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123-489: Taqvi is an Arabic-language surname used by descendants of Imam Muhammad al-Jawad . Muhammad al-Jawad (811–835), ninth of the Twelve Imams of Islam Nasim Amrohvi (1908–1987), a Pakistani Urdu poet, philosopher, and lexicographer Syed Ahmad Khan (1817–1898), Islamic pragmatist, Islamic reformer, and philosopher [REDACTED] Surname list This page lists people with

246-508: A child. According to Madelung, some others, who had opportunistically backed the imamate of al-Rida after his appointment as the heir apparent, had now returned to their Sunni or Zaydi communities. As for precedents, there were no child imams before al-Jawad, even though Ali ibn Abi Talib professed Islam at the age of about ten, and Hasan and Husayn formally pledged their allegiance to the prophet when they were about six. Imamite authors have noted that Jesus received his prophetic mission in

369-503: A different Hasanid with the latter name. That there was no clear alternative to al-Jawad is also the view of the Muslim jurist Hossein Modarressi . The attention al-Jawad received from al-Ma'mun, who married him to his daughter, may have also strengthened the case for al-Jawad. Wardrop thus concludes that the main challenge to the imamate of al-Jawad was his young age, given that the imamate

492-536: A doer of evil actions. Predestination is rejected in Shiism. However, some philosophers believe that all the existence is His creation including a human being and his actions. But actions have two dimensions. The first is committing the action by free will, the second is the creation of that action by God's will with which he gave the people the power to commit the action. Sadr al-Din Shirazi states that "God, may He be exalted,

615-452: A few of them were his trusted companions, including Ali ibn Mahziar Ahvazi, Abu Hashim Dawud ibn al-Qasim al-Ja'fari, Abd al-Azim al-Hasani , Ahmad ibn Muhammad al-Bazanti , Ali ibn Asbat Kufi, Uthman ibn Sa'id al-Asadi , and Amro ibn Firat. In particular, Ibn Mahziar was the agent of al-Jawad in Ahvaz and wrote two books, namely, Kitab al-Malahim and Kitab al-Qa'im , about occultation, which

738-517: A few: Twelver Shi%27ism Twelvers believe that the Twelve Imams are the spiritual and political successors to the Islamic prophet Muhammad . According to the theology of Twelvers , the Twelve Imams are exemplary human individuals who not only rule over the Muslim community ( Ummah ) with justice, but are also able to preserve and interpret the Islamic law ( sharīʿa ) and the esoteric meaning of

861-456: A great seminary ( Hawza ) in Qazvin and Isfahan , consequently, Iran once again became center of Imami jurisprudence. Suhrawardi tried to harmonize rational philosophy and intellectual intuition, but Mir Damad is the founder of it. Mir Damad combined the teachings of Ibn Arabi, Suhrawardi, Ibn Sina and Nair al-Din and founded a new intellectual dimension in the texture of Shi'ism. The scholars of

984-516: A recent wave of Shia revolts in Qom and in Taliqan, even though there is no evidence that al-Jawad was involved in them. One such attempt against al-Jawad was prevented by one of his supporters, Ahmad ibn Hammad al-Marwazi, who was nevertheless an advisor to Ibn Abi Dawud, the influential qadi . The caliph apparently abandoned his plan to dishonor al-Jawad by parading him while intoxicated after Ahmad convinced

1107-465: A reporter of hadith. He also introduced the principle of Taqiyya . Al-Baqir narrated many a hadith about Jurisprudence and other religious sciences which based the foundations for the Shia instructions. With change in political situations and a suitable conditions for the development of religious activities and the time of elaborating the religious sciences, Ja'far al-Sadiq had an important role in forming

1230-739: A similar exchange between al-Ma'mun and some Sunni scholars is described by the tenth-century hadith collection Uyun al-akhbar al-Rida . At any rate, it is at the end of this assembly that al-Ma'mun formally married his daughter to Muhammad, according to al-Mas'udi and al-Mufid. This episode is thus viewed by the Twelvers as evidence of the exceptional knowledge of Muhammad al-Jawad. Kitab al-Irshad implies that Muhammad returned to Medina after this episode in Baghdad. By some accounts, however, he stayed in Baghdad for about eight years, primarily engaged in teaching, before returning to Medina with his family after

1353-474: A supplication attributed to Muhammad al-Mahdi , the last of the Twelve Imams. It is this date that the Shia celebrate annually. His father Ali al-Rida, the eighth of the Twelve Imams, was a descendant of Ali ibn Abi Talib ( d.  661 ) and Fatima ( d.  632 ), who were the cousin and the daughter of the Islamic prophet Muhammad , respectively. Most records agree that the mother of Muhammad al-Jawad

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1476-533: Is He Who gave unto everything its nature, then guided it aright. God guides each human through sending messengers and He does not impose upon them obligations that are beyond their capacity. In the Message of The Quran by Mohammad Asad, the interpretation of v 20:50 is as follows; He(Moses) replied (to Pharaoh); Our Sustainer is He who gives unto every thing [ that exists ] its true nature and form, and thereupon guides it [towards its fulfillment]. Tabataba'i states that

1599-480: Is Tawhid. Ali insists that God is Just and he is the Justice Itself and the virtue of Justice flows from him to the souls of men. Since he is Justice, every thing he does is Just. Shiism considers Justice as innate to Divine nature, i.e. God can not act unjustly, because it is his nature to be just. Twelvers believe that God grants every existent what is appropriate for it as the verse 20:50 states: Our Lord

1722-502: Is a combination of created letters while attributes are what is implied by that name. It is stated in Al-Kafi that whoever worships God's names has committed disbelief in God, as they are not Him. Al-Hur Al-Amilly states that God created everything except humans' actions. According to some Twelvers, Tawhid of Creatorship means that there is no creator but God, that is the causes and effects of

1845-448: Is al-Mufid who does not find the evidence for murder credible. Among other sources, Ithbat al-wassiya attributes a hadith to al-Rida, childless at the time, in which he apparently predicts the birth of his son al-Jawad and his murder. While the manner of his death is given differently by Shia authors, most say that al-Jawad was poisoned by his disaffected wife Umm al-Fadl, at the instigation of her uncle al-Mu'tasim. These include

1968-666: Is also said to have announced the succession of Ali through his main agent, Muhammad ibn al-Faraj, or through Abu al-Khayrani. This messenger relayed the designation to the assembly of companions after the death of al-Jawad and the majority there is reported to have agreed on the imamate of Ali al-Hadi. Muhammad al-Jawad was engaged in teaching during his eight years in Baghdad, and he was renowned for his public defense of Islamic tradition, according to Edward D.A. Hulmes. His extensive correspondence with his followers on questions of Islamic law ( fiqh ) about marriage, divorce, and inheritance has been preserved in Shia sources. Ali al-Rida

2091-418: Is deserved to be worshipped. According to Morteza Motahhari , oneness in worship means rejecting all kinds of counterfeit worship (such as worship of carnal desires, money or prestige), and as Quran says, every act of obedience to an order is worship. Contrary to Tawhid is Shirk . It is a belief that the world has more than one principle or pole. According to the mystic and philosopher Morteza Motahhari ,

2214-541: Is detailed by the Twelver traditionist Ibn Shahrashub ( d.  1192 ), who writes that the Abbasid army demolished the wall surrounding the city, killed many, and nearly quadrupled the taxes. Among those killed was a prominent participant in the uprising, named Yahya ibn Imran, who might have been a representative ( wakil ) of Muhammad al-Jawad. The attitude of al-Jawad towards this uprising, however, remains unclear, as

2337-455: Is different from Wikidata All set index articles Muhammad al-Jawad Muhammad ibn Ali al-Jawad ( Arabic : محمد بن علي الجواد , romanized :  Muḥammad ibn ʿAlī al-Jawād , c.  8 April 811 – 29 November 835) was a descendant of the Islamic prophet Muhammad and the ninth of the Twelve Imams , succeeding his father, Ali al-Rida ( d.  818 ). He

2460-464: Is different from his creation and that both are separate entities. However, Sayyid Haydar Amuli , a prominent Shia mystic and philosopher, defines God as alone in being, name, attributes, actions, and theophanies. The totality of being, therefore, is God, through God, comes from God, and returns to God. God is not a being next to or above other beings; God is Being; the absolute act of Being ( wujud mutlaq ). The divine unitude does not have

2583-525: Is even said to have praised his son for writing "extremely elegant" letters while still a young boy. According to Hamid Mavani, most Shia hadiths about Khums (Islamic alms, lit.   ' one-fifth ' ) are attributed to al-Jawad and his successor, al-Hadi. Mavani regards Khums as an example of the Imams' discretionary authority as Shia leaders, which in this case countered the redirection of Zakat (another Islamic alms) to sustain oppressive regimes and support

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2706-525: Is far removed from doing any evil deeds and goes about His Kingdom at will." The view that God creates humans' actions is rejected by traditional Twelvers. Ja'far al-Sadiq narrates from his fathers that Muhammad, in one of his sermons expressed that "[God] sent to people messengers so they might be His conclusive argument against His creatures and so His messengers to them might be witnesses against them. He sent among them prophets bearing good tidings and warning. " Tabataba'i states that God has perfected

2829-520: Is given by al-Mas'udi, but the seventeenth-century hadith collection Bihar al-anwar adds that Yahya also presented Muhammad with provocative questions about the status of the early caliphs Abu Bakr ( r.  632–634 ) and Umar ( r.  634–644 ), including an alleged prophetic tradition that compares the two caliphs with the archangels Gabriel and Michael . These claims al-Jawad refuted in mild language. The attribution of this latter exchange to Muhammad al-Jawad is, however, uncertain since

2952-728: Is known by the epithets al-Jawād (Arabic: الجواد , lit.   'the generous') and al-Taqī (Arabic: التقي , lit.   'the pious'). Like most of his predecessors, Muhammad kept aloof from politics and engaged in religious teaching, while organizing the affairs of the Imamite Shia community through a network of representatives ( wokala ). The extensive correspondence of al-Jawad with his followers on questions of Islamic law has been preserved in Shia sources and numerous pithy religio-ethical sayings are also attributed to him. Born in Medina in 810–811, Muhammad al-Jawad

3075-418: Is narrated by Zurqan, a sahib of the qadi Ibn Abi Dawud: The caliph is said to have solicited and preferred the judicial ruling of al-Jawad about amputating the hand of a thief in the presence of other scholars. This infuriated the qadi , who later visited the caliph and warned him about inadvertently bolstering the public support for al-Jawad as an alternative to al-Mu'tasim. This then set in motion

3198-632: Is no mention of them in the earliest sources. The daughters of al-Jawad are named differently in the sources. Here, al-Mufid gives the names Fatima and Amama, while the biographical source Dala'il al-imama lists Khadija, Hakima, and Umm Kulthum. The Sunni theologian Fakhr Razi ( d.  1209 ) adds Behjat and Barihe to these names, saying that none of them left any descendants. The children of al-Jawad were all born to Samana. Muhammad al-Jawad died on 6 Dhu al-Hijjah 220 AH (30 November 835 CE) in Baghdad, after arriving there in Muharram 220 (January 835) at

3321-602: Is the eschatological belief that Mahdi , a descendant of the Islamic prophet Muhammad, has already been born and subsequently concealed from the public. The two sons of Ibn Mahziar, named Ibrahim and Muhammad, later served as the representatives of the twelfth Imam in Ahvaz. The Imam distanced himself from the Ghulat ( lit.   ' exaggerators ' ) who believed in the divinity of Imams. Among them were Abu l-Khattab , Abu al-Samhari, and Ibn Abi Zarqa, who are said to have defamed Shia by forging traditions and attributing them to

3444-410: Is the statement referring to the young al-Jawad as "the greatest blessing for the Shia," ascribed to al-Rida in the canonical Kitab al-Irshad and other sources. Elsewhere, when al-Husayn ibn al-Qiayama questioned the imamate of al-Rida for his lack of an heir at the time, he responded that he would have a son to succeed him. According to Wardrop, as the only son of al-Rida, recognition of al-Jawad as

3567-499: Is to accept, understand and realize him as the Lord ;... The correct form of belief in his unity is to realize that he is so absolutely pure and above nature that nothing can be added to or subtracted from his being. That is, one should realize that there is no difference between his person and his attributes, and his attributes should not be differentiated or distinguished from his person. Traditional Twelvers strictly believe that God

3690-512: The qadi about the futility of this plan, saying that the ire of the caliph would only strengthen the loyalty of Imamites for al-Jawad. The qadi passed on the advice to the caliph. A different account by Ibn Awrama, quoted in Bihar al-anwar and Manaqib , describes how al-Jawad unmasked false witnesses who had accused him of plotting against the caliph, though the miraculous ending of this account weakens its historical weight. Another account

3813-619: The Abbasid caliph al-Ma'mun ( r.  813–833 ). The caliph designated al-Rida as the heir apparent in 202 AH (817 CE), and also changed the official Abbasid color of black to green , possibly to signify this reconciliation between the Abbasids and the Alids . To form a political alliance, the caliph also married one of his daughters, named Umm Habib, to al-Rida in 202 AH (817 CE) and promised another daughter, named Umm al-Fadl, to Muhammad, who

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3936-495: The Kazimayn shrine was later erected. Kazimayn has since become an important center for pilgrimage. Muhammad ibn Ali, the ninth of the Twelve Imams , is occasionally known in Shia sources as al-Taqi (Arabic: التقى , lit.   'the pious'), but more commonly as al-Jawad (Arabic: الجواد , lit.   'the generous') for his munificence. The Imam is cited in

4059-524: The Shia Jurisprudence . Ja'far al-Sadiq and al-Baqir are the founders of the Imami Shiite school of religious law. Al-Sadiq acquired a noteworthy group of scholars around himself, comprising some of the most eminent jurists, traditionists, and theologians of the time. During his time, Shia developed in the theological and legal issues. Both Muhammad al-Baqir and Ja'far al-Sadiq improved the position of

4182-671: The Usul of the Jurisprudence under the influence of the Shafe'i and Mu'tazili doctrines. Al- Kulayni and al-Sadduq, in Qom and Ray, were concerned with traditionalist approach. Twelver Imams amongst other Shia imam with their early Imams are shown in the chart below. This also indicate twelvers amongst various other sects in the present world. The beginner of this school, Ibn Idris al-Hilli (d. 1202), with his rationalistic tendency, detailed Shi'ite jurisprudence in his al-Sara'ir. Ibn Idris, with rejecting

4305-406: The surname Taqvi . If an internal link intending to refer to a specific person led you to this page, you may wish to change that link by adding the person's given name (s) to the link. Retrieved from " https://en.wikipedia.org/w/index.php?title=Taqvi&oldid=993298995 " Category : Surnames Hidden categories: Articles with short description Short description

4428-635: The 18th century when Behbahani led Usulis to dominance and "completely routed the Akhbaris at Karbala and Najaf," so that "only a handful of Shi'i ulama have remained Akhbari to the present day." The reestablishment of the Usuli School led to the enhancement of the authority of the legal scholars in the Qajar dynasty. During the 1960s, Ruhollah Khomeini called for the abolition of the western-backed monarchy in Iran . He

4551-559: The 210 AH (825 CE) uprising in Qom to the political activities of al-Jawad's agents, even though the Imamite sources are silent about any military involvement of his underground organization. Prior to this revolt, residents of Qom, a rising Shia center, had called on al-Ma'mun to lower their taxes as he had done for the city of Rayy . The caliph rejected their appeal, then suppressed their subsequent revolt, and substantially raised their taxes. This

4674-434: The Abbasid government for the benefit of the Shia community. These included Muhammad ibn Isma'il ibn Baz'i and Ahmad ibn al-Hamza al-Qomi in the vizierate, Husayn ibn Abd-Allah al-Neishaburi, the ruler of Bost and Sistan , Hakam ibn Alia' al-Asadi, the ruler of Bahrain , and Nuh ibn Darraj, the qadi of Baghdad and then Kufa. Some of these figures are now known to have secretly paid their Khums to al-Jawad. Towards

4797-515: The Abbasids responsible in the deaths of multiple Shia Imams, including al-Jawad. In his case, Shia sources are nearly unanimous that he was murdered at the instigation of al-Mu'tasim. The silence of Sunni sources here is attributed by the Shia to the atmosphere of fear and intimidation under the Abbasids. In particular, Ibn Shahrashub said that he wrote his Manaqib ale Abi Talib "to bring forth what they [the Sunnis] have suppressed." An exception here

4920-564: The Baghdad School, defining reason as an important principle of Jurisprudence, al-Hillah school laid the theoretical foundation upon which the authority of Jurisprudents is based today. The second wave of the Usulies was shaped in the Mongol period when al-Hilli used the term Mujtahid, the one who deduces the ordinance on the basis of the authentic arguments of the religion. By Ijtihad, al-Hilli meant

5043-462: The Baptist ] hukm ( lit.   ' wisdom ' ) as a child." Even so, some among the Shia still debated as to whether the young Imam was equal to an adult Imam in every aspect, as evidenced by some reports in heresiographies and in al-Maqalat by al-Mufid. The latter reports that some proposed that the "pious men with religious and legal knowledge" should lead until al-Jawad matured. However,

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5166-958: The Egyptian Imamites. Among the agents of al-Jawad were Ali ibn Mahziar in Ahvaz , Ibrahim ibn Muhammad Hamdani in Hamedan , Yahya ibn Abi Imran in Rayy , Yunus ibn Abdulrahman and Abu Amr al-Hadhdha' in Basra , Ali ibn Hasan W'aseti in Baghdad , Ali ibn Asbat in Egypt, Safwan ibn Yahya in Kufa , Saleh Ibn Muhammad Ibn Sahl and Zakaria ibn Adam in Qom. In addition to these agents, al-Jawad sometimes sent special representatives to cities to collect religious taxes, including Khums . Some followers of al-Jawad received permission to work within

5289-585: The Essence, the attributes, the creatorship, the lordship and oneness in worship. Tawhid of the essence of God means his essence is one and peerless. Regarding this, Quran 112 states: Say, "He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent. " Tawhid of the attributes means God's attributes have no other reality than His essence. Ali argues that "Every attribute testifies to its being other than

5412-507: The Hajj ritual. Possibly hoping to blunt the Shia opposition through al-Jawad, the caliph is said to have displayed much affection towards the young man. By marrying his daughter to al-Jawad, the Twelver scholar Muhammad H. Tabatabai ( d.  1981 ) suggests that al-Ma'mun might have wanted to keep a close watch on him from both outside and within his household. Hussain similarly suggests that al-Ma'mun intended to monitor al-Jawad and divide

5535-451: The Hajj season. These included Abd al-Aziz ibn al-Muhtadi, Ayyub ibn Nuh , and Yahya ibn Abi Imran. Some others did not, including perhaps Safwan ibn Yahya, Muhammad ibn Sinan, Zakariyya ibn Adam, and S'ad ibn S'ad. There are conflicting reports about these four and whether they withheld their collected alms from al-Jawad, but some of them are said to have later returned to the Imam. Because of

5658-508: The Imamite Shias. After the death of al-Rida, it took possibly up to four years for the imamate of al-Jawad to consolidate. In this period of uncertainty, the network of wokala likely continued to function, but did so more independently than ever before. Wardrop suggests that this level of autonomy continued throughout the childhood of al-Jawad. After al-Rida, some agents remained loyal to his successor, possibly after testing him during

5781-432: The Imamite sources are silent about this uprising and its connection to al-Jawad or lack thereof. Probably connecting al-Jawad to Shia rebellions, al-Ma'mun summoned the former from Medina to Baghdad in 215 AH (830 CE) and married his daughter Umm Fazl to him. This marriage, however, did not win al-Ma'mun the Shia support, nor did it stop the uprisings in Qom. Indeed, some reports by al-Tabari and Ibn al-Athir add that among

5904-469: The Imams and introducing themselves as their representatives. In Shia sources, al-Jawad is credited with some karamat ( sg. karamah ), that is, supernatural acts or miracles sometimes attributed to saints in Islam. These include speaking at the time of his birth, tay al-ard (teleportation in Islamic mysticism) from Medina to Khorasan for the burial of his father al-Rida, miraculously healing

6027-877: The Islamic world who propagated the Shi'ism. During the tenth century and the Buyid era, Baghdad was the center of Mu'tazila theologians. Their ideas about attribute and justice of God and human free will affected Shia theologians. Bani Nawbakht , particularly Abu Sahl Al-Nawbakhti (d. 923–924), fuzed Mu'tazili theology with Imami system of thought. On the other hand, Imami traditionists of Qom, particularly Ibn Babawayh (d. 991), react to their theological ideas based on Twelve Imams' Hadiths. He tried to defend Imami ideas against Mu'tazili criticism regarding Anthropomorphism ( Tashbih ). The three prominent figures of Baghdad school were Al-Shaykh Al-Mufid (d. 1022 CE), Sharif al-Murtaza (d. 1044) and Shaykh al-Tusi (d. 1067). Al-Mufid

6150-537: The Justice of God necessitates that the virtuous and evil people become separated; the virtuous have a good life and the evil have a wretched life. He will judge the beliefs and the deeds of all the people according to the truth and he will give every one his right due. Then the reality of every thing as it is will be revealed for the man. Through his faith and good deeds, he can get to friendship with God. The form of man's deeds are joined to his soul and accompany him which are

6273-578: The Muslim world and major events of the Twelver history, such as the Battle of Karbala and the occultation of the twelfth Imam , Muhammad al-Mahdi . Mystics, philosophers, and traditional scholars all have diverse opinions about the unity of God, free will, and Judgement Day, as stated by Jafaar Seedaan. Care has been taken to mention the traditional view first and then mention other views as objectively as possible. According to Hossein Nasr , Ali ibn Abi Talib ,

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6396-653: The Muslims in Lebanon ; a sizeable minority in India , Pakistan , Afghanistan , Saudi Arabia , Bangladesh , Kuwait , Oman , UAE , Qatar . Iran is the only country where Twelver Shi'ism is the state religion . Twelvers share many tenets with other Shīʿīte sects, such as the belief in the Imamate , but the Ismāʿīlī and Nizārī branches believe in a different number of Imams and, for

6519-570: The Qur'an . The words and deeds ( Arabic : سنة , sunnah ) of Muhammad and the Imams are a guide and model for the Muslim community to follow; as a result, Muhammad and the Imams must be free from error and sin, a doctrine known as Ismah ( Arabic : عِصْمَة , lit.   'protection') or infallibility, and must be chosen by divine decree, or nass ( Arabic : نَصّ ), through Muhammad. Globally, there are about 160 million Twelvers: most of Iran , Iraq , Bahrain and Azerbaijan ; half

6642-596: The Qur'an. Alevis in Turkey and Albania , and Alawites in Syria and Lebanon , share belief in the Twelve Imams with Twelvers, but their theological doctrines are markedly different. The term Twelver is based on the belief that twelve male descendants from the family of Muhammad, starting with ʿAlī ibn Abī Ṭālib and ending with Muhammad al-Mahdi , are Imams who have religious and political authority. The Twelvers are also known by other names: In 610, when Muhammad received

6765-530: The Quran when he was still a child, suggesting that al-Jawad also received the requisite perfect knowledge of all religious matters through divine inspiration from the time of his succession, irrespective of his age. Similar statements are also attributed to al-Rida, "This [his age] does not harm him [al-Jawad], Isa [Jesus] became God's hujja ( lit.   ' proof ' ) when he was three years old." The related Quranic verse 19:12 includes, "We gave him [ John

6888-473: The School of Isfahan integrated the philosophical, theological, and mystical traditions of Shi'ism into a metaphysical synthesis known as Divine Wisdom or theosophy(Persian:hikmat-i ilahi). The most important representative of the School of Isfahan was Mulla Sadra. Mulla Sadra produced his own synthesis of Muslim thought, including theology, peripatetic philosophy, philosophical mysticism, and Sufi studies, particularly

7011-451: The Shia hadith literature as Abu Ja'far al-Thani (Arabic: ابو جعفر الثاني , lit.   'Abu Ja'far, the second'), with the title Abu Ja'far reserved for his predecessor, Muhammad al-Baqir ( d.  732 ), the fifth of the Twelve Imams. His kunya is Abu Ali (Arabic: ابو علي ), though he was also known by his contemporaries as Ibn al-Rida (Arabic: ابن الرضا , lit.   'son of al-Rida') because he

7134-401: The Shia and elaborated the intellectual basis of the interpretation and practice of Shiite Islam. Their teachings were the basis for the development of Shiite spirituality and religious rituals. At the beginning of the third/ninth century once again Shia flourished and it was due to the translation of scientific and philosophical books from other languages to Arabic, Al-Ma'mun giving freedom to

7257-535: The Shia from revolution. Hussain and Esmail Baghestani say that the marriage did not win the Shia support for al-Ma'mun, nor did it stop the Shia revolts. Caliph al-Ma'mun died in 218 AH (833 CE) and was succeeded by his brother, al-Mu'tasim , who continued the policy of his predecessor in simultaneously appeasing and containing pro-Alid groups, according to Medoff. It was perhaps to further this policy that al-Mu'tasim summoned al-Jawad to Baghdad in 220 AH (835 CE) and hosted him and his wife. The departure of al-Jawad

7380-410: The Shia opposition, hoping thus to mitigate their revolts, including some fresh uprisings in Qom. This view is rejected by the historian Moojan Momen , who says that al-Ma'mun might have had little to fear from the revolts in Qom. Medoff believes that al-Ma'mun pursued a policy of simultaneously appeasing and containing pro-Alid groups, while Wardrop writes that the marriage was intended to discourage

7503-493: The Shia-leaning historian al-Mas'udi, and Twelver scholars Ibn Jarir al-Tabari al-Saghir, Mohammad-Baqer Majlesi ( d.  1699 ), Abbas Qomi ( d.  1941 ), and Tabatabai. The Twelver scholar Shaykh Tabarsi ( d.  1153 ) does not have a verdict but mentions the prevalent Shia view that al-Jawad was poisoned. Sunni sources typically say that Umm al-Fadl was present in Baghdad when her husband died. Citing

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7626-670: The Sufism of Ibn al-'Arabi. Mulla Sadra trained eminent students, such as Mulla Muhsin Kashani and 'Abd al-Razzaq Lahiji who passed down the traditions of the School of Isfahan in later centuries in both Iran and India. By the end of the Safavid era (1736), the Usuli School of thought was attacked by the Akhbari (traditionalist) trend whose founder was Mulla Muhammad Amin al-Astarabadi. Astarabadi attacked

7749-570: The Sunni historian al-Khatib al-Baghdadi ( d.  1071 ) and the Shia-leaning historians al-Mas'udi ( d.  956 ) and al-Ya'qubi ( d.  897-898 ) place the betrothal of Muhammad after the death of al-Rida in 204 AH (819 CE), following the return of al-Ma'mun to his capital Baghdad . In particular, al-Mas'udi in his Ithbat al-wassiya writes that al-Ma'mun summoned Muhammad to Baghdad, settled him near his palace, and later decided to marry him to his daughter, Umm Fadl, whose given name

7872-465: The Sunni historian al-Baghdadi and some others, Baghestani writes that she joined the harem of al-Mu'tasim after the death of al-Jawad. He was buried next to his grandfather, Musa al-Kazim, the seventh of the Twelve Imams, in the cemetery of the Quraysh on the west bank of Tigris , where the Kazimayn shrine was later erected. Kazimayn has become an important center for pilgrimage. Muhammad al-Jawad

7995-401: The affluent lifestyle of caliphs. Among the Shia, the titles al-Qa'im ( lit.   ' he who will rise ' ) and less frequently al-Mahdi refer to the messianic figure in Islam. This apparently created confusion and al-Jawad is reported to have identified the two, saying that al-Qa'im is the last Imam and that he would be al-Mahdi. Verses 81:15-16, "O, but I call to witness the planets,

8118-546: The assassination of al-Fadl ibn Sahl ( d.  818 ), the Persian vizier of al-Ma'mun, who had become a divisive figure. Both deaths are linked in Shia sources to al-Ma'mun and viewed as concessions to the Arab party to smooth his return to Iraq. Modern scholars similarly tend to suspect the caliph in the death of al-Rida. After returning to Baghdad in 204 AH (819 CE), al-Ma'mun reversed his pro-Shia policies, and restored

8241-511: The bases of reasoning in Shia Jurisprudence. His book al-Mabsut is the first book of Ijtihad which derives the subordinates from the principles. Tusi bought the Shia religious law to a new period. The main point is that he recognized the needs of the community and preserved the principles. By his debates and books, Al-Mufid, Sayyid-al Murtada and Shaykh al-Tusi in Iraq were the first to introduce

8364-420: The capital of Islam to Kufa and there began to fight against Mu'awiyah, who rejected giving allegiance to Ali. The death of Husayn played an important role in the spread of Shi'ism in the regions of Iraq, Yemen and Persia. At the end of the first century, the influential leaders in the government established the city of Qom for the settlement of the Shia. Muhammad Al-Baqir was teacher of law for 20 years and

8487-446: The capital of his future life. The verse 96: 8 refers to getting back to God. According to Twelvers' narrations, God does not create Humans' actions and instead they are fully created by humans. According to a narration by Musa Al-Khadhim, if God created humans' actions then He should not punish humans for it. Jaafar Al-Subhani argues that the justice of God requires that humans' actions cannot be created by God, otherwise God would be

8610-421: The dead in the grave. The journeyers, Harut and Marut are also among them. Tabataba'i expresses that according to the thesis of general guidance, as the human reason cannot perceive the perfect law of happiness (Sa'adah) and he could not get it through the process of creation, there should be a general awareness of this law and it could be within the reach of every one. He adds there must be people who apprehend

8733-593: The death of al-Jawad in 220 AH (835 CE), the majority of his followers acknowledged the imamate of his son Ali, later to be known by the epithets al-Hadi ( lit.   ' the guide ' ) and al-Naqi ( lit.   ' the distinguished ' ). Similar to his father, Ali was also a minor when he succeeded him in 220 AH (835 CE) at the age of about seven. The will attributed to al-Jawad in Kitab al-Kafi stipulates that Ali would inherit from him and be responsible for his younger brother, Musa, and his sisters. Muhammad al-Jawad

8856-508: The death of al-Ma'mun in 218 AH (833 CE). This is viewed as house arrest by the historian Jassim M. Hussain, citing a report by al-Mas'udi. There is not much known about this period of his life. The marriage of al-Jawad to the daughter of the caliph was consummated in 215 AH (830 CE), when al-Ma'mun invited the former to Baghdad from Medina. The couple stayed there until the Hajj season (January 831) when they returned to Medina after completing

8979-623: The deeds of men. They follow the commands of God and do not precede him 21:27 . Izz al-Din Kashani discusses that the angels are different in degree and station. Some of them cling to the Threshold of Perfection, others manage the affairs of the creation. Al-Qazwini , on the base of Quran and hadith, names them as the Bearers of the Throne, the Spirit, he governs all the affairs of the earth and heaven according to

9102-531: The designation of al-Rida as the heir apparent. In any case, al-Mufid suggests that the opposition actually feared the political rise of Muhammad similar to his father al-Rida, and the view of the Islamicist Wilferd Madelung is similar. Those opposed to the marriage arranged for a public debate where the chief judge Yahya ibn Aktam interrogated the young Muhammad with difficult theological questions to which he answered correctly. An account of this

9225-604: The disciplined reasoning on the basis of the shari'ah. By developing the principles of the Usul, he introduced more legal and logical norms which extended the meaning of the Usul beyond the four principle sources of Shari'ah. Amili was the first who fully formulated the principles of the Ijtihad. In 1501 Isma'il I took the power in Iran and set up the Safavid dynasty . While most of the larger cities of Iran were Sunni, he declared Twelverism as

9348-437: The distinction of theoretical Tawhid from Shirk is recognition of the idea that every reality and being in its essence, attributes and action are from him (from Him-ness ( Arabic : انّالله )). Every supernatural action of the prophets is by God's permission as Quran points to it. Shirk in practice is to assume something as an end in itself, independent from God, but to assume it as a path to God (to Him-ness ( Arabic : انّاالیه ))

9471-441: The earth upon which al-Jawad had set foot, a desire that he later deemed sinful. However, his attempts to tactfully do so were all thwarted by al-Jawad, who subtly changed his daily routines. This continued to the point that it surprised the attendant of Imam and let Abd-Allah realize that al-Jawad was aware of his sinful determination. It was only after Abd-Allah resolved to give up that al-Jawad returned to his usual routine. After

9594-447: The end of al-Jawad's life, the organization and activities of his agents further expanded. Some of his followers became integrated within the Abbasid army, while he announced his successor, Ali al-Hadi, through his main agent, Muhammad ibn al-Faraj, or through another companion, Abu al-Khayrani. Muhammad al-Jawad adopted a quiescent attitude and kept aloof from politics , similar to many of his predecessors. Nevertheless, Hussain links

9717-440: The existence of the angels is one of the articles of Iman. Unseen beings of a luminous and spiritual substance, angels act as intermediaries between God and the visible world. Although superior in substance, angels are inferior to mankind, because man can reflect the image of God. The verse 2:34 implies the superiority of the mankind. God revealed the Quran to Muhammad by Gabriel who was also his guide on Mi'raj . The angels record

9840-399: The first Shia Imam is credited with establishing Islamic theology and, among Muslims, his sermons contain the first philosophical proofs of God's unity ( Tawhid ). Ali is quoted as arguing that "unity of God" means that God has no like; is not subject to numeration; and is indivisible in neither reality nor imagination. On another occasion, he is quoted saying: The first step of religion

9963-597: The first revelation, Ali was 10 years old. At the time of Muhammad, some of the supporters of Ali, particularly Miqdad ibn al-Aswad, Salman the Persian, Abu Dharr al-Ghifari, and Ammar ibn Yasir were called the Shiites of Ali. The division of Islam into Shia and Sunni traces back to the crisis of the succession to Muhammad. The followers of Ali fought with some of the Quraysh and some of the companions of Muhammad like Talhah and Zubayr . As most of his supporters were in Iraq, Ali moved

10086-539: The guidance of people through sending the prophets; When the doctrines and practices of the revealed law gets to its perfection, the prophecy comes to an end, too. That is why the Quran points out that Islam is the last and the most perfect religion and Muhammad is the "seal of the prophets", he adds. Al-Hilli states that "the Prophets are greater in merit than the angels, because the prophets have conflicts with rational power and they compel it to submit to reason. " Belief in

10209-461: The heir to the imamate was to be expected, adding that there is considerable evidence in the hadith literature against the horizontal transference of the imamate between brothers after Hasan ibn Ali ( d.  670 ) and Husayn ibn Ali ( d.  680 ), the second and third of the Twelve Imams. Wardrop points out that there were very few qualified alternatives to al-Jawad anyway, naming his uncles, Ahmad ibn Musa and Abdallah ibn Musa, and also

10332-507: The house of Abd al-Rahman ibn al-Hajjaj, a distinguished companion of the three previous Imams, namely, Ja'far al-Sadiq ( d.  765 ), al-Kazim, and al-Rida.  Of those present, Yunus ibn Abd al-Rahman reportedly suggested they choose a temporary leader until al-Jawad reached adulthood. But the view that prevailed was that adulthood is not a prerequisite for wisdom. There is also the account in Ithbat al-wasiyya and elsewhere, saying that

10455-465: The idea of Ijtihad and called the Usulies as the enemies of religion. He recognized the hadith as the only source for the Islamic law and the understanding of the Quran. Muhammad Baqir Behbahani , as the founder of a new stage in Shia Jurisprudence, took a new practical method. He attacked the Akhbaris and their method was abandoned by Shia. The dominance of the Usuli over the Akhbari came in last half of

10578-489: The meaning of an arithmetical unity , among, next to, or above other unities. For, if there were being other than he (i.e., creatural being), God would no longer be the Unique , i.e., the only one to be. As this Divine Essence is infinite, his qualities are the same as his essence. Essentially, there is one Reality, which is one and indivisible. According to Twelver theology, Tawhid consists of several aspects, including Tawhid of

10701-509: The members of the Abbasid dynasty and the Iraqi supporters of Abbasid legitimism. These revolted and installed al-Ma'mun's uncle, Ibrahim ibn al-Mahdi , as an anti-caliph in Baghdad. The caliph and his entourage thus left Khorasan for Baghdad in 203 AH (818 CE), accompanied by al-Rida. The latter died shortly in Tus after a brief illness, possibly after being poisoned. The death of al-Rida followed

10824-470: The most part, a different path of succession regarding the Imamate. They also differ in the role and overall definition of an Imam. Twelvers are also distinguished from Ismāʿīlīs by their belief in Muhammad's status as the "Seal of the Prophets" ( Arabic : خاتم النبيين , Khatam an-Nabiyyin ), in rejecting the possibility of abrogation of sharīʿa laws, and in considering both esoteric and exoteric aspects of

10947-455: The object to which it is attributed, and every such object in turn testifies to its being other than the attribute." Tawhid of the attributes means to deny the existence of any sort of multiplicity and combination in the Essence itself. A differentiation between the essence and the attributes or between the attributes implies a limitation in being. Traditional Twelvers believe that God's names are created by Him and are not His attributes. A name

11070-400: The official religion of his empire. Many Shia scholars were brought to set up the Shia seminaries in Iran. One of those was Karaki who stated that, for the interest of Umma, it is necessary for a Shia scholar to be a legitimate leader to carry out the tasks of the Imam who is hidden. Under Safavids, religious authorities ( Shaykh al-Islam ) were appointed for all major cities. Karaki established

11193-444: The plot to poison al-Jawad. Similar to his predecessors, al-Jawad lived modestly and gave to the poor generously, according to Dwight M. Donaldson ( d.  1976 ). Baghestani adds that al-Jawad gave charity at the beginning of every month and interceded with the officials on behalf of the people. His arranged marriage in 215 AH (830 CE) to Umm al-Fadl did not result in any children. There are other indications that this marriage

11316-401: The prevailing answer was that both adult and minor Imams are equal since both receive their knowledge from supernatural sources. Indeed, there already were traditions attributed to earlier Imams asserting that each Imam would inherit the full knowledge of his predecessor upon his death. To organize the affairs of a growing Shia population, which had expanded far to the east of Iraq and Arabia,

11439-534: The principle of creation; Israfil , he places the spirits in the bodies and will blow the trumpet on the Last Day. Gabriel , who took the revelation to Muhammad. Michael , Azrael , the angel of death. The cherubim (al-karrūbiyyūn) who just praise God. The angels of seven heavens and the Guardian angels, two of them are concerned with men. The Attendant angels, they bring blessings upon human. Munkar and Nakir who question

11562-445: The prominent Shias from across the empire tested the young al-Jawad during the Hajj season and their doubts about him were dispelled. There are also reports about the direct or indirect designation ( nass ) of al-Jawad as the next imam by his predecessor. These are often narrated by the inner circle of al-Rida, thus signifying their visible role in consolidating the imamate of the young al-Jawad. An example of indirect designation

11685-473: The propagation of different religious views and his interest in intellectual debates. Under the rule of al-Ma'mun, Shia was free from the political pressures and was somehow at liberty. In the fourth/tenth century, the weaknesses in the Abbasid government and coming up the Buyid rulers caused the spread, strength and open propagation of the Shi'ism. From the fifth/eleventh to the ninth century many Shia kings appeared in

11808-401: The prophets got through the revelation was religion which consists of doctrine and practice or method. He further adds that with passing of the time and gradual development of the society, the gradual development in the revealed law is apparent. By three ways the speech of God reaches to man, by revelation or divine inspiration; behind a veil, man can hear God's speech but can not hear him; or by

11931-441: The real duties of life and bring them within the reach of human being. Tabataba'i refers to this power of perception, which is other than the reason and the sense, as the prophetic consciousness or the consciousness of revelation as the verse 4: 163 points to this perception namely revelation. Tabataba'i describes that the reception of revelation, its preservation and its propagation are three principles of ontological guidance. What

12054-533: The rebel leaders who had been exiled to Egypt , Ja'far ibn Dawud al-Qomi later escaped and rose again in Qom, defeating the Abbasid army in 216 AH. The Shia uprisings continued even after his execution in 217 AH by the Abbasids. After succeeding al-Ma'mun, al-Mu'tasim summoned al-Jawad to Baghdad in 220 AH (835 CE) and held him under close surveillance, probably to ascertain his role in the Shia uprisings. Shaykh Tusi ( d.  1067 ) has listed one hundred and sixteen narrators of hadith from al-Jawad, though only

12177-508: The relative isolation of al-Jawad by the Abbasids, the Imamite Shias normally communicated with their Imam through his agents, except during Hajj when they met directly with him. During al-Jawad's imamate, Shia activists were dispatched to Egypt and elsewhere, as reported by the Twelver traditionist al-Najashi ( d.  1058 ). They were apparently successful and an account by the Twelver traditionist al-Kulayni ( d.  941 ) describes how Ali ibn Asbat visited al-Jawad on behalf of

12300-415: The request of al-Mu'tasim, who hosted him and his wife during the visit. He died at the age of about twenty-five, the youngest among the Twelve Imams. All major Sunni sources are silent about the cause of his death, including those by al-Tabari, al-Baghdadi, and Ibn al-Athir. Among medieval Sunni authors, an exception is Ibn al-Sabbagh, who accepts the possibility of murder. In contrast, Shia sources hold

12423-405: The same year at the age of about twenty-five. All major Sunni sources are silent about the manner of his death, while Shia authorities are nearly unanimous that he was poisoned by his disaffected wife, Umm al-Fadl, at the instigation of her uncle, al-Mu'tasim. Muhammad al-Jawad was buried next to his grandfather, Musa al-Kazim , the seventh of the Twelve Imams, in the cemetery of the Quraysh , where

12546-452: The sick, fulfillment of his prayers for friends and against his enemies, informing about the inner secrets of people, predicting future events, and particularly his death. These are often cited by the Shia as proof of his imamate. A subtle story of this kind in Bihar al-Anwar and Kitab al-Kafi is told on the authority of Abd-Allah ibn Razin. When visiting the Imam, he decided to gather some of

12669-494: The stars which rise and set," were also interpreted by al-Jawad and his predecessor al-Baqir as referring to the reappearance of al-Mahdi, thus likening him to a shooting star in the dark night. Musnad al-imam al-Jawad lists the collections of hadith that contain the sermons and sayings attributed to al-Jawad, including al-Tazkirat al-Hamdouniya by the Sunni scholar Ibn Hamdan ( d.  1295 ). Among many pithy religio-ethical sayings attributed to al-Jawad, Donaldson quotes

12792-550: The time, some instead turned for leadership to al-Jawad's uncle, Ahmad ibn Musa al-Kazim, and some others joined the Waqifites , but the succession of al-Jawad evidently did not create any permanent divisions in the Shia community. Twelver sources often justify the imamate of the young al-Jawad by drawing parallels with Jesus and John the Baptist , both of whom in the Quran received their prophetic missions in childhood. In 830, al-Jawad

12915-521: The traditional black color of the Abbasids. Muhammad was about seven years old when his father died. There are multiple Shia reports that he told others about the death of his father before the news arrived in Medina, and some traditions indicate that he was miraculously present in the burial of al-Rida in Khurasan and prayed over his body. Soon after arriving in Baghdad in 204 AH (819 CE), al-Ma'mun summoned

13038-424: The universe are not independent from God, just as the beings which are not independent in essence. There is no power except God, according to Motahari. Tawhid of Lordship means the governance of the world and that human beings only belong to God. This oneness of lordship has two aspects: creative governance ( tadbir takwini ), and religious governance ( tadbir tashrii ). At last oneness in worship, i.e., God alone

13161-424: The validity of the isolate hadith, states rational faculty ( 'aql ) as the fourth source of law in deducing legal norms before Quran and hadith. But the real Usuli doctrinal movement began by al-Muhaqqiq al-Hilli (d. 1277) who brought up ijtihad and qiyas (analogy) to jurisprudence. Ijtihad brought dynamism into Shia law. Muhaqqiq Hilli and al-Hilli gave a definite shape to Shia jurisprudence and they separated

13284-468: The way back to Baghdad, al-Rida suddenly fell ill and died in Tus , likely poisoned by order of al-Ma'mun as he made concessions to the opposition. Upon the death of al-Rida in 818, the succession of his only son Muhammad to the imamate at the age of about seven became controversial. Most Imamite Shias accepted the imamate of al-Jawad because the Imam, in their view, received his perfect religious knowledge through divine inspiration, irrespective of his age. At

13407-428: The weak hadith from the sound. According to John Cooper, after al-Hilli, Imami theology and legal methodology became thoroughly infused with the terminology and style of philosophy. In 1256 the Abbasid dynasty collapsed with the invasion of Mongols to Baghdad . Under the ruling of Mongols , Shi'a were more free to develop and al-Hilla became the new learning center for Shia. Continuing the rationalistic tradition of

13530-508: The young Muhammad who then stayed at the court of the caliph. The betrothal of Muhammad and Umm Fadl or its proposal was apparently opposed by some of the Abbasids, reportedly because of the dark complexion of Muhammad. An account of their protests appears in the biographical Kitab al-Irshad by the Twelver theologian al-Shaykh al-Mufid ( d.  1022 ), though the Islamicist Shona F. Wardrop suspects that it may actually refer to

13653-437: The young al-Jawad relied heavily on his representatives or agents ( wokala , sg. wakil ) throughout the empire. This underground network of agents across the Abbasid empire was founded by his grandfather al-Kazim ( d.  799 ) and maintained by his son al-Rida. There is even some evidence that an early network existed under al-Sadiq ( d.  765 ). This network guided the financial and religious affairs of

13776-508: Was Zaynab. According to al-Baghdadi, Muhammad was about nine years old at the time of this betrothal. Ali al-Rida was a prominent Alid , a descendant of Ali ibn Abi Talib, the cousin and son-in-law of Muhammad. The Alids were viewed as rivals for the caliphate by the Abbasids, who were the descendants of Abbas , a paternal uncle of Muhammad. The appointment of the Alid al-Rida by the Abbasid caliph thus invoked strong opposition, particularly among

13899-446: Was a Twelver theologian, Muhaddith and Fiqih who used Bani Nawbakht as well as Baghdadi Mu'tazila ideas to form his theology while trying to adapt theological ideas with Twelve Imams' Hadith. While the Mu'tazila was dominant in Baghdad, he tries to distinguish Shia and Mu'tazila ideas and assert reason needs revelation . Shaykh Tusi, founder of Shia Ijtihad, was the first to establish

14022-456: Was a freed slave ( umm walad ) from Nubia , though her name is given differently in sources as Sabika or Durra (sometimes Khayzuran). She might have belonged to the family of Maria al-Qibtiyya , a freed slave of the prophet and the mother of his son Ibrahim , who died in childhood. Muhammad stayed behind in Medina when his father al-Rida traveled to Merv in Khorasan at the request of

14145-497: Was about seven years old when his father al-Rida died in 203 AH (818 CE). Even as the only child of al-Rida, the succession of the young Muhammad to the imamate became controversial, but did not result in permanent divisions of the Shia community. At the time, al-Mas'udi notes the confusion ( hayra ) among the Imamite Shias about the qualifications of the young al-Jawad for the imamate. As related by al-Mas'udi and Majlesi, several supporters of al-Rida thus gathered in Baghdad at

14268-522: Was apparently facilitated by Abd al-Malik al-Zayyat at the behest of the caliph. An exception here is the account of al-Mas'udi which does not explicitly state that al-Jawad was summoned by al-Mu'tasim. At any rate, al-Jawad died there in the same year, some ten months after his arrival, at the age of about twenty-five. During this short window, Shia sources accuse al-Mu'tasim of multiple attempts to discredit al-Jawad and finally murdering him. This alleged hostility of al-Mu'tasim may have been compounded by

14391-608: Was not particularly felicitous, including reports that she complained to al-Ma'mun about her marriage, specifically about her husband taking a concubine, but the caliph rejected her complaint. Umm al-Fadl is also commonly held responsible in Shia sources for the death of al-Jawad in 220 AH (835 CE) by poisoning. Ali al-Hadi, the successor of al-Jawad, was born to Samana, a freed slave ( umm walad ) of Moroccan origin, circa 212 AH (828 CE). Other children of al-Jawad were Musa al-Mubarraqa  and two or four daughters. In some genealogical books, other sons have been named but there

14514-518: Was sent into exile in Iraq, where he continued his opposition to the Iranian regime. He further ordered the opposition to the Shah and led the 1979 revolution . Twelver theology, which mainly consists of five principles, has formed over the course of history on the basis of the Quran , hadiths from Muhammad and the Twelve Imams (especially Jafar al-Sadiq ), as well as in response to intellectual movements in

14637-468: Was still a minor at the time, aged about seven. Among Sunni historians, al-Tabari ( d.  923 ), Ibn Abi Tahir Tayfur ( d.  893 ), and Ibn al-Athir al-Jazari ( d.  1232-1233 ) agree on this report. It is likely that Muhammad was absent from the ceremony, even though Abu'l-Hasan Bayhaqi ( d.  1169 ) relates that he visited his father in Merv in 202 AH (817 CE). In contrast,

14760-529: Was summoned to Baghdad by al-Ma'mun, who married his daughter Umm Fadhl to the former. This marriage, however, was to be without issue and might have been infelicitous. His successor, Ali al-Hadi , was already born in 828 to Samana, a freed slave ( umm walad ). In 833, al-Ma'mun died and was succeeded by his brother, al-Mu'tasim ( r.  833–842 ), who summoned al-Jawad to Baghdad in 835 and hosted him and his wife, possibly to investigate any links between al-Jawad and new Shia revolts. There al-Jawad died in

14883-517: Was the only child of Ali al-Rida . Muhammad al-Jawad was born in Medina , or in a village near Medina founded by his grandfather, Musa al-Kazim ( d.  799 ). Sources seem to agree that he was born 195 AH (810-811 CE ) but the exact date is disputed. Most Twelver sources record mid- Ramadan 195 AH (mid-June 811 CE) as the birthday of Muhammad but Ibn Ayyas ( d.  1522/4 ) favors 10 Rajab 195 AH (8 April 811 CE). This latter date agrees with Ziyarat al-nahiya al-muqaddasa ,

15006-450: Was the son of Ali al-Rida, the eighth of the Twelve Imams. In 817, the Abbasid caliph al-Ma'mun ( r.  813–833 ) summoned al-Rida to Khorasan and designated him as the heir apparent , possibly to mitigate the frequent Shia revolts. This appointment provoked strong opposition in Iraq , which forced al-Ma'mun to return to the capital Baghdad in 818 and abandon his pro-Shia policies. On

15129-421: Was viewed by the Shia as the ultimate source of knowledge ( ilm ) and guidance. A group of followers of al-Rida thus accepted the imamate of his brother, Ahmad ibn Musa, who had earlier rivaled al-Rida. Another group joined the Waqifites , who considered al-Kazim to be the last Imam and expected his return as Mahdi , the promised savior in Islam. Some of these apparently argued that their imam could not be

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