Sayyid Muhammad Hadi Husayni Milani - Revision history

M.zandi: /* Transplantation of Muslim and Non-Muslim Body Parts */

2026-08-31T14:02:48Z

Transplantation of Muslim and Non-Muslim Body Parts

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	According to Ayatollah Milani, voluntary [[artificial insemination]] is not permissible, although there is no explicit text in verses and hadiths regarding its prohibition. Nevertheless, For a child conceived via artificial insemination, the genetic lineage follows the sperm owner, and if the child's father is not known, the child is considered an child of unknown lineage. It should be noted that this act is not Zina (adultery) for women. Regarding inheritance, the child inherits from the mother, and from the father if he is known, as well as from other relatives according to the classes of inheritance. The [[Nafaqa]] (maintenance) of the child is upon the father, and if the father is not known, it is upon the mother, and in case of the mother's poverty, it will be upon the [[Bayt al-Mal]]. Furthermore, this child is Mahram with the family, just like a child resulting from religious marriage.<ref>Milani, Didgah-haye Elmi, pp. 189 & 386.</ref> And the insemination of a foreign man's sperm into a woman's womb is religiously incompatible with Islamic regulations. However, the child resulting from such insemination cannot be considered a child of adultery.<ref>Milani, Didgah-haye Elmi, p. 320.</ref>		According to Ayatollah Milani, voluntary [[artificial insemination]] is not permissible, although there is no explicit text in verses and hadiths regarding its prohibition. Nevertheless, For a child conceived via artificial insemination, the genetic lineage follows the sperm owner, and if the child's father is not known, the child is considered an child of unknown lineage. It should be noted that this act is not Zina (adultery) for women. Regarding inheritance, the child inherits from the mother, and from the father if he is known, as well as from other relatives according to the classes of inheritance. The [[Nafaqa]] (maintenance) of the child is upon the father, and if the father is not known, it is upon the mother, and in case of the mother's poverty, it will be upon the [[Bayt al-Mal]]. Furthermore, this child is Mahram with the family, just like a child resulting from religious marriage.<ref>Milani, Didgah-haye Elmi, pp. 189 & 386.</ref> And the insemination of a foreign man's sperm into a woman's womb is religiously incompatible with Islamic regulations. However, the child resulting from such insemination cannot be considered a child of adultery.<ref>Milani, Didgah-haye Elmi, p. 320.</ref>

	===Transplantation ~~of Muslim~~ and Non-~~Muslim Body Parts~~===		===Organ Transplantation between Muslims and Non-Muslims===
	Milani ~~does not consider~~ the transplantation of Muslim body parts, such as a kidney and the cornea of the eye, ~~to be~~ permissible, whether from a dead body or a living body; but ~~the use of~~ body parts of the [[Ahl al-Kitab]] (People of the Book) who do not adhere to the Islamic Dhimma laws, ~~and also from the body of an apostate~~, ~~a Nasibi~~, and other Kafirs (disbelievers)~~, is not impeded~~. According to him, in case of using a dead Muslim's body parts, his [[Diya]] must be paid and spent on charity for that deceased person. ~~In his belief, the~~ use of a dead Kafir's body ~~parts~~ is permissible if, ~~after transplantation~~, it becomes part of the Muslim's body.<ref name=":0">Milani, Didgah-haye Elmi, pp. 203-256.</ref>		According to Milani, the transplantation of Muslim's body parts, such as a kidney and the cornea of the eye, is not permissible, whether from a dead body or a living body; but there is no objection to transplanting non-Muslim's body parts into a Muslim's body; the non-Muslim including the [[Ahl al-Kitab]] (People of the Book, who do not adhere to the Islamic Dhimma laws), apostates, Nasibis, and other Kafirs (disbelievers). According to him, in case of using a dead Muslim's body parts, his [[Diya]] must be paid and spent on charity for that deceased person. The use of a dead Kafir's body part is permissible, in his opinion, if it becomes a part of the Muslim's body after transplantation.<ref name=":0">Milani, Didgah-haye Elmi, pp. 203-256.</ref>

	===Dissection of Dead Bodies for Educational Purposes===		===Dissection of Dead Bodies for Educational Purposes===

M.zandi: /* Artificial and Voluntary Insemination */

2026-08-29T11:21:42Z

Artificial and Voluntary Insemination

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	==Medical and Biological Fiqh==		==Medical and Biological Fiqh==
	===Artificial and Voluntary Insemination===		===Artificial and Voluntary Insemination===
	According to Ayatollah Milani, voluntary [[artificial insemination]] is not permissible, although there is no explicit text in verses and hadiths regarding its prohibition. Nevertheless, For a child conceived via artificial insemination, the genetic lineage follows the sperm owner, and if the child's father is not known, the child is considered an child of unknown lineage. It should be noted that this act is not Zina (adultery) for women. Regarding inheritance, the child inherits from the mother, and from the father if he is known, as well as from other relatives according to the classes of inheritance. The [[Nafaqa]] (maintenance) of the child is upon the father, and if the father is not known, it is upon the mother, and in case of the mother's poverty, it will be upon the [[Bayt al-Mal]]. Furthermore, ~~regarding~~ the ~~spread of prohibition (Mahramiyat)~~, ~~the~~ child ~~is considered the same as children~~ resulting from ~~legal~~ marriage.<ref>Milani, Didgah-haye Elmi, pp. 189 & 386.</ref> ~~Also,~~ the insemination of a foreign man's sperm into a woman's womb is religiously ~~contrary to~~ Islamic regulations. However, if such insemination ~~is performed and a child is born, the child~~ cannot be considered ~~Walad al-Zina (~~child of adultery).<ref>Milani, Didgah-haye Elmi, p. 320.</ref>		According to Ayatollah Milani, voluntary [[artificial insemination]] is not permissible, although there is no explicit text in verses and hadiths regarding its prohibition. Nevertheless, For a child conceived via artificial insemination, the genetic lineage follows the sperm owner, and if the child's father is not known, the child is considered an child of unknown lineage. It should be noted that this act is not Zina (adultery) for women. Regarding inheritance, the child inherits from the mother, and from the father if he is known, as well as from other relatives according to the classes of inheritance. The [[Nafaqa]] (maintenance) of the child is upon the father, and if the father is not known, it is upon the mother, and in case of the mother's poverty, it will be upon the [[Bayt al-Mal]]. Furthermore, this child is Mahram with the family, just like a child resulting from religious marriage.<ref>Milani, Didgah-haye Elmi, pp. 189 & 386.</ref> And the insemination of a foreign man's sperm into a woman's womb is religiously incompatible with Islamic regulations. However, the child resulting from such insemination cannot be considered a child of adultery.<ref>Milani, Didgah-haye Elmi, p. 320.</ref>

	===Transplantation of Muslim and Non-Muslim Body Parts===		===Transplantation of Muslim and Non-Muslim Body Parts===

M.zandi: /* Artificial and Voluntary Insemination */

2026-08-27T13:23:17Z

Artificial and Voluntary Insemination

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	==Medical and Biological Fiqh==		==Medical and Biological Fiqh==
	===Artificial and Voluntary Insemination===		===Artificial and Voluntary Insemination===
	~~Based on~~ Ayatollah Milani~~'s view~~, voluntary [[artificial insemination]] is not permissible, although ~~ostensibly~~ there is no explicit text in verses and ~~narrations~~ regarding its prohibition. Nevertheless, ~~the~~ child ~~resulting from~~ insemination ~~belongs to~~ the ~~owner of~~ the sperm ~~in terms of lineage~~, and if the father is not ~~identified~~, the child ~~has the ruling of a~~ child of unknown lineage. ~~This~~ act is not ~~considered~~ Zina (adultery) for ~~the woman~~. Regarding inheritance, the child inherits from the mother, and if the father is ~~identified~~, from ~~him and~~ other relatives according to the classes of inheritance. The [[Nafaqa]] (maintenance) of the child is upon the father, and if the father is not ~~specified~~, it is upon the mother, and in case of the mother's poverty, it will be upon the [[Bayt al-Mal]]. Furthermore, regarding the spread of prohibition (Mahramiyat), the child is considered the same as children resulting from legal marriage.<ref>Milani, Didgah-haye Elmi, pp. 189 & 386.</ref> Also, the insemination of a foreign man's sperm into a woman's womb is religiously contrary to Islamic regulations. However, if such insemination is performed and a child is born, the child cannot be considered Walad al-Zina (child of adultery).<ref>Milani, Didgah-haye Elmi, p. 320.</ref>		According to Ayatollah Milani, voluntary [[artificial insemination]] is not permissible, although there is no explicit text in verses and hadiths regarding its prohibition. Nevertheless, For a child conceived via artificial insemination, the genetic lineage follows the sperm owner, and if the child's father is not known, the child is considered an child of unknown lineage. It should be noted that this act is not Zina (adultery) for women. Regarding inheritance, the child inherits from the mother, and from the father if he is known, as well as from other relatives according to the classes of inheritance. The [[Nafaqa]] (maintenance) of the child is upon the father, and if the father is not known, it is upon the mother, and in case of the mother's poverty, it will be upon the [[Bayt al-Mal]]. Furthermore, regarding the spread of prohibition (Mahramiyat), the child is considered the same as children resulting from legal marriage.<ref>Milani, Didgah-haye Elmi, pp. 189 & 386.</ref> Also, the insemination of a foreign man's sperm into a woman's womb is religiously contrary to Islamic regulations. However, if such insemination is performed and a child is born, the child cannot be considered Walad al-Zina (child of adultery).<ref>Milani, Didgah-haye Elmi, p. 320.</ref>

	===Transplantation of Muslim and Non-Muslim Body Parts===		===Transplantation of Muslim and Non-Muslim Body Parts===

M.zandi: /* Scientific and Political Biography */

2026-08-27T13:03:01Z

Scientific and Political Biography

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	==Scientific and Political Biography==		==Scientific and Political Biography==
	Sayyid Muhammad Hadi Husayni Milani is one of the Shia Marja' ~~al-Taqlids~~ who studied and taught in Najaf and Karbala and attended the lessons of [[Sayyid Abu al-Hasan Isfahani]], [[Mirza Mohammad-Hossein Gharavi Na'ini]], and Agha Ziya Iraqi for a long time. Milani migrated to Mashhad in 1333 SH (1954), and it is said that the reform of the condition of the [[Mashhad Seminary]] was accomplished through his efforts. He founded a new educational system in five stages, which took at least 15 years to complete and covered everything from preliminary studies to the specialized course of Fiqh and Usul. ~~Specialization~~ in other Islamic ~~sciences was~~ also ~~organized based on~~ the students~~' requests~~. Milani also established high-level seminary schools to upgrade ~~the scientific level of~~ students.<ref>Mehrizi, Shenakht-nameh, pp. 59-61, 111-114, 238-242.</ref>		Sayyid Muhammad Hadi Husayni Milani is one of the Shia Marja' (religious authority) who studied and taught in Najaf and Karbala and attended the lessons of [[Sayyid Abu al-Hasan Musawi Isfahani\|Sayyid Abu al-Hasan Isfahani]], [[Mirza Mohammad-Hossein Gharavi Na'ini]], and Agha Ziya Iraqi for a long time. Milani migrated to Mashhad in 1333 SH (1954), and it is said that the reform of the condition of the [[Mashhad Seminary]] was accomplished through his efforts. He founded a new educational system in five stages, which took at least 15 years to complete and covered everything from preliminary studies to the specialized course of Fiqh and Usul. Specialized courses in other Islamic fields were also provided at the request of seminary students. Milani also established high-level seminary schools to upgrade students' knowledge.<ref>Mehrizi, Shenakht-nameh, pp. 59-61, 111-114, 238-242.</ref>

	Sayyid Muhammad Hadi Milani is ~~considered part~~ of the second generation of scholars after the Constitutional Revolution who ~~engaged~~ less ~~in political activities~~. However, several events ~~caused his entry into the political arena~~, including: World War II and the emergence of anti-colonial movements in the Islamic world, ~~support for the struggle against Reza Shah regarding~~ the unveiling of Hijab (Kashf-e Hijab), support for Navvab Safavi and the idea of [[Islamic Government]], support for the movement for the Nationalization of the Iranian Oil Industry, ~~accompanying~~ the ~~struggle of~~ Iraqi tribes against ~~the British~~, opposition to the activities of the Tudeh Party, and support for the movement of Imam Khomeini during the era of Mohammad Reza Pahlavi.<ref>Mehrizi, Shenakht-nameh, pp. 271-277.</ref>		Sayyid Muhammad Hadi Milani is of the second generation of scholars after the Constitutional Revolution who was less politically active. However, he became more active in political arena due to several events, including: World War II and the emergence of anti-colonial movements in the Islamic world, the unveiling of Hijab (Kashf-e Hijab) and his support for the struggle against Reza Shah in this regard, support for Navvab Safavi and the idea of [[Islamic Government]], support for the movement for the Nationalization of the Iranian Oil Industry, support for the Iraqi tribes' struggle against Britain, opposition to the activities of the Tudeh Party, and support for the movement of Imam Khomeini during the era of Mohammad Reza Pahlavi.<ref>Mehrizi, Shenakht-nameh, pp. 271-277.</ref>

	Although Milani did not author a book himself, his scattered notes and ~~lesson transcriptions have been~~ published in 15 titles; including ~~Mahadarat~~ fi Fiqh al-Imamiyya (an examination of various Fiqh topics, in ten volumes), Qadatuna Kayfa Na'rifuhum? (The lives of the fourteen Infallibles, in eight volumes), Nukhbat al-Masa'il (practical ~~treatise~~), and the exegesis of Surah Al-Jumu'ah and At-Taghabun.<ref>Mehrizi, Shenakht-nameh, pp. 54-56.</ref> Attention to newly emerged issues (Masa'il Mustahdatha) as well as Ayatollah Milani's views on Contemporary Jurisprudence ~~exist~~ scatteredly in his books, which can be categorized into several fields such as [[Medical Fiqh]], [[Economic Fiqh]], [[Art Fiqh]], and [[Worship Fiqh]].		Although Milani did not author a book himself, his scattered notes and adjusted lectures were published in 15 titles; including Muhadarat fi Fiqh al-Imamiyya (an examination of various Fiqh topics, in ten volumes), Qadatuna Kayfa Na'rifuhum? (The lives of the fourteen Infallibles, in eight volumes), Nukhbat al-Masa'il (treatise of practical jurisprudence), and the exegesis of Surah Al-Jumu'ah and At-Taghabun.<ref>Mehrizi, Shenakht-nameh, pp. 54-56.</ref> Attention to newly emerged issues (Masa'il Mustahdatha) as well as Ayatollah Milani's views on Contemporary Jurisprudence have mentioned scatteredly in his books, which can be categorized into several fields such as [[Medical Fiqh]], [[Economic Fiqh]], [[Art Fiqh]], and [[Worship Fiqh]].

	==Medical and Biological Fiqh==		==Medical and Biological Fiqh==

M.zandi at 12:24, 27 August 2026

2026-08-27T12:24:58Z

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	*'''Abstract'''		*'''Abstract'''

	'''Sayyid Muhammad Hadi Husayni Milani''' (in Persian: [[:fa:سید_محمدهادی_حسینی_میلانی\|سید محمدهادی حسینی میلانی]]) was one of the Shia Marja' (religious authority) in the fourteenth Hijri century. He studied in the [[Najaf Seminary]] and [[Karbala Seminary]] and was a student of [[Sayyid Abu al-Hasan Musawi Isfahani\|Sayyid Abu al-Hasan Isfahani]] and [[Mirza Mohammad-Hossein Gharavi Na'ini]], and he himself was teaching Fiqh, Usul al-Fiqh, Exegesis, and Theology. Afterwards, Milani migrated to Mashhad, and during his 22-year of living in this city, he revived [[Mashhad Seminary\|its seminary]] and established a new educational system in it. He payed attention to current issues and the needs of the time in his jurisprudential works, correspondences, and istiftas (responses to legal inquiries). The book Muhadarat fi Fiqh al-Imamiyya is an important jurisprudential work of him, in which he discussed issues of prayer, Khums, Zakat, and sale (Bay') in independent volumes. Milani has offered new opinions in the fields of [[Medical Fiqh]], [[Economic Fiqh]], [[Worship Fiqh]], and [[Art Fiqh]].		'''Sayyid Muhammad Hadi Husayni Milani''' (in Persian: [[:fa:سید_محمدهادی_حسینی_میلانی\|سید محمدهادی حسینی میلانی]]) was one of the Shia Marja' (religious authority) in the fourteenth Hijri century (19th and 20th centuries AD). He studied in the [[Najaf Seminary]] and [[Karbala Seminary]] and was a student of [[Sayyid Abu al-Hasan Musawi Isfahani\|Sayyid Abu al-Hasan Isfahani]] and [[Mirza Mohammad-Hossein Gharavi Na'ini]], and he himself was teaching Fiqh, Usul al-Fiqh, Exegesis, and Theology. Afterwards, Milani migrated to Mashhad, and during his 22-year of living in this city, he revived [[Mashhad Seminary\|its seminary]] and established a new educational system in it. He payed attention to current issues and the needs of the time in his jurisprudential works, correspondences, and istiftas (responses to legal inquiries). The book Muhadarat fi Fiqh al-Imamiyya is an important jurisprudential work of him, in which he discussed issues of prayer, Khums, Zakat, and sale (Bay') in independent volumes. Milani has offered new opinions in the fields of [[Medical Fiqh]], [[Economic Fiqh]], [[Worship Fiqh]], and [[Art Fiqh]].

	==Scientific and Political Biography==		==Scientific and Political Biography==

M.zandi at 14:21, 25 August 2026

2026-08-25T14:21:16Z

← Older revision		Revision as of 14:21, 25 August 2026
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	*'''Abstract'''		*'''Abstract'''

	'''Sayyid Muhammad Hadi Husayni Milani''' (in Persian: [[:fa:سید_محمدهادی_حسینی_میلانی\|سید محمدهادی حسینی میلانی]]) was one of the Shia Marja' ~~al-Taqlids~~ in the fourteenth Hijri century. He studied in the [[Najaf Seminary]] and [[Karbala Seminary~~\|Karbala~~]] and was a student of [[Sayyid Abu al-Hasan Isfahani]] and [[Mirza Mohammad-Hossein Gharavi Na'ini]], and he himself ~~engaged in~~ teaching Fiqh, Usul al-Fiqh, Exegesis, and Theology. Milani ~~then~~ migrated to Mashhad, and during his 22-year ~~presence~~ in this city, he revived [[Mashhad Seminary\|its seminary]] and established a ~~modern~~ educational system ~~within~~ it. In his jurisprudential works, correspondences, and istiftas (responses to legal inquiries)~~, there is attention to current issues and the needs of the time~~. The book ~~Mahadarat~~ fi Fiqh al-Imamiyya is ~~among his~~ important ~~Fiqh works~~, in which ~~discussions on~~ prayer, Khums, Zakat, and sale (Bay') ~~have been researched and published~~ in independent volumes. Milani has offered new opinions in the fields of [[Medical Fiqh]], [[Economic Fiqh]], [[Worship Fiqh]], and [[Art Fiqh]].		'''Sayyid Muhammad Hadi Husayni Milani''' (in Persian: [[:fa:سید_محمدهادی_حسینی_میلانی\|سید محمدهادی حسینی میلانی]]) was one of the Shia Marja' (religious authority) in the fourteenth Hijri century. He studied in the [[Najaf Seminary]] and [[Karbala Seminary]] and was a student of [[Sayyid Abu al-Hasan Musawi Isfahani\|Sayyid Abu al-Hasan Isfahani]] and [[Mirza Mohammad-Hossein Gharavi Na'ini]], and he himself was teaching Fiqh, Usul al-Fiqh, Exegesis, and Theology. Afterwards, Milani migrated to Mashhad, and during his 22-year of living in this city, he revived [[Mashhad Seminary\|its seminary]] and established a new educational system in it. He payed attention to current issues and the needs of the time in his jurisprudential works, correspondences, and istiftas (responses to legal inquiries). The book Muhadarat fi Fiqh al-Imamiyya is an important jurisprudential work of him, in which he discussed issues of prayer, Khums, Zakat, and sale (Bay') in independent volumes. Milani has offered new opinions in the fields of [[Medical Fiqh]], [[Economic Fiqh]], [[Worship Fiqh]], and [[Art Fiqh]].

	==Scientific and Political Biography==		==Scientific and Political Biography==

Enadmin at 15:19, 19 April 2026

2026-04-19T15:19:15Z

← Older revision		Revision as of 15:19, 19 April 2026
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	*'''Abstract'''		*'''Abstract'''

	'''Sayyid Muhammad Hadi Husayni Milani''' (in Persian: [[:fa:سید_محمدهادی_حسینی_میلانی\|سید محمدهادی حسینی میلانی]]) was one of the Shia Marja' al-Taqlids in the fourteenth ~~lunar~~ Hijri century. He studied in the [[Najaf Seminary]] and [[Karbala Seminary\|Karbala]] and was a student of [[Sayyid Abu al-Hasan Isfahani]] and [[Mirza Mohammad-Hossein Gharavi Na'ini]], and he himself engaged in teaching Fiqh, Usul al-Fiqh, Exegesis, and Theology. Milani then migrated to Mashhad, and during his 22-year presence in this city, he revived [[Mashhad Seminary\|its seminary]] and established a modern educational system within it. In his jurisprudential works, correspondences, and istiftas (responses to legal inquiries), there is attention to current issues and the needs of the time. The book Mahadarat fi Fiqh al-Imamiyya is among his important Fiqh works, in which discussions on prayer, Khums, Zakat, and sale (Bay') have been researched and published in independent volumes. Milani has offered new opinions in the fields of [[Medical Fiqh]], [[Economic Fiqh]], [[Worship Fiqh]], and [[Art Fiqh]].		'''Sayyid Muhammad Hadi Husayni Milani''' (in Persian: [[:fa:سید_محمدهادی_حسینی_میلانی\|سید محمدهادی حسینی میلانی]]) was one of the Shia Marja' al-Taqlids in the fourteenth Hijri century. He studied in the [[Najaf Seminary]] and [[Karbala Seminary\|Karbala]] and was a student of [[Sayyid Abu al-Hasan Isfahani]] and [[Mirza Mohammad-Hossein Gharavi Na'ini]], and he himself engaged in teaching Fiqh, Usul al-Fiqh, Exegesis, and Theology. Milani then migrated to Mashhad, and during his 22-year presence in this city, he revived [[Mashhad Seminary\|its seminary]] and established a modern educational system within it. In his jurisprudential works, correspondences, and istiftas (responses to legal inquiries), there is attention to current issues and the needs of the time. The book Mahadarat fi Fiqh al-Imamiyya is among his important Fiqh works, in which discussions on prayer, Khums, Zakat, and sale (Bay') have been researched and published in independent volumes. Milani has offered new opinions in the fields of [[Medical Fiqh]], [[Economic Fiqh]], [[Worship Fiqh]], and [[Art Fiqh]].

	==Scientific and Political Biography==		==Scientific and Political Biography==

Enadmin at 15:17, 19 April 2026

2026-04-19T15:17:30Z

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	\| birth_date = 1313 AH		\| birth_date = 1313 AH
	\| death_date = 1395 AH		\| death_date = 1395 AH
	\| image = ~~سید محمد هادی میلانی~~.jpg		\| image = milani.jpg
	\| image_size =		\| image_size =
	\| caption =		\| caption =

Sarfipour at 13:47, 28 March 2026

2026-03-28T13:47:44Z

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	Mehrizi, Mahdi, Shenakht-nameh Hazrat Ayatollah al-Uzma Sayyid Muhammad Hadi Milani, Tehran, Sahl Publications, 1395 SH.		Mehrizi, Mahdi, Shenakht-nameh Hazrat Ayatollah al-Uzma Sayyid Muhammad Hadi Milani, Tehran, Sahl Publications, 1395 SH.

	[[Category:~~Characterology~~ Articles]]		[[Category:Biographical Articles]]
	[[fa:سید محمدهادی حسینی میلانی]]		[[fa:سید محمدهادی حسینی میلانی]]
			[[Category:Contemporary Jurisprudence Articles]]

Sarfipour: /* References */

2026-03-28T13:26:43Z

References

← Older revision		Revision as of 13:26, 28 March 2026
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	{{Footnotes}}		{{Footnotes}}
	==References==		==References==
			{{References}}
	Milani, Sayyid Muhammad Hadi, Didgah-haye Elmi: Pasokh be Porsesh-haye Fiqhi, Kalami, Falsafi, Erfani, Tafsiri va Tarikhi, effort by Gholamreza Jalali, Mashhad, Islamic Research Foundation, 1386 SH.		Milani, Sayyid Muhammad Hadi, Didgah-haye Elmi: Pasokh be Porsesh-haye Fiqhi, Kalami, Falsafi, Erfani, Tafsiri va Tarikhi, effort by Gholamreza Jalali, Mashhad, Islamic Research Foundation, 1386 SH.