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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 ===
Line 57: Line 57:


=== 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 ==

Latest revision as of 05:59, 24 May 2026

NameSayyid Abu al-Hasan Musawi Madisa'i Isfahani
Age1284 AH / 1246 SH
PositionAbsolute Marja' al-Taqlid
NationalityIran
StudentsSayyid Mahmoud Hosseini Shahroudi, Sayyid Muhsin Tabataba'i Hakim, Sayyid Muhammad Hadi Milani, and Hashim Qazwini
  • Abstract

Sayyid Abu al-Hasan Musawi Madisa'i Isfahani (1284–1365 AH / 1246–1325 SH) was one of the absolute religious authorities (Marja' al-Taqlid) of the Shia in the fourteenth century AH. He is considered one of the prominent students of Akhund Khurasani. The period of his religious authority coincided with political and social transformations in the Islamic world (including the reign of Reza Khan in Iran, Atatürk's government in Turkey, the rise to power of the Al Saud family in Saudi Arabia, and the reign of King Faisal in Iraq), which led him to issue certain fatwas and adopt some jurisprudential-political stances on emerging issues. His book Wasilat al-Najat is an important work written in the style of Al-Urwa al-Wuthqa and addresses the jurisprudential needs of the contemporary Islamic society in terms of traditional ijtihad. The ijtihadi methodology and comprehensiveness of this book became an influential model for jurists after him. Sayyid Abu al-Hasan Isfahani considers usury (riba) in banking to be forbidden (haram), but deems the legitimacy of banking activities possible through Islamic contracts (Uqud Shar'iyya). Under the contract of guarantee (Daman) or conciliation (Sulh), insurance is acceptable to Isfahani, provided that there is no uncertainty (gharar) about it and it does not cause any harm (darar). He considers paper money to lack intrinsic financial value, regarded it merely as an alternative of gold and silver. In family jurisprudence, Isfahani negates the guardianship of the father over a virgin girl, but considers seeking his consultation as a matter of precaution, and he permits permanent marriage with the People of the Book (Ahl al-Kitab). He has opposed Tatbir (Qameh-Zani), painting human figures, and sleight of hand (magic tricks).

Jurisprudential and Political Biography

Sayyid Abu al-Hasan Musawi Madisa'i Isfahani (born: 1246 SH in Madiseh, Isfahan - died: 1325 SH in Najaf) began his studies in the Islamic seminary of Isfahan and moved to Najaf to complete his studies. He initially attended the classes of Habib Allah Rashti and, after his passing, participated in the classes of Akhund Khurasani, becoming one of his special students. Following the death of Akhund Khurasani, he took on the responsibility of teaching.[1] Sayyid Mahmoud Hosseini Shahroudi, Sayyid Muhsin Tabataba'i Hakim, Sayyid Muhammad Hadi Milani, and Hashim Qazwini are some his students.[2] Following the demise of Mirza Na'ini (d. 1355 AH), Ha'iri Yazdi (d. 1355 AH), and Aqa Diya' Iraqi (d. 1361 AH), Isfahani assumed the religious authority (Marja'iyya) of the Shia for ten years (1355-1365 AH) as the absolute and general Marja'.[3] After the Constitutional Revolution, according to some historical analysis, only three jurists assumed the complete and general religious authority of the Shia: Sayyid Abu al-Hasan Isfahani, Sayyid Husayn Burujirdi, and Sayyid Ruhollah Musawi Khomeini.[4] Based on his scientific and pious characteristics, Sayyid Husayn Burujirdi was introduced by Isfahani for religious authority and was referred for precautionary issues (Masa'il Ihtiyati). this procedure was accepted by Shiite (Ulama and their followers), paving the way for the public acceptance of Sayyid Husayn Burujirdi's religious authority.[5]

Involvement in Politics

During Isfahani's period of religious authority, significant events occurred in several Islamic countries (Iran, Iraq, Turkey, and Saudi Arabia), regarding which he adopted stances and occasionally issued fatwas; notably supporting constitutionalism in Iran, preventing the separatism of Iranian Azerbaijan, as well as defending the independence of Iraq and protecting the holy shrines (Atabat) against foreigners and aliens.[6] Sayyid Abu al-Hasan Isfahani, who, like his teacher Akhund Khurasani, was among the constitutionalists of Iran,[7] was chosen during the second term of the National Consultative Assembly (1289 SH) as one of the five jurists selected by Akhund Khurasani to supervise the religious conformity of the laws. However, he did not move to Tehran and resigned from this responsibility after three months. Multiple factors have been said about the reason why he never moved to Tehran.[8] During the 1920 Iraqi Revolt, Sayyid Abu al-Hasan Isfahani issued a fatwa declaring the defense of the Abode of Islam (Dar al-Islam) obligatory, and opposed pledging allegiance to King Faisal I.[9] Some researchers have considered Isfahani's fatwa on the prohibition of participating in the Iraqi parliamentary elections during the era of King Faisal, as well as his decree of jihad against the British Empire, to be a continuation of the path of the tobacco protest by Mirza Shirazi.[10] The issuance of the fatwa boycotting the Hajj in 1322 SH (following the execution of an Iranian pilgrim in Mecca and the Shah of Iran's compliance with it),[11] as well as granting permission to spend the Imam's Share (Sahm al-Imam) to purchase the magazine Al-Islam (This was the first time a Marja’ allowed spending the religious dues for the production of religious journals to counter the hostile actions of Reza Shah)[12]), have been regarded as other jurisprudential and political actions of his.[13]

Important Jurisprudential and Principled Works

The remaining works of Sayyid Abu al-Hasan Isfahani encompass a collection of treatises of practical jurisprudence (Risala Amaliyya) and fatwas, his lectures adjusted by his students (Taqrirat), as well as independent books.[14] Among his most important works in jurisprudence (Fiqh) and Usul, one can refer to Wasilat al-Najat, Muntaha al-Wusul ila Ghawamid Kifayat al-Usul, and Zakhirat al-'Ibad. Wasilat al-Najat is his most famous and comprehensive jurisprudential work, structured in the style of Al-Urwa al-Wuthqa, and is an expansion of the treatise Zakhirat al-Salihin. Many jurists and religious authorities have written glosses (Hashiya) or commentaries on Wasilat al-Najat, or have structured their own jurisprudential books based on its arrangement, such as Imam Khomeini's Tahrir al-Wasila, which is considered one of the most important glosses and completers of this book. Zakhirat al-'Ibad li-Yawm al-Ma'ad dar Su'al va Jawab-e 'Ammat al-Balwa, written in Persian-language, was the title of some Shia religious authorities' treatises of practical jurisprudence and a book with this title was also published in accordance with the fatwas of Abu al-Hasan Isfahani, and certain mujtahids, such as Sayyid Mahmud Husayni Shahrudi, Sayyid Ali Musawi Bihbihani, and Sayyid Muhammad Taqi Khwansari, wrote glosses on it.

Works About Him

In addition to articles, general and even fictional books[15] have been published Regarding his character, life, and actions, including: Shenakhtnameh-ye Ayatollah Sayyid Abu al-Hasan Isfahani (An Encyclopedia of Ayatollah Sayyid Abu al-Hasan Isfahani), compiled by the Shia Bibliography Institute; Sayyid Abu al-Hasan Isfahani: Shokuh-e Marja'iyyat (Sayyid Abu al-Hasan Isfahani: The Glory of Religious Authority), authored by Mohammad Asghari-Nejad; and Aqa Sayyid Abu al-Hasan Isfahani: Faqih va Rahbar-e Siyasi dar Dowreh-ye Qajar va Pahlavi-ye Avval (Sayyid Abu al-Hasan Isfahani: Jurist and Political Leader in the Qajar and First Pahlavi Eras), written by Zahra Taqavi. Most of these works are dedicated to his biography, moral characteristics, social and seminary activities, and political actions, whereas less attention has been paid to his jurisprudential stances on modern issues.

Jurisprudential Views

Non-usury Banking and Permissibility of Insurance Contracts

In Wasilat al-Najat, Isfahani explicitly declared that the usurious transactions of banks were forbidden (haram). Nevertheless, he proposed that the banking activities are legitimate if they correspond with Islamic contracts such as Mudaraba (profit-sharing), Ju'ala (reward contract), or Qard al-Hasana (interest-free loan).[16] He considered insurance acceptable as a new contract, and adaptable to the contract of guarantee (Daman) or conciliation (Sulh) as long as there is no uncertainty (gharar) about it and it does not cause any harm (darar).[17]

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 (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.[18]

Lack of father's Guardianship over the Virgin Girl on the Marriage Contract

In the issue of the guardianship of the father and paternal grandfather over a mature, discerning (Rashid), and virgin girl, Sayyid Abu al-Hasan Isfahani considers the opinion negating their guardianship to be stronger (just as the same issue on non-virgin girls); but he strongly emphasized that the virgin girls get permission from the father and paternal grandfather as a precaution.[19]

Permissibility of Permanent Marriage with Women of the People of the Book

Based on certain accounts, the edict, by Muhammad Husayn Kashif al-Ghita', on permissibility of permanent marriage with a woman of the People of the Book (Ahl al-Kitab) was affected by the fatwa of Sayyid Abu al-Hasan Isfahani. Contrary to the famous opinion of Shia jurists who permit such marriages just in case of temporary ones, this position is regarded as a different approach in comparative jurisprudence (Fiqh Muqaran) and contemporary jurisprudence.[20]

Opposition to Tatbir and Extremism

Sayyid Abu al-Hasan Isfahani, according to some reports, opposed Tatbir (Qameh-Zani) as an irrational act that causes the defamation of Shia.[21] 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.[22]

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 most likely tends to avoid painting animals; however, painting or sculpting inanimate objects is permissible.[23] He also took sleight of hand (i.e. unreal displays facilitated by the speed of movements) as a type of magic (Sihr), considering it forbidden.[24]

Footnotes

  1. ↑ Amin, A'yan al-Shi'a, vol. 2, p. 332.
  2. ↑ Sharif-Razi, Ganjineh-ye Daneshmandan, vol. 7, p. 155.
  3. ↑ Riyahi, "Atabat va Naqsh-e Ta'thirgozar va Sazandeh-ye Marja'iyyat-e Ayatollah Sayyid Abu al-Hasan Isfahani", pp. 1 and 3.
  4. ↑ Amin, "Marja'iyyat va Siyasat", p. 8.
  5. ↑ Jannati, Tatawwur-e Ijtihad dar Howzeh-ye Istanbat, vol. 2, p. 264.
  6. ↑ Baqiri Siyani, Ijazat-e Ayatollah al-Uzma Sayyid Abu al-Hasan Isfahani, pp. 24-26; Riyahi, "Atabat va Naqsh-e Ta'thirgozar va Sazandeh-ye Marja'iyyat-e Ayatollah Sayyid Abu al-Hasan Isfahani", pp. 10 and 15.
  7. ↑ Musawi and Hamidi, "Ayatollah Isfahani va Mashrutiyyat", p. 50.
  8. ↑ Aqili, "Seyr-e Tarikhi-e Asl-e Nezarat-e Hey'at-e Taraz-e Avval-e Mujtahidin, bar Qanun-e Asasi-e Mashrutiyyat va Huzur-e Ayatollah al-Uzma Madisa'i dar An", p. 32; Mulla'i, "Bazkhani-e Mavaze'-e Ayatollah Sayyid Abu al-Hasan Isfahani dar Barabar-e Asl-e Dovvom-e Mutammim-e Qanun-e Asasi-e Mashruteh", pp. 133-156; Mulla'i, "Bazkhani va Naqd-e Revayat-e Ketab-e Ma'arif al-Rijal Darbareh-ye Didar-e Reza Khan ba Maraje' dar Najaf", pp. 127-144.
  9. ↑ Musawi and Hamidi, "Ayatollah Isfahani va Mashrutiyyat", pp. 50–54.
  10. ↑ Fathullahzadeh, "Bozorgmard-e Din va Siyasat", p. 127; Diya Hasan, Al-Marja'iyya al-'Amila, p. 40.
  11. ↑ Qazi Askar, "Mazlumiyyat-e Peyrovan-e Ali ibn Abi Talib dar Kenar-e Khaneh-ye Khoda", p. 134.
  12. ↑ Khamenei, Statements in the meeting with seminary students, scholars, and professors of the Qom Islamic Seminary, 2010/10/21 | 13 Dhu al-Qa'da 1431.
  13. ↑ Sadr Hashemi, Tarikh-e Jarayed va Majallat-e Iran, vol. 1, p. 243; Mohammadzadeh, Daneshnameh-ye Matbu'at-e Iran, vol. 1, p. 305, entry: Al-Islam.
  14. ↑ Baqiri Bidhendi, "Nujum-e Ummat", p. 109.
  15. ↑ Mashayekh, Neshasteh dar Dehliz.
  16. ↑ Isfahani, Wasilat al-Najat, pp. 235–240.
  17. ↑ Isfahani, Wasilat al-Najat, p. 245.
  18. ↑ Davoudi, Naqsh-e Foqaha-ye Shi'eh dar Hall-e Masa'il-e Mustahdatha, p. 211.
  19. ↑ Isfahani, Sirat al-Najat, vol. 2, p. 509.
  20. ↑ Rabbani, Madkhali bar Danesh-e Fiqh-e Muqaran, p. 175, quoting "Fiqh al-Imam al-Sadiq", vol. 5, p. 209.
  21. ↑ Ahmadvand, "Nogarayi-e Reza Shah va Iqdamat-e Ayatollah Isfahani", p. 111.
  22. ↑ Ayazi, Rah-e Afsaneh, vol. 2, p. 274.
  23. ↑ Isfahani, Sirat al-Najat, vol. 1, p. 22.
  24. ↑ Isfahani, Sirat al-Najat, vol. 1, p. 24.

References

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  • Amin, Muhsin, A'yan al-Shi'a, Beirut, Dar al-Ta'aruf, 1403 AH.
  • Amin, Sayyid Hasan, "Marja'iyyat va Siyasat; Karnameh-ye Sayyid Abu al-Hasan Isfahani Marja'-e Taqlid", Hafez, No. 30, Tir 1385 SH.
  • Aqili, Sayyid Ahmad, "Seyr-e Tarikhi-e Asl-e Nezarat-e Hey'at-e Taraz-e Avval-e Mujtahidin, bar Qanun-e Asasi-e Mashrutiyyat va Huzur-e Ayatollah al-Uzma Madisa'i dar An" in Majmou'eh Maqalat-e Hamayesh-e Ayatollah al-Uzma Sayyid Abu al-Hasan Isfahani, Qom, Osveh, 1388 SH.
  • Asghari-Nejad, Mohammad, Sayyid Abu al-Hasan Isfahani Shokuh-e Marja'iyyat, Islamic Propagation Organization Publications, 1st ed., Tehran, 1373 SH.
  • Ayazi, Sayyid Mohammad Ali, Rah-e Afsaneh, Tehran, Institute for Compilation and Publication of Imam Khomeini's Works, 1390 SH.
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  • Baqiri Siyani, Mahdi, Ijazat-e Ayatollah Sayyid Abu al-Hasan Isfahani, Isfahan, Kanoun-e Pazhuhesh, 1388 SH.
  • Davoudi, Sa'id, Naqsh-e Foqaha-ye Shi'eh dar Hall-e Masa'il-e Mustahdatha, Qom: Imam Ali Publications, 1st ed., 1397 SH.
  • Diya Hasan, Hay'a Muhammad al-Amin, Al-Marja'iyya al-'Amila: Dirasa Tahliliyya li-Hayat al-Marja' al-Dini al-A'la Ayatollah al-Uzma al-Sayyid Abu al-Hasan al-Musawi al-Isfahani, N.p., N.d.
  • Fathullahzadeh, Sayyid Mohammad, "Bozorgmard-e Din va Siyasat (Asatid-e Ayatollah Abu al-Hasan Isfahani dar Isfahan va Najaf va Athargozari-e Anan bar Shakhsiyyat-e Insan)", in Majmou'eh Maqalat-e Hamayesh-e Ayatollah al-Uzma Sayyid Abu al-Hasan Isfahani, Qom, Osveh, 1388 SH.
  • Isfahani, Sayyid Abu al-Hasan, Shenakhtnameh-ye Ayatollah Sayyid Abu al-Hasan Isfahani, Shia Bibliography Institute, Tehran, Vespan, 1387 SH.
  • Isfahani, Sayyid Abu al-Hasan, Sirat al-Najat: Tarjumeh-ye Farsi-e Wasilat al-Najat, Translator: Sayyid Abu al-Qasim Safavi Isfahani, Isfahan, Computer Research Center of the Isfahan Seminary, 1st ed., 1388 SH.
  • Isfahani, Sayyid Abu al-Hasan, Wasilat al-Najat, Glossator: Ruhollah Khomeini, Qom, Institute for Compilation and Publication of Imam Khomeini's Works, 1380 SH.
  • Jannati, Mohammad Ebrahim, Tatawwur-e Ijtihad dar Howzeh-ye Istanbat, Tehran, Amirkabir, 1st ed., 1386 SH.
  • Khamenei, Sayyid Ali, Statements in the meeting with seminary students, scholars, and professors of the Qom Islamic Seminary, 2010/10/21 | 13 Dhu al-Qa'da 1431, Access Date: 19 Esfand 1404 SH.
  • Mashayekh, Tahereh, Neshasteh dar Dehliz, Vajeh-Pardaz-e Andisheh, 1404 SH.
  • Mohammadzadeh, Mohammad Ja'far and others, Daneshnameh-ye Matbu'at-e Iran, Tehran, Encyclopedia of Iranian Press Institute, 1st ed., 1393 SH.
  • Mulla'i, Alireza and others, "Bazkhani va Naqd-e Revayat-e Ketab-e Ma'arif al-Rijal Darbareh-ye Didar-e Reza Khan ba Maraje' dar Najaf", Pazhuhesh-ha-ye Ulum-e Tarikhi, No. 27, Azar 1400.
  • Mulla'i, Alireza and others, "Bazkhani-e Mavaze'-e Ayatollah Sayyid Abu al-Hasan Isfahani dar Barabar-e Asl-e Dovvom-e Mutammim-e Qanun-e Asasi-e Mashruteh", Mutala'at-e Tarikh-e Eslam, No. 36, Bahar 1397 SH.
  • Musawi, Sayyid Hamed and Mojtaba Hamidi, "Ayatollah Isfahani va Mashrutiyyat" in Majmou'eh Maqalat-e Hamayesh-e Ayatollah al-Uzma Sayyid Abu al-Hasan Isfahani, Qom, Osveh, 1388 SH.
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  • Rabbani, Mohammad Hasan, Madkhali bar Danesh-e Fiqh-e Muqaran, N.p., N.d.
  • Riyahi, Mohammad Hossein, "Atabat va Naqsh-e Ta'thirgozar va Sazandeh-ye Marja'iyyat-e Ayatollah Sayyid Abu al-Hasan Isfahani", Pazhuhesh-nameh-ye Tarikh-e Tashayyo', No. 3, Pa'iz 1404.
  • Sadr Hashemi, Mohammad, Tarikh-e Jarayed va Majallat-e Iran, Isfahan, Kamal, 1363 SH.
  • Sharif-Razi, Mohammad, Ganjineh-ye Daneshmandan, Tehran, Islamieh, 1352 SH.
  • Taqavi, Zahra, Aqa Sayyid Abu al-Hasan Isfahani: Faqih va Rahbar-e Siyasi dar Dowreh-ye Qajar va Pahlavi-ye Avval, Tehran, Sheikh Sharafi, 1397 SH.
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