Validation of Imam Jawad’s (a.s.) Amulet

Evidence of the amulet

For validation of the amulet, the chain of authority of the related tradition has been mentioned completely. The late Sayyid bin Tavoos has mentioned his own chain of authority up to Sheikh Sadooq. Among the advantages of this hadith is narrating the method of carrying (taḥammul) the hadith in this tradition.
The point worth mentioning is that in all cases, the terms ḥaddathanā, ḥaddathanī and akhbaranī have been used. These suggest the ‘hearing’ as the most valid method for carrying a hadith.
Regarding the cause for entering this amulet, the late Ali bin Isa Erbeli, one of the scholars of seventh century, has posed an objection, which Allamah Majlesi answers. We recount the objection and the answer here:
و هذه القصة عندي فيها نظر و أظنها موضوعة فإن أبا جعفر علیه السلام إنما كان يتزوج ويتسری حيث كان بالمدينة ولم يكن المأمون بالمدينة فتشكو إليه ابنته فإن قلت إنه جاء حاجا قلت لم يكن ليشرب في تلك الحال وأبو جعفر علیه السلام مات ببغداد و زوجته معه فأخته این راتها بعد موته وكيف اجتمعتا و تلک بالمدينة وهذه ببغداد و تلک الامراة التي من ولد عمار بن یاسر رضی الله عنه في المدينة تزوجها فكيف رأتها ام الفضل فقامت من فورها وشكت إلى أبيها كل هذا يجب أن ينظر فيه و الله اعلم)).


And I had a look at this story, and I think it is fabricated, because Abu Ja’far, peace be upon him, was only married and consummated when he was in Medina, and Ma’moon was not in Medina. So his daughter could not complain to him. If you say that he [Maʾmoon] came on pilgrimage, I would say in that case he would not have drunk in that state; and Abu Ja’far, peace be upon him, died in Baghdad while his wife was with him. So, how did Imam Javad’s sister see him after his death, and how did they meet, while this one was in Medina, and that one was in Baghdad? And as for that woman who was from the sons of Ammar bin Yasir, may God be pleased with him, in Medina, whom he married. How did Umm Al-Fadl see her, so she immediately got up and complained to her father [who was in Baghdad]? All this must be looked into, and God knows best.
After recounting this, Allamah Majlesi answers as follows:
((اقول کل ما ذکره من المقدمات التی بنی علیها رد الخبر فی محل المنع و لایمکن رد الخبر المشهور المتکرر فی جمیع الکتب بمحض هذا الاستبعاد ثم اعلم انه قد مضی بعض معجزاته فی باب شهاده ابیه علیه السلام((.


I say all that he mentioned from the premises upon which the rebuttal of the report was built in the place of prohibition, and it is not possible to reject the famous and repeated report in all the books merely by this exclusion. Then know that he has passed some of his miracles regarding the martyrdom of his father, peace be upon him.
Multiplicity of the sources
The more the sources of an amulet, the higher validity it enjoys. According to Sayyid bin Tavoos, Imam Javad’s amulet is found in numerous sources. Some have mentioned the story and the cause for entering this amulet, and some others have mentioned the text as well.
The book entitled al-Kharāʾij wal-Jarāʾiḥ has mentioned the chain of authority for that tradition as follows: “Verily, Mohammad bin Ibrahim al-Ja’fari has quoted from Hakima bint al-Reza”. Biḥār al-Anwār, vol. 50, p. 69 has quoted it from al- Kharāʾij.
In his Manāqib Āl Abī Ṭālib (vol. 4, p. 394), Ibn Shahr Ashoob has mentioned the chain of authority for that tradition as follows:
Safwan bin Yahya said, “quoted for me Abu Nasr al-Hamdani and Ismaʾil bin Mehran and Khobran al-Asbati from Hakima bin Abil-Hassan al-Qorashi from Hakima bint Musa bin Abdullah bin Mohammad bin Ali bin Musa al-Taqi”. Biḥār al-Anwār (vol. 51, p. 99) has quoted it from Manāqib.
Kashf al-Ghumma fī Maꜥrifat al-Aʾimma (vol. 2, p. 366) has quoted it from al- Kharāʾij on the authority of Mohammad bin Ibrahim al-Jaꜥfari from Hakima bin al-Reza (PBUH).
Madīna Maꜥājiz al-Aʾimma al-Athnā ꜥAshar (vol. 7, p. 359) has mentioned the chain of authority for that tradition as follows:
“Sayyid Morteza in ꜥUyūn al-Muꜥjizāt said, ‘Safwan bin Yahya said, ‘quoted for me Abu Nasr al-Hamdani who said quoted for me Hakima bin Abil-Hassan and from virtuous people…’’”
In al-Amān min Akhṭār al-Asfār wal-Azmān (p. 74), Sayyid bin Tavoos has also mentioned that amulet. In that book, he has mentioned the early part of the chain as follows:
“from the book Munya al-Dāꜥī wa Ghaniya al-Wāꜥī composed by Sheikh Saꜥid Ali bin Mohammad bin Ali al-Hossein bin Abdul-Samad al-Tamimi who said, ‘quoted for us Abu Jaꜥfar…’” The phrase from the book Munya al-Dāꜥī wa Ghaniya al-Wāꜥī suggests that the tradition has been quoted from the written sources. This method used by Shiite scholars and transmitters would cause a reduction in errors such as deviation, paging, semantic quoting and the like; and this increases the validity of the tradition.
The late Allamah Majlesi has mentioned that amulet in several places in Biḥār al-Anwār including vol. 1, p. 1354 and vol. 5, p. 95, quoting it from Muhaj al-Daꜥawāt.
ꜥAwām al-ꜥUlūm wal-Maꜥārif wal-Aḥwāl min al-Āyāt wal-Akhbār wal-Aqwāl Mustadrak Sayyida al-Nisā ilal-Imām al-Jawād, vol. 23, p. 239 has quoted it from Muhaj al-Daꜥawāt.
Makātīb al-Aʾimma has quoted some parts of that amulet elsewhere.
ꜥUyūn al-Muꜥjizāt (p. 124) has mentioned the chain of authority as follows: “Safwan bin Yahya said, ‘Abu Nasr Hamdani said, ‘quoted for me Hakima bint abil-Hassan al-Qorashi while she was a virtuous woman.’’” Biḥār al-Anwār (vol. 50, p. 98) has quoted it from ꜥUyūn al-Muꜥjizāt. Other sources of that amulet are as follows: al-Thāqib fil-Manāqib (p. 219); al-Durar al-Naḍīm fī Manāqib al-Aʾimma al-Hāmīm (p. 709); Ḥilyat al-Abrār fī Aḥwāl Muḥammad wa Ālihī al-Aṭhār (vol. 4, p. 571); Riyāḍ al-Abrār fī Manāqib al-Aꜥimma al-Aṭhār (vol. 2, p. 445); al-Ṣirāṭ al-Mustaqīm ilā Mustaḥaqī al-Taqdīm (vol. 2, p. 199).

Textual confirmations

In this regard, 14 verses of the Quran have been quoted.
The amulet begins with “بسم الله الرحمن الرحيم” and the Sura Ḥamd and ends with salutation to the Prophet and praising God. This is found in many prayers. The amulet enjoys a strong text. It has attested to God’s oneness, the prophethood of the Arch-prophets and the Prophet Mohammad’s being the last prophet, which is a definite article of faith in the Shiite denomination. Imam has stated with certainty the protection against hardships and events due to this amulet. Many of the formula in that amulet are found in prayers, amulets and other words of Infallible Imams.
This amulet is musnad , which adds to its validity. This amulet has been transmitted from Imam’s enemy, that is his wife. So many praise and applause and statements in stating its benefits from an enemy are – themselves – an evidence for veracity and validity of the amulet. The fame of the amulet among the religious scholars is such that a large number of them have quoted it in their books, just as Sayyid bin Tavoos says, ‘a number of our companions have transmitted it and we quote and transmit it as well.’
The general and extraordinary usage of that amulet has doubled its importance. Some amulets have been stated for a certain matter or issue, but Imam Javad’s amulet has its benefits in all affairs, as Imam said to Maʾmoon: “Protect yourself against evils, plights, diseases, blights, and mischiefs.”
Sayyid bin Tavoos also referred to this and wrote: “It is an amulet protecting one from the blow of sword and all fears.” This adds to its importance.
Stating the details of how to use the amulet also adds to its certainty. As the special rites and manners for using the amulet, Imam mentions performing ablution, saying for rakꜥas of prayer in each of which reciting Sura Ḥamd once, Āyat al-Kursī seven times, the verse shahid Allāh to the end seven times, the Suras wa-Shams and Wa-ḍuḥāhā seven times, wa-layl idhā yaghshāhā seven times, and Sura Towḥīd seven times; and then putting it on one’s right arm. Another point is that it is better to put it on when the moon is not in the Scorpio.
The amulet’s being experienced by many has added to its validity. Imam Javad was the first who used it and he wrote it for Maʾmoon who was the second person to use it, which was beneficial for him. It is related that Maʾmoon would put it on in all battles and would become victorious because of it.
The cause of the amulet
The cause of a hadith means the background causing the Infallible Imam to speak and state a decree or put forward a matter or reject and deny something or even perform a task. Since the Infallibles’ words would not be issued without a reason, discovering the cause for issuing a hadith is effective in understanding it. Stating the cause for issuing a hadith, which shows the social conditions, cultural and scientific atmosphere, Imam’s mood in saying it, the addressee’s personality, and the like, influences the validity of the tradition. One of the advantages of Imam Javad’s amulet is stating the cause for it and how it was issued.



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