 How is the source when it came to the Islamic as well as modern day sciences? Who was seen as the colossus of Islamic knowledge? The life of which individuals offers many lessons in jurisprudence, theology, ethics, and philosophy? To find out, Sayed Hussain Qazween is joining us tonight to shed some light upon the life of our 5th Imam, 7th infallible Imam, Muhammad Al-Baqr, peace and blessings be upon him. Respected viewers, my dear guest, As-salamu alaikum wa rahmatullah wa barakatuh. Welcome to tonight's episode as we rejoice and celebrate the birth anniversary of Imam Muhammad Al-Baqr. So for this reason, I would like to congratulate you as well as congratulate Imam Sahab Al-Asri and May Allah hasten his reappearance, the Ahlul Bayt and our Pious Scholars on this very auspicious occasion. Now Imam Al-Baqr, peace be upon him, if one was to analyze his life unfortunately has been understudied in various aspects, one of the aspects I want to go deep into this but whenever Muhammad Baqir is mentioned, his father or his son is mentioned. When you say Muhammad Baqir, they always talk about Imam Sajjad. When you say Muhammad Baqir, they always talk about Imam Sadaq, alaihi s-salam. They don't give so much credit to this individual, although he offered so much as inshallah we'll get a touch upon in these upcoming nights, inshallah. Now to begin it off, we see that the crystallization of Islamic knowledge and the Islamic wisdom, if you will, occurred during the time of Muhammad Baqir, alaihi s-salam. Before we get into that even, how is Imam Baqir seen in the viewpoint of Sunni scholars? What do they say about him? My dear viewers, something that I saw a couple of days ago, not on Imam Al Baqir, but on Imam Musa ibn Jaafar, al-Kalim. I saw a tweet by Al-Azhar University, they have a Twitter account. I saw a tweet by them. They usually they tweet about some of the Sahaba, some of the Tabe'een and famous Muslim figures in history. They tweeted about Imam Musa ibn Jaafar, which was strange, it was good, but they defined him as such. They defined him as a narrator, as one of the narrators of hadith. That very much offended me that the way they saw Imam Musa ibn Jaafar as a regular narrator. Now some might see Imam Al Baqir, of course not followers of Ahl al-Bait. We follow Ahl al-Bait, we see Imam Al Baqir as an infallible Imam, who has the right, who has the authority to legislate laws. In fact his name, Baqir, comes from Baqir al-Ail. He split the knowledge, split through knowledge and spread knowledge, so on and so forth. But how do the others view him? We might know Imam Al Baqir, but others don't know Imam, others might not know Imam Al Baqir, and even us, even his followers, how much do we know about Imam Al Baqir? As you said, talk about Imam Al Baqir, we either talk about his father or his son, we rarely give him attention. So I thought, you know, what do others think about Imam Al Baqir? What have others said about Imam Al Baqir? Was he someone that was random, random person not known, or you know, people knew his value. So for example, we see that, no, he had a lot of respect, he was recognized, he was recognized for his knowledge, for his wisdom, for his patience, for his acts of worship. He was known as a special character, but unfortunately they don't call him an Imam. They recognize his qualities as an Imam, but they don't call him an Imam. For example, in Bihar Al Anwar, Al Alam Al Majlisi, volume 11 page 82, he narrates from Abdullah Ibn Ata Al Maki. This is a well-known Sunni figure. He says, He says, I haven't seen scholars shrink as midgets, not physically, but mentally, intellectually. They become midgets in the presence of anyone, like I saw them become midgets in the presence of Imam Al Baqir. In the presence of Imam Al Baqir, a top scholar will seem as a preliminary student, who has recently entered school. And he says, like a small child in the presence of Imam Al Baqir. This is one incident. In another case, Abdul Malik Ibn Marwan, the famous Umayyad Khalifa, he asked his, the governor of Medina, Abdul Malik Ibn Marwan is in Damascus. He's in Sham. He asked the governor of Medina to send him, with his hands tied in a disgraceful manner. His governor, he wrote to him, he told him, I don't mean to disrespect you, nor do I mean to disobey you, but I have to advise you that the one that you're asking me to send with his hands tied, this person is the most noble person on earth. And there is no one as humble and as pious and as righteous and as knowledgeable as him. And I haven't seen anyone kinder than him. Anyone with acts of worship better than him. So I would hate for people to say that such a person, you drag him to Damascus with his hand tied. This was the governor of Medina to the governor that was appointed by Ben Umayyad. Makes you wonder, I mean, such individuals, when they do recognize how great this individual is, right, right. Yet they persecute them. Yeah, they do various Hisham Ibn Abdul Malik Hisham Ibn Abdul Malik is also one of the one of the rulers. He says, I never caught you with a lie. Never. I never caught you with a lie. The one who explained Nihaj Al-Balaghah, he's Sunni, he's a muwattazali, he's not from the Ahl al-Bait. He's not a follower of Ahl al-Bait. He has nothing to do with Ahl al-Bait. But look at what he says. He was the master of the jurists of Hijaz, meaning the Arabian Peninsula. And it was because of him and his son Jafar, that people learned Fikr. There's a saying in Arabic that says, that true virtue is said by the mouth of your enemy. When your friend praises you, you know, he could be, yeah, he might be flattering you. But when your enemy praises you, that's real praise. There's no flattery. He's not trying to flatter you. He's saying the truth, right. Of course, Ibn Abi Al-Hadeed was not an enemy of Ahl al-Bait, but he was definitely not one of the followers. Ibn Khallakan, Ibn Khallakan is a well-known scholar and he has a book called Wafayat al-A'ian. It's a book of biographies of Al-A'ian, famous people, famous people in history. He talks about Imam al-Baqir and he says, He matches his name, his full lineage. And he says his title is Al-Baqir. He says he's one of the 12 imams for the Shia. And Al-Baqir was a scholar, He was a great person. This is in Wafayat al-A'ian, volume 3, page 314. Greater than this is what Ibn Hajar. Ibn Hajar is a staunch enemy of the Shia. He calls us Rawaf. He doesn't even call us Shia. A staunch enemy of the Ahl al-Bait. In his book, He wrote his book as an anti-Shia book. In this book, he talks about Imam al-Baqir, Imam Zain al-A'abideen from them. Wow. The era of Imam Zain al-A'abideen with knowledge, the era of his knowledge, the era of his worship, the era of his asceticism, is Muhammad al-Baqir. And he was called Imam al-Baqir. He keeps on talking about his virtues. He talks about the virtues of Imam al-Baqir, about his knowledge, about his wisdom, about his acts of worship. This is an enemy of Ahl al-Bait. This is an enemy of the Shia. And he praises Imam al-Baqir to this way. I mean, especially the Ahl al-Bait and especially the Imam al-Baqir, even their enemies have to testify to their knowledge and to their devotion to Allah's I mean, just to add upon your point, I can't remember which book it was written in, but it was another Sunni source where Jabr ibn Abdullah al-Ansgari and Prophet Muhammad told him, you're going to meet the fifth descendant from my family, which is Imam al-Baqir, and you'll get to see his knowledge and stuff. I mean, he was very old and it's mentioned that the fifth descendant of Prophet Muhammad, and it's unfortunate. Even the rulers knew that the fifth descendant was the truly rightful Imam. And of course they knew. But the fact is, you know, some individuals have their personal agenda and so on and so forth, but there are various other narrations in regards to Imam al-Baqir, I can't remember specifically, but if you would like to shed some light upon that, that would be great. Narrations. Regarding how Imam al-Baqir, I mean, for example, one of the narrations really give us the tolerance of the Imam through his actions when someone called him Baqar, meaning in the Qur'an, we have the Baqara, meaning the chapter of the cow. And he came up to the Imam, called him a cow. Now the Imam, any individual now, if they would get offended and keep quiet or they would, you know, act impulsively towards the individual. Yet the Imam was tolerant in that situation. Right. Imam al-Baqir, A.S., was known for several qualities and tolerance was one of them. He was known for his tolerance, for his patience, for his piety, for his generosity, for his warship, for so many. You know, when we talk about his tolerance, you're right. This is a famous story. It's mentioned in several sources, that Aiman from, he was a Christian. He was a Christian man, Kitabiyyan. He saw Imam al-Baqir and he heard of him. He came and he called him a cow. And the Baqar, the Arabic means cow. The Baqar remained quiet, remained silent. He didn't return, you know, if it's us, regular human beings. When we're insulted, we return. One insult with, you know, not just double, 16 other insults. We don't keep quiet. It's part of human nature that you become defensive. But Ahle al-Bait really taught us Akhlaq. Really taught us Akhlaq. That you control your anger. You don't return the insult. Here you discover people's Akhlaq. Not by saying I am this, I am that, do this, do that. Right now I could sit behind the screen now and tell people do this and do that. It doesn't show my Akhlaq. I'm just preaching. It shows my Akhlaq when I start implementing what I preach. Of course, definitely. Imam al-Baqir and all the Imams, you see their Akhlaq from how they behaved. Now what they said. Now people forget what you say, but they'll never forget what you did. So he called the Imam and he told them, You're Akhlaq. Imam al-Baqir. He remained quiet. And very calmly, he said, No. I'm Baqir. I'm Baqir. Not Baqir. Basically, he corrected him. He corrected him. He's giving him the benefit of the doubt that perhaps, you know, you didn't pronounce my name correctly. I'm Baqir. Even the benefit of the doubt. The Imam, the Christian man, he continued. He said, You're the son of the cook, female cook. Your mother was a cook. You know, as if that's an insult. So what? It's a profession. It's a job. He was trying to insult the Imam. The Imam was not insulted. He said, That's her profession. That's not an insult. Is she committing a crime? Is she committing a sin? Is she killing anyone? No. You're not insulting her by saying that. Apparently, he was trying to, you know, instigate. He was trying to get the Imam to get angry, but nothing was working. He called him a cow. Didn't work. He told him your mother is a cook. No. He stepped in. I'm sorry? He went at him again. He went at him again. And he went on a step further. He said, You're the son of the black. You know, in English, we call it the n-word. Zenjia. That's a translation of the n-word in English. So you're the son of the black female. And he said the n-word, basically. It's translated as, you know, someone that pushes you off because of their looks, maybe ugly. It's not exactly ugly, but something repulsive. That your mother was a black female n-word and she was repulsive. Very, very cruel. Very cruel. If that was us, wow. Imagine someone that speaks about your mom. No one takes that. No one is more special to us than our mothers. Wow. Right? If there was anyone else who would have gotten up, not just returned the insults, but even beat him. Yeah. Maybe kill him. Maybe physically hurt him. Yeah. Imam taught us a lesson. He said, If you are right, then may Allah forgive her. If she was repulsive, if you are right, may Allah forgive her. Wow. And if you're wrong, may Allah forgive you. How was it? Come on. He didn't tell him, You know what? I'm going to kill you. You better watch your mouth. I'm going to send a gang to do this. If you are right, may Allah forgive her. If you are wrong, may Allah forgive you. Such a beautiful lesson. Such a beautiful lesson that we could take home. And then the narration says that the man became a Muslim. Wow. After saying this Ahlaq from Imam al-Baghab, he became a Muslim. Shouldn't we learn this? Shouldn't we learn this lesson from the Imam? How many times do we get insulted? Oh yeah. Especially on social media. You know, people on social media, you might see them in person, they're cowards. Yeah. But on social media, they become Rambo. They think they could say whatever they want, do whatever they want. They could make any comment. You know, there might be presidents, top religious leaders, they'll go on their accounts and they'll make offensive remarks. They think they're brave. They're not brave. You're sitting on the phone. If you're really brave, they'll come and insult the person to their face. Anyhow. But in fact, it has its effect. When you're insulted, you want to return the insult and so on and so forth. It really happens online. You see it on Twitter, on Facebook, on social media. Yeah. How beautiful would it be if we'd learned from the Imam? Oh yeah. That if what you're saying is true about me, may Allah forgive me. If what you're saying is not true, may Allah forgive you. What a beautiful, beautiful way to reply. And that's, I mean, that's an embodiment of Allah's fantasies in the Qur'an, and those who walk humbly on earth, when the ignorant address them, they say the words of peace. And Muhammad Baqar put it beautifully in his action, but we'll continue the discussion but after a short break. So, respect the viewers. Do stay tuned for after the break, for insha'Allah, continue our discussion revolving around the qualities, characteristics, and merits of Imam Muhammad Al Baqar. Respect the viewers, brothers and sisters in Islam, welcome to the second part of today's episode. Now before the break, we did touch upon the viewpoint of various scholars of various faiths. What have they stated about Muhammad Baqar, alaihi salam? And we got to the point of talking about his characteristics and qualities. This was discussed with my dear guest, Sayyid Hussain Al Qazmini. Welcome back. Thank you very much. Allah salim kumna. Before the break, we did touch upon his tolerance, and we touched upon to what extent does an individual have tolerance? I mean, for parents, for Muhammad Baqar to be insulted in a way, and insulting the mother, as we mentioned, something very hard to hear and to bear. Yet, Muhammad Baqar, alaihi salam, took it in and showed the opposite. He showed a peaceful response, if you will. Now for patients, we find Muhammad Baqar, alaihi salam, being patient in various times. I mean, even from when he was little up until his old age, although he, you know, for example, when they said they wanted to bring him and, you know, they want to cuff him. When Al-Hajjaj Musa Taqaf, he was in Medina, he also persecuted the Imam. Yet, he was patient. To what extent was he patient? First of all, we have to put things into perspective and know the context of what was happening during the days of Imam Al-Baqar. Imam Al-Baqar, alaihi salam, he succeeded Imam Zain al-Abideen. Imam Zain al-Abideen, he came after Imam Hussain and the Deva Ashura. These were very difficult times for that little bit during Bani Umayyus time. The Imams were not only kept out of power, but they were, first of all, they were persecuted. Their followers were persecuted. They were spies checking on the Imams, who enters their house, who leaves their house, who do they meet with. Very strict conditions, very tight conditions. They didn't have freedom to go wherever they'd like. It was, they were kept under control. This is one. Two, Imam Zain al-Abideen, Imam Al-Baqar, were living at a time when the official state, it was one of their policies, one of their policies was to curse Ali ibn Abi Talib, Fatima al-Zahra, and Al-Hussain and Hussain. This would happen every Friday in Friday sermon. Al-Baqar was right there in the city. He could hear, he could hear his father, his grandfather, his father being cursed. His grandmother, Fatima al-Zahra, being cursed. This is, this is not easy. This requires a lot of patience to see, to being cursed and to have your fathers and grandfathers being cursed. Many of their companions were persecuted. Some of them were killed, some of them were jailed. It's like living in Iraq during Saddam's time. Imagine how difficult it was. Imagine how difficult it was. It's the same conditions, Ben-Il-Umayem, Saddam, they're all linked in a way. Yeah, they're all linked and their faces to the, you know, same coin but different faces, right? Imam al-Baqar was patient. He was, he was very political. He was very diplomatic. He knew how to keep Shi'ism alive, to save Shi'ism, to save the Shi'a, and that required a lot of patience. This is, you know, for general, the general situation. When we come to specific details in his life, we see that Imam al-Baqar was very, was very patient. One narration states that one day, Imam al-Baqar was sitting with a group of his companions. One of the workers at his house, he came and he whispered something in his ear. Imam al-Baqar, he nodded, and then he said, Al-hamdulillah, ala ma'a'ta. Thanks to Allah for everything that he's given, and thanks for everything that he's taken. Tell them not to cry. Take him, and prepare him for burial, and ask them to be calm, and tell the female slave, don't worry, do not be afraid, and you are free for the sake of Allah, because you were frightened. People said, what's going on? Thanks to Allah for what he has given, for what he has taken, do not cry, go prepare him for burial. What is going on? So they asked the one sitting, Imam al-Baqar, maybe he was busy talking, or he got up, so they asked the worker, or the one, the servant of the Imam, what's happening? He said one of the female slaves inside the house of Imam al-Baqar was carrying his son, one of his sons. She dropped him and he died. For what he's given and for what he has taken, tell them not to cry, tell them remain calm, and tell that female slave, she's free. We're not going to punish her. Not only we're not going to punish her, we're going to set her free. This was his patience, this was his akhla. His son just died, see? His son just died, his son just died and he's calm, he's calm, he leaves everything in the hands of Allah. I just want to mention one thing about having slaves, because one of the Imam's attributes, one of his qualities was that he would freeze slaves as much as he can. Some might think, the head of the bayt had slaves, yes, because it was something very common. It was something very common in every household to have slaves. So I don't want my dear viewers to think. Was it in the same manner as everyone else who has slaves? I'm sorry? Was it in the same manner that everyone, everyone had slaves? Everyone had slaves. Did they treat them the same manner? No, no, no, of course not. First of all, Imam al-Baqar, he treated his slaves like his own children. This is not just Imam al-Baqar, but all the imams, the ones who had servants and slaves at home, they treated them like their own children. They educated them, they fed them, they took care of them and they would free them all the time. They would buy slaves, educate them and free them, because that was one of the ways that Ahl al-Bayt could spread Islam. They couldn't openly have universities, they couldn't openly have classrooms. They did it through slaves. They would buy the slaves, educate them, take care of them. They were called slaves, what they were, they were like children of the Imam at home. They would educate them and then they would set them free and tell them, go and spread Islam. So I don't want people to think that, well, how could Ahl al-Bayt have slaves? This was something very normal. Yes. It was something very normal that everyone had slaves at the time. So it wasn't like a taboo. But Ahl al-Bayt would free slaves. They would buy them and free them, buy them and free them. Why buy them? Because if they remain someone else's property, they will never be free. So they buy them, educate them and free them. Anyhow, in another instance, Imam al-Baqar historians say had a son that he really loved. He was young. He really loved him and he became ill. Imam al-Baqar was very worried about him. He would come and visit him and tell him finally that the son died. When the son died, Imam al-Baqar was at ease. He surrendered to Allah. They were afraid to tell him. But when they told him, they said that the Imam is at ease. He said, yes, I was worried about him. But now that he's dead, I surrender to Allah. This is the will of Allah. He decided to take him. He said, we ask Allah to do what he wants. We ask Allah to do that which we want. Now there's a typo here. That which we want. We ask Allah to do. Meaning, in this case, I ask Allah to cure my son. But if what actually happens is something that we hate, we will not disobey him in that which he wants. We want something. But if what happens is not that what we want, that means that's what Allah wants. Just a bit earlier you did mention something regarding how generous the Imam was when you mentioned freeing the slaves. In a way, generosity is not always giving money. In a sort of way where you mentioned, the Ahlul Bayt al-Alihim As-Salaam, specifically Imam al-Baqar, would used to buy the slaves and then free them after educating them. Now in a sort of way, Imam al-Baqar al-Alihim As-Salaam was an individual who did not push back anyone that approached him. For example, today when someone approaches us and they're in need of money, we tend to either push them away or say that we don't have any of that to give you. How did the Imam treat such individuals? First of all, regarding slaves, historians say that he would continuously free slaves. And once he had a family of 11 members that worked at his house. They were slaves. He freed them all at once. He freed them all at once. And right before his death, he had 60 slaves and he freed two-thirds of them, meaning he freed 40 of them and he kept 20. He kept 20 maybe for Imam al-Sadaq and for the service of Imam al-Sadaq. But he continuously freed slaves. This was compassion. This was an Islamic attribute. The Quran encourages free your slaves and Imam al-Baqar did that. Among his qualities was that he would never turn anyone down. Whoever would come to the house of Imam al-Baqar for a debt, for a loan, for a grant, Imam al-Baqar would give. In fact, it was something that he took pride in to help those that were around him, surrounding him, meaning friends, followers, some of the Shia, students. He supported them. In fact, he would tell his son Imam al-Sadaq. Imam al-Sadaq had thousands of students. Imam al-Baqar told him that, give money to your students. They're students of knowledge. They're seekers of knowledge. If you don't pay them, they're going to have to go to work and they will not be able to seek knowledge. So give them money. Give them money, just enough for them to make a living so that they don't need to go to work, so that they could devote themselves to seeking knowledge full-time. This is generosity, to think of others, to think of helping others. In Medina, they say that Imam al-Sadaq would, I'm sorry, Imam al-Baqar, most of his donations went to the people of Medina. In one narration, in Sharh Shafi'at Abi-Firas, volume two, page 176, that Imam al-Baqar spent on the people of Medina 18,000 dinars. 18,000 dinars was huge. You would buy mansions, mansions, huge mansions with this amount of money on the people of Medina. Especially on Fridays. Imam al-Baqar, on Fridays he would spend more than any other day. And he was known to say, Al-Sadaqatu yawmu al-Jumu'ah, tu da'ifu al-Fadhul al-A'la ghayrih. Giving charity and giving money to the poor on Friday is more valuable than giving money to the poor on any other day. So Friday was his best day of giving. One day, one of his followers, he came and he complained to Imam al-Baqar that I don't make enough income and my expenses are more than my income and my friends don't help. And he was complaining. He wasn't asking. He wasn't asking. He was just complaining to the Imam. Imam al-Baqar, al-Sadaqatu yawmu al-A'la ghayrih, indeed. Indeed. A friend. You want a friend at times of need. As the saying goes, a friend in need is a friend in need. Indeed. A friend in need. At times when you're in need and this person sticks to you, then he's really your friend. And then the Imam says, you know, some people, they only know you when you're rich. But when you're poor, they don't leave you. You know, he was trying to sympathize. He was trying to sympathize. And then he asked his servant to bring him a bag, a small bag. The bag had 700 dirhams. He gave it to the man. He said, take this as a gift for me. And if it ever finishes, come back to me. Come back to me and tell me. Other narrations say that his brothers, his brothers as in followers, not in his biological brothers, if they would come to his house, they would not leave his house hungry, meaning he would always put food in front of them. They would not leave the house without proper clothing. He would bring them clothing. You know, you bring food to your guests, but we haven't heard of anyone that brings clothing. Spoils his guests. And he gives them money. And he would be proud. And he would be proud. He says, one of the things that I enjoy in this life is to do good deeds like this. One of my hobbies in life is to help my brothers and to give them, you know, some people, their hobbies to travel, to visit every country out there, to visit all the beaches and all the all the countries with beautiful sights. Everyone has a hobby. Imam al-Baqir's hobby is to help people. He says, I love life because I get to help others. Beautiful. This is beautiful. People say, I hate life. You know, life is evil life. No. Imam al-Baqir on the contrary, he says, if life, Allah has been to help people, life is good. This life is meaningful. I don't hate it because I'm taking advantage of life to help people, to provide support. I mean, and one of the things that really do touch the heart in the life of Imam al-Baqir, as you mentioned, is the way that he treated everybody. But yet, we find the other Imams, you know, on a contrary, like Ali Mubadib, alaihi s-salam, who, you know, used to not spend, yet we find Imam al-Baqir spending. Is there not a contrary to this? No, no. See, Imam Ali, first of all, each Imam had a special quality. Each Imam symbolized a special quality. They completed one another. This is one of the beautiful, one of the beautiful things about that. He completed one other. For example, Imam al-Hassan al-Mushtaba, known for his generosity, right? Imam al-Sadiq, known for his knowledge. Does that mean that Imam al-Sadiq was not generous? And Imam al-Hassan was not knowledgeable? No. Imam al-Hassan was just as knowledgeable as Imam al-Sadiq, if not more. Imam al-Sadiq was just as generous as Imam al-Hassan. But they completed each other. They took on different roles to symbolize different qualities. To more, Imam Zain al-Abideen is known as Zain al-Abideen. What, the other Imams didn't worship? No, but Imam Zain al-Abideen, he took on this symbol so that it becomes an example for others. So, it doesn't mean that Imam Ali did not spend or he wasn't generous, but Imam Ali's circumstances were different. Imam Ali was in power. In power, you have to not spend or spend less, not spend lavishly. Spending is a quality when you're it's a good quality when you're not in power, but when you're in power, no. You have to spend less because this is not your money. It's other people's money. You have to apply quality. So Imam Ali, in power, he didn't have lavish spending. Nothing. He didn't spend on himself because it's Muslim's money. He had to be very careful. But at the same time, at night, Imam Ali, he would go under disguise. He would wrap his head. People would not recognize him and he would go door to door, give, take bread, take clothing, take food from door to door. So you see this quality in the life of Imam Ali as well, but maybe in the life of Imam Baqir, it was more so. They complete one another. The role is completely charged. It's good that we clarified that. We do have a couple of minutes and also what is related to tolerance and to patience is the aspect of worship. Because if an individual is patient, it really makes him grow. And when an individual grows, he gets connected to Allah in a better way. If you can talk about the worship of Imam Baqir just within a couple of minutes. I might not get a chance to finish, but we could give some aspects. Imam Baqir, narrators say that when he would stand to pray, his face would turn pale. His face would turn pale out of fear of Allah, out of due to his concentration. You know, when you go visit someone important, you're nervous, right? If we're told that we're going to visit one of the top Marajah or the President or a King, you'd get nervous. You're visiting someone very important. But when he comes to our Salah, we could care less. Imam Al Baqir was the opposite. He wouldn't care to meet a President or a King. But when it was time to meet Allah, because Salat is what? Salat is standing in the presence of Allah. It's speaking to Allah. The Imam would get nervous. The Imam, he's an infallible Imam, he would get nervous at times of Salat. As for us, our Salah, I don't know what Allah accepted, not accepted. We don't even know what we're saying. We don't pay attention. We don't concentrate. That is why we make so many mistakes in our Salah, not on purpose. Not that we don't know how to pray. Because our mind is somewhere else, all of a sudden, I don't know. Am I in the third or am I in the fourth? Or am I in the fifth? Because we don't pay attention. If we thought of Salah as standing in the presence of Allah, right now Allah is listening to me. Allah is listening to what I'm saying. We would take it more seriously. It would be, we would concentrate in Salah. But when we don't realize what our Salah means, we don't realize that Allah is watching and He's hearing. We take it like that. Imam Al Baqir, would get nervous. It would get nervous. And according to some narrations that Imam Al Baqir would pray and assigned to the wajr prayers, the mandatory prayers, He would pray 150 rakah every day. He would offer prayers. You know, when I think of our lives, we barely do the wajr prayer, the mandatory prayer. We barely do it. We barely do it. At 17 units, it's like a burden on our shoulders that we want to get rid of. We pray it quickly just to get rid of it. To pray extra prayers? That is almost impossible. Imam Al Baqir would pray 150 rakahs extra to offer. What a big difference between him and us. And us. Hopefully, inshallah, we can, you know, get to learn more about his life that we can actually take him as a role model. I would like to thank you very much for joining us tonight. We will, inshallah, continue our discussion tomorrow, also revolving around the life of Imam Al Baqir. Once again, I do thank you for joining us tonight. Respect the viewers. Thank you very much for joining us tonight. Hopefully, we can learn from the life of Imam Al Baqir. How to become individuals who are tolerant, who are patient, who are generous, and who devoutly worship Allah. Thank you very much once again.