Investigating the Political and Social Role of Imām al-Jawād

Rasa – One of the scholars and scholars of the Islamic Seminary of Qom has studied the political and social role of the life of Imām al-Jawād.

News ID: 431857

Date: 22 August 2017 - 21:16

RNA - Hujjat al-Islam Aref Ebrahimi, a researcher and scholar in the Islamic Seminary of Qom, has discussed the political and social dimensions of Imām Muḥammad al-Jawād in the following essay.

A Glimpse into the Life of Imām al-Jawād

Muḥammad ibn ‘Ali ibn Musa was born on the 10th of the holy month of Rajab, 195 AH in Madīnah and was martyred in Baghdad during the reign of the ‘Abbāsid caliph Mu’taṣim Bi’llāh on the 29th of Dhul-Qa’dah, 220 AH when he was only twenty-five years of age.

Imām al-Jawād, whose imāmate didn’t last longer than 17 years, travelled to Khorāsān to meet his father Imām ‘Alī ibn Mūsā al-Riḍā one time and was called to Baghdād several times during the reigns of the ‘Abbāsid caliphs al-Ma’mūn and al-Mu’taṣim for different purposes, including monitoring his behaviour.

The Influential Political and Social Factors of the Era of Imām al-Jawād

The imāmate of Imām al-Jawād coincided with several very influential and political and social factors and problems in the Muslim community which will be noted briefly in this essay.

Misguided and Deviant Sects

Zaydī, Wāqifī, Ghulāt, Mujasamah (Anthropomorphists), Mu’tazilah, Ahl al-Hadīth and Ismā’īlī were among the sects that were present, active and had many followers during the life of Imām al-Jawād.

In various positions and narrations, Imām al-Jawād condemned these misguided and deviant sects and stressed upon their lack of followers, examples of which are noted as follows.

1. Imām al-Jawād had said, “It is not permissible for those to pray behind those who do not believe in his [Imām al-Jawād’s] imāmate and stop at some of the imāms, such as the Wāqifīs, Ismā’īlīs and Zaydīs.

2. Imām al-Jawād had said, “The Zaydī, Wāqifī and Nawāsib are alike.”

3. Imām al-Jawād had said, “The Zaydī, Wāqifī and Nawāsib sects are exemplified in verses two and three of Sūrah al-Ghāshīyah [‘Some faces on that day will be humbled, wrought-up and weary’]”

4. Imām al-Jawād had said, “Wāqifīs are the donkeys of the Shi’ah” and then recited verse 44 of Surah al-Furqān: “Do you suppose that most of them listen or exercise their reason? They are just like cattle; indeed, they are further astray from the way.”

5. Imām al-Jawād cursed Abū al-Khaṭṭāb Muḥammad ibn Abī Zaynab and his followers. Abū al-Khaṭṭāb was the founder of a Ghulāt sect, the al-Khaṭṭābīyyah, who worshipped Imām Ja’far al-Sadiq as God and was among the founders of Ismā’īlīsm. For this reason, Imām al-Jawād, sought to keep the Muslim ummah away from such people by cursing Abū al-Khaṭṭāb and his followers.

Taqīyyah (Dissimulation)

The Arabic word “taqīyyah,” which has been translated as “dissimulation” in English, means “to avoid” and “to hide one’s principles and central beliefs and to engage in actions and express beliefs that are against the principles and central views of mankind.”

The politics of dissimulation and the secret activities of the Infallible Imāms and their followers began due to the existing political pressures and to preserve the honour of Shī’ism after the martyrdom of Imām al-Husayn and reached their peak during the reign of the ‘Abbāsid caliphate.

Considering the fact that the major portion of Imām al-Jawād’s imāmate coincided with the caliphate of al-Ma’mūn and the appearance and peak of misguided and deviant sectarian activities, he strongly benefited from the weapon and the policy of dissimulation with the aim of protecting Shī’ism and combatting against misguided beliefs.

Imposed Marriage

In 204 AH, al-Ma’mūn married his daughter, Umm al-Faḍl, to Imām al-Jawād in Baghdad and took her to his house in Tikrīt six days before the end of month of Muharram, 215 AH.

Many social experts believe that one of the best people who can monitor someone in their house is their spouse. For this reason, al-Ma’mūn sought to use this tool in an attempt to marry his daughter to Imām al-Jawād so he could learn his secrets and monitor his activities.

Among al-Ma’mūn’s other aims were demagogy, reducing pressure against the ‘Alawites and the continuation of the policies of the ‘Abbāsids, especially after the martyrdom of Imām al-Riḍā.

It is well-documented in history that al-Ma’mūn could not use this political weapon against Imām al-Jawād because the popularity of the Imām increased day by day among the people and many Shī’ahs, including Muḥammad ibn Ismā’īl ibn Buzi’ Abu Ja’far Mawlā Manṣūr al-‘Abbāsī, sought to support the Shī’ah school of thought by entering into the ‘Abbāsid court.

Debate with the Scholars

Another of al-Ma’mūn’s political weapons against Imām al-Jawād was to organise debates between the Imām and the scholars of various religions and denominations.

Among the purposes of these debates were to reduce the Imāms popularity among the people, to prove his claim that the imāms were not familiar with science and reasoning skills, creating entertainment for the people in order to divert public opinion away from the principle issues facing society and the weaknesses of the government and establishing al-Ma’mūn as a knowledgeable ruler in Islamic society.

al-Ma’mūn thought that due to the youth of Imām al-Jawād, he could achieve his goals, so he arranged debate sessions in various fields between the Imām and Yaḥyā ibn Aktham, his chief judge, adviser, and courtier, but al-Ma’mūn was defeated in these sessions and not only did he fail to achieve his goals, but the opposite results were achieved.

Combatting Inaccurate Fatwās (Edicts) and Hadīths (Narrations)

Due to the emergence and spread of various Islamic sects and the explanation of narrations and legal theories in the name of Islam, Imām al-Jawād engaged in combatting and correcting false narrations and edicts during his imamate. One of the most famous religious edicts which he rejected was the edict of ibn Abī Du’ād regarding amputating the hand of the thief and the denial of the narration of Yaḥyā ibn Aktham ibn Muḥammad al-Tamīmī in al-Ma’mūn’s court.

Educating the Companions

One of the policies of the ‘Abbāsid caliphs to combat the Infallbile Imāms was to keep the Shī’ahs and lovers away from the Imāms and this policy had many ups and downs. al-Ma’mūn and al-Mu’taṣim, as two ‘Abbāsid caliphs, were not exempt from this principle and everyone, according to their abilities, sought to hinder the Shī’ahs from meeting Imām al-Jawād such that the Imām was forced to use polices such as dissimulation, designating representatives and agents and protecting his relations with the lovers and followers of the Ahlul-Bayt.

Hujjat al-Islam Aref Ebrahimi, a researcher and scholar in the Islamic Seminary of Qom

For this reason, representatives of the Imām were present in the important countries and cities of the Islamic world, including: Baghdād, Wāsiṭ, Ray, Baṣrah, Qom, Sīstān, Hamadān, Ahvāz and Kūfah.

Conclusion

During the lives of the Infallible Imāms, there were a lot of ups and downs and they dealt with the hostile policies of the Umayyad and ‘Abbāsid dynasties and misguided and deviant sects through different ways, including through dissimulation, debates with the scholars, educating students, delivering sermons and through prayer. These actions of the Ahlul-Bayt led to their lovers, Shī’ahs and experts in various sciences, including politicians, sociologists, psychologists to fall on their knees in front of the school of the infallibles and resort to their ways so that they can overcome the various crises of our time, such as the existence of the Takfīrī phenomenon and achieve spiritual and worldly happiness.

112/930/1205