Sayyid Abu al-Hasan Musawi Isfahani: Difference between revisions
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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 (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> | ||
=== Lack of | === Lack of father's Guardianship over the Virgin Girl in Marriage === | ||
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 ( | 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.<ref>Isfahani, Sirat al-Najat, vol. 2, p. 509.</ref> | ||
=== Permissibility of Permanent Marriage with Women of the People of the Book === | === Permissibility of Permanent Marriage with Women of the People of the Book === | ||
Based on certain accounts, the ruling on the permissibility of permanent marriage with women of the People of the Book (Ahl al-Kitab), which was put forward by [[Muhammad Husayn Kashif al-Ghita']], was derived from the fatwa of Sayyid Abu al-Hasan Isfahani. This view, contrary to the famous opinion of Shia jurists who only consider such marriages permissible on a temporary basis, is regarded as a different approach in comparative jurisprudence (Fiqh Muqaran) and contemporary jurisprudence.<ref>Rabbani, Madkhali bar Danesh-e Fiqh-e Muqaran, p. 175, quoting "Fiqh al-Imam al-Sadiq", vol. 5, p. 209.</ref> | Based on certain accounts, the ruling on the permissibility of permanent marriage with women of the People of the Book (Ahl al-Kitab), which was put forward by [[Muhammad Husayn Kashif al-Ghita']], was derived from the fatwa of Sayyid Abu al-Hasan Isfahani. This view, contrary to the famous opinion of Shia jurists who only consider such marriages permissible on a temporary basis, is regarded as a different approach in comparative jurisprudence (Fiqh Muqaran) and contemporary jurisprudence.<ref>Rabbani, Madkhali bar Danesh-e Fiqh-e Muqaran, p. 175, quoting "Fiqh al-Imam al-Sadiq", vol. 5, p. 209.</ref> | ||