Imam Muhammad b. Ali al-Baqir (a)
Muhammad
Bin Ali Bin al-Hussain Bin Ali Ibn Abi Talib (Arabic: محمد بن علي بن
حسین بن علي بن أبي طالب) (b. 57/677 – d. 114/733) known as Imām al-Bāqir
(a) and Bāqir al-'Ulūm, was the fifth Imam of the Shi'a, whose period
of Imamate lasted nineteen years.
Imam al-Baqir (a) made a great
scientific movement which reached its peak at the time of his son Imam
al-Sadiq (a). His narrations in religion, conduct of the Prophet (s),
Qur'an sciences, moral conduct, and manner is more than what is remained
from the children of Imam al-Hasan (a) and Imam al-Husayn (a). Thus,
during his imamate, a great step was taken towards organization of Shi'i
thought in different fields including ethics, jurisprudence, theology,
exegesis, etc. According to historical sources he was present at Battle
of Karbala as a child.
Lineage
Muhammad
b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib, known as al-Baqir (a) was the
fifth Imam of the Shi'a faith, son of Imam al-Sajjad (a), the fourth
Imam of the Shi'a faith. His mother was Umm 'Abd Allah, daughter of Imam
al-Hasan al-Mujtaba (a).[1] Hence he is called Hashimite among
Hashimites, 'Alavi among 'Alavis, and Fatimi among Fatimis.[2]
Naming, Teknonym, and Epithets
Many
years before Imam al-Baqir (a) was born, the Prophet (s) named him
Muhammad and titled him as al-Baqir. Hadith al-Lawh transmitted by Jabir
b. 'Abd Allah al-Ansari and others corroborates with this.[3]
His
epithets were, al-Baqir, al-Shakir (the thankful to God), and al-Hadi
(the guide), the former of which is the most famous. The meaning of
"al-Baqir" is "splitter." Al-Ya'qubi wrote that, "He (a) was named
al-Baqir since he split knowledge."[4] His famous teknonym is Abu
Ja'far.[5] In hadith references, he (a) is mostly referred to as Abu
Ja'far al-Awwal.
Birth
Imam al-Baqir (a)
was born on Friday Rajab 1, 57/May 10, 677 in Medina.[6] Some have
reported his birth to have been on Safar 3/December 16 of the same year
(57/676)[7]. He was a small child and present in the Battle of
Karbala[8].
Wives and Children
In
narrations, Umm Farwa is mentioned as the wife of Imam al-Baqir (a), who
was the mother of Imam al-Sadiq (a). Also narrations mention another
woman called Umm Hakim, daughter of Usayd al-Thaqafi as a wife of Imam
(a), who was the mother of two of the Imam's (a) children and another
wife of Imam (a) who was a concubine and the mother of three other
children of Imam (a)[9].
The number of the children of Imam al-Baqir (a) was seven, including five sons and two daughters:
1. Ja'far
2. 'Abd Allah: the mother of these two was Umm Farwa, daughter of al-Qasim b. Muhammad.
3 Ibrahim
4.
'Ubayd Allah: the mother of him and Ibrahim was Umm Hakim, daughter
of Usayd al-Thaqafi. No children remained from these two sons.
5. 'Ali
6. Zaynab: the mohter of the these two was a concubine.
7. Umm Salama: the mother of whom, was a concubine.[10]
Imamate
Imam
al-Baqir (a) became the Imam in 95/713 after his father was martyred
and had the responsibility of leading the Shi'a until his martyrdom in
114/733 (or 117/735).
Proofs of Imamate
Jabir
b. 'Abd Allah al-Ansari narrated, in his response to a question about
Imams after Imam 'Ali (a), the Prophet (s) said, "al-Hasan (a) and
al-Husayn (a), the two Masters of the Youths of Paradise, then the
Master of Worshipers of his time 'Ali b. al-Husayn (a), then al-Baqir,
Muhammad b. 'Ali (a), whom you will see, O Jabir..."[11]
Also,
Imam al-Sajjad (a) frequently attracted attention towards his son, Imam
al-Baqir (a). For example, when his other son 'Umar asked him about why
Imam al-Sajjad (a) paid more attention to Imam al-Baqir (a), Imam (a)
answered, "It is because the imamate will remain in his descendants
until the day our Upriser rises and will fill the world with justice and
equality. So, he [al-Baqir] is both Imam and the father of Imams
(a)."[12]
Al-Shaykh al-Mufid said Imam al-Baqir (a) was superior
to all his brothers in knowledge, piety, and dignity. He had a higher
position in relation to his siblings. Everyone praised him with glory
and he was respected by the Suuni and Shi'a scholars. He (a) had
knowledge of religion, the Qur'an, ethics, and morals to such a great
extent that even these had not been formerly taught by any of the
children of al-Hasan (a) and al-Husayn (a). The rest of the companions
of the Prophet (s), noble ones among the Followers, and highest ranking
of jurisprudence scholars have narrated from him. His position in merits
and nobility reached a level of being exemplary among the people of
knowledge. They wrote works and composed poems to praise his
personality[13].
Contemporary Rulers
His imamate was contemporary with five Umayyad caliphs:
1. Al-Walid b. 'Abd al-Malik (86/705 – 96/714-5)
2. Sulayman b. 'Abd al-Malik (96/714-5 - 99/717-8)
3. 'Umar b. 'Abd al-'Aziz (99/717-8 - 101/719-20)
4. Yazid b. 'Abd al-Malik (101/719-20 -105/723-4)
5. Hisham b. 'Abd al-Malik (105/723-4 - 125/742-3)
It
is reported that 'Abd al-Malik b. Marwan minted coins with Islamic
inscriptions for the first time with the suggestion of Imam al-Baqir
(a).[14] Before that Roman coins were used in transactions. Some have
attributed the suggestion to Imam al-Sajjad (a) as the story has
occurred in the time of Imam al-Sajjad (a), others believe that Imam
al-Baqir (s) suggested minting coins by the order of Imam al-Sajjad
(a).[15]
Scientific Movement
From
94/712-13 to 114/732-33, there was a period of different schools of
jurisprudence emerging and narrating many hadiths about exegesis. This
was because of the weakening of the Umayyad government and the conflicts
among statesmen over power. Sunni scholars, Ibn Shihab al-Zuhri, Makhul
al-Shami, Hisham b. 'Urwa, etc. were active in narrating hadiths and
issuing Fatwa, and other groups tried to spread their own beliefs such
as Khawarij, Murji'a, Kaysaniyya, and Ghulat.[citation needed]
Before
this time, Shi'a jurisprudential viewpoints were clarified in a few
issues like adhan, taqiyya (precautionary dissimulation), funeral
prayer, .... By the begining of Imam al-Baqir's (a) imamate a great
scientific movement by him emerged in Shi'a which reached its peak at
the time of his son, Imam al-Sadiq (a). He (a) was superior to all
nobles of Banu Hashim in knowledge, piety, dignity, and merits. His
narrations in religion, conduct of the Prophet (s), Qur'an sciences,
moral conduct, and manners are more than what remained from the children
of Imam al-Hasan (a) and Imam al-Husayn (a) until then.[16] It was in
this period that Shi'a started to well establish its culture -including
jurisprudence, exegiseis, and ethics.[17]
Imam al-Baqir (a)
strongly rejected reasoning of the followers of analogy (qiyas) in
jurisprudence[18] and took sharp stances against other Islamic sects and
this way tried to separate the authentic ideological domain of the Ahl
al-Bayt (a) in different fields from other sects. Regarding Khawarij, he
(a) said, "Khawarij suffered out of ignorance; while religion is more
lenient and flexible than how they know it."[19]
The scientific
fame of Imam al-Baqir (a) was not only known in Hijaz but also had
spread in Iraq and Khurasan. There is even a report saying about the
Imam (a), "I saw people of Khurasan had circled around him and asked him
their scientific questions."[20]
Exegesis
Imam
al-Baqir (a) had dedicated a part of his time to explain exegesis
issues, by holding exegesis sessions and answering the questions of
scholars and other people. It is said that Imam al-Baqir (a) wrote a
book in exegesis of the Qur'an which Ibn Nadim has mentioned in his
al-Fihrist.[21]
Imam (a) considered the knowledge of the Qur'an
only held by the Ahl al-Bayt (a), since it is only they who can
distinguish the clear issues in the Qur'an from unclear ones and the
abrogating from the abrogated. Such power is not held by anyone other
than the Ahl al-Bayt (a) and thus Imam al-Baqir (a) said, "Nothing is
farther than exegesis of the Qur'an from the intellect of people; since,
a verse which is a cohesive speech, the beginning of which happens to
be about one issue and the end of it about another issue and this
cohesive speech is interpreted from different aspects."[22]
Hadith
Imam
al-Baqir (a) paid particular attention to hadiths (or traditions) from
the Prophet (s) to the extent that Jabir b. Yazid al-Ju'fi narrated
70,000 traditions from the noble Prophet (s) from him (a). Also, Aban b.
Taghlib and other students of Imam al-Baqir (a) narrated a great number
of this tremendous legacy from the Imam (a).[citation needed]
Imam
al-Baqir (a) did not suffice to only narrating and spreading
traditions, but he (a) also encouraged his companions to strive in
understanding traditions and learning their meanings. In a statement, he
(a) said:
"Know the levels of our Shi'a by the number of
hadiths from the Ahl al-Bayt (a) they narrate and their knowledge to
them, which is the knowledge to hadith (dirayat al-hadith); and it is
through understanding of hadiths that the faithful reach highest levels
of faith."[23]
Theology
At the time of
Imam al-Baqir (a), the emerging foundations and expression of different
beliefs and thoughts were easier, due to opportunity and the lack of
pressure and control by the government which also caused deviant
thoughts to spread in the society. Under these circumstances, Imam
al-Baqir (a) had to announce authentic Islamic beliefs, denounce and
reject false beliefs, and answer related questions. Therefore, he (a)
held his theological discussions with the direction towards the
mentioned issues. Among such issues was the inability of human intellect
to understand the truth of God[24], eternal existence of the Necessary
Existent[25], and the necessity to obey Imam[26].
Other legacies left behind by Imam al-Baqir (a) are jurisprudential[27] and historical legacies[28].
Debates
Imam
al-Baqir's (a) debates with different people over different issues were
among his scientific activities. Some of his debates are as listed
below:
* Debate with Christians' bishop
* Debate with Hasan al-Basri
* Debate with Hisham b. 'Abd al-Malik
* Debate with Muhammad b. al-Munkadir
* Debate with Nafi' b. al-Azraq
* Debate with 'Abd Allah b. Mu'ammir al-Laythi
* Debate with Qatada b. Di'ama[citation needed]
Fighting with Israelites [Beliefs Imported in Islam]
Jews
were among the present groups in society at the time of Imam al-Baqir
(a) and they had a deep influence over the culture at that time. Some of
the Jewish scholars pretended to have converted to Islam and others
remained openly Jewish. Their influence spread in the Islamic society
and thus, they became the authorities of some simple-minded people.
Imam's (a) reaction included fighting with the Jews and their malicious
instigation in Islamic culture, and renouncing their invented false
hadiths about divine prophets (a) or issues which tarnished the true
face of the Prophets (a). Below is an example:
Zurara b.
A'yan narrated that, "I was sitting before Imam al-Baqir (a) while he
(a) was facing Ka'ba, he said, 'Looking at the Ka'ba is an act of
worship.' At that time, a man called 'Asim b. 'Umar came to Imam (a) and
said Ka'b al-Ahbar says, 'Every morning, Ka'ba prostrates towards
Jerusalem.' Imam (a) said, 'What do you think about the opinion of Ka'b
al-Ahbar?' The man answered, 'His talk is right.' Imam al-Baqir (a)
said, 'You and Ka'b al-Ahbar are both incorrect,' then, while very
disappointed, he said, 'God has not created a monument more beloved than
Ka'ba on earth".[29]
Companions and Students
The
situation at that time prepared a foundation that Imam al-Baqir (a) and
Imam al-Sadiq (a) benefitted highly from. That opportune situation was
the result of weakness of the Umayyad government. Internal crises of
their political system did not allow the rulers to suppress the voices
of Ahl al-Bayt (a) and isolate them as previous rulers had done. This
situation helped Imam al-Baqir (a) and Imam al-Sadiq (a) to give
jurisprudential, exegesis-related, ethical opinions in jurisprudence and
hadith books.[citation needed]
This enabled personalities such
as, Muhammad b. Muslim to narrate 30,000 hadiths[30] and Jabir b. Yazid
al-Ju'fi narrated 70,000 hadiths from Imam al-Baqir (a).[31]
From
the viewpoint of Shi'a scholars, the most prominent jurists of the
beginning centuries of Islam were six people who were all companions of
Imam al-Baqir (a) and Imam al-Sadiq (a): Zurara b. A'yan, Ma'ruf b.
Kharrabudh al-Makki, Abu Basir al-Asadi, Fudayl b. Yasar al-Basri,
Muhammad b. Muslim and Burayd b. Mu'awiya al-'Ijli.[32]
In his
book about rijal, al-Shaykh al-Tusi counted companions of Imam al-Baqir
(a) and people who narrated from him as 462 men and two women.[citation
needed]
Some of the companions and students of Imam al-Baqir (a),
regarding credit and reliability are approved by both Sunni and Shi'a, a
group of them have not been accepted by Sunni rijal scholars due to
their deep Shi'a tendencies and have only been accepted by Shi'a
scholars.[citation needed]
However, there should be no claim that
Imam al-Baqir (a) was free from restrictions which governments imposed
on the Ahl al-Bayt (a); rather, undoubtedly the ruling atmosphere of the
life of Imam al-Baqir (a) was in a state of Taqiyya. At that point,
because of the specific culture which was inflicted upon the society as a
result of the ruling of unjust governments, leaving Taqiyya would mean
abandoning scientific activities and preaching principle teachings of
religion.
Martyrdom
Imam al-Baqir (a) passed away on Dhu l-Hijjah 7, 114/January 28, 733[33]. There are other opinions about the year of his demise.
There
are different narrations and historical opinions regarding the person
who martyred Imam al-Baqir (a). Some sources have mentioned Hisham b.
Abd al-Malik as the one who martyred him[34]. Some have accused Ibrahim
b. al-Walid as the person who poisoned the Imam (a)[35]. Some narrations
have considered Zayd b. al-Hasan as the person who facilitated the plot
for martyring the Imam (a). In either case, Imam al-Baqir (a) was
martyred during the caliphate of Hisham b. 'Abd al-Malik[36], because
his caliphate was from 108/726-7 until 125/742-3 and the last year ever
mentioned for the martyrdom of Imam al-Baqir (a) is 118/736.[citation
needed]
Although the reports are seemingly different, it is not
impossible that they could all be correct to a certain degree. There
lies a possibility that several people cooperated in the martyrdom of
Imam al-Baqir (a), as the reports refer to each of them. Regarding the
violent behavior of Hisham b. 'Abd al-Malik towards Imam al-Baqir (a)
and the undeniable enmity of Umayyads with Imam Ali's (a) descendants,
there is no doubt that Hisham had strong motivation to play a role in
the martyrdom of Imam al-Baqir (a) even if it was indirectly. Clearly,
to have made his plot materialize, Hisham would have used trustworthy
people. Therefore, he employed Ibrahim b. al-Walid who was an Umayyad
and an enemy of the Ahl al-bayt (a), who could use a person who could
easily enter the home of Imam al-Baqir (a). Through him, the scheming
plot of Hisham unfolded and Imam (a) was martyred.[citation needed]
Imam
al-Baqir (a) was buried beside his father's grave and the grave of
al-Hasan b. 'Ali (a), his father's uncle, in Al-Baqi' Cemetery[37].
In the Views of Scholars
Imam
al-Baqir's (a) personality was not only outstanding in the views of the
Shi'a but in the views of Sunni scholars he (a) was a unique
personality too. Below, some examples are mentioned:
Ibn Hajar
al-Haytami wrote, "Abu Ja'far Muhammad al-Baqir (a) had disclosed so
many hidden treasures of sciences, truth behind rulings, and points of
wisdom that are not hidden except to ignorant or ill-wishers and thus
they have called him Baqir al-'ilm [splitter of knowledge]. He is a
great source and the one who establishes knowledge. He (a) spent his
life in worship of God and in the ranks of mystics, he reached a status
beyond description. He (a) has many words in the journey towards God and
Islamic teachings"[38]
'Abd Allah b. 'Ata' who was a
distinguished scholar at the time of Imam (a) said, "I saw scholars not
humbled before anyone, more humble than I saw them before Abu Ja'far
(a)."[39]
About Imam al-Baqir (a), al-Dhahabi wrote, "He (a) is
among those who have gathered knowledge, its observation, dignity,
honor, reliability and serenity and he (a) was qualified for
caliphate".[40]
Notes
- Mufīd, al-Irshād, vol. 2, p. 155
- Mufīd, al-Irshād, vol. 2, p. 158; Amīn, Aʿyān al-Shīʿa, vol. 8, p. 390.
- Qummī al-Rāzī, Kifāyat al-athar, p.144-145.
- Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 289.
- Ṭabarī, Dalāʾil al-Imāma, p. 216
- Ṭabarī, Dalāʾil al-Imāma, p. 215; Ṭabrisī, Iʿlām al-wara, vol. 1, p. 498.
- Majlisī, Biḥār al-anwār, vol. 46, p. 212.
- Yaʿqūbī, Tārīkh al-Yaʿqūbī,vol. 2, p. 289.
- Mufīd, Al-Irshād, vol. 2, p. 524.
- Ṭabrisī, Iʿlām al-wara,Translated by ʿAzīz Allah ʿAṭārudī, p. 375.
- Qummī al-Rāzī, Kifāyat al-athar, p.144-145.
- Qummī al-Rāzī, Kifāyat al-athar, p. 237
- Mufīd, al-Irshād , vol. 2, p. 157.
- Amīn, Aʿyān al-Shīʿa, vol.1, p.654
- Ḥusaynī Māzandarānī, al-ʿIqd al-munīr, vol.1, p.75
- Mufīd, al-Irshād, vol. 2, p. 507.
- Jaʿfarīyān, Ḥayāt-i fikrī wa sīyāsī-yi imāmān-i Shīʿa, p. 295.
- Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa , vol. 18, p. 39.
- Jaʿfarīyān, Ḥayāt-i fikrī wa sīyāsī-yi imāmān-i Shī'a, p. 299.
- Kulaynī,al-Kāfī, vol. 6, p. 357; Majlisī, Biḥār al-anwār, vol. 46, p. 357.
- Ibn Nadīm, al-Fihrist, p. 59; Sharīf al-Qurashī,Ḥayāt al-imām Muḥammad al-Bāqir, vol. 1, p. 174.
- Pīshwāyān-i hidāyat, p. 320.
- Sharīf al-Qurashī,Ḥayāt al-imām Muḥammad al-Bāqir, vol. 1, p. 140-141.
- Kulaynī, al-Kāfī, vol. 1, p. 82.
- Kulaynī, al-Kāfī, vol. 1, p.88-89.
- Kulaynī, al-Kāfī, vol. 1, p. 185.
- Pīshwāyān-i hidāyat, p.341-347.
- Pīshwāyān-i hidāyat, p.330-334.
- Majlisī, Biḥār al-anwār, vol. 46, p. 354.
- Majlisī, Biḥār al-anwār, vol. 11, p. 83.
- Muḥammad ʿAlī Muḥammad al-Dakhīl, Aʾimmatunā , vol. 1, p. 347.
- Ibn Shahrāshūb,Manāqib, vol. 4, p. 211.
- Nawbakhtī, Firaq al-Shīʿa, p. 61.
- Kafʿamī, al-Miṣbāh, p. 691.
- Ṭabarī, Dalāʾil al-Imāma, p. 216; Ibn Shahrāshūb, Manāqib, Vol. 4, P. 228.
- Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 289.
- Nawbakhtī, Firaq al-Shīʿa, p. 61; Kulaynī, Al-Kāfī, vol. 2, p. 372; Mufīd, al-Irshād, vol. 2, p. 158; Ṭabarī, Dalāʾil al-Imāma, p. 216; Ṭabrisī, Iʿlām al-wara, p. 259; Sibt Ibn Jawzī, Tadhkirat al-khawāṣṣ, p. 306; Kafʿamī, al-Miṣbāh, p. 691.
- Ibn Hajar , al-Ṣawāʿiq al-muḥraqah, p. 201.
- Sibt Ibn Jawzī, Tadhkirat al-khawāṣṣ, p. 337.
- Dhahabī, Sīyar Aʿlām al-Nubalāʾ, vol. 4, p. 402.
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