چکیده:
Mohammad bin Mutaradhi, nicknamed Mohsen and known by the pen name Fayz, is one of the Imami hadith scholars and jurists of the eleventh century. By mastering hadith and jurisprudence from the presence of great hadith scholars and jurists such as Sayyid Hashim Bahrani (d. 1028), Sheikh Baha'i (d. 1030), Mulla Khalil Qazvini (d. 1089), Mawla Saleh Mazandarani (d. 1081), and Mohammad bin Hassan bin Zayn al-Din al-Amili (d. 1030), he reached the lofty peaks of jurisprudence. Relying on the Book and Sunnah, and rejecting rationalist preference (Istihsan), consensus (Ijma), fame of fatwa, and ijtihad based on opinion, while denying the necessity of the principles of jurisprudence (Usul al-Fiqh), he adopted the Akhbari school. By learning Transcendent Wisdom (al-Hikmah al-Muta'aliyah) from the philosopher Mulla Sadra Shirazi, which provides a specific understanding of the Book and Sunnah, he presented a form of Akhbarism that differed from the literalist Akhbaris. Utilizing esoteric knowledge through his unique method of interpretation (Ta'wil), he explained the hadiths in his monumental hadith book 'Al-Wafi', and with a mystical approach, he revealed the inner secrets of rulings and the hidden mysteries of religious rites. He blended spiritual and moral teachings with jurisprudential discussions, and with a new design in organizing jurisprudential topics, he distinguished his jurisprudential writing from the jurisprudential texts of his predecessors and left behind valuable jurisprudential works. In addition to Arabic jurisprudential texts, he wrote some of his jurisprudential writings concisely and clearly in Persian with a practical approach for the use of the general public. By adopting a jurisprudential research method derived from reports and narrations in certain subjects, Fayz presented views that differed from famous opinions and proved the possibility of innovation within the Akhbari school.
خلاصه ماشینی:
He considers the science of ethics to be the knowledge of the states of the heart in terms of desirable and undesirable traits, and in the definition of the science of religious laws, he writes: The science of religious laws consists of the knowledge of the quality of prescribed acts of worship, such as purification, prayer, zakat, fasting, Hajj, jihad, enjoining good and forbidding evil, and knowing their secrets; and the knowledge of established rulings regarding the lawful and the unlawful in all forms of livelihood and transactions, such as buying and selling, usury, loans, mudarabah (profit-sharing), leasing, partnership, sharecropping, trade, mortgage, guarantee, bailment, agency, deposit, acknowledgment, settlement, various types of charity and good deeds, marriage, divorce, inheritance distribution, and the knowledge of hudud (prescribed punishments), ta'zirat (discretionary punishments), qisas (retaliation), diyat (blood money), and the preparation of the deceased; and the knowledge of the etiquettes of eating, wearing, clothing, housing, greeting, hosting, using perfume, manners of speech, brotherhood, socializing with people, traveling, observing rights, and the like.
The Jurisprudential School of Mulla Muhsin Fayz Kashani As we mentioned in previous discussions, in the eleventh century, some scholars from the Imamiye, on the grounds that the founders of the science of Usul (principles of jurisprudence) are the Sunnis, did not use Usuli rules in deriving rulings from issued narrations and believed that the source of Shiite jurisprudential deduction is limited to the Book and the Sunnah.
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