Sayyid Abu al-Hasan Musawi Isfahani: Difference between revisions
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'''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 [[Muhammad Kazim Khurasani|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 to | '''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 [[Muhammad Kazim Khurasani|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. | ||
[[Wasilat al-Najat (book)| | His [[Wasilat al-Najat (book)|book Wasilat al-Najat]] is an important work written in the style of [[Al-Urwa al-Wuthqa (book)|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 [[Riba|usury (riba)]] in [[Islamic banking|banking]] to be forbidden (haram), but deems the legitimacy of banking activities possible through Islamic contracts (Uqud Shar'iyya). | Sayyid Abu al-Hasan Isfahani considers [[Riba|usury (riba)]] in [[Islamic banking|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|insurance]] is acceptable to Isfahani, provided that there is no [[Rule of Gharar|uncertainty (gharar)]] about it and it does not cause any [[Rule of La Darar|harm (darar)]]. He considers paper money to lack intrinsic financial value, regarded it merely as an alternative of gold and silver. In [[Family jurisprudence|family jurisprudence]], Isfahani negates the [[Paternal guardianship over a virgin girl|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|Tatbir (Qameh-Zani)]], [[Painting|painting human figures]], and [[Sleight of hand|sleight of hand (magic tricks)]]. | ||
== Jurisprudential and Political Biography == | == Jurisprudential and Political Biography == | ||
Sayyid Abu al-Hasan Musawi Madisa'i Isfahani (born: 1246 SH in Madiseh, Isfahan - died: 1325 SH in Najaf) | 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 [[Muhammad Kazim Khurasani|Akhund Khurasani]], becoming one of his special students. Following the death of Akhund Khurasani, he took on the responsibility of teaching.<ref>Amin, A'yan al-Shi'a, vol. 2, p. 332.</ref> [[Sayyid Mahmoud Hosseini Shahroudi]], [[Sayyid Muhsin Tabataba'i Hakim]], [[Sayyid Muhammad Hadi Milani]], and [[Hashim Qazwini]] are some his students.<ref>Sharif-Razi, Ganjineh-ye Daneshmandan, vol. 7, p. 155.</ref> | ||
Following the demise of [[Muhammad Husayn Gharawi Na'ini|Mirza Na'ini]] (d. 1355 AH), [[Abd al-Karim Ha'iri Yazdi|Ha'iri Yazdi]] (d. 1355 AH), and [[Aqa Diya' al-Din Iraqi|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'.<ref>Riyahi, "Atabat va Naqsh-e Ta'thirgozar va Sazandeh-ye Marja'iyyat-e Ayatollah Sayyid Abu al-Hasan Isfahani", pp. 1 and 3.</ref> | Following the demise of [[Muhammad Husayn Gharawi Na'ini|Mirza Na'ini]] (d. 1355 AH), [[Abd al-Karim Ha'iri Yazdi|Ha'iri Yazdi]] (d. 1355 AH), and [[Aqa Diya' al-Din Iraqi|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'.<ref>Riyahi, "Atabat va Naqsh-e Ta'thirgozar va Sazandeh-ye Marja'iyyat-e Ayatollah Sayyid Abu al-Hasan Isfahani", pp. 1 and 3.</ref> 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]].<ref>Amin, "Marja'iyyat va Siyasat", p. 8.</ref> 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.<ref>Jannati, Tatawwur-e Ijtihad dar Howzeh-ye Istanbat, vol. 2, p. 264.</ref> | ||
=== Involvement in Politics === | === 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.<ref>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.</ref> Sayyid Abu al-Hasan Isfahani, who, like his teacher Akhund Khurasani, was among the constitutionalists of Iran,<ref>Musawi and Hamidi, "Ayatollah Isfahani va Mashrutiyyat", p. 50.</ref> 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 | 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.<ref>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.</ref> Sayyid Abu al-Hasan Isfahani, who, like his teacher Akhund Khurasani, was among the constitutionalists of Iran,<ref>Musawi and Hamidi, "Ayatollah Isfahani va Mashrutiyyat", p. 50.</ref> 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.<ref>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.</ref> | ||
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 | 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.<ref>Musawi and Hamidi, "Ayatollah Isfahani va Mashrutiyyat", pp. 50–54.</ref> 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 [[Sayyid Muhammad Hasan Shirazi|Mirza Shirazi]].<ref>Fathullahzadeh, "Bozorgmard-e Din va Siyasat", p. 127; Diya Hasan, Al-Marja'iyya al-'Amila, p. 40.</ref> 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),<ref>Qazi Askar, "Mazlumiyyat-e Peyrovan-e Ali ibn Abi Talib dar Kenar-e Khaneh-ye Khoda", p. 134.</ref> 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)<ref>Khamenei, [https://farsi.khamenei.ir/speech-content?id=10357 Statements in the meeting with seminary students, scholars, and professors of the Qom Islamic Seminary, 2010/10/21 | 13 Dhu al-Qa'da 1431].</ref>), have been regarded as other jurisprudential and political actions of his.<ref>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.</ref> | ||
=== Important Jurisprudential and Principled Works === | === Important Jurisprudential and Principled Works === | ||
The remaining works of Sayyid Abu al-Hasan Isfahani encompass a collection of practical treatises (Risala Amaliyya) and fatwas, transcriptions (Taqrirat) by his students, as well as independent books.<ref>Baqiri Bidhendi, "Nujum-e Ummat", p. 109.</ref> Among his most important works in jurisprudence (Fiqh) and its principles (Usul), one can refer to [[Wasilat al-Najat (book)|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 (book)|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 [[Tahrir al-Wasila (book)|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 was the title of the Persian-language practical treatise of several Shia religious authorities; 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. | The remaining works of Sayyid Abu al-Hasan Isfahani encompass a collection of practical treatises (Risala Amaliyya) and fatwas, transcriptions (Taqrirat) by his students, as well as independent books.<ref>Baqiri Bidhendi, "Nujum-e Ummat", p. 109.</ref> Among his most important works in jurisprudence (Fiqh) and its principles (Usul), one can refer to [[Wasilat al-Najat (book)|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 (book)|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 [[Tahrir al-Wasila (book)|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 was the title of the Persian-language practical treatise of several Shia religious authorities; 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. | ||