By the 'analytic approach' we mean the approach in which the exegete deals with the Qur'an verse by verse, in accordance with their compiled sequence in the Qur'an. The exegete following this approach, follows the Qur'anic text and expounds it in a piecemeal fashion, utilising those instruments of exegesis that he believes to be effective (such as reliance on literal meanings, traditions, or other verses that have some word or meaning in common with the verse under study)to the extent of his capacity to throw light upon the import of the part being commented upon, while taking into consideration the context in which it occurs.

Naturally, while discussing the analytic approach to tafsir we should examine its most developed and complete form. The analytic method made a gradual historical advance before reaching its present stage, where the complete Qur'an comes under its purview.

This method began during the era of the Sahabah and the Tabi'un, at the level of analytic exposition of some words and verses of the Qur'an. With the passage of time, the need for the exegesis of further verses increased, until by the end of the third and the beginning of the fourth century, it took its final and most extensive form in the works of Ibn Majah, al-Tabari and others.

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Thematic Approach to Quranic Exegesis

This text provides a brief study on the origins of Shi’ism and how the ideology of Wilayah came to existence, and the theological-juridical implications for the Islamic political thought in relation to the Wilayah of Imam Ali (AS).

Ghadir

The basic thesis of this book is that the same logic of induction on which scientific methodology is based can be used to prove the existence of God. The implication of this work is far reaching, for it attempts to layout a unifying, common basis of research in religion, social sciences, and natural sciences. "Our Philosophy" and "The Revealer, The Messenger, and the Message", the two other books by the same author, are very relevant in this regard and useful for a wider understanding of author's thesis. It is suggested that those readers who wish to read this book in search of only a theistic argument on the existence of God may first want to check the second of the above mentioned books; because that book is written specifically with that purpose in mind. The author himself says in one of the chapters of that book that he has avoided “difficult and complicated constructions and analyses not readily accessible to the average reader” in that book.

Logical Foundations of Induction

By the 'analytic approach' we mean the approach in which the exegete deals with the Qur'an verse by verse, in accordance with their compiled sequence in the Qur'an. The exegete following this approach, follows the Qur'anic text and expounds it in a piecemeal fashion, utilising those instruments of exegesis that he believes to be effective (such as reliance on literal meanings, traditions, or other verses that have some word or meaning in common with the verse under study)to the extent of his capacity to throw light upon the import of the part being commented upon, while taking into consideration the context in which it occurs...

Thematic Approach to Qur’anic Exegesis

A collection of the Ayatullah's last lectures on topical exegesis, norms and laws of history mentioned in the Qur'an, and man, nature and society.

Trends of History in Qur'an

Even though Muslims usually understand a great dead of the affairs, other than Islamic worship, the secrets of orders and practical lows like the corruption of wine, gambling, prostitution and the like, but these affairs and practical lows are mostly obscure and frequently under question . The secrets of the worship lows are usually unclear, for example; why is morning prayer two rakasts while the maghrib prayer is three rakkats? Why is every rakaat bowing is only once but prostration is twice?
In principle, why do we pray ? Why should worship laws be obscure? How come, in other religions and beliefs the path of access and falling short? Is taken and they have become distant to their aim, which is Islam is reached with ease? how does Islam, even though with it's obscure and secretive worship, both fills the empty human spirit and ensures the prosperity of a persons world and society? These questions and a great deal of why is and what for's about worship is another, which this book, even with it's small capacity presents in an interesting and universal summary to our dear readers.

A General look at rites

The writer is an erudite scholar who, with authority discusses the Islamic and Arabic sciences, the factors responsible for their emergence and the various stages of their development throughout Shi'a sources..

The Shi'ah and Islamic Disciplines

Sayyid Muḥammad Baqir al-Ṣadr (b. 1353/1934-35 - d. 1400/1979-80) was a Shi'a jurist, exegete of the Qur'an, thinker and also a political activist in Iraq. He studied with Ayatollah al-Khoei and other great scholars in Najaf, and he finished his studies before the age of 20. He then began teaching religious disciplines in the Seminary of Najaf. Some of his best-known students are al-Sayyid Muhammad al-Sadr, al-Sayyid Muhammad Baqir al-Hakim, al-Sayyid Kazim al-Husayni al-Ha'iri and Sayyid Mahmud Hashimi Shahrudi. Later in his life, al-Sadr was a Marja' (religious authority) for some Shi'a followers.

His most significant works include Falsafatu-na (Our philosophy), Iqtisadu-na (Our economics), and Durus fi ilm al-usul, known as al-Halaqat.

Al-Sayyid Muhammad Baqir al-Sadr was both a religious and a political authority of Shi'a in Iraq. He established, Hizb Al-Da'wat al-Islamiyya, the political party, with the help of 'Abd al-Sahib al-Dakhil, boosted its activities among Iraqi Shi'a following the victory of the Islamic Revolution of Iran.

The political and social thoughts of Muhammad Baqir al-Sadr are very influential in present Iraq as seen in the leadership of former Iraqi prime minister Nuri al-Maliki who was also the head of the Al-Da'wa Party and a follower of al-Sadr.

Birth:

Al-Sayyid Muhammad Baqir al-Sadr was born in Dhu l-Qa'da 25, 1353AH/March 1, 1935 in Kazimiyya. His father was al-Sayyid Haydar al-Sadr al-'Amili, and his mother was the daughter of al-Shaykh 'Abd al-Husayn Al-i Yasin. He was the second child in his family.

Family:

Al-Sayyid Muhammad Baqir's ancestors were all religious scholars. His grandfather Ayatullah al-Sayyid 'Ismail al-Sadr was a great Shi'a authority in the first half of 14th century AH and died in 1338/1920. His pedigree goes back to Imam al-Kazim (a), and his ancestors were Shi'a scholars in Iran, Lebanon, and Iraq.

Al-Sayyid Muhammad Baqir's older brother and teacher, al-Sayyid 'Ismail, was also a studious scholar in Najaf who died in 1388/1969 at the age of 48.

His sister Amina Bint al-Huda al-Sadr (a scholar, poet, writer, teacher of fiqh and ethics) was martyred with her brother.

Al-Sadr lost his father when he was 14 and was raised by his mother and brother al-Sayyid 'Ismail al-Sadr.

Education:

Al-Sayyid Muhammad Baqir al-Sadr went to school when he was 5 and finished grade-level studies by the age of 11. He was enthusiastic to learn religious disciplines and continue the work of his father and his ancestors, and with the advice of his two uncles, al-Shaykh Muhamamd Rida Al-Yasin and al-Shaykh Murtada Al-Yasin, he began his studies in religious disciplines. He began to study Ma'alim al-'usul with his brother, al-Sayyid 'Isma'il, and finished other intermediary texts of the Islamic Seminary in a short time.

In 1365/1946 when he was 12 years old, al-Sayyid Muhammad Baqir moved to Najaf with his brother, al-Sayyid 'Isma'il, in order to study with the well-known scholars of the city. He studied fiqh and usul with Al-Sayyid Abu l-Qasim al-Khoei and al-Shaykh Muhammad Rida Al-Yasin. He studied Islamic philosophy (Mulla Sadra's Al-asfar) with al-Shaykh Sadra Badkube'i, and he also studied Western philosophy. It has been reported that he studied Western philosophy with 'Allama Ja'fari.

He also studied philosophy, economics, logic, ethics, exegesis of the Qur'an, and history. He counts as the founder of inductive logic in the Islamic seminary.

Al-Sayyid Muhammad Baqir studied and discussed different materials for about 16 hours a day over the course of his 17-18 years spent studying. He has been quoted as saying that, "I am studying as much as numerous studious students study." It is reported that he was a mujtahid (expert in fiqh) when he was at his maturity, approximately about 15 years old.

Some of his most important teachers are:

Al-Sayyid Isma'il al-Sadr

Al-Shaykh Muhammad Rida Al Yasin

Al-Sayyid Abu l-Qasim al-Khoei

Murtada Al Yasin

Sadra Badkuba'i

'Abbas al-Rumaythi

Muhammad Tahir Al Radi

Al-Sayyid 'Abd al-Karim 'Ali Khan

Al-Sayyid Muhammad Baqir al-Shakhs

'Abbas al-Shami

Teaching:

Al-Sayyid Muhammad Baqir began teaching when he was 20 years old. The first book he taught was Kifayat al-usul. When he was 25, he taught the advanced course of usul al-fiqh, and when he was 28, he taught advanced fiqh on the basis of al-'Urwat al-wuthqa. He later taught philosophy and the exegesis of the Qur'an.

Students:

Sadr had many students during the 30 years of his teaching career. Many of those continued his intellectual, political and social path:

Al-Sayyid Muhammad Baqir al-Hakim

Sayyid Mahmud Hashimi Shahrudi (the former head of the Judicial System of the Islamic Republic of Iran)

Al-Sayyid Kazim al-Husayni al-Ha'iri

Sayyid 'Abd al-Ghani Ardabili

Muhsin Araki

Sayyid Kamal Haydari

Sayyid Muhammad Baqir Muhri

Sayyid 'Abd al-Hadi Husayni Shahrudi

Sayyid Husayn Husayni Shahrudi

Muhammad Ibrahim Ansari

Sayyid 'Ali Rida Ha'iri

Ghulam Rida 'Irfaniyan

Sayyid 'Ali 'Ishkiwari

Works:

The works of al-Sayyid Muhammad Baqir al-Sadr are scholarly and mostly innovative. They include:

Fadak fi l-tarikh (Fadak in the history)

Ghayat al-fikr fi 'ilm al-'usul

Falsafatuna (Our philosophy)

Iqtisaduna (Our economics)

Al-Usas al-mantiqiyya li l-istiqra' (The logical foundations of induction)

Al-Ma'alim al-jadida li l-usul

Durus fi 'ilm al-usul (known as Halaqat)

Al-Fatawa l-wadiha (Sadr's essay of fatwas that has a peculiar style)

Al-Bank al-la-rabawi fi l-Islam (Banks without usury [riba] in Islam)

Al-Madrasat al-Islamiyya (social and economic issues)

Bahth hawl al-Mahdi (aj)

Bahth hawl al-wilaya

Al-Islam yaqud al-haya (Islam is the guide for life)

Al-madrasat al-Qur'aniyya (lectures in the topical exegesis of the Qur'an)

Dawr al-a'imma fi l-hayat al-Islamiyya (the role of Imams (a) in the Islamic life)

Nizam al-'ibadat fi al-'islam (the system of worships in Islam)

Commentaries on al'Shaykh Murtada Al-i Yasin's essay of fatwas, under Bulghat al-raghibin (unpublished)

Commentaries on Ayatullah Hakim's Minhaj al-salihin

Commentaries on Ayatullah Khuyi's Manasik al-Hajj

Commentaries on the Friday Prayers (Salat al-jumu'a) part of Shara'i' al-Islam

Mujaz ahkam al-Hajj (a brief on the rules of Hajj)

Marja'iyya:

Because of his brilliant career in fiqh, usul, and philosophy, and the support of Ayatullah Khoei, al-Sadr came to be well-respected by scholars and laymen, and some people followed him as a marja'. After his political activities and, in particular, the establishment of Hizb al-Da'wat al-'Islamiyya, more people started following him. However, after the death of Ayatullah Hakim, Sadr asked people to follow his master, Ayatullah Khoei. Nevertheless many people from Iraq and Lebanon followed Shahid al-Sadr as their marja'

Martyrdom:

In order to cut people's relations with Ayatullah al-Sadr, the Ba'th regime sent security forces around his house. The house was under siege for nine months.

During this time, the regime sent its representatives to Ayatullah al-Sadr in order to dissuade him from his path, but he continued to support Ayatullah Khomeini and the Islamic Revolution of Iran.

On Saturday, Jumada I 19, 1400 AH (April 5, 1980) the head of the Security Organization arrested al-Sadr and sent him to Baghdad.

The day after, Bint al-Huda al-Sadr was also arrested. Barzan Ibrahim—Saddam Hussain's step-brother and the head of the Security Organization—asked Ayatullah al-Sadr to write some words against Imam Khomeini and the Islamic Revolution of Iran in exchange for his freedom. He warned al-Sadr that he would otherwise be killed. Al-Sadr refused the request and said: "I am ready for martyrdom (shahada) and I will never accept your anti-religious requests; my path is what I have chosen…”

When the regime realized they could not dissuade al-Sadr and his sister from their path, they killed them on Tuesday, Jumada I 23, 1400 AH (April 8, 1980).

Martyrdom
He was arrested on 19 Jumadi al-Awwal 1400 AH/16 Farvardin 1359 in the city of Najaf Ashraf and transferred to Baghdad. In Baghdad, he was asked to write a few words against the Islamic Revolution of Iran and Imam Khomeini in order to be saved from certain death, but he openly rejected this request and emphasized his direct and unwavering path. As a result, after three days of brutal torture, he was martyred on 22 Jumadi al-Awwal 1400 AH/19 Farvardin 1359 and was buried under the strict supervision of security officers in the family tomb of Sharaf al-Din in Najaf Ashraf.

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Muhammad Baqir Sadr

Muhammad Baqir Sadr

Born:

Death:

Muhammad Baqir Sadr

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