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MUHAMMAD AL‑BAAQIR (a.s.)

 (MUHAMMAD IBN ALI)

Al-Baaqir's Specifics 

  AL‑BAAQIR:  38‑57 yrs

 

EVENTS AND HAPPENINGS:

Ø Imam Al‑Baaqir is in charge of the educational endeavor

Ø Al‑Baaqir expands the role of the Institute (University) of Ahlul Bayt as previously set by Zainul Abideen

Ø Imam Al‑Baaqir puts in writing the Tafseer of the Holy Quran, and includes numerous Hadiths

Ø Imam Al‑Baaqir concentrates on teaching Tafseer, Hadith, and Fiqh in detail and their particulars

Ø Al‑Baaqir is consulted by the ruler Abdul Malik about the currency crises facing the Ummah, his suggestion is carried out right away

Ø Imam Al‑Baaqir argues with the Kharijis (Deviators)

Ø Al‑Baaqir argues with the Ghulaat (exaggerationists)

Ø Thanks to Imam Al‑Baaqir's efforts the Muslim courts are more refined in the fiqh (jurisprudence)

Ø Imam Al‑Baaqir corresponds with and advises Omar Ibn Abdul Aziz, the current Khalifa

Ø The general public at the time

Ø Anecdotes

 

AL‑BAAQIR IS IN CHARGE OF THE EDUCATIONAL ENDEAVOR   go to top of page

     Imam Al‑Baaqir was conferred the Imamah at the age of 38 years.  By this time Imam Zainul Abideen had diligently worked on establishing the Islamic Institute (University) of Ahlul Bayt, and Imam Al‑Baaqir was an enthusiastic participant in it for the better part of his life.

     Imam Al‑Baaqir had observed, as his father had also emphasized, that from then on the stage of instilling the in‑depth Islamic teaching to the public had become paramount and was due.  Islamic teaching, the way Muhammad (pbuh) had taught, was to be persistently presented, and on a continuing basis, since it carried far reaching fruits in the long run.  Imam Al‑Baaqir had observed that Islam up to this time had gone through 3 extremely critical phases:

 

THE THREE PHASES

 

CARRIED OUT BY:

 

TASKS CONSISTING

 OF:

PHASE I

 

 Muhammad  (pbuh)

 

Emphasis was on teaching Islam in depth, especially to the Sahaaba  (Companions), and making Islam available to the maximum number of people—yet, bearing in mind that it would take an average person a long time to assimilate Islam.  Therefore, Muhammad  (pbuh) did not fight the hypocrites.

PHASE II

 

Ali,

Al-Hasan,

Al-Husain

 

They were the 3 who were to confront the negative forces caused by Islamicly weak persons which threatened to undermine Islam:  Be it during Ali's Khilaafah, Al‑Hasan's acceptance of peaceful terms, or the events leading to the explosive but anticipated Karbala as led by Al‑Husain.

PHASE III

 

Zainul Abideen and the Imams after him.

 

Zainul Abideen took on his shoulders the heavy task of teaching the scholars  (the educational endeavor) once the confrontational phase was over.  This culminated by establishing the Islamic Institute  (Institute of Ahlul Bayt).  The main source of information was the Corpus of Knowledge Imam Ali left.  The Institute was to expand and flourish by later Imams.

 

PHASE I

THE MESSAGE:  Muhammad (pbuh):

Muhammad (pbuh):  Emphasis was on teaching Islam in depth, especially to the Sahaaba (Companions), and making Islam available to the maximum number of people—yet, bearing in mind that it would take an average person a long time to assimilate Islam.  Therefore, Muhammad (pbuh) did not fight the hypocrites.

PHASE II

CONFRONTATIONAL:  Ali, Al‑Hasan, and Al‑Husain:

Ali, Al‑Hasan, and Al‑Husain were the 3 to confront the negative forces led by low quality Muslims which threatened to undermine Islam:  Be it during Ali's Khilaafah, Al‑Hasan's acceptance of peaceful terms, or the events leading to the explosive and anticipated Karbala as led by Al‑Husain.

PHASE III

EDUCATIONAL:

Zainul Abideen (a.s.) and the Imams to follow him:

Zainul Abideen took on his shoulders the heavy task of teaching the scholars (the educational endeavor) once the confrontational phase was over.  This culminated by establishing the Islamic Institute (University of Ahlul Bayt).  The main source of information was the Corpus of Knowledge Imam Ali left.  The Institute was to expand and flourish by later Imams. 

     With this understanding, Imam Al‑Baaqir shouldered the Imamah and carried its yoke.  He was to teach and make people better understand Islam as it was taught by Muhammad (pbuh)—not that people did not understand Islam well, but because of many inaccuracies and new ideologies had crept into it, sometimes encouraged by the rulers of the time, i.e. Benu Umayya. (Seerah of the twelve Imams, Hashim M Al-Hassani, Vol. 2, Page 188.  Also Shar'h Al‑Nahj.)

 

THE ISLAMIC INSTITUTE   go to top of page

     Throughout a period of 34 years Imam Zainul Abideen diligently worked to establish a solid base of an educational institute.  By the time Imam Zainul Abideen died more than 160 scholars had graduated at his hands.  The Islamic institute he established was not as we know it today, rather:

  1. its site was the Prophet's Mosque or Imam Zainul Abideen's home,

  2. the scholars were personally tutored but expected to teach the public in their territories.

  3. paper, books, and other media of communication now available, were not easily available then, therefore, the verbal means of communication was the popular way.

As they went back home the scholars spread the Corpus of Knowledge as taught them by Imam Zainul Abideen, despite a very antagonistic atmosphere created by the ruling classes.  The rulers (Benu Umayya), in their zeal to hold on to power, were afraid of the power of Islam, they felt very threatened and were extremely insecure, therefore they were antagonistic.

     By the time Zainul Abideen died Imam Al‑Baaqir inherited the Institute of Ahlul Bayt:  a ready undertaking, on firm basis, but in need of expansion.  And this is exactly what he did.

     Imam Al‑Baaqir was to expand and nurture this Islamic Institute.  And since Al‑Baaqir's times were politically somewhat easier than Imam Zainul Abideen's times, Imam Al‑Baaqir faced less pressure from the rulers, he therefore was able to work more freely and produce more.

     Imam Al‑Baaqir by now was well reputed for his exceptional capacity of diagnosing a theological problem and coming out with excellent solution.  Because of his admirable dealing with difficult Fiqh problems and explaining their ramifications people endearingly called him:  Al‑Baaqir, meaning the one who delves into matter with unparalleled proficiency.  (Tadh'kirat Al-Khawaas, Ibn Jawzi.  Also Al-Shatharaat, Ibn Imaad Vol. 1.)

 

EXPANDING THE ROLE OF THE INSTITUTE:   go to top of page

     The institute of Ahlul Bayt grew substantially during Imam Al‑Baaqir's times.  And as many as 300 scholars graduated over a period of 18 years; they wrote about 100 books.  And as the nucleus of the scholars had substantially expanded, the scholars on their part tutored and taught Islam to the general public, be it during Jumu’ah Salats (Khutba), circle discussions, discourses, or plain tutoring.  As a result the arms of Islamic teachings extended to numerous localities, wide apart, and in many provinces.  These scholars were often quoted by Al‑Bukhari, Muslim, and Tirmidhi, among other writers of Hadith of later generations.

 

► Besides, Imam Al‑Baaqir himself wrote the book of Tafseer, in which he registered numerous Hadiths.  This became a reference for Hadith by many scholars and one of the basis for collecting the Hadith in later generations. (Masaadir Al-Hadith, M.H. Jalaali, Page 10.)

► Numerous knowledge seekers used to travel from far away places to reside in Medina and attend the discourses of Muhammad Al‑Baaqir, many of them already scholars.  They came from all over, even from places like Damascus.  The encyclopedic knowledge of the Imam was well known, it was too magnetic, and he gave of it freely and generously.  He used to be surrounded by anxious students, eager to learn and absorb.

     For instance, Al‑Makki was quoted, "I never saw scholars shrink as I saw them in the presence of Muhammad Al‑Baaqir.  I saw Ibn U'yainah, despite his greatness, looking like a young boy before his teacher." (Hulyat Al-Awliyaa.  Also Tadh'kirat Al-Khawaas.)

     Ibn Muslim, one of Imam Al‑Baaqir's students, was quoted, "Every time I faced a complex (theological problem), I had to seek its solution from Imam Al‑Baaqir, till I asked him about 30,000 Hadiths."—meaning numerous Hadiths.

► In his advice to Al‑Ju'fi, Imam Al‑Baaqir is quoted:

 

"I admonish you regarding five points:

·    If your are wronged, do not commit wrong‑doing to others,

·    If you are betrayed, do not betray others,

·    If you are called a liar, do not be furious,

·    If you are praised, do not glorify yourself,

·    If you are criticized, do not brood thinking it castigating.....

► Of interest were the many arguments Imam Al‑Baaqir had with the Kharijis (deviators) and Ghulaat (exaggerationists).  The Kharijis were growing in number, hurting Muslims who did not agree with their philosophy, and often generated a lot of destruction.  Many innocent Muslims fell victims at the Kharijis' hands.  Imam Al‑Baaqir had many arguments with the Khariji leaders, and in each case he won his argument and they acknowledged their deficient knowledge.  One such argument was with their leader Ibn Azraq.

► Besides the Kharijis Imam Al‑Baaqir had to warn the people and caution them of the danger the Ghulaat (exaggerationists) were introducing in the Islamic Ummah.  The Ghulaat were people who glorified and elevated the Imams to an unacceptable level.  Therefore, the Ghulaat were dangerous from Shari'ah point of view.  They were such as to be hard to discover, mingling with people especially with the devotees to Ahlul Bayt, uttering the wrong things which they attributed to the Imams.

 

WITH OMAR (son of) ABDUL AZIZ   go to top of page

     Of all the rulers of Benu Umayya (Khalifas), only Omar son of Abdul Aziz (Nicknamed Omar II) was pious and very righteous.  He was well‑liked and very appreciated all over the Islamic Ummah, Muslims and non‑Muslims alike.  He was like a breath of fresh air compared to the oppressive rulers who preceded or followed him.

     When Omar II became Khalifa, Imam Muhammad Al‑Baaqir wrote him a letter of good advice, the letter was received well and very appreciated by the new ruler.  This was the only one of its kind that Ahlul Bayt had ever written to a ruler.  It indirectly testified to the Khalifa's sense of justice and good qualities.

     In one of his advises to the Khalifa Omar son of Abdul Aziz Imam Al‑Baaqir said,

"I advice you to regard young Muslims as your sons, the adults as your brothers, and the elderly as your parents; therefore, be kind to your sons, stay in touch with your brothers, and be generous to your parents." (Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 1, Page 455.)

     When Khalifa Omar II visited Medina, he met Al‑Baaqir in his assembly.  Al‑Baaqir advised:

     Briefly translated:      O Omar!  Surely the present life is like a marketplace where people buy from it what may benefit them or harm them.

     How frequently people buy (or acquire) the harmful, so they do not realize their mistake until after death—therefore they leave this life blamed for not taking with them the beneficial for their Hereafter.  And after their death their wealth would be distributed among the ones who did not praise them, and they turn to the One [Allah] who does not excuse them.  Verily it is us, [Ahlul Bayt] who are empowered to look at these misdeeds and to caution these people about them [to protect them].  Therefore, Omar!  Refrain from such deeds, and be heedful of two concerns:

     Pay heed to what you like to accompany you to be in the presence of your Lord, and perform it immediately, and

     Look at what you loathe to be with you when you become in the presence of your Lord, and make sure to avoid it, and wish not to have a commodity which was of no use to those before you, since it won't be of use to you.

     O Omar!

► Open your door to the public, be accessible, be just, and repeal all acts of injustice.

► The person with these three qualities will have advanced his faith in Allah:

► The satisfied one whose satisfaction does not lead him to commit falsehood [wrong doing]

► The angry man whose anger does not lead him to commit wrong, and

► The man of power who does not permit his power take what is not his.

 

CONDITIONS OF THE UMMAH AT AL‑BAAQIR'S TIME:   go to top of page

     Ever since Yazid's government committed the atrocities at Karbala the public was restive and resentful.  The public's resentment had grown many folds by now, since a good many dubious developments had taken place.  Some of these were the direct works of Benu Umayya government policy, others were equally related to other important factors.  By the time Muhammad Al‑Baaqir became the Imam, the general public went through many diverse experiences outlined in the table below:

Karbala:      go to top of page

  1. The atrocities committed at Karbala continued to haunt the people, making them feel guilty.

  2. After Karbala the people identified ever more with the cause of Imam Al‑Husain, i.e., genuine Islam.

  3. To renew their resolve for Islam people began to visit the tomb of Imam Al‑Husain and commemorate the occasion of his martyrdom.

  4. Atrocities of Karbala were revived in the minds of people throughout subsequent generations, thus Benu Umayya were increasingly resented and despised.

Yazid's bloodshed in Medina:   go to top of page

  1. People never forgot the destruction and bloodshed done by Yazid's forces in Medina.  For generations they would remember the 1,700 Sahaaba killed and others devastated.

  2. Nor would people forget the desecration of the town of the Prophet (pbuh), the hallowed center of learning. 

Devastation done in Mecca:   go to top of page

  1. People never could forget how for the first time the forces of Yazid partially destroyed the Ka'ba and even burned its cover.

  2. Neither did people forget how the Ka'ba was wrecked for the second time, now by Al‑Hajjaj, during the rulership of Abdul Malik.

Al‑Hajjaj in Iraq and Persia:   go to top of page

  1. The terrifying violence shown by Al‑Hajjaj were none to be forgotten.

  2. The lust for bloodshed by Al‑Hajjaj was ever to be remembered.  The orphaned people and the victims were the evidence of the terror for a long time.

  3. Al‑Hajjaj who ill‑treated, killed, and hurt numerous important persons, especially the devotees to Ahlul Bayt, left an indelible bitter memories in the minds for generations.

  4. The rough manner of collection of taxation led to further resentment.

Massing public works and charities in Syria:   go to top of page

  1. People resented the rulers, governors, and heads of financial bureaus using the public funds for a personal high comfort level of living.

  2. People resented seeing much of the treasury was used mainly for the welfare of the Syrians to the exclusion of others.

  3. People were very offended by seeing Arab Syrians preferred over all others.

Syrian Troops:   go to top of page

  1. Because of the heightened resentment against Benu Umayya, the rulers stationed Syrian troops in garrisons all over the Islamic nation to prevent uprisings.  People felt indignant about that.

  2. The Syrian presence was very resented, taken as hated foreign troops.

Mawaali Resentment:   go to top of page

  1. As numerous indigenous people embraced Islam (called Mawaali), they found out:

  2. that they were discriminated against by Benu Umayya.

  3. that the emphasis of Zainul Abideen that Taq'wa (Islamic perfection) was the true measure of the person's worth, was not applied by the government.

  4. that taxation (Jiziah versus Ushr) were not fairly levied.

Call of the Piety‑minded:

  1. Led by Zainul Abideen and propagated by his students, people could easily discern how deceptive Benu Umayya were to the cause of Islam.

  2. Though giving support to Benu Umayya out of fear for their lives, the Piety‑minded scholars continued to give sermons about Islam almost the way Ahlul Bayt did.  This heightened the awareness of the public about the wrongs done by Benu Umayya.

 

ANECDOTES   go to top of page

 ► ONE DAY A KHARIJI asked Muhammad Al‑Baaqir, "Whom do you worship?"

Muhammad Al‑Baaqir answered, "I worship Allah Almighty."

The Khariji retorted, "Have you seen Him?"

Al‑Baaqir answered, "I have seen Him not with my physical eyes, but with my heart by the perfection of the faith.  Allah can neither be traced by conjecture nor by physical senses.  Allah has not the likeness of a human being.  Allah's signs only manifest His attributes. Allah's gnosis can be secured by intellect.  Allah does not commit injustice in His decrees.  He is Allah, beside whom there is no deity."

 

► ON ONE OCCASION MUHAMMAD IBN MUSLIM narrated, "I asked Muhammad Al‑Baaqir the meaning of Spirit in the Quranic verse:     ".......and breathed into him My spirit."

Imam Al‑Baaqir answered, "The spirit moves like the wind (Reeh).  They named it 'Rooh' because it is not only like 'Reeh' but also is a derivative of that word.  Allah Almighty has attributed Rooh to Himself in this verse because He chose this spirit from among other spirits; just as He chose one house from among other houses and named it `My house'; and He chose one messen­ger from among others and named him Khaleeli (My friend).  All these things are maintained and fashioned by the Almighty, Allah."

     Muhammad Ibn Muslim then asked, "It is narrated that Allah our Lord had fashioned Adam's figure on His own pattern.  What is meant by that?"

Muhammad Al‑Baaqir answered, "The figure of man is non‑eternal and is a created thing.  The likeness of the Lord ascribed to this figure was because Allah chose that figure from all other figures for Himself, just as He ascribed the Spirit and House to Himself and said: (My Spirit) and (My House)."

 

► IBN MUNKADER WAS A NOTABLE MYSTIC who spent a great deal of time in worship.  He depended on other people for his livelihood, more or less exclusively, i.e., other people provided for him, since he gave up toiling for livelihood.

     One day Ibn Munkader saw Muhammad Al‑Baaqir in a suburb of Medina. It was extreme­ly hot, Al‑Baaqir was sweating profusely, since he had just finished working in his orchard. Ibn Munkader, (probably elated by his renunciation of the world for the sake of worship) said to Imam Al‑Baaqir, "It does not behoove you to hanker after worldly matters, in scorching heat, just as ordinary Qureshites do.  In what an unseemly condition should death find you, if it comes now."

     Imam Al‑Baaqir looked him in the eye and retorted, "If death visits me now, it will find me busy in a splendid kind of worship, since I am worshipping Allah in earning livelihood and saving myself from being dependent on other people for the livelihood."  Imam Al‑Baaqir had graciously reminded Ibn Munkader that work for livelihood was an honorable form of worship.

     Understanding that and taking the hint not to depend on people for living, Ibn Munkader replied, "I had come to admonish you and you have advised me instead."

 

 

► MUHAMMAD AL‑BAAQIR SAID TO SOMEONE:

     · The intellect begins to be corrupted simultaneously with the entry of arrogance and conceit in the mind of a person.  The degree of dete­rioration is directly related to the degree of arrogance and conceit, i.e., intellect stoops down as much as the arrogance and conceit have risen higher.

     ·    Feelings of self‑dependence and honor roam about in the heart of a believer.  They settle in that corner of the heart in which they find reliance on Allah.  And from the reliance on Allah one procures self‑reliance and honor.

     ·    The one who enters into the religion of Allah with sincere heart, does not keep deep relationship with anyone except Allah.

     ·    What worth has the world?  It is like a mount on which you are riding, a raiment which you put on, or a woman with whom you keep company.  The believers are never satisfied in their stay in this world, for what awaits them is far better.

  

QUESTIONS   go to top of page

  1. At what age did Al‑Baaqir become the Imam?

  2. Describe the 3 vital phases in the historical Islamic development.

  3. What was Phase I of the historical Islamic development.

  4. Explain the significance of Phase II in the historical Islamic development.

  5. Explain Zainul Abideen's role in carrying the task of Phase III of the vital Islamic development.

  6. Discuss how Al‑Baaqir carried the responsibility to enlarge upon phase 3 of the historical Islamic development.

  7. Describe the early days of the Islamic Institute Zainul Abideen had established.

  8. How many scholars attended the Institute of Ahlul Bayt during the Imamah of Al‑Baaqir?

  9. How many books did the scholars who attended the Institute of Ahlul Bayt write?

  10. Name the book Al‑Baaqir wrote and which became an often source of reference.

  11. Explain the comments of Ibn Muslim about Al‑Baaqir.

  12. Evaluate the advice Al‑Baaqir gave to Al‑Ju'fi.

  13. What do you understand of the advice Al‑Baaqir gave to Omar II [son of Abdul Aziz]?

  14. Enumerate 10 elements in Khilaafah that can enhance any ruler, as delineated by Al‑Baaqir in his advice to Omar II.

  15. Describe the condition of the Ummah at the time of Al‑Baaqir's Imamah.

  16. Describe the unforgotten Yazid's atrocities in Medina and the devastation in Mecca.

  17. Mention 4 modes of Al‑Hajjaj's rule in Iraq.

  18. Give 3 reasons for the Mawaali to resent Benu Umayya?

  19. Mention the 2 points about the call of the Piety‑minded community.

  20. Explain the dialog between the Khariji and Al‑Baaqir.

  21. Explain the answer of Al‑Baaqir to Ibn Muslim about the meaning of Rooh (soul).

  22. Elucidate the conversation between Ibn Munkader and Al‑Baaqir.

  23. What leads to corruption of the intellect according to Al‑Baaqir?

  24. What is the value of Self‑dependence according to Al‑Baaqir?

  25. Mention 10 specific points about Al‑Baaqir.