A Brief Biography of Imam Abu Ja’far Muhammad ibn ‘Ali al-Baqir (q.s.)
بِسۡمِ
ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
Imam Abu Ja’far Muhammad
ibn ‘Ali al-Baqir’s (q.s.) full name
and lineage is Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abu Thalib
al-Qurayshi al-Hashimi. He was born in
the city of Madina in 57 AH. His father,
and teacher, was Imam Abu al-Hasan ‘Ali ibn Husayn Zayn al-‘Abidin (q.s.),
survivor of the tragedy of Karbala, son of the Sayyid ash-Shuhadah,
Husayn ibn ‘Ali, (r.a.). His mother was Sayyidah Fathimah bint
al-Hasan ibn ‘Ali (r.a.). From this marriage, was born the first
generation of the Ahl al-Bayt who was
both al-Hasani and al-Husayni. Both the paternal and maternal sides were
connected to ‘Ali ibn Abu Thalib (r.a.)
and Fathimah az-Zahrah (r.a.).
Imam Muhammad al-Baqir (q.s.) had three brothers: Shaykh ‘Abdullah
(q.s.), Shaykh al-Hasan (q.s.), and Shaykh al-Husayn (q.s.), in addition to being the
half-brother of Imam Zayd ibn ‘Ali ash-Shahid (q.s.). Imam Zayd (q.s.) and Imam Muhammad (q.s.) shared different opinions in light
of the political situation that existed in their time. While Imam Muhammad al-Baqir (q.s.) chose not to become involved in
political matters, Imam Zayd ash-Shahid (q.s.)
marched against the Umayyad to claim the Khalifat,
but fell victim to a Shi’ah conspiracy. He became a martyr, similar to his grandfather,
being betrayed and deserted in Karbala.
The kunya for Imam Muhammad ibn ‘Ali (q.s.) was “Abu Ja’far”, though his was given many titles, such as “Abu
‘Abdullah”, “Imam Muhammad al-Baqir”, and “Mawlana al-Baqir al-‘Ulum”. The most commonly used title is “al-Imam
Muhammad al-Baqir.” “Baqir” literally means “to rip open or
cut open.” In the case of Imam al-Baqir
(q.s.), he split open knowledge, so that
is scrutinised and examined to the limits of it so that it could be spread to
all people. Therefore, his title also
meant, “The Expounder of Knowledge.” Those
who were fortunate to be in his presence have unanimously reported that he
would rip knowledge down to its very root, reaching its origin, and then convey
that knowledge to the people.
Shaykh Ahmad ibn Hajr
al-Makki (q.s.) wrote in his book, as-Sawa’iq al-Muhriqa: “al-Imam Muhammad
al-Baqir has disclosed secrets of ‘ilm
and hikmah and unfolded the
principles of spiritual and religious guidance. Nobody can deny his character, his God-Given
knowledge, his Divinely Gifted hikmah,
and his obligation and gratitude towards the spreading of knowledge. He was a sacred and highly talented spiritual
leader and for this reason, he was popularly titled al-Baqir, which means the
expounder of knowledge. Kind in heart,
spotless in character, saved by soul, and noble by nature, the Imam devoted all
his time to Allah’s (s.w.t.) ‘ibadah.
It is beyond the power of a man to count
the deep impression of knowledge and guidance left by the Imam on the hearts of
the faithful. His saying in devotion and
abstinence, in knowledge and wisdom and in religious exercise and submission to
Allah (s.w.t.) are so great in number that the volume of this book is
quite insufficient to cover them all.”
Many of the tabi’in, taba at-tabi’in, fuqaha’
and mujtahidin related and reported
numerous Islamic sciences on the authority of Imam Muhammad al-Baqir (q.s.) as he was distinguished for his
extensive knowledge of Islamic science and for his subtle indication as to the
meanings of the ayat of the Qur’an. Because of the great knowledge of hadits Allah (s.w.t.) Blessed him with, his name found in the isnad of many swahih ahadits
collections. He was also known for his conveying
the history and life of the Prophet
(s.a.w.) and his family. He became recognised as one of the fuqaha’ of Madina who many learned men
would come to for answers to questions of jurisprudence. A famous quote from him that describes this
station held by the Ahl al-Bayt came
from the question he was asked regarding Allah’s (s.w.t.) ayat in Surah
an-Nahl: ‘Ask the Ahl adz-Dzikr if
you do not know,’ he answered: ‘We are the Ahl
adz-Dzikr.’
سُوۡرَةُ النّحل
وَمَآ
أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالاً۬ نُّوحِىٓ إِلَيۡہِمۡۚ فَسۡـَٔلُوٓاْ
أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ (٤٣)
And before you also the Messengers We Sent were but men, to whom We
Granted Inspiration: if you realise this not, ask of those who possess the
Message. (Surah an-Nahl:43)
The swalihin from amongst the Ahl
al-Bayt of the Prophet, (s.a.w.)
never chase after dunya nor do they
have any regards for this worldly life. They
devote their time and effort to the service of the ummah, seeking the Pleasure of only Allah (s.w.t.). This was the case
with Imam Muhammad al-Baqir (q.s.) as
he was not only well-known for his vast knowledge, but also for the immense ‘ibadah he would put time into. Imam Abu al-Hasan ‘Ali ibn ‘Utsman al-Hujwari
(q.s.), and Qadhi Abu Fadhl ‘Iyadh
ibn Musa (q.s.) relate in their
works, Kashf al-Mahjub and ash-Shifa’, respectively, that Imam Muhammad
al-Baqir (q.s.) was a very devout
Muslim and spent very much time performing ‘ibadah. He would spend much of his nights glorifying
Allah (s.w.t.). As a result of his devotion to Allah (s.w.t.), he was Endowed with ‘ilm of many sciences of the nafs, thus Endowed with knowledge of
both the exoteric and esoteric sciences of the Diyn.”
Rasulullah (s.a.w.) related that his Ahl al-Bayt would be faced with
adversities. Such was true for Imam
Muhammad al-Baqir (q.s.), because he
lived in a time of much internal strife amongst Muslims, a period of bloodshed
of Muslims at the hands of Muslims. In
addition, there was much friction between Bani Hashim and Bani Umayyah. Imam Muhammad al-Baqir (q.s.) lived in the period of the Umayyad Dynasty of Sulayman, Imam
Abu Hafsw ‘Umar ibn ‘Abd al-‘Aziz (q.s.),
Yazid ibn ‘Abd al-Malik, and Hisham ibn ‘Abd al-Malik. The period of the Khilafat of Imam ‘Umar bin ‘Abd al-‘Aziz (q.s.) was a positive one for the Ahl al-Bayt because not only did he bring an end to the
bad-mouthing of Sayyidina ‘Ali ibn Abu Thalib (k.w.) and his descendants, but he also returned the orchard of Fadak
to Imam Muhammad al-Baqir (q.s.) out
of his tremendous respect for and devotion to the descendants of Prophet
Muhammad(s.a.w.) which was accepted
by Imam Muhammad al-Baqir (q.s.).
Imam Muhammad al-Baqir (q.s.) married the great grand-daughter
of Sayyidina Abu Bakr ‘Abdullah ibn ‘Utsman asw-Swiddiq (r.a.), Shaykha Umm Farwa’ bint al-Qasim ibn Muhammad ibn Abu Bakr (q.s.). From this marriage to Shaykha Umm Farwa’ (q.s.), he was the father of another
great Sayyid Imam of the Ahl as-Sunnah, Imam Ja’far ibn Muhammad
asw-Swadiq (q.s.). He succeeded his father and become another
great faqih and wali of Madina.
The contributions to
Islam by Imam Muhammad al-Baqir (q.s.)
and his progeny are great. One such
example is found within the Hanafi madzhab.
It is safe to say that the madzhab of the Ahl al-Bayt or most directly linked to them is the Hanafi madzhab. Imam
al-A’azham Imam Abu Hanifah Nu’man ibn Tsabit (r.a.) gained much knowledge from Imam Muhammad al-Baqir (q.s.) as well as his son, Imam Ja’far asw-Swadiq
(q.s.). In Swirath
an-Nu’man, it is written that “Abu Hanifah sat for a long time at Imam
Muhammad al-Baqir’s feet and acquired from him much valuable knowledge of fiqh and hadits, not available anywhere else.” Even Shi’ah books fully attest to this fact
and much more. Shaykh Jamal ad-Din al-Hasan
ibn Yusuf ibn Muthahhir al-Hilli (r.a.),
a famous Shi’ah scholar, wrote in his books, Nahj al-Haqq, and Minhaj al-Karamah fi Thariqa’ al-Imamat that
Imam Abu Hanifah (r.a.) learned from
Imam Muhammad al-Baqir (q.s.) as well
as from his son, Imam Ja’far asw-Swadiq (q.s.),
attaining high grades in their company. Shaykh
al-Hilli (r.a.) also mentioned the
fact that Imam Abu Hanifah (r.a.) was given ijazah to give fatwa and
perform ijtihad by at least three
members of the Ahl al-Bayt: Imam
Muhammad al-Baqir (q.s.); his
half-brother, Imam Zayd ibn ‘Ali Shahid (q.s.);
and his son, Imam Ja’far asw-Swadiq (q.s.).
Imam Abu Ja’far al-Baqir
(q.s.) returned to Allah (s.w.t.) on the 07th of Dzu al-Hijjah
in the year 114 AH in Madina. He is
buried in al-Baqi’ cemetery where many other members of the Ahl al-Bayt, shuhadah, and swahabah
rest.
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