MUHAMMAD AL‑BAAQIR  (a.s.)

(MUHAMMAD IBN ALI)

Educational Expertise

AL‑BAAQIR: 38‑57 yrs

THE ISLAMIC INSTITUTE 

     Imam Muhammad Al‑Baaqir had a tremendous task on his hands.  He had diligently worked with his father Imam Zainul Abideen in the educational effort, but by now the Ummah needed his expertise.  The Islamic institute was firmly established by the time of his Imamah, but it needed further work to expand its scope, and gain time so that the instructions would sink firmly in the hearts of the common man.

► The Islamic Institute (University) of Ahlul Bayt grew steadily over a period of 18 years, and its enrollees graduated as scholars in many Islamic fields.  By the time Muhammad Al‑Baaqir died, as many as 300 scholars had graduated.  In turn these scholars wrote 100 books dealing with various Islamic subjects.

     Often surrounded by students of different ages, many of them scholars already, Muhammad Al‑Baaqir was the haven to their inquiries.  No matter what questions they asked, Muhammad Al‑Baaqir answered eloquently, always giving the Islamic detail necessary.  He never got tired of their questioning, never said no, never absented himself; on the contrary, it was all his to give.  Intellectuals of various levels flocked to him, be it at Haj times or others.  He was the repository of Islamic knowledge, the one sought after by the notables of Fiqh specialists, the forerunners of intellectuals, as well as the ordinary seekers of knowledge. (Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 1, Page 433.  Also Seerah of the twelve Imams, Hashim M Al-Hassani, Vol. 2, Page 193.)

EDUCATIONAL WORK OF AL-BAAQIR

See the progressive work throughout the life time of Imam Al-Baaqir.  The total number was taken from the book:  Al-Saadiq and the four Madh'habs, by Asad Haidar.

EDUCATIONAL WORK OF ZAINUL ABIDEEN AND AL-BAAQIR

See the comparative work of both Imams Zainul Abideen and Al-Baaqir.  This progressive work was despite the difficulties posed by the rulers of their times to them and their followers.  The total number was taken from the book:  Al-Saadiq and the four Madh'habs, by Asad Haidar.

     Imam Muhammad Al‑Baaqir's son, Al‑Saadiq, was an active participant, and his contribution to the religious community, even at that time, was highly admired.  Many of these students continued their studies later on at the hands of Imam Al‑Saadiq and quoted him quite often. (Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 1, Page 451.)  This active Islamic educational atmosphere brought more into focus what Imam Zainul Abideen had already started many years back.

► The growth of the Islamic Institute (University) of Ahlul Bayt was such that Medina kept being the intellectual center of and the dynamic magnate to Knowledge, despite the fact that the capital and the center of political power was Damascus in Syria.

     Out of this atmosphere a Piety‑minded community arose, which grew so influential and so astonishingly entrenched that even the ruler Abdul Malik tried to show affinity to gain their support.

► The subjects taught were derived from the Corpus of Knowledge that Imam Ali had registered during the times of the Khulafaa.  Briefly said the subjects consisted of:

1. Tafseer of the Holy Quran.

2. Hadith, as quoted by each Imam from his father, up to Ali, then Muhammad (pbuh).

3. Al‑Ah'kaam, which grew with time, since numerous new religious problems were to be solved according to the Shari'ah.

4. Fiqh, which began to be diversified according to the Ij'tihaad of the Jurisprudents.

5. Halal and Haram, Ethics, Mu'aamalaat, among other important Islamic subjects.

6. Irfan (Islamic theological philosophy).

7. High forms of literature, called Adab.

As to Al‑Baaqir's renowned students, they wrote many manuscripts about various Islamic subjects.  About 100 were written.  Some of the subjects dealt with were:

1. Intricate diction of the Holy Quran written by a famous lexigrapher of the Quran.

2. Commentary for Tafseer of the Quran, written by an acclaimed scholar of recitation.

3. Biography of the Prophet (pbuh) by the renowned Al‑Du'ali.

4. Tradition, Tafseer, and Jurisprudence written by Al‑Ju'fi (quoted by Sahih Muslim).

5. Science of Kalaam (Logic and philosophy), also jurisprudence, by the distinguished A'yun.

6. Halal and Haram, the 400 problems, by the famous Ibn Muslim.

► Besides the above, numerous Hadiths were quoted through Muhammad Al‑Baaqir; more than 16,000.  These Hadiths were of immense importance, since they corrected the inaccuracies and set right the inroads that crept into this science. (Seerah of the twelve Imams, Hashim M Al-Hassani, Vol. 2, Page 196.) 

KARBALA 

     Since Karbala was the pivotal point which preserved Islamic integrity, Muhammad Al‑Baaqir continued to emphasize the importance of the basis, justification, and the significance of this focal event.  Karbala was often mentioned to not only learn a lesson but also renew the resolve of the people for Islam, and boost their sacrifice for it.

     Muhammad Al‑Baaqir urged people to visit the tomb of Imam Al‑Husain.  This was to affirm their dedication to the principles and convictions of Imam Al‑Husain.

     Besides, Muhammad Al‑Baaqir also urged people to commemorate the anniversary of Karbala, to learn through its tribulations what the unjust, oppressive, and the tyrannical ruler should face; and that Islam was and is for justice and liberty, a liberty within its divine bounds.

     Muhammad Al‑Baaqir emphasized among other points the Ismah and the role of the Imamah and their importance in the individual's and society's life, more so from Islamic viewpoint.

1. Ismah:  was the core of Ayah of Tat'heer, (Al-Quran, Surah  33 :  Ayah  33.) that the Holy Quran had purified the Imams, Ahlul Bayt, therefore, their example was mandatory to follow.  They were to be obeyed, not just revered; that this was an Islamic Directive to be recognized and followed.

2. Imamah:  was of immense importance, Muhammad (pbuh) had mentioned it several times in many Hadiths.  A designated Imam was the Ma'soom, i.e., safeguarded by Allah from a) error, b) sin, and c) forgetfulness.  Those who ignore the Imamah will have ignored a basic pillar in their faith.

EXPOSING THE INVALIDITY OF BENU UMAYYA RULERS 

     Apprehensive and feeling insecure, Benu Umayya, the ruling class, and their officials, were always wary and edgy about Ahlul Bayt, fearing their influence.  Therefore they put surveillance and had many undercover agents against Ahlul Bayt.  The surveillance varied in its intensity from time to time, depending on the degree of insecurity of the ruler, the strength of the administration, and the paranoia of the governors among other things.  The times of Muhammad Al‑Baaqir were difficult during Al‑Waleed and Suleiman sons of Abdul Malik, but free and very friendly during the times of Omar son of Abdul Aziz.

     Bearing that in mind, Muhammad Al‑Baaqir had to teach in subtle ways, often leaving confrontational matters in the hands of his students after they had left and started preaching or educating the public.

     The Islamic Institute (University) of Ahlul Bayt was active in showing the deficiencies of Benu Umayya, indirectly explaining to the public their inequities and un‑Islamic practices (though in the name of Islam!).  Several points stood out, among them were:

► Repression of people who voiced any opposition to the Khalifa.

► Impiety of most rulers, many of whom took to alcohol drinking, loose morals, and indulgence in Islamicly prohibited matters.  This attitude was often imitated by many appointed officials, which led to a tremendous disquiet of the public.

► Manner of taxation of Mawaali (the non‑Arabs who embraced Islam) and the ill‑treatment they received at the hands of the government, especially people like Al‑Hajjaj, Qusri, and others.

► Ethnic preferences that appeared early on during Benu Umayya rule:  Benu Umayya overvalued the Arabs of Syria over the Arabs of Iraq, and these over the ones in Medina, which were regarded superior to non-Arabs.  Since this was un‑Islamic, the Islamic Institute was active in pointing out this outrageous partiality of the rulers.

► Use of the public funds (like tax money these days) was such as to produce deep resentment.  People were paying their hard earned money to see much of the treasury used to benefit mainly Syria, public works to be mainly in Syria, and to maintain the administrative body, which consisted exclusively of Benu Umayya and their loyalist:  greedy, self‑centered, and egotistic people.

► Monarchy, which was flagrantly un‑Islamic, was imposed by Mu'awiya, thus breaking an Islamic structural basis.  People began to grab for power, rule by military and physical means, and enrich their own selves in luxuries.

► The constant cursing of Imam Ali as a State policy demanded by Benu Umayya produced an extremely deep resentment among people.  Bitterness, indignation, and smoldering anger gradually grew with the years.  After all, the people remembered the numerous Hadiths on behalf of Ali, the many Quranic Ayahs on behalf of Ali, and the unique position Imam Ali held in Islam. 

THE PIETY‑MINDED COMMUNITY 

     Thanks to the effort of Imam Zainul Abideen there developed a community of piety‑minded scholars who became quite powerful in their influence.  Their voice was heard, their example was followed, and even their specific jurisprudence began to appear.  The growth of this Piety‑minded community was steady, nurtured first by Imam Zainul Abideen and now by Muhammad Al‑Baaqir.

     People like Hasan Al‑Basri, the emerging Abu Hanifa, Abdullah Ibn Omar, and Ibn Abbas were a few examples.  Their audience was ever on the increase, and they were instrumental in influencing the public's opinion tremendously.  It was such that even Khalifa Abdul Malik tried very hard to court their support and backing. 

The Religious movements led by many emerging schools of thought:

1. demanded equity, fairness, and true Islamic practices.

2. they cautioned against the self-serving and Islamicly weak people, be it in the government or elsewhere.

3. often they brought Karbala's cause, motives, and conviction to the foreground.  They made people aware of the atrocities committed so wrongly against Ahlul Bayt.

4. cries of avenging for Imam Al‑Husain began to be heard.  Such cries were heard from far, from the many Mawaali and disadvantaged Arabs.

PIETY-MINDED SCHOOLS: 

     Previous to Al-Baaqir's Imamah there developed two Piety-minded schools in Medina consisting of:

► School of Ibn Abbas, who was the student of Imam Ali.  Ibn Abbas' knowledge was highly appreciated by many, and he was less suspect in the eyes of Benu Umayya, therefore they gave his school their support and sympathy.

► School of Ibn Omar which was popular in Medina with Benu Umayya, since Ibn Omar held the view that he would support Benu Umayya but held the right to criticize them.

HAZARDOUS TRENDS 

     During the Imamah of Al‑Baaqir there appeared many ideologies, some of which were old but now became serious.  Muhammad Al‑Baaqir had to argue with many leaders of these ideologies to convince them of their erroneous thinking.  The outstanding ones were:

► Jabri (Absolute Predestination):  This was encouraged by Benu Umayya, since it claimed that all deeds, evil and good, came by way of Allah.  Rulers of Benu Umayya supported this movement wholeheartedly because it gave them an excuse for their bad behavior, their excesses, and their self‑indulgence.

► Qadari (Absolute free will):  This claimed the opposite of the Jabri, that man was in absolute free will and could do anything he wanted (irresponsible freedom).

     Quite often Muhammad Al‑Baaqir had to argue that Islam went for neither absolute predestination nor for irresponsible freedom—on the contrary, Islam directs for responsible freedom of action, so that we are responsible to Allah for our deeds and acts.

► Khariji and their subdivisions became very active, and a number of times their leaders traveled to Medina to argue their point of view with Muhammad Al‑Baaqir.  Each time, they left satisfied with his answers.  Notable among them was Al‑Azraq, their leader.

► Murji'ah was the school of Hasan Al‑Basri and Abu Hanifa, but both later on dissociated themselves from the movement.  Abu Hanifa traveled to Basrah 22 times, and also during his youth visited Medina to have a dialog with Muhammad Al‑Baaqir.

► Mu'tazila were in their nascent stage but growing, their leader had a number of interviews and discussions with Muhammad Al‑Baaqir.

     Of these schools, Murji'ah and Ibn Omar recognized the government as legitimate but reserved the right to criticize it.  Benu Umayya supported them because of this point of recognition.

     On the other hand, Ahlul Bayt, Mu'tazila, Khariji, and Ibn Abbas held Benu Umayya government illegal and not valid in the eyes of Shari'ah.  Benu Umayya therefore antagonized them and held them as enemies, to be watched and put under surveillance, but tolerated to certain extent, Ahlul Bayt taking the brunt.

MUHAMMAD AL‑BAAQIR DIES 

     At the age of 57 Imam Muhammad Al‑Baaqir died, after contributing so much to Islam under very difficult circumstances.  The Islamicly weak wouldn't give him a respite. (It is reported that he was poisoned during the reign of Hisham son of Abdul Malik.)  Just as Zainul Abideen and Al‑Husain, Imam Muhammad Al‑Baaqir died at the age of 57 years.

His death was mourned by numerous people who held him in the highest regard as the Imam of the time.

     Before his death Muhammad Al‑Baaqir designated his son, Al‑Saadiq, as the subsequent Imam, and he gave him a will containing a treasure of wisdom, and handed him the books constituting the Corpus of Knowledge which Imam Ali had written before.

     Imam Muhammad Al‑Baaqir was buried in Al‑Baqii, by the burial site of Imam Al‑Hasan and Imam Zainul Abideen. 

SELECT SAYINGS OF AL‑BAAQIR 

No combination of any two things is better than the combination of knowledge and modesty.

The acme of good character is reached when:

1. a person has attained full knowledge of religious matters,

2. faces the vicissitudes of life with patience and fortitude, and

3. leads his life economically (That man should spend according to his means, so that he may not have to depend on others).

There are three things which lead to distinction and eminence in the hereafter:

1. If somebody treats you unjustly, and you forgive him.

2. If somebody does wrong to you, and you show him kindness.

3. When your place and right is unknown and undermined, you show patience and forbearance.

► When two believers meet and shake hands, Allah will place his hand with them, favoring the one who loves his brother the most.

► When you meet each other start with greetings of peace and shake hands, and when you part, do so with entreating Allah’s forgiveness.

► The good deed rewarded promptly by Allah is when you keep communicating with relatives in gracious manner.

► Imam Muhammad Al‑Baaqir said: "My father, Imam Ali Ibn Al‑Husain used to tell his children to avoid big and small lies in earnestness or in jest; for he who tells small lies will soon have the audacity to tell big ones."

► Asked, "What is the True Religion," Al‑Baaqir answered, "It is the one, on which Allah created all men, for Allah endowed them with an ability to realize Him."

► There is no one who abstains from helping or trying to meet the requirements of his Muslim brother, whether his requirement is met or not, but that he will indulge himself in trying to meet the requirement, which is wicked, and he will not gain anything out of it.

► And also there is no one, who is niggardly in spending money in Allah's cause, but that he will perforce spend several times more than that amount in the way, which will excite Allah's displeasure.

► A well‑read and scholarly man, from whose knowledge people are benefited, is better than thousands of mere worshippers [only rituals' performers] of the Almighty.

► Verily they fear Allah only those of His servants imbued with knowledge.

There are four things which are repositories of goodness:

1. hiding our requirements' alms secretly,

2. giving in charities without announcing it,

3. not showing our pain, and

4. not reveal our sufferings.

A man with the following three attributes does not die before he suffers their consequences:

1. to be cruel to others,

2. to be unkind to his relations,

3. to take a false oath, which means a challenge to the Almighty.

► Verily, the prayer which brings about an immediate recompense goes to the man who does good to his family relations.

      It often happens that the people who are wicked, but do good to others, gain a lot of wealth and property. I swear by Allah that, when the people take false oaths and treat others unjustly, their families are ruined, and their houses become empty of their owners.

Describing his devotees:

Muhammad Al‑Baaqir said to Jabir Ju'fi:

 QUESTIONS  

1. Explain how the Ummah needed the works of Al‑Baaqir.

2. Evaluate the growth rate of the Islamic Institute during the Imamah of Al‑Baaqir.

3. Al‑Baaqir was often surrounded by people seeking his knowledge.  Did he ever get tired or refused to answer?

4. Name the person who helped Al‑Baaqir in the management and affairs of the Institute.

5. Medina became a dynamic magnate for knowledge.  What was the reason?

6. Explain the influence of the Corpus of Islamic Knowledge on the course of studies at the Institute of Ahlul Bayt.

7. Mention 7 categories of subjects that were often discussed at the Institute.

8. Which category of knowledge began to diversify according to Ij'tihaad?

9. What grew with time and solved problems according to the Shari'ah?

10. Mention 6 subjects about which students of Al‑Baaqir wrote.

11. Explain why Al‑Baaqir continued to emphasize Karbala.

12. Explain why Al‑Baaqir emphasized the Imamah.

13. Mention the reason for which Benu Umayya were apprehensive of the role of Ahlul Bayt.

14. Give reasons for the undercover agents Benu Umayya utilized mainly against Ahlul Bayt.

15. Compare the quality of times [pressures] on Al‑Baaqir during the Khilaafah of Al‑Waleed and Hisham to that of Omar II.

16. Describe the subtle method in which Al‑Baaqir used to convey his message?

17. Explain the 7 points in which the Islamic Institute was active in showing the deficiencies of Benu Umayya.

18. Describe the power and growth of the Piety‑minded community during the time of Al‑Baaqir.

19. Describe the teachings and demands of the Piety‑minded.

20. Describe the 7 ideologies that flourished at the time of Al‑Baaqir's Imamah.

21. Explain the role of Al‑Baaqir in setting right many people who argued about their way of thinking.

22. Describe the Murji'ah and Ibn Omar school viewpoint about the Khilaafah legitimacy.

23. Describe the role of Ahlul Bayt, Mu'tazila, Khariji, and Ibn Abbas about the legitimacy of the Khilaafah of Benu Umayya.

24. Quote 5 sayings of Imam Al‑Baaqir.

25. Explain the circumstances and the age of Al‑Baaqir when he died.