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Imam Muhammad b. Ali al-Baqir (a): Difference between revisions
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From 94/712-713 to 114/732-732, there was a period of different schools of [[fiqh]] emerging and narrating many hadiths about [[exegesis]]. This was because of the weakening of the [[Umayyad]] government and the conflicts among statesmen over power. [[Sunni]] scholars, Ibn Shihab al-Zuhri, Makhul al-Shami, Hisham b. 'Urwa, etc. were active in narrating hadiths and issuing [[Fatwa]], and other groups tried to spread their own beliefs such as [[Khawarij]], [[Murji'a]], [[Kaysaniyya]], and [[Ghulat]].{{citation needed}} | From 94/712-713 to 114/732-732, there was a period of different schools of [[fiqh]] emerging and narrating many hadiths about [[exegesis]]. This was because of the weakening of the [[Umayyad]] government and the conflicts among statesmen over power. [[Sunni]] scholars, Ibn Shihab al-Zuhri, Makhul al-Shami, Hisham b. 'Urwa, etc. were active in narrating hadiths and issuing [[Fatwa]], and other groups tried to spread their own beliefs such as [[Khawarij]], [[Murji'a]], [[Kaysaniyya]], and [[Ghulat]].{{citation needed}} | ||
Before this time, Shi'a jurisprudential viewpoints were clarified in a few issues like adhan, taqiyya, funeral prayer, .... By the begining of Imam al-Baqir's (a) imamate a great scientific movement by him emerged in Shi'a which reached its peak at the time of his son, Imam al-Sadiq (a). He (a) was superior to all nobles of Banu Hashim in knowledge, piety, dignity, and merits. His narrations in religion, conduct of the Prophet (s), Qur'an sciences, moral conduct, and manners are more than what remained from the children of Imam al-Hasan (a) and Imam al-Husayn (a) until then.<ref>Al-Mufid, ''al-Irshad'', Vol. 2, P. 507</ref> It was in this period that Shi'a started to well establish its culture-including fiqh, exegiseis, and ethics.<ref>Ahmad al-Amin, ''Duha l-Islam'', vol. 1, p. 386; Ja'far Murtada al-'Amili, ''Dirasat wa buhuth fi tarikh wa l-Islam'', vol. 1, pp. 56-7, cited in Rasul Ja'fariyan, ''Hayat-i fikri wa siyasi-yi Imaman-i Shi'a'', p. 295</ref> | |||
Imam al-Baqir (a) strongly rejected reasoning of the followers of analogy (qiyas) in fiqh<ref>Al-Hurr al-'Amili, ''Wasa'il al-Shi'a'', Vol. 18, P. 39</ref> and took sharp stances against other Islamic sects and this way tried to separate the authentic ideological domain of the [[Ahl al-Bayt (a)]] in different fields from other sects. Regarding Khawarij, he (a) said, "Khawarij suffered out of ignorance; while religion is more lenient and flexible than how they know it."<ref>Al-Shaykh al-Tusi, ''al-Tahdhib'', Vol. 1, P. 241, cited in Rasul Ja'fariyan, ''Hayat-i fikri wa siyasi-yi Imaman-i Shi'a'', p. 295</ref> | Imam al-Baqir (a) strongly rejected reasoning of the followers of analogy (qiyas) in fiqh<ref>Al-Hurr al-'Amili, ''Wasa'il al-Shi'a'', Vol. 18, P. 39</ref> and took sharp stances against other Islamic sects and this way tried to separate the authentic ideological domain of the [[Ahl al-Bayt (a)]] in different fields from other sects. Regarding Khawarij, he (a) said, "Khawarij suffered out of ignorance; while religion is more lenient and flexible than how they know it."<ref>Al-Shaykh al-Tusi, ''al-Tahdhib'', Vol. 1, P. 241, cited in Rasul Ja'fariyan, ''Hayat-i fikri wa siyasi-yi Imaman-i Shi'a'', p. 295</ref> | ||