Imam as-Sadr considered these things as basic conditions to...

Imam as-Sadr considered these things as basic conditions to build a compact historic construction concerning the ancestors' cases to give a fair image about their real lives as they already knew about themselves or as it was well known by the others at that time.

He thought: “that construction must contain a wide scrutiny of every subject of that past time historically and socially according to the general and private life in order to be the matter of the research such as the religious, moral, social and political life.” [1] If this would be the aim of such historical studies, which would be its general frame, so Imam as-Sadr drew the attention to the necessity of “that this scrutiny must be acquired from the real life of [1] See chap.3.

people and not from a world invented by affection and fanaticism or by blind worshipping and imitation”. Then he put a condition for that scrutiny not to depend on a deviate imagination to raise the bad to the top and to issue incorrect results according to that. Then the martyred Sayyid confirmed the necessity of keeping to the essence of the scientific research and leaving away our emotion and bad inheritance.

He drew the attention to a dangerous fact in the field of the historical studies, which would make a historian as a novelist deriving from his own mind not from the historic events. The aspects of this method showed the Sayyid’s early deep conscience of the fundamentals and basic conditions of the scientific research. I found him going into this research arming himself with the scientific logic, being enthusiastic about the truth and clinging to what he could derive from the real events.

In all of that he depended on what the historians had related and what the historical documents had recorded. Then he concluded according to the accurate fundamentals and principles. A summary about the chapters of the book Imam as-Sadr discussed the case of Fadak according to the Fatimite[1] perspective, which referred to its ramified dimensions in relation to the aspects of the Islamic life and the later ages. So he considered it (the case of Fadak) as comprehensive revolution.

He discussed the background of the case according to the thoughts rankling in Fatima’s mind and the great memories of her father, (s), circuiting in her [1] Concerning Fatima, the prophet’s daughter (s). mind. Then she came to a bitter phenomenon surging with unlimited ordeal and sedition.