The Life of Imam Mohammed al-Baqir chapter1

The Life of Imam Mohammed al-Baqir

ID Book

Book Specifications

Title: The Life of Imam Mohammed al-Baqir

Author: Baqir Sharif al-Qarashi

Translator: Jasim al-Rasheed

Printer: Sadr

First Edition 1999-1419

Copies: 2000

ISBN: 964 - 438 - 044 - 4

Published by: Ansariyan Publications

P. O. B. 37185/187.

Av. no. 22, Shuhada' St. ,

Qum, Islamic Republic of Iran.

Tel: [phone]

Fax: [phone]

E-mail: ansarian@noornet. net

PUBLISHER'S PREFACE

In the name of Allah, Most Gracious, Most Merciful.

Man performs material deeds. We can evaluate such deeds. Man sometimes performs immaterial deeds. We cannot evaluate them. Rather, it is Allah, the Exalted, Who evaluates them and rewards man according to them. The deeds of the pure Ima`ms, peace be on them, were immaterial. Hence, we have no right to evaluate them, for they are far above evaluation. We only publish and submit them to people to make use of them.

Gentle reader, the book before you has been written by Shaykh Ba`qir Sharï~~f al-Qarashi, who spared no effort to report the history of the members of the House (ahl al-Bayt) , peace be on them. Mr. Ja`sim al-Rasheed has honestly translated the book from Arabic into English.

The book is not a mere writing about the life of one of the Ima`ms, peace be on them. Rather, it has skillfully been written about the history of Isla`m. So, we thank Allah for granting us success to translate and print and publish this valuable book.

p: 1

- Page1 - The Life of Imam Baqir

We hope that the book will intercede with Allah for us on the Day of Judgment, “The day on which property will not avail, nor sons except him who comes to Allah with a heart free (from evil). ”

In the name of Allah, Most Gracious, Most Merciful Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of Amran above the nations. Offspring, one of the other, and Allah is Hearing, Knowing. Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. Say: I do not ask of you any reward for it except love for my near relatives. And whoever earns good, We give him more of good therein. Surely Allah is Forgiving, Grateful.

Dedication

I dedicate (this book) to you... oh you who spread knowledge and light in the earth. To you, oh Apostle of Allah.

To you, oh you who were the Last of the prophets.

This humble book is about the life of your grandson, Ima`m Mohammed al-Ba`qir. You called him Mohammed and gave him the nick-name as Ba`qir al-‘Ilm (the one who splits open knowledge). Thus, he renewed your religion and enlivened your practices (sunna).

Therefore, no one is worthier of this dedication than you. Accept this and be kind to me through your pleasure. So, it will be my provision on the day when I meet Allah.

Introduction

Ima`m Mohammed al-Ba`qir, peace be on him, was unique. For he belonged to the unique members of the pure family (of the Prophet). He was among the leading Ima`ms of the House (ahl al-Bayt) peace be on them. He was among the most prominent of the men of thought and knowledge in Islam. The historians have unanimously agreed on his importance. For he played an important role in proclaiming the Islamic culture and founding the scientific movement in Islam. He dedicated himself to spread knowledge among the Moslems. That was when the intellectual lull included all the Islamic world, and when there was no scientific or intellectual renaissance. The Moslems led successive revolutions and popular uprisings. They sometimes wanted to get rid of the oppressive Umayyad regime, and they sometimes wanted to take the reins of government. Accordingly, they thoroughly neglected the scientific life. Thus, it had no existence in the arena of life.

p: 2

- Page2 - The Life of Imam Baqir

Indeed Ima`m al-Ba`qir, peace be on him, turned away completely from those political movements. He did not take part in any political act to oppose the standing regime then. He devoted himself to knowledge. So, he raised its standard, founded its bases, and fixed firmly its sources. Thus, he was the pioneer, teacher, and leader of this community during its cultural movement. He led it to wide steps in scientific studies. He played an important role in prospering the bright Islamic civilization throughout the generations that came after him. Ima`m Abu` Ja‘far (al- Ba`qir) , peace be on him, was famous for jurisprudence. That is because jurisprudence represents the spirit of Islam, its essence, and its reaction with life. So, he took care to enliven it. Then he established his religious school that was full of main jurists such as Aba`n b. Taghlub, Mohammed b. Moslem, Barï~d, Abu` Basï~r al-Asadi, al- Fadel b. Sayya`r, Ma‘ru`f b. Khrbudh, Zarara b. A‘yun and the like.

These main figures were among those on whose truthfulness and jurisprudence the community has unanimously agreed. It was they who wrote down the traditions of the members of the House (ahl al-Bayt) , peace be on them. Were it not for them, that large intellectual wealth would be useless. The Islamic world is proud of this wealth. Besides this wealth is among the basic sources from which the Shi‘ite jurists conclude religious rules. The act that makes us boast of the life of the Ima`m is that he took care of these jurists. He praised them, strengthened their position, and summoned the community to resort to their religious opinions. He, peace be on him, said to Aba`n b. Taghlub: “Sit down in the mosque. Give religious opinions to the people. Indeed, I am glad to see among my followers the likes of you. ” [1]Indeed, he paid their expenses and what they needed during their life. He did that to make them dedicate themselves to gaining of knowledge, to achieve its rules exactly, and to write it down. Then, he asked his son, Ima`m al-Sa`diq, peace be on him, to take care of the jurists. He asked him to spend on them to help them carry out their religious duties. Thus, they played a constructive role in writing the traditions which they heard from him. Besides they taught the religious deputations what they narrated from him. Indeed, his student, Ja`bir b. Yazï~d al-Ju‘fi, reported seventy thousand traditions from him. [2] Aba`n b. Taghlub also reported a large group (of traditions) from him. The jurisprudential encyclopedias are full of their narrations from him. All the chapters of jurisprudence - such as the acts of worship, contracts, punishments, and the like - are confirmed with narrations from him. Therefore, he founded and published the jurisprudence of the members of the House (ahl al-Bayt) , peace be on them. Worth mentioning, the jurisprudence of the members of the House is the best Islamic jurisprudence.

p: 3

- Page3 - The Life of Imam Baqir

The lectures and researches of the Ima`m were not confined to jurisprudence. Rather they included all kinds of sciences such as philosophy, theology, and medicine. As for the explanation of the Koran, it engaged his care wholly. Indeed, he appointed time for it. Most commentators (of the Koran) have written what the Ima`m adopted and what he narrated from his grandfathers concerning the explanation of the holy verses. He (the Ima`m) wrote a book about the explanation (of the Koran). Zyya`d b. al-Mundher, the spiritual leader of the Jarudi group, reported the book from him. [3] This book denotes that and gives some examples of his explanations to some verses. Worth mentioning, the Ima`m, peace be on him, talked about the conditions of the prophets and the persecutions from which they suffered because of the oppressive rulers of their time. He also talked about their judgments and their morals. From him most researchers learned the situations of the prophets. Moreover, he, peace be on him, talked in an inclusive objective manner about the Prophet's life. He explained the circumstances of the great Apostle, may Allah bless him and his family, his campaigns, and his wars.

The historians of the Prophetic life-such as b. Hisha`m, al-Wa`qidi, al-Halabi, and the like-reported them on his authority, on the authority of his grandfathers, peace be on them, on the authority of the Prophet, may Allah bless him and his family. The Ima`m narrated a large group of traditions concerning behavior, good morals, and high qualities Moslems should follow to be an example to others. He reported in an inclusive way all the historic events that occurred during the early Islamic time. Al-Tabari has reported them from him in his book ‘Ta`rï~kh. ’ He has also reported them from him in his book ‘al-Ansab. ’

p: 4

- Page4 - The Life of Imam Baqir

The Ima`m, peace be on him, debated with some Christian scholars, the Azraqites, the atheists, and the extremists. He passed all those debates successfully. The opponent admitted the Ima`m's scientific abilities. Namely, the opponent was feeble to debate with him. This book will indicate that. The Ima`m left behind him an immense intellectual wealth. It is regarded as one of the sources and among the mines the scientific wealth in the earth. It is difficult for me to write about all what has been narrated from him. For that needs writing several books. We have referred to only some of them. We have left the door open to him who wants to study inclusively his scientific wealth.

However, the historians have never seen an Ima`m like Mohammed al-Ba`qir. That is because he devoted all his life to the spread of knowledge among the people. He was as the narrators said: “He lived in Median (Yathrib). He was a trusty custodian. He was like the mountain or the sea. The thinkers and prominent scholars learned from him jurisprudence and knowledge. So, he developed not only the life of this community but also of all people. ”

Ima`m Mohammed al-Ba`qir, peace be on him , was among the great men of thought and knowledge in Islam. He was also among the most prominent Ima`ms of the Moslems. That is because he had great morals. He freed himself from selfish materialism.

Thus his behavior represents the essence of the Islamic thought that came to guide people and to educate their 

manners. The historians have unanimously agreed that the Ima`m was most times busy praising Allah and that he spent his nights praying to Him and whispering to Him in prayers. The Ima`m thoroughly renounced worldly desires. He inclined with his heart and his feelings towards Allah. He preferred His obedience to all things. He followed what caused him to be close to Allah. He did not yield to any desires. Rather he got rid of them completely. Thus, they had no power over him.

p: 5

- Page5 - The Life of Imam Baqir

The Ima`m's life was similar to the life of his grandfather , the great Apostle , may Allah bless him and his family, in all qualities. Whoever reads about his life is full of admiration.

During his childhood , Ima`m al-Ba`qir , peace be on him , was liable to many tribulations. Indeed, he saw the tragedies of Karbala`'. He saw the pure family of the Prophet , may Allah bless him and his family , when they were tortured and killed. He saw the Umayyad Army murdering the innocent children , the women , and the old men. He saw that sinful army maiming the body of the great Ima`m (al-Husayn). He saw other tragedies that filled the heart with terror. He was among the members of the House (ahl al-Bayt) , peace be on them when they were taken prisoners to b. Marjana (‘Ubayd Allah b. Zyya`d). The latter humiliated and disdained them very much. He showed his malice and he rejoiced at the murder of the progeny of the Prophet , may Allah bless him and his family. Then he sent them to the sinful oppressive ruler, Yazï~d b. Mu‘a`wiya. The latter received them with much disdain and mistreatment.

Ima`m Mohammed al-Ba`qir , peace be on him , understood fully those painful events. Thus, they filled his heart with stormy sorrow. They impressed deeply agony and sadness in his heart. They accompanied him throughout his life. Thus, his heart was full of bitter sorrow. So he died while he did not enjoy his life.

p: 6

- Page6 - The Life of Imam Baqir

Among the disasters that hit the Ima`m during his childhood was the Battle of al-Hirra. At that battle Yazï~d's Army violated the Holiness of Medina , the city of the Prophet , may Allah bless him and his family. The army raped the women , seized properties , and killed people. It violated all the things which Allah had prohibited. No one was safe from the terrors of that painful disaster except Ima`m Zayn al-‘Abidïn , peace be on him. That was because Yazï~d ordered his sinful swordsman Moslem b. ‘Aqaba , not to kill him. These sad pictures left in the self of the Ima`m continual feelings full of sorrow and sadness.

The time of (the Ima`mate) of the Ima`m was among the most critical times in Islam. During this time life was very disorderly. Thus, the country was liable to many revolutions. Those revolutions from the bad Umayyad politicians. That is because they did not take care of the interests of the Moslem nations. Rather they imposed heavy taxes on the Moslem community. They plundered its wealth and spent it on their pleasures. Moreover, they took exclusive possession of its affairs.

We must mention the government with which the Ima`m was contemporary. We also must study the political events that occurred during that time. In other words we must consider them carefully. That is because they had a close relationship with the cultural and social time when the Ima`m lived. The researcher must not ignore those events. That is because he is unable to understand fully the character of the person whom he wants to study.

p: 7

- Page7 - The Life of Imam Baqir

It is an act of honesty for knowledge and the truth to show those events , to guide people to their references , and to discuss the references which were not based on the truth. Rather they were based on the desires that were far away from reality.

Indeed, we think that the study of such events will avail the reader very much.

The Arab library has never contained a study about this great Ima`m who is among the elements of culture and civilizational formation of this community. Indeed, it is not an act of loyalty to neglect the lives of our great Ima`ms. That is because the living nations have immortalized their great men , praised them , and showed their scientific works. That is because these nations want to enliven their own originality and their noble values. Al- ‘Aqqa`d said: “The European scholars have praised their great figures and studied the sides of their glory. Rather fanaticism sometimes motivated them to increase the sides of this greatness. They have created imaginations to justify the defect and to repair the shortcoming. That is because of the enthusiasm for the self and the excitement for seeking perfection. As for us , there are dams and fences between us and our great men. They have prevented our young men from making use of them. ”

No one is worthier of praise than Ima`m Mohammed al-Ba`qir , peace be on him. That is because he was among the most prominent leaders of this community , and among the geniuses of the world. Among his works was that he freed the Arab Islamic criticism from the foreign domination. He made it independent from the Romanian Empire. We will mention that in detail in this book.

p: 8

- Page8 - The Life of Imam Baqir

The old historians took care of studying the life of Ima`m Abu` Ja‘far (Mohammed al-Ba`qir). For example , al- Jaludi , ‘Abd al-‘Azï~z b. Yahya` (died 304 A. H. ) , wrote a book. He called the book ‘Akhba`r Abï~ Ja‘far al- Ba`qir ’. [4] In the book he has mentioned his conditions and his affairs. However , we have not found the book among the manuscripts of which our library is full. Perhaps the book is in the other book cases in the world or it has become missing like the numerous manuscripts which the Arab Islamic world has lost.

Thank Allah! Success helped me. Thus , I studied the life of this great Ima`m. It is an act of truthfulness to say that I have not found a person more wonderful than him. That is because he represents all human values of which every person boasts.

I devoted myself to reading a large group of manuscripts and books that have mentioned some of his works and his wise sayings. I firmly believe that the careful researcher will find more information than what I have written about his (the Ima`m's) life. That is because much information has remained secret for me. In other words I do not claim that I have thoroughly studied his life and that I have mentioned all his works. Rather I have shed light on his character. I have left the door open for other researchers to write about his life.

Before I end this introduction , I would particularly like to thank Sayyid ‘Abd al-Rasu`l b. Sayyid Rida al-Husayni for financing the publication of this book. I ask Allah to grant him success in all his noble efforts. Indeed success is from Allah. He grants it to whomever He wills from His servants.

6 / 11 / 1977 - 1397 A. H. Ba`qir Sharï~f al-Qarashi

--------------------------------------------------------------------------------

[1]Al-Naja`shi, Ja`mi‘ al-Ruwa`t, vol. 1, p. 9.

[2]Miza`n al-I‘tida`l, vol. 1, p. 383.

[3]Shaykh al-Tu`si, Fihrast, p. 98.

[4]Al-Dhari‘a, vol. 1, p. 315. Al-A‘la`m, vol. 7, p. 153.

CHAPTER l

THE GREAT BABY

The members of the House (ahl al-Bayt) , peace be on them, received the baby with much rejoicing and pleasure. They were very happy with him, for he was in whom the elements of the two grandsons (of the Prophet) , al- Hasan and al-Husayn , mixed. Those noble origins through which Allah strengthened the Arabs and the Moslems mixed in him, too. As for the noble backbones and the pure from which he branched, they are:

His Mother

As for his mother, she was a pure chaste woman. She was Fatima , the daughter of Imam al-Hasan, the Lord of the youth of Heaven. She was given the kunya of Umm ‘Abd Allah (the mother of ‘Abd Allah). [1] She was among the Hashimite women. Imam Zayn al-‘Abidïn, peace be on him, called her al-Siddïqa (the very truthful one). [2] Concerning her Imam Abu ‘Abd Allah al-Sadiq, peace be on him, said: “She was very truthful. No one in the family of al-Hasan looked like her. ”[3] It is enough for her highness that she was part of the plant of the sweet basil of the Apostle of Allah (i. e. Imam al-Hasan) , and that she grew up “in the houses which Allah permitted to be exalted and that His name may be remembered in them. ”She brought up Imam al-Baqir, peace be on him, in her pure lap. She poured upon him rays of her pure soul. She fed him with her noble ideas that became part of his qualities.

p: 10

- Page10 - The Life of Imam Baqir

We have no information about the period which he spent with his mother. That is because the references have neglected that period. Besides we have no information about all of his affairs.

His Father

His father was the Lord of the prostrators (in worship) and ornament of the worshipers. He was the best of all the Moslem figures in jurisprudence, knowledge, and religious piety. We will mention a brief study on his affairs in the following researches.

The Great Baby

The world shone on the birthday of the pure Imam (Mohammed al-Baqir). The Prophet, may Allah bless him and his family, had given good news to him before his birth. The members of the House (ahl al-Bayt) , peace be on them, waited for him impatiently. That is because he was among the Imams of Moslems. Namely the Prophet, may Allah bless him and his family, nominated those Imams. He made them leaders for his community and related them to the Koran. Imam Mohammed al-Baqir was born in Medina, on the third day of the month of Safar, in the year 56 A. H. [4] It was said (that he was) on Friday, during the early days of the month of Rajab. [5] He was born three years before his grandfather, Imam Husayn, peace be on him, was killed. [6]

It was said (that he was born) four years, as he, peace be on him, said, (before the murder oh his grandfather). [7] It was also said (that he was born) two years and some months (before the murder of his grandfather). [8] The last date is unusual. No one accepts it.

p: 11

- Page11 - The Life of Imam Baqir

The religious rituals such as adhan and iqama in his ears were performed for him when he was born. Other rites were also performed for him on the seventh day of his birth: His hair was shaved. The weight of his cut hair in sliver was given to the needy as alms. A ram was sacrificed for him and was given to the poor as alms.

He was born during the time of Mu‘awiya. At that time the Islamic countries were full of oppression. Moreover, they were full of disasters and misfortunes. That was because of the oppression of Mu‘awiya and the injustice of his governors who spread terrorism and oppression in the country. Imam al-Baqir talked about that dreadful injustice. We will mention his speech in this book.

His Name

His grandfather, Allah's Apostle, may Allah bless him and his family, named him Mohammed. He also gave him the Kunya of al-Baqir. That was ten years before al-Baqir was born. That was among the Prophet's prophecies, as some researchers said. The Prophet, may Allah bless him and his family, knew from the unseen that his grandson would do such as proclaiming knowledge among his community. Thus, he gave good news to his community about him. He also sent him his greetings through the great Companion (of the Prophet) , Jabir b. ‘Abd Allah al- Ansari. We will mention that in the following (chapters).

His Kunya

He had only one kunya. It was Abu Ja‘far. [9] He was called by the name of his son, Ja‘far al-Sadiq, peace be on him, who renewed the life of this community and split open the fountains of wisdom in the earth.

p: 12

- Page12 - The Life of Imam Baqir

His Nick-Names

As for his nick-names, they indicate the qualities of his great character and his high inclinations. They are as follows:

1. Al-Amïn (the trusted one).

2. Al-Shabïh (the one who was like the Prophet , may Allah bless him and his family). [10]

3. Al-Shakir (the grateful one).

4. Al-Hadi (the one who guides).

5. Al-Sabir (the patient one).

6. Al-Shahid (the proof). [11]

7. Al-Baqir (the one who split open knowledge). [12] This is the most famous nick-name of his. He and his son, Imam al-Sadiq, were given the nick-name of al-Baqirayn (the two ones who split open knowledge). They were also given the nick-name of al-Sadiqayn (the two truthful ones). [13]

The historians and the biographers of the Imam have unanimously agreed on that he was given the nick-name of al-Baqir because he split open knowledge. Namely, he studied knowledge in detail. Thus, he understood its origin and its hidden (branches). [14] Concerning him, Imam al-Rida said:

“O (you) who split open knowledge (making it available) to the people of piety and the best of those who seek to answer the call of the Exalted. ”[15]

It is as if that the people called him al-Baqir because of his great knowledge and his many sciences. It was also said that he was given the nick-name of al-Baqir because of his many prostrations (in worship). Thus, he split open his forehead. [16] Moreover, he was given the nick-name (of al-Baqir) because of these words of his: “The truth called me for help after the untruth had gathered it in its abdomen. So, I split open its flank and brought out the truth from its hiding, so it appeared and spread after it had been hidden. ”[17] However, the first meaning is the most famous with the historians.

p: 13

- Page13 - The Life of Imam Baqir

The Greetings of the Prophet to al-Baqir

The historians and the narrators have unanimously agreed that the Prophet, may Allah bless him and his family, sent his greetings to his grandson, al-Baqir, through the great companion, Jabir b. ‘Abd Allah al-Ansari. Thus, Jabir was impatiently waiting for his birth to give him the message of his grandfather. When the Imam was born and became a grown-up, Jabir met him and gave him the greetings of the Prophet, may Allah bless him and his family. The historians have reported that in various ways. The following are some of them:

1. Aban b. Taghlub reported on the authority of Abï~ ‘Abd Allah, peace be on him, who said: “Indeed Jabir b. ‘Abd Allah al-Ansari was the last of the surviving Companions of the Apostle of Allah, may Allah bless him and his family. He devoted himself to us, we, the members of the House (ahl al-Bayt). He sat at the place of the Apostle of Allah, may Allah bless him and his family. He wore a black turban. He called out: ‘ O you who will split open knowledge (baqir)! O You who will split open knowledge! ’ Thus, the people of Medina said: ‘Jabir is hallucinating! ’ So, he (Jabir) said: ‘By Allah, I have never hallucinated. However, I heard the Apostle of Allah, may Allah bless him and his family, say: ‘Indeed, you will meet a man who belongs to me. His name is similar to mine. His qualities are similar to mine. He will split open knowledge thoroughly. ‘These words have motivated me to say what I say. ’ He (Abï~ ‘Abd Allah) said: “One day while Jabir was walking through some streets of Medina, he passed by a street. Mohammed b. ‘Ali (al-Baqir) was in the street. When he looked at him he said: ‘O boy, come. ’ The boy came. then Jabir said to the boy: ‘Turn back. ’ The boy turned back. Then Jabir said: “By him in whose hand is my soul, (they are) the qualities of the Apostle of Allah. O Boy, what is your name? ”The boy replied: “My name is Mohammed b. ‘Ali b. al-Husayn. ”Jabir kissed his head and said: ‘May my farther and mother be ransom for you, your grandfather, Allah's Apostle, may Allah bless him and his family, sends you his greetings. ’ Abï~ ‘Abd Allah said: ‘Mohammed came back frightened to his father and told him about what had happened. His father said to him: ‘My little boy, has Jabir done it? ’ Mohammed replied: ‘Yes. ’ His father said: ‘Do not leave your house, my little boy. ’”[18] As for the contents of this report, they are as follows:

p: 14

- Page14 - The Life of Imam Baqir

A. The qualities and features of Imam al-Baqir, peace be on him, were similar to those of the Prophet, may Allah bless him and his family.

B. It was the Prophet, may Allah bless him and his family, named his grandson Mohammed and gave him the nick-name of al-Baqir. (The Prophet told the People that Imam Mohammed al-Baqir) would split open knowledge completely.

C. Imam Zayn al-‘Abidïn, peace be on him, feared for the safety of his son when Jabir reported the tradition of the Prophet, may Allah bless him and his family, concerning him. That is because the Umayyad government imposed an intense observation on Imam Zayn al-‘Abidïn. It counted his breaths against him. It wanted to know who would succeed him to punish him severely. So, the Imam, peace be on him, wanted the affair of his son to be secret lest the Umayyads should mistreat him or subject him to misfortunes.

2. Ibn ‘Asakir reported that Imam Zayn al-‘Abidïn, peace be on him, and his son, al-Baqir came to Jabir b. ‘Abd Allah al-Ansari. Jabir asked him: “Son of the Apostle of Allah, who is with you? ”“My son, Mohammed, is with me,”replied Imam Zayn al-‘Abidïn. Jabir embraced Mohammed. Then he wept and said: “My death is at hand. Mohammed, Allah's Apostle, may Allah bless him and his family, sends you his greetings. ”“What is that? ”asked Imam Zayn al-‘Abidïn. Jabir replied: “I heard Allah's Apostle, may Allah bless him and his family, say to al- Husayn b. ‘Ali: ‘A son will be born for this grandson of mine. The son will be the Lord of worshipers. On the Day of Judgment, a caller will call: ‘Let the Lord of worshipers stand up. So, ‘Ali b. al-Husayn will rise. A son will be born for ‘Ali b. al-Husayn. The son will be called Mohammed. Jabir, when you see him, give him my greetings. Jabir, know that al-Mahdi will be among his sons. Know, Jabir, that you will stay for a short time after him. ”[19]

p: 15

- Page15 - The Life of Imam Baqir

3. Taj al-Dï~n b. Mohammed, the head of Aleppo , reported on the authority of Imam Mohammed al-Baqir, who said: “I came to Jabir b. ‘Abd Allah and greeted him. He said to me: ‘Who are you? ' That was after he had become blind. I said to him: ‘Mohammed b. ‘Ali b. al-Husayn. ’ He said: ‘May my father and mother be ransom for you, come nearer to me. ’ I came nearer to him. He kissed my hand, and then he stooped down to my foot to kiss it. However, I pulled it from him. Then he said: ‘The Apostle of Allah, may Allah bless him and his family, recites his greeting to you. ’ ‘Peace and Allah's mercy and blessings be on the Apostle of Allah,’ I said. ‘How is that, Jabir? ’ He said: ‘One day I was with him when he said to me: ‘Perhaps you will live until you meet one of my 

descendants called Mohammed b. ‘Ali b. al-Husayn on whom Allah will bestow light and wisdom. Then recite to him my greetigs. ’”[20]

4. Salah al-Dï~n al-Safadi said: “Jabir walked in Medina and said: ‘Baqir, when will I meet you? ’ One day he passed through a street in Medina. A female slave gave him the boy who was in her lap. He said to the female slave: ‘Who is this? ’ ‘Mohammed b. ‘Ali b. al-Husayn,’ she replied. He embraced him, kissed his head and his hands, and then he said: ‘My little boy, your grandfather, Allah's Apostle, may Allah bless him and his family, sends you his greetings. ’ Then he said: ‘Baqir, my death is at hand. ’ He died at that night. ”[21]

p: 16

- Page16 - The Life of Imam Baqir

5. Some Isma‘ilis reported that the Prophet, may Allah bless him and his family, said to Jabir: “You will meet a son of this son of mine. He appointed at al-Husayn. When you meet him, give him my greetings. Say to him: O you who will split open knowledge, split it completely. ”Jabir did that. [22]

6. Al-Hafiz Nur al-Dï~n al-Haythami reported on the authority of Abu Ja‘far, peace be on him, who said: “Jabir b. ‘Abd Allah visited me while I was reading the Book. He said to me: ‘Uncover your abdomen. ’ I uncovered my abdomen. He kissed it, and then he said: ‘Allah's Apostle, may Allah bless him and his family, ordered me to give you his greetings. ’”[23]

These are some reports that have unanimously agreed that the Prophet, may Allah bless him and his family, ordered Jabir b. ‘Abd Allah al-Ansari to send his greetings to Imam al-Baqir, peace be on him. The Prophet, may Allah bless him and his family, knew from beyond the unseen that his grandson would spread knowledge among people and that he would split open wisdom and light in the earth.

His Features

Jabir b. ‘Abd Allah al-Ansari said that his features were similar to those of Allah's Apostle, may Allah bless him and his family. [24] His morals were also similar to the Prophet's high ones that distinguished him from the other prophets.

Some contemporary people have described Imam al-Baqir as follows: He was a man of medium height. He was brown. [25] He had soft skin with moles. He had a thin waist. His voice was good. He always bowed his head. [26]

p: 17

- Page17 - The Life of Imam Baqir

His Early Cleverness

Imam al-Baqir, peace be on him, was clever and genius during his childhood. The reporters said that Jabir b. ‘Abd Allah al-Ansari, though an old man, came to him, sat before him, and learned from him. Jabir admired the Imam's abundant knowledge and sciences. Thus, he said: “Baqir, you have been given wisdom while you are still a boy. ”[27]

The Companions (of the Prophet) knew that the Imam was endowed with outstanding merits and abundant knowledge. So, they consulted him concerning the problems which they did not understand. The historians said that a man ‘Abd Allah b. ‘Umar about a certain problem. However, ‘Abd Allah could not answer the problem. So, he said to the man: “Go to that boy, he pointed at Imam al-Baqir, ask him, and tell me about his answer. ”The man went to the Imam and asked him. The Imam, peace be on him, answered his problem. Thus, the man came back to ‘Abd Allah b. ‘Umar and told him about the Imam's answer. So, the latter admired the Imam, saying: “They are the knowledgeable members of the House. ”[28]

Allah singled out the Imams of the members of the House, peace be on them, with knowledge and outstanding merits. He granted them absolute perfection which He had granted to His prophets and His apostles. The historians said that the Imam was nine years of age when he was asked about difficult problems and answered them.

His Solemnity and His Prestige

The features of the Imam, peace be on him, represented the solemnity and the prestige of the prophets. Everybody respected and admired him. For example, Qattada, the jurist of the people of Basrah, met him. Still his heart trembled because of the Imam's solemnity. Thus, he said to him: “I sit before the jurists and b. ‘Abbas. My heart does not tremble because of them as it does because of you. ”[29]

p: 18

- Page18 - The Life of Imam Baqir

The Imam was the rest of Allah in His earth. Allah bestowed solemnity and prestige on His friends and His lovers. Their qualities appeared in the Imam's character. Among those who admired the Imam's solemnity was the Moroccan poet, who described the Imam, saying:

O you who was the son of him by whose tongue and eloquence people were guided and the revelation was sent down.

The Book talked about his outstanding merits. The Torah and the Bible announced his coming.

Were it not for the cessation of the revelation after Mohammed, we would say: Mohammed was the alternative to his grandfather.

He was similar to him in outstanding merits, but Gabriel did not bring him a message. [30]

The historians reported that nobody saw the Imam, peace be on him, laughing. When he laughed, he said: “O Allah, do not detest me. ”[31] Indeed, he refrained from all that which contradicts solemnity and high character. Among his prominent qualities was that he always praised Allah. We will mention that when we talk about the aspects of his character.

The Inscription of his Ring

As for the inscription of his ring, it was: “All might is for Allah. ”[32] He wore the ring of his grandfather, Imam Husayn, peace be on him, whose inscription was: “Surely Allah attains His purpose. ”[33] This indicates that he devoted himself to Allah and cleaved to Him strongly.

His Residence

The Imam, peace be on him, resided in Medina throughout his life. He did not leave it for another city. In it, he was the first teacher and great pioneer for scientific cultural movements. He used the Prophetic Mosque as school for him. There he gave his lectures to his students.

p: 19

- Page19 - The Life of Imam Baqir

Footnote

[1] Thahdhï~b al-Lughat wa al-Asma’, vol. 1, p. 87. Ibn Khullakan, Wafayat al-A‘yan, vol. 3, p. 384. Al- Mahbar, p. 57. Al-Ya‘qubi, Tarikh, vol. 2, p. 60. A‘yan al-Shi‘a, 1/4/464.

[2] Abu al-Hasan al-‘Amili, Diya’ al-‘Amilin, vol. 2. Al-Dur al-Nazïm, serial 2879.

[3] Usul al-Kafi, vol. 1, p. 469.

[4] Ibn Khullakan, Wafayat al-A‘yan, vol. 3, p. 314. Tadhkirt al-Huffaz, vol. 1, p. 124. Nazhat al-Jalis, vol. 2, p. 36.

[5] Dala’il al-Imama, p. 94. Farid Wajjdi, Da’irat al-Ma‘arif, vol. 3, p. 563.

[6] Ibn al-Wardi, Tarikh, vol. 1, p. 184. Akhbar al-Duwal, p. 111. Ibn Khullakan, Wafayat al-A‘yan, vol. 3, p. 314.

[7] Al-Ya‘qubi, Tarikh, vol. 2, p. 60.

[8] Al-Husayn b. ‘Abd al-Wahab, ‘Yyun al-Mu‘jizat, serial, 975.

[9] Dala’il al-Imama, p. 94.

[10] Al-Dur al-Nazim fi Manaqib al-A’imma. Diya’ al-‘Amilin, vol. 2. A‘yan al-Shi‘a, 1/4/464.

[11] Jannat al-Khuld. Nasikh al-Tawarikh.

[12] Tadhkirat al-Huffaz, vol. 1, p. 124. Nazhat al-Jalis, vol. 2, p. 36. Mirr’at al-Jinan, vol. 1, p. 247. Farid Wajjdi, Da’irat al-Ma‘arif, vol. 3, p. 563.

[13] Shaykh al-Turayhi, Jami‘ al-Maqal.

[14] ‘Yyun al-Akhbar wa Funun al-Athar, p. 213. ‘Umdat al-Talib, p. 183.

[15] Jawhart al-Kalam fi Madh al-Sada al-A‘lam, p. 133.

[16] Mir’at al-Zaman fi Tawarikh al-A‘yan, vol. 5, p. 78.

[17] Ibid.

[18] Usul al-Kafi, vol. 1, pp. 496-470. Al-Kashi, Rijal, pp. 27-28.

[19] Ibn ‘Asakir, Tarikh, vol. 51, p. 41.

[20] Ghayat al-Ikhtisar, p. 64.

[21] Al-Wafi bi al-Wafayat, vol. 4, p. 102.

[22] Masa’il Majmu‘a mina al-Haqa’iq al-‘Aliya wa al-Asrar al-Samiya, p. 99.

[23] Majjma‘ al-Zawa’id, vol. 1, p. 22.

[24] Usul al-Kafi, vol. 1, p. 469.

[25] Akhbar al-Duwal, p. 111. Jawhart al-Kalam fi Madh al-Sada al-A’lam, 132.

[26] A‘yan al-Shi‘a, 1/4/471.

[27] ‘Ilal al-Sharai‘, p. 234.

[28] Al-Manaqib, vol. 4, p. 147.

[29] Ithbat al-Hudat, vol. 5, p. 176.

[30] Al-Manaqib, vol. 4, p. 181.

[31] Safwat al-Saffwa, vol. 2, p. 62. Tadhkirat al-Khawas, p. 349.

[32] Hulyat al-Awliya’, vol. 3, p. 189.

[33] A‘yan al-Shi‘a, 1/4/169.

CHAPTER II

UNDER THE AUSPICES OF AL-HUSAYN AND ‘ALI

Imam Abu Ja‘far (al-Baqir) , peace be on him, grew up in the House of the message, the place of descent of the revelation, and the source of radiation in the world of Islam. His grandfather, Imam Husayn, peace be on him, and his father, Imam Zayn al-‘Abidïn, fed him with noble ideals. They taught the ways of good and guidance that settled in themselves. Moreover, they taught him bright behavior and a sound direction to be an example to this community. The following is an account of his early life under the wing of his grandfather and his father.

Under the Care of his Grandfather

Imam Husayn, peace be on him, took care of educating his grandson. He bestowed upon him rays of his holy soul that illuminated the horizons of this world. The historians narrated that he seated him on his lap, kissed him very much, and said to him: “Indeed, Allah's Apostle, may Allah bless him and his family, sends you his greetings. ”[1]

This was a hint from the grandfather to his grandson that the Prophet, may Allah bless him and his family, wanted him to practice his leading role for his community. In other words he wanted him to split open the fountains of wisdom in the lands of his community, to proclaim knowledge all over them, and to guide his community to the right path. In his early life, Imam al-Baqir, peace be on him, saw his grandfather, Imam Husayn, peace be on him, facing the critical situation. That was when his grandfather was afflicted by the tyrant of his time and the pharaoh of this community, namely, Yazï~d b. Mu‘awiya, who endangered Islam, summoned Imam Husayn to pledge allegiance to him, and to yield to his rule.

p: 21

- Page21 - The Life of Imam Baqir

Thus, Imam Husayn, peace be on him, cried out at his face and continued his immortal movement to raise Allah's word high in the earth and to carry out his Islamic message with honesty and loyalty. So, he sacrificed his life, the members of his house, and his companions to establish the glory of Islam, and to destroy his enemies and his opponents. His sacrifice was full of noble values and high ideals. It moved the people's sentiments and their feelings. It was abounding in positive results. It offered the most wonderful lessons about the sacrifice for the truth and the duty. It will be immortal forever. Moreover, it will represent man's honor and his high purpose.

The stages of that immortal tragedy took place before Imam al-Baqir while he was in his early life. He, peace be on him, said: “My grandfather was killed while I was four years of age. Indeed, I remember his murder and what hit us during that time. ”[2]

Imam al-Baqir, peace be on him, reported many of its stages. Al-Tabari reported some of its pictures on his authority. A group of the prominent Companions (of the Prophet) wrote a book. They called the book ‘Maqtal al- Husayn’. In it, they have written what they heard from him and from other than him about the tragedies of Karbala'. Ibn al-Nadï~m has mentioned many of them in his book ‘al-Fihrast’. However, that immortal tragedy left great pain and sorrow in his soul. Its sorrows accompanied him throughout his life.

Under the Auspices of his Father

p: 22

- Page22 - The Life of Imam Baqir

Imam Abu Ja‘far (al-Baqir) , peace be on him, lived for more than 34 years under the care of his father, Imam Zayn al-‘Abidïn, peace be on him. He accompanied him throughout that period. He did not leave him. He was impressed by his bright guidance that represented the guidance of the prophets and of the apostles. The people did not see the likeness of Imam Zayn al-‘Abidïn in his God-fearingness, his piety, his asceticism, and his strong cleaving to Allah. We will mention some of Imam Zayn al-‘Abidïn's affairs and conditions. That is because his behavior had great influence on Imam al-Baqir's deep soul. They are as follows:

Admiration and Glorification

The intellectuals and the scholars admired and glorified Imam Zayn al-‘Abidïn. They preferred him to others. The following are some of their words concerning him:

1. Sa‘ï~d b. al-Musayyab

The solemnity of the Imam and his greatness astonished Sa‘ï~d b. al-Musayyab. Thus, he said: “I have never seen (a person) better than ‘Ali b. al-Husayn. I have never seen him but I detest myself. I have never seen him laughing. ”[3]

2. Al-Zuhri

Al-Zuhri adored the Imam. He said: “I have never seen a Qarashi (person) better than him. ”[4] He also said: “I have never seen (a person) more knowledgeable than ‘Ali b. al-Husayn. ”[5]

3. Zayd b. Aslam

Zayd b. Aslam said: “I have never seen (a person) similar to ‘Ali b. al-Husayn. ”[6]

4. ‘Umar b. ‘Abd al-‘Azï~z

When ‘Umar b. ‘Abd al-‘Azï~z heard of the death of the Imam, he said: “The lamp of the world, beauty of Islam and adornment of worshipers passed away. ”[7]

5. Abu Hazim

Abu Hazim said: “I have never seen a Hashimi better than ‘Ali b. al-Husayn. ”[8]

6. Malik

Malik said: “There was nobody similar to ‘Ali b. al-Husayn in the members of the House of the Apostle of Allah, may Allah bless him and his family. ”[9]

7. Jabir b. ‘Abd Allah

Among those who adored the Imam was the great Companion (of the Prophet) , Jabir b. ‘Abd Allah al-Ansari, who said: “I have never seen a boy of the Prophets similar to ‘Ali b. al-Husayn. ”[10]

8. Al-Waqidi

Al-Waqidi said: “‘Ali b. al-Husayn was the most wonderful of all the people in worship and the most pious of them for Allah, the Great and Almighty. ”[11]

These words denote the impressions of these great figures concerning the Imam. They have unanimously agreed that he was at his time the best of all the family of the Prophet in knowledge and outstanding merits that represent man's absolute perfection.

His high Morals

As for his high morals, they were gifts from Allah. The perplexed person follows the right way with them. The straying person is guided by them. In this phenomenon, the Imam imitated his grandfather, Allah's Apostle, may Allah bless him and his family who was distinguished from the prophets by his high morals.

The historians have unanimously agreed that the Imam, peace be on him, treated kindly those who mistreated him. He forgave them and bestowed liberally upon them to uproot from them aggression against others. The following are some of his attitudes towards them:

p: 24

- Page24 - The Life of Imam Baqir

A. The historians said: “Isma‘ï~l b. Hisham al-Makhzumi was the governor of Yathrib (Medina). He harbored hatred against the members of the House, peace be on them. He hurt Imam Zayn al-‘Abidïn very much and abused his grandfathers on the pulpits to approach the rulers of Damascus. When al-Walï~d b. ‘Abd al-Malik became caliph, he removed Hisham from office because of a previous enmity. Then he ordered the people to take their rights from him. Hisham was very afraid of the Imam, peace be on him, for he mistreated him very much. So, he said: “I am afraid of no one but of ‘Ali b. al-Husayn. He is a righteous man. Thus, the ruler will hear his words concerning me. “However, the Imam ordered his companions and followers not to mistreat him. Rather, he went to him, smiled at him, asked him about his need during his critical situation, and then said to him: “Cousin, my Allah forgive you. Indeed, what has been done towards you has displeased me. So, summon us to what you like. ”

Hisham was astonished. Thus, he said with admiration: “Allah knows where to put His mission. ”[12]

Among his high morals is the following attitude that raises him to the level which no reformer has reached except his grandfathers. It also indicates his Imamate.

The historians reported that he slaughtered every day a ewe. He cooked the ewe and divided it among the poor and the deprived. One day his retainer carried a bowl of broth. The broth was boiling because of the intense heat. The retainer stumbled over a child of the Imam. Thus, the child died at once. So, the ‘Alid women wept loudly. The Imam was praying. When he had finished his prayers, he was told about the death of his child. However, he, peace be on him, hurried to the retainer. He found him shaking with fear. He met him with kindness and affection, and said to him: “You have doubts about ‘Ali b. al-Husayn. You have thought that he will punish you. Go, you are free for Allah. These are four thousand dinars as a gift for you. Excuse me for the fear that has hit you because of me. ”[13]

p: 25

- Page25 - The Life of Imam Baqir

How wonderful this soul is! It is superior to the good servants whose hearts Allah tested with belief. The Imam inherited these great morals from his grandfather, the great Prophet, may Allah bless him and his family, who established the standard of manners in the earth.

C. Among his high morals was that while he was going out of the mosque, a man from those who hated him began cursing and abusing him. Some of the Imam's companions and followers became angry with the man. However, the Imam, peace be on him, calmed them, and then he treated the man kindly, saying: “You do not know our affair completely. Do you have a need to help you against it. ”

The man felt shame. He wished that the earth would hide him. Defeat and regret appeared on his face. The Imam, peace be on him, walked towards him. He gave him a shirt. Besides he ordered one thousand dinars to be given to him. Thus, the man said: “I bear witness that you are among the children of the prophets. ”[14]

These are some of his attitudes that are full of mercy, clemency, and self- denial. Indeed the morals of the members of the House (ahl al-Bayt) , peace be on him, are a school that is based on honor, nobility, and on every thing through which man becomes high.

His Proclaiming Knowledge

After the tragedy of Karbala', Imam Zayn al-‘Abidïn, peace be on him, devoted himself to proclaiming knowledge among the people. He did not confine himself to the science of tradition and jurisprudence. Rather, he took care of ethics, literature, philosophy, and wisdom. Moreover, he supplied the Islamic thought with large abilities of knowledge, wisdom, and etiquette. His book called ‘ al-Sahifa al-Sajjadiya' , his treatise on rights, the encyclopedias of tradition, and the books of ethics are full of them.

His Urging (the Moslems) to seek Knowledge

He, peace be on him, urged the Moslems to seek knowledge. He summoned them to strive to study knowledge because it is the creative means for their development and the prosper of their life. He, peace be on him said: “If people knew what is in seeking knowledge, they would seek it even through shedding blood and wading into the depth of the sea. ”

He, peace be on him, advised some of his companions to spread knowledge. In addition he ordered them not to be proud towards the teacher. He, peace be on him, said: “Indeed if you are good in teaching the people and do not show pride towards them, Allah will increase you from His favor. If you prevent them from learning your knowledge, then it is incumbent on Allah, the Great and Almighty, to deprive you of knowledge and its splendor and to drop your position from the hearts. ”[15]

His Honoring the Seekers of Knowledge

He, peace be on him, took care of the seekers of knowledge and raised their position. When he saw one of them, he said: “Welcome to the will of the Apostle of Allah, may Allah bless him and his family. “Imam al-Baqir, peace be on him, said: “When my father, Zayn al-‘Abidïn, looked at the young men who sought knowledge, he made them nearer to him, saying: ‘ Welcome to you, you are the deposits of knowledge. If you are the young men of people, you are about to be the elders of others. '”[16]

p: 27

- Page27 - The Life of Imam Baqir

The Readers of the Koran cleaved to him

The readers of the Koran devoted themselves to Imam Zayn al-‘Abidïn to learn from him sciences, knowledge, and manners of conduct. Sa‘ï~d b. al-Musayyab talked about their cleaving to the Imam, saying: “Indeed, the readers of the Koran did not go to Mecca till ‘Ali b. al-Husayn went there. He went there and a thousand riders went with him. ”[17]

His Freeing of Slaves

Imam Zayn al-‘Abidïn, peace be on him, felt pity for slaves. Thus, he bought them and their women. Then he released them all to enjoy freedom and dignity. When he released them, he gave them enough money to be in no need of people.

He adopted a group of slaves. Then he taught them various kinds of knowledge and sciences. A large group of them graduated from his school. They were among the great scholars at that time. That was the reason why the slaves headed the scientific movement during those times. That was also the reason why they followed the members of the House (ahl al-Bayt) , peace be on them, and joined every political movement that summoned the people to get rid of the Umayyad government and to return the caliphate to the members of the House (ahl al- Bayt) , peace be on them, who were the refuge for every poor and deprived person.

His Worship and his Piety

Imam Zayn al-‘Abidïn was among the monks of this community in his worship and piety. He was given the nick- name of Dhi al-Thafanat (the one with calluses). That was because of his many prostrations (in prayer). He was also given the nick-name of al-Mujtahid (the hardworking one) , Zayn al-‘Abidïn (the ornament of the worshipers) , and Sayyid al-‘Abidïn (the Lord of the worshipers). [18] The nick-name of al-Sajjad refers to his constant worship and his great cleaving to Allah. The historians reported that when he used to perform ritual ablutions, his skin would turn yellow. Thus, his family said to him: “What is that which hits you during the ablution? “He said to them: “Do you not know before whom I want to stand? ”[19] His son, al-Baqir, came to him. He found him worshipping Allah to the extent that he turned pale because of staying up at night, his eyes had white secretion because of weeping, his forehead festered because of much prostration (in prayer) , and his legs swelled because of praying at night. So, his son burst into tears. However, Imam Zayn al-‘Abidïn was praying. When he saw his son, he ordered him to give him the parchments in which there was the (practice of) worship of his grandfather, the Commander of the Faithful, peace be on him. His son gave him those parchments. He considered them carefully. Then he left them out of boredom and said: “Who is strong enough to perform the worship of ‘Ali b. Abï~ Talib? ”[20]

p: 28

- Page28 - The Life of Imam Baqir

When he, peace be on him, rose to pray before Allah, he turned toward the Great Creator with his heart and his feelings. No affair of this life made him busy. Imam al-Baqir said: “When my father rose to pray, he did not busy himself in other than it and did not hear anything, for he devoted himself to it. “One of his children fell and broke his hand. His family cried. Then they sent for the bone setter. He set the hand of the child who was crying because of the intense pain. The Imam did not hear anything. When he entered upon morning and saw the boy's splint hand, he asked about that. So, his family told him about that. [21]

Worship strained him very much. Indeed he overexerted himself for it. Thus, his family feared for his safety. They begged him to decrease his worship. However, he refused that. Imam al-Baqir, peace be on him, said: “When Fatima, the daughter of the Commander of the Faithful, saw her nephew, ‘Ali b. al-Husayn, overexerting himself in worshipping, she went to Jabir b. ‘Abd Allah al-Ansari and said to him: “O Companion of the Apostle of Allah, indeed, we have rights with you. Among our rights with you is that when you see one of us overexerting himself, you must make him remember Allah and ask him to relieve himself. The nose of ‘Ali b. al-Husayn, the rest of his father, al-Husayn, has been torn. His forehead, his kneels, and his palms (of the hands) have become swollen. That is because he has overexerted himself in worshipping. ”

So, Jabir went to Imam Zayn al-‘Abidïn. He found him overexerting himself in worshipping at his mihrab. The Imam rose to receive Jabir. He seated him beside him and asked him very much about his condition. Then Jabir asked the Imam:

“O Son of the Apostle of Allah, do you not know that Allah has created Paradise for you and for those who love you and created Fire for those who hate you and show enmity towards you? So, why do you overexert yourself? ”

The Imam answered Jabir with kindness and affection: “O Companion of the Apostle of Allah, do you not know that Allah has forgiven my grandfather, Allah's Apostle, his past and following faults? Still he overexerted himself for Allah. May my father and mother be ransom for Allah's Apostle, he worshipped Allah till his leg and his foot became swollen. It was said to him: ‘ Do you do that while Allah has forgiven you your past and following faults? ' Thus, he said: ‘ Should I not be a grateful servant? ' ”

When Jabir knew that the Imam insisted on overexerting himself, he said to him: “O Son of the Apostle of Allah, spare your life. That is because you are from the family through whom the tribulation is driven away, through whom the illness is cured, and through whom the sky rains. ”

The Imam replied him with a faint voice: “I will continue the way of my father and of my grandfather. I will follow their example till I meet them. ”

p: 30

- Page30 - The Life of Imam Baqir

Jabir was astonished. Thus, he said to those who were around him: “No child of the prophets was like ‘Ali b. al- Husayn except Joseph, the son of Jacob. By Allah, the children of al-Husayn are better than the children of Joseph, the son of Jacob. Indeed one of them will fill the earth with justice as it had been filled with injustice. ”[22]

Imam Zayn al-‘Abidïn was the Imam of the pious and the repentant. Indeed he overexerted himself in his worshipping. He was loyal in his obedience. He cleaved to Allah to the extent that even saints did not do that.

His Alms and his Kindness

Imam Zayn al-‘Abidïn was the kindest of all the people to the weak, the gentlest of them to the needy and the most merciful of them to the miserable. He preferred the poor to himself and his family. The historians have unanimously agreed that he carried a bag of bread on his back and divided it among the poor as alms. He said: “Indeed the secret alms put out the Lord's wrath. ”[23] He maintained one hundred families in Medina. [24] He had kissed the poor person before he gave him the alms. [25] He did that lest the poor should feel abasement. The historians said: “When Imam Abu Ja‘far (al-Baqir) washed his father, some of those who attended his washing saw that his kneels and the outside of his feet were like those of the he-camel. That is because the Imam prostrated (in prayer) very much. Meanwhile they looked at his shoulders and saw that they were similar to his kneels and feet. Thus, they asked Imam al-Baqir about that. He, peace be on him, said: “If he was living, I would not tell you about that. Every day, he as far as possible fed a needy person up wards.

p: 31

- Page31 - The Life of Imam Baqir

When the night came, he looked at what remained from the food of his family at that day of theirs. He put the food into the bag. When the people became calm, he put the bag on his shoulder. He went through (the streets) of Medina. He intended to reach a group of people who did not ask the people for alms. He reached them while they did not know him. No one of his family knew that except me. I knew that he wanted to give alms secretly with his own hand. He said: “The secret alms put out the Lord's wrath. ”[26]

Imam al-Baqir, peace be on him, reported some of his father's alms, saying: “Perhaps my father bought a silk garment for fifty dinars. He spent the winter wearing it. He entered the mosque wearing it. When the summer came, he ordered the garment to be given as alms or he ordered it to be bought to give its price as alms. [27]

Indeed Imam Zayn al-‘Abidïn was unique in the history of mankind. That is because his moral criteria and his psychological merits raised him to the level which nobody reached except his grandfathers.

The Wonderful Poem of al-Farazdaq

Imam Zayn al-‘Abidïn, peace be on him, went to the Sacred House of Allah to perform the pilgrimage. Meanwhile Hisham b. ‘Abd al-Malik went there for the same purpose. The latter did his best to touch the Black Stone but he was unable to do that, for the people overcrowded around it. A pulpit was installed and he sat on it. He began looking at the circumambulation of the people. Then Imam Zayn al-‘Abidïn came to perform his circumambulation. When the pilgrims saw him, they were astonished at his solemnity that was similar to the solemnity of his grandfather, Allah's Apostle, may Allah bless him and his family. The people were shouting loudly: “There is no god but God! Allah is great! ”They made two queues for him. Happy was he who saw him, kissed his hand, and touched his shoulder. That is because the Imam was the rest of Allah in his earth. The Syrians were astonished when they saw that situation. That is because the pilgrims did not received Hisham, who was the nominated caliph after his father, warmly though the Syrians honored him and the policemen surrounded him. One of Hisham's companions asked him: “Who is that man whom the people have honored very much?

p: 32

- Page32 - The Life of Imam Baqir

Hisham burst into anger, shouted at the man, saying: “I do not know him! ”

He claimed that he did not know the Imam lest the people should know him. Al-Farazdaq was there. He did not control himself. Thus, he said to the Syrians:

“I know him. ”

“Who is he, Abu Firas? ”asked the Syrians.

Hisham shouted at al-Farazdaq, saying:

“I do not know him! ”

“Yes, you know him,”replied al-Farazdaq.

Then he rose and composed the following poem whose effect was stronger than the hitting of the swords and the stabbing of the spears against Hisham. He said:

This is the son of Husayn and the son of Fatima the daughter of the Apostle through whom the darkness dispersed.

This is he whose ability the valley (of Mecca) recognizes, and whom the (Sacred) House (as do) the sanctuary and the area outside the sanctuary (al-hill).

This is the son of the best of Allah's servants. This is the pure pious man, the pure eminent man.

When Quraysh saw him, their spokesman said:

Liberality terminates at the outstanding qualities

of this (man).

He belongs to the top of glory which the Arabs

of Islam and non-Arabs fall short of obtaining.

When he comes to touch the wall of the Kaaba, it

almost grasps the palm of his hand.

He takes care to be modest and he is protected from his terror. He only speaks when he smiles.

There is a cane in his hand. Its smell is fragrant from the hand of the most wonderful (of all the people) , who is proud.

p: 33

- Page33 - The Life of Imam Baqir

The prophets yielded to his grandfather's favor. The nations yielded to the favor of his community.

The light of guidance emanates from the light of his forehead. He is like the sun whose shining disperses darkness.

His tree belongs to the Apostle of Allah. Its elements, its natures, and its qualities are good.

This is the son of Fatima if you do not recognize him. The prophets of Allah were ended by his grandfather.

Allah honored and favored him from antiquity.

Your words ‘ who is this? ’ do not harm him. The Arabs and non-Arabs recognize him whom you deny.

Both his hands are relief. Their advantage has prevailed. The hands are equal. Nonexistence does not befall them.

He is the carrier of the burdens of the people when they are oppressed.

His qualities are good. The ‘ yes’ is sweet with him.

He does not break the promise. His soul is blessed. His courtyard is wide. He is clever when he decides.

He is from the people whose love is religion, whose hate is unbelief, whose approach is refuge and protection.

If the God-fearing are numbered, they are their Imams. If it is said who are the best of the earth, it is said they are.

No generous man can reach their far purpose. No people, though generous, can compete with them (for generosity).

They are rain when a crisis happens. They are lions when fear becomes intense.

Poverty does not decreases the relief from their hands. That is the same, whether they are rich or poor.

Misfortune and tribulation are driven away through their love.

Kindness and the blessings are regained through it.

In every affair their praise is after the praise of Allah. The speech is ended by it.

Abasement refuses to stop at their space. Their natures are noble, and their hands are full of liberality.

None of mankind has within their souls such primacy as he does nor such grace as he does.

Whoever knows Allah, knows His friend. Religion is from the House of this man.

Hisham burst into anger. He wished that the earth would swallow him up. He was displeased to hear this poem called al-‘Asma'. That is because it indicated the high social rank of the great Imam. Besides it made the Syrians recognize him, for they did not recognize him nor did they recognize his grandfathers. Accordingly, Hisham ordered al-Farazdaq to be imprisoned at a place called ‘Asfan between Mecca and Medina. Imam Zayn al- ‘Abidïn heard of that, so he sent al-Farazdaq twelve thousand dirhams. However, al-Farazdaq returned them. He refused to accept them and said: “I said that concerning you as anger for Allah and His Apostle. ”The Imam returned them and al-Farazdaq agreed to accept them. Then al-Farazdaq began dispraising Hisham. [28]

Deep Sadness

In this world nobody was afflicted with disaster as Imam Zayn al-‘Abidïn, peace be on him. That is because he suffered from the fears of the disaster of Karbala'. He saw the stages of that tragedy that is immortal in the world of grief. He was ill, for illnesses and diseases attacked him. Those sad sights melted his heart. Thus, they moved him to weep continuously. His deep sadness increased in the course of days. So, sadness melted him. His sadness for his father became great to the extent that he mixed his food with his tears. [29] Thus, some of his followers begged him to be patient, saying: “We are afraid that you will be among the perished. “However, the Imam answered them kindly: “I express my grief and my sadness before Allah. I know what you do not know. Indeed Jacob was a prophet. He had twelve children. Allah concealed on of his children. Jacob knew that his child was living. Still, he wept over him to the extent that his eyes became white because of sadness. For me, I looked at my father, my brothers, my uncles, and my companions.

They were killed around me. So, how does my sadness end? When I remember the murder of the son of Fatima (Imam Husayn) , I burst into tears. When I look at my aunts and my sisters, I remember the day when they escaped from tent to tent at the Battle of Karbala'. Nevertheless, the caller of the people shouted: ‘ Burn the tents of the oppressive. ' ”

Those painful sights that occurred at Karbala' motivated his sadness and sorrow. So, he is numbered as one of the five weeping persons who have represented sadness and weeping in the arena of life for centuries.

Imam al-Baqir, peace be on him, witnessed that exhausting sadness that befell his father. Thus, he became very impatient. Perhaps he shared his father his weeping and his grief.

His Commandments to his Son al-Baqir

The great Imam supplied his son al-Baqir and all his children with educational commandments full of high manners and noble values. They achieve safety, rest, and tranquillity to those who put them into practice. The following are some of them:

1. He, peace be on him, said to his son, al-Baqir: “O My little son, do not make friends with five (persons) , and do not talk with them. Do not make friends with the sinner, for he sells you for a meal or less than it. I (al-Baqir) said: ‘ My father, what do you mean by less than it? ' He replied: ‘ He wishes for it, then he will not obtain it. ' Do not make friends with the miser, for he abandons you when you are in need of him. Do not make friends with the liar, for he is like the mirage. He makes the near (things) far for you, and he makes the distant (things) near for you. Do not make friends with the fool, for he wants to avail you but he harms you. It was said: ‘ A wise enemy is better than a foolish friend. ' Do not make friends with him who abandons his close relatives, for he is cursed at three places in Allah's Book: in the Chapter of Mohammed, Allah, the Most High, said: ‘ But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! It is those whom Allah has cursed. So, He has made them deaf and blinded their eyes. '[30]

p: 36

- Page36 - The Life of Imam Baqir

In the Chapter of al-Ra‘d, Allah, the Exalted, said: ‘And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be a curse and they shall have the evil (issue) of the abode. ’[31] In the Chapter of al- Ahzab, Allah, the Most High, said: ‘ Surely (as for) those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace. ’[32]”[33] In these commandments the Imam, peace be on him, warned Moslems of making friends with the above-mentioned persons whose morals are bad, for the psychological illnesses of such people pass along their friends. Indeed friendship has a great effect on forming the personal behavior of the individual.

2. He, peace be on him, recommended his son, al-Baqir, with these valuable commandments. He said to him: “Do good for everybody who asks you for it. If he is appropriate for it, then you are right in giving it. If he is inappropriate for it, then you are appropriate for it. If a man abuses you on your right hand and then the man moves to your left hand and apologizes to you, then accept his apology. ”[34]

These commandments are full of the noble ethics which the members of the House (ahl al-Bayt) , peace be on them, adopted. They urged the Moslems to do good and asked them to forgive those who mistreated them. These are the most prominent qualities of them.

p: 37

- Page37 - The Life of Imam Baqir

3. Imam al-Baqir, peace be on him, said: “My father, ‘Ali b. al-Husayn, said to his children: ‘ Be careful of small and big lies during seriousness and joking. That is because if the person tells a small lie, he will tell a big one. ’”[35]

The Imam, peace be on him, urged his children to adopt good deeds. He planted noble qualities in themselves. He prevented them from practicing the deeds that corrupt man's behavior.

4. Imam Zayn al-‘Abidïn, peace be on him, recommended his son, Imam al-Baqir, to cleave to the following excellent commandments. He, peace be on him, said: “My little son, intellect is the guide of the soul. Knowledge is the guide of the intellect. Intellect is the translator of knowledge. Know that knowledge is more surviving, the tongue is more prattling, and that the reform of all the world is in two words- cleverness and heedlessness. [36] For man does not neglects what he has already regonized. Know that the hours decrease your lifetime. You do not obtain a blessing but through leaving another blessing. Beware of the long hope. ”[37]

These are some of his commandments. They are full of high morals, valuable wise sayings, and sound directions. The Imam did not put them for his children only. Rather he put them for all people regardless of their nationalities and their religions.

His Supplications for his Children

As for all his supplications, they represent an origin bright side of the sides of Islamic education. They are the best ways to educate souls and to improve morals.

p: 38

- Page38 - The Life of Imam Baqir

The great Imam knew that black clouds of social, moral and religious deterioration prevailed in the community during his time. So, he put his supplications known as‘ al-Sahifa al-Sajjadiya'. Through them he wanted to cure psychological diseases and to renew the mental and spiritual qualities of the community. The supplications are among the most valuable Islamic works after the Holy Koran and Nahjj al-Balagha.

Indeed Imam Zayn al-‘Abidïn's supplications are full of knowledge, wise sayings, and spiritual Islamic belief. They supply the community with the teachings necessary to achieve its individual and social balance. Among his holy supplications for his children is the following. He, peace be on him, said:

O Allah, be kind to me through

the survival of my children,

setting them right for me,

and allowing me to enjoy them!

O Allah, make long their lives for me,

increase their terms,

bring up the smallest for me,

strengthen the weakest for me,

rectify for me their bodies,

their religious dedication,

and their moral traits,

make them well in their souls, their limbs,

and everything that concerns me of their affair,

and pour out for me and upon my hand

their provisions!

Make them pious, fearing, insightful, hearing,

and obedient toward You,

loving and well-disposed toward Your friends,

and stubbornly resistant and full of hate

toward all Your enemies!

Amen!

O Allah, through them strengthen my arm,

straighten my burdened back,

multiply my number,

adorn my presence,

keep alive my mention,

suffice me when I am away,

help me in my needs,

and make them loving toward me,

p: 39

- Page39 - The Life of Imam Baqir

affectionate, approaching, upright,

obedient, never disobedient, disrespectful

opposed, or offenders!

Help me in their upbringing, their education,

and my devotion toward them,

give me among them from Yourself male children,

make that a good for me,

and make them a help for me

in that which I ask from You!

Give me and my progeny refuge from the accursed Satan,

for You have created us, commanded us, and prohibited us,

and made us desire the reward of what You have commanded

and fear its punishment!

You assigned to us an enemy

who schemes against us,

gave him an authority over us

in a way that You did not give us an authority over him,

allowed him to dwell in our breasts

and let him run in our blood vessels;

he is not heedless though we are heedless,

he does not forget though we forget;

he makes us feel secure from your punishment

and fill us with fear toward other than You.

If we are about to commit an indecency,

he gives us courage to do so,

and if we are about to perform a righteous work,

he holds us back from it.

He opposes us through passions

and sets up for us doubts.

If he promises us, he lies

and if he raises our hopes, he fails to fulfill them.

If You do not turn his trickery away from us,

he will misguide us,

and if You do not protect us from his corruption,

he will cause us to slip.

O Allah, so defeat his authority over us through Your authority,

p: 40

- Page40 - The Life of Imam Baqir

such that You hold him back from us

through the frequency of our supplication to You

and we leave his trickery

and rise up among those preserved by You from sin!

O Allah, grant me my every request,

accomplish for me my needs

withhold not from me Your response

when You have made Yourself accountable for it to me,

veil not my supplication from Yourself,

when You have commanded me to make it,

and be kind to me through everything that will set me right

in this world and the next,

in everything that I remember or forget,

display or conceal,

make public or keep secret!

In all of this, place me through my asking You among

those who set things right,

those who are answered favorably

when they request from You

and from whom is not withheld

when they put their trust in You,

those accustomed to seek refuge in You,

those who profit through commerce with You,

those granted sanctuary through Your might,

those given lawful provision in plenty from Your bound less bounty

through Your munificence and generosity,

those who reach exaltation after abasement through You

those granted sanctuary from wrong through Your justice,

those released from affliction through Your mercy,

those delivered from need after poverty through Your riches,

those preserved from sins, slips, and offenses through reverential fear toward You,

those successful in goodness, right conduct, and propriety through obeying You,

those walled off from sins through Your power,

the retainers from every act of obedience toward You,

the dwellers in Your neighborhood!

p: 41

- Page41 - The Life of Imam Baqir

O Allah, give all of that through Your bestowal of success and Your mercy,

grant us refuge from the chastisement of the burning,

and give to all the Moslems, male and female,

and all the faithful, male and female,

the like of what I have asked for myself and my children,

in the immediate of this world

and the deferred of the next!

Verily You are the Near, the Responder,

the All-hearing, the All-knowing,

the pardoner, the Forgiving,

the Clement, the merciful!

And give to us in this world good,

and in the next world good,

and protect us from the chastisement of the Fire! [38]

Indeed the great Imam put the methods of education and the ethics of Islam through this holy supplication, which is among the gifts of Prophethood, the fragrant smells of the Imamate, and the bright pages of the heritage of the members of the House (ahl al-Bayt) , peace be on them. The Imam took care of this supplication to educate the morals of his children and to purify their souls from deviation from the right path and sins. He prayed for Allah to set right their religion, to protect them from committing what he prohibited, and to set right their conduct so that 

they would be the delight of his eye and a help for him to achieve the affairs of this life. It is natural for the father to be happy when his child is righteous. When the child deviates, he turns his parents' life into an unbearable inferno.

In Protection from Immortality

The great Imam overexerted himself in worship. He was very loyal to Allah. The people saw nobody like him in piety and intense cleaving to the religion. His life was a school for piety, belief, education, and reform. The people admired him very much, for he was the rest of the Prophethood and of Allah in His earth. Thus, they were happy to see him, to sit with him, and to talk with him. This was difficult for the Umayyads who were the most malicious of all the people towards the Prophet's family. They were afraid of the Imam, for the people admired him very much, and talked about his vast knowledge. Among the most malicious towards him was al-Walï~d b. ‘Abd al- Malik. Al-Zuhri reported that al-Walï~d said: “I have no rest as long as ‘Ali b. al-Husayn is in this world. ”[39] When this spiteful person became caliph, he decided to kill the Imam.

Al-Walï~d poisoned the Imam

Al-Walï~d committed the most dangerous crime in Islam. He sent deadly poison to his governor of Medina (Yathrib). He commanded him to give the poison to the Imam to drink. [40] His governor carried out that order. When the Imam was given the poison to drink, he suffered from severe pains. He remained alive for some days on the death bed expressing his grief to Allah. The people crowded to visit him. However, he, peace be on him, was praising Allah for granting him martyrdom at the hands of the worst of His creatures.

p: 43

- Page43 - The Life of Imam Baqir

His Designation for the Imamate of al-Baqir

He, peace be on him, charged his son, al-Baqir, with the Imamate after him and designated him as the Imam. Al- Zuhri said: [I went to him to visit him. Then I said to him: ] “If Allah's unavoidable order occurs, whom shall we follow after you? ”

The Imam looked at me kindly and said to me: “This son of mine, pointing to his son al-Baqir, for he is my trustee, my inheritor, and the container of my knowledge. He is the origin of knowledge and the one who will split it open. ”

“Will you not designate your eldest son? ”

“Abu ‘Abd Allah, oldness and youngness do not concern the Imamate. In this manner, Allah's Apostle, may Allah bless him and his family, nominated us. Thus, we have found it written in the tablet and the parchment. ”

“Son of the Apostle of Allah, did your Prophet entrust you to be the trustees (of authority) after him? ”

“We have found twelve names in the parchment and the tablet. Their Imamate, their fathers' names, and their mothers' names have been written in the tablet. ”Then he said: “Seven of the trustees will come forth from the back of Mohammed, my son. Al-Mahdi will be one of them. ”[41]

Some prominent Shi‘ites came to him. He told them about the Imamate of his son al-Baqir. He appointed him as the authority and leader for the community of his grandfather. Then he gave him a basket and a box in which were the prophets' heritage and the weapon and the books of the Apostle of Allah, may Allah bless him and his family. [42]

p: 44

- Page44 - The Life of Imam Baqir

His Bequests to his Son al-Baqir

Imam Zayn al-‘Abidïn, peace be on him, entrusted his trustee and the Lord of his sons, Imam al-Baqir, peace be on him, to carry out his bequests that are as follow:

1. He said to him: “Through this she-camel of mine, I performed the hajj twenty times. I have never whipped it. When it dies, bury it so as the beasts of prey do not eat its meat. That is because Allah's Apostle, may Allah bless him and his family, said: “Allah numbers the camel from the blessings of Heaven when the pilgrim performs the hajj seven times through it. And He makes blessed its progeny. ”Imam al-Baqir carried that out. [43]

2. He advised him to carry out the following valuable bequest that denote some bright qualities of the members of the House (ahl al-Bait) , peace be on them. He said to him: “I advise you with what my father advised me when death came to him. He said to me: “My little son, beware of oppressing him who has no supporter against you but Allah. ”[44]

3. He entrusted him to wash and shroud him and to take care of all his affairs till he buried him in his final resting place. [45]

To the High Comrade

The Imam was in a critical condition, for the death pangs became more serious. The members of his House were told that he would move to Paradise in the darkness of the night. He fainted three times. When he got well, he read the chapter of al-Waqi‘a and the chapter of Inna Fatahna, and then he, peace be no him, said: “Praise belongs to Allah, Who has made good to us his promise, and has made us inherit the land; we abide in the garden where we please; so goodly is the reward of the workers. ”[46]

p: 45

- Page45 - The Life of Imam Baqir

Then that great soul ascended to its Creator as the souls of the prophets and of the apostles ascended. The angels of the Merciful surrounded it. Allah's favors, greetings, and pleasure surrounded it too. His soul ascended to Heaven after it had enlightened the horizons of this universe and the worlds of this world had shone through it. That is because it had left behind it noble practices through which the perplexed one and the straying one follow the right way.

His Preparation for Burial

Imam Abu Ja‘far (al-Baqir) prepared his father's body. When he washed his body, the people saw the places of his prostration (in prayer). They were similar to the camel's kneels because of his many prostrations for his Creator. The people looked at his shoulders. They looked like the camel's kneels too. Thus, the people asked al-Baqir about that. He told them that his father's shoulders were so because of the food bag he carried on them for the poor and the deprived.

After al-Baqir had washed his father's body, he shrouded it and prayed over it.

His Funeral

Imam Zayn al-‘Abidïn was escorted to his final resting place in the manner which Medina (Yathrib) had never seen before. The pious and the sinners paid him the last hours. All the people wept over him, for they lost much good at his death. Moreover, they lost that high soul of which no soul was created. The people crowded around 

that holy body. They were happy to raise it. It was strange that Sa‘ï~d b. al-Musayyab, one of the seven jurists in Medina, did not escort the Imam and did not pray over him. Hushrum, Ashja‘s retainer, blamed him for that. Sa‘ï~d said to him: “To pray two raq‘as in the mosque is more lovable for me than to pray over this good man from the good House. [47] Sa‘ï~d was deprived of escorting the Imam who was the most pious human being Allah created after his pure grandfathers.

p: 46

- Page46 - The Life of Imam Baqir

To his final Resting Place

The people were around the great body praising and glorifying Allah. They brought it to the (cemetery) of Baqi‘ al-Gharqad. They dug a grave for it beside the grave of his pure uncle, Imam al-Hasan b. ‘Ali, the Lord of the youth of Heaven. Imam al-Baqir buried his father's body in its final resting place. He buried with it kindness, piety, clemency, and the spiritual qualities of the prophets and of the pious.

Then the people hurried toward Imam al-Baqir, peace be on him, to condole him. The Imam, his bothers, and all the Hashimites thanked them for that.

After he had buried his father at the (cemetery) of Baqi al-Gharqad, Imam Abu Ja‘far (al-Baqir) , peace be on him, went home weeping The Hashimites, the children of the Companions (of the Prophet) , and the notable Moslems surrounded him. They were weeping over Imam Zayn al-‘Abidïn and mentioning his traits and his deeds. They were also mentioning with great sorrow the heavy loss that befell the Moslems at his death.

After his father's death, Imam al-Baqir, peace be on him, undertook the spiritual leadership and the general authority of the Moslem world. The Imamate and the religious leader with the Shi‘ites passed to him. [48] From that moment, he began to proclaim knowledge and to teach the scholars special lessons about the affairs of Islamic Law and the rules of religion. Most historians mentioned that he lived for 39 years under the protection of his father. [49] The orientalist Roait M. Reynolds made a mistake when he mentioned that the Imam's age was 19 years when the Imamate passed to him. [50] That has occurred because of the paucity of the studies on the affairs of Islamic history.

p: 47

- Page47 - The Life of Imam Baqir

Fabrication

In his book ‘ al-Tarï~kh', b. ‘Asakir reported some fabrications on the authority of Mohammed b. Ja‘far al- Samiry, who said: I heard Abu Musa , the educator, say: Qays b. al-Nu‘man said: “One day I went to some graveyards of Medina. Suddenly, I found a boy. The boy was sitting beside a grave and weeping loudly. Rays of light were coming out of his face. I walked toward him and said: “O Boy, what has made you sad to the extent that it has made you lonely at the graveyards and weep over the deed while you are in the inexperience of boyhood paying no attention to the difference of the times and the longing of grief? The boy raised his head and lowered it. He kept silent for an hour without giving an answer. Then he raised his head and said:

Indeed the boy is he whose intellect is young.

Neither youngness nor oldness has abased the wise from us.

Then he said to me: You have no ability to think. Your bowels are free from sorrow. You feel safe from the approach of death through the long hope. Indeed the thing that has made me lonely at the graveyard reminds me of the Words of Allah, the Great and Almighty: ‘ And the trumpet shall be blown, when lo! from the graves they shall hasten on to their Lord. ' So, I said: May my father and mother be ransom for you, who are you? He said: ‘ The unhappiness of the fools is that their knowledge of the children of the prophets is little. I am Mohammed b. ‘Ali b. al-Husayn. This is the grave of my father. Which sociability is more sociable than his nearness? Which loneliness is with him? Then he composed, saying:

p: 48

- Page48 - The Life of Imam Baqir

When my tears decrease at a misfortune,

I make weeping a cause for it.

Qays said: ‘ I went away. I did not leave the visitation of the graves from that time. [51]’” This report was fabricated, for it denotes that the Imam was still young after his father's death. However, the historians have unanimously agreed that his holy age was 39 years. Thus, when we consider carefully this report, we understand that it is among the fabrications.

With this our talk about Imam Mohammed al-Baqir under the wing of his father and of his grandfather is over. He inherited from them the greatest thing which the branches inherit from the origins. He inherited from them knowledge, wisdom, and sound judgments.

Footnote

[1] Tarikh Dimashq, vol. 51, p. 38. Siyar A‘lam al-Nubala’, vol. 4, p. 241.

[2] Al-Ya‘qubi, Tarikh, vol. 2, p. 61.

[3] Ibid, vol. 2, p. 46.

[4] Tahdhib al-Tahdhib, vol. 7, p. 305.

[5] Hulyat al-Awliya’, vol. 3, p. 309.

[6] Tabaqat al-Fuqaha’, p. 34.

[7] Al-Ya‘qubi, Tarikh, vol. 2, p. 48.

[8] Hulyat al-Awliya’, vol. 3, p. 141.

[9] Tahdhib al-Tahdhib, vol. 7, p. 305.

[10] Imam Zayn al-‘Abidin, p. 73.

[11] Al-Bidaya wa al-Nihaya, vol. 9, p. 104.

[12] Wasilat al-Mal fi ‘Ad Manaqib al-Al, p. 208.

[13] Saffwat al-Safwa.

[14] Wasilat al-Mal fi ‘Ad Manaqib al-Al, p. 208.

[15] Radi al-Din al-Tubrisi, Makarim al-Akhlaq, p. 143.

[16] Al-Dur al-Nazim, p. 181. Al-Anwar al-Bahiya, p. 103.

[17] Bihar al-Anwar, vol. 2, p. 83.

[18] Al-Dur al-Nazim, p. 179.

[19] Durr al-Abkar fi Safwat al-Akhyar.

[20] A‘lam al-Wara, p. 360.

[21] Al-Dur al-Nazim, p. 179.

[22] Ahmed Fahmi, Imam Zayn al-‘Abidin, pp. 72-73.

[23] Hulyat al-Awliya’, vol. 3, p. 136.

[24] Ibid.

[25] Ibid.

[26] Da‘a’im al-Islam, vol. 2, p. 188.

[27] Ibid, p. 156.

[28] Nihayat al-Irab, vol. 21, pp. 327-331.

[29] Hayat al-Imam al-Husayn, vol. 3, p. 327.

[30] Koran, 47, 22-23.

[31] Koran, 13, 25.

[32] Koran,33, 57.

[33] Al-Ithaf bi Hub al-Ashraf, p. 282.

[34] Tuhaf al-‘Uqul, p. 282.

[35] Wasa’il al-Shi‘a, vol. 3, p. 232.

[36] Many authors ascribed these golden words

to Imam al-Baqir.

[37] Al-Khazzaz, Kifayat al-Athar, p. 319.

[38] Imam Zayn al-‘Abidin, al-Sahifa al-Sajjadiya, supplication no. 25.

[39] Hayat al-Imam ‘Ali b. al-Husayn, p. 426.

[40]Ibn al-Sabbagh, al-Fusul al-Muhimma, p. 233.

[41] Ithbat al-Hudat, vol. 5, p. 264.

[42] Ibid, p. 268.

[43] Al-Barqi, al-Mahasin, vol. 2, p. 635.

[44] Al-Khisal, p. 185.

[45] Al-Khara’ijj, p. 20.

[46] Roudat al-Kafi.

[47] Al-Kashi, Rijal, p. 76.

[48] Al-‘Aqd al-Farid, vol. 5, p. 204.

[49] Ibn Abi al-Thaljj al-Baghdadi, Tarikh al-A’imma, p. 5.

[50] ‘Aqidat al-Shi‘a, p. 123.

[51] Ibn ‘Asakir, Tarikh, vol. 51, pp. 44-45.

CHAPTER lll

HIS BROTHERS AND HIS CHILDREN

As for the research bout the Sharifs from the brothers and children of Imam al-Baqir and about their relationship with him, it is necessary according to modern studies. That is because it denotes a side of his life under the wing of his family and it is numbered among the educational factors that affect the individual's character as the educationalists say. That is as follows:

His Brothers

As for the Imam's relationship with his brothers, it was very strong. Love and familiarity prevailed. It was far from bitter obscene language. It was said to him:

“Which of your brothers is the most lovable you? ”

He, peace be on him, replied that he did not discriminate against anyone of them and that he loved them all and was loyal to them all. He said:

p: 50

- Page50 - The Life of Imam Baqir

“As for ‘Abd Allah, he is my hand with which I assault. [1] As for ‘Umar, he is me eye through which I see. As for al-Husayn, he is clement. He walks calmly on the earth. When the ignorant address them, they say: greetings. ”[2]

The Imam's brothers had all the noble qualities such as piety, God-fearingness, and righteousness. Their father, Imam Zayn al-‘Abidïn, peace be on him, fed them from his guidance and bestowed on them rays from his soul. Thus, the rays enlightened their hearts through the true Islam and the true belief. Now, we will give a brief idea about their affairs:

Zayd the Martyr

As for Zayd the martyr, he filled the world with his knowledge and his outstanding qualities. He was among the notables of the Prophet's family who raised Allah's Words high in the earth and sacrificed their souls for Allah to establish Islamic justice, to repeat the Koranic government among people, and to end the social oppression which the Umayyad regime spread among the people. Now, we will mention some of his life and his affairs.

His Birth

Zayd the martyr was born in the year 78 A. H. [3] It was said that he was born in the year 75 A. H. [4] When his father, Imam Zayn al-‘Abidïn, peace be on him , was given good news, he took the Holy Koran and opened it. Thus, the holy verse appeared: “Surely Allah has bought of the believers their souls and their property for this, that they shall have the garden. ”[5] He closed the Koran and then he opened it again, so this verse appeared: “And reckon not those who are killed in Allah's way as dead; nay they are alive (and) are provided sustenance from their lord. ”[6] He closed the Koran and opened it, so this verse appeared: “Allah has made the strivers with their property and their souls to excel the holders back a (high) degree. ”[7]

The Imam was dazzled and began saying:

“I have been condoled concerning this boy. Surely he will be among the martyrs. ”[8]

The Imam, peace be on him, predicted the martyrdom and told his companions about it. Thus, they had no doubt about that.

His Early Life

Zayd grew up in the Houses of Prophethood and of the Imamate. His father, Imam Zayn al-‘Abidïn, who was the best human being during his time, fed him with the essence of wisdom. He took care of his manners. He drew the way of guidance and good for him. He affected his behavior. Thus, his father's bright habits were impressed in his mind. The historians said: “Zayd's most prominent qualities were asceticism, piety, and conforming to the religion. He did not follow the leadership of himself. Rather he preferred the pleasure and obedience of Allah to all things. ”

From his childhood, Zayd had a close relationship with his brother al-Baqir who was the successor and trustee of his father and the inheritor of his knowledge. It is natural that this relationship had a great effect on his behavior and his character. That is because his behavior and his character were similar to those of his grandfathers whom Allah purified from uncleanliness and made far from them the sins of this world.

His Worship and his Piety

Zayd was loyal to Allah in worship and turned to Him in repentance. '‘Asim b. ‘Ubayd al-‘Umari said: “When Zayd was a young man in Medina, I saw him praise Allah to the extent that he fainted. Thus, the people said that he would not come back to this world. ”[9] With the people of Medina, he was known as the Ally of the Koran. [10] The prostration (in prayer) affected his face[11] because of his many prayers during whole the night. [12] With his sentiments and his feelings, he turned his face toward Allah. Moreover, he followed everything that brought him near Allah in station.

p: 52

- Page52 - The Life of Imam Baqir

His Knowledge and his Literature

Zayd was among the prominent scholars of his time. He was an encyclopedia of traditions, jurisprudence, the explanation (of the Koran) , language, literature, and theology. Jabir asked Imam Mohammed al-Baqir, peace be on him, about Zayd. He, peace be on him, replied: “You asked me about a man who is full of belief and knowledge from the ends of his hair to his foot. ”[13]

He, peace be on him, said: “Indeed Zayd was given abundant knowledge. ”[14] Zayd talked about his vast knowledge and education when he prepared himself to lead the community and to revolt against the Umayyad government. He said:

”By Allah, I did not go out nor did I make this uprising of mine till I have read the Koran, mastered the religious duties, have command of the sunna (the Prophet's practices) , and morals, known the interpretation as I have known the Koran, understood the abrogating (verse) and the abrogated, the specific and general, the clearly defined and the ambiguous, and the necessary needs of the community. Indeed I know my Lord clearly. ”[15]

Surely Zayd was among the most prominent jurists and among the greatest reporters of tradition. He learned his knowledge from his father, Imam Zayn al-‘Abidïn, peace be on him, and from his brother, Imam al-Baqir, peace be on him, who split open knowledge as his grandfather, the Apostle, may Allah bless him and his family, said. They fed him with all kinds of knowledge. Moreover, he learned from them the principles and branches of the thought and the explanation (of the Koran). Thus, he was among the first-class figures in his outstanding merits and knowledge.

p: 53

- Page53 - The Life of Imam Baqir

Al-Shahristani thought that Zayd studied under Wasil b. ‘Ata' and learned al-i‘tizal (seclusion) from him. He said: “He (Zayd) wanted to know the principles and the branches to be endowed with knowledge, so he learned the principles from Wasil b. ‘Ata', the head of the Mutazilites. Worth mentioning, Wasil b. ‘Ata' thought that Zayd's grandfather, ‘Ali b. Abï~ Talib, peace be on him, was not sure of correctness during his battles against the Companions of the Camel and the Syrians and that one of the two parties was wrong. For this reason, Zayd learned al-i‘tizal (seclusion) from him. ”[16]

This idea is incorrect, for Zayd did not take his religious knowledge from Wasil. Rather he learned it from his father and his brother, who enlightened the scientific intellectual life of Islam.

The jurists and the heads of the Islamic Schools took their religious knowledge directly from the Imams of the members of the House (ahl al-Bayt) , peace be on them, or from one of their students. So, why would Zayd go to Wasil to take knowledge from him? [17] Shaykh Abu Zahra said: “Zayd met Wasil to debate with him. He was not his student, for they were of the same age. Zayd was grown-up. “He added: “Zayd learned the branches of the rules from his family. That was in Medina, the cradle of the science of the branches. ”[18]

Zayd learned his religious knowledge from his father and his brother. He was among the prominent jurists during his time. Abu Khalid al-Wasity reported a group (of traditions) on his authority. They are about jurisprudence such as worships and transactions. He called them ‘Musnad Ahmed'. We have mentioned the criticisms of this book in our study on the beliefs of the Zaydis.

p: 54

- Page54 - The Life of Imam Baqir

As for Zayd's literary position, he was among the first-class in literature and eloquence. He was similar to his grandfather, the Commander of the Faithful, peace be on him, in eloquence. [19] The historians said: “Zayd debated upon a bequest with Ja‘far b. al-Hasan. When they debated upon the bequest with each other, the people overcrowded around them to hear their debate. The people memorized and wrote Ja‘far's and Zayd's words. Then they learned them as they learned the obligatory religious duties, rare poetry, and proverbs. ”[20] Sibawayh quoted Zayd's poetry. Zayd's opponent, Hisham the tyrant, acknowledged his literary abilities and his skillful speech. He said: “Zayd has a sweet tongue and a strong style. He is appropriate for hiding the speech. ”[21] History and literature books are full of his wonderful wise sayings, which are among eloquent Arabic speech.

Imam al-Baqir admired Zayd

Imam al-Baqir, peace be on him, revered and admired his brother, Zayd. He showed the deepest affection and the 

sincerest love towards him. That is because Zayd was among the peerless men and was a living example of unique heroism. The historians reported examples of that affection and admiration. The following are some of them:

1. Imam al-Baqir said: “Indeed, Zayd, the mother who bore you was highborn. O Allah, strengthen my back by Zayd. ”[22] This indicates that the Imam revered and admired his brother, Zayd.

2. Sudayr al-Sayrafi reported: “I (Sudayr) was with Abu Ja‘far al-Baqir, peace be on him. Suddenly, Zayd b. ‘Ali entered. Abu Ja‘far patted him on the back and said to him: 'This is the Lord of the Hashimites. When he orders you, then obey him. When he asks you for the support, then support him. '”[23] This indicates that the Imam summoned (the people) to support and defend him. He also regarded his uprising as legal.

p: 55

- Page55 - The Life of Imam Baqir

3. The historians reported on the authority of a man from the Hashimites, who said: “We were sitting with Mohammed (al-Baqir) b. ‘Ali b. al-Husayn. His brother, Zayd, was also sitting. Then a man from Kufa came in. Mohammed b. ‘Ali said to the man: 'You narrate original poetry. What did al-Ansari say to his brother? '“The man recited for the Imam some lines of poetry having noble qualities.

Abu Ja‘far (al-Baqir) put his hand on Zayd's shoulder and said to him: “My brother, these are your qualities. I ask Allah to protect you so as not to be killed in Iraq. ”[24]

The above-mentioned lines denote that Zayd had a strong will and resolution. He was obedient to his brother. His qualities were noble. He was appropriate for carrying out great tasks. Nobody has such qualities but the matchless ones.

Imam al-Baqir, peace be on him, gave the highest qualities to his brother and granted him his loyal love. The factor of brotherhood did not motivate al-Baqir to treat his brother in such a way. That is because his spiritual position did not permit him to follow sentiments and desires. Rather he thought that his brother was among the most perfect human beings. So, he granted him such love and honor.

With Hisham b. ‘Abd al-Malik

Hisham bore malice against the Prophet's family and harbored hatred against them. He ordered his security agents to keep an eye on the ‘Alids and to know their political activities. His security agents informed him of Zayd's high social rank and his remarkable abilities. They told him that the people followed Zayd and that they looked forward to his government. Thus, Hisham plotted against him. He ordered his governor over Medina (Yathrib) to send Zayd to Damascus. When Zayd arrived in Damascus, Hisham did not receive him to weaken and disdain him. When the Syrians saw that Zayd had high morals, eloquent speech, strong proofs, and religious devoutness, they followed him. Hisham heard of that, so he burst into anger. Then he asked the advice of some of his followers to abase and weaken Zayd before the Syrians. They said to him: “Permit all the people to come to meet you. Prevent Zayd from coming with them. Then let him enter after them all. When he enters and greets you, do not greet him and do not order him to sit down. ”Hisham did that. He thought that such an action would decrease Zayd's importance and weaken his character. Some historians said: “Zayd came in and greeted Hisham. However, Hisham did not greet him. Thus, Zayd burst into anger. He addressed him violently, saying: ‘Cross- eyed, greetings! Indeed you see yourself appropriate for this name! ’”[25] These words destroyed the tyrant's might and abased his haughtiness. So, he shouted at Zayd, saying: “I have heard that you mention the caliphate and wish for it. Still, you are inappropriate for it.

p: 56

- Page56 - The Life of Imam Baqir

Moreover, you are the son of a slave-wife. ”

Zayd opposed Hisham. He mocked at him. He brought proofs to refute Hisham's words, saying: “Surely, mothers do not hold back men from their aims. Indeed Ismael's mother was a slave for Isaac's mother. However, Allah appointed him prophet, made him the father of the Arabs, and brought out from his back the best of prophets, Mohammed, may Allah bless him and his family. ”[26]

Hisham could not control himself because of these wonderful words. He shook all over. Thus, he attacked Imam Mohammed al-Baqir, saying: “What does your brother, the cow (al-baqara) , do? ”

Nobody uses these obscene words except the ignorant ones who have no proof. Zayd felt pain when Hisham abused his brother. So, he turned to the tyrant and said to him: “Allah's Apostle has called al-Baqir (the one who splits open knowledge). Why do you call him al-baqara (the cow)? That is because of the great difference between you and him. You will oppose him in the hereafter as you have opposed him in this world. So, he will enter Paradise and you will enter the Fire. ”[27]

These words shook the tyrant's throne. They made the Syrians know that the tyrant was the worst creature and that he was not worthy of being a police man.

He opposed Allah's Apostle, may Allah bless him and his family. So, why was he the Caliph over the Moslems? Hisham was unable to control himself, so he ordered his police to take Zayd out of his meeting. [28] Zayd went out. His heart was full of anger and pain. The tyrant (Hisham) began saying to his family: “Do you not claim that the members of this House have perished? No, by my life, the people whose descendant is this have not perished. ”[29]

Zayd went out. He was very eager to announce his uprising against the Umayyad government that denied all human values and disdained the people's dignity. Zayd declared his uprising through his immortal words that became a motto and anthem for the revolutionists who entered the fields of armed struggle. He said:

“If people hate the heat of the swords, they become low. ”

This confrontation between Zayd and Hisham took place during the lifetime of Imam Mohammed al-Baqir, peace be on him. The books have not mentioned the Year when this confrontation occurred. However, from that moment, Zayd decided to revolt against the Umayyad regime. Some of his followers said that they went to him and heard reciting the following words of the poet:

Whoever seeks the forbidden glory with the spear

lives glorious or the spears tear him.

When you gather together a clever heart and a sword

and a refusal soul, the oppressive will avoid you.

When a group of people invade me, I invade it.

O Family of Hamadan, am I oppressive in that? [30]

These lines of poetry indicate that Zayd decided to revolt against the Umayyad regime through entering the field of armed struggle. He chose this method to live glorious and noble, to make the oppressive avoid him, and to protect himself from the plot of the aggressors. Oh You who are great revolutionary, you are not oppressive nor are an aggressor. Rather you are the one who saved and freed the Arabs and the Moslem community from oppression, injustice, and despotism.

The Legal Uprising

It is certain that Zayd was not joyful nor ungrateful nor oppressive nor corruptive when he announced his uprising. Rather he wanted to obtain Allah's pleasure and the hereafter. Surely he saw prevailing oppression and general injustice. He saw the Umayyad rulers violate all the things Allah prohibited. Thus, he revolted against them for Allah and the truth. The reporters said: “When Zayd decided to revolt (against the Umayyads) , Jabir b. Zayd al-Ju‘fi came and said to him: ‘ I heard your brother, Abu Ja‘far (al-Baqir) , say: ‘ Indeed my brother, Zayd b. ‘Ali, will revolt and he will be killed. He is right. Woe unto him who betrays him! Woe unto him who fight against him! Woe unto him who Kills him. '”

So, Zayd said to him: “I cannot keep silent. That is because they have disobeyed Allah's Book. Moreover, they have believed in idols and false deities. I saw a man with Hisham. The man was abusing Allah's Apostle, may Allah bless him and his family. Thus, I said to the man: ‘ Unbeliever, woe unto you. When I meet you, I will kill you and send you quickly to the Fire. '“So, Hisham said to me: “Zayd, keep silent. He is our friend. “Then I (Zayd) said: “By Allah, if there was nobody except I and my son, Yahya, I will go out and fight against him till I have perished. ”[31]

Imam Abu Allah al-Sadiq, peace be on him, praised his uncle (Zayd) very much. He also glorified his reformative uprising. “The narrators said: “Al-Sadiq said to his companions: ‘Do not say that Zayd disobeyed. Surely, Zayd was a religious scholar. He was very truthful. He did not summon you for himself. Rather, he summoned you to follow al-Rida from the family of Mohammed, may Allah bless him and his family. If he had appeared, he would have fulfilled what he had promised you. Surely, he revolted against the supreme authority to change it. ”[32] Al- Sadiq, peace be on him, gave ‘Abd al-Rahman b. Sayyaba a thousand dinars to divide them among the families of those who were wounded with Zayd. [33]

p: 59

- Page59 - The Life of Imam Baqir

If the uprising had been illegal, Zayd would have not done that. That is because he was far above emotions and sentiments.

Some reports have condemned Zayd's uprising. They have regarded it as illegal. However, our master sayyid Imam al-Khu'i has discussed Zayd's uprising. He has proven that the chain of the reporters is weak. So, nobody can rely on such a chain to defame Zayd's character and uprising. [34]

However, Zayd's uprising made intellectual social change in the Islamic society and made it ready to revolt against the Umayyad government. Few years passed, then the black standards waved in Khurasan. Then they crept to conquer the Islamic countries and to purify them from the hirelings of the Umayyad authority. Thus, they overthrew the Umayyad throne and put an end to its haughtiness and despotism.

The Great Uprising

Zayd revolted against the Umayyad rule through his faith that represented the essence and guidance of Islam. Indeed he saw a liar living, a truthful one was accused of lying, riches without piety, common injustice, and despotism in the affairs of the Moslems. So, he was unable to keep silent. Some of his Shi'ties said: “We went out with Zayd. When it was mid night and the Pleiades appeared, he said to us: ‘ Do you not see the Pleiades? Do you thing that there is anyone who can reach them? '”

“No,”they replied.

“By Allah, I wish that my hand was attached to them and I fell on the ground or where I fell and cut into pieces and that Allah reformed the community of Mohammed, may Allah bless him and his family. ”[35]

p: 60

- Page60 - The Life of Imam Baqir

These words of his indicate his reformative nature and his great loyalty to the community of his grandfather, may Allah bless him and his family and his full dedication to general reform.

‘Isa b. ‘Abd Allah reported on the authority of his grandfather Mohammed b. ‘Umar b. ‘Ali, peace be on him, who said: “I was with Zayd b. ‘Ali when Hisham sent us to Yousif b. ‘Umar. When we left Hisham , we headed for Qadisiya (a province in Iraq). When we arrived there, Zayd said: ‘ Isolate my provision from yours. ' So, his son said to him: ‘What do you want to do? ' ' I want to return to Kufa. By Allah, if I know that Allah is pleased with me when I strike fire with my hand to throw myself into it when it is ablaze, I will do so. However, I know that there is nothing that pleases Allah, the Great and Almighty, more than striving against the Umayyads. [36]

Zayd did not revolt against the Umayyads for the Caliphate or the supreme authority. Rather he revolted to obtain Allah's pleasure and the hereafter. He thought that striving against the oppressive was among the greatest things that would make him near him to Allah. Then he headed for Kufa, for it was the general center of the Shi‘ites who asked him to come to them to pledge allegiance to him to revolt against the Umayyad government and to overthrow it. The historians said that a group of his loyal companions warned him of going to Kufa and blamed him for having trust in the Kufans who were known for treason and breaking promises. However, he did not pay attention to that, for he found no strategic place for his uprising other than Kufa. He was reciting the following words of ‘Antara al-‘Absi:

She got up early in the morning to make me afraid of death.

It was as if I was in isolation from the accidents of life.

So, I answered her that death was a watering place and that

I would be surely watered by the glass of the watering place. [37]

These lines of poetry indicates that Zayd decided to enter the field of armed struggle and that he strove bravely to drink out of the glass of death to get rid of abasement, as his grandfather, Imam Husayn, the Lord of the free, and of the abstinent ones in Islam.

When Zayd arrived in Kufa, the Kufans received him warmly and hurried to pledge allegiance to him. The number of those who pledged allegiance to him was fifteen thousand people. It was said that their number was 

more than this. Moreover, the jurists, the judges, the great thinkers, and the prominent poets pledged allegiance to him. Among them were al-A‘mash, Sa‘d b. Kaddam, Qays b. al-Rabï~‘, al-Hasan b. ‘Ammara, and the like. [38] Abu Hanifa was asked about Zayd's going out, so he said: “His going out was similar to the going out of the Apostle of Allah, may Allah bless him and his family, at the Battle of Badr. ”He added: “If I had known that the people would not abandon him as they had abandon his father, I would have fought along side him. However, I helped him with money. ”[39]

As for the form of the pledge of allegiance which Zayd took from those who pledged allegiance to him, it is as follows: “I summon you to (follow) the Book of Allah, the Sunna (practices) of His Apostle, to strive against the oppressive, to defend the oppressed, to give to the deprived, to divide booty among its people, to pay the rights to their owners, to support the people of the truth , and the like. ”[40]

p: 62

- Page62 - The Life of Imam Baqir

This form gives a picture about the original principles for which Zayd revolted. They are:

1. He summoned (the people) to enliven the Book of Allah and the Sunna of His Prophet. That is because the Umayyad policy drove them away from life.

2. He summoned them to strive against the Umayyad oppressive rulers who led the Moslems through oppression and injustice and forced them to adopt what they hated.

3. He summoned them to defend the rights of the oppressed and to give to the deprived. Indeed this class of people were deprived of all their legal rights throughout the Umayyad rule.

4. He summoned them to divide equally booty and all financial rights among the Moslems. The Umayyads blundered such rights and spent them on their pleasures and their private desires.

5. He summoned them to support the righteous people who took care of the lawful affairs of the community. They were the guides from the members of the House (ahl al-Bayt) , peace be on them.

Zayd revolted (against the Umayyads) to achieve these great aims in the Islamic homeland and to save the community from injustice, oppression, and severe punishments of the Umayyads.

The historians said: “Zayd had a large armed force. Their number was forty thousand people. Thus, he thought that he had to announce his uprising and to creep with his armies to occupy Kufa and to over throw the Umayyad government.

His armies started from Jabbanat Salim. [41] They were hailing their great leader, Zayd. They were very eager to over throw Umayyad rule. They were shouting: Ya Mansur, amit. “O He who is victorious, bring death. ”[42]

p: 63

- Page63 - The Life of Imam Baqir

When Zayd saw the standards waving over his head , he said: “Praise belongs to Allah Who has guided me. By Allah, if I do not enjoin (the people) to do good, I will feel shame of Allah's Apostle, may Allah bless him and his family, when I meet him at al-Hawd (holy water in Heaven). [43] Then he addressed his armies, saying: “Cleave to the behavior of the Commander of the Faithful in Basrah and Syria. Do not follow the fugitive, do not kill the wounded, and do not open a closed thing. ”[44]

The war broke out at a very cold night. [45] That was in Muharram 23rd, in the year 122 A. H. Armed clashes occurred between Zayd's followers and the Umayyad armies headed by the Governor of Kufa, Yousif b. ‘Umar.

Treason and Perfidy

The Kufans betrayed Zayd after they had made a covenant with Allah to support and defend him. They abandoned him at the battle. They left him with the few of his companions in the field of armed struggle (jihad). When Zayd knew of their treason, he said:

“They have done towards me as they had done towards al-Husayn. ”

The Kufans betrayed him as they had betrayed his grandfather, al-Husayn, before. Zayd was sure of the failure of his uprising. It seemed to him that the Kufans had no protection nor had they loyalty. Thus, he and his companions took part at the battle that happened in the streets of Kufa. He proved himself brave. The people did not see a knight braver than him. [46]

Under the Protection of Immortality

Zayd showed bravery and heroism which nobody can depict. He pursued the armies and inflicted on them heavy causalities. So, the Umayyad army was unable to resist Zayd's successive attacks. He attacked them and recited the following words of a poet:

I abase life and honor death.

I see them both unhealthy taste.

If one of them is necessary,

then I will walk towards death in a pretty way.

Surely Zayd preferred the glory of death to the abasement of life, as his grandfathers preferred that. He did not yield to abasement and enslavement. Rather, he died honorably under the shade of swords.

When it got dark, an arrow hit Zayd in the forehead. [47] The arrow reached his noble brain that thought of nothing but of man's righteousness and happiness.

The disaster befell his companions. They were full of sorrow and sadness. Thus, they sent for a doctor. The doctor took the arrow out of Zayd's forehead. However, Zayd died immediately. With that the glowing candle that illuminated the way and made clear the purpose for the Moslems went out.

Zayd died as a martyr to achieve social justice in the earth, to secure equal chances for the Moslems, and to divide the blessings of the earth among the poor and the deprived whose rights the Umayyad authority denied.

The historians said: “Indeed Zayd's companions were perplexed at burning his body. That is because the Umayyad authority would maim it in a sinful way. After a discussion, they decided to bury his body in a river. They went to the river and stopped its water. They dug a gave in it and buried the pure body in it. They made the water flow on it. Then they went away weeping over the great leader who took care of the rights of the oppressed and the persecuted.

p: 65

- Page65 - The Life of Imam Baqir

One of the spies of the authorities was among Zayd's companions. The spy saw their movements. Thus, he hurried to Kufa to tell its governor about the place of the grave. So, the governor ordered the grave to be dug up to take the body out of it. Thus, the body was taken out and carried to the Palace of Kufa. There the governor ordered the body to be hung upside-down at al-Kanasa Market. Then he ordered the head to be cut off to be sent as a gift to the Syrian tyrant, Hisham b. ‘Abd al-Malik. The cruel tyrant ordered the head to be put at his meeting. He ordered those who came to him to step on it with their shoes to abase it very much. [48] Then he made the hens peck its brain. In this connection, the poet said:

Dismiss the rooster from Zayd's brain

as long as the chickens did not tread on him. [49]

(He is) the grandson of the Prophet, the noblest of all Allah's creatures, the adornment of the delegations and pilgrims.

They carried running his head to Syria in the early morning. [50]

The tyrant (Hisham b. ‘Abd al-Malik) ordered the head to be hung on the gate of Damascus. Then the head was sent to Medina. [51] It was installed at the grave of the Prophet, may Allah bless him and his family, for a day and a night. [52] Then it was sent to Egypt. All that was done to spread fear and terrorism among the people and to make them know that the authorities were able to suppress any anti-government opposition.

p: 66

- Page66 - The Life of Imam Baqir

The tyrant of Damascus wrote to the assassin, Yousif b. ‘Umar, the governor of Kufa, to let Zayd hang. With that he intended to abase the ‘Alids and to disdain their Shi‘ites. It escaped him that such an action lighted the fire of revolution in their souls. Thus, they were ready to sacrifice their lives for their doctrines.

The Umayyads boasted of hanging Zayd's body. Al-Hakï~m b. ‘Ayyash, an Umayyad hireling, boasted of that, saying:

We have hung Zayd for you on the trunk of a date-palm.

We have never seen a Mahdi hung on the trunk.

You have compared ‘Uthman with ‘Ali owing to foolishness.

While ‘Uthman is better than ‘Ali.

A handful of earth is in al-Hakï~m's mouth. Surely Zayd was hung because he wanted to achieve the rights of the oppressed and the persecuted. He was hung because he wanted to establish social justice in the earth and to put an end to social oppression and the playing with the fate and blessings of the community.

When Abu ‘Abd Allah al-Sadiq heard of these lines of poetry, he felt pain very much. So, he raised his hands to supplicate (Allah) , saying: “O Allah, if your servant is a liar, then empower Your dog. “Allah accepted the Imam's supplication. A lion ate al-Hakï~m when he was walking in the streets of Kufa. When the Imam heard of that, he prostrated himself in prayer to thank Allah, saying: “Praise belongs to Allah Who has fulfilled His promise. ”[53]

Torturing Zayd's Supporters

When the Umayyad authority had suppressed Zayd's uprising, it went too far in spreading panic and fear in Kufa. It punished the innocent person because of the guilty one and the comer because of the fugitive. It resorted to punishing Zayd's supporters severely. It went to extremes in doing that. It tortured not only the men but also the women. That was forbidden even with the people who lived before Islam. However, the authorities regarded that as lawful to achieve their political aims. The historians said: “The bloody tyrant, Yousif b. ‘Umar, ordered a woman to be arrested, for the woman supported Zayd. When she stopped before him, he ordered her hand and her leg to be cut off. However, she asked them to cut off her leg first to gather her clothes. When they responded to 

her, they cut off her hand and her leg. So, she bled till she died. Then the bloody tyrant ordered her husband to be summoned to behead him. [54] He also ordered a woman to be arrested, for the woman married her daughter to Zayd. He ordered her clothes to be torn. Then he ordered her to be whipped. She was whipped till she died. Then her body was thrown into the desert. A group of people took it and buried it in their cemetery. [55]

p: 67

- Page67 - The Life of Imam Baqir

The tyrant committed many crimes of such a kind. All these crimes indicate that he had neither conscience nor feelings.

The Moslems' Discontent

The Moslems were annoyed when Zayd was killed. They harbored malice against the Umayyads who violated the holiness of the Prophet, may Allah bless him and his family, when they killed Zayd. Worth mentioning, the Prophet ordered the community to treat his progeny kindly.

The Umayyads committed the Karbala' terrible massacre. Only few years after that, they murdered Zayd, who was among the notables of the Prophetic family. They were not content with his murder. Thus, they dug up his grave and hung his body on the trunk of a tree. They did not permit (his family) to bury his body. They did that to avenge themselves sinfully on the members of the House (ahl al-Bayt) , peace be on them. With that they disobeyed the Prophet, may Allah bless him and his family, who ordered them to love his Household. Moreover, they disobeyed Islam that ordered them to respect the dead and not to maim them.

Zayd's painful disaster was among the heavy events from which the Moslems feared and which they regarded as great. Thus, their poets began praising Zayd to the extent that they depicted the sorrow and the agony that befell the Moslems. So, al-Fadl b. al-‘Abbas composed:

O Eye, shed abundant tears!

The grandson of the Prophet has been hanged at al- Kanasa. [56]

These are some lines of the poem. Through them the poet has depicted his deep sadness over the great martyr the Moslems lost. The poet asked his eyes to shed abundant tears. That is because the misfortune was great and heavy. Then he regarded as great taking out Zayd of his grave and hanging him. Though the Umayyads maimed the body of the great revolutionary, they were unable to force his pure soul that resisted falsehood, abominable deeds, and injustice and that it has resided in the gardens with the souls of the immortal martyrs who were killed at Karbala' to defend the rights of the oppressed and the persecuted. That made the misfortune easy for the poet. Then he blamed the Kufans for betraying Zayd, as they had betrayed before his grandfather, al-Husayn, peace be on him. Thus, treason was among the traits of the Kufans. It was said: “The Kufan does not fulfill (his promise). ”

p: 68

- Page68 - The Life of Imam Baqir

Abu Thumayla al-Abbar was among those who praised Zayd. He said:

You are always killed in the way of Allah.

The people are safe, while the members of the family of Mohammed are killed or are made homeless. [57]

In these lines the poet has described his exhausting sorrow over Zayd, the great revolutionary. He has mentioned the heavy loss that was inflicted on the community when it lost Zayd. That is because the community wanted him to solve its hardships and crises. The poet added that Zayd illuminated the way for the free combatants through his martyrdom. He filled their hearts with content and pleasure through his mighty uprising that aimed at achieving the decisive affairs of his community. Through his martyrdom, Zayd obtained the maximum rank obtained by the glorious martyrs from his grandfathers who raised the banner of truth, which was stained with their pure blood. The poet added that Allah wanted Zayd to die a martyr and to behave among the people through the behavior of those who save and free their communities and their homelands. That is because being murdered for Allah was the nature of the ‘Alids. It has been reported on the authority of one of them: “Being murdered is our custom and martyrdom is our dignity from Allah. ”

In his last lines, Abu Thumayla has mentioned the severe persecutions which the Umayyad rulers imposed on the ‘Alids. That is because the Umayyad rulers killed the ‘Alids, made them homeless, and filled them with fright. The bird spent the night peacefully while the family of the Prophet, may Allah bless him and his family, did not spend their night peacefully because they were afraid of the Umayyads. He censured those who rejoiced at the murder of Zayd who revolted (against the Umayyads) to establish social justice in the earth. He also condemned those who pledged allegiance to him and then deserted him. That was when they entered the mosque of Kufa. Then Zayd asked them to support him and to defend his uprising. However, they did not respond to him.

Burning the Great Body

Zayd's body remained hung on the gallows. It was illuminating the way of freedom and dignity for the people. It urged them to refuse abasement and submission. It renewed in their souls the uprising against oppression and injustice. Thus, the authorities put guards around it. Their number was four hundred people. The authorities appointed a hundred guards to watch the body every night. It built a house for the guards around the trunk (of the date palm). That is because it thought that the people would take the body and bury it. [58]

Hisham died. Then al-Walï~d b. Yazï~d, the licentious one of the Umayyads, succeeded him. The latter wrote to the governor of Kufa, Yousif b. ‘Umar, to bring down the holy body from the gallows and to burn it with fire. [59] The murderer carried out al-Walï~d's orders. Thus, the pure body was burnt, for Zayd wanted to purify the earth from the oppressive and to return man's dignity and rights.

When the great body had been burnt, Yousif b. ‘Umar, the licentious one, sprinkled it into the Euphrates. Then he said (to the Kufans): “By Allah, Kufans, I will make you eat it in your food and drink it in your water. ”[60]

The Prophet, may Allah bless him and his family, freed his community from the life of straying in the desert. However, the Umayyads rewarded him when they killed his progeny and his family. They maimed them sinfully, for they (the Prophet's progeny) wanted to achieve the community's rights, security, and welfare.

p: 70

- Page70 - The Life of Imam Baqir

With al-Mas‘udi

Here one thing has remained. The great historian, al-Mas‘udi, has mentioned: “Zayd asked the advice of his brother, Abu Ja‘far (al-Baqir) , when he wanted to go to Iraq to revolt against the Umayyads. Thus, the Imam advised him not to trust the Kufans, for they were perfidious and cunning. Indeed, they killed his grandfather, the Commander of the Faithful, peace be no him, stabbed his uncle al-Hasan, and killed his grandfather al-Husayn. However, Zayd insisted on asking (the Umayyads) for the truth. So, Abu Ja‘far (al-Baqir) said to him: 'I am afraid that you will be killed at al-Kanasa, in Kufa tomorrow.

' Then Abu Ja‘far saw him off and told him that they would not meet each other. ”[61] These words of al-Mas‘udi make the person understand that Imam Abu Ja‘far (al-Baqir) was alive when Zayd decided to revolt (against the Umayyads). Some of those who wrote about Zayd mentioned that, too. This is incorrect, for Imam Abu Ja‘far died in the year (114 A. H. ) [62], and Zayd was killed in the year (122A. H. ). Perhaps al-Mas‘udi wanted to say that Zayd had a hunch of revolting against the Umayyads at that time. This is also incorrect. With this we end our talk about Zayd's life and his uprising that was the brightest of all the uprisings at that time and the most useful of them in serving the community.

Al-Husayn al-Asghar (the younger)

Al-Husayn the younger was Imam Zayn al-‘Abidïn's son. His mother was a slave-wife (umm walad). [63] He was among the glorious figures of the Prophetic family, for he was meritorious, pious, and talented. The following are some of his affairs:

p: 71

- Page71 - The Life of Imam Baqir

His Religious Knowledge

He was among the prominent scholars of his time. He reported many traditions on the authority of his father, his aunt, Fatima, daughter of Imam al-Husayn, peace be on him, and his brother, Imam Abï~ Ja‘far (al-Baqir) , peace be on him. [64] His son, Mohammed, reported on his authority the tradition of the Apostle of Allah, may Allah bless him and his family, concerning the murder of his son , Imam al-Husayn, peace be on him. [65]

His Clemency and his Solemnity

Al-Husayn was clement and sober. The dignity of the pious and the righteous presented itself in him. The lineaments of light appeared on his face. Imam Abu Ja‘far (al-Baqir) described him, saying: “As for al-Husayn, he is clement. He walks on the earth in humbleness. When the ignorant address him, he says: Peace”[66]

His Devotion and his Piety

He was pious and devout. He feared Allah very much. Sa‘ï~d, the companion of al-Hasan b. Sahib, said: “I did not see anyone who feared Allah more than al-Hasan b. Salih till I came to Medina. So, I saw al-Husayn b. ‘Ali b. al- Husayn. I saw that nobody feared Allah more than he did. (It was) as if he had been taken into the fire (of Hell) and then taken out of it because of the intensity of his fear. ”[67]

Ahmed reported on the authority of his father, who said: “I saw ‘Ali b. al-Husayn pray, so I said: ‘He will not put down his hand until his prayer for all creatures is answered. ’”[68]

Al-Husayn grew up in the center of piety and devotion and in the origin of wisdom and virtue of Islam. His father, Imam Zayn al-‘Abidïn, fed him with his ideals and his psychological perfect qualities. Thus, he was similar to his father in cleaving to Allah, refraining from this world, and conforming to the religion.

His Death

He died in Medina (Yathrib) at the age of about (57 years). [69] It was said that he died at the age of (74 years). [70] He was buried beside his father, Imam Zayn al-‘Abidïn, and his brother, al-Baqir, at the (cemetery) of Baqi‘ al-Gharqad.

‘Abd Allah al-Bahir

 Point

He was the son of Imam Zayn al-‘Abidïn, peace be on him. He was Imam al-Baqir's full brother. He was among the glorious children of the pure Imams, for he was knowledgeable, pious, and devout. We will mention briefly some of his affairs:

His Nickname

He was nicknamed al-Bahir because he was handsome. The historians said: “ (The people) looked at his handsomeness when he attended a certain meeting. Everybody respected and admired him. ”[71]

His Religious Knowledge

He was among the prominent scholars. His father, Imam Zayn al-‘Abidïn, took care of educating him. He fed him with his sciences and his outstanding qualities. The historians said: “He was among the jurists of the members of the house (ahl al-Bayt) , peace be on them. ”He reported many traditions on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family. He related traditions to the people. Thus, they reported the traditions on his authority. [72] He reported directly on the authority of his grandfather, the Commander of the Faithful, peace be on him, and on the authority of his grandfather, Imam al-Hasan, peace be on him. ‘Ammara b. Ghuzayya, Musa b. ‘Aqaba, ‘Isa b. Dinar, and Yazï~d b. Abï~ Zyyad reported on his authority. Ibn Hayyan numbered him among the reliable (narrators). Al-Turmidhi and al-Hakï~m regarded his traditions as correct. [73]

p: 73

- Page73 - The Life of Imam Baqir

His Authority over the Heirlooms of the Prophet

‘Abd Allah assumed on behalf of his brothers the heirlooms of the Prophet, peace be on him, and of Imam (‘Ali) , the Commander of the Faithful, peace be on him. [74] He divided their revenues according to the will of the Prophet, may Allah bless him and his family, and of Imam (‘Ali) , the Commander of the Faithful.

His Death

He died at the age of (57 years). [75] The references have not mentioned the year when he died or the place where he was buried.

‘Umar al-Ashraf

He was the son of Imam Zayn al-‘Abidïn, peace be on him. His mother was a slave-wife. Al-Mukhtar bought her for a hundred thousand dirhams. Then he sent her to Imam Zayn al-‘Abidïn. She bore him ‘Umar, Zayd, and ‘Ali. [76] ‘Umar al-Ashraf was among the most meritorious people. His affairs are as follows:

His Kunya

He was given the kunya of Abu ‘Ali. It was said that he was given the kunya of Abu Ja‘far. [77] The Shaykh (al- Tusi) said: “He was given the kunya of Abu Hafs. ”

His Nickname

He was nicknamed al-Ashraf to distinguish him from ‘Umar al-Attraf, the uncle of his father. Sayyid al- Muhanna said: “ (He was nicknamed so) because he obtained honor and outstanding merit from his grandfather, al-Husayn, peace be on him, who was born from the Mistress of the Women of the World, Fatima the Chaste, peace be on her, while ‘Umar al-Attraf obtained honor from his father, Imam (‘Ali) , the Commander of the Faithful. “Our master, Imam al-Khu'i, commented on this, saying: “Through his lineage, his outstanding merit, his piety, ‘Umar al-Ashraf is more honorable than ‘Umar al-Attraf. ”[78]

p: 74

- Page74 - The Life of Imam Baqir

His Religious Knowledge

He was a meritorious (religious) scholar. The Shaykh (al-Tusi) numbered him among the companions of his brother, Imam al-Baqir. He reported on the authority of his father. Fatr b. Khalifa reported on his authority. [79]

His Authority over the Heirlooms of the Prophet

He undertook the heirlooms of the Prophet, may Allah bless him and his family, and of Imam (‘Ali) , the Commander of the Faithful, peace be on him. Al-Husayn b. Zayd said: “I saw my uncle, ‘Umar, make a condition on him he bought (Imam) ‘Ali's heirlooms that he should break so-and-so in the wall and should not prevent those who entered them from eating. ”[80] This indicates his generosity, his nobility, and his humanity.

His Death

He passed away at the age of (65 years). [81] The references have not mentioned the year when he died or the place where he was buried. They have neglected that.

‘Ali

He was Imam Zayn al-‘Abidïn's son. He died at Yanbu‘ and was buried there. [82] He was thirty years old. [83] We have not found a full biography about his life. Biography and lineage references have neglected him. With this we end our talk about the righteous Sharifs from the brothers of the Imam.

Imam al-Baqir's Children

As for the Imam al-Bqir's children, they were from the good ones of the Prophetic family and from the glorious figures of the Moslems, for they were rightly-guided and righteous. Moreover, they refrained from the sins of the world. The Imam educated them with his noble morals. He planted in their souls his outstanding natures and his high ideals. Thus, they represented his great soul whose aroma prevailed the world. As for his pure male descendants, they are as follows:

p: 75

- Page75 - The Life of Imam Baqir

1. Ibrahï~m

He was the son of Imam al-Baqir, peace be on him. His mother was Umm Hakï~m, the daughter of Usayd b. al- Mughï~ra b. al-Akhnas al-Thaqafi. [84] We have found no information about him.

2. Imam Ja‘far

He was the master of the children of his father, the leading Imam after him, among the glorious figures of this world, and the vanguard of the geniuses of the world. That is because he made an immense development on the intellectual and the scientific levels. Among them was his creation in chemistry. Jabir b. Hayyan, who was the glorious figure of the Arab east, studied this science under him. This science is regarded as the creative means for the technological progress in the world. Modern sciences have not discovered many of the chemical theories which the Imam made nor have the specialists known. [85] Imam Ja‘far (al-Sadiq) is regarded among the early theologians and philosophers. Hisham b. al-Hakam, who is regarded as a wonderful example of these studies, studied under him.

Imam Ja‘far founded the rules and principles of the Islamic jurisprudence after his pure grandfathers. He took care of this science very much. Rather he devoted himself to it. The juristic encyclopedias are full of what has been reported on his authority. Thus, most chapters and branches has been reported on his authority. Moreover, he took care of other Islamic sciences, such as the science of tradition, interpretation (of the Koran) , and morals. History has never known a person more knowledgeable and meritorious than him, except his grandfathers, peace be on them. If we want to talk in detail about his character, then we are in need of a big encyclopedia.

p: 76

- Page76 - The Life of Imam Baqir

3. ‘Abd Allah

He was the son of Imam al-Baqir, peace be on him. His mother was Umm Farwa, daughter of al-Qasim b. Mohammed b. Bakr. [86] His father brought him up and took care of educating him. So, he was among the virtuous ‘Alids. He died a martyr. A sinful Umayyad gave him poison to drink. The historians said: “The Umayyad came to him. However, ‘Abd Allah was afraid of him and said to him: ‘Do not kill me. I will intercede for you with Allah. ’”[87]

However, the Umayyad paid no attention to him and forced him to drink the poison. When he was given the poison to drink, his bowels were cut off. He remained alive for a short time, and then he passed away. [88] He went as a martyr to Allah. He was similar to his grandfathers whom the evil powers and the sinful souls killed. Those evil souls killed them because they belonged to the original lineage that raised the banner of human dignity.

4. ‘Ali

He was the son of Imam al-Baqir, peace be on him. He lived under the care of his father. He followed his father's guidance and behavior. Thus, he was an example of virtues and perfection. He was nicknamed al-Tahir (the pure one) , for his soul was pure and his position was great. He died in a village, at al-Khalis near Baghdad. In his (book) al-Tarï~kh, Muhib al-Dï~n b. al-Najar said: “The shrine of al-Tahir is in a village, at al-Khalis near Baghdad. An old grave has appeared in it. A stone is on it. On the stone it has been written: In the name of Allah, Most Gracious, Most Merciful. This is the shrine of al-Tahir ‘Ali b. Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abï~ Talib, peace be on him. “The rest of the stone broke down. So a dome of adobes has been built over it. There was a shaykh called ‘Ali b. Na‘ï~m. The Shaykh was among the secretaries. He assumed writing the Divan of al- Khalis. So, he decorated the shrine and hung brass lamps in it. Then he built a wide courtyard around it. Thus, the shrine has become among the shrines which are visited. [89] It was reported on the authority of the author of ' Riyad al-‘Ulama' that the grave of ‘Ali is in Kashan and that there is a great dome over it and that it has clear miracles. [90]

p: 77

- Page77 - The Life of Imam Baqir

5. ‘Abd Allah

His mother was Umm Hakï~m, daughter of Usayd b. al-Mughï~ra al-Thaqafi. [91] He died during the lifetime of his father. [92] We have not found a full biography in the references which we have.

The Ladies of Virtue from his Daughters

As for the ladies of virtue from his daughters, they are as follows: Zaynab whose mother was a slave-wife. Umm Salama[93] whose mother was a slave-wife. She was the mother of Isma‘ï~l b. al-Arqat. Her son, Isma‘ï~l, became ill. So, she hurried frightened to Imam al-Sadiq. He ordered her to go into the house and say two ruk‘as and supplicate with this supplication: “O Allah, surely You granted him to me while he was nothing. O Allah, I ask you to grant him to me. So, lend him to me. ”[94] She did that, and Allah healed him.

With this we end our talk about the righteous Sharifs from the children of the Imam, peace be on him.

Footnote

[1] ‘Abd Allah was Imam al-Baqir’s full brother.

[2] Safinat al-Bihar, vol. 2, p. 273.

[3] Ibn ‘Asakir, al-Tahdhib, vol. 6, p. 18.

[4] Al-Hada’iq al-Wardiya, vol. 1, p. 143.

[5] Koran, 9, 111.

[6] Koran, 3, 169.

[7] Koran, 4, 95.

[8] Al-Roud al-Nadir, vol. 1, p. 52.

[9] Maqatil al-Talibiyyin, p. 128.

[10] Ibid, p. 130.

[11] Ibid, p. 128.

[12] Al-Khara’ijj wa al-Jara’ih, p. 328.

[13] Imam Zayd, Muqaddamat al-Musnad, p. 8.

[14] Ibid, p. 7.

[15] Al-Maqrizi, Al-Khutat wa al-Athar, vol. 2, p. 440.

[16] Al-Millal wa al-Nihal, vol. 2, p. 208.

[17] Wafayat al-A‘yan, vol. 5, p. 60.

[18] Mohammed Abu Zahra, Imam Zayd, p. 225.

[19] Al-Hada’iq al-Wardiya, vol. 1, p. 144.

[20] Zahr al-Adab, vol. 1, p. 87.

[21] Al-Ya‘qubi, Tarikh, vol. 2, p. 390.

[22] ‘Umdat al-Talib, vol. 2, p. 127.

[23] Ibid.

[24] Zahr al-Adab, vol. 1, p. 118.

[25] Ibn ‘Asakir, al-Tahdhib, vol. 6, p. 22.

[26] Ibn al-Athir, al-Kamil, vol. 5, p. 84.

[27] Sharh al-Nahjj, vol. 1, p. 315.

[28] Ibn al-Athir, al-Kamil, vol. 5, p. 84.

[29] ‘Umdat al-Talib.

[30] Maqatil al-Talibiyyin, p. 129.

[31] Taysir al-Matalib, pp. 108-109.

[32] Roudat al-Kafi.

[33] Al-Majjlisi, al-Amali, p. 54.

[34] Mu‘jam Rijal al-Hadith, vol. 7, pp. 350-358.

[35] Maqatil al-Talibiyyin, p. 129.

[36] Taysir al-Matalib, pp. 108-109.

[37] Al-Roud al-Nadir, vol. 1, p. 75.

[38] Maqatil al-Talibiyyin.

[39] Al-Kamil, vol. 5, p. 56.

[40] Maqatil al-Talibiyyin.

[41] Ansab al-Ashraf, vol. 3, p. 203.

[42] Al-Tabari, Tarikh, vol. 8, p. 273.

[43] ‘Umdat al-Talib, vol. 2, p. 127.

[44] Al-Hada’iq al-Wardiya, vol. 1, p. 148.

[45] Ansab al-Ashraf, vol. 3, p. 202.

[46] Ibid.

[47] Al-Muqrim, Zayd al-Shahid.

[48] Ibn Abi al-Haddid, Sharh.

[49] Al-Niza‘ wa al-Takhasum, p. 7.

[50] Ansab al-Ashraf, vol. 3, p. 292.

[51] Al-Tabari, Tarikh, vol. 8, p. 77.

[52] ‘Umdat al-Talib, p. 258.

[53] Al-Sira al-Halabiya, vol. 1, p. 327.

[54] Ansab al-Ashraf, vol. 3, p. 255.

[55] Ibid.

[56] Maqatil al-Talibiyyin, pp. 148-149.

[57]Ibid, p. 150.

[58] Ansab al-Ashraf, vol. 3, p. 256.

[59] Maqatil al-Talibiyyin, pp. 147.

[60] Al-Ya‘qubi, Tarikh, vol. 2, p. 391.

[61] Murujj al-Dhahab, vol. 3, p. 139.

[62] Ibn al-Athir, Tarikh, vol. 4, p. 217.

[63] ‘Umdat al-Talib, vol. 2, p. 29.

[64] Al-Mufï~d, al-Irshad, p. 302.

[65] Mu‘jam Rijal al-Hadith, vol. 6, p. 44.

[66] Safinat al-Bihar, vol. 2, p. 273.

[67] Al-Mufï~d, al-Irshad, p. 302.

[68] ‘Umdat al-Talib, vol. 2, p. 29.

[69] Mu‘jam Rijal al-Hadith, vol. 6, p. 44.

[70] ‘Umdat al-Talib, vol. 2, p. 29.

[71] Ibid, p. 127.

[72] Al-Mufï~d, al-Irshad, p. 300.

[73] Tahdhib al-Tahdhib, vol. 5, p. 324.

[74] Al-Mufï~d, al-Irshad, p. 300.

[75] ‘Umdat al-Talib, vol. 2, p. 127.

[76] Ibid.

[77] Mu‘jam Rijal al-Hadith, vol. 13, p. 54.

[78] Ibid.

[79] Ibid.

[80] Safinat al-Bihar, vol. 2, p. 273.

[81] ‘Umdat al-Talib, vol. 2, p. 127.

[82] Mu‘jam al-Buldan, vol. 5, p. 450. Yanbu‘ is to the right of Radwa for those who leave from Medina to the sea. It belonged to the sons of al-Hasan. It has abandunt fresh springs, water and plants. Some of them said that it was a fort with date-palms. In it there were the religious endowments of Imam ‘Ali, the Commander of the Faithful, peace be on him. His sons inherited them.

[83] ‘Umdat al-Talib, vol. 2, p. 129.

[84] Mir'at al-Zaman fï~ Tawarikh al-A‘yan, vol. 5, p. 78. Ibn Sa‘d, al-Tabaqat, vol. 5, p. 320.

[85] Dr. Mohammed Yahya al-Hashimi has mentioned that in his book Imam al-Sadiq Mulhim al-Kï~mya'.

[86] Al-Mufï~d, al-Irshad, p. 303.

[87] In his speech: " I will be a helper for you against Allah. " He meant that he would be an intercessor for him with Allah.

[88] Ghayat al-Ikhtisar, p. 64. Safï~nat al-Bihar, vol. 1, p. 309.

[89] Ghayat al-Ikhtisar, p. 63.

[90] Safï~nat al-Bihar, vol. 1, p. 309.

[91] Al-Mufï~d, al-Irshad, p. 303. Sayyid Kazim Yamani, al-Nafha al-‘Ambariya. It is among the manuscripts of Imam Kashif al-Ghita' Public Library. ‘Abd Allah has not been mentioned in Jamharat Ansab al-‘Arab nor has he been mentioned in ‘Umdat al-Talib nor has he been mentioned in Mir'at al-Zaman.

[92] Al-Sirat al-Sawi, p. 194.

[93] Mir'at al-Zaman fï~ Tawarikh al-A‘yan, vol. 5, p. 78. Ibn Sa‘d, al-Tabaqat, vol. 5, p. 230. In al-Nafha al- ‘Ambariya, his daughters were Zaynab the elder, Zaynab the younger, and Umm Kulthum.

[94] Safï~nat al-Bihar, vol. 1, p. 309.

CHAPTER IV

ADMIRATION AND GLORIFICATION 1

The learned, the scholars, the researchers, and the authors glorified Imam al-Baqir, peace be on him. They acknowledged his outstanding merits and his priority in knowledge to those other than him. They unanimously agreed that he was the greatest scholar whom the Islamic and the Arab world has ever known. The following are some of their words concerning him:

1. Imam al-Sadiq

Imam Abu ‘Abd Allah al-Sadiq, peace be on him said: “My father was then the best Mohammedan on the surface of the earth. ”[1]

This means that Imam al-Baqir was then the best of all the Moslems in knowledge, devotion, conforming to the religion, and the like through which the Moslem person becomes high.

2. Mohammed b. al-Munkadir

Mohammed b. al-Munkadir was among those who were contemporary with Imam Zayn al-‘Abidïn and his son, Imam al-Baqir, peace be on him. He stated his impressions of him, saying: “I did not think that ‘Ali b. al-Husayn would leave a successor similar to him in outstanding merits, abundant knowledge, clemency, etc. , till I saw his son, Mohammed. ”[2]

3. Sudayf al-Makki

Sudayf al-Makki was among the companions of Imam Abu Ja‘far (al-Baqir). He communicated with him. He was among those who admired and glorified him. He said: “I have never seen a Mohammedan similar to him. ”[3]

4. Hisham b. ‘Abd al-Malik

As for Hisham, he was among the most spiteful towards the Imam and among the most mortal enemies of his. Still, he acknowledge the high rank of the Imam and his great importance. Thus, he addressed him, saying: “O Mohammed, Quraysh will lead Arabs and non-Arabs as long as there are (persons) among them similar to you. ”[4]

p: 81

- Page81 - The Life of Imam Baqir

5. Al-Mansur al-Dawanï~qi

(At an assembly) , Imam al-Baqir, peace be on him, talked about the Oa'im (the one who will undertake the office of the Imamate) of the family of Mohammed, may Allah bless him and his family, and the Mahdi (the rightly- guided one) of the this community. Al-Mansur al-Dawanï~qi was at the assembly. He was astonished at that. Thus, he told Sayf b. ‘Umayr about what he had heard of the Imam, saying: “If all the people of the earth tell me (about that) , I will not accept (it) from them. However, he is Mohammed b. ‘Ali. ”[5] These words indicate that he admired and glorified the Imam. If the people of the earth had told him about that, he would have not accepted (it) from them nor would he have believed them. However, the Imam told him about it. So, al-Mansur acknowledged that the Imam was superior to all the people in truthfulness and reliability.

6. Abd Allah b. ‘Ata'

Abd Allah b. ‘Ata' talked about the admiration, glorification, and humbleness of the scholars for the Imam (al- Baqir) , peace be on him. He said: “I have never seen the scholars with (a person) inferior to them. (However, I have seen them) with Abï~ Ja‘far (al-Baqir) , for they behaved humbly and modestly before him, knew his right and his knowledge, and learned from him. Although al-Hakam b. ‘Utayba was great and old, I saw him before al- Baqir to learn from him. He was like the boy before the teacher. ”[6] He added: “I saw al-Hakam with al-Baqir. He was like a helpless bird. ”[7]

p: 82

- Page82 - The Life of Imam Baqir

We must mention a brief idea about al-Hakam b. ‘Utayba to understand his scientific rank so that we are able to understand the vast sciences of Imam al-Baqir, peace be on him, and his high rank with the scholars. The narrators said: “Al-Hakam was among the greatest and the most important scholars of his time. “Mujahid b. Rumi said: “I saw al-Hakam in the mosque of al-Khif. The scholars of the people were around him. “Jarï~r reported on the authority of al-Mughï~ra, who said: “When al-Hakam came to Medina, the people left the praying-place of the Prophet, may Allah bless him and his family , for him to pray at it. ”[8] Ibn Sa‘d said: “He was a reliable jurist and prominent scholar. He had many traditions. ”Al-Hakam had vast knowledge and a high rank. Nevertheless he was like a powerless boy before Imam al-Baqir. Therefore, the Imam was the most knowledgeable of all the people of his time in all sciences. The Shi‘a believe in this and produce it as evidence in support of his abundant sciences.

7. Jabir b. Yazï~d

Jabir b. Yazï~d al-Ju‘fi was among the most famous Moslem scholars and among the greatest reporters of traditions. He was among those who studied under Imam Abu Ja‘far (al-Baqir) , peace be on him. He reported seventy thousand traditions on the authority of the Imam, as al-Dhahabi said. He was among those who knew the Imam's scientific position. Thus, when he narrated traditions on his authority, he said: “The trustee of the trustees and inheritor of the knowledge of prophets related to me. ”[9]

8. Jabir b. ‘Abd Allah

The great companion (of the Prophet) , Jabir b. ‘Abd Allah al-Ansari was famous for following the members of the House (ahl al-Bayt) , peace be on them. He loved them very much. It was he who sent the greetings of the Prophet, may Allah bless him and his family, to Imam Abu Ja‘far (al-Baqir) , peace be on him, as we have already mentioned. He was among those who understood the high rank of the Imam, peace be on him. He glorified and respected the Imam from his childhood. When he addressed him, he said: “You are the son of the best of all the creatures. Your father is the Lord of the Youth of Heaven. ”[10]

9. Ibn Hajar al-Haythami

Shahab al-Dï~n, Ahmed b. Hajar al-Haythami, said: “Abu Ja‘far, Mohammed, was called al-Baqir. The word al- 

Baqir was derived from baqara al-ard, meaning he splits open the ground and lights the hidden things in it. Thus, the Imam brought to light hidden things, such as the treasures of sciences, the facts of the rules, the maxims, and the good things. He made them so clear that nobody misunderstands them except those with bad insight and corrupt interior. Concerning him it was said that he split open knowledge and collected it. He made famous his knowledge and raised it. His heart became clear. His knowledge and his deeds were honest. His soul became pure. His morals were noble. His times were spent in Allah's obedience. The tongues of describers fall short of depicting his marks in the positions of the gnostic. This quick talk is unable to encompass all his words on behavior and sciences. ”[11]

These words display some bright sides of the life of Imam Abï~ Ja‘far (al-Baqir) , peace be on him. Among them was that he brought to light the treasures of sciences and the facts of the rules, while the people were unable to do that. We will talk about that in the researches that follow.

10. Ibn Kuthayr

Abu al-Fida', al-Hafiz b. Kuthayr, wrote Imam al-Baqir's biography. Concerning him he said: “Al-Baqir was among the leading members of the next generation. He had a great rank. He was among the great figures of this community in knowledge, deeds, leadership, and honor. He was called al-Baqir, for he split open knowledge and concluded the rules. He remembered Allah. He was humble and patient. He was among the progeny of the Prophet. He was of a noble lineage. He was cognizant of the hearts. He wept very much. He refrained from arguments and quarrels. ”[12]

Ibn Kuthayr talked about the vast sciences of the Imam. (He also talked about) his worship, his patience, his much weeping because of his fear of Allah, and his refraining from the argument and the disputes. Because of these qualities, the scholars admired and glorified the Imam, peace be on him.

ADMIRATION AND GLORIFICATION 2

11. ‘Abd al-Hamï~d al-Hanbali

‘Abd al-Hamï~d b. al-‘Imad al-Hanbali wrote the Imam's biography. He said: “Al-Baqir was among the jurists of Medina. He was called al-Baqir because he widely split open knowledge. He was among the Twelve Imams according to the faith of the Imami (Shi‘a). ”[13]

p: 85

- Page85 - The Life of Imam Baqir

12. Al-Nabahani

Shaykh Yousif b. Isma‘ï~l al-Nabahani said: “Mohammed al-Baqir b. ‘Ali, Zayn al-‘Abidïn, b. al-Husayn was one of the Imams of our masters, the noble members of the House (ahl al-Bayt) , and was among the prominent scholars. ”[14]

13. Al-Qirmani

Ahmed b. Yousif Al-Qirmani wrote the Imam's biography. He said: “He was called al-Baqir, for he split open knowledge. He was, out of (all) his brothers, the successor and testamentary trustee of his father. He undertook (the office of) the Imamate after him. None of the sons of al-Hasan and al-Husayn showed the same ability in knowledge of religion, the laws, the knowledge of the Koran, the ways of life, and the techniques of literature, as Abï~ Ja‘far (al-Baqir) did. The surviving Companions (of the Prophet) and the leading members of the next generation reported the principal features of religion on his authority. ”[15]

14. Al-Dhahabi

In many of his books, al-Dhahabi has written the Imam's biography. However, he was irregular in some of his words, which are as follows:

A. He said: “Al-Baqir was the best of the Hashimites at his time in outstanding merit, knowledge, and righteousness. ”[16]

B. He said: “Al-Baqir was the lord of the Hashimites of his time. He was known as al-Baqir, for he split open knowledge. Thus, he knew its hidden origin. ”[17]

C. He said: “Al-Baqir was among those who had knowledge, deeds, righteousness, honor, trust, and sedateness. He was appropriate for the succession (to authority). He was among the Twelve Imams whom the Imami Shi‘a respect and in whose infallibility and knowledge in all religion they believe.

p: 86

- Page86 - The Life of Imam Baqir

“Abu Ja‘far (al-Baqir) was a qualified Imam. He recited Allah's Book. He was of great importance. However, he was not the same level with b. Kuthayr in the Koran, nor was he the same level with Abï~ al-Zannad and Raï~‘a in jurisprudence, nor was he the same level with Qattada and b. Shahab in memorizing and knowing the traditions. ”[18] Al-Dhahabi deviated from the truth when he preferred b. Kuthayr, Abï~ al-Zannad, Raï~‘a, Qattada, and b. Shahab to the Imam. Indeed these eminent men are not compared with his students, such as Zarara b. A‘yun, Mohammed b. Moslem, and Jabir b. Yazï~d al-Ju‘fi. This is because knowledge and outstanding merits which have been reported on their authority are much more than those which have been reported on the authority of Qattada and his group. The Imam (al-Baqir) debated with Qattada and defeated him. However, al-Dhahabi was narrow-minded. He bore malice and hatred against the family of the Prophet, may Allah bless him and his family, and their followers. He has mentioned that in many of his researches. How wonderful what has been said concerning him is!

You are today called al-Dhahabi.

This name was derived from dhihab al-‘aql (madness)

not from al-dhahab (gold).

15. Mohammed b. Abï~ Bakr

Mohammed b. Abï~ Bakr, known as b. Hammad Dakkin died 700 A. H. , said: “Our master Imam Mohammed, son of Imam Zayn al-‘Abidïn, peace be on him, showed an outstanding merit in knowledge, asceticism, and righteousness. He was of noble reputation and great importance. None of the sons of al-Hasan and al-Husayn, peace be on them, showed the same ability in the knowledge of religion, traditions, the sunna, the knowledge of the Koran, the life of the Prophet, and the techniques of literature, as Abu Ja‘far showed. The scholars of religion, the surviving Companions (of the Prophet) , the leading members of the next generation, and the heads of the jurists of the Moslems reported on his authority. By virtue of his outstanding merit he became a signpost (of knowledge) to his family. Proverbs were coined about him and reports and verses were written to describe him. ”[19]

p: 87

- Page87 - The Life of Imam Baqir

16. Mohammed al-Jazri

Mohammed b. Mohammed al-Jazri said: “Abu Ja‘far, Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abï~ Talib, was called al-Baqir, for he split open knowledge. Thus, he knew its apparent and hidden (origins). He was the best of the Hashimites in knowledge, outstanding merit, and tradition. ”[20]

17. Kamal al-Dï~n al-Shafi‘i

Kamal al-Dï~n al-Shafi‘i said: “He was the one who split open knowledge (al-baqir) and gathered it. Then he made it famous. His heart was clear. His act was honest. His soul was pure. His morals were noble. His times were spent in Allah's obedience. His foot was steady at the place of devotion. The features of closeness (to Allah) and the purity of kindness appeared on him. Thus, virtues competed with each other for him, and qualities were noble through him. ”[21]

18. Idrï~s al-Qarashi

Idrï~s al-Qarashi said: “Mohammed b. ‘Ali (al-Baqir) was the first to get the honor of the two origins, and the birth of al-Hasan and al-Husayn came together for him. He grew up on the virtue, purity, leadership, mastership, 

and knowledge. He followed the behavior of his pure grandfathers. He moved through the degrees of virtues and went deeply into high glorious deeds. ”[22]

19. Jamal al-Dï~n

Jamal al-Dï~n, Yousif b. Taghari Bardi al-Atabaki, said: “Abu Ja‘far (al-Baqir) b. ‘Ali, Zayn al-‘Abidïn, b. al- Husayan, b. ‘Ali b. Abï~ Talib was the Lord of the Hashimites at his time. He was among the Twelve Imams in whose infallibility the Rafida (the Shi‘ites) believe. ”[23]

p: 88

- Page88 - The Life of Imam Baqir

20. Mohammed al-Sabban

Mohammed al-Sabban said: “As for Mohammed al-Baqir, he was the owner of sciences and was the brother of the details and the pleasant things. His miracles appeared. His hints in behavior were many. He was called al- Baqir, for he split open knowledge. Thus, he knew its hidden origin. ”[24]

ADMIRATION AND GLORIFICATION 3

21. Ibn Abï~ al-Haddï~~d

‘Abd al-Hamï~d b. Abï~ al-Haddï~~d said: “Mohammed b. ‘Ali al-Baqir was the Lord of the Jurists of Hijaz (Saudi Arabia). The people learned jurisprudence from him and his son, Ja‘far. He was called al-Baqir. Allah's Apostle nicknamed him so while he was not created yet. He (Allah's Apostle) announced good news to him. He promised Jabir to see him. ”[25]

22. Shaykh al-Mufï~~d

Shaykh al-Mufï~~d said: “Al-Baqir Mohammed b. ‘Ali b. Al-Husayn, peace be on them, was out of (all) his brothers, the successor of his father, ‘Ali b. al-Husayn, his testamentary trustee, and the one who undertook the office of Imam after him. He surpassed all of them through his outstanding merit in traditional knowledge, asceticism, and leadership. He was the most renowned of them, the one among them who was most esteemed by both non-Shi‘a and Shi‘a, and the most able of them. None of the sons of al-Hasan and al-Husayn, peace be on them, showed the same ability in knowledge of religion, traditions, the sunna, the knowledge of the Koran, the life of the Prophet, and the techniques of literature, as Abu Ja‘far (al-Baqir) showed. The surviving Companions (of the Prophet) , the leading members of the next generation, and the leaders of the Moslem jurists reported the principal features of religion on his authority. By virtue of his outstanding merit he became a signpost (of knowledge) to his family. Proverbs were coined about him and reports and verses were written to describe him. ”[26]

p: 89

- Page89 - The Life of Imam Baqir

23. Abu al-Hasan al-Tubrisi

Shaykh Abu al-Hasan al-Tubrisi said: “Indeed al-Baqir has become famous in the world, for he surpassed the creatures in knowledge, asceticism, and honor. None of the (grand) sons of the Apostle, may Allah bless him and his family, showed the same ability in the knowledge of the Koran, the traditions, the life of the Prophet, sciences, wise sayings, and literature, as he showed. The great surviving Companions (of the Prophet) , the leading members of the next generation, and the jurists of the Moslems visited him frequently. The reporters of the traditions narrated that Allah's Apostle, may Allah bless him and his family, called him Baqir al-‘Ilm (the one who splits open knowledge). ”[27]

24. Tajj al-Dï~n

Tajj al-Dï~n b. Mohammed, the head of Aleppo, said: “Abu Ja‘far, Baqir al-‘Ilm (the one who splits open knowledge) , was the first for whom the birth of al-Hasan and al-Husayn came together. He had vast knowledge and plentiful clemency. Many traditions and abundant knowledge were reported on his authority. ”[28]

25. Mahmud b. Whayb

Mahmud b. Whayb al-Baghdadi said: “His name al-Baqir was derived from baqara al-ard, meaning split open the ground and brought to light its hidden things. Thus, he brought to light the hidden things of the treasures of sciences, the facts of legal precepts and wisdom, and the pleasant things. He made them so clear that nobody misunderstands them except those with bad insight and corrupt interior. Concerning him, it was said that he split open knowledge and gathered it. He made famous his knowledge and raised it. Thus, his heart was clear. His knowledge and his deed were honest. His soul was pure. His morals were noble. His times were full of Allah's obedience. So, describers' tongues fall short of depicting his marks in the positions of the gnostic. ”[29]

p: 90

- Page90 - The Life of Imam Baqir

26. ‘Abbas al-Makki

Sayyid ‘Abbas b. ‘Ali al-Makki said: “Al-Baqir is among the Twelve Imams with the Imami (Shi‘a). He was a great scholar. He was called al-Baqir, for he widely split open knowledge. ”[30]

27. Sayyid Kazim al-Yamani

Sayyid Kazim al-Yamani said: “Imam al-Baqir was the second grandson (of the Prophet) and the Fifth Infallible Imam in the opinion of those who believe in that. (He was) the fourth pious one in the opinion of all Moslem legal scholars. It was he who was given the kunya of Abu Ja‘far. ”[31]

28. Ibn Taymiya

Ibn Taymiya said: “Mohammed al-Baqir was the greatest of all the people in asceticism and worship. The prostration (in prayer) split open his forehead. He was the most knowledgeable of the people of his time. Allah's Apostle, may Allah bless him and his family, named him al-Baqir. ”[32] Ibn Taymiya mentioned the tradition which Jabir reported. However, he refrained from what he said. He denied that the Prophet, may Allah bless him and his family, nicknamed (Mohammed) al-Baqir. He said: “ (This tradition) has no origin with the people of knowledge. Rather, it is among the fabricated traditions. ”[33] Surely, b. Taymiya bore malice and hatred against the members of the House (ahl al-Bayt) , peace be on them, and their followers. He ascribed all stories and fables to them. Indeed Allah, knowledge, and history will punish him for that. Perhaps the greatest punishment that has afflicted him is that all historians mistrust all his writings.

p: 91

- Page91 - The Life of Imam Baqir

29. Al-Shaykhani

‘Abd al-Qadir al-Shaykhani said: “Mohammed al-Baqir was the most famous of all the people of his time, the most perfect of them in outstanding merits, and the greatest of them in nobility. None showed at his time the same ability in the knowledge of religion, traditions, the knowledge of the Koran, the life of the Prophet, and the techniques of literature, as he showed. ”[34]

30. Al-Majlisi

Shaykh al-Majlisi said: “None of the sons of al-Hasan and al-Husayn showed the same ability in sciences, the interpretation (of the Koran) , theology, religious opinions, the lawful, and the unlawful, as he (al-Baqir) showed. The surviving Companions (of the Prophet) , the leading members of the next generation, and the leaders of the 

Moslem jurists reported the principal features of religion on his authority. Among the Companions (of the Prophet) was Jabir b. ‘Abd Allah al-Ansari. Among the leading members of the next generation were Jabir b. Yazï~d al-Ju‘fi, and Kaysan al-Sakhtyani, the leader of the Sufis. Among the jurists were b. al-Mubarak, al- Zuhri, al-Awza‘i, Abï~ Hanifa, Malik, al-Shafi‘i, Zyyad b. al-Mundhir, and al-Nahdi. Among the authors were al-Tabari, al-Baladhari, and al-Khatib, in their books called ‘Tarï~kh'. (The principal features of religion have been also reported on his authority in various books, such as: ) al-Muwatti', Sharaf al-Mustafa, al-Ibana, Hulyat al-Awliya', al- Sinan by Abï~ Dauwd, al-Musnad by Abï~ Hanifa, al-Targhib by al-Asfahani, al-Basï~t by al- Wahidi, al-Tafsï~r by al-‘Ayyashi, (al-Tafsï~r) by al-Zumakhshari, and Ma‘rifat al-Usul by al-Sama‘ani. They said: ‘ Mohammed b. ‘Ali. ' Perhaps they said: ‘ Mohammed al-Baqir. '”[35]

p: 92

- Page92 - The Life of Imam Baqir

The speech of al-Majlisi refers to the scientific aspect of the character of the great Imam, who encompassed all the sciences. Thus, the Moslem scholars studied jurisprudence, history, interpretation (of the Koran) , and the techniques of maxims and literature under him. This played an important role in developing Islamic thought.

ADMIRATION AND GLORIFICATION 4

31. Al-Nawawi

Al-Nawawi said: “ (Mohammed) al-Baqir was a leading member of the next generation. He was a skillful Imam. (The Moslem scholars) have unanimously agreed on his greatness. He was numbered among the jurists and Imams of Medina. ”[36]

32. Abu Zar‘a

Abu Zar‘a said: “Abu Ja‘far (al-Baqir) was among the greatest scholars. ”[37]

33. Ibn ‘Anba

Jamal al-Dï~~n, Ahmed b. ‘Ali b. al-Husayn b. al-Muhanna b. ‘Anba, said: “Mohammed al-Baqir had vast knowledge and plentiful clemency. His great position is more famous than calling (someone's) attention to it. ”[38]

34. ‘Ali b. ‘Isa al-Arbali

The minister, ‘Ali b. ‘Isa al-Arbali, talked about the high behavior of Abu Ja‘far (al-Baqir) , peace be on him. Then he ended his talk, saying: “Indeed al-Baqir's virtues are too many to count, and his outstanding merits are too high to encompass. When his glorious deed are numbered, glorious and laudable deeds prostrate themselves before them. That is because his honor surpassed the limit and reached the end. His great rank overcame security and reached the highest degree. His place in knowledge and act raised a thousand banners for him. How many a mark of righteousness, an expression of leadership, a sign of generosity, enthusiasm, noble rank, high lineage, glorious origin, purity of mother and father he had. He learned liberality and purity through the strongest means. If he competed with the sky for highness, he would be higher than it. If he wanted the stars in their zenith, he would attain them. ”[39]

p: 93

- Page93 - The Life of Imam Baqir

35. Ahmed Fahmi

Shaykh Ahmed Fahmi said: “Imam al-Baqir is the fifth Imam with the Imami (Shi‘a). He , may Allah be blessed with him, was the most truthful of all the people, the best of them in splendor, and the most wonderful of them in language. ”[40]

36. Farï~~d Wajdi

Farï~~d Wajdi said: “Al-Baqir was a noble scholar and great lord. He was called al-Baqir because he split open knowledge widely. ”[41]

37. Abu Zahrah

Shaykh Abu Zahrah said: “His (Imam Zayn al-‘Abidïn's) son, Mohammed (al-Baqir) , was his heir in leading knowledge and obtaining guidance. So the scholars from all the Islamic countries came to him. All those who visited Medina went to Mohammed al-Baqir's house to learn from him. ”[42]

38. Al-Talmasani

Al-Talmasani said: “Mohammed b. ‘Ali b. al-Husayn b. Abï~ Talib was Imam Ja‘far al-Sadiq's father. He was called al-Baqir because he went deeply into knowledge. He was a just, reliable member of the next generation and famous Imam. ”[43]

39. ‘Abd al-Qadir al-Halabi

‘Abd al-Qadir al-Halabi said: “Al-Baqir was the first ‘Alid who was between two ‘Alids. He was a member of the next generation with a great rank. He was a skillful Imam. (The Moslem scholars) have unanimously agreed on his Imamate and his greatness. (They) numbered him as one of the jurists and Imams of Medina. ”[44]

These are some of the words which the great scholars and researchers made concerning Imam al-Baqir. They have recorded their admiration for the character of the Imam. They have also revealed some dimensions of his bright life. Among them are the following:

p: 94

- Page94 - The Life of Imam Baqir

1. Imam al-Baqir surpassed all the scholars of his time in knowledge and outstanding merits. No one was similar to him in scientific abilities and talents. He surpassed in outstanding merit and knowledge his brothers, the children of his uncles, and all the children of the Prophetic family who were the source of light and awareness in the earth.

2. The scholars of his time lowered themselves before him. They recognized his high scientific rank and his high authority for the Islamic world.

3. Imam al-Baqir had vast knowledge not only in Islamic jurisprudence but also in all sciences, such as theology, philosophy, interpretation (of the Koran) , history, maxims, and literature. With that he became the bright signpost of Islamic sciences.

4. He brought to light the hidden origins of some sciences, which the people did not know.

5. He was the first pioneer of the scientific movement of his time. Thus, the scholars quoted from his pure knowledge. The researchers, the authors, and the writers took from his vast sciences.

6. He conformed to religion very much. He was very pious and feared Allah to the extent that he became one of the Imams of the pious and the repentant.

Footnote

[1] Al-Bidaya wa al-Nihaya, vol. 9, p. 309.

[2] Roudat al-Kafï~. Words similar to these have been mentioned in al-Ithaf bi Hub al-Ashraf (p. 53) and in Tahdhï~b al-Tahdhï~b, vol. 9, p. 352.

[3] Al-Saduq, al-Amali, p. 297.

[4] Diya' al-‘Amilin, part 11 on the Life of Imam Mohammed al-Baqir.

[5] Al-Ghazali, al-Fara’id, vol. 6, p. 143.

[6]‘Uyyun al-Akhbar wa Funun al-Athar, p. 14. Similar words have been mentioned in Hulyat al-Auliya' (vol. 3, p. 186) , Shadhrat al-Dhahab (vol. 1, p. 149) ,Tarï~kh by b. ‘Asakir (vol. 51,p. 43) , and Mir'at al-Jinan (vol. 1, p. 248).

p: 95

- Page95 - The Life of Imam Baqir

[7] Tahdhib al-Tahdhib, vol. 2, p. 133.

[8] Ibid, p. 134.

[9] Ibn Shar Ashub, al-Manaqib, vol. 4, p. 180.

[10] Bihar al-Anwar, vol. 11, p. 64.

[11] Al-Sawa‘iq al-Muhriqa, p. 120.

[12] Al-Bidaya wa al-Nihaya, vol. 9, p. 309.

[13] Shadharat al-Dhahab.

[14] Jami‘ Karamat al-Awliya’, vol1, p. 97.

[15] Akhbar al-Diwal, p. 111.

[16] Tadhib al-Kamal, 3/Q4/262 (manuscript).

[17] Tadhkirat al-Huffaz, vol. 1, p. 124.

[18] Siyar A‘lam al-Nubala’, vol. 4, p. 241.

[19] Roudat al-A‘yan fi Mashahir Akhbar al-Zaman.

[20] Ghayat al-Nihaya fi Tabaqat al-Qurra’, vol. 2, p. 202.

[21] Matalib al-Sa'ul fï~ Manaqib Al al-Rasul.

[22]‘Uyyun al-Akhbar wa Funun al-Athar, p. 212.

[23] Al-Nijum al-Zahira, vol. 1, p. 273.

[24] Is‘af al-Raghibin, p. 316.

[25] Ibn Abi al-Haddid, Sharh.

[26] Al-Mufid, al-Irshad, p. 293.

[27] Alam al-Wara bi Alam al-Huda, p. 268.

[28] Ghayat al-Ikhtisar, p. 401.

[29] Jawhart al-Kalam fi Madh al-Sada al-A‘lam, p. 132.

[30] Nazhat al-Jalis, vol. 2, p. 36.

[31] Al-Nafha al-‘Anbariya.

[32] Minhajj al-Sunna, vol. 2, pp. 114-115.

[33] Ibid, p. 123.

[34] Al-Sirat al-Sawi, p. 194.

[35] Bihar al-Anwar, vol. 11, p. 84.

[36] Tahdhib al-Lughat wa al-Asma’, vol. 1, p. 87.

[37] A‘yan al-Shi‘a, Q1/4/485.

[38] ‘Umdat al-Talib, vol. 2, p. 29.

[39] Kashf al-Ghumma, vol. 2, p. 363.

[40] Imam Zayn al-‘Abidin, p. 18.

[41] Wajjdi, Da’irat al-Ma‘ari, vol. 3, p. 563.

[42] Al-Imam al-Sadiq, p. 22.

[43] Al-Khafaji, Sharh al-Shafa, vol. 1, p. 292.

[44] Al-Hadith al-Mufahhas ‘an Sharaf Nasl al-Imam ‘Ali, p. 139.

CHAPTER V

THE QUALITIES OF HIS CHARACTER

Imam Abu Ja‘far (al-Baqir) , peace be on him, had all the noble qualities that made him appropriate for undertaking the spiritual and the temporal leadership of this community. Each of his qualities raised him to the top which no one reaches except the unique people of the time. He was as the poet said:

p: 96

- Page96 - The Life of Imam Baqir

He was from the Hashimites whose glory was as high as the sky.

They made the people die of jealousy.

They were the people for whom Allah wanted the noble

qualities of religion and this world to be without time.

Through his abilities and his talents the Imam was distinguished from the great men and the reformers. He was distinguished by his outstanding merits and his immortal deeds. He was distinguished by his clear lineage. He was distinguished by all that though which man becomes high. Among the things by which he was distinguished are as follows:

His Imamate

Allah endowed him with the Imamate and singled him out with the general authority on behalf of his grandfather, Allah's Apostle, may Allah bless him and his family. He was among his successors and his trustees whom the Prophet regarded as life-boats, the security of people, related to the Koran, and appointed as signposts (of knowledge) for his community to protect it from divisions, discords, and crises.

The Prophet, may bless him and his family, took intense precautions for the affair of his community. He appealed it not to be behind the caravan of the communities and the nations. He wanted glory and dignity for it. He wanted it to be the best community that was brought forth for the people. Thus, he took much care of the Caliphate and Imamate. He summoned the people to take care of it more than he summoned them to take care of any other religious obligations. That is because it is the solid base for developing his community in the intellectual, social, and political fields. He confined it to the pure Imams from the members of his House, who did not yield in all conditions to any material desire. Rather they preferred Allah's obedience and the interest of the community to all things.

p: 97

- Page97 - The Life of Imam Baqir

Imam al-Baqir, peace be on him talked about his Imamate subjectively and inclusively. We will mention it when we talk about his intellectual and scientific heritage. As for his Imamate, the general and the private nominations indicated it. Among them was the nomination of Imam (‘Ali) , the Commander of the Faithful, peace be on him, and the Imamate of the pure Imams after him. [1] There are other nominations for his Imamate. We will mention them in the chapters that follow.

Infallibility

Among the highest qualities of Imam Abu Ja‘far (al-Baqir) , peace be on him, were infallibility and purity from deviation and atrocities.

Indeed, infallibility is a favor from Allah, the Most High. He grants it to whomever He wills from His servants whose hearts He tests with belief , whom He purifies and chooses to carry out His message and reform His creatures. Infallibility is among the firm beliefs with the Shi‘ites, and one of the basic principles for the Imamate with them. We will talk briefly about it:

The Definition of Infallibility

The Shi‘ite theologians gave various definitions of infallibility. Among them is the definition of Shaykh al- Mufï~~d. He defined it as follows: Infallibility means refraining willingly from committing sins and abominations during the favor which Allah, the Most High, does for the person. The person who is singled out with the favor refrains from sins and leaving disobedience willingly. [2] Concerning the definition of infallibility, scholar al-Hilli said: “It is a favor from Allah. He grants it to the person. With that, the person has no excuse to leave obedience and commit sins willingly. ”[3] The Shaykh of the sect, Shaykh Tusi, defined it: “Infallibility means that the person refrains from sins when he is able to commit them. ”

p: 98

- Page98 - The Life of Imam Baqir

In the light of these definitions, infallibility is the absolute perfection of the soul, its perfect freedom from all the inclinations of desire, conceit, and recklessness, and refraining from committing any crime or sin whether intentionally or unintentionally. It is natural that no one is distinguished by that except him whom Allah chooses to convey His message and to guide His creatures, whether the person is a prophet or an Imam.

The Evidence for Infallibility

The Shi‘ites produced enough undoubtable evidence in support of the infallibility of the Imam. Hisham b. al- Hakam, a Shi‘ite theologian, produced wonderful evidence in support of infallibility. He said: “Indeed there are four reasons for sins. There is no fifth reason for them. These reasons are: envy, anger, miserliness, and desire. The Imam had none of these qualities. It is impossible for the Imam to be miserly for this world, for this world was under his ring. He was the trustee of the property of the Moslems. So, why was he miserly? It was impossible for him to be envious. That is because the person envies those who are superior to him. There was no one superior to him. So, why did he envy those who were inferior to him? It was impossible for him to be angry for a certain affair of this world. However, it was possible for him to be angry for Allah, the Great and Almighty. That is because Allah made it incumbent on the Imam to put punishments into practice. It was impossible for him (the Imam) to follow desires and prefer this world to the next world. That is because Allah made desirable the next world for him, as He made desirable this world for us. So, the Imam looked at the hereafter, as we look at this world. Thus, have you ever seen a person who prefers an ugly face to a pretty face, bitter food to delicious food, rough clothes to smooth clothes, and close immortal blessing to transient mortal world? ”[4]

p: 99

- Page99 - The Life of Imam Baqir

The Shi‘ites produced enough reliable, rational and traditional evidence in support of the necessary infallibility of the Imams. Their theological books are full of them. [5] Donna Ledson said: “The Shi‘ite idea of infallibility has developed Islamic theology. Thanks to them for studying this matter not only in Islam but also in all the other religions. ”[6] They were the first to open the door of scientific argument and conversation based on the rational proofs that have fixed the affairs of their basic principles in the Imamate.

His Clemency

As for clemency, it was the most prominent quality of Imam Abu Ja‘far (al-Baqir) , peace be on him. The historians have unanimously agreed that the Imam did not mistreat those who wronged him and were aggressive towards him. Rather he forgave them and treated them kindly. The historians have reported many examples of his clemency. Among them are:

1. An adherent of a revealed religion (kitabi) attacked the Imam, was aggressive towards him, and addressed him with bitter words: “You are baqar (cows). ”

However, the Imam treated him kindly. He smiled at him, saying: “No, I am Baqir. ”

The adherent went on attacking the Imam, saying: “You are the son of the cook. ”

The Imam smiled at him. This aggression did not excite him. Rather he said to him: “That is her job. ”

Still the adherent went on attacking the Imam, saying:

“You are the son of the black woman.... ”

The Imam did not become angry. Rather he treated him kindly, saying:

p: 100

- Page100 - The Life of Imam Baqir

“If you are truthful, may Allah forgive you. If you are a liar, may Allah forgive you. ”

Thus, the adherent admired the Imam's high morals that marked the morals of the prophets. Then he became Moslem. [7]

2. Among those wonderful examples of his clemency is a Syrian attended his assembly, listened to his lectures and admired them. Then the Syrian walked towards the Imam, saying: “Mohammed, I am afraid of your assembly. I do not love you. I say: No one is more hateful with me than you, the members of the House. I know that the obedience of Allah and the obedience of the Commander of the Faithful is through your hate. However, I think that you are an eloquent man with morals and good utterance. I visit you frequently because of your good manners! ”

However, the Imam treated him kindly. Then the Syrians became righteous. He loved the Imam and followed him. He became a friend of the Imam till death came to him. Thus, he asked the Imam to pray over him. [8]

Through these high morals, the Imam followed the example of his grandfather, the Apostle, may Allah bless him and his family, who could with his standard morals bring the hearts together, unify the feelings and the sentiments, and make the people follow the word of monotheism while they had been groups and parties. “Each party is rejoicing in that which is with them. ”

Doubts and Imaginations

Many doubts and imaginations have been raised about infallibility. The Shi‘ites have been accused of inactivity and exaggeration. Those who criticized them said: “Indeed the Imams were like other people. They obeyed Allah and disobeyed him. They committed sins intentionally or unintentionally. There was no difference between them and other people.

p: 101

- Page101 - The Life of Imam Baqir

I firmly believe that the violent attacks against the cleaving of Shi‘ites to the infallibility of their Imams were launched to justify the Umayyad and the ‘Abbasid kings who had given themselves great qualities and noble titles. They claimed that they were the servants of the religion and the caliphs of Allah in his earth. Still, they committed sins and crimes. Therefore, infallibility is not a condition for him who undertakes the affairs of Moslems. The Shi‘ites have intensely denied that. They believe that the caliphate of those kings was illegal. That is because their deeds did not agree with the simplest rules of the Islamic religion. In other words, they went too far in practicing prostitution, amusement, and impudence. Moreover, their palaces became theaters for amusement, dance, and corruption. Thus, the poet said concerning al-Mahdi, the ‘Abbasid Caliph,:

Banu Umayya (the sons of Umayya) , wake up,

for your sleep has become long.

Indeed the Caliph is Ya‘qub b. Dauwd.

O People, your caliphate has become lost.

Look for Allah's caliph between the flute and the lute.

The desire controlled the Caliph. Thus, he was between the flute and the lute. So, was it possible for him to be the Imam of the Moslems and caliph of Allah in the earth?

Islam took great care of the affair of the Islamic caliphate. That is because it is the important center for the happiness of the Moslems, their progress, and the development of their life. Thus, it is illogical to call those kings the caliphs of Allah in His earth, and His trustees (of authority) over His servants. Besides it is illogical to believe in the legality of their caliphate.

p: 102

- Page102 - The Life of Imam Baqir

The Shi‘ites believe in the infallibility of their Imams, for their Imams were the most high example of man's perfection. The historians have unanimously agreed on that none of the Imams deviated from the right path or disobeyed Allah's orders and prohibitions. Didn't Imam (‘Ali) , the Commander of the Faithful, peace be on him, say: “By Allah, if I was given the seven regions and what is under their orbits to disobey Allah through taking a grain of barley from the mouth of a locust, I would not do (that). “This is the infallibility which the Shi‘ites ascribe to their Imams, peace be on them.

Thus, there is neither inactivity nor exaggeration in this infallibility. Rather it was agreeing with the reality that indicated the behavior the Imams of the members of the House (ahl al-Bayt) , peace be on them, who conformed intensely to the affairs of their religion, and preferred Allah's obedience to all things. Thus, the Holy Book has denoted their infallibility and their purity from deviation and sins. Allah, the Most High, said: “Allah only wants to keep away the uncleanliness from you, the members of the House, and purify you thoroughly. “The Great Prophet joined them to the Koran. He, may Allah bless him and his family, said: “I leave behind me among you two things which, if you cleave to them, you will never go astray that is the Book of Allah and my offspring from my family. They will never scatter (from you) till they lead you to me at the (sacred) waters of (Heaven). Falsehood does not come to the Holy Book from before it nor does it comes to it from behind it. Such is the pure family (of the Prophet). Otherwise the comparison between the is incorrect.

p: 103

- Page103 - The Life of Imam Baqir

His Patience

Patience was among the personal qualities of the pure Imams from the members of the House (ahl al-Bayt) , peace be on them. Indeed they were patient through the hardships of time and the misfortunes of the days. They bore the misfortunes which the creatures were unable to bear. At the plateau of Karbala', Imam Husayn, peace be on him, received the exhausting misfortunes, saying: “O Lord, I am patient towards Your decree. There is no god but You. “Imam al-Baqir, like his grandfathers, was patient towards the hardships and the misfortunes, of which are the following:

1. (The people of) authority disparaged his pure grandfathers. They cursed them openly on the pulpits and through the minarets (of the mosques). He , peace be on him, listened to that. However, he was unable to say even a word. He restrained his anger. He entrusted the affair to Allah to judge among his servants with the truth.

2. Among the hard misfortunes which the Imam endured was the headmen from the hirelings of the Umayyad authority who tortured severely and killed the followers of the members of the House (ahl al-Bayt) , peace be on them. However, the Imam was unable to say even a word. That is because (the Umayyad) authority kept an intense eye on him. They surrounded him with their secret agents. They did not respond to any request from him concerning the affair of his followers.

3. Concerning the Imam's great patience, the historians reported that while he was sitting with his companions, he heard a loud cry from his house. One of his servants hurried to him and told him secretly (about the accident). However, the Imam, peace be on him, said to the servant: “Praise belongs to Allah for what he has given and praise belongs to Him for what he has taken. Prevent them from weeping. Prepare him for burial. Ask her to be calm and tell her: ‘No harm will hit you. You are free for Allah because of the fear that has controlled you. '

p: 104

- Page104 - The Life of Imam Baqir

“Then the Imam went back to his conversation. The people were unable to ask him (about the accident). Then his servant came to him and said to him: We have prepared him for burial. ' Thus, the Imam ordered his companions to pray over his son and to bury him. He told his companions concerning his son and said to them: ‘ He fell off a slave-girl who was carrying him and died. ’”[9] States change and civilizations perish while these ‘Alid morals are immortal, for they represent the honor of humanity and its noble values.

4. The historians said: “The Imam had a son. The son became ill. Thus, the Imam feared for his safety, for he loved him very much. Then the son died. So, the patience of the Imam became calm. Thus, it was said to him: ‘We fear for your safety, son of the Apostle of Allah, may Allah bless him and his family. ’ However, the Imam answered with calmness and satisfaction with the decree of Allah, saying: ‘Indeed we pray to Allah in what He loves. If what we hate occurs, we do not oppose Allah in what He loves. ’”[10]

Surely, the Imam habituated himself to patience. He faced the misfortunes of the world and the disasters of time with strong will and firm belief. He endured the misfortunes without boredom, for he was desirous of the reward from Allah.

His Honoring the Poor and Others

Among his high morals was that he glorified the poor and raised their position lest the people should see the abasement of the need on them. The historians said: “He ordered his family not to say to the beggar: ‘Beggar, take this. ’ Rather he ordered them to say: ‘Servant of Allah, you are blessed. ’[11] He also ordered them to call the beggars with their best names. ”[12]

Surely, they are the morals of the Prophet, who came to make man high, to supply him with glory and dignity, and to save him from submission and abasement.

His Releasing the Slaves

The great Imam was fond of releasing the slaves and saving them from enslavement. He released a family of eleven slaves. [13] He had sixty slaves. He released one-third of them when he was about to die. [14]

His Spending on his Companions

The most enjoyable thing for the Imam in this world was spending on his companions. He did not tire of spending on them and those who came to him and hoped from him. [15] Moreover, he entrusted his son al-Sadiq to spend on his companions and his students. For he wanted them to devote themselves to proclaiming knowledge among the people.

His Alms to the Poor of Medina

The Imam, peace be on him, did a lot of charity and favor for the poor of Medina (Yathrib). His alms for them were counted. They amounted eight thousands dinars. [16] He gave them a dinar as alms every Friday. He said: “The alms on Friday is better than it is on the other days. ”[17]

His Generosity and his Liberality

As for generosity, it was among the basic elements of the Imams of the members of the House (ahl al-Bayt) , peace be on them. Indeed, they lent a helping hand to the poor and the beggars. Concerning them, the poet said:

p: 106

- Page106 - The Life of Imam Baqir

If there was a custom of glory before them

You would find it from them for miles.

If you came to them, you would see among their houses

generosity that protects you from the attitudes of beggary.

The light of prophethood and noble deeds is burning in the old

and the children from them. [18]

Concerning them, al-Kumayt said:

They are rains and lions. When the people become hungry,

they (the Imams) are the shelter of the nurses of the orphans.

Concerning them, al-Kumayt also said:

If a cloud arises from them in a land,

then the plant is not prohibited,

nor is lightning without rain.

How wonderful what was said is! For it is appropriate for them:

They are generous and those who were before them were generous, too.

Their children after them are generous.

The people are a land in generosity and liberality.

When the generous are numbered, they (the Imams) are a sky.

The Imam had a natural disposition for doing good, spending on the people, and making them happy. Ibn al- Sabbagh al-Maliki said: “Though Mohammed b. ‘Ali b. al-Husayn (al-Baqir) had knowledge, outstanding merits, leadership, and Imamate, his generosity was apparent in Shi‘a and non-Shi‘a, he was famous for generosity for all people, and he was known for favor and kindness in spite of his big family and his middle condition. ”[19]

The historians said: “Imam al-Baqir was the least of the members of his House in money. Still, he was the greatest of them in provision. ”[20] In spite of that, he gave generously what he had to help the poor and the deprived. The narrators have mentioned many attitudes of his generosity. Among them are:

p: 107

- Page107 - The Life of Imam Baqir

1. ‘Abd Allah b. ‘Ubayd and ‘Amru b. Dinar reported. They said: “When we met Abu Ja‘far Mohammed b. ‘Ali (al-Baqir) , he gave us money and clothes. Then he said: ‘These had been prepared for you before you met me. ’”[21]

2. Sulayman b. Qaram reported: “Abu Ja‘far (al-Baqir) gave us five hundred, six hundred, or one thousand dirhams. He was not tired of spending on the companions, those who came to him, and those who hoped from him. ”[22]

3. Al-Hasan b. Kuthayr said: “I complained to Abï~ Ja‘far Mohammed b. ‘Ali (al-Baqir) of the need and the abandonment of the friends. He , peace be on him, was moved (by that). Then he said: Bad is the friend who takes care of you when you are rich and abandons you when you are poor. ' Then he ordered his servant-boy to take out a pouch in which were seven hundred dirhams. Then he said: ‘Spend these (dirhams). When you have used them, then inform me (of that). ’”[23]

4. He, peace be on him, gave from a hundred to a thousand (dirhams) to the people who came frequently to his assembly. He liked sitting with them. Among them were ‘Amru b. Dinar and ‘Abd Allah b. ‘Ubayd. He gave them gifts and clothes. Then he said to them: We have prepared them for you since the beginning of the year. ’”[24]

5. His retainer, Salma, reported: “His companions came to him. They did not leave him till he offered them delicious food and gave them good clothes and granted them dirhams. “Salma blamed him for that. Thus, he said to her: “Nothing is hoped in this world except the relatives and the companions. ”[25] He used to say: “The world is not good except for the gift of the companions and the relatives. ”[26] These are some of the attitudes which have been reported concerning his generosity and liberality. They indicate that kindness and charity were among his elements and qualities.

His Worship

Imam Abu Ja‘far (al-Baqir) , peace be on him, was among the Imams of the pious. He knew Allah to the extent that this knowledge included all his heart. He devoted himself to his Lord through a repentant heart. He was very excellent at obeying Him. As for the aspects of his worship, they are:

A. His Reverence in his Prayers

The historians reported that when he prepared himself for prayers, his color became yellow out of fear of Allah. [27] He knew the mighty of Allah, the Exalted, the Creator of the universe and Giver of life. Thus, the Imam worshipped him as the pious and the repentant did.

B. His many Prayers

He said many prayers. The reporters said: “He said one hundred and fifty ruk‘as by day and night. ”[28] His scientific affairs and his general authority for the community did not divert him from saying many prayers. That is because the prayers were the most lovable thing with him, for they were the relationship between him and Allah.

C. His Supplications during his Prostration

It has been mentioned in the tradition: “The servant is closer to his Lord when he is prostrate (in prayer). Thus, during his prostration, the Imam, peace be on him, headed for Allah through his heart and his feelings. He whispered a supplication to Him sincerely. Some supplications have been reported on his authority. The following are some of them:

1. Ishaq b. ‘Ammar reported on the authority of Abï~ ‘Abd Allah (al-Sadiq) , who said: “I prepared bed for my father and waited for him till he came. When he went to his bed and slept, I went to my bed. One night he was late. After the people had slept, I went to the mosque to look for him. There was no one in the mosque except him. Suddenly, I saw him prostrating in the mosque. I heard him say:

p: 109

- Page109 - The Life of Imam Baqir

“O Allah, glory belongs to You. You are my true Lord. O My Lord, I am prostrating my self in worship and slavery. O Allah, my deed is weak, so double it for me. O Allah, protect me from Your torment on the day when You raise Your servants from the dead. Forgive me. Indeed You are the Most Forgiving, the Most Merciful. ”[29]

2. Abu ‘Ubayda al-Hadha' reported: While Abu Ja‘far (al-Baqir) was prostrating himself in worship, I heard him say:

“ (O Allah) , I ask You by Your beloved one, Mohammed, may Allah bless him and his family, to change my sins into good deeds and reckon me easily. ”

Then he said in the second prostration:

“I ask You by Your beloved one, Mohammed, may Allah bless him and his family, to suffice me the provision of the world and weaken the terror before Paradise. ”

Then he said in the third (prostration):

“I ask You by Your beloved one, Mohammed, may Allah bless him and his family, to forgive me my few and many sins and accept the little work from me. ”

Then he said in the forth (prostration)

“I ask You by Your beloved one, Mohammed, may Allah bless him and his family, to make me enter Paradise, to make me among its dwellers, and to save me from the burning fire through Your mercy. May Allah bless Mohammed and his family. ”[30]

These supplications denote his intense attachment to Allah, his great turn to Him in repentance, and his cleaving to His obedience.

p: 110

- Page110 - The Life of Imam Baqir

D. His Supplication during his Personal Prayers

Some supplications which he said during his personal prayers have been reported on his authority. The following are some of them:

“O Allah, indeed, my enemy has followed his vigor, persisted on his enmity, and felt safe from the consequence through the clemency that has included him. Thus, he has dared against You and disobeyed You when he has separated himself from You. O Allah, You have moments of wrath at night when they are asleep, by day when they are heedless, openly when they play, and suddenly when they are forgetful. Indeed the strangling rope has become more intense, the shackle has become stronger, the hearts have been eliminated, the minds are disguised, patience has perished and its strings are about to break. Surely, You observe the oppressive and see the grieved. The passing of overtaking does not hurry You and the prohibition of the forbidder does not make You powerless. Rather You act carefully. Your argument is intense and irrefutable in all circumstances. The weakness of humanity and the feebleness of mankind are in Your servants. The supreme power of divinity, the kingdom of creation, the violence of deliberateness, and the punishment of perpetuation are for You.

“O Allah, if there is a reward in bearing patiently the cordiality of the supported one from the oppressive and the sadness of him who sees from those who alternate you, then grant me more support and a help of directing till the time when Your will is valid towards him whom You make happy and him whom You make unhappy. Do me a favor to submit to Your inevitable decrees and to bear Your issued determinations. Grant me love for what You love from the past and the next (things) , the immediate and the postponed (things). (Grant me) preference to what You choose from the close and the remote (things). In spite of that, do not deprive us of the sentiments of Your mercy and Your good protection. ”[31]

I do not think that there is a political document that showed the same ability in mentioning the situations of the 

country at that time as this supplication showed. That is because the Imam talked about the political crises from which the Moslems suffered during the days of the Umayyad government with which the Imam was contemporary, and especially as it concerns the tyrant, ‘Abd al-Malik b. Marwan, who did his best to abase the Moslems and to force them to follow what they hated. He appointed over them the tyrant, al-Hajjaj b. Yousif al- Thaqafi, who wasted their religion and world and made trouble in the earth. He poured all kinds of oppression on the Moslems to the extent that the insights missed the mark, the hearts rose up to the throats, and patience was over. Thus, the Imam asked Allah to save the Moslems from their critical situation and to punish severely the disobedient oppressive Umayyads.

2. He, peace be on him, prayed to Allah with this supplication in his personal prayers: “Through Your favor and generosity. O You Who knows the obsessions of inner selves, the hidden places of consciences, and the facts of thoughts. O You Who is present for every unseen, remember every forgotten (person) , have power over all things, see all (the creatures) , the slowness has become far, the moment of death has approached, the deed has become weak, and the hope is full of doubt.

“O Allah, You are the last as You are the first. You destroy whom You originate and turn into wear. You entrust their deeds to them and make them carry their burdens till the time of their resurrection from their raise from the dead when the trumpet will be blown, the sky split open with the light, and coming out of the place of resurrection to the yard of the gathering. Their eyes will not revert to them and their hearts vacant. They will run into the worry of their past deeds. They will be asked for a long time when the had lived. There they will be reckoned for what they had committed.

p: 112

- Page112 - The Life of Imam Baqir

Their books will be wide open around their necks. They shall bear their burdens on their backs. There will be neither escape nor refuge from the punishment. The proof will confute them. So, they will live in the perplexity of the destination and the whisper of the noise. They will be deviated from the destination except him who Allah promised good. So, he will be safe from the fearful sight and the great coming. And he was not among those who disobeyed (Allah) in the world. He did not annoy Allah's friends nor did he enslave them nor did he possess alone their rights.

“O Allah, indeed the hearts have risen up to the throats, the souls have come up to the throats, and the lives have come to an end because of waiting (for Your ease) , not because of the paucity of insight nor because of the accusation of a decree, but because they have disobeyed You, opposed Your orders and prohibitions, played with Your friends, and supported Your enemies.

“O Allah, therefore, approach that which has become close, bring that which has become imminent, achieve the thoughts of those who are certain (of You) , and make the believers achieve their hopes in establishing Your justice, supporting Your religion, and showing Your proof. ”[32]

This Holy Supplication denotes that Allah has vast knowledge. He encompasses all things whether they are seen or unseen. It also denotes the hereafter. Moreover, it indicates that people will be raised from the dead on the Day of Judgment to be reckoned by Allah. They will carry on their backs the sins of what they had done in the world. They will be asked about what they had committed. They will be reckoned for what they had done. No one will be safe from that fearful sight except those whom Allah promised good, those who had not mutinied against (Allah) in the world nor had they enslaved Allah's servants. Worth mentioning, in this supplication, the Imam confronted the Umayyad rulers possessed alone the property of Allah and enslaved his servants. Thus, the hearts had risen up to the throats because of their oppression and tyranny, as the Imam, peace be on him, said.

His Pilgrimage

When Imam Abu Ja‘far (al-Baqir) , peace be on him, made the pilgrimage to Mecca, he dedicated himself to Allah and turned to Him in repentance. The marks of humility and obedience appeared on his face. His retainer, Aflah, reported: [I performed the hajj with Abï~ Ja‘far, Mohammed al-Baqir. When he entered the mosque, he wept loudly. So, I said to him: ]

“May my father and mother be ransom for you, the people are waiting for you. If you please, weep quietly. ”

However, the Imam paid no attention to him. Rather he said to him: “Aflah, woe unto you! I am weeping loudly in order that Allah may look at me through his mercy. So, I will win it tomorrow. ”

Then the Imam circumambulated the Kaaba, and he came to pray behind the standing place (of Prophet Abraham). When he ended (his prayers) , the place of his prostration became wet out of the tears of his eyes. [33] One time when he, peace be on him, performed the hajj, the pilgrims surrounded him and crowded around him. They asked him for legal opinions concerning the affairs of their religion. The Imam answered them. Thus, the people admired his vast knowledge. They asked each other about him. So, one of his companions introduced him to them, saying:

“This is the one who has split open the knowledge of the apostles. This is the one who has explained the ways. This is the best one who became firmly established in the backs of the owners of the ship. This is the (grand) son of Fatima, the Chaste. This is the (grand) son of Mohammed, Khadija, ‘Ali, and Fatima. This is the standing signpost of religion. ”[34]

p: 114

- Page114 - The Life of Imam Baqir

The references have not mentioned the number of his pilgrimages to the Sacred House of Allah, for they have neglected that.

His Whispered Prayer with Allah and Others

The Imam, peace be on him, said whispered prayers with Allah in the darkness of night. Among what he said in his whispered prayer is:

“You have ordered me, but I have not followed Your order. You have prevented me, but I have not followed Your prevention. Here I am, Your servant before You. ”[35]

His Praising Allah

The historians said: “He always remembered Allah. His tongue praised Allah constantly. He walked and praised Allah. He spoke to the people, but that did not divert him from praising Allah. He gathered his children and ordered them to praise Allah till the sun rose. He also ordered them to recite the Koran. He ordered those who could not read to praise Allah. ”[36]

His Renouncing Worldly Pleasures

Imam Abu Ja‘far (al-Baqir) , peace be on him, renounced all the worldly pleasures. He turned away from the ornament of life. He did not furnished his house. Rather he spread out a mat at his sitting-place. [37] He looked deeply at life. He considered carefully all its affairs. Thus, he renounced its pleasures and devoted himself to Allah through a repenting heart. Jabir b. Zayd al-Ju‘fi said: Mohammed b. ‘Ali (al-Baqir) said to me:

“Jabir, I am grieved and my heart is busy. ”

“What is your grief? What has made your heart busy? ”asked Jabir.

The Imam, peace be on him, spoke to him about what had made him grieved and made him renounce this world, saying:

p: 115

- Page115 - The Life of Imam Baqir

“Jabir, whoever enters the religion of Allah, the Great and Almighty, through a pure heart, it (Allah's religion) diverts him from other than Allah. Jabir, what is the world? What may it be? Isn't it a mere riding animal you ride or a garment you wear or a woman you marry? ”[38]

Many words have been reported on his authority. They urge (people) to renounce worldly pleasures, and to cleave to Allah. Meanwhile they warn them of the vanities and sins of the world. We will mention that in this book. With this, we end our talk about some of the aspects of the Imam's bright character.

Footnote

[1] Al-Saffar, Basa’ir al-Darajat, p. 108.

[2] Sharh ‘Aqa’id al-Saduq, p. 114.

[3] Tawfiq al-Tatbiq, p. 16.

[4] ‘Aqidat al-Shi‘a, p. 317.

[5] Al-‘Allama al-Hilli, al-Alfayn.

Al-Shaykh al-Mufid, Awa’il al-Maqalat fi al-Madhahib al-Mukhtara.

Al-‘Allama al-Hilli, Minhajj al-Karama.

[6] Nazariyat al-Imama lada al-Shi‘a al-Ithna ‘Ashariya, p. 134.

[7] A‘yan al-Shi‘a, 4/Q1/504.

[8] Bihar al-Anwar, vol. 11, p. 66.

[9] ‘Uyyun al-Akhbar wa Funun al-Athar, p. 218.

[10] Tarikh Dimashq, vol. 51, p. 52. Ibn Qutayba, ‘Uyyun al-Akhbar, vol. 3, p. 57.

[11] ‘Uyyun al-Akhbar, vol. 3, p. 208.

[12] Al-Bayan wa al-Tabiyyin, p. 158.

A‘yan al-Shi‘a, Q1/4/472.

[13] Sharh Shafiyat Abi Firas, vol. 2, p. 176.

[14] Ibid.

[15] Ibid.

[16] Ibid.

[17] A‘yan al-Shi‘a, Q1/4/471.

[18] Zahr al-Adab, vol. 1, p. 94.

[19] Al-Fusu al-Muhimma, p. 227.

[20] A‘yan al-Shi‘a, Q1/4/171.

[21] Al-Irshad, p. 299.

[22] Ibid.

[23] Safwat al-Safwa, vol. 2, p. 63.

[24] ‘Uyyun al-Akhbar wa Funun al-Athar, p. 217.

[25] A‘yan al-Shi‘a, Q1/4/506. Safwat al-Safwa, vol. 2, p. 63.

[26] Ibid.

[27] Ibn ‘Asakir, Tarikh, vol. 51, p. 44.

[28] Tadhkirat al-Huffaz, vol. 125.

Ibn ‘Asakir, Tarikh, vol. 51, p. 44.

Hulyat al-Awliya’, vol. 3, p. 182.

[29] Furu‘ al-Kafi, vol. 3, p. 323.

[30] Ibid.

[31] Muhajj al-Da‘awat, p. 51.

[32] Ibid, p. 52.

[33] Safwat al-Safwa, vol. 2, p. 63.

[34] Ibn Shahr Ashub, al-Manaqib, vol. 4, p. 183.

[35] Nur al-Absar, p. 130.

[36] A‘yan al-Shi‘a, 4/Q1/471.

[37] Da‘a’im al-Islam, vol. 2, p. 158.

[38] Al-Bidaya wa al-Nihaya, vol. 9, p. 310.

CHAPTER VI

HIS TALENTS AND HIS GENIUS

The talents and genius of Imam Abu Ja‘far (al-Baqir) , peace be on him, resulted in great abilities of knowledge that included all sciences, such as the tradition, philosophy, theology, jurisprudence, high maxims, and standard morals. Moreover, it included the events the Imam had predicted before they occurred. Then they happened on the arena of life. His knowledge was vast. Though the scholars learned a lot of his pure knowledge, he found narrowness in himself because of his many sciences for which he found no way to proclaim. He, as the narrators said, heaved deep sighs and said with grief:

“If I found (carriers) for my knowledge which Allah, the Great and Almighty, has given to me, I would proclaim monotheism, Islam, religion, and Islamic laws. How can I do that? My grandfather, the Commander of the Faithful, peace be on him, found no carriers for his knowledge for his knowledge. Thus, he sighed deeply on the pulpit and said: ‘Question me before you lose me, for there is much knowledge among the ribs. ’”[1]

The historians and the narrators have unanimously agreed that the Imam was the richest of all the thinkers and the scholars of his time in scientific abilities and talents. Besides, the biographers have mentioned that he proclaimed knowledge and discovered its treasures and facts, as we have mentioned in the previous chapters. Before discussing the sciences which he discovered, it is necessary for us to present some important points concerning the topic.

p: 117

- Page117 - The Life of Imam Baqir

The Scientific Life at his Time

The scientific movement at the time of the Imam was afflicted with much inactivity and dullness. In other words, it had no shade on the arena of life. That is because the political parties turned the people away from knowledge. The high houses pounced upon winning the government. So, they threw their human and financial powers into astonishing, horrible, violent battles that afflicted the community with heavy causalities and disasters. The members of the community launched armed attacks against each other. So, they turned away from knowledge and thought. In other words, they abandoned that light which Islam brought for mankind, and abandoned its orders to follow it to achieve their aims in life, such as security, welfare, and development.

The Bright Role of the Imam

Imam Abu Ja‘far (al-Baqir) , peace be on him, came to a world full of discords, disturbances, and events. He saw that the Islamic community had lost all of its qualities. It lost all the characteristics which Allah wanted for it, such as unity, perfection, and development in the fields of knowledge and production. So, through his spiritual leadership, the Imam did his best to renew the glory of the community and to rebuild its cultural entity. Thus, he proclaimed knowledge and thought. He refrained from practicing all political activities, and devoted himself to knowledge only. The orientalist, Rowit M. Ronaldson, said: “He (al-Baqir) lived honored. He dedicated himself to knowledge during his isolation in Medina. The people came to him to ask him about the Imamate. ”[2]

p: 118

- Page118 - The Life of Imam Baqir

Some notables of the community went to the Imam to study knowledge under him. Among them was the great scholar, Jabir b. Yazï~d al-Ju‘fi. When the Imam met him for the first time, he asked him:

-Where are you from?

- From Kufa.

- From which tribe?

- From Ju‘f.

- What has brought you here?

- Seeking knowledge.

- From whom?

- From you. [3]

Then knowledge-loving deputations came to the Imam frequently to learn knowledge and sciences from him. Shaykh Abu Zahra said: “All the scholars who went to (Medina) , the city of the Prophet, may Allah bless him and his family, went to him to learn the principal features of religion from him. ”[4] The jurists learned from him the lawful and the unlawful. [5]

However, the Islamic world took from the Imam all the elements of its development and progress. The cultural movement that depended on the Imam was not confined to his time only. Rather it included all the times that followed him. Thus, the scientific life appeared, and sciences developed very much. For this reason, the scientific life in Islam prospered.

Surely, the cultural life in Islam is indebted to this great Imam, for he renewed and led it throughout history.

The Sciences the Imam Discussed

The Imam studied several sciences, and then he taught them to the scholars in the Mosque of the Prophet or in the yard of his house. Among these traditions are the following:

The Tradition:

Imam Abu Ja‘far (al-Baqir) , peace be no him, took great care of the traditions which were reported on the authority of his grandfather, the Apostle of Allah, may Allah bless him and his family, and on the authority of his pure grandfathers, peace be on them. That is because the tradition is the second source of the Islamic law after the Holy Koran. It is of great importance in the Islamic law, for it specifies the general (verses) of the Book, limits its absolute (verses) , it distinguishes its abrogated (verses) from its abrogating (ones) , and its vague (verses) from 

its clear (ones). The tradition also denotes the jurisprudential rules concerning worships and dealings. It gives the general rules which the jurists use to conclude the religious opinion. It has bright rules for individual and social behavior. It has rules for organizing the family and preserving it from committing sins. Moreover, it has all what people need for their individual and social life. For this reason, Imam Abu Ja‘far (al-Baqir) , peace be on him, took care of tradition and adopted it positively. Jabir b. Yazï~d al-Ju‘fi reported seventy thousand traditions on the authority of the Imam. Aban b. Taghlub reported a large group of them on his authority. Great figures from the Companions reported a large group of traditions on his authority.

p: 119

- Page119 - The Life of Imam Baqir

The important thing is that Imam Abu Ja‘far (al-Baqir) , peace be on him, took care of understanding the meanings of the tradition. He regarded understanding the meanings of the tradition as a criterion for preferring the narration. Yazï~d al-Razzaz reported on the authority of his father on the authority of Abu Abd Allah on the authority of his father, who said:

“Know the positions of the Shi‘ites according to their narration and their knowledge. Indeed knowledge is understanding the narration. Through understanding the narration, the believer reaches the maximum degree of belief. I looked at a letter that belonged to ‘Ali. I found in the letter that the value and importance of the person depend on that he should know that Allah will reckon people according to the reason He has given to them in the world. ”[6]

That the narrator understands the meanings of the narration indicates his high scientific rank.

As the Imam took great care of the tradition, he put certain rules to distinguish the correct tradition from the incorrect one when they contradict each other. We will mention that when we talk about the science of the fundamentals which the Imam treated.

The Reports of the Imams

As for the traditions which were reported on the authority of the pure Imams, peace be on them, they do not denote the personal ideas of the Imams. Rather, they denote the words of the Prophet, may Allah bless him and his family, and his ideas. Thus, the Shi‘ites have added the Imams' traditions to the sunna (practices of the Prophet). Imam Abu Ja‘far (al-Baqir) , peace be on him, referred to that in two traditions he told Jabir b. Yazï~d al-Ju‘fi.

p: 120

- Page120 - The Life of Imam Baqir

1. He, peace be on him, said to Jabir: “If we speak to you according to our idea, we will be from the perished. However, we speak to you according to the traditions we gather on the authority of the Apostle of Allah, may Allah bless him and his family, as they gather their gold and silver. [7]

2. He, peace be on him, said to Jabir: “By Allah, Jabir, if we speak to the people according to our opinion, then we will be from the perished. However, we speak to them according to the traditions we report on the authority of the Apostle of Allah, may Allah bless him and his family. We inherit the traditions successively. We gather them as they gather their gold and silver. [8]”

Therefore, the Imams of the members of the House (ahl al-Bayt) , peace be on them, did not ascribe the traditions to themselves. Rather they ascribed them to their grandfather, the Apostle, may Allah bless him and his family. Thus, it is they who preserved the Prophet's scientific heritage. In other words they gathered it as the people gathered their gold and silver.

The Traditions of Imam al-Baqir

As for the traditions which Imam Abu Ja‘far (al-Baqir) , peace be on him, reported on the authority of his grandfather, Allah's Apostle, may Allah bless him and his family, and on the authority of Imam (‘Ali) , the Commander of the Faithful, peace be on him, they are of two kinds:

1. (Ahadith) mursala; they are the traditions which the Imam recorded without mentioning the chain of the narrators. The Imam attributed the tradition directly to the Prophet, may Allah bless him and his family, or Imam (‘Ali) , the Commander of the Faithful, peace be on him. The Imam, peace be on him, was asked about the chain (of the narrators) , he said: “When I report a tradition, I do not mention the chain (of the reporters) , for I report it on the authority of my father, Zayn al-‘Abidïn, on the authority of his father al-Husayn, the martyr, on the authority of his father, ‘Ali b. Abu Talib, on the authority of the Apostle of Allah, may Allah bless him and his family, on the authority of Gabriel, on the authority of Allah, the Great and Almighty. ”[9]

2. (Ahadith) musnada; they are the traditions which the Imam recorded on the authority of his pure grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family.

Whether the Imam's traditions are mursala or musnada, they are proof with the Shi‘ites without difference. That is if the chain (of the narrators who reported) on his authority is correct; otherwise they are treated like the other traditions that may be weak or reliable or acceptable.