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Muhammad Taqi al-Jawad (as) - 9th Imam

Father : Imam Ali Ibn Musa Al Ridha(as)  |  Mother: Sukayna al-Murseyah; Khayzooran | Kunniyat :Abu Jaffar 

Laqab (Title): Al Jawad , Al Taqi  |  His Son : Imam Ali Naqi(as)

Birth:  Medina in 10th Rajab 195 AH 811 CE (Img )in Madinah,

Martyrdom: Poisoned by Abbasid Caliph Mu'tasim  29th Zilqad 220 A.H at young age of 25 Buried: al-Kadhimiya, Baghdad, Iraq

Biography - Epub  Pdf 

Book on life .B.quraishi  Epub  Pdf  Life sketch -Al Zeeshan Haider
 Short stories  |  Sayings | Articles Imam's Prayer book Salat of Imam
 Kazmain Shrine TV Series  | Video  /  Mp3 Lecture on life

Z i a r a t s   &    S a l w a a t  MOBILE PAGE

Ziarat 1  |  Ziarat 2   | Invoking blessings/Salwaat Ziarat 3  |  Ziarat Baqeyatussalehat    |   Dua after Ziarat  
MP3 Pdf (all )

 

Ziarat dedicated to Imam Muhammad al-Jawad (`a), as per scholars Shaykh al-Mufid, and Muhammad ibn al-Mashhadi PPT

اَلسَّلاَمُ عَلَيْكَ يَا وَلِيَّ ٱللَّهِ

alssal¡mu `alayka y¡ waliyya all¡hi

Peace be upon you, O intimate servant of Allah.

اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ

alssal¡mu `alayka y¡ hujjata all¡hi

Peace be upon you, O Allah’s argument.

اَلسَّلاَمُ عَلَيْكَ يَا نُورَ ٱللَّهِ فِي ظُلُمَاتِ ٱلارْضِ

alssal¡mu `alayka y¡ n£ra all¡hi f¢ ¨ulum¡ti al-ar¤i

Peace be upon you, O Allah’s light in the darkness of the earth.

اَلسَّلاَمُ عَلَيْكَ يَا بْنَ رَسُولِ ٱللَّهِ

alssal¡mu `alayka yabna ras£li all¡hi

Peace be upon you, O son of Allah’s Messenger.

اَلسَّلاَمُ عَلَيْكَ وَعَلَىٰ آبَائِكَ

alssal¡mu `alayka wa `al¡ ¡b¡'ika

Peace be upon you and upon your fathers.

اَلسَّلاَمُ عَلَيْكَ وَعَلَىٰ ابْنَائِكَ

alssal¡mu `alayka wa `al¡ abn¡'ika

Peace be upon you and upon your descendants.

اَلسَّلاَمُ عَلَيْكَ وَعَلَىٰ اوْلِيَائِكَ

alssal¡mu `alayka wa `al¡ awliy¡'ika

Peace be upon you and upon your loyalists.

اشْهَدُ انَّكَ قَدْ اقَمْتَ ٱلصَّلاَةَ

ashhadu annaka qad aqamta al¥¥al¡ta

I bear witness that you performed the prayers,

وَآتَيْتَ ٱلزَّكَاةَ

wa ¡tayta alzzak¡ta

defrayed the poor-rate,

وَامَرْتَ بِٱلْمَعْرُوفِ

wa amarta bilma`r£fi

enjoined the right,

وَنَهَيْتَ عَنِ ٱلْمُنْكَرِ

wa nahayta `an almunkari

forbade the wrong,

وَتَلَوْتَ ٱلْكِتَابَ حَقَّ تِلاَوَتِهِ

wa talawta alkit¡ba haqqa til¡watih¢

recited the Book as it should be recited,

وَجَاهَدْتَ فِي ٱللَّهِ حَقَّ جِهَادِهِ

wa j¡hadta f¢ all¡hi haqqa jih¡dih¢

strove for Allah as exactly as striving should be,

وَصَبَرْتَ عَلَىٰ ٱلاذَىٰ فِي جَنْبِهِ

wa ¥abarta `al¡ al-adh¡ f¢ janbih¢

and endured harm for His sake

حَتَّىٰ اتَاكَ ٱلْيَقِينُ

hatt¡ at¡ka alyaq¢nu

until death came upon you.

اتَيْتُكَ زَائِراً

ataytuka z¡'iran

I have come to you, visiting you,

عَارِفاً بِحَقِّكَ

`¡rifan bihaqqika

recognizing your right,

مُوَالِياً لاِوْلِيَائِكَ

muw¡liyan li'awliy¡'ika

declaring loyalty to your loyalists,

مُعَادِياً لاِعْدَائِكَ

mu`¡diyan lia`d¡'ika

and incurring the animosity of your enemies;

فَٱشْفَعْ لِي عِنْدَ رَبِّكَ

fashfa` l¢ `inda rabbika

so, (please) intercede for me with Your Lord.

You may then kiss the tomb and put your both cheeks on it. You may then offer the two-unit prayer of ziyarah
after which you may offer any other prayers. You may then prostrate and say the following words:

إِرْحَمْ مَنْ اسَاءَ وَٱقَتَرَفَ

irham man as¡'a waqatarafa

(Please) have mercy upon him who had misbehaved and committed sins,

وَٱسْتَكَانَ وَٱعْتَرَفَ

wastak¡na wa`tarafa

but he then submitted and confessed.

You may then place your right cheek on the ground and say the following words:

إِنْ كُنْتُ بِئْسَ ٱلْعَبْدُ

in kuntu bi'sa al`abdu

If I am the worst servant (of You),

فَانْتَ نِعْمَ ٱلرَّبُّ

fa'anta ni`ma alrrabbu

then You are the All-excellent Lord.

You may then place your left cheek on the ground and say the following words:

عَظُمَ ٱلذَّنْبُ مِنْ عَبْدِكَ

`a¨uma aldhdhanbu min `abdika

Your servant’s sin has been very flagrant,

فَلْيَحْسُنِ ٱلْعَفْوُ مِنْ عِنْدِكَ

falyahsun al`afwu min `indika

then let Your pardon be very excellent.

يَا كَرِيـمُ

y¡ kar¢mu

O All-generous!

You may then return to the position of prostration and repeat the following word one hundred times:

شُكْراً

shukran

Thanks.


 

Another Form of Ziarat of Imam al-Jawad

In his book of al-Maz¡r, Sayyid Ibn ±¡w£s says: After you visit Imam M£s¡ al-K¡¨im (`a),
 

اَلسَّلاَمُ عَلَيْكَ يَا ابَا جَعْفَرٍ

alssal¡mu `alayka y¡ ab¡ ja`farin

Peace be upon you, O Ab£-Ja`far

مُحَمَّدُ بْنَ عَلِيٍّ

muhammadu bna `aliyyin

Muhammad the son of `Al¢,

ٱلْبَرُّ ٱلتَّقِيُّ

albarru alttaqiyyu

the righteous, pious,

ٱلإِمَامُ ٱلْوَفِيُّ

al-im¡mu alwafiyyu

and faithful leader.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلرَّضِيُّ ٱلزَّكِيُّ

alssal¡mu `alayka ayyuh¡ alrra¤iyyu alzzakiyyu

Peace be upon you, O pleased and pure.

اَلسَّلاَمُ عَلَيْكَ يَا وَلِيَّ ٱللَّهِ

alssal¡mu `alayka y¡ waliyya all¡hi

Peace be upon you, O Allah’s intimate servant.

اَلسَّلاَمُ عَلَيْكَ يَا نَجِيَّ ٱللَّهِ

alssal¡mu `alayka y¡ najiyya all¡hi

Peace be upon you, O confidentially talked by Allah.

اَلسَّلاَمُ عَلَيْكَ يَا سَفِيـرَ ٱللَّهِ

alssal¡mu `alayka y¡ saf¢ra all¡hi

Peace be upon you, O Allah’s emissary.

اَلسَّلاَمُ عَلَيْكَ يَا سِرَّ ٱللَّهِ

alssal¡mu `alayka y¡ sirra all¡hi

Peace be upon you, O Allah’s secret.

اَلسَّلاَمُ عَلَيْكَ يَا ضِيَاءَ ٱللَّهِ

alssal¡mu `alayka y¡ ¤iy¡'a all¡hi

Peace be upon you, O Allah’s brightness.

اَلسَّلاَمُ عَلَيْكَ يَا سَنَاءَ ٱللَّهِ

alssal¡mu `alayka y¡ san¡'a all¡hi

Peace be upon you, O Allah’s brilliance.

اَلسَّلاَمُ عَلَيْكَ يَا كَلِمَةَ ٱللَّهِ

alssal¡mu `alayka y¡ kalimata all¡hi

Peace be upon you, O Allah’s Word.

اَلسَّلاَمُ عَلَيْكَ يَا رَحْمَةَ ٱللَّهِ

alssal¡mu `alayka y¡ rahmata all¡hi

Peace be upon you, O Allah’s mercy.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلنُّوُرُ ٱلسَّاطِعُ

alssal¡mu `alayka ayyuh¡ alnn£ru alss¡§i`u

Peace be upon you, O shining light.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْبَدْرُ ٱلطَّالِعُ

alssal¡mu `alayka ayyuh¡ albadru al§§¡li`u

Peace be upon you, O rising full moon.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلطَّيِّبُ مِنَ ٱلطَّيِّبِينَ

alssal¡mu `alayka ayyuh¡ al§§ayyibu min al§§ayyib¢na

Peace be upon you, O pure who is the descendant of the pure ones.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلطَّاهِرُ مِنَ ٱلْمُطَهَّرِينَ

alssal¡mu `alayka ayyuh¡ al§§¡hiru min almu§ahhar¢na

Peace be upon you, O immaculate who is the descendant of the the immaculate ones.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلآيَةُ ٱلْعُظْمَىٰ

alssal¡mu `alayka ayyuh¡ al-¡yatu al`u¨m¡

Peace be upon you, O greatest sign.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْحُجَّةُ ٱلْكُبْرَىٰ

alssal¡mu `alayka ayyuh¡ alhujjatu alkubr¡

Peace be upon you, O grandest argument.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْمُطَهَّرُ مِنَ ٱلزَّلاَّتِ

alssal¡mu `alayka ayyuh¡ almu§ahharu min alzzall¡ti

Peace be upon you, O purified from slips.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْمُنَزَّهُ عَنِ ٱلْمُعْضِلاَتِ

alssal¡mu `alayka ayyuh¡ almunazzahu `an almu`¤il¡ti

Peace be upon you, O deemed above unforgivable failings.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْعَلِيُّ عَنْ نَقْصِ ٱلاوْصَافِ

alssal¡mu `alayka ayyuh¡ al`aliyyu `an naq¥i al-aw¥¡fi

Peace be upon you, O raised high against imperfect traits.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلرَّضِيُّ عِنْدَ ٱلاشْرَافِ

alssal¡mu `alayka ayyuh¡ alrra¤iyyu `inda al-ashr¡fi

Peace be upon you, O pleased in the sight of the honorable ones.

اَلسَّلاَمُ عَلَيْكَ يَا عَمُودَ ٱلدِّينَ

alssal¡mu `alayka y¡ `am£da aldd¢ni

Peace be upon you, O pillar of the religion.

اشْهَدُ انَّكَ وَلِيُّ ٱللَّهِ

ashhadu annaka waliyyu all¡hi wa hujjatuh£ f¢ ar¤ih¢

I bear witness that you are the intimate servant of Allah,

وَحُجَّتُهُ فِي ارْضِهِ

wa annaka janbu all¡hi

the argument of Him in His lands,

وَانَّكَ جَنْبُ ٱللَّهِ وَخِيَرَةُ ٱللَّهِ

wa khiyaratu all¡hi

the side of Allah, the best in the view of Allah,

وَمُسْتَوْدَعُ عِلْمِ ٱللَّهِ وَعِلْمِ ٱلانْبِيَاءِ

wa mustawda`u `ilmi all¡hi wa `ilmi al-anbiy¡'i

the store of the knowledge of Allah and the knowledge of the Prophets,

وَرُكْنُ ٱلإِيـمَانِ وَتَرْجُمَانُ ٱلْقُرْآنِ

wa ruknu al-¢m¡ni wa tarjum¡nu alqur'¡ni

the cornerstone of faith, and the interpreter of the Qur'¡n.

وَاشْهَدُ انَّ مَنِ ٱتَّبَعَكَ عَلَىٰ ٱلْحَقِّ وَٱلْهُدَىٰ

wa ashhadu anna man ittaba`aka `al¡ alhaqqi walhud¡

I also bear witness that whoever follows you has been on the right and true guidance

وَانَّ مَنْ انْكَرَكَ وَنَصَبَ لَكَ ٱلْعَدَاوَةَ

wa anna man ankaraka wa na¥aba laka al`ad¡wata

but whoever denies you and incurs your animosity

عَلَىٰ ٱلضَّلاَلَةِ وَٱلرَّدَىٰ

`al¡ al¤¤al¡lati walrrad¡

has been on deviation and perdition.

ابْرَا إِِلَىٰ ٱللَّهِ وَإِِلَيْكَ مِنْهُمْ فِي ٱلدُّنْيَا وَٱلآخِرَةِ

abra'u il¡ all¡hi wa ilayka minhum f¢ aldduny¡ wal-¡khirati

I repudiate these in the presence of Allah and you in this world and in the Hereafter.

وَٱلسَّلاَمُ عَلَيْكَ مَا بَقِيتُ وَبَقِيَ ٱللَّيْلُ وَٱلنَّهَارُ

wa alssal¡mu `alayka m¡ baq¢tu wa baqiya allaylu walnnah¡ru

Peace be upon you as long as I am existent and as long as there are day and night.


 

Invocation of Blessings upon Imam al-Jawad - Salwaat 
   Friday salwaat
 

Invoking Almighty Allah’s blessings on Imam al-Jawad (as), you may say the following words:

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَاهْلِ بَيْتِهِ

all¡humma ¥alli `al¡ muhammadin wa ahli baytih¢

O Allah, (please) send blessings upon Muhammad and his Household,

وَصَلِّ عَلَىٰ مُحَمَّدِ بْنِ عَلِيٍّ

wa ¥alli `al¡ muhammadi bni `aliyyin

send blessings upon Muhammad the son of `Ali

ٱلزَّكِيِّ ٱلتَّقِيِّ

alzzakiyyi alttaqiyyi

the pure, the pious,

وَٱلْبَرِّ ٱلْوَفِيِّ

walbarri alwafiyyi

the righteous, the faithful,

وَٱلْمُهَذَّبِ ٱلنَّقِيِّ

walmuhadhdhabi alnnaqiyyi

the refined, the bright, 

هَادِي ٱلامَّةِ

h¡d¢ al-ummati

the guide of the nation,

وَوَارِثِ ٱلائِمَّةِ

wa w¡rithi al-a'immati

the inheritor of the Imams,

وَخَازِنِ ٱلرَّحْمَةِ

wa kh¡zini alrrahmati

the treasurer of mercy,

وَيَنْبُوعِ ٱلْحِكْمَةِ

wa yanb£`i alhikmati

the spring of wisdom,

وَقَائِدِ ٱلْبَرَكَةِ

wa q¡'idi albarakati

the leader of blessing,

وَعَدِيلِ ٱلْقُرْآنِ فِي ٱلطَّاعَةِ

wa `ad¢li alqur'¡ni f¢ al§§¡`ati

the match of the Qur'¡n in obedience,

وَوَاحِدِ ٱلاوْصِيَاءِ فِي ٱلإِخْلاَصِ وَٱلْعِبَادَةِ

wa w¡hidi al-aw¥iy¡'i f¢ al-ikhl¡¥i wal`ib¡dati

the distinctive among the Successors in sincerity and worship,

وَحُجَّتِكَ ٱلْعُلْيَا

wa hujjatika al`uly¡

Your premier argument,

وَمَثَلِكَ ٱلاعْلَىٰ

wa mathalika al-a`l¡

Your highest example,

وَكَلِمَتِكَ ٱلْحُسْنَىٰ

wa kalimatika alhusn¡

Your most excellent Word,

ٱلدَّاعِي إِِلَيْكَ

aldd¡`¢ ilayka

the caller to You,

وَٱلدَّالِّ عَلَيْكَ

waldd¡lli `alayka

and the director towards You,

ٱلَّذِي نَصَبْتَهُ عَلَماً لِعِبَادِكَ

alladh¢ na¥abtah£ `alaman li`ib¡dika

whom You have appointed as signpost for Your servants,

وَمُتَرْجِماً لِكِتَابِكَ

wa mutarjiman likit¡bika

interpreter of Your Book,

وَصَادِعاً بِامْرِكَ

wa ¥¡di`an bi'amrika

expounder of Your commands,

وَنَاصِراً لِدِينِكَ

wa n¡¥iran lid¢nika

supporter of Your religion,

وَحُجَّةً عَلَىٰ خَلْقِكَ

wa hujjatan `al¡ khalqika

argument against Your creatures,

وَنُوراً تَخْرُقُ بِهِ ٱلظُّلَمَ

wa n£ran takhruqu bih¢ al¨¨ulama

radiance through whom darkness is penetrated,

وَقُدْوَةً تُدْرَكُ بِهَا ٱلْهِدَايَةُ

wa qudwatan tudraku bih¡ alhid¡yatu

excellent example through whom true guidance is hit,

وَشَفيعاً تُنَالُ بِهِ ٱلْجَنَّةُ

wa shaf¢`an tun¡lu bih¢ aljannatu

and intercessor through whom Paradise is won.

اَللَّهُمَّ وَكَمَا اخَذَ فِي خُشُوعِهِ لَكَ حَظَّهُ

all¡humma wa kam¡ akhadha f¢ khush£`ih¢ laka ha¨¨ah£

O Allah, just as he took his share of reverence for You

وَٱسْتَوْفَىٰ مِنْ خَشْيَتِكَ نَصِيبَهُ

wastawf¡ min khashyatika na¥¢bah£

and received completely his portion of fear of You,

فَصَلِّ عَلَيْهِ اضْعَافَ مَا صَلَّيْتَ عَلَىٰ وَلِيٍّ

fa¥alli `alayhi a¤`¡fa m¡ ¥allayta `al¡ waliyyin

so (please) bless him with many folds of blessings that You have ever poured down on an intimate servant of You

ٱرْتَضَيْتَ طَاعَتَهُ

irta¤ayta §¡`atah£

whose obedience to You has been approved of by You

وَقَبِلْتَ خِدْمَتَهُ

wa qabilta khidmatah£

and whose servitude has been admitted by You.

وَبَلِّغْهُ مِنَّا تَحِيَّةً وَسَلاَماً

wa ballighhu minn¡ tahiyyatan wa sal¡man

Convey to him greetings and salutations from us,

وَآتِنَا فِي مُوَالاَتِهِ مِنْ لَدُنْكَ فَضْلاًَ وَإِِحْسَاناً

wa ¡tin¡ f¢ muw¡l¡tih¢ min ladunka fa¤lan wa ihs¡nan

and give us - from You on account of our loyalty to him - favors, kindness,

وَمَغْفِرَةً وَرِضْوَاناً

wa maghfiratan wa ri¤w¡nan

forgiveness, and pleasure.

إِِنَّكَ ذُو ٱلْمَنِّ ٱلْقَدِيـمِ

innaka dh£lmanni alqad¢mi

You are verily the Lord of eternal favoring

وَٱلصَّفْحِ ٱلْجَمِيلِ

wal¥¥afhi aljam¢li

and nice pardoning.

You may then offer the two-unit prayer of ziyarah. &  say the supplication, which begins with this statement:

اَللَّهُمَّ انْتَ ٱلرَّبُّ وَانَا ٱلْمَرْبُوبُ…

all¡humma anta alrrabbu wa an¡ almarb£bu…

O Allah, You are the Sustainer and I am the sustained…

You may then pray Almighty Allah for your personal requests and they shall be granted, Allah willing.


 

YET Another Form of Ziyarah of Imam al-Jawad  -Shaikh Sadooq pdf jpg

In man-la yazahrul faqih Shaykh al-Saduq has reported the following: When you intend to visit Imam al-Jawad (`a),
you may bathe yourself and put on two clean (and ceremonially pure) pieces of clothes. You may then say the following words:

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدِ بْنِ عَلِيٍّ

all¡humma ¥alli `al¡ muhammadi abni `aliyyin

O Allah, (please) send blessings upon Muhammad the son of `Al¢,

ٱلإِمَامِ ٱلتَّقِيِّ ٱلنَّقِيِّ

al-im¡mi alttaqiyyi alnnaqiyyi

the pious, bright,

ٱلرِّضِيِّ ٱلْمَرْضِيِّ

alrra¤iyyi almar¤iyyi

pleasing, and pleased Imam

وَحُجَّتِكَ عَلَىٰ مَنْ فَوْقَ ٱلارْضِ

wa hujjatika `al¡ man fawqa al-ar¤i

and Your argument against all those who are on the earth

وَمَنْ تَحْتَ ٱلثَّرَىٰ

wa man tahta alththar¡

and those who are beneath the ground

صَلاَةً كَثِيرَةً

¥al¡tan kath¢ratan

with such blessings that are plentiful,

نَامِيَةً زَاكِيَةً مُبَارَكَةً

n¡miyatan z¡kiyatan mub¡rakatan

ever-increasing, pure, blessed,

مُتَوَاصِلَةً مُتَرَادِفَةً مُتَوَاتِرَةً

mutaw¡¥ilatan mutar¡difatan mutaw¡tiratan

continuous, consecutive, and uninterrupted

كَافْضَلِ مَا صَلَّيْتَ عَلَىٰ احَدٍ مِنْ اوْلِيَائِكَ

ka'af¤ali m¡ ¥allayta `al¡ ahadin min awliy¡'ika

and with the most excellent blessings that You have ever conferred upon any of Your intimate servants.

وَٱلسَّلاَمُ عَلَيْكَ يَا وَلِيَّ ٱللَّهِ

wa alssal¡mu `alayka y¡ waliyya all¡hi

And peace be upon you, O Allah’s most intimate servant.

اَلسَّلاَمُ عَلَيْكَ يَا نُورَ ٱللَّهِ

alssal¡mu `alayka y¡ n£ra all¡hi

Peace be upon you, O Allah’s brightness.

اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ

alssal¡mu `alayka y¡ hujjata all¡hi

Peace be upon you, O Allah’s argument.

اَلسَّلاَمُ عَلَيْكَ يَا إِِمَامَ ٱلْمُؤْمِنِينَ

alssal¡mu `alayka y¡ im¡ma almu'min¢na

Peace be upon you, O leader of the believers,

وَوَارِثَ عِلْمِ ٱلنَّبِيِّينَ

wa w¡ritha `ilmi alnnabiyy¢na

inheritor of the knowledge of the Prophets,

وَسُلاَلَةَ ٱلْوَصِيِّينَ

wa sul¡lata alwa¥iyy¢na

and descendant of the Prophets’ successors.

اَلسَّلاَمُ عَلَيْكَ يَا نُورَ ٱللَّهِ فِي ظُلُمَاتِ ٱلارْضِ

alssal¡mu `alayka y¡ n£ra all¡hi f¢ ¨ulum¡ti al-ar¤i

Peace be upon you, O Allah’s light in the darkness of the earth.

اتَيْتُكَ زَائِراً

ataytuka z¡'iran

I have come to you, visiting you,

عَارِفاً بِحَقِّكَ

`¡rifan bihaqqika

recognizing your right,

مُعَادِياً لاِعْدَائِكَ

mu`¡diyan li'a`d¡'ika

incurring the animosity of your enemies,

مُوَالِياً لاِوْلِيَائِكَ

muw¡liyan li'awliy¡'ika

and showing loyalty to your loyalists.

فَٱشْفَعْ لِي عِنْدَ رَبِّكَ

fashfa` l¢ `inda rabbika

So, (please) intercede for me with your Lord.

You may then pray to Almighty Allah to grant you your personal needs.

Another form of Ziarat of Imam al-Jawad -Baqiyatus salehat

اَلسَّلاَمُ عَلَىٰ ٱلْبَابِ ٱلاقْصَدِ

alssal¡mu `al¡ alb¡bi al-aq¥adi

Peace be upon the most straight door (to true guidance),

وَٱلطَّرِيقِ ٱلارْشَدِ

wal§§ar¢qi al-arshadi

the most upright path,

وَٱلْعَالِمِ ٱلْمُؤَيَّدِ

wal`¡limi almu'ayyadi

the Divinely supported knower,

يُنْبُوعِ ٱلْحِكَمِ

yunb£`i al¦ikami

the spring of wisdoms,

وَمِصْبَاحِ ٱلظُّلَمِ

wa mi¥b¡¦i al¨¨ulami

the lantern in darkness,

سَيِّدِ ٱلْعَرَبِ وَٱلْعَجَمِ

sayyidi al`arabi wal`ajami

the chief of Arabs and non-Arabs,

ٱلْهَادِي إِلَىٰ ٱلرَّشَادِ

alh¡d¢ il¡ alrrash¡di

the guide to orthodoxy,

ٱلْمُوَفَّقِ بِٱلتَّايِيدِ وَٱلسَّدَادِ

almuwaffaqi biltta'y¢di walssad¡di

and the granted success by means of support and leading to trueness;

مَوْلاَيَ ابِي جَعْفَرٍ

mawl¡ya ab¢ ja`farin

my master Ab£-Ja`far

مُحَمَّدِ بْنِ عَلِيٍّ ٱلْجَوَادِ

mu¦ammadi bni `aliyyin aljaw¡di

Mu¦ammad the son of `Al¢ the Magnanimous.

اشْهَدُ يَا وَلِيَّ ٱللَّهِ

ashhadu y¡ waliyya all¡hi

I bear witness that you are the intimate servant of Allah;

انَّكَ اقَمْتَ ٱلصَّلاَةَ

annaka aqamta al¥¥al¡ta

you performed the prayers,

وَآتَيْتَ ٱلزَّكَاةَ

wa ¡tayta alzzak¡ta

defrayed the poor-rate,

وَامَرْتَ بِٱلْمَعْرُوفِ

wa amarta bilma`r£fi

enjoined the right,

وَنَهَيْتَ عَنِ ٱلْمُنْكَرِ

wa nahayta `an almunkari

forbade the wrong,

وَجَاهَدْتَ فِي سَبِيلِ ٱللَّهِ حَقَّ جِهَادِهِ

wa j¡hadta f¢ sab¢li all¡hi ¦aqqa jih¡dih¢

strove in the way of Allah as exactly as strife should be,

وَعَبَدْتَ ٱللَّهَ مُخْلِصاً حَتَّىٰ اتَاكَ ٱلْيَقِينُ

wa `abadta all¡ha mukhli¥an ¦att¡ at¡ka alyaq¢nu

and served Allah sincerely until death came upon you.

فَعِشْتَ سَعِيداً

fa`ishta sa`¢dan

So, you lived happily

وَمَضَيْتَ شَهَِيداً

wa ma¤ayta shaha¢dan

and passed away as martyr.

يَا لَيْتَنِي كُنْتُ مَعَكُمْ

y¡ laytan¢ kuntu ma`akum

Would that I were with you,

فَافُوزَ فَوْزاً عَظِيماً

fa'af£za fawzan `a¨¢man

then should I achieve a great success.

وَرَحْمَةُ ٱللَّهِ وَبَرَكَاتُهُ

wa ra¦matu all¡hi wa barak¡tuh£

Allah’s mercy and blessings be upon you.

You may then kiss the blessed soil (of the tomb) and place your right cheek on it.
You may then offer the two-unit prayer of ziy¡rah after which you may pray Almighty Allah for any thing you want.

 

Supplication after the prayer following ZiARAT of Imam al-JawAd pdf

This supplication is said after the ziarat at the holy tomb of Imam Muhammad al-Jawad (`a):

اَللَّهُمَّ انْتَ ٱلرَّبُّ وَانَا ٱلْمَرْبُوبُ

all¡humma anta alrrabbu wa an¡ almarb£bu

O Allah, You are the Sustainer and I am the sustained.

وَانْتَ ٱلْخَالِقُ وَانَا ٱلْمَخْلُوقُ

wa anta alkh¡liqu wa an¡ almakhl£qu

You are the Creator and I am the created.

وَانْتَ ٱلْمَالِكُ وَانَا ٱلْمَمْلُوكُ

wa anta alm¡liku wa an¡ almaml£ku

You are the Owner and I am the owned.

وَانْتَ ٱلْمُعْطِي وَانَا ٱلسَّائِلُ

wa anta almu`§¢ wa an¡ alss¡'ilu

You are the Granter and I am the beggar.

وَانْتَ ٱلرَّازِقُ وَانَا ٱلْمَرْزُوقُ

wa anta alrr¡ziqu wa an¡ almarz£qu

You are the Provider with sustenance and I am the receiver of sustenance.

وَانْتَ ٱلْقَادِرُ وَانَا ٱلْعَاجِزُ

wa anta alq¡diru wa an¡ al`¡jizu

You are the All-powerful and I am the powerless.

وَانْتَ ٱلْقَوِيُّ وَانَا ٱلضَّعِيفُ

wa anta alqawiyyu wa an¡ al¤¤a`¢fu

You are the All-forceful and I am the weak.

وَانْتَ ٱلْمُغِيثُ وَانَا ٱلْمُسْتَغِيثُ

wa anta almugh¢§hu wa an¡ almustagh¢§hu

You are the Aide and I am the seeker of aid.

وَانْتَ ٱلدَّائِمُ وَانَا ٱلزَّائِلُ

wa anta aldd¡'imu wa an¡ alzz¡'ilu

You are the Everlasting and I am destined to die.

وَانْتَ ٱلْكَبِيرُ وَانَا ٱلْحَقِيرُ

wa anta alkab¢ru wa an¡ al¦aq¢ru

You are the Significant and I am the trivial.

وَانْتَ ٱلْعَظِيمُ وَانَا ٱلصَّغِيرُ

wa anta al`a¨¢mu wa an¡ al¥¥agh¢ru

You are the Great and I am the tiny.

وَانْتَ ٱلْمَوْلَىٰ وَانَا ٱلْعَبْدُ

wa anta almawl¡ wa an¡ al`abdu

You are the Lord and I am the slave.

وَانْتَ ٱلْعَزِيزُ وَانَا ٱلذَّلِيلُ

wa anta al`az¢zu wa an¡ aldhdhal¢lu

You are the Almighty and I am the humble.

وَانْتَ ٱلرَّفِيعُ وَانَا ٱلْوَضِيعُ

wa anta alrraf¢`u wa an¡ alwa¤¢`u

You are the Elevated and I am the meek.

وَانْتَ ٱلْمُدَبِّرُ وَا نَا ٱلْمُدَبَّرُ

wa anta almudabbiru wa an¡ almudabbaru

You are the Manager and I am managed.

وَانْتَ ٱلْبَاقِي وَانَا ٱلْفَانِي

wa anta alb¡q¢ wa an¡ alf¡n¢

You are the Eternal and I am mortal.

وَانْتَ ٱلدَّيَّانُ وَانَا ٱلْمُدَانُ

wa anta alddayy¡nu wa an¡ almud¡nu

You are the Judge and I am judged.

وَانْتَ ٱلْبَاعِثُ وَانَا ٱلْمَبْعُوثُ

wa anta alb¡`i§hu wa an¡ almab`£§hu

You are the Resurrector and I am resurrected.

وَانْتَ ٱلْغَنِيُّ وَانَا ٱلْفَقِيرُ

wa anta alghaniyyu wa an¡ alfaq¢ru

You are the Rich and I am the poor.

وَانْتَ ٱلْحَيُّ وَانَا ٱلْمَيِّتُ

wa anta al¦ayyu wa an¡ almayyitu

You are the Ever-living and I am subjected to death.

تَجِدُ مَنْ تُعَذِّبُ يَا رَبِّ غَيْرِي

tajidu man tu`adhdhibu y¡ rabbi ghayr¢

You, O my Lord, can find someone to torment other than me

وَلاَ اجِدُ مَنْ يَرْحَمُنِي غَيْرُكَ

wa l¡ ajidu man yar¦amun¢ ghayruka

but I cannot find anyone to have mercy on me other than You.

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ

all¡humma ¥alli `al¡ mu¦ammadin wa ¡li mu¦ammadin

O Allah, (please) send blessings upon Mu¦ammad and the Household of Mu¦ammad,

وَقَرِّبْ فَرَجَهُمْ

wa qarrib farajahum

hasten their Relief,

وَٱرْحَمْ ذُلِّي بَيْنَ يَدَيْكَ

war¦am dhull¢ bayna yadayka

and have mercy on my humiliation before You,

وَتَضَرُّعِي إِلَيْكَ

wa ta¤arru`¢ ilayka

my imploration to You,

وَوَحْشَتِي مِنَ ٱلنَّاسِ

wa wa¦shat¢ min alnn¡si

my disassociation from people,

وَانْسِي بِكَ يَا كَرِيـمُ

wa uns¢ bika y¡ kar¢mu

and my entertainment with You, O All-generous.

ثُمَّ تَصَدَّقْ عَلَيَّ فِي هٰذِهِ ٱلسَّاعَةِ

§humma ta¥addaq `alayya f¢ h¡dhih¢ alss¡`ati

Then, (please) endue me at this very hour

بِرَحْمَةٍ مِنْ عِنْدِكَ تُهَدِّئُ بِهَا قَلْبِي

bira¦matin min `indika tuhaddi'u bih¡ qalb¢

with mercy from You by which You tranquilize my heart,

وَتَجْمَعُ بِهَا امْرِي

wa tajma`u bih¡ amr¢

bring together my affairs,

وَتَلُمُّ بِهَا شَعَثِي

wa talummu bih¡ sha`a§h¢

reunite my scattering,

وَتُبَيِّضُ بِهَا وَجْهِي

wa tubayyi¤u bih¡ wajh¢

whiten my face,

وَتُكْرِمُ بِهَا مَقَامِي

wa tukrimu bih¡ maq¡m¢

confer honor on my status,

وَتَحُطُّ بِهَا عَنِّي وِزْرِي

wa ta¦u§§u bih¡ `ann¢ wizr¢

relieve me from my burdens,

وَتَغْفِرُ بِهَا مَا مَضَىٰ مِنْ ذُنُوبِي

wa taghfiru bih¡ m¡ ma¤¡ min dhun£b¢

forgive my past sins,

وَتَعْصِمُنِي فِي مَا بَقِيَ مِنْ عُمْرِي

wa ta`¥imun¢ f¢ m¡ baqiya min `umr¢

protect me against sinning in the rest of my lifetime,

وَتَسْتَعْمِلُنِي فِي ذٰلِكَ كُلِّهِ

wa tasta`milun¢ f¢ dh¡lika kullih¢

employ me in my entire lifetime

بِطَاعَتِكَ وَمَا يُرْضِيكَ عَنِّي

bi§¡`atika wa m¡ yur¤¢ka `ann¢

in acts of obedience to You and acts that bring about Your pleasure,

وَتَخْتِمُ عَمَلِي بِاحْسَنِهِ

wa takhtimu `amal¢ bi'a¦sanih¢

seal my deeds with the best of them,

وَتَجْعَلُ لِي ثَوَابَهُ ٱلْجَنَّةَ

wa taj`alu l¢ §haw¡bah£ aljannata

decide Paradise to be my reward for that,

وَتَسْلُكُ بِي سَبِيلَ ٱلصَّالِحِينَ

wa tasluku b¢ sab¢la al¥¥¡li¦¢na

lead me to the path of the righteous,

وَتُعِينُنِي عَلَىٰ صَالِحِ مَا اعْطَيْتَنِي

wa tu`¢nun¢ `al¡ ¥¡li¦i m¡ a`§aytan¢

help me do well with the virtuous of what You have given me

كَمَا اعَنْتَ ٱلصَّالِحِينَ عَلَىٰ صَالِحِ مَا اعْطَيْتَهُمْ

kam¡ a`anta al¥¥¡li¦¢na `al¡ ¥¡li¦i m¡ a`§aytahum

in the same way as You have helped the righteous ones do well with what You have given them,

وَلاَ تَنْزَعْ مِنِّي صَالِحاً اعْطَيْتِنِيهِ ابَداً

wa l¡ tanza` minn¢ ¥¡li¦an a`§aytin¢hi abadan

never deprive me of any virtuous thing that You have given me,

وَلاَ تَرُدَّنِي فِي سُوءٍ ٱسْتَنْقَذْتَنِي مِنْهُ ابَداً

wa l¡ taruddan¢ f¢ s£'in istanqadhtan¢ minhu abadan

never send me back to a wicked matter from which You have saved me,

وَلاَ تُشْمِتْ بِي عَدُوّاً وَلاَ حَاسِداً ابَداً

wa l¡ tushmit b¢ `aduwwan wa l¡ ¦¡sidan abadan

never make my enemy or one who envies me gloat at my misfortune,

وَلاَ تَكِلْنِي إِلَىٰ نَفْسِي طَرْفَةَ عَيْنٍ ابَداً

wa l¡ takiln¢ il¡ nafs¢ §arfata `aynin abadan

and never leave me alone with my own affairs even for a winking of an eye

وَلاَ اقَلَّ مِنْ ذٰلِكَ وَلاَ اكْثَرَ

wa l¡ aqalla min dh¡lika wa l¡ ak§hara

or less or more than that.

يَا رَبَّ ٱلْعَالَمِينَ

y¡ rabba al`¡lam¢na

O Lord of the worlds!

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ

all¡humma ¥alli `al¡ mu¦ammadin wa ¡li mu¦ammadin

O Allah, (please) send blessings upon Mu¦ammad and the Household of Mu¦ammad,

وَارِنِي ٱلْحَقَّ حَقّاً فَاتَّبِعَهُ

wa arin¢ al¦aqqa ¦aqqan fa'attabi`ah£

show the right as it is in reality so that I will follow it

وَٱلْبَاطِلَ بَاطِلاً فَاجْتَنِبَهُ

walb¡§ila b¡§ilan fa'ajtanibah£

and the wrong as it is in reality so that I will shun it,

وَلاَ تَجْعَلْهُ عَلَيَّ مُتَشَابِهاً

wa l¡ taj`alhu `alayya mutash¡bihan

never confuse the right and the wrong for me;

فَاتَّبِعَ هَوَايَ بِغَيْرِ هُدىًٰ مِنْكَ

fa'attabi`a haw¡ya bighayri hudan minka

lest I will follow my own desires without finding true guidance from You.

وَٱجْعَلْ هَوَايَ تَبَعاً لِطَاعَتِكَ

waj`al haw¡ya taba`an li§¡`atika

And (please) cause all my desires to follow the obedience to You,

وَخُذْ رِضَا نَفْسِكَ مِنْ نَفْسِي

wa khudh ri¤¡ nafsika min nafs¢

take the pleasure of You from the pleasure of myself,

وَٱهْدِنِي لِمَا ٱخْتُلِفَ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِكَ

wahdin¢ lim¡ ikhtulifa f¢hi min al¦aqqi bi'idhnika

and guide me to the right about which disagreement has taken place by permission of You;

إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

innaka tahd¢ man tash¡'u il¡ ¥ir¡§in mustaq¢min

verily, You guide whomever You wish to a straight path.

You may then pray to Almighty Allah for your personal requests and they shall be granted, Allah willing.

 

Imam Muhammad Ibn Ali Taqi Al Jawad sayings

* The trust in Allah is the price of everything that is precious and the ladder to every goal which is high & sublime. 
* One who follows his desire, concedes to the wishes of his enemy. 
* Do not be an apparent friend of Allah in open and a secret enemy of his in private.

  • As a man asked him for an advice, Imam al-Jawad (A.S.) said: Put your head on steadfastness, embrace poverty, reject the lusts, oppose your passions, and know that you cannot be out of Allah's sight. Consider how you should behave, then.

  • Allah revealed to one of His prophets: Your asceticism will give you comfort. Your devotion to Me will endear you to Me. But, did you antagonize My enemies and cherish My disciples?

  • It was related that highway robbers stole the large amounts of cloth that belonged to Imam al-Jawad (A.S.). The head of the caravan sent the Imam a message in which he informed him of that news. The Holy Imam (A.S.) answered him: Our souls and riches are within the pleasant gifts and the deposited loans of Allah Who makes us enjoy some of them pleasantly and delightedly and seizes whatever He wills with rewards and merits. He whosever intolerance overcomes his steadfastness will waste his rewards. Allah protect us against so.

  • He who detested a matter that he witnessed is as same as those who were absent from it, and he who was absent from a matter that he loved is, as same as those who witnessed it.

  • He whoever listens to a caller is serving him. If the caller was Allah's representative, he is then serving Allah. If the caller was the Shaitan's representative, he is then serving the Shaitan.

  • Dawud-bin-al-Qasim related: I asked Imam al-Jawad(A.S.) about the meaning of 'Samad'. He said: Everything that lacks navel is 'Samad'. I said that people claim that 'Samad' is everything that lacks interior. Imam al-Jawad(A.S.) commented: Everything that lacks interior lacks navel.

  • Abu-Hashim al-Ja'fari related: On the wedding day of Imam al-Jawad (A.S.) and Ummul-Fadhl, daughter of Al-Ma'mun. I said: O master, the blessing of this day is clearly great for us. The Holy Imam (A.S.) replied: O Abu-Hashim, Allah's blessings in this day have been great for us. "Yes, master," I said, "What should I say about the day?" Imam al-Jawad (A.S.) answered: Say only good things about the day so that you will be given from these good things. "Master," I said, "I will follow this instruction completely." Imam al-Jawad (A.S.) said: You will be guided to the right and you will see only the good if you adhere to this instruction.

  • Imam al-Jawad(A.S.) wrote to one of his disciples: We are only ladling from this world. He whose belief and religion are the same as his acquaintance will surely accompany the acquaintance everywhere. The life to come is surely the remaining abode.

  • A cameleer who took Imam al-Jawad (A.S.) from Medina to Al-Kufa asked for more money after the Imam had given him four hundred dinars. The Holy Imam (A.S.) said: How strange this is! Do you not know that Allah's increasing gifts will be stopped when the servants stop showing Him gratitude?

  • "Toba" depends upon four things: sincere regrets, verbal "istighfar", deeds and determination never to repeat the sin.

  • Don't pretend to be Allah's servant and be His enemy in privacy.

  • Don't be God's friend in appearance and his enemy in secret.

  • Sincerity is the best of all worships.

  • Relying on Allah is the price of every valuable thing and the ladder to every treasured thing.

  • To show a matter before preparing for it properly is spoiling it.

  • Love is attracted due to three traits: being just in social dealings, assisting others in hardships and having a pure heart.

  • Four things are required to do anything: health, independence, knowledge and divine assistance.

  • Three deeds are performed by the believers: following the wajibaat, abstaining from sins, and not neglecting the religion.

  • Whoever had three thing, will never regret: 1 - Refraining from haste, 2 - Consulting 3 - and depending upon God when decision making.

  • Our wealth and soul are of God's pleasant gifts (to us) and deposited trusts, they cause happiness and pleasure as long as we enjoy them, and reward is for whatever is taken (from us), so whose grief overcome his patience his reward is lost, and we seek refuge to God from that.

  • Refrain from association with the evil person, because he is as the bare awars having a beautiful appearance (but) an ugly effect.

  • Delay in performing works always (cause) perplexity.

  • Increase of blessing is not interrupted by God, unless thanksgiving is interrupted by slaves.

  • Disclosing something before its firmness causes its destruction.

  • Dependence upon God is the price for any valuable thing and is the ladder for any eminent matter.

  • The one, who doesn't know the way in, has a problem finding the way out.

  • If move calmly, get to the aim or close to it.

  • The one who leaves compromise with the people faces discomfort.

  • Whoever worked without knowledge, his destruction is more than his rectification.

  • Have precaution according to the fear.

  • Four things aid the human in his work: soundness, not needing, knowledge, and success.

  • The one aware of oppression, the aid to it, and the pleased with it, all three are partners.

  • Human's death due to sins is more than death by fate, and his living due to benevolence is more than living due to natural life time.

  • Love and friendship is attained by three characters: fairness, accompaniment and sympathy when hardship, pure heartedness and benevolence to others

  • https://www.al-islam.org/life-imam-muhammad-al-jawad-baqir-shareef-al-qurashi/his-knowledge-and-sciences#wonderful-maxims-and-arts

  • Imam Abu Ja'far al-Jawad (a.s) has a collection of wonderful words which are considered as one of the mines of the Islamic heritage and the wonderful intellectual treasures in Islam. They have the origins of wisdom, the bases of morals and the extract of experiments.

    1. He says, ‘Do not anticipate matters before their time that you may regret. Do not live just with wishes that your hearts may be hard. Be merciful to the weak and ask for mercy from Allah by being merciful yourselves!’

    This tradition has some important points:

    a. forbidding from hastiness in dealing with matters before they become clear because it leads to regret and loss

    b. Forbidding from living with wishes because it makes one hard-hearted and away from Allah

    c. Urging on being merciful to the weak and charitable to the needy because it is the key to the mercy of Allah

    2. He says, ‘Three things take one to the contentedness of Allah; asking Allah for forgiveness often and always, being lenient and giving charity. And there are three things that whoever has, will not regret; avoiding hastiness, consulting with others and relying on Allah when determining something.’

    This tradition is rich with what takes man closer to his Lord. It invites man to keep on asking Allah for forgiveness, to be lenient and to give charities often and always because Allah loves these qualities and by them man gets to the contentedness of Allah. The tradition also talks about that which makes man happy in this life. It invites man to be characterized by these three aspects:

    a. Avoiding hastiness because it causes man many problems and distresses. One of the poets says,

    ‘A slow one may achieve some of his needs

    and hasty one may miss his aim.’

    b. Consulting with others on the affairs and avoiding despotism because man often mistakes

    c. Relying on Allah when determining to do something and avoiding hesitation for it causes worry and upset to man’s mentality and personality

    3. He says, ‘How will he, whom Allah secures, be lost and how will he, whom Allah pursues, be safe?’

    In this tradition there is an invitation for man to be closer to his Lord and to trust in His powers. It is impossible for one, whom Allah secures, to be lost and it is impossible for one, whom Allah pursues, to be safe.

    4. He says, ‘The day of justice on the oppressor is severer than the day of injustice on the oppressed.’

    Imam al-Jawad (a.s) warns from practicing injustice and oppression against people because surely Allah will avenge on the unjust whether sooner or later. The day of justice when a wrongdoer will be punished will be much severer than the day when an oppressed one is wronged.

    5. He says, ‘Nothing destroys religion like heresies do. Nothing degrades gravity like greediness does. By the ruler the subjects become good and by supplication misfortunes are discharged.’

    These words show some religious, social and political sides:

    a. The heresies that are ascribed to religion distort its truth and harm its spiritual and intellectual essence.

    b. Greediness degrades the dignity of man and takes him to dark abysses in the ignorant corners of this life.

    c. If a ruler is good, his people will be good and developed spiritually, socially, intellectually and economically.

    d. Supplication to Allah discharges misfortunes and disasters.

    6. He says, ‘Know that piety is honor, knowledge is a treasure and silence is a light.’

    There is no doubt about these facts that Imam al-Jawad (a.s) has said. Fearing Allah brings man honor, knowledge is the greatest and most precious treasure in this life and silence is a light because it gives one many advantages and keeps him safe from many troubles and problems.

    7. He says, ‘When two men are equal in religiousness and honor, the better of them to Allah is the politer of them…by his reciting the Qur'an as it has been revealed and supplicating Allah with correct language because a solecistic supplication does not go up to the Heaven.’

    This tradition considers politeness as one of the best qualities of man and that it takes man closer to Allah and that one of the essential morals is reciting the Qur'an without solecism. Imam al-Jawad (a.s) denies solecism even in supplications saying that a solecistic supplication is not accepted by Allah.

    8. He says, ‘He, who reviles (others), is answered and he, who becomes rash, is stricken.’

    It is a wonderful word that expresses the very social reality. He, who reviles people, is certainly answered with the same, and he, who is rash, meets perishment and destruction.

    9. He says, ‘Knowledgeable persons are strangers because of the many ignorant people around them.’

    Scientists and scholars are strangers in a society that is prevailed by ignorance because their knowledge and sciences are not appreciated by the ignorant. Rather, the ignorant mock at the scientist and this is the worse estrangement for the scientists.

    10. He says, ‘He, who wants to live long, has to prepare a patient heart for misfortunes.’

    When man wants to live long, he has to be so patient with the misfortunes and bad events he meets. Being impatient with misfortunes man makes himself liable to diseases and perishment.

    11. He says, ‘He, who acts without knowledge, damages more than he does good.’

    12. He says, ‘He, who has a brother (friend) in the way of Allah, will have a house in Paradise.’

    13. He says, ‘He, who follows his desirers, pleases his enemy.’

    One, who follows his desires, fancies and lusts, carries out the aims of his enemy. If he obeys Iblis, he will be far from Allah and this is the goal of Iblis. Following the desires degrades man in the society which makes the enemies pleased.

    14. He says, ‘The rider of lusts, his slip is not forgiven.’

    He, who submits to his lusts, becomes a captive to them. He will not be forgiven or excused.

    15. He says, ‘The honor of a believer is in his unneediness to people.’

    16. He says, ‘Let the guardian of Allah in the openness not be an enemy to Him in privacy.’

    He, who pretends to be faithful before people and disobeys Allah secretly, is a liar and hypocrite.

    17. He says, ‘Be patient with what you hate in the way of the truth and refrain from what you like if it leads you to desires!’

    18. He says, ‘He, who conceals guidance from you just for the sake of his desires, is your enemy.’

    Imam al-Jawad (a.s) talks about some agents and followers of governments who conceal from the rulers what the nation needs for reform and development. In fact, these are enemies even if they show sincerity and kindness.

    19. He says, ‘Beware of accompanying an evildoer because he is like a drawn sword whose look is nice but its effect is bad!’

    20. He says, ‘Needs are requested by hope and they come down by fate.’

    The needs of people are requested through the expectation from Allah and they are satisfied by the fate of Allah. The will and efforts of man have nothing to do with that.

    21. He says, ‘Good health is the best of blessings.’

    22. He says, ‘When fate is decided, the wide space becomes narrow.’

    When Allah determines to take the life of someone, the space, in spite of its greatness, becomes narrow for that someone.

    23. He says, ‘Do not make an enemy of anyone until you know what there is between him and Allah! If he is good, Allah will not leave him to you, and if he is bad, then your knowing of his badness will make you safe from him and so you do not need to make him your enemy.’

    24. He says, ‘Being cautious of something is as much as fearing from it and being greedy to something is as much as getting from it.’

    Being cautious of committing sins, for example, is as much as fearing Allah. If someone fears Allah too much, he abstains from committing any sin totally and if his fear is weak, he slips in sins and crimes. As for greediness, if someone gets too much from something, his greediness to that thing is great and vice versa.

    25. He says, ‘It is enough for someone to be a traitor that he is loyal to traitors.’

    26. He says, ‘No one thanks Allah for a blessing that Allah has given to him, unless he deserves more blessings before he utters the words of thanking.’

    Allah, Who has all the goodness in His hand, has promised to give whoever thanks Him more goodness and blessings. Allah says, (If you are grateful, I would certainly give to you more).103 Allah gives more to His people when they intend to thank Him and before they utter the words of thanking.

    27. He says, ‘Whoever hopes in a dissolute, the least of his punishment is that he will be deprived (of blessing) and his needs will not be satisfied.’

    Man must not hope except in his Creator; otherwise, Allah will deprive him of blessings and will not satisfy his needs and requests.

    28. He says, ‘Man’s death by sins is more than his death by fate and his life by charity is more than his life by age.’

    Imam al-Jawad (a.s) refers to the moral life that he who commits sins and crimes is considered as dead among the alive people and he who does good to his nation and country remains alive and his mention is immortal even if he dies.

    29. He says, ‘Who misses good manners, means (of good results) will fail him.’

    30. He says, ‘He, who approves a vice, is a participant in it.’

    Whoever approves a bad doing bears its sin and burden and is considered as a partner with the doer.

    31. He says, ‘He, who conceals his griefs, makes his body ill.’

    32. He says, ‘Four things assist man in his work; good health, wealth, knowledge and success.’

    33. He says, ‘The doer of injustice, the supporter on it and the one who agrees on it (against others) are participants in it.’

    These three kinds of people are the same in undertaking the responsibility of injustice and they all are punished for it. Some are directly responsible for injustice and the others indirectly by agreeing with the unjust on their injustice.

    34. He says, ë’Being patient with misfortunes is a misfortune to those who rejoice at others’ misfortunes.’

    35. He says, ‘If the ignorant keep silent, people will not disagree (with each other).’

    36. He says, ‘The murder of man is between his two jaws.’

    The end of man is often due to the thoughts he adopts. Many free people in the world are killed because of their criticism to the tyrants and unjust rulers.

    37. He says, ‘People are different and each one acts according to his own form.’

    People are different in their tendencies and ways of thinking and each of them acts according to his thoughts and beliefs.

    38. He says, ‘People are brothers. The brotherhood that is not in the way of Allah turns into enmity, for Allah says, (Friends on that day will be foes one to another, save those who kept their duty (to Allah).104

    If friendship is not based on the true love that is for the sake of Allah, and in stead it is based on personal advantages, it turns to enmity and hatred when the advantages of friends are influenced by some effects.

    39. He says, ‘Being ungrateful to the blessings causes detestation.’

    It causes detestation from Allah and from people.

    40. He says, ‘He, who rewards you with gratefulness, gives you more than he takes from you.’

    Rewarding a good doer by thanking him and spreading his virtues is, in fact, more than his giving because it makes a good mention to him among people which is the greatest gain to man.

    41. He says, ‘He, who advises his brother secretly, does him good and he, who advises him openly, does him wrong.’

    Advising a brother or a friend secretly indicates sincerity and truthfulness of advising, but if it is openly it may cause defame.

    42. He says, ‘Whenever Allah gives a blessing to someone who knows it is from Allah, Allah will write on that someone’s name the gratefulness to that blessing before he will praise Allah, and when someone commits a sin and he knows that Allah sees him and that Allah may punish him if He likes or forgive him if He likes, Allah will forgive him before he will ask Allah for forgiveness.’

    43. He says, ‘A honorable, with all honor is he whose knowledge honors him, and glory, all the glory is for him who fears Allah his Lord.’

    44. He says, ‘He, who witnesses something and denies it, is like one who is absent from it, and he, who is absent from something but accepts it, is like one who witnesses it.’

    It is mentioned in the prophetic traditions that “to every one is that which he intends” that if someone witnesses something but denies it he will be free from its sin as if he has been absent from it and if someone is absent from something but accepts it, its good or evil will be recorded on him.

    45. He says, ‘He, who listens to a speaker, worships him. If the speaker speaks on behalf of Allah, he (the listener) worships Allah and if the speaker speaks on behalf of Iblis, he worships Iblis.’

    When someone listens to a speaker, believes in him and follows him, he worships Allah if the speaker speaks on behalf of Allah; otherwise, he worships the Satan.

    46. He says, ‘Showing something before it becomes complete spoils that thing.’

    Spreading a political or social idea before it becomes complete and compact may destroy it before it appears to existence.

    47. He says, ‘The blessing that is not thanked becomes a sin that is not forgiven.’

    Being ungrateful to the blessing is one of the sins that are not forgiven because it wastes the charity that should be appreciated.

    48. He says, ‘He, who gives up humoring, comes closer to misfortunes.’

    Whoever does not humor people harms himself and meets troubles.

    49. He says, ‘He, who trusts to tranquility before experience, exposes himself to perishment and bad end.’

    Whoever trusts in something before testing and trying it exposes himself to problems and losses.

    50. He says, ‘He, who does not know the entries, the exits will fail him.’

    51. He says, ‘Let him, who when becomes angry oppresses (others), not deceive you.’

    This tradition warns of communicating with the unjust who oppress people when they become angry.

    52. He says, ‘Time uncovers hidden secrets.’

    Whenever time passes, the secrets of nature and the unknown facts of the universe will be known.

    53. He says, ‘Whoever blames (others) without suspicion his blame is accepted without angriness.’

    54. He says, ‘The best worship is devotedness.’

    55. He says, ‘Trusting in Allah is a price to every dear thing and a ladder to every high thing.’

    In the previous words, Imam al-Jawad (a.s) has dealt with different issues in sociology, psychology, morals and the results of different experiences in life that may benefit all the people.

     

 

IMAMS SHRINE   Click here for full details about the Shrine in Kazmain Iraq

 


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The Moral Features of Imam Javad(AS)
Imam Mohammad taqi(AS) "s Divine Knowledge
The Divine Leadership of Imam Mohammad taqi(AS)
Imam"s (A.S.) Contact with the World of Unseen
Imam Javad(AS)’s Hadiths
The Exemplary Life of Imam al-Jawad (A.S.)

 

10 Rajab birth image

 

29Zilqad Martyrdom Image

 

Imam Muhammad al-Jawad (peace be upon him)

Name: Muhammad
Title: al-Taqi [the Pious]; al-Jawad [the Generous], al-Qani’ [the Content]
Kunya: Abu Ja’far, al-Thani (the Second); Ibn al-Ridha
Father: Ali ibn Musa al-Ridha (Peace be upon him)
Mother: Khaizoran
Born: 10th Rajab, 195 AH/811 CE in Madinah, Hejaz region of the Arabian Peninsula
Died: End of Dhu al-Qidah (which may fall on the 29th or the 30th, depending on moon-sighting), 220 AH/835 CE, after being poisoned by al-Mu’tasim
Age at Martyrdom: 25
Period of Imamate: 17 years
Buried: Kadhimayn, Baghdad, Iraq

 

The Ninth Imam

After Imam al-Ridha’s martyrdom, the Abbasid ruler Ma’mun relocated his headquarters to Baghdad. One day, Ma’mun went hunting on the outskirts of town. After he passed the city limits, he saw a group of young boys playing, while another boy was standing near them.

As Ma’mun approached, all of the boys ran away except for the nine year old boy who had been standing there. Ma’mun then came closer and asked the boy, “Young man! What stopped you from running away as your friends did?!”

The boy replied promptly, “My friends ran away out of fear; while the thoughts of you should be positive (in the sense) that the one who is not at fault should not run away from you; and the road was not (too) narrow such that I should move to the side.”

Ma’mun was impressed by the young man’s words and radiant features. “What is your name, young man?” asked Ma’mun. The boy responded, with the memory of his poisoned father still fresh in his mind, “Muhammad, son of ‘Ali al-Ridha.”[i]

The ninth Imam, Muhammad, son of ‘Ali, was the first among the twelve immaculate Imams to actively begin his role as Divine representative while still a child. How was this possible? Even when Imam al-Jawad was only three, Imam al-Ridha defended the future Imam, saying, “What is wrong with that? Indeed, Jesus fulfilled the proof (as a witness upon creation) when he was less than three years old.”[ii]

Imam Muhammad al-Jawad

“…The Imam after me is Muhammad, my son…”[iii] These were the words of Imam al-Ridha, giving glad tidings of the future Imam. This Imam would raise the banner of Divine leadership even as a young boy. For, indeed, he inherited the spiritual knowledge and guidance of the earlier Imams.

Two of the most well-known titles of the Imam were al-Taqi (the pious one, aware of God) and al-Jawad (the generous one, prompt in giving). Imam Muhammad al-Jawad’s giving was by no means limited to monetary wealth. Rather, his benevolence also manifested in the way he imparted knowledge and kindness to both friend and foe…[iv]

After Ma’mun secretly poisoned Imam al-Ridha, he tried to cover up his crime by showing signs of mourning and sadness in public. However, these acts did not fool the close companions of Imam al-Ridha and it quickly became clear to the Shia that Imam al-Ridha was murdered by none other than Ma’mun.

Ma’mun, fearing Shia reprisal, thought up another one of his devious plots. He had Imam Muhammad al-Jawad forcibly taken from Madinah to Baghdad, and kept under close surveillance. For purposes of appearing to be on Imam al-Jawad’s side and keeping tabs on the Imam, Ma’mun made arrangements for his daughter to marry the Imam.[v],[vi]

Many Abbasids objected to the marriage arrangement. They complained that the young man could not possibly have sufficient knowledge and understanding to be an appropriate suitor. But Imam Muhammad al-Jawad was bound to refute this assumption soon enough.[vii]

Hunting in the State of Ihram

Mamun agreed to allow the Abbasids to test Imam al-Jawad’s knowledge. Hence, the Abbasids chose one of the most notable scholars of their day to ask Imam al-Jawad an intricate question in Islamic law. The area of law which was chosen was hajj (pilgrimage), which is distinctly complex when compared to other areas of fiqh. The question dealt with a muhrim (someone in the ritual state of ihram), who is prohibited from a number of actions which are normally allowed. The Abbasid scholar asked, “What do you say…about a muhrim who hunted (some type of) prey?”

The young Imam al-Jawad responded eloquently with a detailed breakdown of the different branches which the question could apply to. “Did (the muhrim) hunt beyond or within the sanctuary? Was the muhrim knowledgeable or ignorant? Did (the muhrim) hunt intentionally or mistakenly? Was the muhrim free or a servant? Was (the muhrim) young or elderly?…”

After Imam al-Jawad divided the question into eleven distinct subsections, the Abbasid scholar was baffled and began stumbling over his words. At that point, the audience realized the gravity of their false assumption about the young Imam.

When Imam al-Jawad explained the answer to each branch of the original question, it was his turn to ask the Abbasid scholar a question…After hearing the question, the Abbasid scholar was dumbfounded once again. He asked Imam al-Jawad to explain the answer to him and the Imam did so. Repeated exchanges, such as this one, eliminated the doubts some may have had regarding the superior intellectual merit of Imam al-Jawad…[viii]

The Unexcused Thief

An Abbasid named Mu’tasim came to power after Ma’mun’s death. He made sure to have Imam al-Jawad brought to Baghdad once more – as the Holy Imam had since returned to Madinah. Mu’tasim had become aware of Imam al-Jawad’s growing influence throughout the Muslim world. Fearing that Imam al-Jawad’s noble qualities and spiritual eminence may threaten his rule, Mu’tasim monitored the Imam’s activities very carefully. While this limited Imam al-Jawad’s mobility, it also gave the ninth Imam opportunities to propagate knowledge in Mu’tasim’s court.[ix]

One such opportunity took place when Mu’tasim sought Imam al-Jawad’s view on the penalty of an unexcused thief. Based on God’s directives to humanity, Mu’tasim and the scholars of his court knew that the thief’s ‘hand’ was to be severed. But the definition and limits of the word ‘hand’ were the topic of discussion.

Mu’tasim first asked the scholars of his court for their opinions, along with supporting evidence. Some scholars said that the hand, up until the wrist, was to be severed. Others said that the hand, up until the elbow, was to be severed. Each jurist presented his supporting evidence but Mu’tasim was not satisfied.

After Mu’tasim insisted that Imam al-Jawad present his opinion, the ninth holy Imam said that all of Mu’tasim’s scholars were mistaken. Not even the palm of a thief’s hand was to be severed. As the Imam explained, his proof was based on “the words of the Messenger of God, ‘Prostration is (performed) on seven (body) parts: the face, the (two) hands (meaning: palms), the (two) knees, and the (two) feet.’ If the (person’s) hand is severed from the wrist, or the elbow, (the person) would no longer have a hand (meaning: palm) to prostrate on; and God – the Blessed, the Exalted – has said, ‘The places of worship (prostration) belong to God,’ meaning these seven (body) parts that one prostrates on, ‘so do not invoke anyone along with God.’[x] That which belongs to God is not severed.”

Mu’tasim was pleased by Imam al-Jawad’s discussion and the sentence was carried out in accordance with it.[xi]

Martyrdom of Imam al-Jawad

The scholars of Mu’tasim’s court felt humiliated by the episode of the unexcused thief. Some of these scholars approached Mu’tasim and attempted to convince him that the way he had sided with Imam al-Jawad may compromise his grip on power. Mu’tasim, realizing the danger to his rule, and following in the footsteps of Abbasid rulers before him, decided to murder the Imam.[xii]

The corrupt Mu’tasim eventually executed his wicked will and had Imam Muhammad al-Jawad poisoned. The Holy Imam was just over twenty five years old. Imam al-Jawad was buried near his grandfather, Imam Musa al-Kadhim, in present-day Kadhimiyya.[xiii]

 

 


[i] Pg. 103 of al-A’immah al-Ithnay ‘Ashar by Sh. Ja’far Subhani

[ii] Pg. 21, Vol. 50 of Bihar al-Anwar by ‘Allamah Majlisi

[iii] Pg. 266, Vol. 2 of Uyun Akhbar al-Ridha by Sh. Saduq

[iv] Pg. 473 of Sirat al-A’immah by Sh. Ja’far Subhani

[v] Pg. 474 of Sirat al-A’immah by Sh. Ja’far Subhani

[vi] Pg. 496-498 of Sirat al-A’immah by Sh. Ja’far Subhani

[vii] Pg. Pg. 486 of Sirat al-A’immah by Sh. Ja’far Subhani

[viii] Pg. 487-489 of Sirat al-A’immah by Sh. Ja’far Subhani

[ix] Pg. 502 of Sirat al-A’immah by Sh. Ja’far Subhani

[x] Quran 72:18

[xi] Pg. 490-491 of Sirat al-A’immah by Sh. Ja’far Subhani

[xii] Pg. 502 of Sirat al-A’immah by Sh. Ja’far Subhani

[xiii] Pg. 106 of al-A’immah al-Ithnay ‘Ashar by Sh. Ja’far Subhani