Among the sciences which Ima`m Abu` Ja'far (al-Baqir), peace be on him, presented during his lectures was the exegesis of the Holy Koran. Indeed he devoted a time of his times to it. He discussed all of its affairs. The scholars of exegesis, though they had different opinions and trends, studied under him. Thus, he was the most brilliant explainer in Islam. Among his studies on the Koran are the following:

Since the advent of Islam and the revelation of the Qur'an in the early years of the seventh century AD, the Muslim Holy Book has been the subject of many extensive analytical studies. The focus of the great majority of these studies has been the theological and legislative aspects of the Holy Book, for the Qur'an provides Muslims with detailed guidance on their everyday problems. Together with the sayings, actions, and recommendations of Prophet Muhammad (saws), the Qur'an has been the ultimate source of legal authority for Muslims over the past fourteen centuries.

After Wensinck’s brilliant study,[1] a fresh examination of the argument for the existence of God in Islam might appear impertinent. Some justification for the present discussion, however, may be found in the fact that some of the material on which this study is based was not available to Wensinck, when his monograph appeared in 1936, and in the slightly different interpretation of certain relevant data here attempted.

If we want to talk about human rights in the Islamic perspective, we have to talk first about human responsibilities, simply because human rights in Islam are derived from human responsibilities. In Islam, a human is the creature of God and human beings are defined in their relation to God.