IMAM'S CHARACTER
We usually refer, in a definite way, to the fact that the Imams (a.s.) are of the same ideological fabric. Their daily conduct with people and their life-style were the same. But there were differences in practice that can be attributed to the diversity of the social problems, and the different psychological, ideological and political conditions prevailing in their times.
This phenomenon, the similarity between the characters of the Imams, is the exact result of the one ideological basis which defined their concepts, behaviour and activities. And that is a fact explicitly expressed by the Apostle of Allah (a.s.) when he said to his grandson, Hussein (a.s.): “Allah has certainly chosen nine Imams from your loins, O Hussein. All of them are equal in their outstanding merits and position in the sight of Allah.”
And as we have done before, we shed light on some aspects of the character of the Imam (a.s.). We will cite some practical examples from the life of Imam Muhammad al-Baqir (a.s.) that we may ponder over it, in order to find our way on the road trodden by those great men who raised the standard of guidance high on earth.
Firstly- his Spirituality:
If Ahlul-Bait suffered from the different tribulations poured on them by deviant rulers, such trials were targeted at their faith first and foremost. They were physically exterminated because of the mission they carried. Their foes wanted to obliterate their thought, jurisprudence and all trace of them. Even their tombs were not spared, many attempts being made to raze them to the ground.
It is no exaggeration to say that what information we now possess about Ahlul-Bait (a.s.) is only scanty fragments that reflect a little of their glory.
They were persecuted. Their followers were also persecuted for hundreds of years after them. The cultural institutions dedicated to preserve their legacy, were dealt hard blows throughout both our past and present history.
As a result, the researcher will find difficulty in forming an opinion about any single Imam. The books that deal with their lives are scarce, but the scattered narratives and traditions that exist are a reliable basis for a vivid picture, though not complete, of their lives.
Following are some texts about his way of worship and his spiritual life which help us to realize the depth of the relationship between Imam Muhammad al-Baqir (a.s.) and his Exalted Lord:
1. His son Imam al-Sadiq (a.s.) is reported to have said, “My father used to praise Allah much. When I walked with him, he would remember Allah; when I ate with him, he would remember Allah. Even when talking to people, he would remember Allah. I heard him always praising Allah and saying repeatedly: 'There is no god but Allah'. He would gather us together and order us to praise Allah till sunrise. Whoever was able from among us, my father would order him to recite the Qur'an, but he would order the one who could not read to praise Allah.”
2. Aflah, his manservant, said, “I went to perform hajj with Muhammad bin Ali. Upon entering the mosque, he looked at the House of Allah and started weeping aloud till all could hear him. 'May my father and mother be your ransom,' I said to him, 'People are looking at you... if you lower your voice a little...' 'May Allah have mercy on you,' explained he. 'Why should I not cry? Maybe Allah favours me with His mercy, and I may win His pleasure on the Day of Judgement.' Then he circumambulated the House. Near the maqam (a stone bearing the footprints of the Prophet Abraham a.s.) he went down in prostration. When he raised his head, (I saw that) the place where he had touched his forehead to the ground was wet due to the profusion of his tears.”
3. Concerning his supplication at night, Imam al-Sadiq (a.s.) said, “My father would say, in his prayer, at night, “You ordered me to do good, but I did not heed. You forbade me to do evil, but I did not listen. Here I am, Your servant in Your presence. I ask your forgiveness.”
4. And in his supplication which he used to say when he went to bed, he said, “In the Name of Allah. My Lord, I have submitted myself to You, turned my face towards You, and to You I commended myself. I have put my trust in You out of my fear from You and my desire to win Your satisfaction. There is no escape, neither there is refuge in anyone except You. I believe in Your Book which You revealed, and in Your Messenger whom You sent...
...Then he would recite the praise of al-Zahra.
These selected texts reveal a soul infused with the love of Allah, and the seeking of His nearness, feeling His hovering mercy everywhere and always, and praying to Allah with all his soul, heart and senses. Such a state of spirituality can be achieved hardly by anyone. Only the saints can feel the closeness of Allah in such an intimate way.
Imam Muhammad al-Baqir was so close to Allah, the Exalted, that the hereafter and the meeting of Allah were his only concern. He was totally obsessed with them. One day he reportedly said to Jabir bin Yazid al-Ju'fi, may Allah be pleased with him, “By Allah! O Jabir, I am sad and worried”.
May I be your ransom, Jabir said. What is this sadness and worry for?
O Jabir, said the Imam (a.s.), “It is the sadness and worry of the hereafter. O Jabir, whoever’s heart the essence of true faith enters into, will be busy away from this life and its ornamentation. The ornamentation of this life is only a sport and a pastime. The life to come (the hereafter) is the true life. The faithful should never rely on this earthly life. Rest assured that the seekers of this life are unaware, conceited and ignorant. But the seekers of the hereafter are active, ascetic, well-versed in knowledge and jurisprudence, deep in thought over their life. They never tire of praising Allah.
Rest assured, Jabir, that the pious people are rich. A little from this world satisfies them. Their burden is light. If you forget to do good they will remind you of it, and if you do good they will help you in it. They overcame their pleasures and lusts, and pushed obedience to their Lord before them. They looked at the straight path and sought the love of the beloved of Allah. They loved, followed them, and walked in their footsteps...”
Such high spirituality cannot be found in anyone except the prophets and their trustees. The Imam translated his relationship with Allah into guidelines for Jabir, his disciple, and those who would follow his example.
Secondly - Social Aspects of his Character:
Following are quotations which shed light on the Imam's daily life, his relationship with the people and the scope of his social activities.
1. His son Imam al-Sadiq (a.s.) is quoted to have said, “One day, I called on my father and found him busy handing out eight thousand dinars to the poor people of Madinah. He set free a family of eleven slaves.”
2. Al-Hassan bin Kuthayr said, “I once complained to Abu Ja'far Muhammad bin Ali (a.s.) about my poverty and how my friends had abandoned me. 'How bad is the brother who cares for you when you are wealthy and abandons you when you are poor,' commented he. Then he beckoned to his servant who brought a bag in which there were seven hundred dirhams. 'Spend this', he said to me,' and when it runs out, notify me.”
3. Amru bin Dunya and Abdullah bin 'Ubayd were reported to have said, “Whenever we met Abu Ja'far Muhammad bin Ali (a.s.), he would give us money for our families, and money, presents and clothes for ourselves. He would say, “These were put aside for you before you met me.”
4. Sulaiman bin Qarm said, “Abu-Ja'far Muhammad bin Ali (a.s.) would reward us with five hundred, six hundred and upto one thousand dirhams. He never tired of helping his brethren, those who came from distant places to see him, and those who hoped he would help them.
5. Salma, Imam al-Baqir's woman servant, said, “He used to receive his brothers at his house. He would not allow them to leave without feeding them the best food, clothing them in the best clothes, and giving them money. I would argue with him to cut down but he would reply, 'O Salma, what is the best deed of this life if it is not helping brothers and acquaintances?' He gave rewards of five hundred, six hundred and up to one thousand dirhams.”
His brothers in Islam who called on him never felt bored in his presence. He loved to receive people and would say, “You can know the depth of the love your brother feels in his heart for you by examining the love you have for him in your own heart”. Never was he heard saying, “Beggar, may Allah bless you!”, or “Take this, O beggar!”. He would say, “Call them by the best of their names”.
One may not appreciate the Imam's generosity in the way it should be appreciated without knowing that the Imam (a.s.) was not well-off. He was as his son Imam al-Sadiq (a.s.) described him, “My father had the least amount of money at his disposal compared with the rest of the members of his family, but his financial burden was the heaviest.”
Though his financial resources were limited he shouldered his social responsibility adequately. He helped the people and alleviated their pains which were caused by the injustices done to them by the rulers at the time. The followers of Ahlul-Bait, as we know, bore the brunt of that discriminatory policy.
How great is the slogan which he raised, quoting his great, great grandfather, the Apostle of Allah (s.a.w.), “Three acts are the hardest: Consoling one's brothers with one's money, being fair with people, especially with matters related to one's interests, and praising Allah in both times of prosperity and adversity.”
He took pains to instruct his followers in the norms of good conduct. Following are some of his concepts in this respect:
“Three of the noblest deeds of this life and the hereafter are: Forgiving one who has wronged you, keeping your relations with one who has cut them off; and showing tolerance towards one who has shown ignorance towards you”.
“Any servant of Allah who refrains from helping his Muslim brother and trying to meet his needs, whether they are met or not, will be afflicted with trying to secure things for which he will bring Allah's wrath upon himself instead of His rewards. And any servant of Allah who avoids spending money on things which earn him the pleasure of Allah, will be afflicted with giving out money manifolds on what brings the wrath of Allah on himself.
Once a Christian reviled him brazenly, and called him “a cow”!
“I am Baqir”, said the Imam.
“You are the son of the cook”, said the man.
“Yes, that is her profession”, replied the Imam.
“You are the son of the black woman, the Negress, and the foul-mouthed”, persisted the Christian.
“If you have said the truth, may Allah forgive her, but if you have lied, may Allah forgive you”, said the Imam.
At that point, the Christian realized the greatness of the man he was insulting. He immediately regretted what he had said and embraced Islam in the presence of the Imam.
Thirdly - his Thoughts:
Due to their special education and upbringing, all the Imams achieved the highest levels in all fields. In thought and in practice, they were the true bearers of the Message to which they remained faithful.
Even though their thoughts were in fact inherited from the Prophet (s.a.w.), and his son-in-law Ali bin Abi-Talib (a.s.), the trustee of the Apostle of Allah (s.a.w.), their success in settling the problems they faced and the people faced, and the wisdom they showed in dealing with the different events during their lives, reflect a reservoir of inexhaustible knowledge and skill.
A number of traditions refer to this fact. Practically, the Imams found no difficulty whatsoever in answering any question put to them. Nor were they ever confronted with a problem which remained unresolved, whether it was ideological, religious or scientific. Throughout their lives the Imams never erred in explaining a concept or an opinion.
As for Imam Muhammad al-Baqir (a.s.), his deep thought, and his superiority over other scholars at that time in the fields of jurisprudence, Qur'anic exegesis, traditions, and the other Islamic sciences, made his contemporaries hold him in high esteem and admiration.
Abdullah bin Umar bin al-Khattab was asked about something, but he failed to offer an answer. Instead he advised the questioner to visit Imam al-Baqir (a.s.), “Go to that youth and put your question to him, and tell me afterwards what is his answer”, said he. When the man asked the Imam (a.s.) about it, he answered him directly and immediately. The man then returned to Abdullah with the answer. “That came from a household well-versed in knowledge”,
commented Abdullah.
Abdullah bin Ata' al-Makki is reported to have said, “Never have I seen scholars so limited in knowledge in the presence of a scholar other than in the presence of Abu-Ja'far Muhammad bin Ali bin Hussein (a.s.). For all the respect and veneration al-Hakam bin Utaybah commanded among the people, in the presence of Abu-Ja'far he was like a boy in the presence of his teacher”.
Following are some of his answers to questions he was asked. We hope they will help us to shape our minds and reform our communities.
1. Amru bin Ubayd, a leader and intellectual of al-Mu'tazilah
(literally schismatics), a school of thought, called on Muhammad bin Ali al-Baqir to test him with a question. “May I be your ransom”, said he, “What is meant by this verse: 'Or see not those who disbelieve that the heavens and the earth were one piece, before We clove them asunder,...' Holy Qur'an (21:30) 'What is this one piece and what is meant by clove them asunder!
“The heavens were one solid mass which rendered no rain”, replied the Imam (a.s.). “And the earth was a solid mass which produced no plants. Allah tore asunder the heavens with the rain, and the earth with the plants”.
Amru kept silent and did not comment.
Once again he returned, asking this question, “May I be your ransom. Tell me what is meant by this verse: “...and those whom My wrath descends do perish indeed!” Holy Qur'an (20:81) What is that wrath1?”
The Imam answered, “O Amru, the wrath is when a creature gets angry when something provokes him, changing him from one condition to another, and whoever claims that wrath and satisfaction change Allah, and that He regains His equanimity, he is describing Allah with the qualities of that creature.”
2. Muhammad bin al-Munkadir, a renowned leading sufi, said, “I did not believe that the like of Ali bin Hussein could have a son who matched him in virtues till I saw his son Muhammad bin Ali. I wanted to admonish him but he advised me”.
“How did he advise you?” asked his followers.
“I went out to a suburb of Madinah when it was unbearably hot. I saw Muhammad bin Ali, who was well-built man, leaning on two of his retainers. It appeared he was unwell. “An old man from the elders of the tribe of Quraish was out seeking worldly gains at this hour and in such difficult circumstances!” “What if death came upon you while you are in this condition?' He let go of his two retainers, managed to stand upright, and said, “Should death come to me in this state it will come to me, by Allah, while I am doing something pleasing to Allah, to spare myself begging from you and other people. I would only fear death if it came upon me while I was sinning against Allah”.
“May Allah have mercy on you”, I said to him. “I wanted to admonish you, but you have advised me”.
We grasp the importance of the words of the Imam (a.s.) when we realise that Ibn al-Munkadir was a sufi who believed in living in isolation, depending on other people to support him for his living, as he claimed to devote himself entirely to worship. Islam rejects this: “Cursed be he who relies on other people for his living.”
Deeming it the best chance to refute sufism, the Imam (a.s.) alerted Ibn al-Munkadir to reality. Death at the time of earning one's bread, the Imam (a.s.) reminded him, is an act which pleases Allah. Al-Munkadir had no other course but to admit that fact. He translated his conviction into these words, “I wanted to admonish you, but you advised me”.
3. Abu-Yousif al-Ansari said, “I asked Abu-Hanifah, 'Have you ever seen Muhammad bin Ali al-Baqir (a.s.)?'
“Yes”, replied he. And I asked him one day, 'Does Allah ask for the sins of His servants?' and he asked, 'Do His servants disobey Him forcefully?' Abu-Hanifah said after a moment's pause, I have not found a more refuting reply than this one”.
It is necessary to remind the reader that Abu-Hanifah was the leader of one of the Islamic schools of thought. Abu-Hanifah had every right to describe the Imam's reply as “refuting”. He knew that the Imam (a.s.) had a decisively definite and clear-cut opinion on the conception of “Fatalism and free will” which had split Muslim intellectuals and scholars for a long time. The Imam (a.s.), to the admiration and astonishment of Abu-Hanifah, defined it in a few words.
4. Abu-Hamzah al-Thumali said, “Qutadah bin Du'amah al-Basri called on Abu-Ja'far (a.s.). 'Are you the faqih (jurisprudent) of the people of Basrah?' asked the Imam (a.s.). 'Yes', said the man.
“May Allah have mercy on you, Qutadah”, protested the Imam (a.s.), “Allah, the Exalted and Almighty created 'selected' people and made them signs for all His creatures.
They are pillars on His earth, who are in charge of His affairs. They are, as He knew in advance, pure and chaste.
He chose them from among His creatures before He created them. Like protectors they are on the right-hand of His throne”.
Qutadah was silent for a long time, then said, 'May Allah grant you success. By Allah, I have sat in the presence of fuqaha and before Ibn-Abbas. My heart has not fluttered before any one of them the way it does before you'.
'Do you know where you are?', queried the Imam (a.s). “You are in the presence of houses which Allah has sanctioned to be built for the remembrance of His Name. In them, morning and evening, His praise is recited by men whom neither trade nor profit can divert from remembering Him, from offering prayers, or from giving the poor-rate”. So, this is your position, and that is ours'.
“You have said the truth, by Allah', agreed Qutadah. 'May I be your ransom. They are not houses built of stones or bricks'.
5. Imam al-Baqir (a.s.) is reported to have said, “Beware of sloth and boredom, for they are the key to every evil Should you get lazy you will not do what you are obliged to do. And should you get bored you will not have the perseverance to do what you are obliged to do”.
And he said, “There is nothing more lovable to Allah than to be implored. Nothing other than supplication wards off fate. The greatest punishable evil act is injustice. Sufficient flaw is that one sees in other people what one is blind to see in oneself, enjoins them to do what one cannot bring oneself to do, and annoys one's visitor with what does not concern one”.
6. Imam al-Baqir (a.s.) explains the meaning of Shi'ite in the following words, “Our Shi'ites are simply those who guard themselves against evil and obey Allah. They are known for their modesty, submission to Allah, giving back trusts to their owners, much remembering of Allah, fasting, praying, being kind to their parents, helping their poor neighbours, the destitute, debtors and orphans among them, truthful in speaking, reciting the Qur'an, and avoiding evil talk. They are those whom their people put their trust in”.
7. One of his most excellent advice was given to the famous Umayyad ruler, Umar bin Abdul-Aziz. It reads, “I recommend you to take the Muslim youths for sons, the middle-aged for brothers, and the old ones for fathers. So, have mercy on your son, help your brother, and be kind to your father. Should you do a favour, go on doing it”.
The Imam's reputation as a religious authority was so wide-spread that people from far-flung areas within the Muslim homeland, flocked to see him. Top intellectuals and leaders of the Islamic schools of thought came to see him. We have already quoted some of his arguments with a few of them, such as Ibn al-Munkadir the sufi leader; Amru bin Ubayd, a leader of the Mu'tazilah, Abu-Hanifah, a leader of an Islamic school of thought; Qutadah, the jurisprudent and Qur'anic exegetist of Basrah, and others, whom we cannot quote due to shortage of space, but among them are the following: Al-Hassan al-Basri, Tawoos al-Yamani, Nafi' bin al-Azraq, and Abdullah bin Nafi'.
But the thought of Imam al-Baqir (a.s.) was by no means restricted to the arguments. It was broad, open, covering a wide range of subjects related to this life and the hereafter. He lead the school of thought of Ahlul-Bait immediately after the death of his father. He took wide strides in pushing it along towards perfection.
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