 Respected viewers, brothers and sisters in Islam assalamu alaikum warahmatullahi wabarakatuh Welcome to a new episode of The Successors. With me or host, Muhammad Shia. Before I begin, I would like to send my congratulations to the Islamic Ummah and to the Master of our time, His Majesty Imam Mehdi May Allah hasten his reappearance. On this very blessed occasion, Sayyid Hussain Quswini is joining us tonight to shed some light upon the biography of Imam Ahmad Jawad. During the time of the 9th Imam, there were many scholars and thinkers that led various schools and schools of thought. And of course they had opinions on the opposing leaders of the opposing schools. What was said about Imam Ahmad Jawad by those scholars? Words of praise or what happened at that time? I also would like to take this opportunity to congratulate my dear host and our viewers on the happy occasion of the birthday of our blessed 9th Imam, Imam Jawad, upon him and his forefathers and his progeny. Before we talk about what figures from the other school of thought, thought of Imam Ahmad Jawad and what they said about him, how about we first see what the Ahlul Bayt said about him and then we slowly move on to see what others do. Because there's no praise better than the praise of the family of Imam and there's no better praise than his own father, Imam Erdogan, who was his father and the one who raised him and he was his predecessor. Imam Jawad was his father's successor. Of course when we read praise like the one we're about to see, some fathers might be emotional and not so objective towards their children. Obviously your son, you have a soft spot for your children and you tend to give a blind eye to their weaknesses and concentrate more on their strength. But in the life of the infallibles that wouldn't be comfort. Ahlul Bayt would not do that. When they speak, they speak their truth, just like Rasulullah sallallahu alaihi wa sallam. The Qur'an says regarding Rasulullah, wa ma yantak'u anil hawa, wa hawa la wahyun muhamma. When Rasulullah praised the Amir al-Mu'mineen, it's because he deserved the praise. Because it was a divine inspiration from Allah. It was a divine inspiration from Allah. Same goes for the praise that Rasulullah said towards Fatima al-Zahra. Our episodes on Fatima al-Zahra, for example, Rasulullah says He's not saying this because she's his daughter, but because it's the truth. It's a genuine truth. Same goes for Imam Al-Raza. We see in some narrations that before his birth, Imam Al-Raza had stated Imam Al-Raza foretold about the birth of his son, Imam Al-Jawad. And he said, Allah will give me a son. Because Imam Al-Jawad, when Imam Al-Jawad was born, of course it was a joyous occasion for Ahlul Bayt, and he was a successor of Imam Al-Raza. Before that, Imam Al-Raza did not have any successor to continue the line of Ahlul Bayt. Some assumed that he might be the final Imam. Some assumed that Imam Al-Raza might be the final Imam because he didn't have any children. And even after the birth of Imam Al-Jawad, Imam Al-Jawad was so young that they didn't believe that he could be the next Imam. So they assumed that it's going to stop at Imam Al-Raza, but Imam Al-Raza showed them that the line of Ahlul Bayt is going to continue. And this is where the praise for Imam Al-Jawad. First of all, he will be a boy, not a girl. He will differentiate between truth and falsehood. This is great praise for Imam Al-Jawad. In another narration, the first is in Al-Kafi, another narration in Rajal Al-Kishy, which is a well-known book of Rajal, that we, that in Hausa, they rely on this book, Rajal Al-Kishy. Imam Al-Raza says, it's the same narration, but in another version. He will sit in my position, he will be an Imam like me. Meaning, don't underestimate him. If you see him as a child, don't think that he's a normal child. He has a divine knowledge. He has divine knowledge, he's been divinely ordained. He will give life to the truth, and he will destroy battle, beautiful. And indeed, that's a very beautiful praise. Indeed, when we look at the life of Imam Al-Jawad, with the debates that he had, the dialogues that we had, in the first and second episodes, with my dear host, Brother Hussein Sufny, we talked about the debates that Imam Al-Jawad had with you know, you could call him the Grand Mufti of the time, and others. Imam Al-Jawad at a young age, you know, possessed so much knowledge and so much wisdom, and not just that, but the eloquence to deliver the eloquence of his speech. There are some people who carry a lot of knowledge, but they don't know how to express it. Imam Al-Jawad, at a young age, was able to express that knowledge to show that the truth is with the Ahlul Bayt. Well, he's the grandson of Imam Ali, alayhis salam. Right. Definitely. But Imam Al-Jawad became an Imam at the age of eight or nine, and this was a problem for people that how could a child become an Imam at that age? Imam Al-Jawad proved that the truth is with the Ahlul Bayt. Because if an eight or nine-year-old can carry so much knowledge and wisdom and divine inspiration, then imagine what would a seven-year-old like Imam Saleh carry, or a person like Imam Ali, or a person like Imam Ar-Raza, who are a lot older than him. If a child has so much from Ahlul Bayt, imagine what the elder ones had. And another narration, and this narration is popular regarding Imam Al-Jawad, very beautiful narration. When he was born, when Imam Al-Jawad was born, Imam Al-Hadi said a praise, you know, a word of praise that wasn't said about any other Imam. Imam Al-Raza. Imam Al-Raza. He said about Al-Hissan, he said, this child, there's never been in history a child born with more blessings upon our Shia more than Imam Jawaad. The birth of Imam Al-Jawad brought more blessings for the Shia than any other Imam. Subhanallah. Of course some might not know what with Imam Imam Ar-Raza meant. Was he going to come and pass out money? Was he going to be al-Mahdi, whole wool? Is he going to be, you know, a king? Definitely there were many interpretations of this hadith. There are many interpretations. I personally think that Imam Al-Jawad was a sign of the glory of Elibrit, a sign of their knowledge. You know, when you go to a family and you visit a family and they have a five-year-old child that's very nice, full of etiquette. He comes and greets you at the door, very polite. He comes and sits like an adult. You ask him, you know, speaks like an adult. He speaks like an adult. He answers questions like an adult. And he's the first person that you meet. You say, wow, if their five-year-old child is like this, imagine his siblings, his 15 and 20 and 25-year-old siblings. Imagine what they would be like. Imagine his father, imagine his grandfather. If the baby of the family is like this, imagine the rest. I think Imam Al-Jawad was kind, was trying to allude to this, that Imam Al-Jawad was the miracle of Ahlul Bayt, that at the age of eight or nine. And as we said, he was the first Imam to ascend at the age of eight. At that age, at a very young age. People were baffled to see a child act like an adult and do everything that an adult does, except his age is eight or nine. This showed that Ahlul Bayt, when we're real, they were the real deal. And they deserve to be followed. And everyone else was fake. The shows that the Ahlul Bayt, Alaykum Al Salam, were divine inspired by Allah. Because Imam Al-Jawad didn't go to any school. He wasn't schooled. He wasn't trained, you know, just like his son, Imam Al-Hadi. And we talked about during the days of Imam Al-Hadi, about Al-Junaydi, who tried to teach Imam Al-Hadi while he ended up being the student of Imam Al-Hadi. These people didn't go to schools. They were definitely inspired. Another story that is very amazing. It's very beautiful. And it shows that the truth is with the Ahlul Bayt and with Imam Al-Jawad. Ali ibn Jafar, the brother of Musa ibn Jafar, the son of Imam Sadiq. Imam Sadiq had several sons. One of them was Ismail. One of them was Abdullah. One of them was Musa, Imam Al-Kawba. And one of them was Ali. Ali was very young when his father, Imam Jafar Sadiq died. He was young. He was an orphan. Because when his father died, he was still a child. So who took care of him and raised him and educated him? His brother, Musa ibn Jafar. And that would be the best, you know, care provided, definitely. And this Ali ibn Jafar was a scholar. He was a very bright student of Imam Musa ibn Jafar. Until today, we have a book that we depend on in Hauza. We depend on in the process of Ijtihad. One of the famous books of Hadith in small volumes. Not the big volumes. Not the big volumes like Al-Kafi, Al-Tahdeeb, the small volumes. And by the way, those big volumes are made up of these small volumes. One of them is called Musa ibn Jafar. Basically, a set of questions, bunch of questions regarding everything from Hajj to Khoms to Salah, Zakat. You name it. And Ali ibn Jafar asked his brother and he would record. He would sit and write down the answers. So this shows that he was a student of his brother, Musa ibn Jafar. He was raised in his house. And unfortunately, Imam Iqam al-Hazan had been given enough credit when he comes to fiqh and educating. Usually, when we talk about education and the role of the Imams that educated, we usually emphasize Imam al-Baqr and Imam al-Fadr. But Imam al-Musa ibn Qalbam also played a major role. A proof of that is the book Masa ibn Jafar. There's another book called Al-Jafariyat. Also ascribed to Ali ibn Jafar. Anyhow, Ali ibn Jafar was accepted by all. He was a pious, he was a scholar, he was from the Ahl al-Bait. He was the son of an Imam, the father of an Imam. I'm sorry, the son of an Imam, the brother of an Imam, the uncle of an Imam, and the great uncle of an Imam. He was the son of Imam al-Sadaq, the brother of Imam al-Qalbam, the uncle of Imam al-Rubaa, the great uncle of Imam al-Jawad. One day, he was seen coming inside the masjid in Medina. And he was inside the masjid. Imam al-Jawad entered. Imam al-Jawad was was a young, you know, 10, 11, not older than that. Maybe even less, maybe even less, maybe nine years old. He got up, he stood up. He was an old man by this time. This is his brother's grandson. Imam al-Jawad was his great nephew. Yeah, but the great divine inspiration of Allah, subhanahu wa ta'ala, would differentiate that. So he got up and he ran towards Imam al-Jawad and he grabbed his hand to kiss it. He took his, he ran without his shoes, without his abaya. He ran to Imam al-Jawad and he kissed his hand. Imam al-Jawad told him, Ya'am, Ijlus, say, please, don't stand up for me. He respected him. Definitely, as a grandfather. As father's uncle. Yeah. Great uncle. Ali ibn al-Jawad said, Ya'a Sayyidi, how Ijlus and you're standing. You want me to sit? You want me to sit while you're standing? No. We either sit together or we stand together. He asked him to sit wherever he was seated. And that shows the akhlaq of the Ahlul Bayt, the morals. That shows the akhlaq of Ali ibn al-Jawad himself. This shows the greatness of Imam al-Jawad. He sat back with his friends and Imam al-Jawad sat in another corner. His friends, apparently they weren't good friends. He told him, Ya'adi, this guy's your brother's grandson. You're his father's uncle. You're an old man. He's a child. What is this thing you're doing? You stand in front of everyone. You rush, you run to him and you kiss his hand. He's a child. And you're an old man. And you're not a regular person. You're from Ahlul Bayt. You are a pious scholar and you are accepting that. If you claim to be an Imam, you could have been an Imam. If you tell people I'm an Imam, they'll believe you. They'll believe you, definitely. So what do you want me to do? Allah did not see this shaybah, and he pointed to his white beard. He did not see this shaybah worthy of being an Imam. But he saw that child worthy of being an Imam. Is that my fault? This is Allah's will. Allah wanted that child to be an Imam, and this old man not to be an Imam. Don't blame me. He's my Imam. I will go. And I am honored to go and kiss his hand. He didn't say this, but basically that's the message that he was. Definitely. Beautiful words. Beautiful words. And this is a very pious man. If it was anyone other than Ahlul Bayt, he might have claimed the Imam for himself. He's old as a white beard. He has the looks of an Imam. He's the son of an Imam, the brother of an Imam. And he's carrying a lot of knowledge with him. It's not someone, you know, who's ignorant. People would catch her right away. But he didn't. He was pious. This is my Imam. An eight-year-old child is more worthy of being an Imam, more than anyone else. This is from words of praise from the Ahlul Bayt. Let's come to the other school of thought. He was Hanifi. He was not a follower of Ahlul Bayt. He followed Abu Hanifa regarding Imam Al-Jawad in Tathkira Al-Khawas in his book. He says, We mentioned in the first episode that he was called Abu Ja'far Al-Thani because Imam Al-Baqir was Abu Ja'far. To differentiate between him and Imam Al-Baqir, he was called Abu Ja'far Al-Thani. He followed the path of his father when he came to knowledge and piety and simplicity and generosity. And he was called Al-Murtala, like his grandfather Imam Ali. Al-Murtala is the one who is pleased upon. Al-Murtala, the one who is accepted, pleased with. Another Sunni scholar, Ashik Kamal-e-Din Muhammad Ibn Talha Al-Shafi'i. He says, He says, And those scholars were from different, you know, thoughts. One was Malik. One was Hanifi. This shows that the greatness of the Imam Jawa. And he was accepted by all schools of thought. All schools of thought and all historians accept him as a pious, righteous, spiritual, religious, intellectual scholar of Islam. Although they do not witness that he was a divinely ordained Imam. But nevertheless, they accept him as a great member of Ahlul Bayt. Sayyidina, we will continue, insha'Allah, through a short break. Insha'Allah. Discussion. Respective viewers, we will continue our discussion, insha'Allah, after a short break. So, stay tuned. Ibn Talha, the one who is accepted, pleased with. Respective viewers, back to our discussion about the biography of Imam Muhammad Al-Jawad, peace be upon him. Sayyidina, the bright and most outstanding faces of his nature and character were to show hospitality and politeness to all without any discrimination, to help the needy, to observe equality under all circumstances, to live a simple life, to help the orphans, the poor and the homeless, to teach those interested in the achievement of knowledge and to judge and to guide, sorry, the people to the right path out of the several attributes that the Imam, peace be upon him, possessed. Why was he called Al-Jawad? In the name of Allah, the Most Gracious, the Most Merciful. Imam Al-Jawad had all of the qualities that you just mentioned. You know, in the life of Ahl al-Bait, when we look at the lives of Ahl al-Bait, they all have the same qualities, but one of them had one quality more, a bit more, stood out in him more, like Imam Zain al-Abideen. They all prayed, they all prayed at night, they were all pious, they were all pious, but Imam Zain al-Abideen went a step further. And I think that the Imams, they worked as a team on this, they worked as a team. At the end of the day, they're role models for everyone. For example, if they saw that Imam Ali al-Salam symbolized courage, Imam Al-Hassan al-Mushtaba would symbolize generosity, like Imam Jawad. Imam Al-Hassan saw Imam Al-Hassan symbolize generosity, he went towards self-sacrifice. Imam Zain al-Abideen saw that his father went towards self-sacrifice, I will come towards spirituality. Imam al-Abideen saw that, you know, there's a gap in knowledge, I will come towards intellectuality and so on and so forth. They completed one another. They all have the same qualities, but one, each one stood out with one specific quality the most. Who was differentiated with this particular quality? This is one, two, we believe that these titles, they were given to them by Rasulullah, they were not chosen by the people. These were titles chosen by the Ahlul-Bayt themselves. When we call Imam Muhammad ibn Ali al-Baqir, he was named al-Baqir, Rasulullah named him al-Baqir, Rasulullah named Jaffer ibn Muhammad al-Sadiq, Rasulullah named Musa ibn Jaffer al-Kawam. These were titles, you know, elected by the people or chosen by the people, you know, they were mentioned by Rasulullah and it continued on the tongues of Ahlul-Bayt. They were called by their specific name, by their specific attribute. When we look at the life of Imam al-Jawad, indeed, he was someone known for his generosity. His generosity stood out. It's like, you know, when you see beautiful people, a couple of brothers, they might be all good looking, attractive, but one of them stands out the most. It doesn't mean that the others are not beautiful, but this person, his beauty, stands out the most. Same goes for Imam al-Jawad. His generosity stands out the most. In one narration, Ahmed ibn Hadid, a well-known figure at the time of Imam al-Jawad, he came with a group of his followers to Mecca for Hajj. On the way, they were stomped by a gang and they were robbed of all of the money that they had. When they arrived, they arrived to Medina. On their way to Mecca, they stomped in Medina. Imam al-Jawad heard about the story. Perhaps either Ahmed ibn Hadid told Imam al-Jawad the story or he heard Imam al-Jawad prepared food, clothing, and money to aid those people, to aid Ahmed ibn Hadid and his friends. When Ahmed ibn Hadid opened the sum, opened the bag of money, he saw that it's the exact amount that he lost. Imam al-Jawad provided him exactly with what he lost. Ahmed ibn Hadid, he didn't require him to be his follower. Imam al-Jawad did not require Ahmed ibn Hadid to be his follower, to be among the Shia or to come and testify. But of course, that event would, you know, would bring Ahmed ibn Hadid to the path of the ibn Hadid. Today we live at a time, you want a group or a country or a government or a political party to support you? You've got to follow them. You have to follow them. You want this government to follow you, I'm sorry, to support you, that means you're going to have to follow that government. To accept the set of policies. Conditions, exactly. If we today were to ask any government for support or a loan, they might give us, but it's not, it's not for free. It's not for free, it's conditional. Tomorrow that government, that country might wage war. They'll expect us to join, to support them, either through money or through manpower or by, you know, by the military force, nothing's for free. Not just governments, even political parties, even certain individuals, nothing is for free. They give you money, they give you support, they expect something in return, except that they never expected anything for return. And that is why they stand out more than anyone else. In another incident, Imam al-Jawad, and they testify, the story testifies to the Imam's generosity, not just for humans, but even for animals. Imam al-Jawad was sitting outside, you know, kind of like a picnic. And he had people with him, his servants, they were also with him at the picnic. You know, when you're eating outside, food tends to fall on the ground, a loaf of bread, some meat, whatever it is, that fell. And you know, you could easily wash it and eat it later on or reheat it or whatever. Imam al-Jawad, when his servants were, you know, repacking the food, there was stuff on the ground, food on the ground, he said, leave this, but it's on the ground, it's on the ground for the vultures and for the birds and for the animals. That will come later and eat it. That will come later on and eat it. He says, even if it was, what do you call it? A lamb leg. A lamb's leg, which is full of meat, right? The best part of a lamb is the legs because they're full of meat. He said, even if that falls on the ground, you leave it on the ground. That's when the animals sleep. Subhan Allah, someone who is generous and who thinks of even the animals, not just humans, right? You have generosity. Generosity is on. You have the human generosity and you have the divine generosity. No, sometimes you're generous with humans, oftentimes you're generous even with animals. That's a generosity on another level. No, generosity is a virtue above many other virtues, above many other virtues. It's a very beautiful virtue that Allah loves in a hadith. Basically, the meaning of the hadith is that a generous person is close to people's hearts, he's close to the people, he's close to Allah, he's close to paradise, and he's far from hellfire. Someone who's stingy and greedy is the complete opposite. A person who's stingy is far from people's hearts. People don't like those that are greedy, a stingy person. He's far from people, he's far from paradise, he's far from Allah, and he's close to hellfire. Subhan Allah. You know, when you see someone who's generous, immediately you're attracted to him, even if he's not a believer. Even if he's not a believer. We have many narrations that many of the Ahlul Kitab, Jews and Christians, who were generous, but the Ahlul Bayt, alaihi salam, predicted that these people would go to Jannah, Subhan Allah. Right, right. Pharaoh, the Pharaoh that was at the time of Musa, because there were many pharaohs, the Pharaoh at the time of Musa would slaughter a big number of sheep, camels, cows every day, and feed people. Just do it out of generosity. Of course, he didn't do it for the sake of Allah, because he didn't believe in Allah. He claimed to be God himself. He did it for the sake of feeding, for the sake of generosity. People came and told him that this is going to harm the economy, reduce that amount. He said, I'm not going to reduce it all at once, because I've, you know, I've got people used to feeding. Used to feed it at that time, yeah. So he said, we'll do it in stages. If we slaughter, for example, a thousand, let's do it, you know, nine hundred and fifty, and then nine hundred, and then eight hundred and fifty, and so on and so forth, until we stop the habit. And indeed, that one, that's what happened. It reduced, it reduced, it reduced, it reduced, until he stopped feeding. The day that he stopped feeding, he drowned that day. Subhan Allah. He drowned on the day that he stopped feeding people. This shows that Allah was, as long as he was generous to the people, Allah was delaying his wrath. Allah was delaying the punishment. But as soon as he stopped, the generosity stopped, the punishment came. So sometimes generosity pushes the punishment away. Subhan Allah. Is there any event that, you know, that that was particularly to the generosity of Imam Al-Jawad, you know, with people, or particularly, you know, orphans and whatsoever? Yes, they mentioned about him that he wouldn't, he wouldn't, you know, he wouldn't say no to anyone. He wouldn't say no to anyone. Whoever asked him. So whoever asked him for help. Whatever asked him for help, friend or foe, relative or non-relative. From Medina or not from. I shia you are not shia. Whoever asked him for support, he would not say no. He would give. And he would give generously. Subhan Allah. He would give generously. Imam Al-Jawad, first of all, he had Khoms and Zakat delivered to him from various countries. Shia by the time of Imam Al-Jawad had spread everywhere. They were in Iran, they were in Khurasan, they were in Qom, they were in Hijaz, they were in Iraq, in Kufa, in Basra. These countries, they were rich, especially Iraq, Ard al-Sawadain. Iraq was known for its plant, for its plantations, its farms, its gardens, you know, all of these farms, they produced, they produced a lot of wealth. The shia would bring their Khoms, Imam Al-Jawad. So that was one of his revenue. Another was from Al-Ma'mun. Al-Ma'mun at some point of time, especially since he gave his daughter to Imam Al-Jawad. Imam Al-Jawad was married to the daughter of Imam Al-Ma'mun. Subhan Allah. And when he would give him money, he had a certain budget for Imam Al-Jawad. He had guards, he had servants appointed by Al-Ma'mun. He had all of that, but historians say he didn't use any of it for himself. All of the wealth that he had was for the people. It was for anyone who needed help, whether it was shia or not shia. This shows his generosity. And none of it was used for himself. And this is the sign of a generous person. A generous person is not the one who spends the most. No. A generous person is the one who spends that which he needs. If this subhan, this subhan might not be, not have a lot of value. But if it's the only thing that I own, but I give it to someone else, this is generosity. This would be considered generous. This is considered generous. It's not just about the amount that you spend. If you're a billionaire and you spend in millions, that would be generosity. Because you don't need it. But if you give the things that you need, it would be generosity. That person is generous. SubhanAllah. The qualities and personalities and characteristics of Imam Muhammad al-Jawad. So, yeah, and a elaboration on the qualities, personalities and characteristics of Imam Muhammad al-Jawad. Sure. First of all, Imam al-Jawad was special from the early days, from the early days. Hakima, the daughter of Imam Al-Qadim, and the sister of Imam Ar-Raza, and the aunt of Imam al-Jawad. She says that she tells Imam Ar-Raza. She tells Imam Ar-Raza. She told him that when your son, Imam Al-Jawad, was born, apparently, Imam Ar-Raza was in Khorasan when Imam Jawad was born. Imam Jawad was born in Medina, and Imam Ar-Raza was born, was living in Khorasan, according to some narrations, or others might say that no, he was born in, when he was born in, Imam Ar-Raza was also in Medina. But according to the historical facts, everyone knows that Imam Jawad was born in Medina, and most likely, at the time, Imam Ar-Raza was already in Khorasan. Why? I will mention that later on. Hakima tells him that when your son, Imam Al-Jawad, was born, the first words that he said was another narration. She says, Hakima, she says that when he was born, he sneezed, and when he sneezed, he said, Al-hamdulillah, Al-hamdulillah, so it was a miracle, right in the beginning, as soon as he was born. He was asked, how could he be an Imam at such a young age? That was one of his merits. One of his qualities was that he attained knowledge at a young age. He said, well, I'm not exceptional. Look at Suleiman and Dawud. Suleiman was a child, but Dawud was asked to give the Khilafa to Suleiman, while Suleiman was a child. That was knowledge in itself. As a child, to say that I am not an exception, to have the knowledge from Dawud and from Prophet Dawud. And he reads from the Qur'an. He tells them, the Qur'an says regarding, right? He supports, he supports how he received wisdom at such a young age. In another instance, he says, we're learning Rasulullah sallallahu alayhi wa sallam, Imam Ali. He says, the Qur'an says, we're learning Rasulullah. Say to them, this is my path. I am calling people to Allah. And I am knowing what I'm doing. I have basira, meaning I have vision of what I am doing, me and whoever follows me. Scholars say that I am the one who follows me. Imam Jawad says, the verse is speaking about Rasulullah and Imam Ali. And at that age, at that time, Imam Ali was nine years old. I'm like my grandfather Imam Ali. If Allah reveals an entire verse about Imam Ali, who followed Rasulullah and paces him at the age of nine, I'm nine years old right now. This is wisdom to think like this. It's a divine wisdom, definitely. To justify how he could be an Imam at such an age. Imam Jawad had knowledge. But it's also difficult to convince the people of Arabia at that time. Right. You had knowledge. You had knowledge of the Qur'an. You had knowledge of verses. He was asked about the verse. He explained to them what nesq means, abrogation. We make the verse forgotten. How do you make the first forgotten? We bring a verse better than that verse. What's the explanation of all these verses? Because if we take the apparent meaning, it might be a bit problematic. The Imam explained. He was asked about this verse at the age of eight or nine, and the Imam explains the meaning of this verse. Among his qualities were his prayers. Like his forefathers, Imam Jawad was known for his nawafil, the recommended prayers. Not just the wajah prayers, but the recommended prayers. For us, regular people, when we want to perform a recommended prayers, we'll be at two units, like aateen. And we do it very quickly. Imam Jawad, he stands and he recites according to narrations. In each like aateen, he would recite Surat Qulw, 70 times. That would take at least 30 minutes. If he wants to do it with khushu, he wants to recite it slowly. That would take at least 30 minutes. His prayers were exceptional. His hajj was exceptional. Narrators say that his hajj was unbelievable, the way that he would enter the zid al-halam, the way he would perform tawaf. With every circle, he would come to al-ruql al-yamani and embrace it. He would kiss it. When he would finish, he would come and embrace hajj al-al-taswut. Definitely, he's from the Ehlul Bayt, alayhim salam. So, all the qualities and personalities, characteristics of the Ehlul Bayt, alayhim salam, passes from one to one because of the divine knowledge they have. Because of the divine care that Allah SWT has for them. Sayyidina, we will conclude our episode, insha'Allah. Respected viewers, brothers and sisters in Islam, we reached the end of our show for now. Thank you very much indeed for watching. To hasten the reappearance of the Master of our time, His Majesty Imam Mehdi May Allah hasten his reappearance. Wassalamu alaikum warahmatullahi wabarakatuh.