The Fifth Imam Muhammad Ibn Ali al Baqir as: Born in Madina on Ist Rajab 57 Hijri, kicked the bucket in Madina on seventh Zilhijja 114 Hijri (31.1.733AD) at 57 years old years. Time of Imamate 19 years.
On the confirmation of the most true Hadith described by Sunni and Shia students of history, one of the sidekicks of the Holy Prophet Jabir Ibn Abdallah Ansari was within the sight of the Holy Prophet. He got some information about the names of relatives from his girl Hazrat Fatima and ‘Ali (as) . The Prophet let him know,
“O Jabir, you will have a long life, and in spite of the fact that you will go dazzle, yet you will meet the fifth in line of my relatives whose name will be my name, who will walk like me and will’s identity the fifth Imam of the time. When you will meet him, give my salaams to him”.
As anticipated by the Holy Prophet Jabir ibn Abdullah Ansari had a long life and wound up dazzle in his seniority. Be that as it may, he sincerely sat tight for the time when he would meet the fifth Imam. Every morning he would turn out from his home, sit by the street side and sit tight for the sound of the strides to perceive the fifth Imam.
One such day while he was holding up in the road of Madina, he heard somebody strolling towards him, the sound of strides helped him to remember the manner in which Holy Prophet used to walk. Jabir stood up, ceased the man and asked his name. He answered, “Muhammad”, Jabir asked, whose child?, he answered “‘Ali Ibn al Hussain“.
Jabir quickly perceived the man he was conversing with was the fifth Imam. He kissed his and revealed to him the message from the Holy Prophet and that the Prophet sent his salaams to him. Imam took him to his home, requested that his companions accumulate the greatest number of individuals as they can. When they all amassed in his home, the Imam requested that Jabir recount the entire story once more.
Jabir portrayed the story, they all cried and bore witness to as one of the Imamate of the Fifth Imam and furthermore the names of the other Seven Imams in his line up to the Twelfth Imam.
After the demise of the fourth Imam in 95 Hijri, the caliphs in Damascus were so distracted with their victories of remote grounds that they didn’t have sufficient energy to stress over the general population in Madina, their loyalties or their threats.
They were likewise fulfilled that the Imams of the Ahlul Bayt would not disclose in any resistance to them due to the most tranquil and very existence of the fourth Imam Zainul Abedeen (as) . They cleared out the general population of Madina to their exercises in some peace. This was the time Imams of Ahlul Bayt were sitting tight for. Our fifth Imam opened a school to show Qur’an and Hadith as it was educated by the Holy Prophet and Imam ‘Ali AS).
Imam Muhammad al-Baqir (as) was said to have been high regarded for his learning and expressiveness and in addition by virtue of his respectable birth. As indicated by Ibn Khalikan, the Imam got the title of Baqir (Splitter of information) because of his plentiful learning of Deen and his eagerness to instruct to other individuals.
Numerous antiquarians like Yakubi affirms that the Imam split open learning, that is investigated it and inspected the profundities of it so it very well may be spread to all individuals genuinely and effectively.
In his life of respectable and academic retirement at Madina, the Imam was habitually called upon to clarify specific lessons with respect to Imamate. A summation of his educating in the Ma’athirul-Baqir is given in Cannon Sell’s Ithna Ashariya, an intriguing piece of which may well be cited, as it demonstrates the accentuation at this early period on the scholarly and profound character of the Imamate.
A man one day said to the Imam, “Was the Prophet beneficiary to all the learning of the Prophets?” He answered, “Yes” at that point he was asked whether he had acquired it. He said he had. He was then inquired as to whether he could raise the dead to life, reestablish sight to the visually impaired, and wash down the outsider.
He said truly, by valor of God, the most high. He along these lines put his hand on the visually impaired eyes of a man sitting by him and supplicated. The following minute the visually impaired man’s vision was reestablished. Numerous all the more such stories were told by different antiquarians of the time.
The Imam talked completely on numerous themes, for example, the nature of the spirit and Nafs, the nature and characteristics of God, the characteristics of the Ulemas. He demoralized contentions about the celestial nature, saying that it was impractical for men to comprehend it.
One day a mu’tazili pioneer Wasil container Ata solicited the Imam what the outrage from God implied. He stated, it was just discipline, yet that this outrage was not to be contrasted with the outrage of men. God’s tendency did not change. He characterized a Rasul as a prophet who hears the voice of the angel(of disclosure) and sees the heavenly attendant in a real shape.
A Nabi, he stated, is a Prophet who additionally hears the voice of the blessed messenger under similar conditions, yet does not see him, and the Imam’s condition resembles that of the Nabi dislike that of the Rasul. He said that the Imams were unadulterated and that the Ahlul Bayt were free from transgression.
The Imam Baqir (as) in protecting his cases to the Imamate before the caliph Hisham cited this stanza, “This day have I consummated your religion unto you and satisfied my kindness upon you and acknowledged Islam to be your Deen.” (Qur’an,S.5 V5) He proceeded to state that the open disclosure being accordingly flawless, the Prophet had made known other mystery matters to ‘Ali (as) .
From among men of the Ahlul Bayt ‘Ali (as) had designated a unique individual as his compatriot, to whom this legacy of information of mystery things descended. Hisham answered that as God permitted no accomplice in the matter of knowing the mystery things, how could ‘Ali (as) make such claims?
In answer the Imam cited numerous expressions of the Prophet demonstrating a shared connection amongst him and the high position agreed to ‘Ali (as) . On hearing this Hisham was quiet and afterward allowed the Imam and his sidekicks to return home .Neither the ceremony nor the intensity of the caliph impacted the Imam, who strikingly and without fear addressed every one of the inquiries put to him.
As guide to the Government of the day, to run and to control the Muslim world was surely the privilege of the Ahlul Bayt of the Prophet, however as everyday citizens who had no such right capitulated to the fleeting force, The Imams needed to lead quiet and calm lives. In that capacity, they could have declined to give any exhortation or direction to the Government of the day.
But the moral height of these noble Imams transcended the principles of ordinary people. Like Imam ‘Ali (as) who participated with the contemporary caliphs and offered sound counsel concerning the undertakings of the Muslims, every one of the Imams took after a similar illustration and never delayed to give all around adjusted recommendations to their contemporary rulers. Imam Baqir (just like) no special case.
The Ummayad Government had till then no money of its own. The Byzantine cash of the Eastern Roman Empire was substantial delicate in Damascus too. Be that as it may, amid the rule of Walid Ibn Abdul Malik, there rose a break amongst him and the byzantine ruler when the later chose to stamp another cash with the expression which was viewed as injurious to the Holy Prophet.
This made anticipation among the Muslim Ummah. Walid gathered a board of trustees in which conspicuous Muslim researchers took an interest. Imam Baqir (as) communicated his conclusion that the Government should strike its own particular money on one side of which it should stamp the announcement “La Ilaha Illallah and on the opposite side “Muhammad Rasul Allah”.
The Fifth Imam Muhammad Ibn Ali al Baqir as
The supposition of the Imam was collectively endorsed and out of the blue an Islamic currency was printed. A portion of these coins were displayed at the British Museum in 1988 at the occasion of the Islamic Art presentation in London and a note demonstrated that these coins were stamped at the season of Walid Ibn Abdul Malik on the exhortation of the fifth Imam of Ahlul Bayt.
It was amid the caliphate of Umer Ibn Abdul Aziz the Ummayad caliph, that the Prophets’ relatives delighted in a short time of peace which went on for just two years and five months which is the time of his Government.
He lifted from them a lot of barbarities and precluded the reviling of Imam ‘Ali (as) on the lectern on Friday, substituting it with this refrain from the Holy Qur’an;
“God summons equity, the doing of good and charity to friends and relatives, and He denies every single despicable deed, treachery and defiance: He educates you, that ye may get reprobation.”
At the point when the Imam met the caliph Umer Ibn Abdul Aziz, he discovered him sobbing for the bad form dispensed by his forerunners upon the Ahlul Bayt. The Imam advised him with bits of insight till the caliph cried, bowed down and asked for additional. At that point the Imam asked Umer Ibn Abdul Aziz what wrong doing he was brought here to amend?
It was none other than fadak which the delegate of God provided for his little girl Fatimah as a blessing and to her relatives. As cited in Biharul Anwar, v.4, “Umer took some written work cushion and pen and composed,’ for the sake of God the Merciful, the Compassionate. This is the thing that Umer Ibn Abdul Aziz had given back to Muhammad Ibn ‘Ali to correct the wrong doing with respect to Fadak.”
After this occasion the place that is known for “Fadak” was given back to the Ahlul Bayt. It was from the pay from these terrains and plantations that Schools were opened in Madina by the Fifth Imam where a huge number of understudies came to take in the Qur’an and its actual implications. Many storytellers of Hadith left these schools, specialists in the specialty of Hadith and Islamic Law.
Harassed by the Ummayad Government
Hisham Ibn Abdul Malik succeeded Umer Ibn Abdul Aziz. He was a stone hearted, indecent individual and supremacist. His bias against non-Arab Muslims made him twofold the duties they needed to pay, and his rule was a replay of the ridiculous long periods of Yazid Ibn Moawiya and Hajjaj Ibn Yousuf Thaqafi. It was then that the transformation of Zaid Ibn ‘Ali session as a continuation of the upset of Imam Hussain (as) and Imam ‘Ali (as).
Imam Baqir (as) never communicated any intrigue nor partook in political issues with the exception of when the ruler welcomed him. Since his serene living was committed to individuals’ otherworldly direction, he was not endured by the Government. Hisham Ibn Abdul Malik kept in touch with his Governor of Madina training him to send Imam Baqir and his child Imam Jafar Sadiq (as) to Damascus planning to mortify them before a crowd of people.
When they achieved Damascus, he kept them sitting tight for three days. On the fourth day he called them in his essence. He sat on a royal position encompassed by his outfitted watchmen. In the focal point of the patio, an objective was determined to which the first class were shooting bolts. Quickly the Imam entered, Hisham obtusely requesting that he shoot bolts with others.
Imam Baqir attempted to sidestep Hisham’s request, yet the last continued demanding and he intended to disparage the Imam. Since the Imam had a disconnected existence, Hisham figured he probably won’t have any association with hand to hand fighting.
He didn’t realize that every relative of the Prophet had acquired the might of Imam ‘Ali (as) and the bravery of Imam Hussain (as) . He couldn’t understand that their quiet and calm life was lived in satisfaction of the requests of Divine Providence.
Constrained by Hisham, Imam Baqir (as) took the bow, taking care of it skillfully, he shot a couple of bolts consistently, all sitting straight in the plain heart of the middle spot. A yell of acclaim burst from the throats of astounded elites standing right and left of the caliph. Hisham outmaneuvered, started to examine the issues of the Imamate and the excellencies of Ahlul Bayt.
He plainly observed that the Imams remain in Damascus may prompt prominent regard for Ahlul Bayt. So he allowed them to return home to Madinah. Deep down his hostility of the Prophet’s family had expanded,
While in Madinah Imam Baqir (as) proceeded with the advancement of the schools of religious philosophy opened up on his recommendation and with the help of the mates of Ahlul Bayt. It is noted by numerous antiquarians that until the point that the demise of our fifth Imam there were 25000 understudies in these schools learning Fiqh, Theology and Islamic science. It was right now that 400 books of Hadith were arranged by the understudies of these school under the direction of Imam Baqir (as)
Presently was an ideal opportunity to bring out books on Hadith, genuine idioms of the Prophet and furthermore to demonstrate individuals in down to earth terms how obligations were performed by the Prophet himself. It was a result of this more profound and more genuine spread of learning that he ended up known as Baqir.
The 400 books of Hadith that were composed and later affirmed by his child Imam Ja’far Sadiq (as) when he moved toward becoming Imam after the demise of his dad, that Kulaini accumulated his great books of Traditions named Al-Kafi, amid the time of the Twelfth Imam.
As specified before the Ummayad Caliph Hisham ibn Abdul Malik was not content with the advancement our fifth Imam was making in contacting the general population of Madinah as well as all through the Muslim Lands. This profound impact would change into political impact and this would endanger the Caliphs possess position as leader of the state.
The more the Ummayad Government learnt about Imam’s eminence and notoriety, the more grievous his reality moved toward becoming. Finally they turned to the same soundless weapon, poison which used to be connected by the cleverness rulers regularly to kill their adversaries or suspects.
A seat was introduced to the Imam in which poison was connected generally skillfully. When he mounted on it the toxic substance influenced his entire body. Following couple of days in torment the Imam lapsed on seventh of Zilhijja 114 Hijri.
As indicated by his Will he was covered in three bits of material. These incorporated a Yamani sheet which he used to put on Friday petitions and a shirt which he generally wore. He was let go underneath a similar arch in Jannatul Baqii where Imam Hassan and Imam Zainul Abedeen were covered.
Some sayings of the Imam
Imam said, “Our followers are of three kinds, one who tails us however relies upon others, one who resembles a glass engaged with his own appearance, yet the best are the individuals who resemble gold, the more they endure the more they sparkle.
Another renowned saying of the Imam is, “I scold you with respect to five things; on the off chance that you are wronged, don’t submit wrong doing to others, on the off chance that you are sold out, don’t sell out anybody, on the off chance that you are known as a liar, don’t be angry, in the event that you are lauded, don’t be upbeat, on the off chance that you are reprimanded don’t fuss and consider what is said in feedback, on the off chance that you find in yourself what is scrutinized about you, at that point you are tumbling down according to God; when you are incensed about reality, it is substantially more prominent cataclysm then your tumbling down according to the general population. What’s more, on the off chance that you are inverse of what is said (in feedback) about you, at that point it is a legitimacy you gained without tiring yourself in acquiring it.”
Our fifth Imam was prevailing by his child Ja’far Ibn Muhammad el-Sadiq (as) as the sixth Imam.