Encyclopedia of Contemporary Jurisprudence - Recent changes [en]

Yousef Saanei

M.zandi — Wed, 27 May 2026 13:48:59 GMT

Academic and Political Biography

← Older revision		Revision as of 13:48, 27 May 2026
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	== Academic and Political Biography ==		== Academic and Political Biography ==
	Yousef Saanei was an Iranian Shia Mujtahid known for fatwas that differed from the ~~consensus of~~ the Shia jurists of his era. He was born in 1316 SH in Isfahan and passed away in 1399 SH in ~~the city of~~ Qom. He began his studies at the Isfahan Seminary (1325 SH) and completed them at the Qom Seminary (from 1330 SH). In Qom~~, he benefited from masters~~ such as [[Sayyid Husayn Tabataba'i Borujerdi\|Sayyid Husayn Borujerdi]], [[Sayyid Muhammad Muhaqqiq Damad]], and [[Sayyid Ruhollah Musavi Khomeini\|Imam Khomeini]], and he began teaching Kharij al-Fiqh in 1354 SH. Some of his jurisprudential works include: Resalah Tawdih al-Masa'il, Manasik al-Hajj, Majma' al-Masa'il, Muntakhab al-Ahkam, Medical Istifta'at, Misbah al-Muqallidin, Ahkam ~~al-Banuan~~ (Rulings for Women), and Kitab al-Talaq.<ref>A group of students, The Innovative Faqih; Narrative of the life of the Faqih of the Ahl al-Bayt (AS), Grand Ayatollah Sa'anei, pp. 53-55.</ref>		Yousef Saanei was an Iranian Shia Mujtahid known for fatwas that differed from the common ones in the Shia jurists of his era. He was born in 1316 SH (1937 AD) in Isfahan and passed away in 1399 SH (2020) in Qom. He began his studies at the Isfahan Seminary (1325 SH/1946) and completed them at the Qom Seminary (from 1330 SH/1951). He studied in Qom with some scholars such as [[Sayyid Husayn Tabataba'i Borujerdi\|Sayyid Husayn Borujerdi]], [[Sayyid Muhammad Muhaqqiq Damad]], and [[Sayyid Ruhollah Musavi Khomeini\|Imam Khomeini]], and he began advanced teaching of jurisprudence (Kharij al-Fiqh) in 1354 SH/1975. Some of his jurisprudential works include: Resalah Tawdih al-Masa'il (a treatise of practical jurisprudence), Manasik al-Hajj (the rituals of the pilgrimage to Mecca), Majma' al-Masa'il, Muntakhab al-Ahkam, Medical Istifta'at (inquiries of the followers), Misbah al-Muqallidin, Ahkam Banuwan (Rulings for Women), and Kitab al-Talaq (a book on divorce).<ref>A group of students, The Innovative Faqih; Narrative of the life of the Faqih of the Ahl al-Bayt (AS), Grand Ayatollah Sa'anei, pp. 53-55.</ref>

	Sa'anei's revolutionary activities prior to the 1979 Islamic Revolution involved efforts in cultural and promotional dimensions, such as issuing political declarations and statements.<ref>A group of students, The Innovative Faqih; Narrative of the life of the Faqih of the Ahl al-Bayt (AS), Grand Ayatollah Sa'anei, p. 93.</ref> ~~Following~~ the Islamic Revolution, ~~his record includes membership in~~ the Guardian Council, ~~the Prosecutor General's office, membership in~~ the Society of Seminary Teachers of Qom, ~~membership~~ in the Assembly of Experts, and the [[Expediency Discernment Council]].<ref>A group of students, The Innovative Faqih; Narrative of the life of the Faqih of the Ahl al-Bayt (AS), Grand Ayatollah Sa'anei, pp. 114-126.</ref>		Sa'anei's revolutionary activities prior to the 1979 Islamic Revolution involved efforts in cultural and promotional dimensions, such as issuing political declarations and statements.<ref>A group of students, The Innovative Faqih; Narrative of the life of the Faqih of the Ahl al-Bayt (AS), Grand Ayatollah Sa'anei, p. 93.</ref> After the Islamic Revolution in Iran, he was Prosecutor-General of Iran for a time, and was an appointed Faqih of the Guardian Council, a member of the Society of Seminary Teachers of Qom, an elected member in the Assembly of Experts, and an appointed member of the [[Expediency Discernment Council]].<ref>A group of students, The Innovative Faqih; Narrative of the life of the Faqih of the Ahl al-Bayt (AS), Grand Ayatollah Sa'anei, pp. 114-126.</ref>

	== Specific Jurisprudential Fatwas ==		== Specific Jurisprudential Fatwas ==

The Jurisprudential Foundations of Espionage and Counter-Espionage (Book)

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	* '''abstract'''		* '''abstract'''
	~~The book~~ The Jurisprudential Foundations of Espionage and Intelligence and Counter- Espionage and Intelligence (in persian: [https://ency.feqhemoaser.com/fa/view/%D9%85%D8%A8%D8%A7%D9%86%DB%8C_%D9%81%D9%82%D9%87%DB%8C_%D8%AC%D8%A7%D8%B3%D9%88%D8%B3%DB%8C_%D9%88_%D8%B6%D8%AF%D8%AC%D8%A7%D8%B3%D9%88%D8%B3%DB%8C_(%DA%A9%D8%AA%D8%A7%D8%A8) مبانی فقهی جاسوسی و ضدجاسوسی]) is a summary and compilation of the jurisprudential discussions by Shaykh [[Najm al-Din Tabasi]] at the The Islamic Seminary in Qom. This work was printed and published after being reviewed and Revised by him. In this book, jurisprudential discussions regarding Espionage and Intelligence are presented in five Discourses. The author uses Quranic verses, narrations, and historical texts to present and analyze the different aspects of Espionage and Intelligence. After defining and categorizing various types of Espionage and Intelligence, the author proceeds to detail the ruling (hukm) for each category. Throughout the main discussion, related secondary issues concerning Espionage and Intelligence have also been addressed.		'''The Jurisprudential Foundations of Espionage and Intelligence and Counter- Espionage and Intelligence''' (in persian: [https://ency.feqhemoaser.com/fa/view/%D9%85%D8%A8%D8%A7%D9%86%DB%8C_%D9%81%D9%82%D9%87%DB%8C_%D8%AC%D8%A7%D8%B3%D9%88%D8%B3%DB%8C_%D9%88_%D8%B6%D8%AF%D8%AC%D8%A7%D8%B3%D9%88%D8%B3%DB%8C_(%DA%A9%D8%AA%D8%A7%D8%A8) مبانی فقهی جاسوسی و ضدجاسوسی]) is a summary and compilation of the jurisprudential discussions by Shaykh [[Najm al-Din Tabasi]] at the The Islamic Seminary in Qom. This work was printed and published after being reviewed and Revised by him. In this book, jurisprudential discussions regarding Espionage and Intelligence are presented in five Discourses. The author uses Quranic verses, narrations, and historical texts to present and analyze the different aspects of Espionage and Intelligence. After defining and categorizing various types of Espionage and Intelligence, the author proceeds to detail the ruling (hukm) for each category. Throughout the main discussion, related secondary issues concerning Espionage and Intelligence have also been addressed.
	== A Brief Look at the Book ==		== A Brief Look at the Book ==
	The Jurisprudential Foundations of Espionage and Intelligence and Counter- Espionage and Intelligence, authored by [[Najm al-Din Moravveji Tabasi]], is a scholarly work within the domain of political jurisprudence. It was published in collaboration with Markaz e-Takhasussi e-Aimmah al-Athar (A). This book is a Compilation of Lectures by Shaykh Najm al-Din Tabasi at the The Islamic Seminary in Qom, which has been published after his review and revision. This work aims to study the Juridical Opinions regarding Espionage and Intelligence — which has been categorized into several types in the text — through an examination of relevant narrations and the legal Juridical Opinions of jurists from Shi’i and Sunni Schools (Shia and Sunni), along with issues related to it. These issues include matters such as committing Prohibited Acts for the purpose of Espionage and Intelligence, the status of agreements and Safe Conduct to spies, torturing spies, extracting Admissions from them, and interpreting the legitimacy of Espionage and Intelligence based on narrations concerning the appointment of an Arif (a recognized leader or expert in a community) and Naqib (a representative or head of a tribe).		The Jurisprudential Foundations of Espionage and Intelligence and Counter- Espionage and Intelligence, authored by [[Najm al-Din Moravveji Tabasi]], is a scholarly work within the domain of political jurisprudence. It was published in collaboration with Markaz e-Takhasussi e-Aimmah al-Athar (A). This book is a Compilation of Lectures by Shaykh Najm al-Din Tabasi at the The Islamic Seminary in Qom, which has been published after his review and revision. This work aims to study the Juridical Opinions regarding Espionage and Intelligence — which has been categorized into several types in the text — through an examination of relevant narrations and the legal Juridical Opinions of jurists from Shi’i and Sunni Schools (Shia and Sunni), along with issues related to it. These issues include matters such as committing Prohibited Acts for the purpose of Espionage and Intelligence, the status of agreements and Safe Conduct to spies, torturing spies, extracting Admissions from them, and interpreting the legitimacy of Espionage and Intelligence based on narrations concerning the appointment of an Arif (a recognized leader or expert in a community) and Naqib (a representative or head of a tribe).

Yousef Saanei

M.zandi — Wed, 27 May 2026 05:48:12 GMT

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	'''Yousef Saanei''' (in Persian: [[:fa:یوسف_صانعی\|یوسف صانعی]]), was a Shia Faqih who held fatwas differing from the consensus of jurists, particularly in areas such as [[Fiqh of Women]] and the [[Rights of Non-Muslim Minorities]] in Islamic society. These views faced numerous reactions from traditionalist jurists. By investigating them we can better understand the developments of [[Contemporary Jurisprudence]]. It is said that his approach represents an effort toward the dynamism of Shia Fiqh and responding to new issues while maintaining inferential frameworks.		'''Yousef Saanei''' (in Persian: [[:fa:یوسف_صانعی\|یوسف صانعی]]), was a Shia Faqih who held fatwas differing from the consensus of jurists, particularly in areas such as [[Fiqh of Women]] and the [[Rights of Non-Muslim Minorities]] in Islamic society. These views faced numerous reactions from traditionalist jurists. By investigating them we can better understand the developments of [[Contemporary Jurisprudence]]. It is said that his approach represents an effort toward the dynamism of Shia Fiqh and responding to new issues while maintaining inferential frameworks.

	Relying on five key principles —the [[Principle of Justice (Qa'idat al-Adl)]], taking priority of the Quran over Hadiths, the revision of evidence based on contemporary needs, the [[Principle of No-Hardship (Nafi al-Haraj)]], and non-commitment to consensus (Ijma') and popularity (Shuhrat)— Sa'anei proceeded to derive rulings that differed from popular ~~jurisprudential~~ fatwas in cases such as the [[Equality of Blood Money for Men and Women\|equality of Diya (blood money)]] and [[Equality of Retribution for Men and Women\|Qisas (retribution)]] between men and women, the permissibility of [[Women's Judgeship\|judgeship]] and [[Women's Marja'iyyah\|religious authority (Marja'iyyah) for women]], the [[Puberty of Girls\|attainment of puberty for girls]] at age 13, the [[Equality of Testimony for Men and Women\|equality of testimony between men and women]], and the [[Mahramiyyah of the Adopted Child\|Mahramiyyah of adopted children]].		Relying on five key principles —the [[Principle of Justice (Qa'idat al-Adl)]], taking priority of the Quran over Hadiths, the revision of evidence based on contemporary needs, the [[Principle of No-Hardship (Nafi al-Haraj)]], and non-commitment to consensus (Ijma') and popularity (Shuhrat)— Sa'anei proceeded to derive rulings that differed from popular fatwas in cases such as the [[Equality of Blood Money for Men and Women\|equality of Diya (blood money)]] and [[Equality of Retribution for Men and Women\|Qisas (retribution)]] between men and women, the permissibility of [[Women's Judgeship\|judgeship]] and [[Women's Marja'iyyah\|religious authority (Marja'iyyah) for women]], the [[Puberty of Girls\|attainment of puberty for girls]] at age 13, the [[Equality of Testimony for Men and Women\|equality of testimony between men and women]], and the [[Mahramiyyah of the Adopted Child\|Mahramiyyah of adopted children]].

	According to Sa'anei's fatwas, the permissibility of [[Polygyny\|polygyny]] is conditional upon ~~the~~ acceptance and consent of the first wife; he even considers ~~marriage without consent that involves the harassment of the first wife~~ as impermissible and void (batil). He also considers the legitimacy of [[Temporary Marriage (Nikah al-Mut'ah)\|temporary marriage]] to be limited only to emergency and exceptional cases, such as long wars. Sa'anei considered "~~conventional~~ justice" (al-adl al-urfi) to be the basis for many rulings and believed that the Legislator (Shari') has delegated the identification of instances of justice to ~~convention~~ (Urf).		According to Sa'anei's fatwas, the permissibility of [[Polygyny\|polygyny]] is conditional upon acceptance and consent of the first wife; he even considers polygyny as impermissible and void (batil) in case of first wife's discontent that involves harassing her. He also considers the legitimacy of [[Temporary Marriage (Nikah al-Mut'ah)\|temporary marriage]] to be limited only to emergency and exceptional cases, such as long wars. Sa'anei considered "customary justice" (al-adl al-urfi) to be the basis for many rulings and believed that the Legislator (Shari') has delegated the identification of instances of justice to custom (Urf).

	== Academic and Political Biography ==		== Academic and Political Biography ==

The Jurisprudential Foundations of Espionage and Counter-Espionage (Book)

Sarfipour — Wed, 27 May 2026 03:47:29 GMT

Show changes

Yousef Saanei

M.zandi — Mon, 25 May 2026 14:21:48 GMT

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	*'''Abstract'''		*'''Abstract'''
	'''Yousef Saanei''' (in Persian: [[:fa:یوسف_صانعی\|یوسف صانعی]]), was a Shia Faqih who held fatwas differing from the consensus of jurists, particularly in areas such as [[Fiqh of Women]] and the [[Rights of Non-Muslim Minorities]] in Islamic society. These views faced numerous reactions from ~~traditional~~ jurists~~, and examining~~ them can ~~contribute to a~~ better ~~understanding of~~ the developments in [[Contemporary Jurisprudence]]. It ~~has been~~ said that his approach represents an effort toward the dynamism of Shia Fiqh and responding to new issues while maintaining inferential frameworks.		'''Yousef Saanei''' (in Persian: [[:fa:یوسف_صانعی\|یوسف صانعی]]), was a Shia Faqih who held fatwas differing from the consensus of jurists, particularly in areas such as [[Fiqh of Women]] and the [[Rights of Non-Muslim Minorities]] in Islamic society. These views faced numerous reactions from traditionalist jurists. By investigating them we can better understand the developments of [[Contemporary Jurisprudence]]. It is said that his approach represents an effort toward the dynamism of Shia Fiqh and responding to new issues while maintaining inferential frameworks.

	Relying on five key ~~principles—the~~ [[Principle of Justice (Qa'idat al-Adl)]], ~~the~~ priority of the Quran over ~~narrations~~, the revision of evidence based on contemporary needs, the [[Principle of No-Hardship (Nafi al-Haraj)]], and non-commitment to consensus (Ijma') and popularity (Shuhrat)~~—Sa~~'anei proceeded to derive rulings that differed from popular jurisprudential fatwas in cases such as the [[Equality of Blood Money for Men and Women\|equality of Diya (blood money)]] and [[Equality of Retribution for Men and Women\|Qisas (retribution)]] between men and women, the permissibility of [[Women's Judgeship\|judgeship]] and [[Women's Marja'iyyah\|religious authority (Marja'iyyah) for women]], the [[Puberty of Girls\|attainment of puberty for girls]] at age 13, the [[Equality of Testimony for Men and Women\|equality of testimony between men and women]], and the [[Mahramiyyah of the Adopted Child\|Mahramiyyah of adopted children]].		Relying on five key principles —the [[Principle of Justice (Qa'idat al-Adl)]], taking priority of the Quran over Hadiths, the revision of evidence based on contemporary needs, the [[Principle of No-Hardship (Nafi al-Haraj)]], and non-commitment to consensus (Ijma') and popularity (Shuhrat)— Sa'anei proceeded to derive rulings that differed from popular jurisprudential fatwas in cases such as the [[Equality of Blood Money for Men and Women\|equality of Diya (blood money)]] and [[Equality of Retribution for Men and Women\|Qisas (retribution)]] between men and women, the permissibility of [[Women's Judgeship\|judgeship]] and [[Women's Marja'iyyah\|religious authority (Marja'iyyah) for women]], the [[Puberty of Girls\|attainment of puberty for girls]] at age 13, the [[Equality of Testimony for Men and Women\|equality of testimony between men and women]], and the [[Mahramiyyah of the Adopted Child\|Mahramiyyah of adopted children]].

	According to Sa'anei's fatwas, the permissibility of [[Polygyny\|polygyny]] is conditional upon the acceptance and consent of the first wife; he even considers marriage without consent that involves the harassment of the first wife as impermissible and void (batil). He also considers the legitimacy of [[Temporary Marriage (Nikah al-Mut'ah)\|temporary marriage]] to be limited only to emergency and exceptional cases, such as long wars. Sa'anei considered "conventional justice" (al-adl al-urfi) to be the basis for many rulings and believed that the Legislator (Shari') has delegated the identification of instances of justice to convention (Urf).		According to Sa'anei's fatwas, the permissibility of [[Polygyny\|polygyny]] is conditional upon the acceptance and consent of the first wife; he even considers marriage without consent that involves the harassment of the first wife as impermissible and void (batil). He also considers the legitimacy of [[Temporary Marriage (Nikah al-Mut'ah)\|temporary marriage]] to be limited only to emergency and exceptional cases, such as long wars. Sa'anei considered "conventional justice" (al-adl al-urfi) to be the basis for many rulings and believed that the Legislator (Shari') has delegated the identification of instances of justice to convention (Urf).

Sayyid Mahmoud Hosseini Shahroudi

M.zandi — Mon, 25 May 2026 05:43:44 GMT

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	'''Sayyid Mahmoud Hosseini Shahroudi''' (in Persian: [[:fa:سید_محمود_حسینی_شاهرودی\|سید محمود حسینی شاهرودی]]) was one of the Shia Maraji' al-Taqlid ~~(Authorities to be followed~~) in the fourteenth century AH. He was a student of [[Akhund Khorasani]], [[Mirza Mohammad-Hossein Gharavi Na'ini]], and Aqa Diya' Iraqi. Following the death of [[Sayyid Abu al-Hasan ~~Musavi~~ Isfahani\|Sayyid Abu al-Hasan Isfahani]] (d. 1365 AH), ~~a large portion~~ of ~~the Shia population~~ followed him in Taqlid.<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, pp. 13, 31, and 42.</ref>		'''Sayyid Mahmoud Hosseini Shahroudi''' (in Persian: [[:fa:سید_محمود_حسینی_شاهرودی\|سید محمود حسینی شاهرودی]]) was one of the Shia religious authorities (Maraji' al-Taqlid) in the fourteenth century AH (twentieth century AD). He was a student of [[Akhund Khorasani]], [[Mirza Mohammad-Hossein Gharavi Na'ini]], and Aqa Diya' Iraqi. Following the death of [[Sayyid Abu al-Hasan Musawi Isfahani\|Sayyid Abu al-Hasan Isfahani]] (d. 1365 AH), lots of Shiite followed him in the jurisprudential issues (Taqlid).<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, pp. 13, 31, and 42.</ref>

	During the period of Sayyid Mahmoud Hosseini Shahroudi's ~~leadership~~, specifically the first half of the fourteenth century SH, emerging issues (al-masa'il al-mustahdatha) such as radio, gramophones, modern music, usurious banking, photography and film, elections, the political situation in Iran and Iraq, and certain rulings related to the Hajj and the ''Ba'tha'' (Hajj delegation) ~~arose~~ and were addressed ~~within the scope of~~ his inquiries (istifta'at) ~~and fatwas~~, as well as those of other Maraji' of that era. However, despite receiving ~~dozens of~~ inquiries daily and establishing a council of ~~inquiry~~ (Majlis al-Istifta') that addressed emerging issues,<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, p. 61.</ref> his jurisprudential views and foundations have not been properly or completely recorded and published.		During the period of Sayyid Mahmoud Hosseini Shahroudi's authority, specifically the first half of the fourteenth century SH, emerging issues (al-masa'il al-mustahdatha) such as radio, gramophones, modern music, usurious banking, photography and film, elections, the political situation in Iran and Iraq, and certain rulings related to the Hajj and the ''Ba'tha'' (Hajj delegation) were brought up and were addressed in his fatwas and inquiries (istifta'at) of the followers, as well as those of other Maraji' of that era. However, despite receiving many inquiries daily and establishing a council of inquiries (Majlis al-Istifta') that addressed emerging issues,<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, p. 61.</ref> his jurisprudential views and foundations have not been properly or completely recorded and published.

	~~In his~~ practical ~~treatise~~ (~~risalah~~ '~~amaliyyah~~), the ~~rulings for~~ many contemporary issues ~~are not recorded~~, except for cases such as: the lack of guardianship (wilayah) ~~of the father~~ in the [[Marriage of a mature virgin girl\|marriage of a mature virgin girl]] and the recommendation to seek permission from the father or paternal grandfather,<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 380.</ref> the permissibility of [[bank prizes]],<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 457.</ref> and the makruhness (reprehensibility) of [[photography]] and [[painting ~~of the~~ face]].<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 458.</ref> He also considers [[non-alcoholic beer\|Maa al-Sha'ir]] (barley water)<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 19.</ref> and [[industrial alcohol]] to be pure (tahir) provided they are not intoxicants.<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 18.</ref>		His treatise of practical jurisprudence (risala 'amaliyya) does not report the edict of many contemporary issues, except for cases such as: the lack of father's guardianship (wilayah) in the [[Marriage of a mature virgin girl\|marriage of a mature virgin girl]] and the recommendation to seek permission from the father or paternal grandfather,<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 380.</ref> the permissibility of [[bank prizes]],<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 457.</ref> and the makruhness (reprehensibility) of [[photography]] and [[painting human's face]].<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 458.</ref> He also considers [[non-alcoholic beer\|Maa al-Sha'ir]] (barley water)<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 19.</ref> and [[industrial alcohol]] to be pure (tahir) provided they are not intoxicants.<ref>Hosseini Shahroudi, Tawdih al-Masa'il, p. 18.</ref>

	Two books, the Glosses on the book "al-Urwat al-Wuthqa" and the Glosses on the book "Wasilat al-Najat," ~~reflect~~ his fatwas.<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, p. 47; "Nujum-e Ummat 20," p. 70.</ref> The books "Yanabi' al-Fiqh" concerning prayer (Salat) and "Nata'ij al-Afkar fi al-Usul," ~~both~~ authored by Sayyid Muhammad Ja'far Jaza'iri~~, are transcripts (taqrirat) of his advanced lessons (dars al-kharij)~~.<ref>Jaza'iri, Yanabi' al-Fiqh, introduction, p. 5; Hosseini Shahroudi, Nata'ij al-Afkar fi al-Usul, vol. 1, introduction, p. 8.</ref> A commemoration congress for Sayyid Mahmoud Hosseini Shahroudi titled "Alam Dhu al-Shahadatayn" was held on July 8, 2021 (17 Tir 1400 SH) in Shahroud, where works ~~introducing him~~ were published.<ref>See: "Alam Dhu al-Shahadatayn".</ref>		Two books, the Glosses on the book "al-Urwat al-Wuthqa" and the Glosses on the book "Wasilat al-Najat," express his fatwas.<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, p. 47; "Nujum-e Ummat 20," p. 70.</ref> The books "Yanabi' al-Fiqh" concerning prayer (Salat) and "Nata'ij al-Afkar fi al-Usul," are his advanced lectures adjusted (taqrir) and authored by Sayyid Muhammad Ja'far Jaza'iri.<ref>Jaza'iri, Yanabi' al-Fiqh, introduction, p. 5; Hosseini Shahroudi, Nata'ij al-Afkar fi al-Usul, vol. 1, introduction, p. 8.</ref> A commemoration congress for Sayyid Mahmoud Hosseini Shahroudi titled "Alam Dhu al-Shahadatayn" was held on July 8, 2021 (17 Tir 1400 SH) in Shahroud, where some works were published to introduce him.<ref>See: "Alam Dhu al-Shahadatayn".</ref>

	~~In the works~~ written about him~~, alongside the mention of~~ his scholarly efforts and ~~his~~ praised ethics and virtues~~, more attention has been paid to his social and political~~ activities~~, such as~~ providing livelihood and medical support in the Islamic seminaries<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, pp. 94 and 95; "Alam Dhu al-Shahadatayn".</ref> and the establishment of the first Hajj delegation (Ba'tha) of the Shia ~~Marja'iyya~~ since 1967 (1346 SH), which subsequently became a model for other ~~Maraji' al-Taqlid~~.<ref>"Alam Dhu al-Shahadatayn," Ofogh-e Hawzah, p. 6.</ref>		The books written about him have attended to his social and political activities more than his scholarly efforts and praised ethics and virtues; those activities include: providing livelihood and medical support in the Islamic seminaries<ref>Hosseini Ashkevari, Al-Imam al-Shahroudi, pp. 94 and 95; "Alam Dhu al-Shahadatayn".</ref> and the establishment of the first Hajj delegation (Ba'tha) of the Shia religious authority since 1967 (1346 SH), which subsequently became a model for other religious authorities.<ref>"Alam Dhu al-Shahadatayn," Ofogh-e Hawzah, p. 6.</ref>

	According to documents and research reports, Sayyid Mahmoud Hosseini Shahroudi took stances on certain events during the struggles of the Islamic Movement of Iran in Najaf; such as opposition to the Provincial and District Councils Bill, condemning the Pahlavi regime's assault on the Feyziyeh School on March 22, 1963 (2 Farvardin 1342 SH), condemning the crimes of the Pahlavi regime on June 5, 1963 (15 Khordad 42), and taking a stand against the exile of [[Sayyid Ruhollah Musavi Khomeini\|Imam Khomeini]].<ref>Qasempour, The Life and Struggles of Ayatollah al-Uzma Sayyid Mahmoud Hosseini Shahroudi According to Documents, Tehran, 2009 (1388 SH), pp. 47, 62, 64, 72, and 86; "Alam Dhu al-Shahadatayn," p. 8.</ref>		According to documents and research reports, Sayyid Mahmoud Hosseini Shahroudi took stances on certain events during the struggles of the Islamic Movement of Iran in Najaf; such as opposition to the Provincial and District Councils Bill, condemning the Pahlavi regime's assault on the Feyziyeh School on March 22, 1963 (2 Farvardin 1342 SH), condemning the crimes of the Pahlavi regime on June 5, 1963 (15 Khordad 42), and taking a stand against the exile of [[Sayyid Ruhollah Musavi Khomeini\|Imam Khomeini]].<ref>Qasempour, The Life and Struggles of Ayatollah al-Uzma Sayyid Mahmoud Hosseini Shahroudi According to Documents, Tehran, 2009 (1388 SH), pp. 47, 62, 64, 72, and 86; "Alam Dhu al-Shahadatayn," p. 8.</ref>

Sayyid Abu al-Hasan Musawi Isfahani

M.zandi — Sun, 24 May 2026 05:59:22 GMT

Prohibition of Painting and Sculpting Human Figures, and Sleight of Hand

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	=== Credible and Documentary Financial Value of Paper Money ===		=== Credible and Documentary Financial Value of Paper Money ===
	On the basis of some understanding of his fatwas in Wasilat al-Najat, it is said that Isfahani did not consider fiat money, such as banknotes, to possess independent financial value; rather, he perceived them as documents representing dirhams and dinars, acting as alternative of gold and silver. Hence, he did not consider the credit transaction (~~Nesya~~) of this type of money permissible, because they lack intrinsic financial value and have only gained validity backed by precious metals. It is said that this view is rooted in traditional jurisprudential foundations, which consider financial value to be dependent on tangibility and consumability.<ref>Davoudi, Naqsh-e Foqaha-ye Shi'eh dar Hall-e Masa'il-e Mustahdatha, p. 211.</ref>		On the basis of some understanding of his fatwas in Wasilat al-Najat, it is said that Isfahani did not consider fiat money, such as banknotes, to possess independent financial value; rather, he perceived them as documents representing dirhams and dinars, acting as alternative of gold and silver. Hence, he did not consider the credit transaction (Nasi'a) of this type of money permissible, because they lack intrinsic financial value and have only gained validity backed by precious metals. It is said that this view is rooted in traditional jurisprudential foundations, which consider financial value to be dependent on tangibility and consumability.<ref>Davoudi, Naqsh-e Foqaha-ye Shi'eh dar Hall-e Masa'il-e Mustahdatha, p. 211.</ref>

	=== Lack of father's Guardianship over the Virgin Girl on the Marriage Contract ===		=== Lack of father's Guardianship over the Virgin Girl on the Marriage Contract ===
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	=== Opposition to Tatbir and Extremism ===		=== Opposition to Tatbir and Extremism ===
	Sayyid Abu al-Hasan Isfahani, according to some reports, opposed [[Tatbir\|Tatbir (Qameh-Zani)]] as an irrational act that causes the defamation of Shia.<ref>Ahmadvand, "Nogarayi-e Reza Shah va Iqdamat-e Ayatollah Isfahani", p. 111.</ref> This perspective of Isfahani, according to some analyses, demonstrates his concern for being rational and his effort to honour religious ~~rits~~ (Sha'a'ir) and protect religious ~~rituals~~ from distortions and extremism.<ref>Ayazi, Rah-e Afsaneh, vol. 2, p. 274.</ref>		Sayyid Abu al-Hasan Isfahani, according to some reports, opposed [[Tatbir\|Tatbir (Qameh-Zani)]] as an irrational act that causes the defamation of Shia.<ref>Ahmadvand, "Nogarayi-e Reza Shah va Iqdamat-e Ayatollah Isfahani", p. 111.</ref> This perspective of Isfahani, according to some analyses, demonstrates his concern for being rational and his effort to honour religious rituals (Sha'a'ir) and protect religious rits from distortions and extremism.<ref>Ayazi, Rah-e Afsaneh, vol. 2, p. 274.</ref>

	=== Prohibition of Painting and Sculpting Human Figures, and Sleight of Hand ===		=== Prohibition of Painting and Sculpting Human Figures, and Sleight of Hand ===
	According to Isfahani's fatwa, painting humans and making statues of them is forbidden, and he ~~strongly tend~~ to avoid painting animals; however, painting or sculpting inanimate objects is permissible.<ref>Isfahani, Sirat al-Najat, vol. 1, p. 22.</ref> He also took [[Sleight of hand\|sleight of hand]] (i.e. unreal displays facilitated by the speed of movements) as a type of magic (Sihr), considering it forbidden.<ref>Isfahani, Sirat al-Najat, vol. 1, p. 24.</ref>		According to Isfahani's fatwa, painting humans and making statues of them is forbidden, and he most likely tends to avoid painting animals; however, painting or sculpting inanimate objects is permissible.<ref>Isfahani, Sirat al-Najat, vol. 1, p. 22.</ref> He also took [[Sleight of hand\|sleight of hand]] (i.e. unreal displays facilitated by the speed of movements) as a type of magic (Sihr), considering it forbidden.<ref>Isfahani, Sirat al-Najat, vol. 1, p. 24.</ref>

	== Footnotes ==		== Footnotes ==