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Anousha Zia

24020364

Course: POL 3113 – Political Islam

Instructor: Professor Rasul Bakhsh Rais

Research Paper: Muhammad Baqir Al Sadr

Muhammad Baqir Al-Sadr, an academic, philosopher, and political activist from Iraq, who

adheres to the Shia Muslim faith, is widely acknowledged as a significant figure in Islamic

political theory and jurisprudence. Al-Sadr's philosophical stance was deeply influenced by his

religious beliefs, particularly within the context of Shia Islam. He firmly held the view that Islam

provides a comprehensive set of guidelines regulating all aspects of economic life, and he

viewed the application of these principles as a crucial aspect of an Islamic State. Al-Sadr gained

recognition for introducing the concept of "Wilayat al-Faqih," or "Guardianship of the Jurist."

This ideology suggests that qualified Islamic jurists (fuqaha) should guide and govern the

Islamic state until the return of Imam Mahdi. Al-Sadr made substantial contributions to the field

of economics. In his work "Our Economics," he presented an economic framework rooted in

Islamic principles, offering an alternative to both socialism and capitalism. “He had written

rather extensively on matters ranging from modern philosophy and economics to Islamic

jurisprudence” (Aziz 11). In this paper, my first objective is to analyze his political theory at its

foundation. My second objective is to investigate how Baqir al-Sadr's economic theory differs

from more traditional models like socialism and capitalism by highlighting the importance of

multi-faceted ownership, limiting economic freedom, and a dedication to social justice. For the

reason that he promotes an Islamic society that promotes justice and ethical behavior through its
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governmental systems. In contrast to socialism's emphasis on collective property ownership and

capitalism's emphasis on private individual ownership, al-Sadr's vision of Islamic society

achieves a happy medium.

Al-Sadr's writings, speeches, and actions collectively illuminate his commitment to principles

that should govern a just society. His call for multifaceted ownership, limited economic freedom,

and adherence to moral and spiritual values in governance echoes through the corridors of his

philosophical discourse. “Sadr's political activism was a reaction to the political events in Iraq,

i.e., the Shiis resistance to the Sunni domination of the political process in the country” (Aziz

18). He advocates for a society where political structures align with Islamic ideals, promoting

justice and ethical conduct. Al-Sadr's philosophy sheds light on the nuanced relationship between

Islam and politics, rejecting rigid separation in favor of a harmonious coexistence, where

governance is infused with the moral compass provided by Islamic principles. “Islam, according

to Sadr, is a package that regulates the human life and the society, and its solution can be realized

only if rules and regulation are applied to all aspects of social life” (Aziz 21). “Sadr advocates

for a collective decision-making marji‘iyyah, stressing the importance of shura and the people's

role in selecting the grand jurist. He warns against politicizing the marji‘iyyah, proposing an

objective and transparent institutionalization” (Al Rikabi). While supporting the idea of clerical

involvement in governance, Sadr's views on the role of the jurist differed from the absolute

authority advocated by Khomeini. Sadr argued for a more collective and transparent marji‘iyyah,

emphasizing the need for consultation in the selection of the grand jurist. Sadr also stressed the

importance of shura, or consultation, as a basic component in Islamic government. He believed

in the importance of communal decision-making and citizen participation in creating state

policies. Sadr felt that the community should actively shape governmental policies to reflect
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society's different opinions and needs. This strategy promotes democracy by involving the public

in decision-making rather than centralizing power. His political philosophy was also dynamic

and responsive to changing circumstances. He recognized the need for adaptation within the

Islamic legal framework to accommodate modern challenges and societal developments.

According to Sabrina Mervin in her paper ‘The Shi‘a Worlds and Iran’, Baqir Al Sadr

“fulminates against materialist philosophies, countering them with Shia messianism and a

mixture of rationalist, reformist, modernist, and even mystical theories, reconsidered in the light

of anti-colonial ideals. For them, Islam should be turned into an all-encompassing system which

can respond to all social problems” (Sabrina 328).

Furthermore, Muhammad Baqir Al-Sadr proposed a detailed framework for an Islamic economy

in his book "Iqtisaduna" (Our Economics). His economic philosophy, characterized by

multifaceted ownership, limited economic freedom, and a commitment to social justice,

distinguishes itself from conventional economic theories such as capitalism and socialism. He

advocated for an economic framework that adhered to Islamic teachings, rejecting usury and

promoting a system grounded in fairness and compassion. “He defines Islamic economics as: 'the

way Islam prefers to follow in the pursuit of its economic life and in the solution of its practical

economic problems in line with its concept of justice” (Wilson 47). Central to Al-Sadr's

economic framework was the principle of wealth redistribution. He emphasized the importance

of Zakat (obligatory almsgiving) as a means of wealth redistribution to assist the poor and

marginalized in society. “Al Sadr asserted that, although governments could impose taxes on the

better off to help the poor, this would be ineffective unless the richer members of society were

really co to improving the welfare of their poorer brethren…. This fosters good behavior by the

more prosperous, by giving them choice through its voluntary nature, in a way that compulsory
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taxation cannot. Zakat thus helps both rich and poor and has a moral as well as a material

dimension, whereas compulsory redistributive taxation only the poor in solely material terms”

(Wilson 49). In contrast to capitalism, which frequently supports individual ownership and free-

market principles, Sadr's economic worldview includes multidimensional ownership. This

suggests a more varied ownership structure, perhaps combining private, public, and cooperative

ownership, so encouraging a sense of economic inclusion and limiting the concentration of

wealth in a few hands. He contends that economic freedom should be implemented within the

confines of spiritual and moral standards, allowing individuals to act freely while guaranteeing

consistency with overall Islamic precepts.

In conclusion, Muhammad Baqir Al-Sadr's tremendous influence on Islamic political theory and

jurisprudence is seen in his devotion to an Islamic society built on justice, ethics, and economic

principles. His introduction of "Wilayat al-Faqih" and multifaceted ownership, limited economic

freedom, and social justice in economics distinguish his philosophy from conventional theories.

Advocating for a dynamic, adaptive Islamic governance, Sadr emphasizes the integration of

Islamic values into politics and economics, challenging rigid ideologies and promoting a

nuanced, just coexistence.

Work Cited

Al-rikabi, Jaffar. “Baqir al-Sadr and the Islamic State: A Theory for ‘Islamic Democracy.’”

Journal of Shi’a Islamic Studies, vol. 5, no. 3, summer 2012, pp. 249–275,

https://doi.org/https://doi.org/10.1353/isl.2012.0041.

Aziz, Talib. (1991). The Islamic Political Theory of Muhammad Baqir Al-Sadr of Iraq.
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Sabrina Mervin. Transnational Intellectual Debates . Sabrina Mervin. The Shi‘a Worlds and Iran,

Saqi Books, pp.321-346, 2010. ffhalshs-01860202f

WILSON, RODNEY. “THE CONTRIBUTION OF MUḤAMMAD BĀQIR AL-ṢADR TO

CONTEMPORARY ISLAMIC ECONOMIC THOUGHT.” Journal of Islamic Studies, vol. 9, no. 1,

1998, pp. 46–59. JSTOR, http://www.jstor.org/stable/26198313. Accessed 10 Dec. 2023.