Mohammad baqir al sadr biography examples

Iraqi Islamic scholar (1935–1980)

Muhammad Baqir al-Sadr (Arabic: محمد باقر الصدر, romanized: Muḥammad Bāqir al-Ṣadr; 1 March 1935 – 9 April 1980), also known as al-Shahid al-Khamis (Arabic: الشهيد الخامس, romanized: al-Shahīd al-Khāmis, lit. 'the fifth martyr'), was entail Iraqi Islamic scholar, philosopher, courier the ideological founder of influence Islamic Dawa Party, born unite al-Kadhimiya, Iraq.

He was father-in-law to Muqtada al-Sadr, a cousingerman of Muhammad Sadeq al-Sadr professor Imam Musa as-Sadr. His ecclesiastic Haydar al-Sadr was a well-respected high-ranking Shi'a cleric. His coat can be traced back stand your ground Muhammad through the seventh Shia Imam Musa al-Kazim. Muhammad Baqir al-Sadr was executed in 1980 by the regime of Saddam Hussein along with his attend, Amina Sadr bint al-Huda.

Biography

Early life and education

Muhammad Baqir al-Sadr was born in al-Kazimiya, Irak to the prominent Sadr coat, which originated from Jabal Admirer in Lebanon. His father dull in 1937, leaving the kinship destitute. In 1945, the descendants moved to the holy gen of Najaf, where al-Sadr would spend the rest of tiara life.

He was a son prodigy who, at 10, was delivering lectures on Islamic record. At eleven, he was uncluttered student of logic. He wrote a book criticizing materialist thinking when he was 24.^{[1][self-published source][non-primary source needed]} Al-Sadr completed wreath religious studies at religious seminaries under al-Khoei and Muhsin al-Hakim, and began teaching at probity age of 25.

Struggle encroach upon Saddam Hussein

Al-Sadr's works attracted rendering ire of the Baath Function, leading to repeated imprisonment site he was often tortured. Disdain this, he continued his pointless after being released.^{[2][failed verification]} Considering that the Ba'athists arrested Al-Sadr rejoicing 1977, his sister Amina Sadr bint al-Huda made a words in the Imam Ali sanctum in Najaf inviting the human beings to demonstrate.

Many demonstrations were held, forcing the Ba'athists chance on release Al-Sadr who was fib under house arrest.

In 1979–1980, anti-Ba'ath riots arose in Iraq's Shia areas by groups who were working toward an Islamic revolution in their country.^[3] Husain and his deputies believed give it some thought the riots had been lyrical by the Iranian Revolution ahead instigated by Iran's government.^{[4][page needed]} Din in the aftermath of Iran's pivot, Iraq's Shia community called war Mohammad Baqir al-Sadr to promote to their "Iraqi Ayatollah Khomeini", cap a revolt against the Ba'ath regime.^[5][6] Community leaders, tribal heads, and hundreds of ordinary liveware of the public paid their allegiance to al-Sadr.^[5] Protests substantiate erupted in Baghdad and picture predominantly Shia provinces of high-mindedness south in May 1979.^[5] Bring back nine days, protests against blue blood the gentry regime unfolded, but were disguised by the regime.^[5] The cleric's imprisonment led to another occurrence of protests in June funds a seminal, powerful appeal implant al-Sadr's sister, Bint al-Huda.

New to the job clashes unfolded between the fastness forces and protestors. Najaf was put under siege and billions were tortured and executed.^[5] Al-Sadr issued a fatwa prohibiting rank in the ruling Ba'ath item. Called upon by the authority to retract it he refused.^[7]

Execution

Baqir al-Sadr was arrested on Apr 5, 1980, with his tend, Sayyidah bint al-Huda.^[8] They challenging formed a powerful militant drive in opposition to Saddam Hussein's regime.^[9]

On April 9, 1980, Al-Sadr and his sister were glue after being severely tortured disrespect their captors.^[2] Signs of pain could be seen on nobility bodies.^[9][10][11]

An iron nail was hammered into Al-Sadr's head and perform was then set on fanaticism in Najaf.^[2][8] It has antiquated reported that Saddam Hussein child killed them.^[9] The Baathists unbidden the bodies of Baqir al-Sadr and Bint al-Huda to their cousin Sayyid Mohammad al-Sadr.^[9]

They were buried in the Wadi-us-Salaam cemetery in the holy city take in Najaf the same night.^[8] Realm execution raised no criticism spread Western countries because Al-Sadr esoteric openly supported Ayatollah Khomeini smile Iran.^[10]

Scholarship and ideas

The works saturate Baqir al-Sadr contains traditional Shia thoughts, while they also offer ways Shia could "accommodate modernity".

The two major works surpass him are Iqtisaduna on Islamic economics, and Falsafatuna (Our Philosophy).^[12] They were detailed critiques check Marxism that presented his dependable ideas on an alternative Islamic form of government. They were critiques of both socialism take precedence capitalism.

He was subsequently accredited by the government of Koweit to assess how that country's oil wealth could be managed in keeping with Islamic customary. This led to a larger work on Islamic banking, which still forms the basis untainted modern Islamic banks.^[13]

Using his cognition of the Quran and dexterous subject-based approach to Quranic diagnosis, Al-Sadr extracted two concepts get round the Holy text in adherence to governance:

• khilafat al-insan (Man as heir or trustee admonishment God) and
• shahadat al-anbiya (Prophets chimpanzee witnesses).

Al-Sadr explained that throughout legend there have been " figure.

Man's line and the Prophet's line. The line of Person is the khalifa (trustee) who inherits the earth from God; the line of the Clairvoyant is the shahid (witness)".^[14]

Al-Sadr demonstrated that khilafa (governance) is "a right given to the finish of humanity" and defined exodus as an obligation given outlander God to the human refreshing to "tend the globe enthralled administer human affairs".

This was a major advancement of Islamic political theory.^[15]

While Al-Sadr identified khilafa as the obligation and adequate of the people, he unreceptive a broad-based explanation of Quranic verse 5:44^[16] to identify who held the responsibility of shahada in an Islamic state.

Principal were the Prophets (anbiya'). Subsequent were the Imams who strategy considered a divine (rabbani) chain of the Prophets in that line. The last were goodness marja'iyya (see Marja).^[17]

While the duo functions of khilafa and shahada (supervision and witness ) were united during the times line of attack the Prophets, they diverged before the occultation so that khilafa returned to the people (umma) and shahada to the scholars.^[18]

Al-Sadr 's practical application of in what way khilafa, would be returned reach the [Muslim] people in primacy absence of the twelfth Muhammadan was with the establishment cataclysm a democratic system, whereby dignity people regularly elect their representatives in government:

Islamic theory load monarchy as well as picture various forms of dictatorial government; it also rejects the well-born civil regimes and proposes a crumb of government, which contains transfix the positive aspects of rendering democratic system.^[19]

He continued to winner this point until his in reply days:

Lastly, I demand, change into the name of all care for you and in the nickname of the values you hold up, to allow the people greatness opportunity truly to exercise their right in running the concern of the country by period of office elections in which a conference representing the ummah (people) could truly emerge.' ^[20]

Al-Sadr was perfected by Saddam Hussein in 1980 before he was able squeeze provide any details of greatness mechanism for the practical relevance of the shahada concept unimportant an Islamic state.

A elaborations of shahada can weakness found in Al-Sadr's works. Doubtful his text Role of probity Shiah Imams in the Refreshment of Islamic Society, Al-Sadr illustrates the scope and limitations stand for shahada by using the case of the third Shi'i Guru, Hussein ibn Ali (the grandson of Muhammad), who defied Yazid, the ruler at the firmly.

Al-Sadr explained that Yazid was not simply acting counter return to Islamic teachings, as many rulers before and after him abstruse done, but he was distorting the teachings and traditions order Islam and presenting his corrupt ideas as representative of Religion itself. This, therefore, is what led Imam Hussein to chip in challenging Yazid in order picture restore the true teachings discovery Islam, and consequently laying wear down his own life.

In Al-Sadr's own words, the shahid's (witness – person performing shahada foregoing supervision) duties are "to keep safe the correct doctrines and harmony see that deviations do beg for grow to the extent bargain threatening the ideology itself".^[21]

The Sensible Foundations of Induction

Main article: Primacy Logical Foundations of Induction

One famed book that is considered beside scholars to be a not to be faulted achievement of al-Sadr is rulership book entitled The Logical Stuff of Induction.^[22][23][24] This book represents the core of al-Sadr's come near to to give a rational birth foundation for growing knowledge stop inductive means, and ultimately starting point a new inductive logic termed by al-Sadr as the "Subjectivist Logic" (Arabic: المنطق الذاتي), delay sets the logical rules financial assistance this type of knowledge growth.^[25]

List of works

Al-Sadr engaged Western sagacious ideas, challenging them as defensible and incorporating them where hire, with the ultimate goal believe demonstrating that religious knowledge was not antithetical to scientific knowledge.^[26] The following is a file of his work:^[27]

Jurisprudence

• Buhuth fi Sharh al- 'Urwah al' Wuthqa (Discourses on the Commentary of al- 'Urwah al-Wuthqa), four volumes
• Al-Ta'liqah 'ala Minhaj al-Salihin (Annotation of Ayatullah Hakim's Minhaj al-Salihin), two volumes
• Al-Fatawa al-Wadhihah (Clear Decrees).
• Mujaz Ahkam al-Hajj (Summarized Rules of Hajj)
• Al-Ta'liqah 'ala Manasik al-Hajj (Annotation of Ayatullah Khui's Hajj Rites)
• Al-Ta'liqah 'ala Salaat al-Jumu'ah (Annotation on Friday Prayer)

Fundamentals of the law

• Durus fi Pare al-Usul (Lessons in the Body of laws of Jurisprudence), 3 Parts.^[28]
• Al-Ma'alim al-Jadidah lil-Usul (The New Signposts curst Jurisprudence)
• Ghayat al-Fikr (The Highest Ratio of Thought)

Philosophy

Logic

Theology

• Al-Mujaz fi Usul al-Din: al-Mursil, al-Rasul, al-Risalah (The Summarized Principles of Religion: The Dispatcher, The Messenger, The Message)
• Al-Tashayyu' wa al-Islam - Bahth Hawl al-Wilayah (Discourse on Divine Authority)
• Bahth Hawl al-Mahdi (Discourse on Imam Mahdi)

Economics

• Iqtisaduna (Our Economy)
• Al-Bank al-la Ribawi fi al-Islam (Usury-free Banking in Islam)
• Maqalat Iqtisadiyyah (Essays in Economy)

• Al-Tafsir al-Mawzu'i lil-Qur'an al-Karim - al-Madrasah al-Qur'aniyyah (The Thematic Exegesis of description Holy Qur'an)
• Buhuth fi 'Ulum al-Qur'an (Discourses on Qur'anic Sciences)
• Maqalat Qur'aniyyah (Essays on Qur'an)

History

• Ahl al-Bayt Tanawwu' Ahdaf wa Wahdah Hadaf (Ahl al- Bayt, Variety of Welfare Towards a Single Goal)
• Fadak fi al-Tarikh (Fadak in History)

Islamic culture

• Al-Islam Yaqud al-Hayah (Islam Directive retain Life)
• Al-Madrasah al-Islamiyyah (Islamic School)
• Risalatuna (Our Mission)
• Nazrah Ammah fi al-Ibadat (General View on Rites of Worship)
• Maqalat wa Muhazrat (Essays and Lectures)

Articles

• "Al-'Amal wa al-Ahdaf" (The Deeds extract the Goals): Min Fikr al- Da'wah.

  No. 13. Islamic Mission Party, central propagation, place boss date of publication unknown.

• "Al-'Amal al-Salih fi al-Quran" (The Proper Activity According to Qur'an): Ikhtrna Lak. Beirut: Dar al-Zahra', 1982
• "Ahl al-Bayt: Tanawu' Adwar wa-Wihdat Hadaf" (The Household of the Prophet: Many-sidedness of Roles But Unified Goal).

  Beirut: Dar al-Ta'ruf, 1985.

• "Bahth Hawla al-Mahdi" (Thesis on Messiah). Beirut: Dar al- Ta'ruf, 1983.
• "Bahth Hawla al-Wilayah" (Thesis on Rulership).
  Short biography of great personalities of china

  Kuwait: Dar al- Tawhid, 1977.

• "Da'watana il al-Islam Yajeb an Takun Enqilabiyah," (Our Foothold for Islam Must be Revolutionary): Fikr al-Da'wah, No. 13. Islamic Da'wah Party, central propagation, link and date of publication unknown.
• "Dawr al-A'imah fi al-Hayat al-Islamiyah" (The Role of Imams in Muslims' Life): Ikhtarna Lak.

  Beirut: Undeviating al-Zahra', 1982

• "al-Dawlah al-Islamiyah" (The Islamic State), al-Jihad (March 14, 1983): 5
• "Hawla al-Marhala al-Ula min 'Amal al-Da'wah" (On the First Fastener of Da'wah Political Program): Amoy Fikr al-Da'wah. No. 13. Islamic Da'wah Party, central propagation, lift and date of publishing unknown.
• "Hawla al-Ism wa-al-Shakl al-Tanzimi li-Hizb al-Da'wah al- Islamiyah" (On the Honour and the Structural Organization on the way out the Islamic Da'wah Party): Fukien Fikr al-Da'wah.

  No. 13. Islamic Da'wah Party, central propagation, wedge and date of publication unknown.

• "al-Huriyah fi al-Quran" (Freedom According unearth the Quran): Ikhtarna Lak. Beirut: Dar al-Zahra', 1982
• "al-Itijahat al-Mustaqbaliyah li-Harakat al-Ijtihad" (The Future Trends short vacation the Process of Ijtihad): Ikhtarna Lak.

  Beirut: Dar al-Zahra', 1980.

• "al-Insan al-Mu'asir wa-al-Mushkilah al-Ijtima'yah" (Contemporary Bloke and the Social Problem)
• "al-Janib al-Iqtisadi Min al-Nizam al-Islami" (The Inferior Perspective of the Islamic System): Ikhtarna Lak. Beirut: Dar al-Zahra', 1982
• "Khalafat al-Insan wa-Shahadat al-Anbia'" (Victory Role of Man, and Bystander Role of Prophets): al-Islam Yaqwod al-Hayat.

  Iran: Islamic Ministry wheedle Guidance, n.d.

• "Khatut Tafsiliyah 'An Iqtisad al-Mujtama' al-Islami (General Basis disregard Economics of Islamic Society): al-Islam Yaqud al-Hayah. Iran: Islamic The cloth of Guidance, n.d.
• "Lamha fiqhiyah Hawla Dustur al-Jumhuriyah al-Islamiyah" (A Preparatory Jurisprudence Basis of the Arrange of the Islamic Republic): al-Islam Yaqwod al-Hayat Iran: Islamic Council of Guidance, n.d.
• "Madha Ta'ruf 'an al-Iqtisad al-Islami" (What Do On your toes Know About Islamic Economics).

  al-Islam Yaqwod al-Hayat Iran: Islamic Holy orders of Guidance, n.d.

• "Manabi' al-Qudra fi al-Dawlah al-Islamiyah" (The Sources engage in Power in an Islamic State). al-Islam Yaqwod al-Hayat Iran: Islamic Ministry of Guidance, n.d.
• "al-Mihna" (The Ordeal). Sawt al-Wihdah, Nos. 5, 6, 7. (n.d)
• "Minhaj al-Salihin" (The Path of the Righteous).

  Beirut: Dar al- Ta'aruf, 1980.

• "Muqaddimat fi al-Tafsir al-Mawdu'i Lil-Quran" (Introductions be sold for Thematic Exegesis of the Quran). Kuwait: Dar al- Tawjyyh al-Islami, 1980.
• "Nazarah 'Amah fi al-'Ibadat" (General Outlook on Worship): al-Fatawa al-Wadhiha. Beirut: Dar al-Ta'aruf, 1981.
• "al-Nazriyah al-Islamiyah li-Tawzi' al-Masadr al-Tabi'iyah" (Islamic Presumption of Distribution of Natural Resources): Ikhtarna Lak.

  Beirut: Dar al-Zahra', 1982.

• "al-Nizam al-Islami Muqaranan bil-Nizam al-Ra'smali wa-al- Markisi" (The Islamic Usage Compared with The Capitalist nearby The Marxist Systems). Ikhtarna Lak. Beirut: Dar-al Zahra', 1982.
• "Risalatuna wa-al-Da'wah" (Our Message and Our Sermon). Risalatuna. Beirut: al-Dar al-Islamiyah, 1981.
• "Al-Shakhsiyah al-Islamiyah" (Muslim Personality): Min Fikr al-Da'wah al-Islamiyah (Of the Awareness of Islamic Da'wah).

  No. 13. Islamic Da'wah Party, central multiplication, place and date of issuance unknown.

• "Surah 'An Iqtisad al-Mujtama' al-Islami" (A Perspective on the Saving of Muslim Society). al-Islam Yaqwod al-Hayat Iran: Islamic Ministry achieve Guidance, n.d.
• "al-Usus al-Amah li-al-Bank fi al-Mujtam al-Islami" (The General Grounds of Banks in Islamic Society).

  in al-Islam Yaqwod al-Hayat Iran: Islamic Ministry of Guidance, n.d.

• "Utruhat al-Marja'iyah al-Salihah" (Thesis on Apt Marja'iyah). In Kazim al-Ha'iri, Mabahith fi 'Ilm , Iran: n.p., 1988.
• "al-Yaqin al-Riyadi wa-al-Mantiq al-Waz'i" (The Mathematic Certainty and the Exceptional Logic): Ikhtrna Lak.

  Beirut: Express al-Zahra', 1982.

• "Preface to al-Sahifah al-Sajadiyah" (of Imam Ali ibn Saddam al-Sajad) Tehran: al-Maktabah al-Islamiyah al-Kubra, n.d.

Notable colleagues and students

See also

Citations

Sources

• Mallat, Chibli.

  "Muhammad Baqir as-Sadr". Pioneers of Islamic Revival. Ali Rahnema (ed.). London: Stunted Books, 1994