BACK⇒ Return to Table of contents

 

Narrations of Imam al Baqir

 

Hafiz Ibn Hajar al Asqalani writes:

Imam al Baqir narrated from his father—’Ali ibn Hussain, his grandfather—Hussain ibn ‘Ali, granduncle—Hassan ibn ‘Ali, ‘Ali ibn Abi Talib (Mursal), Muhammad ibn Hanafiyyah (his father’s paternal uncle), ‘Abdullah ibn Jafar ibn Abi Talib (his grandfather’s cousin), Samurah ibn Jundub, Ibn ‘Abbas, Ibn ‘Umar, Abu Hurairah, Aisha, Umm Salamah, Abu Sa’id al Khudri, Jabir, Anas, Ibrahim ibn Sa’d ibn Abi Waqqas, Sa’id ibn Musayyab, ‘Ubaidullah ibn Abi Rafi’, Harmalah—the freed slave of Usamah ibn Zaid, ‘Ata’ ibn Yasar, Yazid ibn Hurmuz, Abu Murrah—the freed slave of ‘Aqil ibn Abi Talib, and others.

Those who narrated from him: his son—Jafar, Abu Ishaq al Sabi’i, al A’raj, al Zuhri, ‘Amr ibn Dinar, Abu Jahdam Musa ibn Salim, Qasim ibn Fadl, al Awza’i, Ibn Jurayj, al A’mash, Shaybah ibn Nassah, ‘Abdullah ibn Abi Bakr ibn ‘Amr ibn Hazm, ‘Abdullah ibn ‘Ata’, Bassam al Sayrafi, Harb ibn Surayj, Hajjaj ibn Artah, Muhammad ibn Suqah, Makhul ibn Rashid, Ma’mar ibn Yahya ibn Bassam, and others.[1]

 

‘Abdullah ibn Muhammad ibn ‘Aqil narrated:

Abu Jafar [al Baqir] and I would take turns going to Jabir, recording what he narrated on a tablet.[2]

 

Imam Muhammad al Baqir rahimahu Llah was a student of the eminent Sahabi Jabir ibn ‘Abdullah al Ansari radiya Llahu ‘anhu, largely, and also of other esteemed Sahabah and Tabi’in, in general. This is extremely unpalatable for those who claim that the knowledge of Imam al Baqir rahimahu Llah was divinely inspired and the only person he gained knowledge from would be his illustrious father. In fact, some of their fabricated narrations claim that Jibril ‘alayh al Salam would descend and tutor him personally. There is no denying the fact, however, that Imam al Baqir rahimahu Llah himself narrated on the authority of these illustrious personalities, which renders all other claims to dust. This has resulted in them clutching at straws and claiming that the reason why Imam al Baqir rahimahu Llah narrated on their authority was that when he narrated without a chain of narration, people did not accept it and thought him to be lying; the people of Madinah exclaiming, “We have never seen a greater liar than him, narrating from those he never met.” On seeing this, he began narrating on the authority of Jabir radiya Llahu ‘anhu and they accepted it. They even go to the extent of claiming that Jabir radiya Llahu ‘anhu would come to Imam al Baqir rahimahu Llah to learn Hadith.[3]

The absurdity of such a claim is self-evident. Jabir radiya Llahu ‘anhu accompanied the Prophet salla Llahu ‘alayhi wa sallam, fought alongside him, and benefitted directly from the Prophet salla Llahu ‘alayhi wa sallam, thereafter he continued to benefit from the senior Sahabah—Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum—as well as Hassan and Hussain radiya Llahu ‘anhuma; why would he not narrate from them directly when he met them but instead go to Imam al Baqir—who never saw them or heard from them—and learn their Hadith from him?

The fabricator of this narration spared no thought that his fabrication actually slanders the Prophet salla Llahu ‘alayhi wa sallam and the senior Companions for failing to transmit this knowledge and impart it to the masses. In addition, it is a slander on the illustrious personality of Imam al Baqir rahimahu Llah as well [who they deem to be infallible] professing that he deceptively attributed his narrations to Jabir radiya Llahu ‘anhu, and he is free from that which is ascribed to him. There a number of authentic narrations which inform us that Imam al Baqir rahimahu Llah did indeed learn from the esteemed Sahabi Jabir radiya Llahu ‘anhu, such as that reported by al Bukhari from Abu Ishaq:

Abu Jafar narrated, “While my father and I were with Jabir ibn ‘Abdullah, some people asked him about Ghusl…[4]

 

And also what Muslim narrated in the chapter of Hajj that al Baqir rahimahu Llah came to Jabir radiya Llahu ‘anhu and asked him about the Hajj of the Prophet.[5]

 

Narrations of Imam al Baqir in the Nine Books of Hadith

A count of all the narrations reported by Imam al Baqir in the nine[6] books of Hadith amount to 244 narrations, when compared to the narrations of the ‘Asharah Mubasharah, who are the highest ranking of all after the Prophets ‘alayh al Salam, we find that there are more narrations reported from him than six of the ‘Asharah Mubasharah. The total narrations of these six Sahabah are as follows:

Name of Sahabi	Total Narrations	Amount Exceeded by al Baqir
Abu Bakr radiya Llahu ‘anhu	229	15
‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu	99	145
Zubayr ibn al ‘Awwam radiya Llahu ‘anhu	94	150
Abu ‘Ubaidah radiya Llahu ‘anhu	94	150
Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu	81	163
Sa’id ibn Zaid radiya Llahu ‘anhu	76	168

 

This alone suffices as a response to the common allegation made against the Ahl al Sunnah of discarding the narrations of Imam al Baqir rahimahu Llah. Furthermore, the total number of narrations reported by a person does not represent his Jurisprudic capabilities, as we find Abu Hurairah radiya Llahu ‘anhu reporting the most amount of narrations from the Prophet salla Llahu ‘alayhi wa sallam, whereas there were many other Sahabah who surpassed him in Jurisprudic ability, such as the Four Khalifas, Umm al Mu’minin Sayyidah Aisha, Ibn ‘Abbas, Ibn Mas’ud, and Ubayy ibn Ka’b radiya Llahu ‘anhum. The Prophet salla Llahu ‘alayhi wa sallam has said:

May Allah brighten a man who hears a tradition from us, memorises it, and passes it on to others. Many a bearer of knowledge conveys it to one who understands it better than he does; and many a bearer of knowledge may not understand it [completely].[7]

 

We find this occurring with Imam al Baqir rahimahu Llah surpassing some from whom he narrated in his Jurisprudic abilities, while others of his era may have narrated less but surpassed him in their Jurisprudic abilities.

In the forthcoming pages we will present some of the narrations of Imam al Baqir that can be found in the nine books of Hadith.

 

Narrations regarding Purity

Imam Muslim reports from Muhammad (al Baqir) ibn ‘Ali — from his father — from Ibn ‘Abbas:

The Messenger of Allah salla Llahu ‘alayhi wa sallam ate flesh from the bone or meat, and then offered prayer and did not perform ablution, and (in fact) he did not touch water.[8]

 

Imam al Tirmidhi reports with his chain from Thabit ibn Abi Safiyyah:

I asked Abu Jafar, “Did Jabir narrate to you that the Prophet salla Llahu ‘alayhi wa sallam performed Wudu’ one time each, and two times, and three times?”

He said, “Yes.”[9]

 

Imam al Nasa’i reports with his chain from Shaybah, who said that Muhammad (al Baqir) informed him that his father, ‘Ali ibn Hussain, said:

Hussain ibn ‘Ali told me, “My father, ‘Ali, called me to bring (water for) Wudu’, so I brought it to him, and he started by washing his hands three times, before putting them into the water. Then he rinsed his mouth three times and sniffed water into his nose and blew it out three times. Then he washed his face three times, then his right hand up to the elbow three times, then his left likewise. Then he wiped his head once then he washed his right foot up to the ankle three times, then the left likewise. Then he stood up and said, ‘Pass me the vessel.’ So I passed the vessel containing the remaining water for his Wudu’ to him, and he drank from it standing up. I was surprised and when he noticed that he said, ‘Do not be surprised, for I saw your father, the Prophet salla Llahu ‘alayhi wa sallam, doing this,’ referring to his Wudu’ and drinking the leftover water while standing.”[10]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, Muhammad al Baqir — from ‘Ali ibn Hussain — from Zainab bint Umm Salamah — from Umm Salamah:

The Messenger of Allah salla Llahu ‘alayhi wa sallam ate (meat from) a shoulder, then Bilal came to him and he went out to pray, and he did not touch water.[11]

 

Imam Ahmed reports with his chain from Muhammad ibn ‘Ali — from his father, ‘Ali ibn Hussain — from ‘Ali ibn Abi Talib:

The Prophet salla Llahu ‘alayhi wa sallam said to me, “O ‘Ali, perform the Wudu’ well (by washing those parts of the body, such as the face, hands and feet beyond what is required) even if you find it difficult, do not consume zakat, do not crossbreed donkeys with horses, and do not sit with astrologers.”[12]

 

Narrations regarding Ghusl

Imam al Bukhari reports with his chain from Zuhayr — from Abu Ishaq:

Abu Jafar (al Baqir) related to us: While my father and I were with Jabir ibn ‘Abdullah, some people asked him about taking a bath.

He replied, “A Sa’ of water is sufficient for you.”

A man said, “A Sa’ is not sufficient for me.”

Jabir said, “A Sa’ was sufficient for one who had more hair than you and was better than you (meaning the Prophet salla Llahu ‘alayhi wa sallam).”

And then Jabir (put on) his garment and led the prayer.[13]

 

Imam al Bukhari reports with his chain from Muhammad ibn ‘Ali (al Baqir) — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Prophet salla Llahu ‘alayhi wa sallam used to pour water three times on his head.[14]

 

Imam al Bukhari reports with his chain from Abu Jafar (al Baqir):

Jabir ibn ‘Abdullah said to me, “Your cousin (Hassan ibn Muhammad ibn al Hanafiyyah) came to me and asked about the bath of Janabah (greater impurity). I replied, ‘The Prophet salla Llahu ‘alayhi wa sallam would take three handfuls of water, pour them on his head and then pour more water over his body.’ Hassan said to me, ‘I am a hairy man,’ and I replied, ‘The Prophet salla Llahu ‘alayhi wa sallam had more hair than you.’”[15]

 

Imam Muslim reports with his chain from Jafar — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When the Messenger of Allah salla Llahu ‘alayhi wa sallam took a bath because of Janabah (greater impurity), he poured three handfuls of water upon his head.

Hassan ibn Muhammad said to him, “My hair is thick.”

Upon this Jabir observed, “O son of my brother, the hair of the Messenger of Allah salla Llahu ‘alayhi wa sallam was thicker than your hair and finer.”[16]

 

Narrations regarding Menstruation

Imam Abu Dawud reports with his chain from Abu Jafar al Baqir:

Saudah had a prolonged flow of blood. The Prophet salla Llahu ‘alayhi wa sallam commanded that when the days of her menstruation [previous cycle] was finished, she should take bath and pray.[17]

 

Narrations regarding Salah

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Abu Murrah, the freed slave of Aqil — from Umm Hani’:

The Messenger of Allah salla Llahu ‘alayhi wa sallam on the day of the Conquest of Makkah observed in her house eight rak’at of prayer in one cloth, its opposite corners having been tied from the opposite sides.[18]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir:

The Messenger of Allah salla Llahu ‘alayhi wa sallam used to say in his prayer, after the tashahhud, “The best of word is the word of Allah subhanahu wa ta ‘ala and the best of guidance is the guidance of Muhammad.”[19]

 

Imam Ahmed reports with his chain from Muhammad ibn ‘Ali (al Baqir) — from Usamah ibn Zaid:

The Messenger of Allah salla Llahu ‘alayhi wa sallam prayed in the House [of Allah, i.e. the Ka’bah].[20]

 

Imam Ahmed reports with his chain from Abu Jafar (al Baqir) — from Usamah:

The Messenger of Allah salla Llahu ‘alayhi wa sallam prayed in the Ka’bah.[21]

 

Imam Ahmed reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from ‘Abdullah ibn Malik ibn Buhaynah:

The Messenger of Allah salla Llahu ‘alayhi wa sallam came to perform the Fajr Salah and Ibn Qishb was praying [already]. So the Prophet salla Llahu ‘alayhi wa sallam hit his thighs and said, “O Ibn Qishb, do you read four rak’ahs for Fajr or do you read it twice?”[22]

 

Narrations regarding the Times of Salah

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from Muhammad ibn ‘Ali ibn Hussain (al Baqir) — from his father, ‘Ali ibn Hussain — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Messenger of Allah salla Llahu ‘alayhi wa sallam prayed Fajr as soon as he was certain the dawn had appeared.[23]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Messenger of Allah salla Llahu ‘alayhi wa sallam travelled until he came to ‘Arafah, where he found that the tent had been pitched for him. He stayed there until the sun had passed its zenith, then he called for al Qaswa’ which was saddled for him. When he reached the bottom of the valley he addressed the people. Then Bilal called the adhan, then the Iqamah, then he prayed Zuhr, then he called the Iqamah, then he prayed ‘Asr, and he did not offer any other prayer in-between.[24]

 

Narrations regarding Salat al Jumu’ah

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

We used to observe (Jumu’ah) prayer with the Messenger of Allah salla Llahu ‘alayhi wa sallam and then we returned and gave rest to our camels used for carrying water.

Hassan (one of the narrators) said, “I asked Jafar what time that was and he said, ‘It is the time when the sun passes the meridian.’”[25]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Ibn Abi Rafi’:

Marwan appointed Abu Hurairah as his deputy in Madinah and he himself left for Makkah. Abu Hurairah led us in the Jumu’ah prayer and recited after Surah Jumu’ah in the second rak’ah, “When the hypocrites came to thee.” (Surah: 63). I then met Abu Hurairah as he came back and said to him, “You have recited two surahs which ‘Ali ibn Abi Talib used to recite in Kufah.”

Upon this Abu Hurairah said, “I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam reciting these two in the Friday (prayer).”[26]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

I asked Jabir ibn ‘Abdullah when the Messenger of Allah salla Llahu ‘alayhi wa sallam observed Jumu’ah prayer and he said, “He used to observe prayer, and we then went (back) to our camels and gave them rest.”

‘Abdullah (the narrator) made this addition in his narration, “Till the sun passed the meridian and the camels used for carrying water (took rest).”[27]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When Allah’s Messenger salla Llahu ‘alayhi wa sallam delivered the sermon, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying, “The enemy has made a morning attack on you and in the evening too.” He would also say, “The Last Hour and I have been sent like these two,” and he would join his forefinger and middle finger; and would further say, “The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error.” He would further say, “I am more dear to a Muslim even than his self; and he who left behind property that is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me.”[28]

 

Imam Malik reports from Jafar ibn Muhammad — from his father, al Baqir:

The Messenger of Allah salla Llahu ‘alayhi wa sallam gave two sermons on the day of Jumu’ah and sat down between them.[29]

 

The chain of narration of this report informs us of a few important aspects:

1. Imam Malik rahimahu Llah accepted the narrations of Imam Jafar al Sadiq rahimahu Llah and considered him reliable, as Imam Malik rahimahu Llah is renowned for his cautiousness in gathering narrations; he only reports from reliable narrators.
2. Imam Malik rahimahu Llah regarded Imam al Baqir rahimahu Llah an impeccable narrator even including his Mursal narrations in his compilation of al Muwatta’, despite this sanad being disjointed and the opinion of the majority of scholars regarding such narrations is that it is not accepted.

 

Narrations regarding Fasting

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

Allah’s Messenger salla Llahu ‘alayhi wa sallam went out to Makkah in Ramadan in the year Makkah was conquered, and he and the people fasted till he came to Kura’ al Ghamim. He then called for a cup of water which he raised till the people saw it, and then he drank. He was told afterwards that some people had continued to fast, and he said, “These people are the disobedient ones; these are the disobedient ones.”[30]

 

Narrations regarding Hajj

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We went to Jabir ibn ‘Abdullah and he enquired about the people (who had gone to see him) till it was my turn. I said, “I am Muhammad ibn ‘Ali ibn Hussain.” 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 nearby. And he led us in the prayer.

I said to him, “Tell me about the Hajj of Allah’s Messenger salla Llahu ‘alayhi wa sallam,” and he indicated with his hand ‘nine’, and then stated, “The Messenger of Allah salla Llahu ‘alayhi wa sallam stayed in (Madinah) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allah’s Messenger salla Llahu ‘alayhi wa sallam was about to perform the Hajj. A large number of persons came to Madinah and all of them were anxious to follow the Messenger of Allah salla Llahu ‘alayhi wa sallam and do according to his doing. We set out with him till we reached Dhu al Hulayfah…”[31]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When Asma’ bint ‘Umays gave birth (to a child) in Dhu al Hulayfah. Allah’s Messenger salla Llahu ‘alayhi wa sallam commanded Abu Bakr (to convey to her) that she should take a bath and enter into the state of Ihram.[32]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

Allah’s Messenger salla Llahu ‘alayhi wa sallam said, “I have sacrificed (the animals) here, and the whole of Mina is a place for sacrifice; so sacrifice your animals at your places. I have stayed here (near these rocks), and the whole of ‘Arafah is a place for stay. And I have stayed here (at Muzdalifah near Mash’ar al Haram) and the whole of Muzdalifah is a place for stay (i.e. one is permitted to spend night in any part of it, as one likes).[33]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When Allah’s Messenger salla Llahu ‘alayhi wa sallam proceeded to Makkah, he came to it (the Black Stone), kissed it, and moved to his right. He moved quickly in three circuits, and walked in four circuits.[34]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

I saw Allah’s Messenger salla Llahu ‘alayhi wa sallam walking swiftly from the Black Stone till he completed three circuits up to it.[35]

 

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

Allah’s Messenger salla Llahu ‘alayhi wa sallam walked swiftly in three circuits from stone to stone.[36]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Prophet salla Llahu ‘alayhi wa sallam performed Hajj three times. He performed Hajj twice before his emigration, and he performed one Hajj after he emigrated, and these were accompanied by ‘Umrah. So he drove sixty-three sacrificial animals and ‘Ali came from Yemen with the rest of them, among them was a camel of Abu Jahal that had a ring made of silver in its nose. So, he (the Messenger of Allah salla Llahu ‘alayhi wa sallam) slaughtered the camel, and the Messenger of Allah salla Llahu ‘alayhi wa sallam ordered that a piece of each of them be cooked, and he drank from its broth.[37]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When the Prophet salla Llahu ‘alayhi wa sallam wanted to perform Hajj, he announced it to the people, and they gathered (to accompany him). When he reached al Bayda’ he donned Ihram.[38]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When the Prophet salla Llahu ‘alayhi wa sallam arrived in Makkah, he entered the Masjid and touched the (Black) Stone, then went to his right and performed Raml (walking briskly) for three (circuits) and walking for four. Then he came to the Maqam and recited, “And take you (people) the Maqam (place) of Ibrahim as a place of prayer.” Then he performed two Rak’ah while the Maqam was between him and the Ka’bah. Then he came to the (Black) Stone after the two Rak’ah to touch it, then he left to al Safa—I think—he said, “Indeed al Safa and al Marwah are among the symbols of Allah.”[39]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Prophet performed Raml from the (Black) Stone to the (Black) Stone for three (circuits), and he walked four (circuits).[40]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When the Messenger of Allah salla Llahu ‘alayhi wa sallam arrived in Makkah, he performed Tawaf around the Ka’bah seven times, I heard him reciting, “And take the Maqam of Ibrahim as a place of prayer.”[41] So he performed Salat behind the Maqam, then he came to the (Black) Stone and touched it. He then said, “We begin with what Allah began with,” and began at al Safa and recited, “Indeed al Safa and al Marwah are among the Symbols of Allah.”[42][43]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

During the two Rak’ah of Tawaf, the Messenger of Allah salla Llahu ‘alayhi wa sallam recited the two Surahs: [al Kafirun], “Say: O you disbelievers!” and al Ikhlas, “Say: He is Allah, (the) One.”[44]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We came to Jabir and asked him about the Hajj of the Prophet salla Llahu ‘alayhi wa sallam. He told us that the Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Had I known when I set out what I know now, I would not have brought the Hadi (sacrificial animal) with me and I would have made it ‘Umrah. So whoever does not have a sacrificial animal with him, let him exit Ihram and make it ‘Umrah.

‘Ali came from Yemen with a sacrificial animal and the Messenger of Allah brought a sacrificial animal from Madinah. Fatimah had put on a dyed garment and applied kohl to her eyes, and he (‘Ali) said, ‘I went to the Prophet to complain about that and find out whether she could do that.

I said, ‘O Messenger of Allah, Fatimah has put on a dyed garment and applied kohl to her eyes, and she said, the Messenger of Allah told me to do that.’

He said, ‘She is telling the truth, she is telling the truth, I told her to do that.’”[45]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We came to Jabir ibn ‘Abdullah and asked him about the Hajj of the Prophet salla Llahu ‘alayhi wa sallam. He told us, “The Messenger of Allah salla Llahu ‘alayhi wa sallam stayed in Madinah for nine years of Hajj, then it was announced to the people that the Messenger of Allah salla Llahu ‘alayhi wa sallam was going to perform Hajj this year. Many people came to Madinah, all of them hoping to learn from the Messenger of Allah salla Llahu ‘alayhi wa sallam and to do as he did. The Messenger of Allah salla Llahu ‘alayhi wa sallam set out when there were five days left of Dhu al Qa’dah, and we set out with him.”

Jabir said, “And the Messenger of Allah was among us; the Qur’an was being revealed to him, and he knew what it meant. Whatever he did based on it (the Qur’an), we did, and we set out with no intention other than Hajj.”[46]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We came to Jabir ibn ‘Abdullah and asked him about the Hajj of the Prophet and he told us, “‘Ali came from Yemen with a sacrificial animal and the Messenger of Allah brought a sacrificial animal from Madinah. He said to ‘Ali, ‘With what intention have you entered Ihram?’

He replied, ‘I said [when entering Ihram], “O Allah, I am entering Ihram for that which the Messenger of Allah entered Ihram,” and I have the sacrificial animal with me.’

The Prophet salla Llahu ‘alayhi wa sallam said, ‘Do not exit Ihram.’”[47]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah, concerning the Hajj of the Prophet salla Llahu ‘alayhi wa sallam:

When he came to Dhu al Hulayfah he prayed and then he remained silent until he came to al Bayda’.[48]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Prophet took a sacrificial animal during his Hajj.[49]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Messenger of Allah circumambulated the Ka’bah seven times, walking rapidly in the three, and walking (at a regular pace) for four. Then he stood near the Maqam and prayed two Raka’at. Then he recited, “And take you the Maqam (Place) of Ibrahim as a place of prayer, raising his voice, so that the people would hear. Then he went (to perform Sa’i) and said, “We will start with that with which Allah started.” So he started with al Safa, climbing up, until he could see the Ka’bah, and he said three times:

لَا إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

There is none worthy of worship except Allah alone with no partner or associate, His is the dominion and to Him be praise, He gives life and death, and He has power over all things.

Then declared Allah’s greatness, then he supplicated as much as was decreed for him. Then he came down walking until he reached level ground at the bottom of the valley. Then he hastened until the ground began to rise. Then he walked until he came to Al Marwah and climbed atop it, and when he could see the Ka’bah he said three times:

لَا إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

There is none worthy of worship except Allah alone with no partner or associate, His is the dominion and to Him be praise, He gives life and death, and He has power over all things.

Then he remembered Allah, glorified and praised Him, and then supplicated there for as long as Allah willed. And he did that until he completed the Sa’i.[50]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We came to Jabir ibn ‘Abdullah and asked him about the Hajj of the Prophet. He told us that the Prophet said, “All of ‘Arafah is the place of standing.”[51]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We came to Jabir ibn ‘Abdullah and he told us that the Messenger of Allah salla Llahu ‘alayhi wa sallam said, “All of Muzdalifah is a place for (the pilgrims) to stand.”[52]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We entered upon Jabir ibn ‘Abdullah and I asked, “Tell me about the Hajj of the Prophet.”

He said, “The Messenger of Allah moved on from Muzadalifah before the sun rose, and –Fadl ibn ‘Abbas rode behind him. When he came to Muhassir he sped up a little, then he followed the middle road that brings you out at the largest Jamrah. When he came to the Jamrah which is by the tree, he threw seven pebbles, saying the Takbir with each one, (using) pebbles the size of the date stones[53], and he threw from the bottom of the valley.”[54]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

We entered upon Jabir ibn ‘Abdullah and I asked, “Tell me about the Hajj of the Prophet salla Llahu ‘alayhi wa sallam.”

He said, “The Messenger of Allah stoned the Jamrah which is by the tree, with seven pebbles, saying the Takbir with each pebble—pebbles that were the size of date stones or fingertips. And he threw them from the bottom of the valley, then he went to the place of sacrifice in Mina.”[55]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from ‘Ali ibn Hussain — from Ibn ‘Abbas ­ from his brother, Fadl:

I was riding behind the Prophet salla Llahu ‘alayhi wa sallam and he continued to recite the Talbiyah until he stoned Jamrat al ‘Aqabah. He stoned it with seven pebbles, saying the Takbir with each throw.[56]

 

Imam Ibn Majah reports with his chain from Abu Jafar al Baqir — from Umm Salamah:

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Hajj is the Jihad of every weak person.”[57]

 

Imam Ahmed reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Ibn ‘Abbas:

Muawiyah said to them, “Do you know that I clipped some hair from the head of Allah’s Messenger salla Llahu ‘alayhi wa sallam at al Marwah?”[58]

 

Imam Ahmed reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Ibn ‘Abbas:

Muawiyah said to them, “I saw Allah’s Messenger salla Llahu ‘alayhi wa sallam clipping his hair with clippers.”[59]

 

Imam Malik reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

Al Miqdad ibn al Aswad once went to see ‘Ali ibn Abi Talib at the watering hole, where he was feeding some young camels of his with a mash of meal and leaves.

He said to him, “This man ‘Uthman ibn ‘Affan is telling people that they cannot do Hajj and ‘Umrah together.”

Al Miqdad said, “‘Ali ibn Abi Talib went off with bits of meal and leaves on his forearms—and I shall never forget the sight of the meal and the leaves on his arms—and went to see ‘Uthman ibn ‘Affan and asked him, ‘Are you saying then that people cannot do Hajj and ‘Umrah together?’

‘Uthman replied, “That is my opinion.”

Whereupon ‘Ali got angry and went out saying, “I am at your service, O Allah, I am at your service for a Hajj and an ‘Umrah together.’”[60]

 

Narrations regarding Debts

Imam al Bukhari reports with his chain from Muhammad ibn ‘Ali — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

Once the Prophet salla Llahu ‘alayhi wa sallam said (to me), “If the money of Bahrain comes, I will give you a certain amount of it.”

The Prophet salla Llahu ‘alayhi wa sallam had breathed his last before the money of Bahrain arrived. When the money of Bahrain arrived, Abu Bakr announced, “Whoever was promised by the Prophet salla Llahu ‘alayhi wa sallam should come to us.”

I went to Abu Bakr and said, “The Prophet salla Llahu ‘alayhi wa sallam promised me so and so.”

Abu Bakr gave me a handful of coins and when I counted them, they were five-hundred in number.

Abu Bakr then said, “Take twice the amount you have taken.”[61]

 

Imam al Bukhari reports with his chain from Muhammad ibn ‘Ali — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

When the Prophet salla Llahu ‘alayhi wa sallam passed away, Abu Bakr received some property from al ‘Ala’ ibn al Hadrami. Abu Bakr said to the people, “Whoever has a money claim on the Prophet, or was promised something by him, should come to us (so that we may pay him his right).”

Jabir added, “I said (to Abu Bakr), Allah’s Messenger salla Llahu ‘alayhi wa sallam promised me that he would give me this much, and this much, and this much (spreading his hands three times).”

Jabir added, “Abu Bakr counted for me and handed me five-hundred (gold pieces), and then five-hundred, and then five-hundred.”[62]

 

Imam Ibn Majah reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from ‘Abdullah ibn Jafar radiya Llahu ‘anhu:

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Allah is with the creditor until his debt is repaid, so long as it (the loan) is not for something that Allah dislikes.”[63]

 

Narrations regarding animals for consumption

Imam al Bukhari reports with his chain from Muhammad ibn ‘Ali — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

On the day of Khaybar, Allah’s Messenger salla Llahu ‘alayhi wa sallam forbade the eating of donkey meat and allowed the eating of horse meat.[64]

 

Narrations regarding sacrificial animals

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Abu Sa’id al Khudri radiya Llahu ‘anhu:

The Messenger of Allah salla Llahu ‘alayhi wa sallam slaughtered a horned male ram of fine pedigree, (around) his mouth was black, and his legs were black, and (around) his eyes was black.[65]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah:

The Messenger of Allah salla Llahu ‘alayhi wa sallam slaughtered some of his sacrificial animals with his own hand, and someone else slaughtered some of them.[66]

 

Imam Ibn Majah reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah radiya Llahu ‘anhu:

The Messenger of Allah salla Llahu ‘alayhi wa sallam ordered that a piece from every camel that had been slaughtered be brought and placed in a pot, then they ate from its meat and drank some of the broth.[67]

 

Imam Ahmed reports with his chain from Muhammad ibn ‘Ali — from his father — from ‘Ali radiya Llahu ‘anhu:

A man came to the Prophet salla Llahu ‘alayhi wa sallam and said, “I took vow to slaughter my camel and such and such.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “As for your camel you may slaughter it, as for such and such that it is from Shaitan.”[68]

 

Imam Ahmed reports with his chain from Muhammad ibn Ishaq — Muhammad ibn ‘Ali ibn Hussain and Abu Ishaq ibn Yasar informed me — from ‘Abdullah ibn Khabbab, the freed slave of the Banu ‘Adi ibn Najar — from Abu Sa’id al Khudri radiya Llahu ‘anhu:

The Messenger of Allah forbade (eating) the meat of sacrificial animals after three days. So I left on a journey and then returned to my family, and that was a day after the days of sacrifice; my wife brought me a piece of meat that she had dried.

I said to her, “From where did you get this dried meat?’

She responded, “From our sacrifice.”

I said to her, “Did the Prophet salla Llahu ‘alayhi wa sallam not forbid (eating) the meat of sacrificial animals after three days?”

She replied, “He permitted it for the people thereafter.”

I did not believe her until I sent a message to my [uterine] brother, Abu Qatadah, who was a participant of Badr and he replied saying, “Eat your food, as she has spoken the truth. The Prophet salla Llahu ‘alayhi wa sallam has permitted it for the Muslims.”[69]

 

Narrations regarding ‘Aqiqah

Imam al Tirmidhi reports with his chain from Muhammad ibn ‘Ali ibn Hussain — from ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

The Messenger of Allah salla Llahu ‘alayhi wa sallam had the ‘Aqiqah for Hassan with one sheep, and said, “O Fatimah, shave his head and give the weight of his hair in silver as charity.”

So I weighed it, and it was the weight of a Dirham or a bit of a Dirham.[70]

 

Narrations regarding the fitnah

Imam al Bukhari reports with his chain from Muhammad ibn ‘Ali that Harmalah, the freed slave of Usamah radiya Llahu ‘anhu:

Usamah (ibn Zaid) sent me to ‘Ali (at Kufah) and said, “‘Ali will ask you, ‘What has prevented your companion from joining me?’ You then should say to him, ‘If you (‘Ali) were in the mouth of a lion, I would like to be with you, but in this matter I won’t take any side.’”

Harmalah added, “‘Ali didn’t give me anything (when I conveyed the message to him) so I went to Hassan, Hussain, and Ibn Jafar and they loaded my camels with much (wealth).”[71]

 

Imam Ahmed reports with his chain from Muhammad ibn ‘Ali — from Rafi’ ibn Bishr (or Busr) al Sulami — from his father:

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “A fire will emerge from Habs Sayl (a place on the eastern side of Madinah), it will move with a slow pace. It will hide at night and will move during the day. It will come and go. It will be said, ‘The fire has woken up, O people, so move. The fire has slept, O people, so rest. The fire has risen (in the evening) so rise and move.’ Whoever the Fire will find, it will consume him.”[72]

 

Narrations regarding charity

Imam Muslim reports with his chain from Abu Jafar Muhammad ibn ‘Ali — from Ibn Musayyab —from Ibn ‘Abbas radiya Llahu ‘anhu:

Allah’s Messenger salla Llahu ‘alayhi wa sallam said, “He who takes back his charity is like a dog which vomits and then returns to that and eats it.”[73]

 

Narrations regarding the Battles

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Yazid ibn Hurmuz:

Najdah wrote to Ibn ‘Abbas enquiring of five things. Ibn ‘Abbas said, “If I had not the fear of committing (sin) for concealing knowledge I would not have written to him.”

Najdah wrote to him saying, “Tell me whether the Messenger of Allah salla Llahu ‘alayhi wa sallam took women to participate with him in Jihad; (if he did), whether he allotted them a regular share from the booty; whether he killed the children of (the enemy in the war), how long an orphan would be entitled to consideration as such, and for whom the Khums (fifth part of the booty) was booty.”

Ibn ‘Abbas wrote to him, “You have written asking me whether the Messenger of Allah salla Llahu ‘alayhi wa sallam took women with him to participate in Jihad. He did take them to the battle and sometimes he fought along with them. They would treat the wounded and were given a reward from the booty, but he did not assign any regular share for them. And the Messenger of Allah salla Llahu ‘alayhi wa sallam did not kill the children of the enemy, so you should not kill the children. Also you have written to me asking me when the orphanhood comes to an end. By my life, if a man has become bearded but is still incapable of getting his due from others or fulfilling his obligation towards them, (he is yet an orphan to be treated as such), but when he can look after his interests like grown people, he is no longer an orphan. And you have written to me inquiring about Khums as to whom it is meant for. (In this connection) we (the kinsmen of the Messenger of Allah) used to say, ‘It is for us, but those people (i.e. Banu Umayyah) have denied it to us.”[74]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Yazid ibn Hurmuz:

Najdah al Haruri wrote to Ibn ‘Abbas asking if the Messenger of Allah salla Llahu ‘alayhi wa sallam would fight along with women, and if he would fix a share of the spoils of war for them.

Ibn ‘Abbas wrote to him, “You wrote to me asking me if the Messenger of Allah salla Llahu ‘alayhi wa sallam would fight along with women. He did fight along with them, as they would treat the wounded. They received something from the spoils of war, but as for their share, then he did not fix a share for them.”[75]

 

Imam Malik reports from Jafar ibn Muhammad — from his father, al Baqir:

‘Umar ibn al Khattab mentioned the magians and said, “I do not know what to do about them.”

‘Abdur Rahman ibn ‘Awf said, “I bear witness that I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam say, “Follow the same practice with them as you do with the People of the Book.”[76]

 

Narrations regarding Asceticism

Imam Muslim reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah:

Allah’s Messenger salla Llahu ‘alayhi wa sallam happened to walk through the bazar coming from the side of ‘Aliyah and the people were on both his sides. There he found a dead lamb with very short ears.

He took hold of his ear and said, “Who amongst you would like to have this for a dirham?”

They said, “We do not like to have it even for less than that as it is of no use to us.”

He said, “Do you wish to have it (free of any cost)?”

They said, “By Allah, even if it were alive (we would not have liked to possess that), for there is defect in it as its ear is very short; now it is dead also.”

Thereupon Allah’s Messenger salla Llahu ‘alayhi wa sallam said, “By Allah, this world is more insignificant according to Allah than this dead lamb is to you.”[77]

 

Narrations regarding Burial

Imam al Tirmidhi reports with his chain from ‘Uthman ibn Farqad — from Jafar ibn Muhammad — from his father, al Baqir:

The one who made the Lahd in the grave of the Messenger of Allah salla Llahu ‘alayhi wa sallam was Abu Talhah. And the one who placed the velvet cloth under him was Shuqran, a freed slave of the Messenger of Allah salla Llahu ‘alayhi wa sallam.

Jafar said that ‘Ubaidullah ibn Abi Rafi’ informed him that he heard Shuqran saying, “By Allah, I placed the velvet cloth beneath the Prophet salla Llahu ‘alayhi wa sallam in his grave.”[78]

 

Imam al Nasa’i reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

Hassan ibn ‘Ali was sitting when a funeral passed by. The people stood until the funeral had passed, and Hassan said, “The funeral of Jew passed by when the Messenger of Allah was sitting in its path, and he did not want the funeral of a Jew to pass over his head, so that is why he stood up.”[79]

 

Imam Ahmed reports with his chain from Muhammad ibn ‘Ali:

A funereal bier passed by them and the people stood but Hassan did not stand. Hassan then said to them, “What are you all doing? The Prophet salla Llahu ‘alayhi wa sallam stood as the scent of the Jew had caused him difficulty.”[80]

 

Imam Malik reports from Jafar ibn Muhammad — from his father, al Baqir:

The Messenger of Allah salla Llahu ‘alayhi wa sallam was washed in a long shirt.[81]

 

Narrations regarding Judicial rulings

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah:

The Prophet salla Llahu ‘alayhi wa sallam passed judgement based on an oath along with a witness.[82]

 

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

The Prophet salla Llahu ‘alayhi wa sallam passed judgement based on an oath along with one witness. And ‘Ali judged between you based on it.[83]

 

Imam Abu Dawud reports with his chain from Abu Jafar Muhammad ibn ‘Ali:

Samurah ibn Jundub had a row of palm-trees in the garden of a man of the Ansar. The man had his family with him. Samurah would visit his palm-trees, and the man was annoyed by that and felt it keenly. So he asked him (Samurah) to sell them to him, but he refused. He then asked him to take something else in exchange, but he refused.

So he came to the Holy Prophet salla Llahu ‘alayhi wa sallam and mentioned it to him. The Holy Prophet salla Llahu ‘alayhi wa sallam asked him to sell it to him, but he refused. He asked him to take something else in exchange, but he refused.

He then said, “Give it to him and you can have such and such,” mentioning something with which he tried to please him, but he refused.

He then said, “You are causing difficulty.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam then said to the Ansari, “Go and uproot his palm-trees.”[84]

 

Narrations regarding clothing

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir:

Hassan and Hussain wore their ring on their left hand.[85]

 

Imam Ahmed reports with his chain from Musa ibn Salim ibn Juhdum — from Jafar ibn Muhammad — from his father, al Baqir — from ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

The Messenger of Allah forbade me from doing three things, but I do not know whether they were for me specifically or for everyone in general. He forbade me from wearing silk, red clothes, and from reciting the Qur’an when bowing.[86]

 

Imam al Nasa’i reports with his chain from Muhammad ibn ‘Ali:

I asked Aisha radiya Llahu ‘anha, “Did the Messenger of Allah salla Llahu ‘alayhi wa sallam wear perfume?”

She said, “Yes, the perfumes used by men: Musk and amber.”[87]

 

Narrations regarding motivation for the heart

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah:

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “My intercession is for the people who committed major sins in my Ummah.”

Muhammad ibn ‘Ali related, “Jabir said to me, ‘O Muhammad, Whoever is not among the people of major sins, then there is no need for intercession for him.’”[88]

 

Narrations regarding Virtues

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from his father, ‘Ali ibn Hussain — from his father, Hussain — from his father, ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

The Prophet salla Llahu ‘alayhi wa sallam took Hassan and Hussain by the hand and said, “Whoever loves me and loves these two, and their father and mother, he shall be with me in my level on the Day of Judgement.”[89]

 

Imam Ibn Majah reports with his chain from Abu Jafar Muhammad al Baqir:

Whenever Ibn ‘Umar heard a Hadith from the Messenger of Allah salla Llahu ‘alayhi wa sallam, he would not do more than it said and he would not do less.[90]

 

Narrations regarding the unlawful taking of life

Imam al Nasa’i reports with his chain from Abu Jafar Muhammad al Baqir:

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Whoever is killed defending his wealth and he who is killed unjustly is a martyr.”[91]

 

Narrations regarding drinks

Imam al Nasa’i reports with his chain from Bassam:

I asked Abu Jafar about Nabidh and he said, “‘Ali ibn Hussain would have Nabidh made for him at night, and he would drink it in the morning, and he would have Nabidh made in the morning and he would drink it at night.”[92]

 

Narrations regarding Divorce

Imam Abu Dawud reports with his chain from Abu Jafar Muhammad al Baqir and Aban ibn Salih — from Mujahid and Hisham ibn ‘Urwah — from his father, ‘Urwah —from Aisha radiya Llahu ‘anha:

Barirah was emancipated, and she was the wife of Mughith, a slave of Al Abi Ahmed. The Messenger of Allah salla Llahu ‘alayhi wa sallam gave her choice, and said to her, “If he has intercourse with you, then there is no choice for you [thereafter].”[93]

 

Imam Malik reports from Jafar ibn Muhammad — from his father, al Baqir — from ‘Ali ibn Abi Talib:

When a man takes a vow to abstain from intercourse, divorce does not occur immediately. If four months pass, he must declare his intent and either he is divorced or he revokes his vow.

Malik said, “That is what is done among us.”[94]

 

Narrations regarding food

Imam Abu Dawud reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah:

The Prophet salla Llahu ‘alayhi wa sallam said, “Prayer should not be postponed for taking meals nor for any other thing.”[95]

 

Imam Ahmed reports with his chain from Muhammad ibn ‘Ali— from Jabir ibn ‘Abdullah:

We went on an expedition with the Prophet salla Llahu ‘alayhi wa sallam; we came across locusts and we ate them.[96]

 

Narrations regarding vows

Imam al Tirmidhi reports with his chain from Jafar ibn Muhammad — from his father, al Baqir — from Jabir ibn ‘Abdullah:

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “A slave (of Allah) shall not believe until he believes in al Qadar, its good and its bad, such that he knows that what struck him would not have missed him, and that what missed him would not have struck him.”[97]

 

Imam Ahmed reports with his chain from Abu Jafar Muhammad ibn ‘Ali:

We were with ‘Ubaid ibn ‘Umair who was narrating, and ‘Abdullah ibn ‘Umar was sitting with him.

‘Ubaid ibn ‘Umair said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said, ‘The example of a hypocrite is like a sheep amongst two flocks (he used the word Rabidayn); if it goes to the one it eats with it and when it goes to the other it eats with it too.’”

Ibn ‘Umar said, “This is not how the Messenger salla Llahu ‘alayhi wa sallam said it; the Messenger of Allah salla Llahu ‘alayhi wa sallam said, ‘Like a sheep amongst two flocks [highlighting that the Prophet salla Llahu ‘alayhi wa sallam used the word Ghanamayn and not Rabidayn).”

‘Umayd ibn ‘Umair was offended by this and became angry.

When ‘Abdullah saw this he said, “If I had not heard it like this (from the Prophet salla Llahu ‘alayhi wa sallam) I would not have corrected you.”[98]

 

Imam al Darimi reports with his chain from Muhammad ibn ‘Ali:

Do not sit with argumentative people, for verily they [will] argue about the verses of Allah.[99]

 

Narrations regarding supplications

Imam Ibn Majah reports with his chain from Abu Jafar Muhammad al Baqir — from Abu Hurairah radiya Llahu ‘anhu:

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “There are three supplications that will undoubtedly be answered: the supplication of one who has been wronged; the supplication of the traveller; and the supplication of a father for his child.”[100]

 

NEXT⇒ Narrations of Imam al Baqir in other Books of Hadith

---

[1] Tahdhib al Tahdhib, 9/311-312.

[2] Tarikh al Islam, 7/464.

[3] Qutb al Din al Rawandi: Al Khara’ij wa al Jara’ih, 1/280.

[4] Sahih al Bukhari, # 252.

[5] Sahih Muslim, # 2137.

[6] The nine books of Hadith referred to are: Sahih al Bukhari, Sahih Muslim, Sunan al Tirmidhi, Sunan Abi Dawud, Sunan al Nasa’i, Sunan Ibn Majah, Sunan al Darimi, Musnad Ahmed, and Muwatta’ Imam Malik. These nine books collectively encompass majority of the ahadith reported from the Prophet salla Llahu ‘alayhi wa sallam.

[7] Sunan Abi Dawud, # 2582; Sunan al Tirmidhi, # 2580, and Imam al Tirmidhi deemed it Hassan.

[8] Sahih Muslim, # 532.

[9] Sunan al Tirmidhi, # 43. Thabit ibn Safiyyah is da’if as will be discussed in the section The Narrators from Imam al Baqir.

[10] Sunan al Nasa’i, # 94. Al Arna’ut ruled it to be Sahih in Musnad Ahmed.

[11] Sunan al Nasa’i, # 182. Al Albani ruled it to be Sahih.

[12] Musnad Ahmed, # 549. Al Arna’ut said it is Hassan li Ghayrihi despite this particular chain being da’if due to it being disconnected.

[13] Sahih al Bukhari, # 244.

[14] Sahih al Bukhari, # 247.

[15] Sahih al Bukhari, # 248.

[16] Sahih Muslim, # 496.

[17] Sunan Abi Dawud, # 243.

[18] Sahih Muslim, # 1180.

[19] Sunan al Nasa’i, # 1294.

[20] Musnad Ahmed, # 20764. Al Arna’ut said it is Sahih despite this particular chain being da’if due to their being a disconnection between Imam al Baqir and Usamah ibn Zaid radiya Llahu ‘anhu.

[21] Musnad Ahmed, # 20798. Al Arna’ut appended his comments to it deeming the chain da’if.

[22] Musnad Ahmed, # 20798. Al Arna’ut said that it is Sahih on the conditions of Muslim.

[23] Sunan al Nasa’i, # 540. Al Albani declared it Sahih.

[24] Sunan al Nasa’i, # 600. Al Albani declared it Sahih.

[25] Sahih Muslim, #1420.

[26] Sahih Muslim, # 1451.

[27] Sahih Muslim, # 1421.

[28] Sahih Muslim, # 1435.

[29] Muwatta’ Imam Malik, # 228. The Hadith is corroborated.

[30] Sahih Muslim, # 1878.

[31] Sahih Muslim, # 2137.

[32] Sahih Muslim, # 2107.

[33] Sahih Muslim, # 2138.

[34] Sahih Muslim, # 2139.

[35] Sahih Muslim, # 2215.

[36] Sahih Muslim, # 2216.

[37] Sunan al Tirmidhi, # 743. Imam al Tirmidhi said, “This Hadith is from the gharib narrations of Sufyan, I do not know it except from Zaid ibn Hubab. I saw ‘Abdullah ibn ‘Abdur Rahman narrate this Hadith in his books from ‘Abdullah ibn Abi Ziyad.” He also said, “I asked Muhammad [al Bukhari] about this and he did not know it to be narrated from al Thawri — from Jafar —from his father — from Jabir — from the Prophet salla Llahu ‘alayhi wa sallam. I saw that he did not regard this Hadith to be preserved. He said that it is narrated from al Thawri — from Abi Ishaq — from Mujahid in a Mursal narration.”

[38] Sunan al Tirmidhi, # 746. Imam al Tirmidhi said, “The Hadith of Jabir is Hassan Sahih.” Al Albani also declared it Sahih.

[39] Sunan al Tirmidhi, # 784. Imam al Tirmidhi said, “The Hadith of Jabir is Hassan Sahih and is practiced upon by the scholars.” Al Albani also declared it Sahih.

[40] Sunan al Tirmidhi, # 758. Imam al Tirmidhi said, “The Hadith of Jabir is Hassan Sahih and is practiced upon by the scholars.” Al Albani also declared it Sahih.

[41] Surah al Baqarah: 125.

[42] Surah al Baqarah: 158.

[43] Sunan al Tirmidhi, # 790. Imam al Tirmidhi said, “This Hadith is Hassan Sahih.” Al Albani also declared it Sahih.

[44] Sunan al Tirmidhi, # 796. The Hadith is reported by Ibn Abi Shaybah as well with a Sahih chain. Al Albani also declared it Sahih.

[45] Sunan al Nasa’i, # 2664. Hussain Salim Asad declared it Sahih in Musnad Abi Ya’la. Al Albani also declared it Sahih.

[46] Sunan al Nasa’i, # 2690. Hussain Salim Asad declared it Sahih. Al Albani also declared it Sahih.

[47] Sunan al Nasa’i, # 2690. Al Albani declared it Sahih.

[48] Sunan al Nasa’i, # 2706. Al Albani declared it Sahih.

[49] Sunan al Nasa’i, # 2748. Al Albani declared it Sahih.

[50] Sunan al Nasa’i, # 2912. Al Albani declared it Sahih.

[51] Sunan al Nasa’i, # 2965. Al Albani declared it Sahih.

[52] Sunan al Nasa’i, # 2995. Al Albani declared it Sahih.

[53] Pebbles so small that it could be flung using just two fingers.

[54] Sunan al Nasa’i, # 3004. Al Albani declared it Sahih.

[55] Sunan al Nasa’i, # 3026. Al Albani declared it Sahih.

[56] Sunan al Nasa’i, # 3029. Al Arna’ut declared it Sahih in al Musnad and so did al A’zami in Sahih ibn Khuzaymah. Al Albani also declared it Sahih.

[57] Sunan Ibn Majah, # 3893.

[58] Musnad Ahmed, # 16280. Al Arna’ut declared it Sahih.

[59] Musnad Ahmed, # 16281. Al Arna’ut declared it Sahih.

[60] Muwatta’ Imam Malik, # 652. There is a break in the chain of narration.

[61] Sahih al Bukhari, # 2132.

[62] Sahih al Bukhari, # 2486.

[63] Sunan Ibn Majah, # 2400. Hussain Salim Asad said the chain is reliable in Musnad Abi Ya’la.

[64] Sahih al Bukhari, # 3897.

[65] Sunan al Tirmidhi, # 1416. Imam al Tirmidhi said, “This Hadith is Hassan Sahih Gharib, I only know it to be related by Hafs ibn Ghayyath.

[66] Sunan al Nasa’i, # 4343. Al Albani declared it Sahih.

[67] Sunan Ibn Majah, # 3149. Al Arna’ut said its chain is Sahih in Sahih Ibn Hibban, # 4020. Al Albani also declared it Sahih.

[68] Musnad Ahmed, # 650. Al Arna’ut commented that its chain is Da’if.

[69] Musnad Ahmed, # 15624. Al Arna’ut commented that its chain is Hassan on account of Muhammad ibn Ishaq.

[70] Sunan al Tirmidhi, # 1439. Imam al Tirmidhi said, “This Hadith is Hassan Gharib. Its chain is not connected; Abu Jafar Muhammad ibn ‘Ali ibn Hussain did not meet ‘Ali ibn Abi Talib.” Al Albani declared it Hassan.

[71] Sahih al Bukhari, # 6577.

[72] Musnad Ahmed, # 15103. Al Arna’ut commented, “Rafi’ ibn Bishr: From the narrators found in al Ta’jil. Al Bukhari recorded his biography in al Tarikh al Kabir and Ibn Abi Hatim in al Tardil. Two have narrated from him. Ibn Hibban has included him in his al Thiqat. His father is Bishr, and it has been said Bashir and/or Busr. Ibn ‘Abdul Barr, Ibn al Athir, and Ibn Hajar in al Isabah have included him among the Sahabah. Ibn Hibban contradicted this and reported his narration in his Sahih and mentioned him to be from the Tabi’in in his al Thiqat. He said, ‘He narrates mursal narrations. His son, Rafi’ ibn Bashir, narrates from him. Whoever thought him to be from the Sahabah has erred.’ The other narrators are reliable and the narrators of al Bukhari and Muslim with the exception of ‘Abdul Hamid ibn Jafar al Ansari, regarding whom there is difference of opinion, [but whose] narrations are acceptable.”

[73] Sahih al Muslim, # 3048.

[74] Sahih al Muslim, # 3377.

[75] Sunan al Tirmidhi, # 1477. Al Albani declared it Sahih.

[76] Muwatta’ Imam Malik, # 544. There is a break in the chain between Imam al Baqir rahimahu Llah and ‘Umar ibn al Khattab radiya Llahu ‘anhu.

[77] Sahih al Muslim, # 5257.

[78] Sunan al Tirmidhi, # 968. Imam al Tirmidhi said, “The Hadith of Shuqran is Hadith Hassan Gharib.” Al Albani declared it Sahih.

[79] Sunan al Nasa’i, # 1901. Al Albani declared it Sahih despite there being a break in the chain, on account of corroborating narrations.

[80] Musnad Ahmed, # 1628. Al Arna’ut commented that it is Da’if, due to a break in the chain between Imam al Baqir rahimahu Llah and Hassan ibn ‘Ali radiya Llahu ‘anhu.

[81] Muwatta’ Imam Malik, # 464. There is a break in the chain. Ibn ‘Abdul Barr said that all the narrators of Muwatta’ reported it mursal except Sa’id ibn ‘Ufayr.

[82] Sunan al Tirmidhi, # 1264. There are corroboratory reports for this narration. Al Albani declared it Sahih.

[83] Sunan al Tirmidhi, # 1265. Al Albani declared it Sahih.

[84] Sunan Abi Dawud, # 3152. There is a break in the chain between Imam al Baqir rahimahu Llah and Samurah ibn Jundub radiya Llahu ‘anhu. Al Albani declared it Da’if.

[85] Sunan al Tirmidhi, # 1665. Imam al Tirmidhi said it is Hassan Sahih. Al Albani said it is Sahih Mawquf.

[86] Musnad Ahmed, # 567. Al Arna’ut commented, “Hassan li Ghayrihi, and this isnad is Da’if,” due to a break in the chain.

[87] Sunan al Nasa’i, # 5027. Al Albani declared it Da’if. ‘Abdullah ibn ‘Ata’ al Makki appears in the chain; Ibn Hajar said about him, “Truthful but errs and obfuscates.” Bakr al Muzalliq; Ibn Hajar said about him, “Truthful, but has some weakness.”

[88] Sunan al Tirmidhi, # 2360. Imam al Tirmidhi said, “This Hadith is Hassan Gharib.”

[89] Sunan al Tirmidhi, # 3666. Imam al Tirmidhi said, “This Hadith is Hassan Gharib.”

[90] Sunan Ibn Majah, # 4. Al Arna’ut declared it Sahih in Sahih Ibn Hibban.

[91] Sunan al Nasa’i, # 4025. Al Albani declared it Sahih.

[92] Sunan al Nasa’i, # 5645. Al Albani said that its isnad is Sahih though it is disconnected.

[93] Sunan Abi Dawud, # 1909. Al Albani declared it Da’if due to the obfuscation of Muhammad ibn Ishaq.

[94] Muwatta’ Imam Malik, # 1020.

[95] Sunan Abi Dawud, # 3266. Muhammad ibn Maymun al Za’farani appears in the chain of narration; al Bukhari and al Nasa’i both said he is Munkar al Hadith (narrates uncorroborated reports in contradiction of reliable narrators).

[96] Musnad Ahmed, # 14118. Al Arna’ut said, “It is Sahih li Ghayrihi. This chain is Da’if on account of the weakness of Jabir ibn Yazid al Ju’fi, who appears in the chain.”

[97] Sunan al Tirmidhi, # 2070. The chain contains ‘Abdullah ibn Maymun who is Munkar al Hadith; however, it is corroborated by other narrations reported from ‘Ubadah ibn Samit radiya Llahu ‘anhu and others.

[98] Musnad Ahmed, # 4640. Al Arna’ut said that its chain is Da’if.

[99] Sunan al Darimi, # 217. Hussain Salim Asad declared it Da’if due to Layth ibn Abi Sulaym.

[100] Sunan Ibn Majah, # 3852. Al Albani declared it Hassan.