BACK⇒ Return to Table of contents

 

Imam al Baqir’s Method of Tafsir

 

 

The method used by Imam al Baqir rahimahu Llah for the Tafsir of the Qur’an was exactly in accordance with what we just mentioned. He learnt this from those Sahabah that he met, from his honourable father, and the other Tabi’in. Whichever commentary of the Qur’an one will refer to, he will find the statements of “al Baqir” alongside those of the other scholars of his age. May Allah subhanahu wa ta ‘ala be pleased with them all.

 

Tafsir of Imam al Baqir

In the forthcoming pages we will present a few examples of the Tafsir made by Imam al Baqir rahimahu Llah.

 

Surah al Baqarah

Allah subhanahu wa ta ‘ala says:

 

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], “Do not worship except Allah ; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakat.” Then you turned away, except a few of you, and you were refusing.[1]

 

Imam al Baqir rahimahu Llah said regarding the meaning of And speak to people good [words], “Speak to them as you would like to be spoken to.”[2]

 

In the verse:

لَيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakat; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.[3]

 

Imam al Baqir explained that the traveler refers to the Muslim traveler who one is hosting.[4]

 

About the verse:

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ

Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allah knows it. And take provisions, but indeed, the best provision is fear of Allah . And fear Me, O you of understanding.[5]

 

Imam al Baqir says, “Allah will not care for those who visit this house if they do not observe three things:

• Piety, which prevents him from what is forbidden,
• Tolerance, which restrains his anger,
• Civility, with those Muslims he interacts with.

These are three qualities every traveller requires, and even more so during Hajj. Whoever observes it fully then his Hajj will be complete, and whoever fails to do so, then his Hajj will not.”[6]

 

Al Tabari has reported under the commentary of this verse:

 

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنتُمْ فِي أَنفُسِكُمْ ۚ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَن تَقُولُوا قَوْلًا مَّعْرُوفًا ۚ وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ

There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.[7]

 

Sukaynah bint Hanzalah ibn ‘Abdullah ibn Hanzalah narrated:

Abu Jafar Muhammad ibn ‘Ali entered my home while I was in ‘Iddah[8] and said, “O daughter of Hanzalah, you know of my relation to the Prophet salla Llahu ‘alayhi wa sallam, the right of my grandfather upon me, and pre-eminence in Islam.”

I said to him, “May Allah forgive you, O Abu Jafar, do you propose to me while I am still in ‘Iddah? Whereas you are one who is followed?”

He replied, “Is that what I have done? All I have done was inform you of my closeness to the Messenger salla Llahu ‘alayhi wa sallam and my relation to him. Verily the Messenger of Allah salla Llahu ‘alayhi wa sallam came to Umm Salamah, who had been married to her cousin Abu Salamah when he had passed away. The Messenger of Allah salla Llahu ‘alayhi wa sallam mentioned his exalted position with Allah subhanahu wa ta ‘ala, and he was carrying a straw mat at the time, continuing to do so until the mat had left imprints in his hand. That was not a proposal.”[9]

 

Al Baghawi commented in his annotations upon this narration:

[Indirectly] alluding to a proposal is permissible during the ‘Iddah when the husband passes away. As for the women spending her ‘Iddah for divorce while the husband is still alive: If she is one who is no longer permissible for the husband to marry, such as one who has been given three divorces, or separated due to Li’an[10] or fostering[11] then it is permissible to [indirectly] allude to a proposal. If she is a woman who the husband can still marry after they are separated, such as through Khul’a[12] or annulment, then it is permissible for the husband to allude to a proposal. Whether it is permissible for others besides the husband to allude to a proposal, in this case, there are two opinions: Permissibility, as in the case of a woman who has been issued three divorces; and [there is also an opinion of] impermissibility, as reconciling with his wife is still possible [after the ‘iddah] as in the case when a woman has been given a revocable divorce. In this instance it is not permissible for any other to allude to a proposal.[13]

 

Surah Al ‘Imran

In the verse:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.[14]

 

Imam al Baqir rahimahu Llah explained:

The Messenger of Allah salla Llahu ‘alayhi wa sallam recited, “And let there be [arising] from you a nation inviting to [all that is] good,” and then said, “‘Good’ refers to following the Qur’an and my Sunnah.”[15]

 

Surah al Nisa’

Concerning the verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ ۚ وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا

O you who have believed, do not consume one another’s wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.[16]

 

Imam al Baqir rahimahu Llah said:

Do not consume one another’s wealth unjustly through transactions that are prohibited in Shari’ah, such as riba, gambling, undervaluing, and oppression.[17]

 

In the verse:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveller, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.[18]

 

Imam al Baqir rahimahu Llah explained the meaning of the traveller who passes you while on his journey.[19]

 

Imam al Baqir in the following verse:

فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.[20]

 

Explained the meaning of a decree of specified times to be an obligation.[21]

Surah al Ma’idah

Al Tabari has reported with his chain of narration under the commentary of the verse:

 

حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so, fear them not, but fear Me. This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sin – then indeed, Allah is Forgiving and Merciful.[22]

 

Imam Jafar al Sadiq narrated — from his father, al Baqir — from ‘Ali ibn Abi Talib, that he said:

If it shakes its leg, blinks, or shakes its tail, then it is permissible to slaughter.[23]

 

He also reported under the commentary of the verse:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا ۚ وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.[24]

 

From Qasim ibn al Fadl al Huddani:

Abu Jafar asked, “Where is the ankles?”

The people said, “Here (gesturing to the bottom of the shin).”

Abu Jafar said, “This is the beginning of the leg. The ankles are the area at the joint.”[25]

 

It is mentioned under the story of Nabi Adam ‘alayh al Salam mentioned in the verse:

 

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ ۖ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ إِنِّي أُرِيدُ أَن تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ ۚ قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي ۖ فَأَصْبَحَ مِنَ النَّادِمِينَ

And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, Allah only accepts from the righteous [who fear Him].

If you should raise your hand against me to kill me – I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds.

Indeed, I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers.”

And his soul permitted to him the murder of his brother, so he killed him and became among the losers.

Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, “O woe to me! Have I failed to be like this crow and hide the body of my brother?” And he became of the regretful.[26]

 

It is reported from Imam al Baqir:

Adam ‘alayh al Salam said to Habil and Qabil, “My Rabb has informed me that there will be one from my progeny who will present to Him a sacrifice. Hence you two present a sacrifice so that it will bring coolness to my eyes when it is accepted.”

So, they both prepared sacrifices. Habil was a shepherd and so he presented the best sheep from his flock, the cream of his wealth. Whereas Qabil was a crop farmer, and he presented the most inferior of his crops. Nabi Adam ‘alayh al Salam accompanied them with their sacrifices. They both climbed the mountain and placed their sacrifices at its peak. Thereafter the three of them waited—the two brothers and Nabi Adam ‘alayh al Salam—looking towards the sacrifices, when Allah sent a fire and as it drew near it consumed the sacrifice of Habil and left the sacrifice of Qabil untouched.

The three of them left, and Nabi Adam ‘alayh al Salam knew that Qabil was loathsome over this; and he said, “Woe to you, O Qabil, your sacrifice was rejected.”

Qabil retorted, “You love him, so you prayed over his sacrifice and supplicated for him, thus, his sacrifice was accepted and mine was rejected.”

Qabil then said to Habil, “I will kill you, and be relieved of you. Your father supplicated for you and prayed over your sacrifice and that is why it was accepted.”

He continued threatening to kill him until one-night Habil was delayed while tending to his sheep.

Nabi Adam ‘alayh al Salam asked, “O Qabil, where is your brother?”

Qabil answered, “Have you appointed me his shepherd? I do not know!”

Nabi Adam ‘alayh al Salam responded, “Woe to you, O Qabil, go and look for your brother!”

Qabil said to himself, “Tonight I will kill him.” And he took a piece of iron with him.

He met his brother as he was returning and said to him, “O Habil, your sacrifice was accepted while mine was rejected, I will kill you.”

Habil replied, “I presented the best of my wealth, while you presented the worst of yours; and Allah only accepts what is pure. Allah only accepts from the God-Fearing.”

When he said this, Qabil was infuriated and struck him with the iron rod.

Habil cried out, “Woe to you, O Qabil! Where will you go from Allah? How will he recompense you for what you are doing?”

He then killed him and threw him into a ditch, and threw some sand on top of him.[27]

 

Regarding the verse:

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِّنَ اللَّهِ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah . And Allah is Exalted in Might and Wise.[28]

 

Imam al Baqir rahimahu Llah said:

The hand of a thief will be amputated for 10 Dirhams, a Dinar, or if the stolen item reaches the value of either of the two.[29]

 

While elaborating on the meaning of the verse:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakat, and they bow [in worship].[30]

 

It is reported:

Imam al Baqir said, “It was revealed about the Believers.”

He was asked, “People say that it was revealed about ‘Ali.”

Imam al Baqir replied, “‘Ali is from amongst the Believers.”[31]

 

Surah al An’am

In the verse:

وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ ۚ كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ ۖ وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakat] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.[32]

 

Imam al Baqir commented regarding the words, “give its due [zakat] on the day of its harvest,” that it is a handful.[33]

 

Surah al A’raf

Under the commentary of the verse:

 

أَوَعَجِبْتُمْ أَن جَاءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ

Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you? And remember when He made you successors after the people of Noah and increased you in stature extensively. So remember the favours of Allah that you might succeed.[34]

 

Imam al Baqir commented about the meaning of “increased you in stature extensively,”:

They were tall as trees. A man would from them could break off a huge piece of rock from the mountain with his bare hands.[35]

 

Surah al Tawbah

He commented on the meaning of “greater pilgrimage,” in the following verse:

 

وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ

And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger. So if you repent, that is best for you; but if you turn away – then know that you will not cause failure to Allah. And give tidings to those who disbelieve of a painful punishment.[36]

 

That the “greater pilgrimage,” refers to the Day of Nahr (10 Dhu al Hijjah).[37]

This is a sterling example of Imam al Baqir’s knowledge of the narrations of the Prophet’s salla Llahu ‘alayhi wa sallam blessed sunnah, as it has also been reported from Ibn ‘Umar radiya Llahu ‘anhu :

The Prophet salla Llahu ‘alayhi wa sallam stopped between the two Jamarat (pillars where stoning takes place) during the Hajj that he performed and said, “This is the day of the Greater Pilgrimage.”[38]

 

And under the commentary of the verse:

يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ ۖ فَإِن تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَىٰ عَنِ الْقَوْمِ الْفَاسِقِينَ

They swear to you so that you might be satisfied with them. But if you should be satisfied with them. Indeed, Allah is not satisfied with a defiantly disobedient people.[39]

 

Imam al Baqir rahimahu Llah related:

My father, Zayn al ’Abidin, advised me, “Do no accompany five people, nor converse with them or walk alongside them in the street. Do not accompany a Fasiq (open sinner), as he will sell you for a morsel of food and even less than that.”

I asked him, “And what is less than a morsel of food?”

He replied, “On the hope that he will receive it and does not even get it thereafter.”

He continued, “And do not accompany a miser, as he will deprive you of that which you need most. Do not accompany a liar, as he is like a mirage, he will make you believe that which is close to be at a distance and that which is far off to be near. Do not accompany a fool, as he will intend to help you but cause you harm in the process. It has been said that a wise enemy is better than a foolish friend. And [lastly] do not accompany one who severs family ties, as I have found him to be cursed in the Qur’an in three places.”[40]

 

Surah Hud

Under the commentary of the verse:

قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِّمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ ۖ وَمَا أَنتَ عَلَيْنَا بِعَزِيزٍ

They said, “O Shu’ayb, we do not understand much of what you say, and indeed, we consider you among us as weak. And if not for your family, we would have stoned you [to death]; and you are not to us one respected.”[41]

 

Imam al Baqir mentioned the meaning of indeed, we consider you among us as weak:

One who is cast-off, neither spoken to nor associated with.[42]

 

Surah al Ra’d

Under the commentary of the verse:

وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَن يَشَاءُ وَهُمْ يُجَادِلُونَ فِي اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ

And the thunder exalts [Allah] with praise of Him – and the angels [as well] from fear of Him, and He sends thunderbolts and strikes therewith whom He wills while they dispute about Allah ; and He is severe in assault.[43]

 

Imam al Baqir rahimahu Llah says:

He sends thunderbolts: Thunderbolts strike non-Muslims as well as Muslims, but it will never strike a Dhakir (one in constant remembrance of Allah).[44]

 

Surah al Isra’

Imam al Baqir said under the commentary of the verse:

 

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur’an of dawn. Indeed, the recitation of dawn is ever witnessed.[45]

 

The decline of the sun is referring to after sunset.[46]

 

Surah Yusuf

Allah subhanahu wa ta ‘ala says:

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

Indeed, We have sent it down as an Arabic Qur’an that you might understand.[47]

 

It has been reported from Imam al Baqir rahimahu Llah who narrated from his forefathers, from the Prophet salla Llahu ‘alayhi wa sallam, who said:

The first to converse in Arabic was Ismail ‘alayh al Salam when he was 14 years old.

 

It has been reported from Ibn ‘Abbas radiya Llahu ‘anhu as well:

Ismail ‘alayh al Salam was the first person to speak only in Arabic.

 

What is intended thereby is that, as elucidated by some of the scholars, is that he was the first to speak Arabic in the dialect of the Quraysh in which the Qur’an was revealed as the origin of the Arabic language predates the era of Ismail ‘alayh al Salam.[48]

 

Surah al Ambiya’

Under the commentary of the words, “And there is prohibition upon a city,” in the verse:

 

وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ

And there is prohibition upon [the people of] a city which We have destroyed that they will [ever] return.[49]

 

Imam al Baqir rahimahu Llah said:

It is a predestined decree upon every city that has been destroyed that they will not return to this world before the Day of Qiyamah.[50]

 

Surah al Hajj

Explaining the meaning of the words, “benefits for themselves,” in the verse:

 

لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ

That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.[51]

 

Imam al Baqir said:

Forgiveness and clemency.[52]

 

Surah al Nur

Concerning the commentary of the verse:

أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ ۗ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ

Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do.[53]

 

Abu Thabit related:

I was sitting in the company of Muhammad al Baqir when he asked me, “Do you know what these birds say when the sun rises?”

I replied that I did not know and he said, “They glorify their Lord and ask him for their sustenance for the day.”[54]

 

Surah al Furqan

Allah subhanahu wa ta ‘ala says:

أُولَٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا

Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.[55]

 

Imam al Baqir stated:

The Chamber refers to Jannah, it has been called the Chamber due to its loftiness.[56]

 

Surah al Qasas

Allah subhanahu wa ta ‘ala said in the Noble Qur’an:

فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

So, he watered [their flocks] for them; then he went back to the shade and said, “My Lord, indeed I am, for whatever good You would send down to me, in need.”[57]

 

 

Imam al Baqir stated while commentating on this verse:

He [Nabi Musa ‘alayh al Salam] said this when he was in need of a date.[58]

 

Surah al Fatir

Under the commentary of the verse:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty.[59]

 

It is reported from Abu al Jarud:

I asked Muhammad ibn ‘Ali—al Baqir— about the portion, “among them is he who wrongs himself,” and he replied, “It refers to the one who commits sins and carries out virtuous deeds.[60]

 

And regarding the verse:

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِن نَّصِيرٍ

And they will cry out therein, “Our Lord, remove us; we will do righteousness – other than what we were doing!” But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So, taste [the punishment], for there is not for the wrongdoers any helper.[61]

 

Imam al Baqir interpreted the meaning of “warner” to be “old age”.[62]

 

Surah al Ahqaf

Allah subhanahu wa ta ‘ala says:

 

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, “My Lord, enable me to be grateful for Your favour which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.”[63]

 

Imam al Baqir rahimahu Llah said while explaining the meaning of, “and make righteous for me my offspring”:

Do not make them fall victim to Shaitan, the inner self, and desires.[64]

 

Surah al Dhariyat

Allah subhanahu wa ta ‘ala says:

كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ

They used to sleep but little of the night.[65]

 

Imam al Baqir rahimahu Llah commented:

They would not sleep until they performed their ‘Isha’ salah.[66]

 

Surah al Tahrim

Concerning the verse:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.[67]

 

Imam al Baqir rahimahu Llah said about the meaning of stones:

It is sulphur stones.[68]

 

Surah al Balad

Allah subhanahu wa ta ‘ala says in the Qur’an:

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ

We have certainly created man into hardship.[69]

 

It has been reported from Imam al Baqir rahimahu Llah:

He asked one of the Ansar about the meaning of “We have certainly created man into hardship,” and he answered, “in his standing and balancing [when an infant],” and Abu Jafar did not disapprove.[70]

 

Surah al Duha

Allah subhanahu wa ta ‘ala says:

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ

And your Lord is going to give you, and you will be satisfied.[71]

 

Imam al Baqir rahimahu Llah interpreted this verse to refer to the intercession of the Prophet salla Llahu ‘alayhi wa sallam.[72]

 

NEXT⇒ False commentaries attributed to Imam al Baqir

---

[1] Surah al Baqarah: 83

[2] Tafsir al Naysaburi, 1/260.

[3] Surah al Baqarah: 177.

[4] Tafsir Ibn Kathir, 1/214.

[5] Surah al Baqarah: 197.

[6] Tafsir Haqqi, 1/432.

[7] Surah al Baqarah: 235.

[8] Period of waiting after divorce or death of the husband.

[9] Tafsir al Tabari, 2/704.

[10] Li’an: When the husband accuses his wife of adultery but cannot produce four witnesses; they will give four testimonies ensured by sworn oaths taken by each spouse, and accompanied by the curse of wrath upon the liar. The couple will then be separated and the wife becomes prohibited for the husband to remarry forever.

[11] It is discovered they were foster siblings.

[12] Khul’a: Separation of the wife in return for a payment.

[13] Tafsir al Baghawi, 1/216.

[14] Surah Al ‘Imran: 104.

[15] Tafsir Ibn Kathir, 1/398.

[16] Surah al Nisa’: 29.

[17] Tafsir al Alusi, 4/29.

[18] Surah al Nisa’: 36.

[19] Tafsir Ibn Kathir, 1/507.

[20] Surah al Nisa’: 103.

[21] Tafsir al Tabari, 5/355.

[22] Surah al Ma’idah: 3.

[23] Tafsir al Tabari, 6/97.

[24] Surah al Ma’idah: 6.

[25] Tafsir al Tabari, 6/186.

[26] Surah al Ma’idah: 27-31.

[27] Tafsir Ibn Kathir, 2/44.

[28] Surah al Ma’idah: 38.

[29] Tafsir Ibn Kathir, 2/58.

[30] Surah al Ma’idah: 55.

[31] Tafsir al Baghawi, 2/48.

[32] Surah al An’am: 141.

[33] Tafsir al Tabari, 8/75.

[34] Surah al A’raf: 69.

[35] Tafsir al Alusi, 8/156.

[36] Surah al Tawbah: 3.

[37] Tafsir Ibn Kathir, 2/348.

[38] Sahih al Bukhari, # 1626.

[39] Surah al Tawbah: 96.

[40] Tafsir Haqqi, 5/136.

[41] Surah Hud: 91.

[42] Tafsir al Bahr al Muhit, 5/256.

[43] Surah al Ra’d: 13.

[44] Tafsir al Baghawi, 3/11.

[45] Surah al Isra’: 78.

[46] Tafsir Ibn Kathir, 3/57.

[47] Surah Yusuf: 2.

[48] Tafsir al Alusi, 12/172.

[49] Surah al Ambiya’: 95.

[50] Tafsir Ibn Kathir, 3/204.

[51] Surah al Hajj: 28.

[52] Tafsir al Baghawi, 3/283.

[53] Surah al Nur: 41.

[54] Tafsir al Razi, 24/10.

[55] Surah al Furqan: 75.

[56] Tafsir Ibn Kathir, 3/342.

[57] Surah al Qasas: 24.

[58] Tafsir al Baghawi, 3/442.

[59] Surah al Fatir: 32.

[60] Tafsir Ibn Kathir, 3/564.

[61] Surah al Fatir: 37.

[62] Tafsir Ibn Kathir, 3/567.

[63] Surah al Ahqaf: 15.

[64] Tafsir al Qurtubi: 16/195.

[65] Surah al Dhariyat: 17.

[66] Tafsir Ibn Kathir, 4/250.

[67] Surah al Tahrim: 6.

[68] Tafsir Ibn Kathir, 1/64.

[69] Surah al Balad: 4.

[70] Tafsir Ibn Kathir, 4/547.

[71] Surah al Duha: 5.

[72] Tafsir Ibn Kathir, 4/559.