… the Siddiq, Abu Bakr ibn Abi Quhafa. Yes, there more ahadith recorded through Muhammad al-Baqir in the Sahih of Imam Muslim than there is through Abu Bakr. Then the Rafidah want us to believe that Sunnis are the result of Umayyad fabrications and that they barely narrated from the Ahl al-Bayt and that in order to love and take narrations from the Ahl al-Bayt one must become a Twelver Rafidi (نعوذ بالله).

Imam Muhammad bin ‘Ali (AL-BAQIR)

Al-Dhahabi al-Turkistani in his famous Siyar A’lam an-Nubala`:

هو السيد الإمام ، أبو جعفر محمد بن علي بن الحسين بن علي ، العلوي الفاطمي ، المدني ، ولد زين العابدين ، ولد سنة ست وخمسين . في حياة عائشة وأبي هريرة 

He is the Sayyid, the Imam, Abu Ja’far Muhammad ibn ‘Ali ibn al-Hussein ibn ‘Ali, the ‘Alid Fatimite (descendant of ‘Ali and Fatimah), son of Zayn al-‘Abidin (‘Ali ibn al-Hussein), born in the year 56 AH, during the lifetime of ‘Aishah (the Mother of the Believers) and Abu Hurayrah.”

وشهر أبو جعفر بالباقر ، من : بقر العلم – أي شقه – فعرف أصله وخفيه

Abu Ja’far (Muhammad ibn ‘Ali) became known as “al-Baqir”. Al-Baqir is an abbreviation of Baqir al-‘Ilm, which means “he who opens knowledge” …

The Ghulluw (exaggeration) with his personality, even during his lifetime!

People claimed he is the Mahdi 

The contradictionary texts of the Imamites confused the alleged closest companions of their Imams as to who the next Imam is, hence there is no wonder that the claimants of the Ahl Al-Bayt (in the past and today) declared many members of the Bani Hashim of being the actual Mahdi.

We read in Imam Al-Dhahabi’s siyar:

أبو بكر بن عياش ، عن الأعمش ، عن أبي جعفر محمد بن علي ، قال : يزعمون أني المهدي ، وإني إلى أجلي أدنى مني إلى ما يدعون .

On the authority of Abu Bakr ibn ‘Ayash on the authority of Al-A’mash, on the authority of Abi Ja’far Muhammad ibn ‘Ali (Al-Baqir) that he said: “They claim I am the Mahdi and I am innocent of what they claim.”

Whom he narrated from

روى عن جديه : النبي – صلى الله عليه وسلم – وعلي – رضي الله عنه – مرسلا ، وعن جديه الحسن والحسين مرسلا أيضا ، وعن ابن عباس ، وأم سلمة ، وعائشة مرسلا ، وعن ابن عمر ، وجابر ، وأبي سعيد ، وعبد الله بن جعفر ، وسعيد بن المسيب ، وأبيه زين العابدين ، ومحمد بن الحنفية ، وطائفة .

وعن أبي هريرة ، وسمرة بن جندب مرسلا أيضا ، وليس هو بالمكثر ، هو في الرواية كأبيه وابنه جعفر ، ثلاثتهم لا يبلغ حديث كل واحد منهم جزءا ضخما ; ولكن لهم مسائل وفتاوى .

“He narrated ahadith from his grandfather, the Apostle of Allah, صل الله علیه و سلم, ‘Ali, رضي الله عنه, and from al-Hassan and al-Hussein, Ibn ‘Abbas, Ummu Salamah, ‘Aishah, Ibn ‘Omar, Jabir, Abu Sa’eed (al-Kudhri), ‘Abdallah ibn Ja’far, Sa’eed ibn al-Musayyab, from his father Zayn al-‘Abidinand Muhammad ibn al-Hanafiyyah, Abu Hurayrah, Sumrah ibn Jundab, however, he is not known to have narrated a lot, just like his father and his son Ja’far, they all did not narrate much, however, they were known for Fatawah*.”

*Known for Fatawa means that Al-Baqir was amongst the Fuqahah and Mujtahids of the Salaf, not Muhaddithin i.e. those who narrate a lot of ahadith. This is not restricted to the scholars of the Aal (progeny) of the Prophet. Most Fuqahah did not narrate a lot of ahadith as they were known for their Fiqh and Ijtihadat like Abu Hanifah who also narrated few ahadith, in fact he (Abu Hanifah) was declared as weak by some scholars when it comes to narrating ahadith (as he was not known for his hifdh, rather for his Fiqh, as scholars explain)! Al-Bukhari did not narrated a single hadith from Abu Hanifah. From Imam Ahmad Imam al-Bukhari only narrated two hadiths. Or take Imam al-Shafi’i for example, Imam al-Bukhari did not take a single narration from him (just as he didn’t take from al-Sadiq), not due to his hatred for al-Shafi’i (or al-Sadiq as the Rafidah claim), but for various reasons based on is criterea. Point is, the myth that certain Imams of the Ahl al-Bayt have few narrations in main Sunni books due to “Umayyad hatred” for them is an unacademical claim, refuted by the very fact that al-Baqir narrated more in Sahih Muslim than Abu Bakr al-Siddiq!

Imam Al-Baqir narrated more hadiths than Abu Bakr al-Siddiq in Sunni books!

There are over 240 (and 210 by Abu Bakr) narrations in the major hadith books of Ahl Al-Sunnah narrated by Imam al-Baqir. Here a comparison between his narrations in some of these books with the narrations of Abu Bakr al-Siddiq:

Al-Baqir’s narrations in Sahih Muslim = 19

Abu Bakr’s narrations in Sahih of Muslim = 9

Al-Baqirs narrations in Sunan Nasa’i = 56

Abu Bakr’s narrations in Sunan Nasa’i = 22

Al-Baqir’s narrations in Sunan Abi Dawud = 7

Abu Bakr’s narrations in Sunan Abi Dawud = 11

Al-Baqir’s narrations in Sunan Tirmidhi = 23

Abu Bakr’s narrations in Sunan of Al-Tirmidhi = 22

Al-Baqir’s narrations in Sunan Ibn Majah = 24

Abu Bakr’s narrations in Sunan of Ibn Majah = 16

As a matter of fact, the hadiths narrated by Al-Baqir and his son Al-Sadiq in the nine most authentic books of hadith (Al-Kutub Al-Tis’ah) are more than the narrations of Abu Bakr, ‘Omar and ‘Othman put together!

Astonishing isn’t it? The evil Bani Umayyah did really miss to eradicate the narrations of the Ahl Al Bayt. After all their mission was to undermine the status of Ahl Al-Bayt, and raise the status of the so called evil Khulafa’. How did they do it? By letting the Sunni scholars narrate more narrations from Baqir than Abu Bakr. Strange Umayyads we have here.

A glimpse from Al-Baqir’s authentic narrations:

The Last Sermon of Prophet Muhammad (Farewell Sermon)

The Rafidah claim that Sunnis do not take narrations (or very few, or insignificant ones as some say) from the Ahl Al-Bayt, yet, one of the most important incidents in Muslim history, the Prophet Muhammad’s (peace be upon him) Farewell Sermon / خطبة الودا, Khutbatu l-Wada on 9 DhulHijjah 10 AH (9 March 632) at Mount Arafat was narrated in the books of the Sunnah by none other than the Ahl Al-Bayt!

A very long narration in Sahih Muslim, here the Sanad (chain of narration) and the part speaking of Imam Al-Baqir:

Ja’far b Muhammad [Imam Al-Sadiq ]reported on the authority of his father [Imam Abu Ja’far Al-Baqir] : We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. ‘Ali b. Hussein [Abu Ja’far Al-Baqir]. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allaah’s Messenger (sallAllaahu alayhi wa sallam) […]

Note: Being a descendant of the Prophet (peace be upon him) did not hinder Al-Baqir to seek knowedge. Yes, to seek, he was neither infallible nor did he possess all the knowledge of the Sunnah, hence he went to the Sahabah who lived with the Prophet, witnessed the revelation, accompanied him at Hajj. etc. Al-Baqir probably did hear about the Hajj from his father (‘Ali b. Al-Hussein) all the way to his grandfather Al-Hussein Ibn ‘Ali to ‘Ali Ibn Abi Talib (may Allah be pleased with them all, however he was a human, he could forget, hence he asked one of the few remaining Sahabah of the Prophet that were alive. Jabir the Sahabi had a very long life, he was the teacher of Al-Baqir and not the other way around!

Hajj is the Jihad …

We read in Al-Dhahabi’s Siyar:

ومن عالي روايته : أنبأنا علي بن أحمد وطائفة ، قالوا : أنبأنا عمر بن محمد ، أنبأنا عبد الوهاب الأنماطي ، أنبأنا أبو محمد بن هزارمرد أنبأنا ابن حبابة ، أنبأنا أبو القاسم البغوي ، حدثنا علي بن الجعد ، حدثنا القاسم بن الفضل ، عن محمد بن علي ، قال : كانت أم سلمة تقول : قال رسول الله – صلى الله عليه وسلم – : ” الحج جهاد كل ضعيف “

[…] on the authority of Muhammad ibn ‘Ali [Abu Ja’far Al-Baqir] who said: “Ummu Salamah used to say that the Messenger of Allah (Allah’s prayer and salvation be upon him) said : « Hajj is the Jihâd of every weak person ». [Reported by Ibn Majah in his Sunan No. 2902 and authenticated by Shaykh Albani in his correction Sunan Ibn Maja]

Note: Like all Tabi’is, Al-Baqir narrated with a connected chain (i.e. through Ummu Salamah whom he met) to the Prophet (peace be upon him), and not as the Rafidah claim simply narrating hadith with the justification that his hadith are the hadith of his grandfather (i.e. the Prophet).

His Sunni-Salafi creed

Major figures of the Salaf revered and befriended him and saw nothing in him but an upright and straight Sunni and noble scholar of the Sunnah. Al-Nasa’i and others include Al-Baqir among the Fuqaha’ of the Tabi’in of Madinah and the Huffadh are all in agreement in accepting narrations from him.

The Qur’an is not created!

We read in Siyar by Imam Al-Dhahabi:

أخبرنا إسحاق الصفار ، أنبأنا ابن خليل ، أنبأنا أبو المكارم التيمي ، أنبأنا أبو علي المقرئ ، حدثنا أبو نعيم الحافظ ، حدثنا علي بن أحمد المصيصي ، حدثنا أحمد بن خليد ، حدثنا أبو نعيم ، نبأنا بسام الصيرفي ، قال : سألت أبا جعفر محمد بن علي عن القرآن فقال : كلام الله غير مخلوق .

“[…] Abu Ja’far Muhammad ibn ‘Ali (Al-Baqir) was asked about the (issue of the creation of the Qur’an) to which he replied: “It is the uncreated word of Allah.”

Note: The position of the Shia – who claim to follow Imam Al-Baqir – is indentical with that of the Mu`tazila, who denied not only the Pre-existent status of the Divine Speech, but of all the Divine Attributes for they considered that they are the same as the Essence. Ahl al-Sunna agree one and all that the Qur’an is the pre-existent, pre-eternal, uncreated Speech of Allah Most High on the evidence of the Qur’an, the Sunnah, and faith-guided reason.

 

Imam Al-Baqir refutes the infallibilty (‘Ismah) concept of the Rafidah:

قال المطلب بن زياد : حدثنا ليث بن أبي سليم ، قال : دخلت على أبي جعفر محمد بن علي وهو يذكر ذنوبه وما يقول الناس فيه ، فبكى .

Al-Mutlab ibn Ziyad on the authority of Layth ibn Abu Salim who said: “I entered upon Abu Ja’far Muhammad ibn ‘Ali (Al-Baqir) while he was remembering his own sins and what people say in regards to him. Upon that he started weeping.”

Note: It is not far-fetched to believe that the Ahl al-Bayt like Imam Al-Baqir were distressed by the Rafidah who to this day claim to follow him, yet have exaggerated with his status, attributing infallibility to him that he rejected in his own house i.e. no evil Umayyad spy or court was nearby for him to resort to Taqiyyah as the Rafidah claim when they try to justify such narrations in the books of the Sunnah and even their own books.

Imam Al-Baqir refutes the Rafidi understanding of the so called “Verse of Wilayah”:

The so called Verse of Wilayah (Leadership) is the 55th verse of the Al-Ma’ida Chapter (Surah 5) in the Quran. This verse – if read in its context (previous and following verse taking into consideration) – does not support the Shia belief of ‘Ali’s Imamah (let alone an additional pack of eleven of his descendants) in any shape or form. As a matter of fact, the verse speaks clearly about Walaa (loyalty) one should have for Muslims and not any polticial leadership and absolute authority of a specific person after the Prophet (peace be upon him).

These kind of ambigious texts are what the Rafidah use to prove the fundamentals of their religion. A verse that has nothing to do with polticial leadership, Khilafah or Imamah. Additionally, the verse is in the plural! Since when does Allah address anybody with the plural (except Himself), not even the Prophet is addressed with the plural anywhere in the Qur’an, yet ‘Ali is?. Yes, the Rafidah after digging in various Sunni tafsirs will find Sunni scholars quoting weak narrations that this verse is about ‘Ali, however, tafsirs are not evidence and proof on their religion, for many scholars include many views, including weak and fabricated ones in their tafsirs to show different opinions (often even Shia ones!). In fact, some narrations say that the verse is about Abu Bakr (weak narrations as are those that say the verse is about ‘Ali). The matter of fact is, that the verse is general and includes all believers, not just ‘Ali or anybody else in particular, this is the most Qur’anic and logical interpretation, supported by its context, the Arabic language and the Ahl al-Bayt’s own statements:

محمد بن علي الباقر – حلية الأولياء – قوله تعالى : إنما وليكم الله … 3835

– حدثنا : أبو حامد بن جبلة ، ثنا : محمد بن إسحاق السراج ، ثنا : أبو همام ، ثنا : عيسى بن يونس ، ثنا : عبد الملك بنأبي سليمان ، قال : سألت أبا جعفر محمد بن علي عن قوله عز وجل: إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون، قال : أصحاب محمد (ص) ، قلت : يقولون : هو علي ، قال علي منهم.

On the authority of ‘Issa ibn Yunus, on the authority of Al-Malik ibn Abi Sulayman who said: “I saked Muhammad ibn ‘Ali (Imam al-Baqir) regarding the verse:

{Your Wali is only Allah, His Messenger, and the believers who establish prayer and give charity, and they bow down}

[Hilyat Al-Awliya” by Abu Na’im Al-Isfahani. Similar narrations also in Tafsir Al-Tabari, Al-Qurtubi and in the Siyar of Imam al-Dhahabi]

He (al-Baqir) said: “They are the companions of the Prophet, peace be upon him.” I said: They (Rafidah) say it’s about ‘Ali.” He (Al-Baqir) said: “‘Ali is from among them.”

A thorough clarification of this misused verse by the Rafidah can be read on this very beneficial site -> The Verse of Wilayah

Imam Al-Baqir: The Rafidah are ignorant of the Sunnah!:

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ الْفَضْلِ، بِمِصْرَ قَالَ: نَا إِبْرَاهِيمُ بْنُ شَرِيكٍ، قَالَ: نَا عُقْبَةُ بْنُ مُكْرَمٍ، قَالَ: نَا يُونُسُ بْنُ بُكَيْرٍ , عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ , عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ: مَنْ لَمْ يَعْرِفْ فَضْلَ أَبِي بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَقَدْ جَهِلَ السُّنَّةَ

فضائل الصحابة للدارقطني

[…] Abu Ja’far Muhammad b. ‘Ali (Al-Baqir) said: “Who does not know the virtues of Abu Bakr and ‘Omar, may Allah be pleased with him, is ignorant of the Sunnah.” [Fada’il Al-Sahabah by Al-Daraqutni, also in the Musnad, Fada’il Al-Sahabah by Imam Ahmad]

His love for the Sahabah, particularly the Shaykhayn (Abu Bakr and ‘Omar) and his hate for the Rafidah:

We read in Fada’il Al-Sahaba by Al-Daraqutni, p. 83:

وعن جابر الجعفي ، عن محمد بن علي ، قال : أجمع بنو فاطمة على أن يقولوا في أبي بكر وعمر أحسن ما يكون من القول .

From Jabir, from Mohammed ibn Ali (Al-Baqir), “There is a consensus amongst the children of Fatimah to say the best possible praise for Abu Bakr and ‘Omar.”

Note: The chain of the narration is solid, with the exception of the person narrating directly from Jabir, who happens to be ‘Amr bin Shimr, who ironically, seems to fall under the same boat as Jabir, in the sense that both have been accused of rafd (extreme form of Shi’ism), and yet, has narrated in praise of the Abu Bakr and ‘Omar and A’ishah.

Another interesting hadith, also from Fadh’il Al-Sahaba (p. 86), goes as follows:

سألت أبا جعفر محمد بن علي : هل كان أحد من أهل البيت يسب أبا بكر وعمر ؟ قال : معاذ الله بل يتولونهما ، ويستغفرون لهما ، ويترحمون عليهما

Jabir said: “I asked Abu Ja’far Mohammad ibn ‘Ali if anyone from the Ahl al-Bayt cursed Abu Bakr and ‘Omar? He said: God-forbid! Rather, they follow them, pray for forgiveness to them, and ask for mercy for them.”

The above narration, can also be found through an authentic chain in Tabaqat ibn Sa’d (5/246) but with an additional statement in which Jabir asks Al-Baqir if anyone from the Ahl al-Bayt believed in the Imami concept of Raj’ah], where in which Al-Baqir denies this.

We read in “Fada’il al-Sahabah wa Manaqibihim …” by the famous scholar of hadith Imam al-Daraqutni in a hassan hadith:

عن بسام بن عبدالله الصيرفي قال : سألت أباجعفر قلت : ماتقول في أبي بكر وعمر رضي الله عنهما ، فقال : والله إني لأتولاهما وأستغفر لهما وما أدركنا أحد من أهل بيتي إلا وهو يتولاهما

From Bassam ibn Abdullah al-Sayrafi: “I asked Abu Ja’far: “What do you say about Abu Bakr and ‘Omar may Allah be pleased with them? He replied: “By Allah I am loyal to them and I ask Allah to forgive them and we never met anyone from my family (Ahlu Bayti) who was not loyal to them.” 

We read in Al-Dhahabi’s “Siyar A’lam al-Nubala'” (Similar versions in the Musnad of Imam Ahmad):

حدثنا أبو نعيم ، حدثنا محمد بن علي بن حبيش ، حدثنا إبراهيم بن شريك ، حدثنا عقبة بن مكرم ، حدثنا يونس بن بكير ، عن أبي عبد الله الجعفي ، عن عروة بن عبد الله ، قال : سألت أبا جعفر محمد بن علي عن حلية السيوف ، فقال : لا بأس به ، قد حلى أبو بكر الصديق سيفه . قلت : وتقول الصديق ؟ فوثب وثبة واستقبل القبلة ، ثم قال : نعم الصديق ، نعم الصديق ، فمن لم يقل الصديق ، فلا صدق الله له قولا في الدنيا والآخرة .

‘Urwa bin Abdullah says: “I asked Abu Ja’far (Al-Baqir) Muhammad ibn ‘Ali about ornamentation of swords? He (Imam Al-Baqir) replied: “There is no problem with that, for Abu Bakr al-Siddiq had also ornamented his sword.” I asked: “Do you also call him al-Siddiq (the truthful)?” Imam al-Baqir stood up in awe and facing towards the Qiblah, saying: “Yes, Siddiq! Ye, Siddiq! Yes, Siddiq”; the one who does not call him a Siddiq, may Allah never testify to any of his words neither in this life nor the hereafter.”

Imam Abu Bakr al-Ajurri narrates in his al-Shari’ah (also in “Siyar al-Nubala” by al-Dhahabi) with a good (hassan) chain:

:محمد بن فضيل ، عن سالم بن أبي حفصة قال : سألت أبا جعفر وابنه جعفرا عن أبي بكر وعمر ، فقال : يا سالم تولهما ، وابرأ من عدوهما ، فإنهما كانا إمامي هدى . ثم قال جعفر : يا سالم ، أيسب الرجل جده ؟ أبو بكر جدي ، لا نالتني  شفاعة محمد -صلى الله عليه وسلم- يوم القيامة إن لم أكن أتولاهما ، وأبرأ من عدوهما .

الشريعة امام الاجري حدیث 1856 ص 2378

Ibn Fudayl on the authority of Salim ibn Abi Hafsah who said: “I asked Abu Ja’far (al-Baqir) and his son Ja’far (al-Sadiq) about Abu Bakr and ‘Omar, they both said to me: “O Salim! Befriend them and dissociate yourself from their enemies as they were the two Imams of guidance. Then Ja’far said: “O Salim! Does anyone abuse his grandfather? Abu Bakr is my grandfather. May I don’t get the intercession of Muhammad on the Day of Judgement if I don’t love them and if I don’t dissociate myself from their enemies.”

Dhahabi said in “Siyar” 6 volume at page 255:.

وأمه هي أم فروة بنت القاسم بن محمد بن أبي بكر التيمي ، وأمها هي أسماء بنت عبد الرحمن بن أبي بكر ، ولهذا كان يقول : ولدني أبو بكر الصديق مرتين .

And his (Ja’far al-Sadiq i.e. al-Baqir’s son) mother was Ummu Farwa bint al-Qasim ibn Muhammad ibn Abu Bakr al-Taymi, and her mother was Asma bint Abdurrahman ibn Abu Bakr, that’s why he (Ja’far al-Sadiq) use to say: “Abu Bakr al-Sadiq born me twice.”

Al-Dhahabi comments on the above narrations in his “Siyar A’lam al-Nubala'”, page 403:

كان سالم فيه تشيع ظاهر ، ومع هذا فيبث هذا القول الحق ; وإنما يعرف الفضل لأهل الفضل ذو الفضل ، وكذلك ناقلها ابن فضيل ، شيعي ثقة . فعثر الله شيعة زماننا ما أغرقهم في الجهل والكذب ، فينالون من الشيخين وزيري المصطفى – صلى الله عليه وسلم – ويحملون هذا القول من الباقر والصادق على التقية .

[The narrator] Salim was someone who openly professed Shiism, yet he transmitted thisstatement of truth […]. Fudayl (other narrator in the chain) was also a Shia and trustworthy. Yet the Shia of our (al-Dhahabi’s) times are drown in ignorance and lies, attacking the two Shaykhs and Wazirs (Abu Bakr and ‘Omar) of al-Mustafa, صل الله علیه و سلم, and claim that the statements of al-Baqir and al-Sadiq are Taqiyyah.

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This article is a contribution by brother Ebn Hussein (Ex-Shia), جزى الله عنا خير