A look at the evolution of the title of Rad al- ajoz ala (ela) al-sadr in rhetorical booksAmong the figures of speech and literary techniques that have a long history and are presented with different categories, titles and names in Arabic and Persian rhetorical books is "Rad al-ajoz ala (ela) -Sadr" or "Rad Al-Sadr elā (alā) Al-ajoz". The use of "alā" instead of "alā" and the replacement of "Al-Sadr" instead of "Al-ajoz" has caused what according to a group of rhetorical books is called "rad al-ajoz ", according to another group, it is the opposite , scilicet it is rad al-Sadr ela al-ajoz . Persian rhetoricians consider the source of this disagreement to Shams Qais Razi, the author of Al-Mu'jam; For this reason, a group followed and obeyed and another group criticized his opinion; Therefore, this article - which is written with a descriptive-analytical method, by reviewing the historical course and development of this literary figure of speech and its importance in the most important Arabic-Persian rhetorical books, especially to the disagreement about the use of "alā" and "elā" " and it will be clear that the primary origin and source of these disagreements - contrary to what is stated in the Persian rhetorical books - originates from Arabic rhetoric and by Sakaki.

This article explores Sayyed Muhammad Baqir al-Sadr's depiction of the revolutionary Islamic identity, focusing on the revolutionary role of women. The analysis draws from four of his published books, including Contemporary Man and the Social Problem, and Fadak fi al-Tarikh (Fadak in History), to illustrate these concepts. The paper adopts the «content of analysis method» for data collection, involving related documents and the dilala method of text analysis. The article is divided into three sections. Firstly, it delves into Sayyed al-Sadr's portrayal of the Islamic identity and how it evolves into a revolutionary force in pursuit of freedom. Secondly, it examines the inspiring example of Fatima Al Zahraa (as) who, by disputing with Ibn Abu Quhafa (aka Abu Bakr) to claim her property (Fadak), demonstrates the potential for women to be active agents and even revolutionaries. Lastly, the article evaluates Sayyed al-Sadr's relationship with his sister Amina al-Sadr (aka Bint al-Huda), recognizing her as one of the early and prominent revolutionary women of Shia heritage.

The Lebanese scholar Chibli Mallat, analysing Muḥammad Bāqir al-Ṣadr’s work, affirms that the Iraqi intellectual proposed a completely new comprehensive theory of the Islamic State, focusing on constitutionalism and economics. Following Mallat’s intuition, this paper will focus on the second aspect of al-Ṣadr’s work. It will deal with the use of thematic Quranic exegesis (al-tafsīr al-mawḍūʿī) in al-Ṣadr’s main work on economics, Iqtiṣādunā. The article will argue that al-Ṣadr’s use of this kind of exegesis is determined by his will to provide a comprehensive understanding of the Islamic vision of economics as a central part of a new Islamic society. Furthermore, the paper will argue that in al-Ṣadr’s work, this new conception of Islamic society is also voted to propose a valid alternative to capitalism and Marxism, both as economic systems and conceptions of society, fighting Western cultural influences and Epistemic colonisation. Henceforth, the article will frame al-Ṣadr’s effort to build a comprehensive critique of Western Epistemic colonisation within the concept of Cultural Hegemony and Counter-hegemony as defined by Asef Bayat and Antonio Gramsci and analyse his endeavours within this framework. To highlight these points, the presentation will provide an overview of the use of al-tafsīr al-mawḍūʿī in a short selection of passages from Iqtiṣādunā, drawing on the methodological framework provided by Gramsci, Bayat, and other scholars.

Social Justice and the ways for developing it have been ever and are considered by thinkers and experts. Realization of justice in a society by directing Social Takaful (co-operation) is among ideas which has been presented and described in a new format by Martyr Seyyed Muhammad Baqir al-Sadr. Whatever this research aims to answer and analyze by using the analytic- descriptive method and utilizing the library resources including Martyr al-Sadr’s books is the role of Social Takaful in the development of social justice and the decrement of class difference. The findings of research indicate that Martyr al-Sadr- in addition to persuading the people into cooperation in Takaful as a religious task- has obliged the Islamic governor to supply the Takaful resources such as catching quint (Khums) and alms tax (Zakat) and other resources and also controlling the implementation of Social Takaful so that by making a decision in a juridical free area, an acceptable level of livelihood is provided for the needy peoples and in this way, the poverty decreases and the class difference is minimized.

The importance of the present study is that it tries to highlight grammatical issues including the pronominal reference of the third person pronoun (absent pronoun) in Al-Sadr's interpretation which consists of five parts. The study is intended to introduce Al-Sadr and his method of interpretation, and how he used grammatical opinions as an interpreter of the Qur’an. The study required the descriptive-analytical method. Its purpose is to collect some of the grammatical issues he mentions, including the pronominal reference, discuss them, analyse them, return them to their origins, stand on their themes and then arrive at the scientific truth without inclination with the whims or fanaticism for a particular opinion or doctrine. Moreover, analyse and comment on some models without winning for any party, except what is consistent with what is required by the intended meaning. In this topic, the researcher tried to show how the grammatical employment is used in (Minnat Al-Mannan) and its impact on directing the meaning.Al-Sadr based his book (Minnat Al-Mannan) on some of these issues and employed them grammatically; he begins his interpretation of the Qur’anic texts by mentioning grammatical issues and Where concepts and then follows these concepts by mentioning the interpretive issues because he knows that these issues are based on grammatical concepts, so the issue of grammatical employment was important in his thought, and on all sources of grammatical citation and interpretation, and because we have preferred that the research treatment be specific to the Qur’anic text Because of the majesty of this text, and the broadness of its interpretations according to Sayid Muhammad al-Sadr, and it is a highlight of his ability in the Qur’anic interpretation, by employing some of the grammatical chapters and their issues in clarifying the Qur’anic connotations.     In this study, the researcher tried to answer the following questions: How was the pronoun grammatically employed in the interpretation and analysis of the Qur’anic text? and how was Mr. Muhammad al-Sadr’s view of the pronoun within the Qur’anic context? Was Al-Sadr one of the advocates of strictness and adherence to grammatical rules, and what is his approach in dealing with grammatical issues in Minnat Al-Manan?    This study will be different from the previous studies with its focus on the process of description and analysis of the linkage models in this conscience and its diversity and transformation according to Al-Sadr.The study concluded with a number of results, which can be summarized as follows:   Employment of grammatical issues is the reason for the large number of grammatical and explanatory theses style at the chest, as it gives him the most space for answering the questions that are asked to the readers and forms a number of ideas about the meaning, and he sees that the pronoun comes as a link in many grammatical chapters, and the link in it is more common than linking with repetition. which is the origin of the linkage.   It was found during the research that Al-Sadr tends to give priority to the appropriate meaning and context instead of the grammatical rules as a victory for the meaning, so he is the one who controls the text and not the grammatical rules, but these rules cannot be ignored or neglected, also they cannot be sanctified at the expense of the exact meaning of the honorable text.   His ability to weigh between grammatical opinions, relying on his linguistic and fundamentalist culture in his analyzes of the grammatical pronoun.   The Qur’anic text has an open text, not closed, and everything in it can be said provided there is evidence and proof. It is clear that he tends to benefit from important sciences when analyzing the Qur’anic texts, as he theoretically relies not only on grammatical rules, but on logic, etymology and the basic principles of Minnat -Manan.   He was not a caller of strictness and adherence to grammatical rules, and the normative approach does not take an article in its treatment of grammar issues.The pronoun of the matter is important in clarifying the meaning, and glorifying the noun (the lexical indicative element), and its role was not limited to linking only sentences, but rather the chest relied on it in the interpretation and removing confusion and ambiguity in many contexts of the woodcutter, and this is through searching for the reference of the pronoun and identifying to him, and the extent of the strength of the moral harmony that occurs between them.   We sometimes see him reject the idea of ​​textual appreciation and interpretation, and he is not forced to interpret in the honorable text.

In modern societies, although in most legal systems of the countries there is a legislative power, the mechanism of drafting and reforming laws in each of them is based on the principles and intellectual and historical foundations and social and cultural conditions of the country. Therefore, examining the relationship of Islamic Sharia with laws and legislation in Islamic societies is a crucial legal issue; In Iran, scholars of Shi’i jurisprudence have extensively explored and investigated this issue since the Constitutional Revolution (the Mashrutiyat 1906-1911), and tried to theorize the possibility (javaaz) and mechanism of legislation within the Islamic societies. Notably, the theory proposed by Mirza Mohammad Hussein Naini, which categorizes rules as fixed or variable, significantly influences the legislative process in the Islamic Republic of Iran. In this descriptive-analytical essay, we are dealing with the views of two most important designers of the theories in the field of variable rules and we are comparing what Naini calls "ma la nass fieh" and  possibility and mechanism of human legislation in this area, with what Al-Sadr calls "mantaqato Al-faragh" and the authorized scope for human legislation in this area.According to the Naini's theory, most of the cases related to governmental administration, ranging from micro-levels matters such as traffic laws, to macro-levels issues such as development plans, fall into the variable category of rules; And in this way, we can justify transtemporal and extraspatial rules and cossistant with social and economic developments in the Islamic legal system. While these variable rules are considered part of Shariah, their content is entirely customary and expert-driven, described by Naini as “orfiyah mahzah” (purely customary). Consequently, the duty of the legislative power is not merely to derive God’s commandments or applying these commandments to the issue (ie. compliance in the application stage); instead, the duty of the parliament is enacting laws based on expert assessments of societal benefits.But according to Al- Sadr, the rules of Islam, whether are superstructural and substructural, should be deduced in the form of a theoretical compound and all of these rules should be implemented. When mandatory superstructure rules exist, they must be followed. In other cases, adherence to basic rules provides the foundation, and variable rules are enacted accordingly. As a result, the Islamic Ruler, in the area where there are no mandatory rules, formulates and enacts laws based on general implications of existing rules and taking into account the non-opposition to mandatory laws.Therefore, even though Al-Sadr's theory in relation to dividing rules into fixed and variable, is similar to Naini's theory, but it differs from it in many ways. One of the most important differences in these two theoris is the permissible scope of human legislation and mechanism of it. Mirza Naini calls this scope "ma la nass fieh" and in the way of attributing variable laws to religion, in his opinion, it is enough that variable laws are not "definitively contrary to" fixed rules of Sharia. But Sadr calls it "mantaqato Al-faragh" and considers it "free from mandatory rules" (no ‘ma la nass fieh’); And he believes that in this area, although there is no specific text about a specific issue and there is no a direct mandatory rules regarding a specific issue, but the evidence and texts here also have hints and implications and there are general rules that legislation should be based on. Therfore, unlike Mirza Naini, who believes that there is no implications for Islamic evidences in this area, Al-Sadr believes in the general principles and general implications of the evidence in this area, and in this way he have given a role to  Islamic jurisprudence in enacting of variable rules, and he believes that the system of jurists should applying two methods of inference and performing ijtihad for Islamic legislation in mantaqato Al-faragh: firstly, they deduce the principles from the religion, and secondly, they legislate according to these principles. But in the view of Mirza Naini, the Islamic jurists should only control customary legislation that is not against the Sharia and then validate its implementation.Of course, Al-Sadr also believes in the role of the people and the customary expert in the legislative process, and he states that in addition to the role of Islamic jurists, the benefits of the society according to situations and circumstances should also be considered in the legislation. But it is clear that the legislation in theory of Al-Sadr (the combination of expertise and religion) is different from that in Naini’s theory (legislation based on custom and does not contradict Sharia rules): In Al-Sadr’s opinion, the legislation must be consistent with Islam; That is, the involvement of religion in legislation must be a procedural interference, and to achieve consistency with religion, simply creating a council and guarding after the legislative process is insufficient to ensure consistency with religious principles. Also, our article critiques this perspective.

One of the contemporary scholars legally and juriprudentially attentive to legislation is Sayyid Muhammad Baqir al-Sadr. The issue of this article is whether the concept of legislation in law and political science, in the narrow sense, exists in the jurisprudential works of of Sayyid Muhammad Baqir al-Sadr and if so, what is its scope and territory. For this purpose, his jurisprudential foundations on this basis, especially the distinction between Hukm Shar'i (Sharia rule) and Hukm Hukumati (governmental rule) are first discussed. Then, his legal debates in this regard including the theoretical establishment of the sovereign political institutions are considered by means of two organic and functional approach. Finally, the concept of legislation in the given sense is scrutinized likewise, and its existential possibility is assessed in his jurisprudential and legal ideas. As a result, the aforesaid concept of legislation is discovered and recognized in the set of functions of his proposed political institutions, in two mild and intense levels, in the scope of disputed Ahkam Shar’i (Sharia rules) and Ahkam Mantaqat al-Firagh (the Lacuna).

Social justice has always been among the highest human ideals throughout history leading to the development of various theories in this regard. It is of special importance to understanding the real tendency of individuals to adopt more effective policies for realizing social justice. Religiosity  is among the factors forming attitudes of individuals and thereby their economic and social behaviors. This experimental study investigated the effect of Religiosity  on the tendency of 150 students in Tehran’s universities in choosing justice theories in different decision-making situations (without personal interest. third party). The results of this experimental study based on the Logit model showed the significant positive impact of Religiosity  on the likelihood of selecting the Shahid al-Sadr’s justice theory in the first and second decision-making situations. Religiosity  and social class showed a more significant positive impact on the persistence of individuals in choosing the Shahid al-Sadr’s justice theory in the second situation than in the first situation.

The theory of “God’s right for obedience” (ḥaqq al-ṭā’a) is a new theory in Principles of Islamic Jurisprudence (Uṣūl al-Fiqh) about one’s obligation in primitive dilemmas, which is contrary to the majority view. The theory was introduced by SayyidMuḥammadBāqir al-Ṣadrwhoch believes in rational caution and obligation in cases of possible obligations, as against the theory of the “wrongness of punishment without prior proclamation” and rational exemption (al-barā’at al-‘aqlīyya). The view was propounded by al-Ṣadr in his discussions of various issues of the Principles of Jurisprudence, such as the reliability of certainty, the wrongness of effrontery (al-tajarrī), and the permissibility of all horns of non-specific knowledge (al-‘ilm al-ijmālī). After al-Ṣadr, the theory was criticized and examined by scholars of the Principles of Islamic Jurisprudence. However, the theological origin of al-Ṣadr’s view, which he briefly cites in his formulation of the theory, has not been properly addressed. Thus, in this paper, we will investigate, compare, and logically analyze “divine attributes and names” and “obligation” as two theological variables in the structure of the theory of “God’s right for obedience” with a descriptive-analytic method, without going into issues about the theory in the Principles of the Islamic Jurisprudence.

One of the first theories of Islamic humanities is proposed by Mohammad Baqir al-Sadr as "religious science". al-Sadr has also applied it on the field of Islamic economics. The theory shows that changeable phenomena, is not the mission of Islam as a religion, but it is a duty of science. Islam is assigned to design basic foundation and framework for constructing the society, and the perspective toward which the society should move. As long as "science" would be purely descriptive, it cannot be described as Islamic or non-Islamic, because it would only discuss the external and experimental realities which are occurring or have already occurred. However, if a society's dimensions are realized Islamic-based, scholars can then study that society from different aspects and dimensions, thereby discussing its phenomena and their relationships and the results. The knowledge emerged from the nature of such phenomena under study, and the analysis of such a society, is the Islamic science, which in fact has the responsibility to explain the phenomena and their relationships in an Islamic society.The theme for recognizing Al-Sadr's viewpoint in this paper is his ideas about religion and Islamic school, the process of achieving them, the method of applying them on social totality and the way they are observed and analyzed. Iqtisaduna (Our Economics) is the most significant of his works in which he has explicitly focused on the relation between Islam and economics. He has also established a base for generalizing this theory in the bookentitled "al-Madrasah al-Quraniyyah" (The Quranic School).