Sayyid Muhammad Hadi Husayni Milani: Difference between revisions

'''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 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 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>

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]].

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>

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

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>