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

Authenticity of the amulet

For the validation of the amulet, the chain of authority of the related tradition has been fully mentioned. The late Sayyid bin Tavoos has listed his own chain of authority up to Sheikh Saduq.

One of the advantages of this hadith is the explanation of the method of carrying (taḥammul) the hadith in this tradition. A notable point is that the terms ḥaddathanā, ḥaddathanī, and akhbaranī have been used in all cases. These terms indicate that ‘hearing’ is considered the most valid method for carrying a hadith.

Regarding the reason for the inclusion of this amulet, the late Ali ibn Isa Erbeli, a scholar of the seventh century, raised an objection, which Allamah Majlesi answered. We recount the objection and the response 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)).

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Translation:

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 his marriage 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 Jawad’s sister see him after his death, and how did they meet, while one was in Medina, and the other was in Baghdad? And as for the 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((.

Translation:

I say that all the premises he mentioned to rebut the report are disputable, and it is not possible to reject the famous and repeatedly reported hadith in all the books merely by this exclusion. Then know that some of his miracles have already been mentioned regarding the martyrdom of his father, peace be upon him.

Multiplicity of the sources

The more sources an amulet has, the higher its validity. According to Sayyid ibn Tawus, Imam Jawad’s amulet is found in numerous sources. Some have mentioned the story and the reason for the amulet, while others have included the text as well.

The book al-Kharāʾij wal-Jarāʾiḥ mentions the chain of authority for this tradition as follows: “Verily, Mohammad bin Ibrahim al-Ja’fari has quoted from Hakima bint al-Reza.” Biḥār al-Anwār, vol. 50, p. 69, quotes it from al-Kharāʾij.

In his Manāqib Āl Abī Ṭālib (vol. 4, p. 394), Ibn Shahr Ashoob mentions 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) quotes it from Manāqib.

Kashf al-Ghumma fī Maꜥrifat al-Aʾimma (vol. 2, p. 366) quotes it from al-Kharāʾij on the authority of Mohammad bin Ibrahim al-Jaꜥfari from Hakima bint al-Reza (PBUH).

Madīna Maꜥājiz al-Aʾimma al-Athnā ꜥAshar (vol. 7, p. 359) mentions the chain of authority 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 bint Abil-Hassan and from virtuous people…’’”

In al-Amān min Akhṭār al-Asfār wal-Azmān (p. 74), Sayyid ibn Tawus also mentions the amulet. In that book, he lists the early part of the chain as follows:

In al-Amān min Akhṭār al-Asfār wal-Azmān (p. 74), Sayyid ibn Tawus also mentions the amulet. In that book, he lists 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 written sources. 

This method used by Shia scholars and transmitters reduces errors such as deviation, pagination, and semantic quoting, thereby increasing the validity of the tradition.

The late Allamah Majlesi mentions this amulet in several places in Biḥār al-Anwār, including vol. 1, p. 1354, and vol. 5, p. 95, quoting it from Muhaj al-Daꜥawāt.

‘Awām al-‘Ulūm wal-Ma’ārif wal-Aḥwāl min al-Āyāt wal-Akhbār wal-Aqwāl (Mustadrak Sayyida al-Nisā ilal-Imām al-Jawād, vol. 23, p. 239) quotes it from Muhaj al-Daꜥawāt.

Makātīb al-Aʾimma quotes some parts about the amulet elsewhere.

‘Uyūn al-Mu’jizāt (p. 124) mentions 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) quotes it from ꜥUyūn al-Mu’jizāt.

Other sources of the amulet include: 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-Aʾimma al-Aṭhār (vol. 2, p. 445); al-Ṣirāṭ al-Mustaqīm ilā Mustaḥaqī al-Taqdīm (vol. 2, p. 199).

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Textual confirmations

In this regard, 14 verses of the Quran have been quoted.

The amulet begins with “بسم الله الرحمن الرحيم,”Sura Ḥamd and ends with a salutation to the Prophet and praising God. This format is common in many prayers. The amulet has a strong text, affirming God’s oneness, the prophethood of the Arch-prophets, and Prophet Mohammad’s status as the final prophet, which is a fundamental article of faith in the Shia denomination. 

The Imam confidently and with certainty stated that this amulet offers protection against hardships and adversities. Many of the formulas in the amulet are found in prayers, amulets, and other words of the Infallible Imams (a.s.).

This amulet is musnad , which adds to its validity and authenticity. It has been transmitted by the Imam’s enemy, that is his wife. The praise and acclaim and the statements of its benefits from an enemy are, in themselves, evidence of the amulet’s veracity and authenticity. 

The amulet’s fame among religious scholars is such that many 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 this amulet has doubled its importance. Some amulets are stated for a specific matter or issue, but Imam Javad’s amulet has benefits in all affairs, as the Imam said to Ma’moon: “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 further adds to its importance.

Stating the details of how to use the amulet also adds to its certainty. As the special rites and manners in using the amulet, the Imam mentions performing ablution, saying four rakʿas of prayer in each of which one recites Sura Ḥamd once, Āyat al-Kursī seven times, the verse “shahid Allāh…” til 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 placing it on one’s right arm. 

Another point is that it is better to put it on when the moon is not in Scorpio [constellation].

The fact that the amulet has been experienced by many has added to its validity. Imam Jawad (a.s.) was the first to use it, and he wrote it for Ma’moon, who was the second person to use it, and it was beneficial for him. It was related that Ma’moon would wear it in all battles and would become victorious because of it.

The Cause of the Amulet

The cause of a hadith refers to the background that led the Infallible Imam to speak, state a decree, address a matter, or even perform a task. Since the words of the Infallibles are not issued without a reason, discovering the cause for issuing a hadith is effective in understanding it. Stating the cause for issuing a hadith, which reveals the social conditions, cultural and scientific atmosphere, the Imam’s mood in saying it, the addressee’s personality, and similar factors, influences the validity of the tradition. 

One of the advantages of Imam Javad’s amulet is that it states the cause for it and how it was issued.

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THE AMULET OF IMAM JAWAD (A.S.)

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