leader. To carry this meaning, the holy book of Allah has utilized two words,“training” and“education” .

وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ

“(He might) purify them from the filth of ignorance and evil characteristics and teach them the Law contained in His book.” [13]

Here“purification” simply means training a man to move towards the perfection appropriate for him. Such training needs a role model enjoying everything required for perfection:

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّـهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّـهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّـهَ كَثِيرًا

“Verily in the messenger of Allah ye have a good example for him that looks unto Allah and the Last Day, and remembers Allah much.” [14]

They should keep their mission free of all kinds of deviations, misleading things and distortion. To fulfil such a duty successfully, it is necessary for the prophet (as) to be equipped with educational and spiritual perfection which is known as“infallablelity” .

They should try to put the spiritual targets of the divine mission into effect and should give the ethical values dominance regarding the human soul; also human society. This is only possible within the framework of divine rules and by practising the religious laws. However, such practice needs a political basis in order to build upon the divine values. In order to act upon such plans and put these laws into effect successfully, a leader is needed with abilities such as wisdom, bravery, extraordinary constancy, awareness and information about the psychology of different classes of people within a society; the leader must know of their intellectual, political and social conduct in addition to being aware of the laws related to training and education and the way to live a happy life. These specialties can also be called“educational abilities” which are different from“infallablelity” which is also known as“spiritual ability” .

The prophets (as) and their successors did not waste time but strove to achieve their goals and targets which Allah the Almighty had commanded them to achieve. Some of them lost their lives in the process. They faced trouble and did not squander time on leisure activities. Allah Almighty perfected their constant struggles with the prophetic mission of the last Prophet Mohammed (sawas), the son of Abdullah. Allah the Exalted gave the responsibility of guiding all of mankind to His last Prophet (sawas). The Holy Prophet (sawas) took some astonishing steps during his prophetic mission. Eventually, within a very short period of time, he was able to achieve amazing results. The outcome of twenty-three years of the Prophet's (sawas) endeavours can be summarized as follows:

Presenting a perfect mission with all the necessary elements of durability and survival to man.

Equipping that mission with the necessary requirements to keep it safe from all kinds of deviations and distortions.

Forming a Muslim Ummah which accepted Islam as their school, the Prophet (sawas) as their leader and the divine laws as their laws of life.

Creating an Islamic Government which put the divine laws into effect and raised the Islamic flag.

Presenting the wisdom of divine guidance to the people and becoming a perfect model for such guidance.

The fulfilment of prophetic targets was based on tasks such as:

A just leader possessing the ability to practise the divine mission and keep it safe from the hands of selfish individuals. Making it durable and providing it with continuity.

Determining fair ways of training the people which could be applicable in every era without becoming outdated. Such training can only be done by educators with educational and spiritual abilities; people whose conduct resembles that of the prophets (as).

That is why Allah Almighty willed the Prophet (sawas) to train chosen people from among his holy Progeny for the continuation of this mission. The prophet (sawas) was required to clarify their holy names and hand over the authority of continuing the divine guidance with His permission so that they could protect the religion from being twisted by ignorant deceitful people, and train future generations regarding divine values. This divine program is reflected in the words of the Holy Prophet (sawas) when he says:

“Verily I am leaving among you two precious things [Thaqalayn]: the Book of Allah and my progeny [itrah], the members of my household [Ahl al-Bayt]. If you hold fast to them, you will never go astray. These two will never be rent asunder until they meet me at the Pool [hawd] (of Kawthar)” .

The Infallible Imams (as) were the people chosen by the Prophet (sawas) to lead the people after his demise, with the permission of Allah. Their conduct showed the genuine method of Islam. When we research their lives, we come to know about the two-dimensional movement of Islam; a movement within the souls and spirits of the Muslims. Of course, after the demise of the Prophet (sawas), this movement became slower and weaker. That is why the Infallible Imams (as) attempted to instil awareness among the people. However, during their mission they did not deviate from the path, which is essential for both the leaders and the people. The Infallibles guided the strength of the people along the right path and raised their level of awareness as well as strengthening the revolution which was brought about by the Prophet (sawas). They also motivated people to use their strength in upholding the society of the Prophet (sawas).

The Holy Infallibles also based their lives on the Prophet's (sawas) conduct. People consulted their Imams (as) accepting them as bright beacons of guidance. In this manner, the religious leaders guided the people towards truth and righteousness. They were very constant in their efforts. Also, they strove harder than others to reach the peak of perfection. Their lives were full of struggle, surmounting difficulties and bearing the oppression inflicted by opponents and enemies. To an extent, they preferred martyrdom to living with meanness among their oppressors. At last, after great struggles and strife, they left this world and met their Lord with a feeling of success.

Historians will never be able to draw a complete picture of the lives of these great people. However, we will try to benefit from research and present a satisfactory outline of their lives and conduct.

Our research starts with a description of the Prophet's (sawas) life and ends with a description of the last divine administrator, the Imam of the present era, Imam al-Mahdi (as). We hope that one day Allah the Exalted will lighten the earth with the light of justice of our twelfth Imam (as), inshallah.

The present volume of our research is on the life of Imam Muhammad bin Ali al-Jawad (as) - the ninth Imam of the Holy Household (as).

He was the eleventh Infallible of the divine leaders in Islam, who presented a practical example of the religion in all aspects of his life by his thoughts, way of life and methods. His life, as those of his father and forefathers (as) before him, was a model of divine law in both words and actions.

We are very pleased to be able to present another well-researched product from the Ahl al-Bait World Assembly entitled“A'lam al-Hidayah” . This book is the result of great efforts on the part of the researchers of this institution. Finally, we acknowledge all those people who contributed towards making this book possible and presenting it to the world, specifically the author, S. Munthir al-Hakim, and his co-author the honourable brother, Wissam al-Baghdadi.

We would like to thank Mr. Yunus 'Aghlah al-Musawi, who has taken on the responsibility to re-check all the historical records of the book, and accomplished it for the fifth completed edition, and Mr. al-Baghdadi, who undertook responsibility to type the digital version of the book, along with Mr. Hussain al-Salehi, who has examined the final version of the text with Mr. Abi Baqir al-Azraqi. The final linguistic check was done by Mr. Jawad al-Tahir, and for all of them we pray that Almighty Allah (swt) will accept their pure efforts, and hope that He will support them in their life's fields of struggle, and to Him is our sincere thanks.

Ahl al-Bayt (‘a) World Assembly

Holy Qum

SECTION ONE

Chapter One: Imam Muhammad Jawad (as) at a Glance

Chapter Two: Understanding Imam Jawad's (as) Personality

Chapter Three: A Display of Imam Jawad's (as) Personality

CHAPTER ONE: IMAM MUHAMMAD JAWAD (AS) AT A GLANCE

Imam Abu Ja'far Muhammad bin Ali Jawad (as) was the ninth Imam from the Household of the Prophet who, given the post of Imamah by the Prophet (sawas) as commanded by Allah the Exalted, took upon himself the responsibility of guiding the Ummah and society. He was from those whose infallibility was confirmed by the holy Book of Allah and whose Imamah had been explained by successive Hadiths and traditions.

Like his forefathers, Imam Jawad (as) displayed eminence and generosity, which provided their possessor with the ability of an Imamah and revolutionary divine guidance. Imam Jawad (as) took the burden of Muslim leadership as Imam at the age of seven. To have leadership and Imamah at such a young age was unusual in those days, and naturally there were those who were highly critical; however, divine justice had already declared this to be appropriate as was in the case of Hazrat Isa (as) when he was awarded prophethood while still a baby in the cradle.

With the early Imamah of Imam Jawad (as), history confirmed the Shi'a belief which states that:“Imamah is a Divine Post which Allah the Exalted gives to qualified and perfect men of any time and era” ; these great men were the most qualified and knowledgeable personalities of their time and, with the help of God, were endowed with the highest quality of knowledge and reasoning. They were so successful that the higher echelons of learned people not only acknowledged the Imams' (as) scientific superiority but also confessed to their own comparative weakness.

Jurisprudents, traditionalists and the learned gathered around their seven-year-old Imam (as) for the purpose of slaking their thirst for knowledge and science. They asked him for the solutions to different doctrinal, philosophical, theological, jurisprudential, interpretational arguments and other sciences.

Imam Jawad (as) also took the responsibility of religious leadership of the Shi'a upon his shoulders like his illustrious father. He trained his Shi'a followers in scientific, spiritual and political fields in such a manner that they were able to walk in the way which the Imams (as) had chosen for them; because, they were going to live in a period of time very different from previous times and would soon be unable to have direct connection with their Imam (as). It was, therefore, imperative that they be fully equipped with intellectual, political, social and economic strength.

In this way, Imam Jawad (as) was able to both identify and strike significant targets in his short but very productive life. His martyrdom at the age of twenty-five is clear proof of the success and victory of his divine programs. His presence in the Islamic society had become so unbearable for the oppressive rulers that, being so irritated and feeling so threatened by his presence, they decided that they were left with no option but to plan his martyrdom in order to halt his activities. They, therefore, added yet another great sin to their mounds of previous great sins and crimes.

CHAPTER TWO: UNDERSTANDING IMAM JAWAD'S (AS) PERSONALITY

When a group of Imam's (as) contemporaries came to know his great personality, they were astonished to see how Allah had blessed him; also those who met the Imam (as) became amazed at his knowledge and greatness. In this discourse, we have compiled some indications of his greatness as mentioned by his contemporaries:

1. Imam Ali bin Musa al-Rida (as) praised his son Imam Jawad (as) in the following manner:

First: Imam al-Rida (as) said before the birth of his son Imam Jawad (as): By God, after some time [not very long], God will bless me with a son with whose help right will be separated from wrong.”[15]

In another narration, Imam al-Rida (as) said:“…till my son will come into existence and will become my successor. He will bring to life what is right and will destroy and let perish that which is wrong.” [16]

Secondly: when Imam Jawad (as) was born, his father (as) said: This is a baby so blessed and lucky that no equal has ever been among the Shi'a.”[17]

Thirdly: Imam al-Rida (as) said of his son Imam Jawad (as): He is Abu Ja'far. I have seated him in my place and have made him my successor.[18]

Fourthly: Imam al-Rida (as) said of his son Imam Jawad (as) to Safwan bin Yahya:

“Abu Ja'far [Imam Jawad] was the addressee [of the angels].” [19]

2. It has been narrated from Muhammad bin Hassan bin Imara:“When one day Abu Ja’far Muhammad bin Ali (al-Jawad - peace be upon him) came into the mosque of the messenger of Allah (sawas), Ali bin Ja’far suddenly jumped up without shoes or formal garment, kissed his hand and glorified him. Imam al-Jawad (as) looked at him and said: “O uncle, sit down please! May Allah have mercy on you.”

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

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

He answered them with the answer of one who believed in his Lord and his religion and who recognized the actual position of the Imamah. He said to them:“Keep silent! It is Allah who has not qualified this beard (he caught his beard with his hand) for the Imamah and has qualified this young man and placed him in that position according to His will. We seek the protection of Allah from what you say. I am just a slave to him (to Imam Jawad).” [20]

3. Shaykh al-Mufid narrated the following dialogue thus:

“Al-Mamun had a great affection for Abu Ja’far (al-Jawad), peace be upon him, despite his young age because of the great merit he saw in him, because of his attainment in philosophy and literature and because of his intellectual maturity equalled by none of the scholars of the time. He, therefore, married him to his daughter Umm al-Fadl, after which (Abu Ja’far al-Jawad) took her to Madinah with him. Al-Mamun was generous in his honouring and extolling of him and giving him rank and position.” [21]

When al-Mamun wanted to marry his daughter, Umm al-Fadl to Abu Ja’far bin Muhammad bin Ali (al-Jawad), peace be upon him, this news reached the Abbasid (family), and shocked them and they were greatly concerned at his comments;“And as for Abu Ja’far Muhammad bin Ali (al-Jawad), I have chosen him because he is the best of all people in knowledge and virtue though he is still young and I have admired this in him. Woe unto you! I know this young man more than you. He is from people of a house whose knowledge is from Allah Who has inspired them. His fathers have been rich in the knowledge of religion and sciences and have been in no need of imperfect people.” [22]

After the martyrdom of Hazrat Ali bin Musa al-Rida (as), during his first meeting with Imam Jawad (as) who was then just a ten-year old boy, al-Mamun tested him and then said to him: 'Indeed, you are the son of al-Rida (as)!' He took Imam al-Jawad (as) with him, was good to him and greatly honoured him.

4. After the martyrdom of Imam al-Rida (as), Abu al-‘Ayna went to Imam Jawad to condole with him on the loss of his father. He expressed the great value of Imam Jawad (as) saying: you are superior and greater than our praise; and we are inferior to you. You have enough in Allah's knowledge [which He has given to you] and His reward will make you tolerate this grief.”[23]

5. Among other historians writing about Imam Jawad (as) is Allama Sibt bin al-Jawzi Hanafi who died in 654 A.H. He said of Imam Jawad (as):“And Imam Abu Ja’far, the second, followed the footsteps of his father in knowledge, piety and generosity. He was also known as “Murtaza” and“Qani’” .”[24]

6. Kamal al-Din Muhammad bin Talha Shafi'i (deceased 262 A.H) narrating from Ibn Jawzi praised Imam Jawad (as) saying:“Although he was young, he had a great position and was very famous.”

He also said:“As for the virtues of Abu Ja’far Jawad (as), they did not last long for Divine Fate had determined that he would stay in this world only for a little while and would soon leave for his Lord; so his stay was brief and his days were short. However, during his short life, God blessed him with such a great virtuous and perpetually brilliant position that he became extraordinarily famous.

Then he indicated a eulogy saying that when al-Mamun saw him, he was witness to the Imam's (as) great position.” [25]

7. Another person praising Imam Jawad (as) is Ali bin ‘Isa Arbali, who died in 693 A.H. He expressed his love for Imam Jawad (as) in the form of the following words:“Al-Jawad (as) was in all cases generous (jawad) and he suits the lexical definition of the word because the root of the word “jawad” is“judah” (generosity). He exceeded all people in purity of lineage and birth and sat on the seat of glory. No one has ever approached him in rank or human glory. He was exalted in position. His high position was above the stars and his rank was above all ranks. When a delegation saw a fire, they said: it must be his fire. No fire was predominant over his fire. Exalted was he towards highness. Glory and honour felt proud of him. Mastership found its meaning in him. He was far from any vice and close to every virtue. Nobilities diffused from his sides and glory dripped from him. News of generosity was narrated about him, his progeny and his fathers. Blessed is he who strives to be loyal to him, and woe unto him who tries to be his opponent. When the booty of glory and loftiness are divided, the purest of them will be his, and when the backs of honour are mounted, the highest of them will be his. He matches the rain in generosity, the lion in courage and zeal, and defeats conduct with his good conduct.

When counting his sons and fathers (as all), they are praised with precious words like pearls and, whenever someone wants to praise him, he finds all the glories and honour in his personality which were possessed by his fathers before him and which will be possessed by his sons after him. Who else has a father like his father and a grandfather like his grandfather?

He has a share in their magnificence as they have their share in his. As they filled the empty hands of the needy people, he also filled them with his generosity.

It is because of him that the ways of guidance have been known by everyone and it is because of him that [a man] is saved from all kinds of misdirection. It is his friendship which provides one with the hope of freedom on one's last day of life. In fact, they are the people of kindness and generosity.

All words seem negligible against his magnificence; and good morals have been taken from his. All good virtues are found in this progeny. Thus, paradise is achievable by resorting to them; while hell is earned by their abandonment. These virtues are possessed by each one of them; and the ones present, the ones absent, the sons and the fathers all have these virtues and characteristics.

Their friendship is obligatory; their rule is forever. His friends will be smiling on the Day of Judgment. It is sufficient to show his magnificence and glorification that his grandfather is Muhammad (sawas); his father is Ali (as) and his mother is Fatima (as).

Who can compete with him in virtue and honour? And who can surpass him in greatness of position?

He has progressed towards every good deed without any opponent. He has reached high rank without anyone accompanying him throughout.

People are left beneath him and his journey. This is true; but also certain.

All people are like his slaves. Honours are gained from them and magnificent works have been done in following their path; and generosity is because of their generosity.

If I continue praising them, I have not done wrong; and if I want to count their good virtues the Soraya will shout at me saying: there is no comparison between the Soraya and their questioners. And how can you count something which has remained uncountable by all those who have died and by all those who will come in the future?”[26]

8. Al-Thahabi said:“Muhammad (al-Jawad) was nicknamed al-Jawad (the generous), al-Qani' (the satisfied) and al-Murtadha (being satisfied) and he was one of the chiefs of the Prophet's family he was described as being generous; therefore, he was named al-Jawad.''[27]

9. Ibn Sabbagh Maliki (who died in 855 A.H) said, regarding Imam Jawad (as): He is the ninth Imam and is known as “Abu Ja’far” . He gained a great and magnificent position and became very famous at a very early age. On the basis of explicit words, as well as the will of his father Imam Ali al-Rida (as), he was chosen to take charge of Imamah right after his father was no longer able to do so. A group of reliable and just people have also confirmed this pronouncement.[28]

10. Shaykh Abdullah bin Muhammad bin Amir Shabrawi Shafai’, who died in 1154 A.H, introduces Imam Jawad (as) by saying: Muhammad Jawad (as) is the ninth Imam.

He then talks about his lineage and after saying that he was born in 195 A.H. and he continues: His generosities are multiple and his virtues are well-known.

Then after counting the virtues of Imam Jawad (as), he concludes by saying: These are some of his magnificent generosities and beautiful virtues.”[29]

11. Another person praising Imam Jawad (as) was Yusuf Ismail Nabahani. He said: Muhammad Jawad son of Ali [bin Musa] al-Rida [as] was one of the magnificent members of Imams (as) and the candle of guidance for the Ummah who is from amongst the people of the Household (as); our leaders and masters.[30]

12. Mahmud bin Wahib Baghdadi praised Imam Jawad (as) saying: he was the heir to his father's knowledge and virtues. He was excellent in dignity and perfection among all his brothers.[31]

13. Fadhl bin Ruzbahan (died in 927 A.H.) explaining the words of praise which he wrote to outline the virtues of the Prophet (sawas) and his progeny, counting the virtues of Imam Jawad (as) says:“O God! Bless your peace on the ninth Imam (as) who always turned to You and prostrated frequently; he who was head of the generous ones; he who blessed the common people; he who removed misdirection and suppressed the ill-doers.

He was the sign of guidance who guided the people on the right path. The “abdals” and“otad” were influenced by him. Abu Ja’far Muhammad Taqi Jawad son of Ali [bin Musa] al-Rida is an inhabitant of the garden of paradise, who enjoys a good life there and who is buried in a Quraish graveyard, near the grave of his forefather.

God! Bless Your peace on our master Muhammad (sawas), his holy progeny, especially Imam (as) Muhammad Taqi Jawad who prostrated frequently.”[32]

14. Another person talking about the Imam (as) and praising him was Khayr al-din Zarkali, who wrote:

“He [Imam Jawad (as)] had a great position. He was wise, a skilled talker and very strong in dialogue improvisation.”

Then he adds:“Muhammad bin Wahban Dabili” has written a book about his conduct and has given it the title of“Akhbar Abu Ja’far al-Thani” .[33]

The above is only a small portion of the quotations and writings about Imam Jawad (as) by his contemporaries and those living after him. They expressed their feelings and astonishment without any fear and counsel regarding the blessings of Imam Jawad (as) and about his personality which was a clear interpretation of the lives of his forefathers (as); who were without doubt beacons of guidance after the Prophet (sawas).