Muhammad al-Baqir

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Imam
Muhammad al-Baqir
Fifth imam in Twelver Shi'ism and Isma'ilism
مُحَمَّد ٱلْبَاقِر
A drawing depicting a delegation of merchants from Khorasan visiting al-Baqir (in the center)
5th Shia Imam
In office
712–733
Preceded byAli al-Sajjad
Succeeded byJa'far al-Sadiq
Personal
Bornc. 10 May 676
Medina, Hejaz, Umayyad Empire
Diedc. 28 January 732 (aged 57)
Medina, Umayyad Empire
Cause of deathPoisoning[a]
Resting placeJannat al-Baqi, Medina
24°28′1″N 39°36′50.21″E / 24.46694°N 39.6139472°E / 24.46694; 39.6139472
ReligionShia Islam
Spouse
Children
Parents

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Muhammad ibn Ali al-Baqir (Arabic: محمد بن علي الباقر, romanized: Muḥammad ibn ʿAlī al-Bāqir; c. 676–732) was the fifth imam in Shia Islam, succeeding his father, Ali al-Sajjad, and succeeded by his son, Ja'far al-Sadiq. His mother, Umm Abd Allah Fatima, was the daughter of Hasan, making al-Baqir the first imam who descended from both grandsons of Muhammad, namely, Hasan and Husayn.[2]

Al-Baqir was born in Medina, about the time when Mu'awiya I (r. 661–680) was working to secure the succession of his son, Yazid. As a child, al-Baqir witnessed the tragedy of Karbala, in which all of his male relatives were massacred, except his father who was too ill to participate in the fighting. As a young man, al-Baqir witnessed the power struggles between the Umayyads, Abd Allah ibn al-Zubayr, and various Shia groups, while his father resigned from political activities.[3]

Al-Baqir is revered by both Shia and Sunni Muslims as an eminent expert in jurisprudence, the exegesis of the Quran, the science of hadith, and theology.[4] Though he was a resident of Medina, his main following was in Kufa, Iraq, where he attracted a number of distinguished theologians.[2] Al-Baqir is credited with laying the foundations of Twelver Shia, including a coherent theory of imamate, which was further developed by his son and successor, Jafar al-Sadiq.[2] Like his father, al-Baqir adopted a policy of quiescence,[5] and reportedly attempted to dissuade his half-brother, Zayd, from prematurely revolting against the Umayyads.[6][5]

According to Tabataba'i, al-Baqir was poisoned by Ibrahim ibn al-Walld, during his brief reign.[7] Though 114 AH (732) and 117 (735) are commonly reported, there are different views about the date and cause of al-Baqir's death.[5][2]

Ancestry[edit]

Muhammad al-Baqir was a descendent of the Islamic prophet, Muhammad, through both of his grandsons, namely, Hasan and Husayn, who were the second and third of the twelve imams, respectively. Hasan and Husayn were the two eldest sons of the first Shia imam, Ali ibn Abi Talib, through his first wife, Fatima, daughter of the Islamic prophet.[8]

More specifically, Muhammad's father was Husayn's son, Ali al-Sajjad, the fourth of the twelve imams. Muhammad's mother was Fatima Umm Abd Allah, while his maternal grandfather was Hasan.[8]

Titles[edit]

The kunya of Muhammad al-Baqir is Abu Ja'far.[9] His honorific title, al-Baqir, is short for Baqir al-'ilm, which means either 'the one who splits knowledge open' (brings it to light) or 'the one who possesses great knowledge', both of which are references to Muhammad's fame as a religious scholar.[8]

By some accounts, Muhammad was already known by this title during his lifetime. According to Shia sources, the title al-Baqir was designated by the Islamic prophet, who sent his greetings via Jabir ibn Abd Allah, a companion who lived long enough to meet al-Baqir in his childhood.[8] [10][11] By another Shia account, Caliph Hisham, a contemporary of al-Baqir, in an exchange with his half-brother Zayd ibn Ali, contemptuously referred to him as al-baqara (lit. 'the cow'), which suggests that he was known by this title in his lifetime. Zayd reprimanded Hisham and attributed al-Baqir's title to the Islamic prophet, according to this account.[12]

Biography[edit]

Muhammad al-Baqir was born in Medina in about 56 AH (676 CE).[3][9] Twelvers annually celebrate this occasion on the this of Safar.[13] In 680, when Muhammad was a small child, his grandfather Husayn and most of his male relatives were massacred in the Battle of Karbala by forces of the Umayyad caliph Yazid. Muhammad was present in Karbala and witnessed the carnage. Muhammad's youth coincided with power struggles between the Umayyads, Abd Allah ibn al-Zubayr, and various Shia groups, while Muhammad's father, al-Sajjad, remained politically quiescent.[3] When he died around 712, most of his followers acknowledged Muhammad as their imam,[14][15] who was about thirty-seven years old at the time.[16] Muhammad lived a quiet pious life in Medina, like his father, but was nevertheless harassed by the Umayyads,[17][8] especially by Caliph Hisham.[18] Muhammad al-Baqir, however, enjoyed certain liberties because the Umayyads were more lenient in this period,[19] or perhaps because they where busy infighting and quelling revolts.[20] During the next twenty years or so,[21] al-Baqir thus elaborated and consolidated Shia beliefs and laws,[22][23][9] attracting a growing number of followers, students, and visitors.[24][17][25]

Abd al-Malik (r. 685–705)[edit]

The Umayyad caliph Abd al-Malik ibn Marwan, the fifth Umayyad caliph, is said to have issued an Islamic gold coinage for the first time, replacing Byzantine coins, at the suggestion of al-Baqir.[8]

Umar II (r. 717–720)[edit]

The Umayyad caliph Umar II, often praised for his piety, [26] is said to have been favorably disposed to al-Baqir. After meeting with him, the caliph apparently returned the disputed Fadak to Alids, that is, descendents of Ali ibn Abi Talib.[8] In a tradition, likely circulated by anti-Alids and recorded by the Sunni historian Ibn Sa'd (d. 845), al-Baqir identifies Umar II as the Mahdi, the promised savior in Islam. By contrast, in a Shia tradition, al-Baqir prophesies that Umar will do his best to spread justice and will be honored by the inhabitants of the earth upon his death but cursed by the inhabitants of heaven for usurping the imam's right to rule.[8]

Hisham (r. 724–743)[edit]

Hisham ibn Abd al-Malik summoned al-Baqir to the Umayyad capital Damascus several times and imprisoned him at least once. Muhammad al-Baqir defeated the caliph or his representatives in theological debates held at his initiative.[8][16] On one occasion, the caliph ordered al-Baqir to join an ongoing archery practice, probably to embarrass the old man, but was astonished by his excellent archery skills.[27]

Death[edit]

Low stone wall with remains of sarcophagi next to modern buildings
The imam's desecrated grave in al-Baqi' cemetery in Medina

Although 732 (114 AH) and 735 (117 AH) are commonly reported, there is considerable disagreement about when al-Baqir died, ranging from 732 to 736.[8][9][21] He was about fifty-seven years old at the time,[28] and most likely died before the revolt of his half-brother Zayd.[21][29][30] Twelvers annually commemorate his death on the seventh of Dhu al-Hijja. [13]

As with the rest of the twelve imams, Shia sources report that al-Baqir was killed. There is no consensus, however, about the details,[16] and different sources variously accuse Hisham and his successor, al-Walid II, of poisoning al-Baqir.[8][16] The latter is the view held by the contemporary Shia scholar Tabatabai.[31] According to another account, al-Baqir was poisoned by his cousin, Zayd ibn al-Hasan, once he failed to wrest control of the prophet's inheritance from al-Baqir.[8]

Muhammad al-Baqir is buried in the Baqi' Cemetery in Medina.[28] A shrine stood over his grave until its demolition in 1806 and then again in 1925 or 1926, both times carried out by the Wahhabis.[32][9]

Imamate[edit]

Twelver and Isma'ili sources report that al-Sajjad designated his eldest son, Muhammad al-Baqir, as his successor.[33][34] Most followers of Zayn al-Abidin indeed recognized al-Baqir as their imam after al-Sajjad.[14][15] These were the forerunners of Twelver and Isma'ili Shias.[35] Followers of al-Baqir, however, were a minority compared to the rival Kaysanites, which was a (now-extinct) Shia group that traced the imamate through Muhammad ibn al-Hanafiyyah, the son of Ali ibn Abi Talib and Khawla bint Ja'far, a woman from the Banu Hanifa tribe.[36][37] Nevertheless, al-Baqir had an advantage over non-Fatimid claimants because of his prestigious lineage from Ali ibn Abi Talib and Fatima, the only surviving daughter of the Islamic prophet.[38]

Zayd ibn Ali, the much younger half-brother of al-Baqir,[39] also laid claim to leadership,[40] although it is not certain if he was a rival to al-Baqir.[41] Unlike the quiescent al-Baqir,[16] Zayd was politically active, and al-Baqir attempted to dissuade him from revolting against the Umayyads.[8] Even though the two brothers had open disagreements,[42] their relationship is described as cordial.[8] In 740, not long after al-Baqir's death,[29] Zayd took up arms but was soon killed by Caliph Hisham.[40][43] Zayd's activism initially gained him a larger following than al-Baqir,[44][45] especially because Zayd accommodated some of the majority views.[46] For instance, he did not condemn the first two caliphs, namely, Abu Bakr and Umar,[47] but probably still regarded Ali ibn Abi Talib more qualified to succeed the Islamic prophet.[48][6] Such views, however, eventually cost Zayd part of his Shia support,[47][40][49] most of whom condemn Abu Bakr and Umar as usurpers of Ali's right to the caliphate.[50] Those Shias who rejected Zayd joined al-Baqir or his son, Ja'far.[45][14] Zayd's rebellion marks the beginning of the Zaydi movement,[51] a Shia subsect that has survived to present day in Yemen.[52]

Like his father, al-Baqir was politically quiescenct,[16][53] to the point that some have suggested that he did not claim the imamate. [54] Indeed, al-Baqir's notion of imamate did not depend on political functions and was instead hereditary through divine designation (nass).[55] In his view, imam also inherited the Islamic prophet's divine knowledge (ilm), which protected him from sins and rendered him the only authoritative source of divine guidance of his age.[56] Muhammad al-Baqir focused on religious teaching and over time attracted a growing number of visitors, students, and followers.[24][17][25] He is credited with laying the foundations of Twelver Shi'ism.[9][51] There are more traditions attributed to him and his son than all other imams combined,[18] and his imamate marks the transition of the Shia to completely rely on their own imams in matters of law and rituals.[57][8]

Al-Baqir also sought to curb the influence of the Ghulat (lit. 'exaggerators'),[2] followers who often conferred divinity on the Shia Imams and exaggerated their beliefs and personalities.[58] Among them was Mughira ibn sa'id al-Bajali, the founder of the sect Mughiriyya, who held al-Baqir as divine and was rejected by him. Another example was Bayan ibn sam'an who reportedly asked al-Baqir to recognize him as prophet and Imam. Al-Baqir also disassociated himself from Abu al-Khattab, the founder of a Ghulat sect in Kufa, and his followers.[2][59]

Miracles[edit]

Some miracles are attributed to al-Baqir. He is reported to have conversed with animals, returned sight to the blind, and foretold future events, such as the death in the battle of his brother, Zayd, the defeat of the Umayyads and the accession of the Abbasid Caliph, al-Mansur.[5]

Succession[edit]

Muhammad al-Baqir was succeeded by his eldest son Ja'far,[8][60] often known by the honorific al-Sadiq (lit. 'the truthful'),[28] who was aged about thirty-seven at the time.[61] Apparently some did not accept his death and awaited for his return as the Mahdi, the promised savior in Islam.[62][8]

Character[edit]

Muhammad al-Baqir is described as thin and wheatish with fresh skin and a mole on his cheek. Muhammad ibn Mankader described him as stout. According to Shia sources such as Kulayni, al-Baqir did not spare himself and his family from wearing good clothes and eating delicious food, and this behavior attracted attention at a time when the tendencies of giving up the world were widespread. He used to work in the field to earn a living on par with his servants, and the motivation for this work, he said, was obedience to God and not needing people. According to a narration by Ja'far al-Sadiq, al-Baqir had less income but more expenses compared to other family members. He treated his relatives with good food and gave them good clothes. He also helped his servants in difficult tasks.[63] According to al-Shaykh al-Mufid, al-Baqir never got tired of being generous to those who visited him and had hope and trust in him.[64] According to Ibn Asakir and Ibn Qutaybah, although he was saddened by his son's illness, he did not mourn his death, because he considered this to be an act of opposition to God.[63]


Religious and theological opinions[edit]

Imamate theory[edit]

See also: Imamate in Twelver doctrine

The many splinter groups within the Shia movement likely motivated al-Baqir to bring some order to the existing concepts of imamate by laying out a more coherent theory based on the Quran and the hadith literature.[65] Al-Baqir explained the necessary qualities and attributes of an Imam, such as "Nass(divinely-inspired designation), ilm ( esoteric knowledge ), light and isma (infallibility) which distinguished the Imam from others as the best of mankind (afdal al-nas), the representative (calipha) of God on earth, and the rightful interpreter of His words in the Quran.[5][66] A key principle of al-Baqir's theory is that the imamate passes on from one Imam to the next through divinely-inspired designation (nass), beginning with Muhammad who also listed all the Imams.[5] To prove the selection of Imam by God, Muhammad al-Baqir refers to the story of Abraham, that God first accepted him as a "servant", then as a "prophet", then as a "messenger", then as a "friend" and finally as an "imam". At this time, Abraham asked if this virtue will reach his generation, to which God replied that those who go astray will not have a share in it.[b][66] In the meantime, Nass had requirements that, according to Lalani, closed the way for the abuse of false claimants of Imamate. Because the Nass, in addition to being defined as the explicit determination of the Imam by God, continued only in the generation of the Prophet based on a hadith from al-Baqir. This characteristic of heredity created a kind of limitation so that all the claimants of the Nass could not easily achieve leadership and Imamate. The secret religious scrolls and the prophet's weapon were considered among other essentials of the Nass and were passed from one Imam to the next. Al-Baqir considered the importance of these weapons for Muslims to be the same as the importance of the Ark of the Covenant for the Israelites.[66]

According to al-Baqir's theory, Imams also have a special knowledge (Ilm (Arabic)) that distinguishes them from ordinary people. The source of knowledge was Ali, that is described in the language of the Muhammad with the phrase "I am the city of knowledge and Ali is its gate". According to al-Baqir, the knowledge that was given to Adam did not disappear with his death, but was passed on from generation to generation. Based on this theory, the Prophet of Islam is the inheritor of all the knowledge of the previous prophets. The Prophet then gave this knowledge to Ali, who in turn passed it on to the next Imams, according to al-Baqir.[66] According to other hadiths narrated by al-Baqir, Nass, in addition to knowledge, was also a guarantor of light. This light, which is referred to as "the light of God", according to al-Baqir's interpretation in verse 8 of Surah at-Taghabun, is the light of the Imams: "And believe in God and His Messenger and in the light that We have sent down." This light is translated as true knowledge and guidance. Al-Baqir also discusses the infallibility (Ismah) of Imams by presenting the verse of purification.[66] As the sole spiritual guide in life and the source of intercession in the afterlife, the authority of Imam in al-Baqir's view did not rest on outward political power.[67] The Imams also hold absolute spiritual authority, resting on the absolute authority of Muhammad.[5] Al-Baqir also defended the doctrine of dissociation (al-bara'a) from the first three caliphs, whom the Shia considers as usurpers, and the majority of Muhammad's companions, as the enemies of the Imams.[5]

Regarding the Quranic foundations of Imamate, al-Baqir placed great emphasis on the verse of walaya. According to al-Baqir, the Prophet of Islam was reluctant to explain the verse of walaya to the people; however, just as the people expected the Prophet to explain to the people the rules such as prayer, zakat, and Hajj, which are mentioned in the Quran, they also expected an explanation in this case. It was at this time that verse 67 of Surah al-Ma'idah was revealed: "O Prophet, convey [to the people] what has been revealed to you from your Lord. If you don't do that, you haven't fulfilled his mission; God will protect you from the people..." According to al-Baqir, the Prophet fulfilled this command of God in Ghadir Khumm. Other verses that al-Baqir cites in explaining the Imamate are the verse of obedience and the verse of the mawadda.[66]

Tawhid[edit]

God in al-Baqir's view is beyond human imagination so that discussion about this would leads to confusion of the speaker. So al-Baqir advised his followers to discuss about God's creation but not about God himself: "[H]ow could imagination ever attain Him while He is totally different to what is bound by intellect and [also] different from what can be pictured in the imagination?"[68] In response to one of the Kharijites who asked, if he had seen God, al-Baqir said: "Although eyes do not see Him, yet the heart can see Him with the reality of faith. He is neither known by analogy, nor is He felt by the sencses, nor can He be likened to human beings. He is described by signs or the verses (of the Koran)"[68]

Teachings[edit]

While politically quiescent, al-Baqir is said to have played a significant role in the history of Islam from an intellectual and religious point of view, as attested to by the vast number of traditions ascribed to al-Baqir.[69][2] As the first Shia Imam who engaged in systematic teaching,[69] Lalani regards al-Baqir as a versatile expert in jurisprudence, the exegesis of the Quran, the science of hadith, and theology.[70] Al-Baqir has also been credited with laying the doctrinal and legal foundations of the Twelver Shia, which were further developed by al-Baqir's son, Jafar al-Sadiq.[2] The evidence also suggests that al-Baqir was a prominent traditionalist, distinct in that he only accepted those traditions of Muhammad which had been reported by the previous Imams.[67]

Al-Baqir founded what later developed into the Twelver school of law and consolidated the characteristic practices of the Shia. For instance, he reinstated the expression hayy ala khayr al-amal (lit. 'come to the best of deed') in the Shia call to prayer (adhan),[2] which was allegedly removed by Umar according to Shia and some early Sunni sources.[71] Another distinct ruling was that wiping one's footwear before prayer, though common, was unacceptable as a substitute for washing one's feet. Al-Baqir also defended muta (lit. 'temporary') marriage as a practice sanctioned by Muhammad.[72][2] Al-Baqir forbade all intoxicants, whereas the Kufan jurists permitted fermented drinks (nabidth).[73] He rejected the use of ra'y (lit. 'opinion') and qiyas (lit. 'analogy') when answering juridical questions.[74] Al-Baqir also maintained that, under the threat of death or injury, self-protection through dissimulation (taqiya) is necessary.[5]

Al-Baqir is closely associated with Twelver exegesis of the Quran and is credited with the commentary Kitab al-Baqir (lit. 'the book of al-Baqir'), parts of which are extant in Tafsir by Ali ibn Ibrahim al-Qomi. Tafsir Jabir al-Jufi is a collection of exegetical traditions ascribed to al-Baqir and narrated by Jabir ibn Yazid al-Jufi. In Tafsir Nur al-Thaqalayn, an extensive Shia exegesis of the Quran, al-Baqir is the authority for 13 percent of the traditions, behind only Muhammad (13.5 percent) and al-Sadiq (47 percent).[2] Al-Baqir also contributed to the theological doctrines about iman, qada wa qadar, the unity of God, and other hotly debated topics in the broader Muslim community.[74]

According to al-Kafi, al-Baqir held that everyone was accountable on the day of judgement to the extent of their intelligence.[75]

Notable disciples[edit]

Al-Baqir is known as the first Shia Imam who engaged in the systematic teaching of the Shia beliefs.[69] Though he lived in Medina, the main following of al-Baqir was in Kufa, where he attracted a number of distinguished theologians.[2] Basra, Mecca and Syria were other places where al-Baqir's students were based.[76] The names of 466 students of al-Baqir are mentioned in al-rijal.[63]

Kufa[edit]

  • Jabir ibn Yazid al-Ju'fi was the main representative of al-Baqir in Kufa. As an authority in hadith, he has been described as truthful (sadiq) and with the quality of reliability (thiqa) but quoted by unreliable transmitters. Jabir claimed to have witnessed miracles of al-Baqir and was recognized as the bab (lit. 'gate') to al-Baqir who is said to have related many secrets to him. Despite this reputation, Shia do not reject Jabir as a ghali (lit. 'one who exaggerates'), possibly because he sided with al-Baqir in the conflict with al-Mughira bin Sa'id al-'Ijli, the well-known ghali.[77][2] Jabir is the transmitter of some hadiths in Umm al-Kitab and he is also the main narrator of al-Baqir in Risalat al-Ju'fi.[78]
  • Aban ibn Taghlib was an outstanding jurist-traditionalist and an associate of al-Baqir, but also of Zayn al-Abidin and al-Sadiq. Al-Baqir is reported to have praised Aban as, "Sit in the mosque of Kufa and give legal judgement to the people. Indeed I would like to see among my Shia, people like you."[77]
  • Zurarah ibn A'yan was a disciple of al-Hakam ibn Utayba before joining al-Baqir. A prominent traditionalist and theologian, Zurarah played an important role in the development of the Shia thought. Zurarah lived long enough to also become a close disciple of Jafar al-Sadiq.[79]
  • Muhammad bin Muslim, a mawla of Thaqif, was a traditionalist, a practising lawyer, and an ascetic (zahid), who was highly regarded in the legal circles of Kufa.[80]
  • Burayd ibn Mu'awieh Ejli was a famous disciple of al-Baqir and later al-Sadiq, who later became a key authority in the Shia jurisprudence (fiqh). Al-Baqir praised him (along with Abu Basir Moradi, Muhammad bin Muslim, and Zurarah) as worthy of the paradise.[81]
  • Abu Basir al-Asadi was considered one of the poles of the intellectual leadership of the Imami community of Kufa. His name is included in the number of six companions of al-Baqir and al-Sadiq that hadiths narrated by any one of them is considered authentic by many Shi'a scholars. Some consider Abu Basir al-Moradi as one of those six people instead of Abu Basir al-Asadi.[82][83]
  • Abu Basir Moradi, a famous Shia jurist (faqih) and traditionalist, was another associate of al-Baqir and al-Sadiq. Al-Sadiq is believed to have told Moradi, Zurarah, Burayd, and Muhammad ibn Muslim that without them the prophetic hadiths would have been lost.[81]
  • Abu Hamza al-Thumali and Abu Khalid al-Kabuli, formerly disciples of Zayn al-Abedin, were also among al-Baqir's followers. Abu Hamza al-Thumali is regarded as a trustworthy transmitter of hadith, especially those about miracles.[84]
  • Fudayl ibn Yasar is another notable associate of both al-Baqir and al-Sadiq, about whom al-Sadiq said what Muhammad had said about Salman the Persian, that "Fudayl is from us, the Ahl al-Bayt."[81]
  • Al-Kumayt ibn Zayd al-Asadi was a renowned poet of his time and a devout Shia of al-Baqir. His Hashimiyyat, in praise of the Ahl al-Bayt, is considered among the earliest evidence for the doctrine of imamate.[85]
  • Abu Jafar Muhammad ibn Ali ibn Nu'man known as Mu'min al-Taq was a distinguished theologist and a devoted follower of al-Baqir and al-Sadiq, whose debates about imamate are famous. Kitab al-Imamah and Kitab al_Radd alla al-Mu'tazila fi Imamat al-Mafdul are among his works.[86]

Elsewhere[edit]

Basra was generally not considered a Shia city though al-Baqir had a few notable disciples there as well, including Muhammad ibn Marwan al-Basri, Isma'il ibn Fadl al-Hashemi, Malek ibn A'yan al-Juhani. The last one should not be confused with Zurara's brother.[86] Al-Baqir's circle in Mecca included Ma'ruf ibn Kharbuz Makki, a famed jurist (faqih) and traditionalist, though not comparable to Zurarah, and Maymun ibn al-Aswad al-Qaddah, who was likely a merchant and in charge of the Imam's property in Mecca. One of his sons, Abdullah, later became the alleged ancestor of the Isma'ili imams.[87] Elsewhere, prominent followers of al-Baqir include Muhammad ibn Isma'il Bazi and other members 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.[88]

Works[edit]

A number of works are ascribed to al-Baqir. An indication of the breadth of his contributions, Musnad al-Imam al-Baqir (lit. 'scripture of Imam al-Baqir') is a six-volume book attributed to al-Baqir, consisting of Twelver law and doctrines. It was collected by Azizallah al-Utaridi, who compiled it mostly from Twelver Shia sources, but also from Ismaili, Zaydi, and Sunni references. The book covers legal issues such as divorce, manumission, testimony, inheritance, funerals, and marriage, ritual practices such as supplications (adʿiya), ritual purity (tahara), prayer, fasting, alms (zakat), and pilgrimage (hajj), and doctrinal issues such as monotheism (tawhid), imamate, faith (iman), and unbelief (kufr).[2] A synopsis of al-Baqir's teachings, collected in Ma'athirul-Baqir, appears in Cannon Sell's Ithna Ashariyya.[89]

He [al-Baqir] discoursed fully on many topics, such as the nature of the soul of man, the qualities of the ulama (the learned) and the nature and attributes of God. He [al-Baqir] discouraged arguments about the divine nature, saying that it was not possible for men to understand it. One day a Mu’tazili leader asked what the anger of God meant. He said it was simply punishment, but that this anger was not to be compared to the anger of men. God's nature did not change. He defined a Rasul as a prophet who hears the voice of the angel (of revelation) and sees the angel in a bodily form or in a dream ; a Nabi, he said, is a prophet who also hears the voice of the angel under the same conditions, but does not see him; and the Imam’s condition is like that of the Nabi and not like that of the Rasul.[89]

— Ithna Ashariyya

Tafsir al-Baqir or Ketab al-Baqir is an exegesis of the Quran attributed to al-Baqir and transmitted by his disciple, Abu l-Jarud Ziyad ibn al-Mundhir. Ranked first by Najashi among the early Quranic commentaries, this work is partially extant in Tafsir by Ali ibn Ibrahim al-Qomi.[90][2] Another Quranic commentary ascribed to al-Bāqir is narrated by Jabir ibn Yazid al-Ju'fi and compiled by Rasul Kaẓim Abd al-Sada under the title Tafsir Jabir al-Juʿfī.[2] Risalat al-Ju'fi contains views about the Ismaili sect and is narrated mainly by Jabir ibn Yazid al-Ju'fi, a companion of al-Baqir.[91] Al-Manasik is a treatise on the rituals of Islamic pilgrimage (hajj) that Abu l-Jarud Ziyad ibn al-Mundhir quoted from al-Baqir. Al-Manasik is quoted in full in an extant work by Ahmad ibn Isa.[92]

Umm al-Kitab (lit. 'the archetype of the book') is said to contain al-Baqir's answers to some of the questions posed by his followers, Jabir ibn Yazid al-Ju'fi[91] and is in the form of a discussion between the Imam and three of his companions.[93] Some of the traditions in the book are transmitted by Jabir ibn Yazid al-Ju'fi[91] and in its 'Apocalypse of Jabir', al-Baqir confides to Jabir how the cosmos were created, how men descended to this world, and how they can gain deliverance from it.[5] According to Kohlberg, Jabir was a central figure in Kufan Ghulat circles,[5] while Lalani writes that it is difficult to ascertain whether Jabir was really the transmitter of the traditions in Umm al-Kitab or if some or many were later foisted upon him.[91] Resembling the Infancy Gospel of Thomas, the book 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. Colours are used to symbolise theories and levels of consciousness that one must recognize in oneself.[93]

Views[edit]

Sunni view[edit]

The reputation of al-Baqir as a traditionalist and religious scholar went far beyond the Shia circles.[94][5] He is unanimously seen as a trustworthy authority of hadith, bestowed with the highest degree of trust, that of thiqa.[94] Al-Baqir is the authority of over a hundred traditions in the six canonical collections of Sunni hadith. In Sunni works, al-Baqir is depicted as an eminent theologian, faqih (expert in jurisprudence), and interpreter of the Quran. He is occasionally criticised though for directly quoting individuals who died before he was born or when he was still an infant.[2] Al-Baqir is cited by Ibn Ishaq in his prophetic biography and by al-Tabari for a version of the events in Karbala.[5] In Sunni sources, al-Baqir is portrayed as a proto-Sunni scholar who rejected what his Shia followers attributed to him. For instance, in contrast with Shia sources, later Sunni authors maintain that al-Baqir supported Abu Bakr and Umar, called them Imams, and said that one should pray behind the Umayyads.[2]

The Sunni attitude towards al-Baqir is reflected in the following statements. Abd Allah ibn Ata al-Makki conceded that he had never seen scholars feel so small in the presence of anyone as they felt before al-Baqir. He added that even the famous traditionalist, al-Hakam ibn Utayba, despite his age and eminence, behaved before al-Baqir as so he was a pupil before a teacher.[94] Muhammad ibn al-Munkadir is reported to have said that he had not seen anyone who surpassed Ali ibn al-Husayn, until he met his son, Muhammad al-Baqir.[95] While Shia sources describe a meeting between al-Baqir and Abu Hanifa in a negative light, Sunni sources write that Abu Hanifa was a prominent disciple of al-Baqir, who had prophesied that Abu Hanifa would revive the prophet's sunna.[5]

Isma'ili Shia view[edit]

Muhammad al-Baqir is regarded as an imam in Isma'ilism and an authority in Isma'ili law.[9] According to al-Qadi al-Nu'man, the reliability of al-Baqir was such that a maqtu' hadith (with interrupted or broken chain of transmission) was regarded as mawsul (lit. 'linked') and elevated to marfu (traceable to the prophet) when narrated by him.[96]

Zaydi view[edit]

The quiescent al-Baqir is a prominent figure in Zaydism,[8] but not recognized as an imam.[97][45] In particular, his traditions appear in some Zaydi works,[9][98] , and he had has heavily influenced the Zaydi law.[5][99][9] In Zaydi works, however, al-Baqir acknowledges Zayd's superior knowledge and, by implication, Zayd's claims to the imamate.[8]

Sufi view[edit]

Al-Baqir is a well-known figure among the Sufi, frequently depicted in their biographies as a distinguished authority in the intricacies of the (esoteric) sciences (daqaiq al-'ulum) and the subtle allusions of the Quran (al-isharat). He is also said to have performed well-known miracles (karamat), and displayed radiant signs (ayat) and distinct proofs (barahin) of God. In Sufi sources, al-Baqir reached the spiritual stations of the gnostics (maqamat al-arifin).[2] It is related that al-Baqir defined Sufism as "goodness of disposition: he that has the better disposition is the better Sufi."[5] In the Naqshbandi order, al-Baqir is revered as the father of Jafar al-Sadiq, the sheikh of the Golden Chain.[citation needed]

Family[edit]

Umm Farwa was one of Muhammad al-Baqir's wives, from whom Ja'far al-Sadiq and another son were born. Umm Hakim, the daughter of Usayd al-Thaqafi, was al-Baqir's other wife, from whom two more sons were born and both died in childhood. The mother of the other three children of al-Baqir was a concubine. According to the Shia genealogist, 'Alawi al-'Umari, al-Baqir's generation has continued only through al-Sadiq.[63]

See also[edit]

References[edit]

  1. ^ a b c d e f g h al-Qarashi, Baqir Shareef. "3". The life of Imam Mohammad al-Baqir. Qum: Ansariyan Publications.
  2. ^ a b c d e f g h i j k l m n o p q r s Buckley 2022.
  3. ^ a b c Lalani 2000, p. 37.
  4. ^ Lalani 2000, pp. 8, 9, 96.
  5. ^ a b c d e f g h i j k l m n o p Kohlberg 2022.
  6. ^ a b Lalani 2000, p. 47.
  7. ^ Tabatabai 1977, p. 202.
  8. ^ a b c d e f g h i j k l m n o p q r s Kohlberg 2012a.
  9. ^ a b c d e f g h i Buckley 2020.
  10. ^ Pierce 2016, pp. 97–98.
  11. ^ Lalani 2000, pp. 38–40.
  12. ^ Lalani 2000, p. 40.
  13. ^ a b Momen 1985, p. 239.
  14. ^ a b c Daftary 2013, p. 146.
  15. ^ a b Momen 1985, pp. 36–37.
  16. ^ a b c d e f Momen 1985, p. 37.
  17. ^ a b c Dakake 2007, p. 72.
  18. ^ a b Amir-Moezzi & Jambet 2018, p. 29.
  19. ^ Lalani 2000, pp. 104–105.
  20. ^ Tabatabai 1975, p. 179.
  21. ^ a b c Jafri 1977, p. 255.
  22. ^ Mavani 2013, p. 39.
  23. ^ Daftary 2013, p. 43.
  24. ^ a b Lalani 2000, p. 44.
  25. ^ a b Crow 2015, pp. 58–59.
  26. ^ Hoyland 2015, p. 199.
  27. ^ Pierce 2016, pp. 101–102.
  28. ^ a b c Momen 1985, p. 38.
  29. ^ a b Lalani 2000, p. 55.
  30. ^ Daftary 2015, p. 176.
  31. ^ Tabatabai 1977, p. 179.
  32. ^ Werner 2010.
  33. ^ Jafri 1979, p. 171.
  34. ^ Lalani 2000, p. 41.
  35. ^ Haider 2014, p. 86.
  36. ^ Lalani 2000, pp. 34, 43.
  37. ^ Momen 1985, pp. 37, 64.
  38. ^ Lalani 2000, pp. 43–44.
  39. ^ Daftary 2013, p. 145.
  40. ^ a b c Momen 1985, pp. 49–50.
  41. ^ Lalani 2000, pp. 46–47.
  42. ^ Momen 1985, p. 49.
  43. ^ Madelung 2012.
  44. ^ Momen 1985, pp. 37, 49, 64.
  45. ^ a b c Jafri 1977, p. 249.
  46. ^ Momen 1985, pp. 37, 49.
  47. ^ a b Haider 2014, p. 89.
  48. ^ Jafri 1977, p. 252.
  49. ^ Jafri 1979, p. 173.
  50. ^ Kohlberg 2012c.
  51. ^ a b Haider 2014, p. 87.
  52. ^ Momen 1985, p. 50.
  53. ^ Mavani & 2013 120.
  54. ^ Momen 1985, p. 64.
  55. ^ Lalani 2000, p. 52.
  56. ^ Lalani 2000, pp. 78–83.
  57. ^ Momen 1985, pp. 37, 70.
  58. ^ Lalani 2000, p. 53.
  59. ^ Lalani 2000, pp. 53, 54.
  60. ^ Jafri 1979, pp. 178–179.
  61. ^ Jafri 1977, p. 260.
  62. ^ Momen 1985, pp. 53–54.
  63. ^ a b c d Taremi 2014.
  64. ^ Pierce 2016, p. 99.
  65. ^ Lalani 2000, pp. 11, 12, 43.
  66. ^ a b c d e f Lalani 2000, pp. 58–83.
  67. ^ a b Lalani 2000, p. 12.
  68. ^ a b Lalani 2000, pp. 94–95.
  69. ^ a b c Lalani 2000, p. 8.
  70. ^ Lalani 2000, pp. 8, 9.
  71. ^ Lalani 2000, pp. 123, 124.
  72. ^ Lalani 2005.
  73. ^ Jafri 1979, p. 176.
  74. ^ a b Lalani 2000, p. 13.
  75. ^ al-Kulayni 2015.
  76. ^ Lalani 2000, p. 107.
  77. ^ a b Lalani 2000, pp. 108, 109.
  78. ^ Lalani 2000, pp. 107, 108.
  79. ^ Lalani 2000, p. 109.
  80. ^ Lalani 2000, pp. 109, 110.
  81. ^ a b c Lalani 2000, p. 110.
  82. ^ Rizvi, Saeed Akhtar (1988). The Qur'ân and Hadíth. Bilal Muslim Mission of Tanzania. p. 90. ISBN 9976956878.
  83. ^ Pakatchi 2020.
  84. ^ Lalani 2000, p. 110
  85. ^ Lalani 2000, pp. 110, 111.
  86. ^ a b Lalani 2000, p. 111.
  87. ^ Lalani 2000, pp. 112, 113.
  88. ^ Lalani 2000, p. 113.
  89. ^ a b Donaldson 1933, p. 113.
  90. ^ Modarressi 2003, pp. 37, 38.
  91. ^ a b c d Lalani 2000, p. 108.
  92. ^ Modarressi 2003, p. 38.
  93. ^ a b Corbin 2001, pp. 75, 76.
  94. ^ a b c Lalani 2000, p. 96.
  95. ^ Lalani 2000, p. 97.
  96. ^ Lalani 2000, p. 105.
  97. ^ Haider 2011, p. 245.
  98. ^ Kohlberg 2014, p. 177.
  99. ^ Lalani 2000, pp. 46–53.

Footnotes[edit]

  1. ^ Poisoned by Hisham ibn Abd al-Malik according to most Shia scholars
  2. ^ Quranic verse 2:124

Sources[edit]

Shia Islam titles
Preceded by 5th Imam of Twelver and 4th Imam of Ismaili Shia
713–732 		Succeeded by
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