How Wahabis destroyed the Graveyard of Jannatul Baqi ?

Jannat-ul-Baqi’ is a much revered graveyard located in Madinah Munawwarah in Saudi Arabia. Many great personalities of the Ahle Bait (a.s.), immaculate members of his (s.a.w.a.) household including his (s.a.w.a.) successors are laid to rest here:

1. Hazrat Fatemah al-Zahra (a.s.), the Prophet’s (s.a.w.a.) highly-revered daughter
2. Imam Hasan b. Ali – Al Mujtaba (a.s.)
3. Imam Ali b. Husain – Zain al-Aabedeen (a.s.)
4. Imam Muhammad b. Ali – Al-Baqir (a.s.) and
5. Imam Jafar b. Muhammad – Al-Sadiq (a.s.)

In addition to the successors of the Messenger (s.a.w.a.), prominent and famous companions of the Prophet (s.a.w.a.) and his (s.a.w.a.) close relatives are also buried here:

1. Abbas b. Abdul Muttalib (Prophet’s (s.a.w.a.) uncle)
2. Safiyyah bint Abdil Muttallib and Aatika bint Abdil Muttalib (Prophet’s aunts (s.a.w.a.))
3. Ibrahim b. Muhammad (Prophet’s (s.a.w.a.) son)
4. Hazrat Fatima binte Asad (Prophet’s (s.a.w.a.) aunt and Ameerul Momineen’s (a.s.) mother (a.s.))
5. Aqeel b. Abi Talib (Prophet’s (s.a.w.a.) cousin and Ameerul Momineen’s (a.s.) brother)
6. Muhammad b. Ali b. Abi Taalib, famous as Muhammad-e-Hanafiyyah (his mother’s name was Hanafiyyah)
7. Hazrat Ummul Baneen (mother of Hazrat Abul Fazl Abbas b. Ali b. Abi Taalib (a.s.))
8. Ismail b. Imam Sadiq (a.s.)
9. Abdullah b. Jafar-e-Tayyaar (a.s.)

These are the individuals buried in Baqi’ and their graves were adorned with mausoleums and tombs. Even today Muslims have preserved pictures of the tombs and these are widely available on internet websites. These tombs were present till 8th Shavval 1344 A.H. Apart from these great personalities, graves of approximately seven thousand famous companions are located in Baqi’. Similarly, many scholars of the early days of Islam are also buried here, like Imam Maalik – the founder of the Maaliki sect. Like with other graves, a tomb was also built over his grave.

The first attack on Baqi’ – 1220 A.H.
The attack was first engineered by the Wahhabis in 1220 A.H. i.e. when the first Saudi government was overthrown by the Ottoman government. In 1220 A.H. Wahhabis entered Medinah to demolish Baqi’ and tried to demolish many mosques instead of Baqi’. They initially tried to pull down the dome of the mausoleum of the Prophet (s.a.w.a.) but apparently refrained due to fear of reprisal.
The Ottoman government renovated the mausoleums and Shias and Sunnis from all over the world accumulated funds for its renovation. Consequently, beautiful tombs were created in Baqi’ and visitors from all over the world at the time of Hajj, Umrah and Ziyaarah paid their respects to these tombs.
However, this was just the beginning of the nightmare for the Islamic world.

The Day of Demolition
The Day of Demolition as it came to be known later was the day of breaking down of all mausoleums and tombs in Baqi’.
In 1344 A.H. when Aal-e-Saud – Saudi family gained complete control of Makkah, Madinah and its neighborhood, they decided to wipe out the signs of the holy places, Jannatul Baqi’, companions and family of the Prophet (s.a.w.a.) from the map of Islam. For this, they obtained rulings from the scholars of Madinah to make it easy for themselves and to gain support of the people of Hijaz who were previously not ready for their rule.

Rulings for Demolition
Aal-e-Saud dispatched the Chief Justice Sulaiman b, Bulaihar so that he could obtain the desired rulings from the scholars of Madinah. For this, he posed questions to the scholars of Madinah in such a manner that the answers, as per the Wahhabi viewpoint, were present in the questions themselves. Similarly, the jurists (muftis) were informed beforehand to respond with the desired answers or they would be declared polytheists and killed if they failed to repent. The questions and answers were published in a Makkah-based magazine ‘Ummul Qura’ in the Shavval 1344 A.H. edition.

Sulaiman b. Bulaihar posed the following question:

1. What do the scholars of Al-Madinahh Al-Munawwarah, may Allah increase their knowledge and understanding, have to say – Is it permissible to construct a structure and mosque over graves?
2. If it is not permissible and Islam strongly prohibits it, then is it obligatory to demolish them and stop Muslims from praying namaz there?
3. Can graves, structures and tombs constructed on an endowed land like Baqi’ whose some parts are not useful considered as usurped? Should not they be demolished at the earliest to do away with the oppression perpetrated on the deserving ones?

The scholars of Madinah, out of fear and greed replied to Sulaiman ibn Bulaihar as stated below:
Building a structure over graves has been collectively prohibited in traditions. Hence many scholars have given the verdict of the necessity of breaking them and we would like to take support of a tradition on the authority of Imam Ali (a.s.) wherein he instructed Abil Hayyaj: I command you to accomplish something which the Messenger of God (s.a.w.a.) had ordered me. It is that you destroy any image and any grave that you see before making it level (with the ground).

At this stage, we do not wish to comment on this tradition except that Quran permits building of a structure on graves as advocated in Surah Kahf (18): Verse XX. The Muslim nation is united on this reality and has been building graves in every era. In fact, the companions have never opposed building structure over graves, which explains why tombs and mausoleums existed in Baqi’ until they were destroyed and the graves of the first and second caliphs continue to be enshrined.

Lastly, the tradition of Abil Hayyaj, which the Wahhabis quote freely, is unreliable as it does not meet the criteria of a Sahih tradition from aspects of text and chain of narrators and more importantly contravenes the Noble Quran, the foremost test of a tradition’s reliability.

Destruction and Looting
Between 1205 A.H. and 1217 A.H., the Wahhabis attempted to occupy Hijaz several times but failed until they captured Taaef in 1217 A.H. killing many Muslims in the process. In 1218 A.H., they attacked Makkah and destroyed all the holy places including the structure built over the well of Zam Zam.
In 1216 A.H., in the month of Zilqad, the Wahhabis attacked the holy city of Karbala, laid a siege to it, killed many people in the streets and markets and plundered it until midday before fleeing the city with lot of wealth and goods. Saud himself took one-fifth of the looted amount and gave one part of the remaining loot to the soldiers on foot and two parts to the horsemen (because as per them this was a war against the disbelievers).

Attack on the Holy City of Makkah
In 1344 A.H. i.e. 1925 A.D. before the Wahhabis attacked Jannatul Baqi’, they attacked the graveyard of Makkah which is still known as Jannat ul Mo’alla and is the most venerated cemetery after Baqi’. The Prophet of God (s.a.w.a.) used to visit this graveyard, where

1. His (s.a.w.a.) great grandfather Abdul Manaf
2. Grandfather Abdul Muttalib (a.s.)
3. Uncle Abu Talib (a.s.) and
4. Wife Khadija (s.a.) are buried.

There was a mausoleum and a tomb on each of their graves. The Wahabbis demolished all of them before turning towards Madinah. It should be noted that their destructive aims were accomplished only after many Muslims were martyred in the skirmishes. The Wahhabis did not stop at killing; they made sure to plunder the mausoleums afterwards.

Destruction and Disrespect of Baqi’
It was on Wednesday, 8th Shavval 1344 A.H. i.e. 21st April 1925, under the commandership of Abdul Aziz b. Saud – the Wahhabis surrounded Madinah and fought its defenders and evicted the officials of the Ottoman government out of Madinah and then went on to destroy the graves of Imams (a.s.) i.e. grave of Imam Hasan-e-Mujtaba (a.s.), Imam Zainul Abideen (a.s.), Imam Muhammad Baqir (a.s.) and Imam Jafar Sadiq (a.s.).
Other graves were also not spared viz. those of Abbas b. Abdil Muttalib, Safiyya bint Abdil Muttalib, Aatika bint Abdil Muttalib, Ibrahim son of Messenger (s.a.w.a.), Ummul Baneen, Ismael b. Imam Sadiq (a.s.), Abdullah b. Jafar-e-Tayyaar, Halimah-e-Sa’diyyah and approximately seven thousand companions of Allah’s Messenger (s.a.w.a.). Imam Malik’s grave was also demolished.

Killing and Plunder by the Wahhabis
Whenever the Wahabbis attacked the holy places, they not only killed Muslim men, women, children and the aged, but also plundered the streets and markets and escaped with abundant wealth.
Historians have documented that the Wahhabis looted forty trunks of diamonds, ornaments, and rubies and nearly one hundred swords with pure gold sheaths laden with diamonds and rubies from the mausoleums of Baqi’ in Madinah.

The Ruthlessness and Mercilessness of the Wahabbis
Noted historian Jameel Siddiqui Zahavi has documented details of the Wahhabi attack on Taaef – The head of a suckling child was severed while still clutched to the mother’s neck. People gathering the Holy Quran were killed. When houses were abandoned out of fear, they entered shops and mosques and killed the people in varying states of worship – be it bowing or prostration. Books, mostly Quran and books of jurisprudence including extracts from Sahih-e-Bukhari and Muslim were thrown in the markets and trampled on.
Such killing and plundering was not surprising from the followers of Muhammad b. Abdul Wahhab as they deemed other Muslims as disbelievers and polytheists and considered Makkah and Madinah as House of War and House of Disbelief which they redeemed after gaining control over it.

Views of the great jurist Ayatullah al-Uzma Lutfullah Saafi Gulpaigani (r.a.)
The great and renowned jurist and Marja-e-Taqleed of the Shias, author of various books, defender of Imamat and Wilayat of Ahle Bait (a.s.), the propagator of Imamat and Wilayat with the special grace of Imam-e-Zamana (a.t.f.s.), the author of the renowned book Muntakhab al-Asar fi al-Imam al-Saani Ashar, declared Sunday 8th Shavval, as a day of great calamity for the Muslim nation. He declared – This calamity has occurred not only on the Shias and the Ahle Bait (a.s.) but on the entire Muslim nation and is a loss and detriment which has befallen on Islam through this most deplorable incident and appalling action. It is a loss equal to several losses put together.

The Holy Mausoleum in the History of Islam
Ayatullah Saafi Gulpaigani (r.a.) has declared the blessed mausoleums and other effects related to Imams (a.s.) as the complete history of Islam. He stated – Wahhabis have destroyed the history of Islam and worse is that in these eighty years, they did not stop at only this act but destroyed and desolated everything which bore a trace the Prophet’s Ahle Bait (a.s.). These were memorials of Islam, blessings of Islam and the history of Islam does not have any apparent signs without them.

This great jurist of the Shias has pointed towards the fact that all nations and religions have protected and renovated their historical signs and effects. This act persuades the Muslims to protect and safeguard the corporal history of Islam. He declared – Just as these symbols are protected in the entire world, the signs of Islam should also be protected so that whoever is blessed with the visitation of Makkah and Madinah, witnesses Islam closely even centuries after its advent.

Ayatullah Saafi Gulpaigani (r.a.) blames the enemies of Islam and the selfish nature of the Salafis for this incident and elaborates – The real intention of the enemies of Islam and the Salafis is to destroy Islam and since they found this act as a debasement and an ignominy for themselves, they persuaded a group to commit this crime.

A ‘Day of Grief’ for Muslims
Ayatullah Saafi Gulpaigani (r.a.) addressed the Muslims, particularly the Shias and said – The Shias and Muslims should be aggrieved and sorrowful on this day (8th Shavval) and should curse and condemn these criminals.

Certainly the Proof of Allah – Imam-e-Zamana (a.t.f.s.) is also mournful and grief-stricken when he witnesses the desolate state of Baqi’, particularly the state of his grandmother, Hazrat Zahra (s.a.) and his forefathers’ (a.s.) graves.

WAHABISM EXPOSED!

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Demolition of Jannatul Baqi a Historical Crime

Building mosques over graves – Verdict of History

Having advanced irrefutable evidences from the Noble Quran and the reliable Sunnah on the subject, the discussion on building mosques or domes over graves is already concluded and further evidences cannot add to the certainty provided by these two pillars.

However, as is the skeptics’ wont, they are looking for proofs even after the matter is conclusively settled.

So to lend further credence to the established Sunnah of building mosques and domes over graves, we advance instances from history – both pre-Islamic and post-Islamic.

Pre-Islamic instances of mosques built over graves:

The following list is merely indicative and should not be treated as exhaustive:

1. Prophet Dawood (a.s.) in Quds, Israel

2. Prophet Ibrahim (a.s.) in Hebron, Israel

3. Prophet Is’haaq (a.s.) in Hebron

4. Prophet Yaqoob (a.s.) in Hebron

5. Prophet Yusuf (a.s.) in Hebron

All these graves were elevated structures of stones and remained in this condition even after the spread of Islam in Quds. (Kashf al-Irteyaab, pg 306)

Even Ibn Taimiyyah admits that the structure over Prophet Ibrahim’s (a.s.) grave existed when Islam reached Hebron and in the very presence of companions, none of whom raised any objection. Only thing is the door to the mausoleum (of Prophet Ibrahim (a.s.)) remained closed till 400 AH.
(Majma’ al-Fataawaa of Ibn Taimiyyah vol 27 pg 141) 

Even if we accept the argument of the skeptics that building mosques over graves by the Bani Israel was misguided and should be leveled to the earth by the Muslims, how does one explain why Umar b. Khattab – the second caliph of the Muslims – after the conquest of Quds (in present day Israel) chose to leave the elevated structures over the graves of all the aforementioned Prophets (a.s.) buried over there?

Was Umar ignorant about Tauheed and Shirk? What about the other venerable companions? Why did they not move to demolish the graves? Were they so ignorant of Shirk? Or, were they not serious about the crime of Shirk? Are Ibn Abdul Wahhab and his cohorts more informed about Tauheed and Shirk than the venerable companions of the Holy Prophet (s.a.w.a.)?

Did Ibn Taimiyyah, who has admitted that structures over graves of Bani Israel Prophets (a.s.) existed while the companions were present in Quds, not understand Tauheed and Shirk?

Ironically, Ibn Taimiyyah has never explicitly forbidden building of mosques over graves. The prohibition is attributed to him by the skeptics just like they have attributed many actions and claims to the righteous ancestors (Salaf-e-Saaleh) to lend authority to their misguided decrees and actions like demolishing the graves of Jannatul Baqi!

Even more ironically, Ibn Taimiyyah’s lone grave stands distinct in the cemetery in Damascus – all other graves except his were razed to set up a hospital in the locality. None of his followers and so called followers of the righteous ancestors showed the same enthusiasm in razing his grave to the earth they showed in leveling the graves of the Prophet’s (s.a.w.a.) daughter – Fatimah (s.a.), his grandson – Imam Hasan b. Ali (a.s.) and his great grandsons – Imam Ali b. Husain (a.s.), Imam Muhammad b. Ali (a.s.) and Imam Jafar b. Muhammad (a.s.) in Jannatul Baqi.

It is not clear whether the objection to raising elevated structures over graves is only with reference to Jannatul Baqi (in Medina) and Jannatul Mualla (in Mecca) or all graves including the two caliphs in the Prophet’s (s.a.w.a.) mosque, the Imams of Sunni jurisprudence (Imam Malik’s grave is leveled in Baqi), authors of Sihaah-e-Sittah like Imam Bukhari, Imam Muslim and the leaders of the Salafi ideology like Ibn Taimiyyah.

Elevated structures existed right from the beginning

Some skeptics have attempted to cast aspersions on the commencement of grave building. They claim it started from the 5th century Hijri. Through this, they hope to exonerate the earlier generations of the Muslims from grave building and taint it with innovation.

Reply:
Firstly, by distorting the starting point of grave building in the Islamic era they cannot gloss over the practice of grave building in the time of the Israeli Prophets (s.a.w.a.) to which the earliest companions like Umar and Usman were silent, consenting and approving spectators after the conquest of Quds.

Secondly, evidence of grave building in the earliest centuries of Islam exposes their agenda to shift the timeline to subsequent centuries. 

We list some instances to prove our point that building graves is as old as Islam itself:

1. Existence of the structure i.e. Prophet’s (s.a.w.a.) chamber inside which he (s.a.w.a.) lies buried. (Akhbaar al-Madinah vol. 1 pg 81)

Initially the Prophet’s (s.a.w.a.) room where he lies buried did not have walls. It was Umar b. Khattab who first constructed walls around it and gave it the shape of a structure.

(Wafaa al-Wafaa be Ikhtiyaar al-Mustafa, vol. 2 pg 521) 

In fact, constructing and re-constructing walls around the Prophet’s (s.a.w.a.) grave was an ongoing effort with Ayesha, Abdullah b. Zubair (during his brief reign in Medina) and Mutawakkil, among others.

2. Constructing a mosque over the grave of Hazrat Hamzah (a.s.). (Ibid)

3. Grave of Ibrahim – son of the Prophet (s.a.w.a.) in the house of Muhammad b. Ali b. Zaid. (Ibid)

4. Building a structure over the grave of Ameerul Momineen (a.s.) in the year 372 AH. (Sair-o- Aalam-e-Nobala vol 1 pg 251)

5. Building a structure over the grave of Zubair in the year 386 AH. (Al-Muntazim, vol. 14 pg 377)

6. Building a structure over the grave of Sa’d b. Maaz in the second century. (Sair-o-Aalam-e-Nobala vol. 13 pg 285)

7. Embellishing the grave of Imam Bukhari – compiler of Sahih-e-Bukhari in 256 AH. (Al-Tabaqaat al-Shaafiyyah al-Kubra, vol. 2 pg 234)

8. Abbaside Emperor Haroon al-Rashid constructed a dome over the tomb of Ameerul Momineen (a.s.) during his reign in the second century. (Sair-o-Aalam-e-Nobala vol. 16 pg 251)

If leveling graves to the earth was ever mandated in Islam we can be certain that Haroon al-Rashid would definitely have done it given his animosity with the Ahle Bait (a.s.) of the Prophet (s.a.w.a.) and his role in the murder of the Prophet’s grandson – Imam Moosa b. Jafar al-Kazim (a.s.). On the contrary, we find that he has constructed a dome as a mark of respect for someone who he did not particularly love.

9. The respected companion of the Prophet (a.s.) – Hazrat Salman-e-Muhammadi (r.a.) passed away in 36 AH. Khateeb-e-Baghdadi writes about his tomb – His grave is present even today near the palace of Kasra in Madaaen, Iraq. It is well-known heritage site and has a structure over it. (Taarikh-e-Baghdadi, vol. 1 pg 163)

10. Regarding Talhah b. Abdullah – who died while fighting the caliph of his time, Ibne Batutah writes in his journal, “His grave is at the entrance of the city and over the grave is a dome and a mosque.” (Safarnaameh Ibn Batutah, vol. 1 pg 208)

When this is the respect accorded by the Muslims to the grave of a companion who died on falsehood, graves of those like the Imams of the Ahle Bait (a.s.) who were martyred on truth and were in fact Imams of truth, deserve even more embellishment, veneration and respect.

11. Muhammad b. Idris al-Shaafei – Imam Shaafei, one of the four jurists of the Sunni school, passed away in 204 AH. Zahabi writes, “The entire city collectively constructed a dome over his grave.” (Duwal al-Islam pg 344)

12. Zahabi has documented, “Mutawakkil Abbasi in the year 236 AH ordered the razing of Imam Husain’s (a.s.) shrine along with adjacent structures. The residents expressed their extreme anguish at this order and protested against it and condemned Mutawakkil through various measures like poems, articles, etc.”

Two points are noteworthy over here:

First – Since Mutawakkil wanted to raze the shrine he could well have taken the support of all the proofs advanced by the skeptics like the tradition of Jews and Christians worshipping graves or the narration of Abil Hayyaaj to level graves so as to give his decision an Islamic touch and take the high ground of Tauheed. But Mutawakkil could not advance any proof from the Holy Quran or Sunnah simply because there was no proof available. Had it been available, we are sure he would have announced it. His decision was purely out of hatred for the Ahle Bait (a.s.). We fail to see any difference between him and those so-called Muslims who have razed the shrines of the Ahle Bait (a.s.) because both actions are rooted in animosity.

Second – The large scale protest of the Muslims on Mutawakkil’s action shows that building shrines (for the righteous) was the prevalent Sunnah and demolishing shrines was an innovation.

There are many examples throughout the history of Islam (as also before Islam) of graves being built and Muslims of all ages and schools of thought have undertaken the task. Except for these skeptics who have surfaced less than a hundred years ago, none have objected to it under any pretext, least of all from Noble Quran and the Prophet’s (s.a.w.a.) Sunnah.

To conclude, we quote Akram al-Bushi who is a master of Islamic history and in his notes on Sair-o- Aalam-e-Nobala by Zahabi writes, “These structures (over graves) are constructed by all the common Muslims. In this context, none is aware (i.e. there is no evidence) that this action is an innovation and thus prohibited.”

Jannatul Baqi - The History

Jannatul Baqi - The History

 Reference : http://en.wikipedia.org/wiki/Al-Baqi

Maqbaratu l-Baqī' (Arabic: مقبرة البقيع‎, Al-Baqi' Cemetery) is a cemetery in Medina, Saudi Arabia, located to the southeast of the Masjid al-Nabawi. The mosque is built where the Islamic prophet Muhammad used to live, and is currently buried. The cemetery therefore holds much significance. It contains many of Muhammad's relatives and companions. Many traditions relate Muhammad issuing a prayer every time he passed it.

The cemetery is also known as Jannatu l-Baqi' (جنة البقيع), meaning "The Garden of Heaven" and Baqi'u l-Qarqad, which means "Orchard of the Boxthorn Trees".

A Jewish graveyard was once located behind Jannatu l-Baqi'. The Umayyad rulers took down the wall of the Jewish cemetery and widened the Muslim graveyard to enclose the tomb of Uthman ibn Affan within it.^[1]

History

When Muhammad arrived at Medina from Makkah in September 622, al-Baqi was a land covered with Lycium shawii boxthorn trees.

During the construction of the al-Masjid al-Nabawi, on the site he purchased from two orphan children when he arrived after his migration from Mecca to Medina, Asa'ad Bin Zararah, one of Muhammad's companions died. Muhammad chose the spot to be a cemetery and Asa'ad was the first individual to be buried in Al-Baqi cemetery among the Ansar.

While Muhammad was outside Medina for the Battle of Badr, his daughter Ruqayyah fell sick and died in 624.

Shortly after Muhammad arrived from Badr, Uthman bin Maz'oon died and was buried in al-Baqi'. He was considered the first companion of Muhammad from the Muhajirun to be buried in Al-Baqi' Cemetery.

Earlier Calif Uthman ibn Affan was buried in the huge neighbouring Jewish grave yard. The first enlargement of the Al-Baqi' cemetery in history was made by Muawiyah I, the first Umayyad leader. Muawiyah I in order to honour Uthman ibn Affan, included the huge Jewish grave yard where Calif Uthman ibn Affan was buried into the Al-Baqi' cemetery. The Umayyad Caliphate built the first dome in Al-Baqi' over his grave. During different times of history many domes and structures were built or rebuilt over many famous graves in Al-Baqi'.

Demolitions

Mausoleum of containing the bodies of Imam Hasan, Ali, Baqir, Sadiq and Fatimah prior to its destruction.

The cemetery after the 1925 demolition. The Mosque of the Prophet is in the background.

On 1 May 1925, the mausoleums in al-Baqi' were destroyed by King Ibn Saud. In the same year, he also demolished the tombs of holy persons at Mualla Cemetery in Mecca where Muhammad's first wife Khadijah, his grandfather and other ancestors are buried. This happened despite protests by the international Islamic community.^[2]

Notable interments

Kin of Muhammad

• All of the wives of Muhammad (also known as Mothers of the Believers i.e. Muslims)
• Ibrahim, Muhammad's son by Maria al-Qibtiyya, died in infancy
• Roqayyah, daughter of Mohammad and Khadijah bint Khuwaylid
• Fatima bint al-Asad, aunt of Muhammad and mother of Imam Ali; other aunts including Safiya and Aatika
• It is disputed that Fatima, the daughter of Muhammad is buried there but her family and their followers have always denied that it was her grave. They state that after burial at night, her grave was not disclosed.^[3]
• ‘Abbas ibn ‘Abd al-Muttalib, uncle of Muhammad.
• Fatima bint Hizam, known as Umm ul-Banin, who married Imam Ali after the death of Fatimah; mother of four children including Abbass ibn Ali who died defending Hussain ibn Ali in the Battle of Karbala and Al-Abbas ibn Ali, Husayn ibn Ali, Uthman ibn Ali, Abdullah ibn Ali and Jafar ibn Ali.
• Imam Hasan ibn Ali, grandson of Muhammad, son of Fatimah and Ali.
• Imam ‘Alī ibn Ḥusayn, known as Zayn al-Abidin, grandson of Fatima Zahra who is the only adult male that survived the Battle of Karbala because he was sick and could not fight. He was the fourth Shia Imam.
• Imam Muhammad al-Baqir, son of ‘Alī ibn Ḥusayn, the fifth Imam according to Shia (only Twelvers, not Zaydis)
• Imam Ja’far as-Sadiq, son of Muhammad al-Baqir, the sixth Imam according to Shia (only Twelvers, not Zaydis) teacher of Jābir ibn Hayyān, Nuʿmān ibn Thābit, Muhammad ibn Idris al-Shafi'i, Malik ibn Anas, and Ahmad ibn Hanbal

Other notable figures

• Uthman ibn Affan, companion of Muhammad and third Caliph; originally buried outside of Baqi in the huge Jewish grave yard, but Baqi cemetery was later expanded by Moawiyah I to include the Jewish graveyard and bring the Uthman ibn Affan's, grave in to the Baqi cemetery
• Uthman Bin Mazoun, companion of Muhammad
• Malik ibn Anas, Islamic jurist
• Mohammad Hayya Al-Sindhi, scholar
• Imam Shamil, Muslim leader and freedom fighter from the Caucuses
• Muhammad Sayyid Tantawy, scholar
• Idris of Libya, King of Libya
• Hasan as-Senussi, Crown Prince of Libya
• Shaukat Ali Hayat, Islamic scholar

  References

  1. Textual Sources for the Study of Islam By Knappert, Jan, Andrew Rippin
  2. http://www.al-islam.org/shrines/baqi.htm. HISTORY OF THE CEMETERY OF JANNAT AL-BAQI
  3. Sayyid Baqir Imrani, [1], Islamic Insight, Accessed september 01, 2012.