Muhammad ibn Ali is a member of the pure Prophet’s Household (Ahl al-Bayt) those whom Allah had completely purified from every filth and also made their loyalty obligatory on the entire Muslims. He was known as al-Baqir (an abbreviation of Bāqir al-‘ilm) which means either ‘the one who splits knowledge open’ (brings it to light) or ‘the one who possesses great knowledge’. Imam al-Baqir was the fifth Imam from among the pure Prophet’s Household (ahl al-Bayt).
His Lineage
His father was the fourth Imam of the Shi’a faith; Imam Ali al-Sajjad, the son of Imam Husain, the son of Ali ibn Abi Talib[1]. His mother was Umm ‘Abd Allah, daughter of Imam al-Hasan al-Mujtaba. In light of this, he was the only Imam who was Alawiite from both the side of the mother and the father[2].
His Birth and Imamate
Imam Muhammad Baqir was born on Friday, Rajab 1, 57AH/May 10, 677 in the city of Medina[3]. Before his martyrdom, Imam Sajjad (PBUH), based on divine commandment and the decree of the Holy Prophet (PBUHH) appointed his son, Muhammad al-Baqir (PBUH) to the position of Imamate and leadership of the Muslim in the 95 A.H[4]. Imam Muhammad al-Baqir (PBUH) remained Imam for the rest of his life until 114 A.H. and the total period of his Imamate was nineteen years[5].
It is pertinent to mention that the imamate of Imam Baqir was contemporary with five Umayyad caliphs: Al-Walid b. ‘Abd al-Malik (86/705 – 96/714-5); Sulayman b. ‘Abd al-Malik (96/714-5 – 99/717-8); ‘Umar b. ‘Abd al-‘Aziz (99/717-8 – 101/719-20); Yazid b. ‘Abd al-Malik (101/719-20 -105/723-4) and Hisham b. ‘Abd al-Malik (105/723-4 – 125/742-3)
His Personality and noble features
Imam al-Baqir (PBUH) had all the noble qualities that made him appropriate for undertaking the spiritual and temporal leadership of this community. He is revered by both Shia and Sunni Muslims as a pious and eminent expert in jurisprudence, the exegesis of the Qur’an, the science of hadith, and theology. He is credited with laying the foundations of Twelver Shia, including a coherent theory of imamate, which was further developed by his son and successor, Imam Ja’far al-Sadiq.
Clemency is the most prominent quality of Imam al-Baqir (PBUH). 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.
Patience was among the personal qualities of the pure Imams from the members of the Prophet’s Household (Ahl al-Bayt). 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. There are several instances in Islamic history which portrayed the patience and forbearance of Imam al-Baqir during hardships and misfortunes.
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[6].’ He also ordered them to call the beggars with their best names[7].”
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 for him.
While describing the personality and excellent moral features of Imam Muhammad al-Baqir, Al-Shaykh al-Mufid in his famous book Al-Irshād writes: Imam al-Baqir was superior to all his brothers in knowledge, piety, and dignity. He had a higher position than his siblings. Everyone praised him with glory and he was respected by the Sunni and Shi’a scholars. He had knowledge of religion, the Qur’an, ethics, and morals to such a great extent that even these had not been formerly taught by any of the children of al-Hasan and al-Husain. The rest of the companions of the Prophet (PBUHH), noble ones among the Followers, and the highest ranking of jurisprudence scholars have narrated from him. His position in merits and nobility reached a level of being exemplary among the people of knowledge. They wrote works and composed poems to praise his personality[8].
His Martyrdom
After nineteen years of Imamate and leadership of the people, Imam Muhammad (PBUH) was martyred at the age of fifty-eight years. Imam al-Baqir (PBUH) passed away on Dhu l-Hijjah 7, 114AH/January 28, 733[9]. However, there are differences regarding the person who martyred him and the date of his martyrdom. What is certain is that Imam al-Baqir (PBUH) did not die a natural death. Rather, some sinful persons, who did not believe in Allah, the Prophet and the Hereafter, gave him poison to drink.
The Imam announced his own Death
Imam al-Baqir (PBUH) felt the approach of his certain death. So, he hurried to his aunt, Fatimah the daughter of Imam al-Husain. He announced his death to her, saying: “I have completed fifty-eight years[10].” His aunt understood what he meant; her heart melted with sorrow for her nephew. For he was like the rest of the members of his family, who were killed by the swords of aggression and error. The Imam completed fifty-eight years full of misfortunes. Those years filled his heart with sorrow and sadness. His father, Imam Sajjad and his grandfather, Imam Hasan (peace be on them) departed life at the same age. Thus, the Imam felt that he was about to die.
The Murder of the Imam
The historians differed over the sinful person who martyred Imam al-Baqir (PBUH). The following are some of the views:
1. Hishām ibn al-Hakam: The most acceptable view is that Hishām ibn al-Hakam was the sinful person who gave the Imam poison to drink. This is because Hishām was the most spiteful person towards the family of the Prophet. His soul was full of malice and hatred towards them. It was he who forced the Zayd ibn Ali to revolt against him[11].
2. Ibrahim ibn al-Walid: Some scholars such as Sayyid ibn Ṭāwus believed that Ibrahim ibn al-Walid took part in murdering the Imam (PBUH). This means that Ibrahim helped other persons to murder the Imam[12]. However, some other references have ignored the name of the person who murdered the Imam, but they have only mentioned that the Imam died of poisoning[13].
Reasons for the Murder of the Imam
The Umayyads murdered the Imam (PBUH). The reasons given by the historians for that are as follows:
1. The high character of the Imam: Imam Muhammad al-Baqir (PBUH) had the highest character in the Islamic world at his time. Muslims have unanimously agreed on his high character. They have admitted his outstanding merits. All Muslim religious scholars from all Muslim countries came to him to learn his sciences and his morals.
The Imam (PBUH) possessed the sentiments of the people. Thus, they admired and respected him. The Imam was the most prominent figure in the family of the Prophet, may Allah bless him and his family. Hence, the Imam’s high social rank displeased the Umayyads. Accordingly, they decided to murder him to get rid of him.
2. The Events in Damascus: Among the reasons that moved the Umayyads to kill the Imam (PBUHH) were the events the Imam faced in Damascus. These events are as follows:
I) When Hishām summoned Imam al-Baqir (PBUH) to compete with the Umayyads and others in a shooting competition. Hishām thought the Imam would fail in hitting the target and would be able to use such an opportunity as a means to degrade the significance and position of the Imam before the Syrians, On the contrary, the Imam exceeded the Umayyads and others in shooting by hitting the target several times. The people had never seen such skillfulness in the world of shooting. Hishām was full of anger. So, he decided to murder the Imam from that moment.
II) During the debate of Imam (PBUH) with Hishām on the issue of the Imamate. The Imam defeated Hishām and therefore, the latter was full of malice towards the former.
III) During the debate of the Imam (PBUH) with the Christian scholars on certain affairs, the Imam also defeated the scholars. Consequently, the Syrians were busy discussing the Imam’s victory and this made Hishām to want to get rid of Imam (PBUH).
His Burial
The people carried the pure body from al-Hamima. They gathered around it. They were shouting: “There is no god but Allah! Allah is Great!” until they reached Baqi‘ Cemetery. They dug a grave alongside the grave of his father, Imam Sajjad and besides his great-uncle, Imam al-Hasan, the Lord of the Youth of Heaven (peace be on them). Then Imam al-Sadiq buried his father in his final resting place.
His last will
The death of Imam al-Baqir (PBUH) was the greatest loss for the Muslims then. For they missed the leader, the pioneer, and the guide, who spared no effort to spread knowledge and cultural awareness among Muslims.
Before his martyrdom, Imam Muhammad Baqir (PBUH) designated his son; Ja’far al-Sādiq (PBUH) as his successor and the Imam of the Muslim after him. Abu al-Sabah al-Kina’ni reported and said: [Abu’ Ja‘far Muhammad looked towards his son Ja’far al-Sādiq) and said (to us): “Do you see that man? He is one of those of whom Allah, the Mighty and High, said: We wish to grant a favour to those who have been humiliated in the land and We will make them Imams and inheritors[14].”
Conclusion:
Imam Muhammad al-Baqir, the fifth Shia Imam, was born in 677 CE in Medina. He was renowned for his deep knowledge of Islamic theology, law, and traditions, earning him the title “al-Baqir al-Ulum” (the one who splits open knowledge).
The circumstances of his martyrdom in 733 CE are surrounded by historical accounts suggesting he was poisoned, likely on the orders of the Umayyad caliph Hisham ibn Abd al-Malik. This act was driven by the caliph’s fear of Imam al-Baqir’s growing influence and the potential threat it posed to Umayyad rule. The poisoning took place in Medina, where the Imam spent most of his life teaching and guiding his followers.
Imam al-Baqir’s contributions include extensive teachings that laid the foundation for Shia jurisprudence and theology. His efforts in preserving and interpreting Islamic knowledge had a lasting impact, and his martyrdom is commemorated as a significant event in Shia history.
References
[1] . Mufīd, al-Irshād, vol. 2, p. 155
[2] . Mufīd, al-Irshād, vol. 2, p. 158; Amīn, al-Sayyid Muḥsin, Aʿyān al-Shīʿa, vol. 8, p. 390.
[3] . Ṭabarī, Muhammad ibn Jarīr, Dalāʾil al-Imāma, p. 215; Ṭabrisī, Faḍl ibn al-Ḥasan, Iʿlām al-wara, vol. 1, p. 498.
[4] . Mufīd, al-Irshād, vol. 2, p. 157.
[5] . Iṣfahāni, Ali ‘Aṭāyi, Zindigānī Chaharda Ma’ṣūm (a.s), p. 1115.
[6] . Shaykh Saduq, ‘Uyyun al-Akhbar, vol.3, p.208.
[7] . ‘Amr ibn Bahr al- Jahiz, Al-Bayan wa al-Tabiyyin, p.158
[8] . Mufīd, al-Irshād, vol. 2, p. 157.
[9] . Nawbakhtī, Ḥasan ibn Musā, al-Firaq al-Shīʿa, p. 61.
[10] . Sibt ibn al Jawzi, Tadhkirat al-Khawa’s, p. 350.
[11] . Akhbar al-Duwal, p. 111.
[12] . Muhammad Baqir Majlisi, Bihar al-Anwar.
[13] . Nur al-Abbsar, vol. 131. Ibn Tolan, al-A’imma al-Ithna ‘Ashar, p. 281.
[14] . Kulayni, Al-Kāfī, vol.1, p.306.
