Muhammad al-Baqir

Al-Baqir was born in Medina around 56 AH (676 AD), when Muawiyah I was trying to ensure that his son Yazid I could inherit the caliphate. When Al-Baqir was a child, his family was affected by the Battle of Karbala; he was three or four years old when his grandfather, Husayn, was killed. According to Ya'qubi, al-Baqir was present at Karbala. In his youth he witnessed the struggle for power among the Umayyads, Abd Allah ibn al-Zubayr and a number of Shiite parties, whilst his father maintained a distance from local political activity. [9] [8]

Despite his non-involvement in political activities, the Umayyad rulers harassed Muhammad al-Baqir. Many Shia individuals and delegations came to Medina from Kufa to hear al-Baqir's teachings and ask him questions,[11] among which was who had the right to rule.[12] He was also distrusted because of the uprising of his brother Zayd ibn Ali and other relatives.

It is said that Abd al-Malik ibn Marwan consulted Muhammad al-Baqir about the threatening letters he received from Roman emperor. It was because Abd al-Malik forbade the papers and clothes with Christian motto (the Father, the Son (Jesus Christ), and the Holy Spirit) on them. Roman emperor wrote to Abd al-Malik, threatening him that he should change his mind, otherwise he(Roman emperor) would engrave insulting words to Muhammad on the coins engraved in Roman empire. When Abd al-Malik consulted al-Baqir, he proposed making coins, so that Muslims won't need to use Roman coins.[13]

Al-Walid I

Umar II is often considered as the fifth righteous caliph of Islam.[14] He did Shia many favors, forbade cursing Ali, and returned Fadak to Alids.[15]

Caliph Hisham ibn Abd al-Malik made a pilgrimage to Mecca, where Mohammed al-Baqir and his son Ja'far al-Sadiq were present. At a gathering, al-Baqir delivered a sermon: "We are the favorite and chosen servants of God, and His vicegerents on the face of the earth. One who obeys us is successful and one who opposes would be evil and wretched."[6] His statements were conveyed to Hisham, who wrote to the governor of Medina when he returned to his court in Syria instructing him to send al-Baqir and his son to Damascus. When they arrived, he kept them waiting for three days; on the fourth he called them to court, where he was practicing archery with his officials.[6]

The imam's desecrated grave at al-Baqi' in Saudi Arabia

Al-Baqir died on 7th Dhu al-Hijjah. Al-Baqir was poisoned by Caliph Hisham ibn Abd al-Malik. According to the Shi'i account, the Caliph gave Zaid a saddle treated with poison; Zaid gave it to al-Baqir, who used it and died. Al-Baqir was laid to rest under the dome in al-Baqi', where Hasan ibn Ali and Ali ibn Husayn Zayn al-Abidin were buried.[7][8]

After the death of Ali ibn Husayn Zayn al-Abidin (the fourth Imam), most of the Shiites agreed upon his son al-Baqir as the next imam; a minority favored another son of Zayn al-Abidin (Zayd ibn Ali), and became known as Zaidiyyah. According to Ibn Khallikan,[lower-alpha 3] Zaid (Muhammad al-Baqir's brother), appealed for people to support his cause. According to Al-Masudi, he asked for advice from Muhammad al-Baqir; al-Baqir advised him not to rely on the people of Kufa, explaining how they had previously behaved toward the members of his household. Zaid did not listen to his brother's advice, and led the people of Kufa in a fruitless riot.

According to Al-Shahrastani,[lower-alpha 4] a dispute had arisen between Muhammad al-Baqir and Zaid because Zaid had been following the Mu'tazilite Wasil ibn Ata. Zaid had also announced that the position of imam was conditional on his appearing publicly to assert his rights. Muhammad al-Baqir replied, "Your faith then is merely in your father, as such, for according to your theory he was not an imam, for he certainly never came forth to assert his claims."[7][8]

Less welcomed among Baqir's followers were the Ghulat who exaggerated the holiness of the Shia Imams. Mughira ibn sa'id al-Bajali, the founder of the sect Mughiriyya, who claimed the divinity of al-Baqir, was rejected by the Shia Imam. Bayan ibn sam'an was another exterismis who asked al-Baqir to recognize him as prophet and Imam. Abu al-Khattab, the founder of the sect Ghulat, and his followers were cursed by al-Baqir.[4]

Musnad al-Imam al Baqir is a six-volume book attributed to Baqir, consisting of twelver law and doctrine of Shia. It is collected by Azizallah al-Utaridi, who compiled it mosltly from twelver Shia works, but also from Ismailis, zaydies and Sunni sources. This book covers: legal issues like divorce, manumission, testimony, inheritance, funerals, and marriage; ritual practices like Dua (supplications), , prayer, fasting, alms , and pilgrimage; and doctrinal issues such as monotheism, the Imamat, faith, and unbelief.[4]

In Ma'athiru'l-Baqir al-Baqir discussed a number of topics, from the nature of the soul and the qualities of the Ulama to the attributes of God and the divine nature (explaining that it was impossible for humans to understand it). A man asked him, "Should I think of anything (to understand Allah)?" al-Baqir replied: "Yes, but you have to imagine a thing which the mind cannot contain and which is without limit. He is unlike whatever comes into your mind. Nothing resembles Him nor can any thought reach Him."[6] He also said, "Talk about the creation of Allah, but do not talk about Allah Himself, for that increases the owner of the talk nothing except perplexity."[6] He defined a Rasul as a prophet who hears and sees the angel in bodily form or in a dream. A Nabi is a prophet who hears but does not see the angel, and the imam is like the Nabi.[lower-alpha 5] Al-Baqir was frequently asked to explain teachings about the imamate, which is also explained in Ma'athiru'l-Baqir (a summary of which is translated into English in Canon Sell's Ithna ʻAsharíyya or The Twelve Shiʻah Imams.[lower-alpha 6][6][8][20]

When asked about collective knowledge of the Quran, Imam al-Baqir would say that no one collected and memorized the Holy Book as Allah revealed it except Muhammad, Ali ibn Abu Talib and the Imams of Ahl al-Bayt after him. Further, no one is able to claim that they have knowledge of the entire Quran, its apparent and hidden essence, except the executors of the will of the Holy Prophet.[19]

Umm al-Kitab, or The Archetype of the Book, is in the form of a discussion between the imam and three companions. Resembling the Infancy Gospel of Thomas, it illustrates the similarity between imamology and gnostic Christology. A major concept of this work is the description of the numinous experience. Its central motif is the psychological and philosophical explanation of spiritual symbols, with believers instructed to perform acts of self-purification and renewal. Colors are used to symbolize theories and levels of consciousness which one must recognize in oneself.[21]

Tafsir al-baqir, or Tafsir Abul Jaroud is al-Baqir's exegesis of the Quran. Ibn al-Nadim included this book in his list of exegeses of the Quran in his Kitab al-Fihrist, writing that Abul Jaroud Ziyad ibn Abi Ziyad (the head of the Jarudiyya) reported al-Baqir's book. According to Sayyd Hasan al-Sadr, "A group of the reliable Shiites reported the book from him [Abul Jaroud] from the days of his righteousness"; among them was Abu Basïr Yahya bin al-Qasim al-Asadi. Ali bin Ibrahï~m bin Hashim al-Qummi also mentioned it in his book Kitāb al-Bāqir (“The book of alBāqir”), by the authority of Abu Basïr.[6][4]

Muhammad al-Baqir is known as the first Shia Imam who engaged in the systematic teaching.[17] He was living in Medina, however most of his disciples were in Kufa, some others in Mecca and Basra. Most prominent, among them were Jabir ibn Yazid al-Ju'fi, Aban ibn Taghlib, Zurara ibn A'yan and Burayd ibn Mu'awiya al-ijli.

• Jabir ibn Yazid al-Ju'fi, known sometimes as Thiqa (trustworthy), is recognized as Babe (gate) of al-Baqir, who, related 70 secret hadiths to him. Jabir claimed that he had seen some miracles from Baqir; still Shia do not reject him as a Ghali. Jabir is also transmitter of some Hadiths in the book Umm al-Kitab, which is Baqir's answers to the questions of his followers. Jabir is also the main narrator of some other Hadiths which is collected in another book, named Risalat al-Ju'fi which is said, consists of Jabir's view on Ismaili belief.[22]
• Aban ibn Taghlib was another disciple of Muhammad al-Baqir. He was previously a disciple of Baqir's father, zayn al-abedin, and lived long enough to relate tradition from Baqir's son, Ja'far al-Sadiq, too. He was a famous Jurist and traditionist, so as Baqir said him "Sit in the mosque of Kufa and give legal judgment to the people. Indeed I would like to see among my Shia, people like you." By the time of al-Sadiq, Aban was so famous that whenever he visited Madina, people would give way to him and let him lean to the column prophet used to lean.[23]
• Zurarah ibn A'yan was a former pupil of al-Hakam ibn Utayba, then changed his allegiance and joined Muhammad al-Baqir. Zurarah and his pupils plaid an important role in the development of Shia, since a large amount of Shia traditions were transmitted through him. Zurarah lived long enough to become a close disciple of Ja'far al-Sadiq too.[24]
• Muhammad bin Muslim was a Mawla from Thaqif, who became famous in the legal circle of Kufa for his quick decisions as a practising lawyer. He was also known as a traditionist and ascetic.[25]
• Burayd ibn Mu'awieh Ejli was another famous disciple of al-Baqir and al-Sadiq. He was a Jurist who later became an authority in Shi'i Fiqh. It is known that al-Baqir said he(along with Abu Basir Moradi, Muhammad bin Muslim, and Zurarah) was worthy of paradise.[26]
• Abu Basir Moradi is another associate of al-Baqir and al-Sadiq, who was a famous Faqih and traditionist. Al-Sadiq is believed that said Moradi, Zurarah, Burayd and Muhammad ibn Mosmlem, that without them the prophetic Hadith would have been lost.[27]
• Abu Hamza al-Thumali and Abu Khalid Kameli, formerly disciples of Zayn al-Abedin, was also among al-Baqir's followers. According to , Abu Hamza al-Thumali is a trusty transmitter of Hadith, mainly about miracles.[28]
• Fudayl ibn Yasar is another famous associates of both al-Baqir and al-Sadiq. It is said that al-Sadiq said of him what the prophet said of Salman the Persian, that Fudayl is from us, the People of the House.[29]
• al-Kumayt ibn Zayd al-Asadi was a famous poet of his time. His Hashimiyyat, was in praise of Ahl al-Bayt and considered as one of ancient evidence of doctrine of Imamat.[30]
• Abu Ja'far Muhammad ibn Ali ibn Nu'maa was a known theologist, whose debates with adversaries in the right of Imamat, is famous. Kitab al-Imamah and Kitab al_Radd alla al-Mu'tazila fi Imamat al-Mafdul is among his works.[31]

Basrah was considered to be a non-shi'i city however there are some disciple of al-Baqir, who were located there.

• Muhammad ibn Marwan al-Basri was born in Kufa. According to al-Kashani, he was a descendant of Abu al-Aswad al-Du'ali[32]
• Isma'il ibn Fadl al-Hashemi is another prominent follower of al-Baqir, and a trusty transmitter of Hadith. He was a descendant of Abd al-Muttalib[33]
• Malek ibn A'yan al-juhani who should not be confused with Zurara's brother who has the same name.[34]

• Ma'ruf ibn Kharbuz Makki was a faqīh and traditionist, not comparable to Zurarah, however was well known in Mecca. According to al-Kashani he was a moderate Shia scholar.[35]
• Maymun ibn al-Aswad al-Qaddah is another prominent followers of al-Baqir and his son, al-Sadiq in Mecca. According to Ivanov, Maymun was a kind of merchant who was in charge of Baqir's property in Mecca.He was not an educated figure, however had an impressive character. He had sons, among them Abdullah, later became the alleged ancestor of Isma'ili Imams.[36]

Other Prominent followers of Muhammad al-Baqir, that is not determined where they were living: Muhammad ibn Isma'il Bazi, and other memebers of Bazi's family, Abu Harun and his namesake, Abu Harun Makfuf, Uqba ibn Bashir al-Asadi, Aslam al-Makki, and Najiyy ibn Abi Mu'adh ibn Muslim.[37]

Muhammad al-Baqir is not recognized by zayddies as Imam, however he is a prominent figure among them; as his traditions appear in some Zaidi works like Amālī al-Imām Aḥmad b. ʿĪsā. Al-Baqir is Ismaiilie's fourth Imam, and an authority in Ismaili law.[4] In Sunni view, a hadith, if traced back to companions of prophet,is reliable. In Shia view, however, the companions of the prophet, are capable of error, so the infallible Imams are true transmitters of hadith.[38] According to Al-Qadi al-Nu'man, the reliability of al-Baqir was such that an ethnically Maqtu (interrupted or broken) Hadith was regarded as Mawsul (linked) and was mentioned as Marfu (traceable to Prophet) when narrated by him.[39]

In Sunni works, al-Baqir is eminent as a Faqīh (expert in jurisprudence), for his knowledge of Tafsir (Qur'anic exegesis), and theology.[4] He is also known as Thiqa, the most trustworthy in transmitting ahadith of Prophet Muhammad.[40] Abd Allah ibn Ata al-Makki says he had never seen scholars feel so small in presence of anyone as they felt before al-Baqir. He adds; even the famous traditionist, al-Hakam ibn Utayba, despite his age and eminence, behaved al-Baqir, as so he was a pupil before a teacher.[40] Muhammad ibn al-Munkadir says that he had not seen anyone who excel Ali ibn al-Husayn, until he met Muhammd al-Baqir.[41]

Muhammad al-Baqir is a well known figure among Sufi, who frequently mentioned him in their biography books as being an expert in the intricacies of the (esoteric) sciences (daqāʾiq al-ʿulūm), the subtle allusions of the Quran (al-ishārāt), spiritual path (al-sulūk), and gnosis (maʿārif ). Baqir is also known as performing well-known miracles (karāmāt), radiant signs (āyāt), and distinct proofs (barāhīn) among Sufies, and is said he gained the spiritual stations of the gnostics (maqāmāt al-ʿārifīn).[4]