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Imam Muhammad b. Ali al-Baqir (a): Difference between revisions
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== Lineage== | == Lineage== | ||
Muhammad b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib, known as Imam 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 [[Fatima bt. al-Hasan (a)|Umm 'Abd Allah]], daughter of [[Imam al-Hasan al-Mujtaba (a)]].<ref>Mufīd, ''al-Irshād'', | Muhammad b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib, known as Imam 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 [[Fatima bt. al-Hasan (a)|Umm 'Abd Allah]], daughter of [[Imam al-Hasan al-Mujtaba (a)]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 155</ref> | ||
=== Naming, Kunya, and Titles === | === Naming, Kunya, and Titles === | ||
Many years before Imam al-Baqir (a) was born, the [[Prophet (s)]] named him Muhammad and titled him as Baqir. A narration from [[Jabir b. 'Abd Allah al-Ansari]] and others corroborates with this.<ref>Qummī al-Rāzī, ''Kifāyat al-athar'', | Many years before Imam al-Baqir (a) was born, the [[Prophet (s)]] named him Muhammad and titled him as Baqir. A narration from [[Jabir b. 'Abd Allah al-Ansari]] and others corroborates with this.<ref>Qummī al-Rāzī, ''Kifāyat al-athar'', p.144-145.</ref> Hence he is called Hashimite among Hashimites, 'Alavi among 'Alavis, and Fatimi among Fatimis.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 158; Amīn, ''Fahāris aʿyān al-Shīʿa'', vol. 8, p. 390. </ref> | ||
His titles were,al-Baqir, al-Shakir (the thankful to God), and al-Hadi (the guide), the former of which is his most famous title. The meaning of "al-Baqir" is "splitter." Al-Ya'qubi wrote that, "He (a) was named al-Baqir since he split knowledge."<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', | His titles were,al-Baqir, al-Shakir (the thankful to God), and al-Hadi (the guide), the former of which is his most famous title. The meaning of "al-Baqir" is "splitter." Al-Ya'qubi wrote that, "He (a) was named al-Baqir since he split knowledge."<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 289.</ref> His famous kunya is Abu Ja'far.<ref>Ṭabarī, ''Dalāʾil al-Imāma'', p. 216</ref> In hadith references, he (a) is mostly referred to as Abu Ja'far al-Awwal. | ||
{{Family tree Ahl al-Bayt (a)}} | {{Family tree Ahl al-Bayt (a)}} | ||
== Birth== | == Birth== | ||
Imam al-Baqir (a) was born on [[Friday]] [[Rajab 1]], [[57]]/[[May 13]], 677 in [[Medina]].<ref>Ṭabarī, ''Dalāʾil al-Imāma'', p. 215; Ṭabrisī, ''Iʿlām al-wara'', vol. 1, p. 498.</ref> Some have reported his birth to have been on [[Safar 3]]/[[December 19]] of the same year (57/676)<ref>Majlisī, ''Biḥār al-anwār'', | Imam al-Baqir (a) was born on [[Friday]] [[Rajab 1]], [[57]]/[[May 13]], 677 in [[Medina]].<ref>Ṭabarī, ''Dalāʾil al-Imāma'', p. 215; Ṭabrisī, ''Iʿlām al-wara'', vol. 1, p. 498.</ref> Some have reported his birth to have been on [[Safar 3]]/[[December 19]] of the same year (57/676)<ref>Majlisī, ''Biḥār al-anwār'', vol. 46, p. 212.</ref>. He was a small child and present in the [[Event of Karbala]]<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'',vol. 2, p. 289.</ref>. | ||
== Wives and Children == | == Wives and Children == | ||
{{Shi'a-Vertical}} | {{Shi'a-Vertical}} | ||
In narrations, [[Umm Farwa bt. Qasim b. Muhammad|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 bt. Usayd al-Thaqafi|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)<ref>Mufīd, ''Al-Irshād'', | In narrations, [[Umm Farwa bt. Qasim b. Muhammad|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 bt. Usayd al-Thaqafi|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)<ref>Mufīd, ''Al-Irshād'', vol. 2, p. 524.</ref>. | ||
The number of the children of Imam al-Baqir (a) was 7, including 5 sons and 2 daughters: | The number of the children of Imam al-Baqir (a) was 7, including 5 sons and 2 daughters: | ||
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[[Jabir b. 'Abd Allah al-Ansari]] narrated, in his response to a question about [[Imam]]s 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 Worshippers of his time [['Ali b. al-Husayn (a)]], then al-Baqir, Muhammad b. 'Ali (a), whom you will see, O Jabir..."<ref>Qummī al-Rāzī, ''Kifāyat al-athar'', p.144-145.</ref> | [[Jabir b. 'Abd Allah al-Ansari]] narrated, in his response to a question about [[Imam]]s 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 Worshippers of his time [['Ali b. al-Husayn (a)]], then al-Baqir, Muhammad b. 'Ali (a), whom you will see, O Jabir..."<ref>Qummī al-Rāzī, ''Kifāyat al-athar'', p.144-145.</ref> | ||
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 [[Imam al-Mahdi (a)|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)."<ref>Qummī al-Rāzī, ''Kifāyat al-athar'', | 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 [[Imam al-Mahdi (a)|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)."<ref>Qummī al-Rāzī, ''Kifāyat al-athar'', p. 237</ref> | ||
[[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 [[Tabi'un|Followers]], and highest ranking of fiqh 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<ref>Mufīd, ''al-Irshād '', | [[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 [[Tabi'un|Followers]], and highest ranking of fiqh 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<ref>Mufīd, ''al-Irshād '', vol. 2, p. 157.</ref>. | ||
=== Contemporary Rulers === | === Contemporary Rulers === | ||
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From 94/712-713 to 114/732-732, there was a period of different schools of [[fiqh]] 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}} | From 94/712-713 to 114/732-732, there was a period of different schools of [[fiqh]] 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, 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.<ref>Mufīd, ''al-Irshād'', | Before this time, Shi'a jurisprudential viewpoints were clarified in a few issues like adhan, taqiyya, 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.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 507.</ref> It was in this period that Shi'a started to well establish its culture-including fiqh, exegiseis, and ethics.<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi imāmān-i Shīʿa'', p. 295.</ref> | ||
Imam al-Baqir (a) strongly rejected reasoning of the followers of analogy (qiyas) in fiqh<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa '', | Imam al-Baqir (a) strongly rejected reasoning of the followers of analogy (qiyas) in fiqh<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa '', vol. 18, p. 39.</ref> 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."<ref>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi imāmān-i Shīʿa'', p. 299.</ref> | ||
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."<ref>Kulaynī,''Al-Kāfī'', vol. 6, p. 357; Majlisī, ''Biḥār al-anwār'', | 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."<ref>Kulaynī,''Al-Kāfī'', vol. 6, p. 357; Majlisī, ''Biḥār al-anwār'', vol. 46, p. 357.</ref> | ||
=== Exegesis === | === 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''.<ref>Ibn Nadīm, ''al-Fihrist'', | 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''.<ref>Ibn Nadīm, ''al-Fihrist'', p. 59; Sharīf al-Qurashī,''Ḥayāt al-imām Muḥammad al-Bāqir'', vol. 1, p. 174.</ref> | ||
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 [[Muhkamat|clear issues]] in the Qur'an from [[Mutashabihat|unclear ones]] and the [[Nasikh|abrogating]] from the [[Mansukh|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 reason 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."<ref>''Pīshwāyān-i hidāyat'', | 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 [[Muhkamat|clear issues]] in the Qur'an from [[Mutashabihat|unclear ones]] and the [[Nasikh|abrogating]] from the [[Mansukh|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 reason 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."<ref>''Pīshwāyān-i hidāyat'', p. 320.</ref> | ||
=== Hadith === | === Hadith === | ||
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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: | 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."<ref>Sharīf al-Qurashī,''Ḥayāt al-imām Muḥammad al-Bāqir'', | ::"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."<ref>Sharīf al-Qurashī,''Ḥayāt al-imām Muḥammad al-Bāqir'', vol. 1, p. 140-141.</ref> | ||
=== Kalam === | === Kalam === | ||
At the time of Imam al-Baqir (a), the emerging foundations and expression of different beliefs and thoughts were rife, due to opportunity and the lack of pressure and control by the government; this caused deviant thoughts in society. In this situation, 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 from understanding the truth of [[God]]<ref>Kulaynī, ''Al-Kāfī'', | At the time of Imam al-Baqir (a), the emerging foundations and expression of different beliefs and thoughts were rife, due to opportunity and the lack of pressure and control by the government; this caused deviant thoughts in society. In this situation, 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 from understanding the truth of [[God]]<ref>Kulaynī, ''Al-Kāfī'', vol. 1, p. 82.</ref>, eternal existence of the [[Necessary Existent]]<ref>Kulaynī, ''Al-Kāfī'', vol. 1, p.88-89.</ref>, and the necessity of obedience of Imam<ref>Kulaynī, ''Al-Kāfī'', vol. 1, p. 185.</ref>. | ||
Other legacies left behind by Imam al-Baqir (a) are jurisprudential<ref>''Pīshwāyān-i hidāyat'', p.341-347.</ref> and historical legacies<ref>''Pīshwāyān-i hidāyat'', | Other legacies left behind by Imam al-Baqir (a) are jurisprudential<ref>''Pīshwāyān-i hidāyat'', p.341-347.</ref> and historical legacies<ref>''Pīshwāyān-i hidāyat'', p.330-334.</ref>. | ||
=== Debates === | === Debates === | ||
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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 become Muslims 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 [[prophet|prophets]] (a) or issues which tarnished the true face of the Prophets (a). Below is an example: | 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 become Muslims 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 [[prophet|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 angrily said, '[[God]] has not created a monument more beloved than Ka'ba on earth".<ref>Majlisī, ''Biḥār al-anwār'', | ::[[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 angrily said, '[[God]] has not created a monument more beloved than Ka'ba on earth".<ref>Majlisī, ''Biḥār al-anwār'', vol. 46, p. 354.</ref> | ||
== Companions and Students == | == 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 [[fiqh]] and [[hadith]] books.{{citation needed}} | 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 [[fiqh]] and [[hadith]] books.{{citation needed}} | ||
This enabled personalities such as, [[Muhammad b. Muslim]] to narrate 30,000 hadiths<ref>Majlisī, ''Biḥār al-anwār'', | This enabled personalities such as, [[Muhammad b. Muslim]] to narrate 30,000 hadiths<ref>Majlisī, ''Biḥār al-anwār'', vol. 11, p. 83.</ref> and [[Jabir b. Yazid al-Ju'fi]] narrated 70,000 hadiths from Imam al-Baqir (a).<ref>Muḥammad ʿAlī Muḥammad al-Dakhīl, ''Aʾimmatunā '', vol. 1, p. 347.</ref> | ||
From the viewpoint of Shi'a scholars, the most prominent fiqh scholars 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]].<ref>Ibn Shahrāshūb,''Manāqib'', | From the viewpoint of Shi'a scholars, the most prominent fiqh scholars 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]].<ref>Ibn Shahrāshūb,''Manāqib'', vol. 4, p. 211.</ref> | ||
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}} | 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}} | ||
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[[File:Al-Baqi' before being demolished.jpg|300px|thumb|The historical dome of [[Imams of al-Baqi']] which was destroyed by [[Wahhabism|Wahhabis]] in 1925. Imam Muhammad al-Baqir (a) is one of the four Shi'a Imams buried here.]] | [[File:Al-Baqi' before being demolished.jpg|300px|thumb|The historical dome of [[Imams of al-Baqi']] which was destroyed by [[Wahhabism|Wahhabis]] in 1925. Imam Muhammad al-Baqir (a) is one of the four Shi'a Imams buried here.]] | ||
Imam al-Baqir (a) passed away on [[Dhu l-Hijjah 7]], [[114]]/[[February 1]], 733<ref>Nawbakhtī, ''Firaq al-Shīʿa'', | Imam al-Baqir (a) passed away on [[Dhu l-Hijjah 7]], [[114]]/[[February 1]], 733<ref>Nawbakhtī, ''Firaq al-Shīʿa'', p. 61.</ref>. 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<ref>Kafʿamī, ''al-Miṣbāh'', | 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<ref>Kafʿamī, ''al-Miṣbāh'', p. 691.</ref>. Some have accused Ibrahim b. al-Walid as the person who poisoned the Imam (a)<ref>Ṭabarī, ''Dalāʾil al-Imāma'', p. 216; Ibn Shahrāshūb, ''Manāqib'', Vol. 4, P. 228.</ref>. 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<ref>Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 289.</ref>, because his caliphate was from 108/726-727 until 125/742-743 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 were 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}} | 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 were 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}} | ||
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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: | 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"<ref>Ibn Hajar , ''al-Ṣawāʿiq al-muḥraqah'', | 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"<ref>Ibn Hajar , ''al-Ṣawāʿiq al-muḥraqah'', p. 201.</ref> | ||
'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)."<ref>Sibt Ibn Jawzī, ''Tadhkirat al-khawāṣṣ'', p. 337.</ref> | '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)."<ref>Sibt Ibn Jawzī, ''Tadhkirat al-khawāṣṣ'', p. 337.</ref> | ||
About Imam al-Baqir (a), [[al-Dhahabi]] wrote, "He (a) is among those who have gathered knowledge, its observation, dignity, honor, reliability, serenity and he (a) was competent for [[caliphate]]".<ref>Dhahabī, ''Sīyar Aʿlām al-Nubalāʾ'', | About Imam al-Baqir (a), [[al-Dhahabi]] wrote, "He (a) is among those who have gathered knowledge, its observation, dignity, honor, reliability, serenity and he (a) was competent for [[caliphate]]".<ref>Dhahabī, ''Sīyar Aʿlām al-Nubalāʾ'', vol. 4, p. 402.</ref> | ||
== See also == | == See also == | ||