AHLUL BAIT (Imam al-Baqir)

On the first day of lunar month of Rajab, 57 A.H. the pure Prophetic house was swept with a tidal wave of joy and delight at the birth of Muhammad bin Ali bin Hussein (a.s.).
Unlike his his predecessors from this great house, he was the first Imam who descended from Ali, throughboth his father, Imam Ali al-Sajjad, and his mother, Fatimah, daughter of Imam Hassan (a.s.) who was praised by Imam al-Sadiq (a.s.) as being a faithful woman the like of whom was not found in the family of Hassan. He was a Hashimite whose parents were Hashimites, and an Alawi whose parents were Alawis.
Imam Muhammad al-Baqir lived more than three years under the care of Imam Hussein, his grandfather. he witnessed, whilst a child, the tragedy of Taff during which Imam Hussein, most of his family, and his followers were killed at Karbala. Throughout the years of his father’s Imamate, he was imbued with the essence of the Message and the Imamate. During that period, he imbibed Islamic doctrine and the knowledge of the prophets (a.s.).
He was brought up in the fold of Islam. Imam Ali al-Sajjad, his father, educated him and prepared him in such a way that he would be able to shoulder the responsibility of the office of Imamate in accordance with the divine Will.
So Imam al-Baqir (a.s.) was the zenith, in his lineage, thought, and morals, which qualified him to be the ideological and social authority after his father (a.s.).
The name and nickname of Imam Muhammad al-Baqir (a.s.) were given in advance by his great, great grandfather, the Apostle of Allah (s.a.w.). The reverered companion of the Prophet, Jabir bin Abdullah al-Ansari, is reported to have said.
“The Messenger of Allah (s.a.w.) said to me, You may live long enough to see a son of mine from the loins of Hussein (a.s.), called Muhammad. He will certainly ‘cut through’ the science of religion. Should you see him, convey my greeting to him.”
That is why Muhammad bin Ali (a.s.) was called al-Baqir, which means ‘the man who is deeply knowledgeable and sharply wise, who discover knowledge’s innermost mysteries and essence, and who is well-versed in its arts’, as weighty Arabic dictionaries explain.
The unbiased reader will undoubtedly realize the greatness of the Imam (a.s.), and his high status in the world of Islam, through observing the special attention the Messenger of Allah (s.a.w.) lavished on him. He cherished him, chose his name and nickname, and sent his greetings to him through one of his great disciples, in spite of the time gap that sparated the Prophet (s.a.w.) from his great grandson (a.s.).
IMAM’S CHARACTER
We usually refer, in a definite way, to the fact that the Imams (a.s.) are of the same ideological fabric. Their daily conduct with people and their life-style were the same. But there were differences in practice that can be attributed to the diversity of the social problems, and the different psychological, ideological and political conditions prevailing in their times.
This phenomenon, the similarity between the characters of the Imams, is the exact result of the one ideological basis which defined their concepts, behaviour and activities. And that is a fact explicitly expressed by the Apostle of Allah (a.s.) when he said to his grandson, Hussein (a.s.): “Allah has certainly chosen nine Imams from your loins, O Hussein. All of them are equal in their outstanding merits and position in the sight of Allah.”
AHLUL BAIT
Imam al-Baqir (a.s.)
And as we have done before, we shed light on some aspects of the character of the Imam (a.s.). We will cite some practical examples from the life of Imam Muhammad al-Baqir (a.s.) that we may ponder over it, in order to find our way on the road trodden by those great men who raised the standard of guidance high on earth.
Firstly– his Spirituality:
If Ahlul-Bait suffered from the different tribulations poured on them by deviant rulers, such trials were targeted at their faith first and foremost. They were physically exterminated because of the mission they carried. Their foes wanted to obliterate their thought, jurisprudence and all trace of them. Even their tombs were not spared, many attempts being made to raze them to the ground.
It is no exaggeration to say that what information we now possess about Ahlul-Bait (a.s.) is only scanty fragments that reflect a little of their glory.
They were persecuted. Their followers were also persecuted for hundreds of years after them. The cultural institutions dedicated to preserve their legacy, were dealt hard blows throughout both our past and present history.
As a result, the researcher will find difficulty in forming an opinion about any single Imam. The books that deal with their lives are scarce, but the scattered narratives and traditions that exist are a reliable basis for a vivid picture, though not complete, of their lives.
Imam Muhammad al-Baqir (a.s.) was so close to Allah, the Exalted, that the hereafter and the meeting of Allah were his only concern. He was totally obsessed with them. One day he reportedly said to Jabir bin Yazid al-Ju’fi, may Allah be pleased with him, “By Allah! O Jabir, I am sad and worried”.
May I be your ransom, Jabir said. What is this sadness and worry for?
O Jabir, said the Imam (a.s.), “It is the sadness and worry of the hereafter. O Jabir, whoever’s heart the essence of true faith enters into, will be busy away from this life and its ornamentation. The ornamentation of this life is only a sport and a pastime. The life to come (the hereafter) is the true life. The faithful should never really on this earthly life. Rest assured that the seekers of this life are unaware, conceited and ignorant. But the seekers of the hereafter are active, ascetic, well-versed in knowledge and jurisprudence, deep in thought over their life. They never tire of praising Allah.
Rest assured, Jabir, that the pious people are rich. A little from this world satisfies them. Their burden is light. If you forget to do good they will remind you of it, and if do good, they will help you in it. They overcome their pleasures and lusts, and pushed obedience to their Lord before them. They looked at the straight path and sought the love of the beloved of Allah. They loved, followed them, and walked in their footsteps…”
Such high spirituality can not be found in anyone except the prophets and their trustees. The Imam translated his relationship with Allah into guidelines for Jabir, his disciple, and those who would his example.
Secondly– Social Aspects of his Character:
His brothers in Islam who called on him never felt bored his presence. He loved to receive people and would say, “You can know the depth of the love your brother feels in his heart for you by examining the love you have for him in your own heart”. Never was he heard saying, “Beggar, may Allah bless you!” or “Take this, O beggar!”. He would say, “Call them by the best of their names”.
One may not appreciate the Imam’s generosity in the way it should be appreciated without knowing that the Imam (a.s.) was not well-off. He was as his son Imam al-Sadiq (a.s.) described him, “My father had the least amount of money at his disposal compared with the rest of the members of his family, but his financial burden was the heaviest.”
Though his financial resources were limited he shouldered his social responsibility adequately. He helped the people and alleviated their pains which were caused by the injustices done to them by the rulers at the time. The followers of Ahlul-Bait, as we know, bore the brunt of that discriminatory policy.
How great is the slogan which he raised, quoting his great, great grandfather, the Apostle of Allah (s.a.w.), “Three acts are the hardest: Consoling one’s brothers with one’s money, being fair with people, especially with matters related to one’s interests, and praising Allah in both times of prosperity and adversity.”
He took pains to instruct his followers in the norms of good conduct. Following are some of his concepts in this respect:
“Three of the noblest deeds of this life and the hereafter are: Forgiving one who has wronged you, keeping your relations with one who has cut them off, and showing tolerance towards one who has shown ignorance towards you”.
“Any servant of Allah who refrains from helping his Muslim brother and trying to meet his needs, whether they are met or not, will be afflicted with trying to secure things for which he will bring Allah’s wrath upon himself instead of His rewards. And any servant of Allah who avoids spending money on things which earn him the pleasure of Allah, will be afflicted with giving out money manifolds on what brings the wrath of Allah on himself”.
Once a Christian reviled him brazenly, and called him “a cow”!
“I am Baqir”, said the Imam.
“You are the son of the cook”, said the man.
““You are the son of the cook”, said the man.
“Yes, that is her profession”, replied the Imam.
“You are the son of the black woman, the Negress, and the foul-mouthed”, persisted the Christian.
“If you have said the truth, may Allah forgive her, but if you have lied, may Allah forgive you”, said the Imam.
At that point, the Christian realized the greatness of the man he was insulting. He immediately regretted what he had said and embraced Islam in the presence of the Imam.
Thirdly– his Thought:
Due to their special education and upbringing, all the Imams achieved the highest levels in all fields. In thought and in practice, they were the true bearers of the Message to which they remained faithful.
Even though their thought was in fact inherited from the Prophet (s.a.w.), and his son-in-law Ali bin Abi Talib (a.s.), the trustee of the Apostle of Allah (s.a.w.), their success in settling the problems they faced and the people faced, and the wisdom they showed in dealing with the different event during their lives, reflect a reservoir of inexhaustible knowledge and skill.
A number of traditions refer to this fact. Practically, the Imams found no difficulty whatsoever in answering any question put to them. Nor were they ever confronted with a problem which remained unresolved, whether it was ideological, religious or scientific. Throughout their lives the Imams never erred in explaining a concept or an opinion.
As for Imam Muhammad al-Baqir (a.s.), his deep thought, and his superiority over other scholars at that time in the fields of jurisprudence, Qur’anic exegesis, traditions, and the other Islamic sciences, made his contemporaries hold him in high esteem and admiration.
Abdullah bin Umar bin al-Khattab was asked about something, but he failed to offer an answer. Instead he adviced the questioner to visit Imam al-Baqir (a.s.), “Go to that youth and put your question to him, and tell me afterwards what is his answer”, he said.. When the man asked the Imam (a.s.) about it, he answered him directly and immediately. The man then returned to Abdullah with the answer. “That came from a household well-versed in knowledge”, commented Abdullah.
Abdullah bin Ata’ al-Makki is reported to have said, “Never have I seen scholars so limited in knowledge in the presence of a scholar other than in the presence of Abu-Ja’far Muhammad bin Ali bin Hussein (a.s.). For all the respect and veneration al-Hakam bin Utaybah commanded among the people, in the presence of Abu-Ja’far he was like a boy in the presence of his teacher”.
Following are some of his answers to questions he was asked. We hope they will helps us to shape our minds and reform our communities.
1. Amru bin Ubayd, a leader and intellectual of al-Mu’tazilah (literally schismatics), aschool of thought, called on Muhammad bin Ali al-Baqir to test him with a question. “May I be your ransom”, said he, “What is meant by this verse: ‘Or see not those who disbelieve that the heavens and the earth were one piece, before We clove them asunder, …’ Holy Qur’an (21:30) ‘What is this one piece and what is meant by clove them asunder?
“The heavens were one solid mass which rendered no rain”, replied the Imam (a.s.). “And the earth was a solid mass which produced no plants. Allah tore asunder the heavens with the rain, and the earth with the plants”.
Amru kept silent and did not comment.
Once again he returned, asking this question, “May I be your ransom. Tell me what is meant by this verse: “…and those whom My wrath descends do perish indeed!” Holy Qur’an (20:81) What is that wrath?”
The Imam answered, “O Amru, the wrath is when a creature gets angry when something provokes him, changing him from one condition to another, and whoever claims that wrath and satisfaction change Allah, and that He regains His equanimity, he is describing Allah with the qualities of that creature.”
2. Abu Yousef al-Ansari said, “I asked Abu Hanifah, ‘Have you ever seen Muhammad bin Ali al-Baqir (a.s.)?’
‘Yes’, replied he. And I asked him one day, ‘Does Allah ask for the sins of His servants?’ and he asked, ‘Do His servants disobey Him forcefully?’ Abu Hanifah said after a moment’s pause, ‘I have not found a more refuting reply than this one’”.
It is necessary to remind the reader that Abu Hanifah was the leader of one of the Islamic schools of thought. Abu Hanifah had every right to describe the Imam’s reply as “refuting”. He knew that the Imam (a.s.) had a decisively definite and clear-cut opinion on the conception of “Fatalism and free will” which had split Muslim intellectuals and scholars for a long time. The Imam (a.s.), to the admiration and astonishment of Abu Hanifah, defined it in a few words.
3. Imam al-Baqir (a.s.) is reported to have said, “Beware of sloth and boredom, for they are the key to every evil. Should you get lazy you will not do what you are obliged to do. And should you get bored you will not have the perseverance to do what you are obliged to do”.
And he said, “There is nothing more lovable to Allah than to be implored. Nothing other than supplication wards off fate. The greatest punishable evil act is injustice. Sufficient flaw is that one sees in other people what one is blind to see in oneself, enjoins them to do what one cannot bring oneself to do, and annoys one’s visitor with what does not concern one”.
4. Imam al-Baqir (a.s.) explains the meaning if Shi’ite in the following words, “Our Shi’ites are simply those who guard themselves against evil and obey Allah. They are known for their modesty, submission to Allah, giving back trusts to their owners, much remembering of Allah, fasting, praying, being kind to their parents, helping their poor neighbours, the destitute, debtors and orphans among them, truthful in speaking, reciting the Qur’an, and avoiding evil talk. They are those whom their people put their trust in”.
5. One of his most excellent advice was given to the famous Umayyad ruler, Umar bin Abdul Aziz. It reads, “I recommend you to take the Muslim youths for sons, the middle-aged for brothers, and the old ones for fathers. So, have mercy on your son, help your brother, and be kind to your father. Should you do a favour, go on doing it”.
The Imam’s reputation as a religious authority was so wide-spread that from far-flung areas within the Muslim homeland, people flocked to see him. Top intellectuals and leaders of the Islamic schools of thought came to see him. We have already quoted some of his arguments with a few of them, such as Ibn al-Munkadir the sufi leader; Amru bin Ubayd, a leader of the Mu’tazilah, Abu Hanifah, a leader of an Islamic school of thought; Qutadah, the jurisprudent and Qur’anic exegetist of Basrah, and others, whom we cannot quote due to shortage of space, but among them are the following: Al-Hassan al-Basri, Tawoos al-Yamani, Nafi’ bin al-Azraq, and Abdullah bin Nafi’.
But the thought of Imam al-Baqir (a.s.) was by no means restricted to the arguments. It was broad, open, covering a wide range of subjects related to this life and the hereafter. He lead the school of thought of Ahlul-Bait immediately the death of his father. He took wide strides in pushing it along towards perfection.
The Imam was assassinated by poison in the year 114 A.H. [732 A.D.], at the age of fifty seven years.
He departed to meet his Lord patient and seeking Allah’s pleasure and reward.
Peace be upon him on the day he was born, on the day he died, and on the day when he shall be raised to life.

Taken from: Ahlul Bait (7) Imam al-Baqir