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Imam Muhammad b. Ali al-Baqir (a): Difference between revisions
Imam Muhammad b. Ali al-Baqir (a) (view source)
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'''Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib''' (Arabic:{{iarabic| 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. | '''Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib''' (Arabic:{{iarabic| 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]], [[ | 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== | == Lineage== | ||
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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> | 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 | [[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 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<ref>Mufīd, ''al-Irshād '', vol. 2, p. 157.</ref>. | ||
=== Contemporary Rulers === | === Contemporary Rulers === | ||
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== Scientific Movement == | == Scientific Movement == | ||
From 94/712-13 to 114/732-33, there was a period of different schools of [[ | 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, 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 | 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.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 507.</ref> It was in this period that Shi'a started to well establish its culture -including jurisprudence, 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 | Imam al-Baqir (a) strongly rejected reasoning of the followers of analogy (qiyas) in jurisprudence<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 Shī'a'', 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'', vol. 46, p. 357.</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'', vol. 46, p. 357.</ref> | ||
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=== Hadith === | === Hadith === | ||
Imam al-Baqir (a) paid particular attention to [[hadith | Imam al-Baqir (a) paid particular attention to [[hadith]]s (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: | 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: | ||
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::"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> | ::"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> | ||
=== | ===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]]<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 to obey Imam<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 185.</ref>. | 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]]<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 to obey Imam<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 185.</ref>. | ||
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== 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 [[ | 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<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> | 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 | From the viewpoint of Shi'a scholars, the most prominent [[jurist]]s 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|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}} | ||