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