During the advent of the Mahdi there is more expectation...

During the advent of the Mahdi there is more expectation from the people of Khurasan.[^7] Given this, the ( ‘a ) of the Prophet (S) had occupied a distinct position among the people such that after the victory of the ‘Abbasids, a person named Sharik ibn Shaykh al-Mahdi in Bukhara staged an uprising because of the ‘Abbasids’ acts of injustice against the progeny of the Prophet (S), saying: “We did not pay allegiance to them for us to commit oppression, shed the blood of people unjustly and commit acts against the truth.” He was repressed and killed by Abu Muslim.[^8] Shi‘ism during the Period of Imam al-Baqir and Imam as-Sadiq (‘a) The second period of the Imamate of Imam Muhammad al-Baqir ( ‘a ) and the initial period of Imam Ja‘far as-Sadiq’s ( ‘a ) Imamate coincide with the ‘Abbasid campaigns and ‘Alawi uprisings such as that of Zayd ibn ‘Ali, Yahya ibn Zayd, and ‘Abd Allah ibn Mu‘awiyah—one of the grandchildren of Ja‘far ibn Abi Talib at-Tayyar[^9]—and the emergence of Abu Muslim al-Khurasani as the deputy of the ‘Abbasid campaigners in Khurasan in inciting the people against the Umayyads.[^10] Meanwhile, the Umayyads had internal factional disputes and problems among their supporters because there was a serious clash between the Mudhiris and Yamanis among the Umayyad supporters in their respective spheres of influence.[^11] These revolts and entanglements made the Umayyads negligent of the Shi‘ah.

As such, the Shi‘ah were able to enjoy a relative breathing space; relaxation from the state of intense dissimulation { taqiyyah }; reorganize themselves; and reestablish contacts with their leaders. It was at this period when the people turned toward Imam al-Baqir ( ‘a ) to benefit from the blessings of which they had been deprived for many years. The Imam ( ‘a ) rose up in order to keep alive the school { maktab } of the ( ‘a ).

He ( ‘a ) engaged in guiding and enlightening people conducting teaching sessions in Medina and Masjid an-Nabi in particular. He served as the reference authority for people, solving their scientific and juristic problems, as such his view served as proof for them.

Qays ibn Rabi‘ narrates that he asked Abu Ishaq about wiping { masa’ } of slippers (during the performance of ablution { wudhu‘ }) and Abu Ishaq said: Like other people, I used to wipe my slippers (in ablution) until such time that I met a man from the Banu Hashim whose equal I have never met before. I asked him about the case of wiping the slippers (in ablution).