Talk:Muhammad Baqir al-Sadr

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Untitled[edit]

It's sounds a little funny to say that Sadr was "executed once again". People usually die just once.

John Baez 13:06, 22 August 2005 (UTC)[reply]

Hi

his religious teachings at religious seminaries under al-Khoei and Muhsin al-Hakim at the age of 25 and began teaching.

Mohammed Baqir Al-Sadr He's n't Teaching by Muhsin al-Hakim. Never.

I'll delete it if no body responde

thanks —Preceding unsigned comment added by 87.109.124.253 (talk) 17:07, 11 June 2008 (UTC)[reply]

"Opinions" section[edit]

This isn't clearly sourced, and is written is an obscure way. I have therefore moved it here per WP:PRESERVE. L.R. Wormwood (talk) 18:04, 6 March 2018 (UTC)[reply]

==Opinions==

Muhammad Baqir Sadr has an especial attitude about the Quran and its relation to human life and reality. According to political theory of Baqir Sadr, there are foundations like oneness world view and being divinity of Existents on which the political theory established. He believed that The Quran must be relevant to present day and only in such a way that Quran could be related to reality. According to him, Tafsir begins with reality and ended with Quran. This approach has been followed by him in al-Madrasa al-Qur'aniyya, an in uncompleted text by him. His methodology, therefore, is to dialectic among reality and Quran. On the basis of the methodology, we must begin from the reality of life to the Quran and from the Quran back to the reality of life. He attempted to reach a universal Quranic theory and apply this theory in all dimensions, namely prophecy and economic, attempting to extend them in books like Iqtisadona (our economy) and al-Bank al-li Ribawi fi-Islam. He concerned himself with historical laws in Al Madrasat Al qura’anyyah, believing that the Quran as a spiritual energy could lead human beings on the basis of their talents and potentiality. The Quran was considered by him as a book of guidance, not discovery, in relation to historical laws. Also, the Quran could be considered both as guidance and change. He explains historical law on the basis of characteristics such as being scientific and consistent, and also these laws are historicized namely at the same time they are originate from God, they are historical contexts.^[1]

===Political thought===
He believes that there is  a political theory in terms of thought of general succession if human being. According to unitary universal view, the universe is a collection of elements, forces and laws not as casual but rather as related and consistent elements which are of ultimate aims and harmonies. In that universe, there is a relation between god and universe such a way that god monitoring the whole universe. Also universe worships the god and there is a relation as worship between them.therefore human being as a particular element is dominated by the determinate and wisdom laws and human is not an existence without any aim and ultimate. Besides human being is of volition and freedom. According to Sadr, Innate characters make human beings able to determine his destiny.in other word human being could choose his destiny and fate himself. Sadr called this power of choosing as the leadership and succession of human being.according to Sadr, the relation between human and god determined as succession and leadership.in other words, human counted as the successor of god. therefore the relation between human and nature determined as trustee and safekeeper or Amin and Amanat^[2]

===Economic thought===
Sadr believes that the system of Islamic economy has a clear conflict with the system of capitalism. Progressing the technical phenomena and facilities of production, natural commenwealth is at a disposal of capitalists and determines peoples and private associations controlled the system of global economy. In contrary, the economical system of Islam doesn't permit to determinate people to have disposal the facilities and natural sources.^[3]

===Social philosophy===
His approach to social and historical subjects was philosophically religious.^[4]

References

^ Chibli Mallat, Readings of the Qur'ān in London and Najaf: John Wansbrough and Muḥammad Bāqir al-Ṣadr, Bulletin of the School of Oriental and African Studies, University of London, Vol.57, No. 1, In Honour of J. E. Wansbrough (1994), pp. 159-173
^ theory of general succession in political thought of Muhammad Baqir Sadr,Hosein Jamshidi,Islamic state magazine,spring 1387 solar,number 11
^ Shahid Sadr as first theoretician of Islamic movement of Iraq,Jihad magazine,Farvardin 1361 solar,number 30
^ inquiry on social philosophy of Shahid Sadr,Mahmoud Taghi zadeh Davari,fall 1387 solar,number 23

Split section[edit]

I'm working on later life and execution section, which I suggest should be split into an article on the 1979-80 Shia uprising, led by Muhammad Baqir until his execution.GreyShark (dibra) 11:26, 7 February 2020 (UTC)[reply]

Done.GreyShark (dibra) 12:20, 6 March 2020 (UTC)[reply]

A Commons file used on this page or its Wikidata item has been nominated for deletion[edit]

The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion:

Mohammad Baqir al-Sadr.jpg

Participate in the deletion discussion at the nomination page. —Community Tech bot (talk) 04:08, 12 April 2022 (UTC)[reply]

[1] Chibli Mallat, Readings of the Qur'ān in London and Najaf: John Wansbrough and Muḥammad Bāqir al-Ṣadr, Bulletin of the School of Oriental and African Studies, University of London, Vol.57, No. 1, In Honour of J. E. Wansbrough (1994), pp. 159-173

[2] theory of general succession in political thought of Muhammad Baqir Sadr,Hosein Jamshidi,Islamic state magazine,spring 1387 solar,number 11

[3] Shahid Sadr as first theoretician of Islamic movement of Iraq,Jihad magazine,Farvardin 1361 solar,number 30

[4] quiry on social philosophy of Shahid Sadr,Mahmoud Taghi zadeh Davari,fall 1387 solar,number 23

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