Shahid Sadr's Family
By: Reza Ostady

In this essay, the author, introduces Shahid Sadr's family. There is 31 ancestors between him and Imam Mousa Kazem. Introducing each of Shahid Sadr's ancestors, the author, explains their biography and their sons, in brief. In this biography, the writer, at first, introduces the sons of each ancestors and, then, briefly talks about the number of their sons, their education, their scientific degrees, their homeland, their residence, their place of education, their teachers, their writings and their "Hoze" educational statuse.

 Shahid Sadr's talent and wisdom
By: Sayyed Ali Shafiy

At the begining of the essay, the writer, explains about his friendship with Shahid Sadr, and mentions on that time, when Shahid Sadr was 32 years old, he was teaching "Kareje root law theology"[Feqh and Usool]. He calls Shahid Sadr one of the greatest schoolars and thinkers in present time, who his talent in Islamic and nonIslamic sciences is clear. Then, the auther ponders some of important points in his idea.

 A - Alfragh line; It roots in Islam and its realm is related to Master - of - the - affairs (Valie amr) -- powers and consists any lawful (mobah) action according to religious law. Ignoring "Alfaragh line" leads to more emphasis on Islam constant elements and therefore search and runing elements of religion are ignored.

 B - The dangers in Exertion (Ijtehad); Ijtehad, one of the honours in Shi'a school, faces dangers like, understanding the religion according to accepting present situation, understanding stipulations (Nosous) in the nonIslamic thought frame, being inattentive to special time and location circomstances about legal reasons and the interference of sensual desires in Ijtehad. 

C - Innovation in the method and style' From Shahid Sadr's point of view, a profound and large change in the style of teaching and searching in "Hoze" is necessary and until the fundemantal change in the present method and until a evolution in present words and phrases, legal discussions don't indicate all their aspects. Shahid Sadr, himself, believed in a new style, but, he was martyred and his style remained unknown. The writer at the end of the essay explains Shahid Sadr's Sincerity and attachment to Imam Khomeiny.

 Shahid Sadr's and Islamic revolution
By: Hassan al-ttal

The writer, believes, Shahid Sadr, is the most famous character, who changed deeply Islamic sciences and culture in terms of thinking and searching methods. In terms of politics, also, his straggles were affected by Islamic revolution and Imam khomeiny's religious authority and Shahid Sadr called Iraqi nation to follow Iranian moslem nation and Shahid Sadr believed no nation like Iranian moslems join their freedom to Islamic identity. Then, the author, reminds Shahid Sadr's thought effect on Islamic revolution and counts him as Shahid Motahhary, thought backing of Iranian Islamic revolution. He said to his students about Imam Khomeiny's religious authority: It is obligation for you to endure with him and dissolve into him and serve him with all your patience.

  Shahid Sadr and the theory of interpretation of the context
By: Ahmad Vaezy

In this essay, the writer, pondering the most important questions about contemporary "Hermonotic" - Understanding and interpreting the text - (which nowadays exist), describes Shahid Sadr's interpretation method, and for pondering his ideas, relys on his book - "Discussions about roots of law theology" - (Bohoth Fi Elmel osoul) then the author brings up fundemental questions, exist about "Hermonotic" (Understanding the text.) and explains some of them:
1 - What is the aim of refering to a text and understanding and interpretation of the context?
2 - What's the role of interpreter in the text? Whether the interpreter affects by the context or actively joins to make the meaning of the text or not?
3 - Whether, the interpreter's learining before, interfer the action of understanding the text or not?
4 - What is the misunderstanding the text resulted from? 5 - waht is the Verbal manifestation and how does it appear, and what about its role to understand?
Then, the author ponders Shahid Sadrs interpretation theory about following materials:
1 - The role of Verbal manifestation to understand the text. 2 - The aim of understanding the text in terms of current "roots of law theology" (Osoul).
3 - Interpretive theory of "theoreticians in law" to avoid "interpretation of a text by personal opinion", which is against the interpretive theories of contemporary "Hermonotic".
The author at the end results that most of questions are brought, directly, didn't take into consideration by theoreticians in law and they have had, themselves, comprehensive interpretive theory which was not necessary to discuss about, its aspects and the points are brought by Shahid Sadr are not the formal discussion related to roots of law theology. From the writer's point of view, these kinds of questions about roots of law theology discussions, results to enrich this science in the thought challenge against contemporary Hermonotic schools.

 The logic of change [evolution] in Shahid Sadr's political thought
By: Najaf Lakzaiy

The author of this essay is going to answer wether shahid Sadr's political thought is changed [evolued] or not. Answering this question, the writer follows following discussions: 1 - The concept of political thought; 2 - Shahid Sadr's political thought; 3 - Criticising and pondering the answers to the above question (The logic of evolution in political thought). 4 - The answer of author to the above question. The author, pondering the meaning of political, thought indicates the report of Shahid Sadr's political thought on the basis of historical order and the time of their writing and ponders different opinions about Shahid Sadr's political thought change. Some of scholars are against this idea and some of them emphsize on the change of thought, and there is not consensus among Shahid Sadr's Students. Then, the writer, answers the question. He sets Shahid Sadr's political thought among he discouvses of Islamic political thought discourses on the reform political thought order. Then, emphasizing on the constant principles of Shahid Sadr's thought explains the change of his political idea in relation to political - social situations when; reform measurments were more effective, Shahid Sadr, according to his council government theory, established "Hezboddava" party, but, when Iraqi circomstances became revolutionry, he, also initiated revolutionary disput. Nevertheless, some of his constant principles of his thought are:
1 - The principle of obligation (Taklif);
2 - The principle of commongood of Islam;
3 - The principle of common good of Muslims and... .
The author believes, the change of Shahid Sadr's political thought is the result of his serions attention to time circomstances.
He believes Shahid Sadr's political thought is a response to the crisis and difficulties of his time, so, the change in them is normal.

 Shahid Sadr and the dignity of Ijtehad
By: Mohammad Dashty

This essay is written in four units. In the first unit, the author, ponders the ideas of Traditionist group (Akhbariioun) and the adherents of Ijtehad in dependerce with refering to Quran and Hadith. In the second unit he explains the reasons of need to Ahadith (Traditions) and Narrations (Ravayat) in spite of Quran's comprehensiveness. The reasons are: 1 - The necessity of indicating the details, of legal provisions. (Ahkam) 2 - The circomstance of enforcement of law. 3 - setting Divine laws with demand of the age and location. 4 - New necessities and Quran's universals. 5 - To be protected by Sanction. The author in the third unit of essay reminds the necessity of book and expert and explains, besides book we need to expert to make clear and interpret the book. In the final unit the dignity of Ijtehad value is explained from Shahid Sadr's point of view.

Martyr al-Sadr and Requirements of Time
by: Sayyid Mohammad Saqafi

In the article, the author examines the intellectual attempts of Martyr al-Sadr for corresponding alِIslam to the requirements of time. Referring to Marty Sadr's works, the author intially believes that demonstration of his theoretical and practical activities indicates a rightfulness and power of Islam in administrating the present communities. In his View, in order to achieve his goal, Marty alِSadr initially focuses on criticism and analysis of the thought schools all over the world like intellectual and philosophical schools of Marxism, socialism and capitalism. While explaining the defect of each of them which declares that if Muslims like to safeguard themselves from dangers of materialistic systems, they have to take serious measures to form Islamic state and set up the intellectual and theoretical bases of it. The author believes that Martyr alِSadr himself being one of the beginners of the movement. Therefore, having studied deeply the schools and corresponding them to Islamic sciences, the Hawza (theological seminary) scholars have to pursue his movement.

(Martyr al-Sadr and the theory of Obedience of Right)
by: Muhsin Gharaviyyàn

In the article, the author examines the martyr Sadr's Obedience Right theory and replies questions of whether the right of authoritation and obedience include probable and suspicious duties or only restrictsto decisive cases? In his view, God has the right of authoritation and obedience within the framework of probable or decisive duties. The nonِdecisiveness is not enough to come out of the Obedience Right and circle of duties, rather provided decisiveness of nonِduties. According to the theory of , Obedience Right, man is originally a dutiful being and is born in the atmosphere of duty. Therefore, the prime principle is duty, unless nonِdutifulness of knowledge is proved.

A look on the Historical Procession for classifying
Ilm-ul-Ausoul (Fundamentals science)
By: Mahdi Alipoar

from the period of its forming until now. To do this, the author, in defining "classification" mentions some of classification benefits and its criterions and specifies different periods of "classification" in the "roots of law". In this essay, a number of classifications are selected and is pondered its evolution in comparison with previous classifications. The writer ponders, Sayyed Mortaza's classifications, Allame Helly's "Mirza Qomy's" Mohaghegh Isfahany's classifications and Shahid Sadr's classification which are appropriated to a period of those three periods, and mentions strong points of each to them in comparison with previous classifications. From the author's point of view, Shahid Sadr changed and made evolved the "roots of law" either in terms of content, or form and his classification in comparison with previous ones. benefits many strong points which are: Beautiful and logical development of discussion entering an important discussion about "Haghottaa" discussion about rational states and methods and discussion about "induction reality" and "inductive reasoning".

Characteristics of the Female Martyrer
Bent-ul-Hoda's(RA) stories
By: Majede Hamoud

Shahid Sadr's View Point about the Process of Ijtehad 
By: Sayyed Nouraddin Shariatmadr Jazayery

 The author in this essay discusses about the subjects like, the harmony of Ijtehad process with the aim and methods of reasoning, the expansions of Ijtehad's aim, the period of shortsightedness in Ijtehad's aim, the period of shortsightedness in Ijtehad's aim and its consequences, the change in future process of Ijtehad, social view about Ijtehad and the farsighteness of Ijtehad. On each unit mentioned Shahid Sadr's View poins, makes clear his ideas. Shahid Sadr believes jurisprudence scope consists of all mankind's incidents and circumstances in his life. Shahid Sadr confirms social view in texts (Nosous) and presages the conquest of jurisprudence and Ijtehad. Shahid Sadr tried to initiate jurisprudent mind with muslem community in additions to moslem individal.

The wise - men of "Fundamentals science"
lLM-ul-Ausoul from Hosham Ben Hakam era to Shaheed sadr's period
By: Sayyed Ali Reza Jafary

The thought of Ilm-ul-Ausoul be found among the companions of the infallible Shiite Imams such as "Hosham Ben Hokam" "Younos Ben Abdorrahman" and "Abdollah Ben Jafar" Homairy". This school and its method has been countinuing during ûlesser and major occultation‎ and throughout this time appeared a lot of "Al Ausoul - studied scholars and Islamic scientists, some of them wrote alot of books and composed about that science, too. Tradition school [Akhbari's school] appeared at the beginnings of eleventh century of (Hejira). This school produced Scientists like, "Moula Mohammad Amin Astar Abady" , "Feyze Kashany" , "Sheykh Horr al-Amely" , Mohammad Taghy Majlesy ûMohammad Bagher Majlesy‎ and ûMohaddeth Bahrany". The writer of this essay, then, refers to "Waheed Behbahany's" role against "Tradition school" and explains his succeess to confirm "roots of law" (fundainentals science). This school, also, procluced several great scientists. Then, the writer explains Shaheed Sadr's biography and talks about his scientific specifications and expresses his most important works of books. He emphasizes. the most important of Shaheed Sadr's achievements , in, his plan to improve and develop the training and educational texts about "Ilm-ul-Ausoul (fundainentals science) which offered a new classification.

Shahid Sadr's plans to remove spiritual obstacles to bring
Islamic schools near
By: Mohammad Reza Naamany

The writer of this essay, explanis Shahid Sadr's measures, to bring Islamic schools near, in spite of, being unsuccessful to have a full role to carry out these plans. His plans and measures are: 1 - According to Shahid Sadr books, Shiaa books are not enough for this aim and Islamic jurisprudence, in spite of being various in terms of Ijtehad and schools, as a whole, is a unit. He refers to Sunni books and relies on them. For instance, in one of his books, called "Our Economy", He piont to a number of source, belonging to the Sonni people. 2 - Shahid Sadr's statements and lectures, specially his last lecture addressing Iraqi Moslems, never was an evidence of his tendency to special school. He always has expressed his idea using historical evidences. 3 - His style, confronting, sensetive differential problems, was for from wounding the feelings of whom belonged to other schools. According to this opinion, he wrote a book, called, "Fadak, in History". He discussed about this subject, logically. He explains the subjects in this book, with courtesy and politeness. Shahid Sadr emphsizes on this point, that, each historian, who writes history for people should be very honest and should restrict his thought and his resulting reasonably. The Author of this essay, says, Shahid Sadr in his written and oral method and style considers all moral and subject principles, transparently and independently, and besides these, this educated scholar by his high morals, removes the greatest spiritual obstacles and complenes, which, are, yet, the greatest stonwalling in the way of unity in "Unifying Ommah".

World wide Dimensions in the Martyrer Sayed Al-Sadr's
(RA) School.
by: Abdulkarim alNajaf

In this research, the author attempts to cast bird's eye view on the thought school for the martyrer al-Sadr (RA) through the worldwide dimension which bears three concepts, all of them have represented in this school. But the author concentrate only upon one concept to be the main point of his studying which throws light on the role of the original human elements in the person's movement, society, and history, so like; mind, soul and instinct to be activated against the regional ones, such as, colour, race and nationality. The author also has made quite enough searches into all the martyrer al-Sayed al-Sadr's (RA) viewpoints and theories published over all his various works, writings, besides, all elevant themes. There upon, the author has come on a result in dividing the mentioned theories and views for the martyrer into four classes. 1. He has studied through the Martyrer's views and theories dealing with the field of beliefs along with the believable dimensions. He also refered to several deep researches handled by His excellency, the Martyrer touched on Imamah, prophecy, and monotheism in this regard. 2. The author has gone farther in his research to discuss the Martyrer al-Sayed al-Sadr's(RA) perspectives and theories concerning the necessary role of the Islamic faith in the pure procession of person, society, and history. On top of everything else, the role of tribe concepts and nationality within one of his adopted limits in the distance of his history argued philosophy. 3. The author also has thrown light on the Martyrer al-Sayed al-Sadr's (RA) processes in his writing about the worldwide dimension in moslem state. 4. Finally, the author sheds some light on the Martyrer al-Sadr's (RA) autobiography, and to what extent of high quality of worldwide dimension he has characterized with; which is beyoned the national and regional concept, and fully dissolves in the exalted Islamic values along all lines of longitude and latitude for the earth globe.