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Imam Muhammad b. Ali al-Baqir (a): Difference between revisions
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Imam al-Baqir (a) strongly rejected reasoning of the followers of analogy (qiyas) in fiqh<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa '', 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>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi imāmān-i Shī'a'', p. 299.</ref> | Imam al-Baqir (a) strongly rejected reasoning of the followers of analogy (qiyas) in fiqh<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa '', 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>Jaʿfarīyān, ''Ḥayāt-i fikrī wa sīyāsī-yi imāmān-i Shī'a'', p. 299.</ref> | ||
The scientific fame of Imam al-Baqir (a) was not only known in [[Hijaz]] but also had spread in [[Iraq]] and [[Khurasan]], there is even a report saying about the Imam (a), "I saw people of [[Khurasan]] had circled around him and asked him their scientific questions."<ref>Kulaynī,'' | The scientific fame of Imam al-Baqir (a) was not only known in [[Hijaz]] but also had spread in [[Iraq]] and [[Khurasan]], there is even a report saying about the Imam (a), "I saw people of [[Khurasan]] had circled around him and asked him their scientific questions."<ref>Kulaynī,''al-Kāfī'', vol. 6, p. 357; Majlisī, ''Biḥār al-anwār'', vol. 46, p. 357.</ref> | ||
=== Exegesis === | === Exegesis === | ||
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=== Kalam === | === Kalam === | ||
At the time of Imam al-Baqir (a), the emerging foundations and expression of different beliefs and thoughts were rife, due to opportunity and the lack of pressure and control by the government; this caused deviant thoughts in society. In this situation, Imam al-Baqir (a) had to announce authentic Islamic beliefs, denounce and reject false beliefs, and answer related questions. Therefore, he (a) held his theological discussions with the direction towards the mentioned issues. Among such issues was the inability of human intellect from understanding the truth of [[God]]<ref>Kulaynī, '' | At the time of Imam al-Baqir (a), the emerging foundations and expression of different beliefs and thoughts were rife, due to opportunity and the lack of pressure and control by the government; this caused deviant thoughts in society. In this situation, Imam al-Baqir (a) had to announce authentic Islamic beliefs, denounce and reject false beliefs, and answer related questions. Therefore, he (a) held his theological discussions with the direction towards the mentioned issues. Among such issues was the inability of human intellect from understanding the truth of [[God]]<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 82.</ref>, eternal existence of the [[Necessary Existent]]<ref>Kulaynī, ''al-Kāfī'', vol. 1, p.88-89.</ref>, and the necessity of obedience of Imam<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 185.</ref>. | ||
Other legacies left behind by Imam al-Baqir (a) are jurisprudential<ref>''Pīshwāyān-i hidāyat'', p.341-347.</ref> and historical legacies<ref>''Pīshwāyān-i hidāyat'', p.330-334.</ref>. | Other legacies left behind by Imam al-Baqir (a) are jurisprudential<ref>''Pīshwāyān-i hidāyat'', p.341-347.</ref> and historical legacies<ref>''Pīshwāyān-i hidāyat'', p.330-334.</ref>. | ||