On this basis, he was a rationalist thinker and contrary to many of the fuqaha (jurists) in whose view religiosity took precedence over rationalism (ta'aqqul) or superior to it, in the Imam's viewpoint a logical combination of both was in force.
In this arena he viewed religiosity as subject to rationalism.
The reason was his approach to philosophy and thereafter to 'irfan(mysticism).
It has been said that when he taught manzumeh and asfar in Qum, he was attacked in forms of slander and accusations by his reactionary enemies.
However, his scientific prowess, morale, resistance and the assistance of God Almighty did not let him be defeated in the face of the intellectual stagnance of the reactionaries.
Based on such an attitude, he stressed the illuminated intellect and demonstrating reasoning and commanded a political insight and approach and was abreast of the time, looking at 'irfan (mysticism) in line with a realization of sound politics in society.
It was this attitude and political vigilance that transformed him into a revolutionary and popular leader.
Perhaps it can be said that for a theologian-jurist there was no way into society except through philosophical and demonstrable approach, because with such an attitude he could employ knowledge and learning as an instrument to give expression to humane side of man in Utopia.