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Imam Muhammad b. Ali al-Baqir (a): Difference between revisions
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=== Tafsir === | === Tafsir === | ||
Imam (a) had dedicated a part of his time to explain tafsir issues by holding tafsir sessions and answering the questions of scholars and other people. It is said that Imam al-Baqir (a) wrote a book in [[Tafsir]] of the [[Qur'an]] which Muhammad b. Ishaq Nadim has mentioned in his ''al-Fihrist''<ref>Ibn Nadim, ''al-Fihrist, P.59; al-Sharif al-Qurashi, Baqir, ''Hayat al-Imam Muhammad al-Baqir'', Vol.1, P. 174</ref>. | Imam (a) had dedicated a part of his time to explain tafsir issues by holding tafsir sessions and answering the questions of scholars and other people. It is said that Imam al-Baqir (a) wrote a book in [[Tafsir]] of the [[Qur'an]] which Muhammad b. Ishaq Nadim has mentioned in his ''al-Fihrist''<ref>Ibn Nadim, ''al-Fihrist'', P.59; al-Sharif al-Qurashi, Baqir, ''Hayat al-Imam Muhammad al-Baqir'', Vol.1, P. 174</ref>. | ||
Imam (a) considered the knowledge of the Qur'an only held by the [[Ahl al-Bayt (a)]], since it is only they who can distinguish the [[Muhkamat|clear issues]] in the Qur'an from [[Mutashabihat|unclear ones]] and the [[Nasikh|abrogating]] from the [[Mansukh|abrogated]]. And such a power is not held by anyone other than the Ahl al-Bayt (a) and thus Imam al-Baqir (a) said, "Nothing is farther than Tafsir of the Qur'an from the reason of people; since, a [[verse]] which is an cohesive speech, the beginning of which happens to be about one issue and the end of it about another issue and this cohesive speech is interpreted from different aspects.<ref>Group of authors, ''Pishwayan-i hidayat'', P.320</ref>" | Imam (a) considered the knowledge of the Qur'an only held by the [[Ahl al-Bayt (a)]], since it is only they who can distinguish the [[Muhkamat|clear issues]] in the Qur'an from [[Mutashabihat|unclear ones]] and the [[Nasikh|abrogating]] from the [[Mansukh|abrogated]]. And such a power is not held by anyone other than the Ahl al-Bayt (a) and thus Imam al-Baqir (a) said, "Nothing is farther than Tafsir of the Qur'an from the reason of people; since, a [[verse]] which is an cohesive speech, the beginning of which happens to be about one issue and the end of it about another issue and this cohesive speech is interpreted from different aspects.<ref>Group of authors, ''Pishwayan-i hidayat'', P.320</ref>" | ||