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Habwa (Arabic: حَبْوَه) refers to specific and designated properties that pass from the father to the eldest son, outside the bounds of inheritance. Habwa is specific to Imamiyya jurisprudence and law and does not exist in Sunni jurisprudence. Shi'a scholars have no disagreement on the principle of this ruling, and even a claim of consensus (ijma') has been made upon it.

The reason for the ruling of habwa is considered to be numerous narrations and the consensus of jurists. The Qur'an, ring, sword, and personal clothing of the deceased are instances of habwa. The famous view of scholars is that the ruling of habwa is obligatory (wajib); although some, like al-Sayyid al-Murtada, have considered it recommended (mustahabb). In Article 915 of the Civil Code of the Islamic Republic of Iran, habwa is mentioned, and following the famous view of Imamiyya scholars, it is considered mandatory.

Conditions have been reported for the realization of habwa, some of which, such as being sane, mature, non-foolish, and Imami, relate to the heir of habwa; and some, such as the absence of a loan, debts, and will regarding the properties of habwa, and possessing properties other than habwa, relate to the deceased person; also, the restriction of habwa to the father's property and not the mother's relates to the habwa itself.

Given that the ruling of habwa is contrary to the primary principle, views have been proposed regarding its existential philosophy, such as being the deputy of the father, or as compensation for performing the missed (qada) prayers and fastings of the father which are upon the dhimma (obligation) of the eldest son.

Generalities

Habwa is a term in the science of jurisprudence and is discussed in the chapter of inheritance[1] as a special type of heritage.[2] Habwa lexically means giving[3] and a gift[4] without recompense or obligation (minna);[5] just as the Prayer of Ja'far al-Tayyar, which was a gift from the Holy Prophet (s) to Ja'far al-Tayyar himself, is called the Habwa Prayer.[6] In jurisprudential terminology, specific and designated properties of the father that pass to the eldest child outside the bounds of inheritance are called habwa,[7] and the other heirs of the deceased have no right to it.[8] The one entitled to habwa is called "Maḥbūww".[9]

This type of inheritance, which is a kind of special inheritance,[10] is specific to the jurisprudence and law[11] of the Imamiyya[12] and no disagreement is seen regarding its principle among Imamiyya jurists;[13] to the extent that some have considered it among the known facts[14] and necessities of the denomination (madhhab)[15] and have claimed consensus for it.[16] The subject of habwa does not exist in Sunni jurisprudence.[17]

The primary principle in the issue of inheritance is that all heirs will inherit from the deceased in all the left properties, and this is among the divine obligations that have been stated in the form of general and specific rulings; however, this principle has been restricted in two cases by the Ahl al-Bayt (a), one of which is the ruling of habwa,[18] and the other is the wife not inheriting from the land itself.[19] The reason for the ruling of habwa has been considered to be the consensus of jurists[20] and the mustafid narrations[21] and numerous narrations[22] from the Infallible Imams (a);[23] to the extent that some have claimed tawatur for the narrations of habwa.[24]

The Civil Code of the Islamic Republic of Iran has followed Imamiyya law and in Article 915 has taken habwa into account for the eldest son, and by following the famous view, has considered it obligatory (wajib).[25]

Instances of Habwa

There are disagreements among jurists regarding the determination of the amount of habwa;[26] but the famous view of scholars agrees on four items: clothing, sword, ring, and the Qur'an,[27] and numerous narrations have pointed to these four items;[28][29] although in some narrations armor,[30] books,[31] and weapons[32] have also been added to this amount;[33][34] but a group has considered acting upon the famous view as the certain minimum (qadr mutayaqqan)[35] and believe that in the rest, since the allocation of habwa is contrary to the primary principle and one cannot intervene in the right of other heirs without a reason, the permission of habwa in other than these four items is not permissible;[36] hence, the primary principle is non-allocation.[37]

In the case of a multiplicity of items, extensive discussions have been made in jurisprudential books from various angles, and disagreements are seen among jurists;[38] for example, if the deceased had several rings,[39] or Qur'ans,[40] or swords,[41] or clothes.[42]

Obligation or Recommendation

There are different views among scholars regarding the ruling of habwa:[43]

  • The famous view of scholars, especially the later scholars, is that the ruling of habwa is obligatory (wajib)[44] and a claim of consensus has also been made for its obligation;[45] even if the rest of the heirs are opposed or the person relinquishes his right.[46]

A number of jurists believe that habwa is initially separated from the inheritance, and after that the properties are divided among the heirs,[50] and they have considered its reason to be the unconditionality (itlaq) of the narrations;[51] while some others believe that it is deducted from the eldest son's share of inheritance.[52] Some, in arguing for the recommendation of habwa and calculating it from the eldest son's share of inheritance, believe that although the narrations are famous, the generality of verse eleven of Sura al-Nisa'[53] is stronger and takes precedence over the narrations of habwa;[54] and the primary principle is non-allocation;[55] just as obligation and non-deduction from the share of inheritance are not understood from the narrations either; although the apparent meaning of this statement nullifies the allocation of habwa, it is better that habwa is paid to the eldest son with deduction from his share of inheritance, because he is more deserving of receiving habwa than others.[56]

Conditions of Realization

Conditions have been mentioned for the realization of the ruling of habwa, some of which relate to the deceased, some relate to the mahbuww (eldest son), and some others relate to the habwa:

  • Habwa is only from the father's property, and the mother's property does not possess the ruling of habwa.[57]
  • The existence of an eldest son for the deceased person; if he has no son, habwa will not be realized either.[58] What is meant by the eldest son is being the oldest in terms of age, not being the oldest in reaching taklif (religious maturity).[59] In the case of a multiplicity of eldest sons, there is disagreement over the division of habwa among them[60] or the nullification of the ruling.[61]
  • Some, like Ibn Idris al-Hilli, believe that the eldest son must be sane and non-foolish, and not hold the denomination of the opponents.[62] A number consider this category of conditions to be in accordance with the famous view;[63] while some others believe that this view has not met the agreement of the famous view; because the evidences for habwa are unconditional and no reason for exception exists.[64]
  • The deceased person must possess other properties in addition to habwa. In case the deceased possesses no other properties, the items of habwa will be divided among all the heirs.[65]
  • Some scholars have considered the maturity (bulugh) of the eldest son as a condition[66] and some others do not deem it necessary[67] and have even considered the fetus inside the mother's womb entitled to habwa, provided the soul has been breathed into its body.[68] Because the narrations and the majority of the fatwas of jurists have appeared in an unconditional manner.[69]
  • The deceased person must not have loans and debts, in which case the payment of his debts takes precedence.[70] Because habwa is a type of inheritance, and inheritance is also divided after the payment of the deceased's debts;[71] besides, there is a conflict between the payment of debts and the payment of habwa, and in case of conflict, the payment of debts takes precedence, and its narrations are more numerous than the narrations of habwa.[72]
  • The deceased person must not have made a will regarding the items of habwa, in which case the will of the deceased takes precedence over the ruling of habwa;[73] although disagreements are also seen among scholars in this regard.[74]
  • Some believe that habwa will reach the eldest son provided he performs the missed (qada) prayers and fastings of the father[75] and in a way, habwa is a compensation for the missed prayers and fastings of the father;[76] however, some other jurists believe that the narrations do not indicate this matter; as in the case of the non-existence of habwa as well, performing the missed prayers and fastings is obligatory upon the eldest son of the deceased.[77]
  • If the eldest child of the deceased is a daughter, habwa will still reach the eldest son of the deceased;[78] even if the son is the youngest child of the deceased.[79]

Philosophy of the Ruling of Habwa

Some have proposed reasons for the existential philosophy of the ruling of habwa, the most famous of which are:

1. The eldest child is the deputy of his father and possesses the position and status of the father.[80] And some have even analyzed this matter from a historical perspective and believe that habwa is among the remnants of family leadership and existed in past tribes and nations; because after the passing of the tribal chief, the eldest son would become his successor and inevitably appropriate the exclusive properties of the former chief, which were the characteristics of the former chief.[81]

2. Habwa is in exchange for a matter that has been made obligatory by God upon the eldest son, and that is performing the missed prayers and fastings of the father after his death;[82] although some have rejected this reason with reasons such as the obligation of performing the missed prayers and fastings upon the son in case of the non-existence of habwa.[83]

Notes

  1. ↑ A group of researchers, Farhang-i fiqh, 1426 AH, vol. 3, p. 208.
  2. ↑ Baḥrānī, Al-Anwār al-lawāmiʿ, Qom, vol. 14, p. 499.
  3. ↑ Shāhrūdī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 9, p. 166.
  4. ↑ Ṭurayḥī, Majmaʿ al-baḥrayn, 1416 AH, vol. 1, p. 94; Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 261.
  5. ↑ Zabīdī, Tāj al-ʿarūs, 1414 AH, vol. 19, p. 302.
  6. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 1, p. 552; Ḥillī, Al-Jāmiʿ li-l-sharāʾiʿ, 1405 AH, p. 112; ʿĀmilī, Al-Durūs al-sharʿiyya, 1417 AH, vol. 1, p. 198.
  7. ↑ Ṭūsī, Al-Khilāf, 1407 AH, vol. 4, p. 115; Shāhrūdī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 9, p. 166; ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 501; Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 261.
  8. ↑ Al-Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 582; Anṣārī, Ṣirāṭ al-najāt, 1415 AH, p. 328.
  9. ↑ A group of researchers, Farhang-i fiqh, 1426 AH, vol. 3, p. 208.
  10. ↑ Narāqī, Mustanad al-Shīʿa, 1415 AH, vol. 19, p. 235.
  11. ↑ Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 261.
  12. ↑ Al-Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 582.
  13. ↑ ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 502.
  14. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 39, p. 127.
  15. ↑ Ḥāʾirī, Riyāḍ al-masāʾil, 1418 AH, vol. 14, p. 294; Shāhrūdī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 9, p. 166.
  16. ↑ ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 502, quoting al-Shaykh al-Mufīd, al-Shaykh al-Ṭūsī, and Ibn Zuhra.
  17. ↑ ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 878.
  18. ↑ ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 447.
  19. ↑ Khumaynī, Taḥrīr al-wasīla, Publisher: Muʾassasa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khumaynī (ra), vol. 2, p. 376.
  20. ↑ Ṭūsī, Al-Khilāf, 1407 AH, vol. 4, p. 116; Najafī, Anwār al-faqāha, 1422 AH, p. 38.
  21. ↑ Ḥāʾirī, Riyāḍ al-masāʾil, 1418 AH, vol. 14, p. 294.
  22. ↑ Ṭūsī, Al-Khilāf, 1407 AH, vol. 4, p. 116; ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 502; ʿĀmilī, Al-Rawḍat al-bahiyya, 1410 AH, vol. 8, p. 107.
  23. ↑ The evidence for habwa are numerous narrations such as the authentic (sahih) narration of Rab'i, the authentic narration of Abu Basir, the narration of Zurara, the narration of Muhammad b. Muslim, the narration of Bukayr and Fudayl b. Yasar, and the good (hasan) narration of Hariz and the disconnected (mursal) narration of Ibn Udhayna. (Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 828.) (To view some of the narrations in this regard, see: ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, pp. 503-505; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 26, p. 97.)
  24. ↑ Ḥillī, Ajwibat masāʾil, 1429 AH, p. 277.
  25. ↑ Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 261.
  26. ↑ Shāhrūdī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 9, p. 170.
  27. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ li-mukhtaṣar al-sharāʾiʿ, 1404 AH, vol. 4, p. 168; ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 503.
  28. ↑ Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 9, p. 275.
  29. ↑ For example: From al-Sadiq (a) who said: "When a man dies, his sword, his copy of the Qur'an, his ring, and his armor belong to his eldest son." (Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 9, p. 275.)
  30. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 7, p. 85.
  31. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 7, p. 86.
  32. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 7, p. 85.
  33. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 168; ʿĀmilī, Al-Durūs al-sharʿiyya, 1417 AH, vol. 2, p. 362; ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 503; ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 878.
  34. ↑ * Armor: From al-Sadiq (a) who said: "If a man perishes and leaves sons, the sword, the armor, the ring, and the copy of the Qur'an belong to the eldest; if an incident happens to him, then to the eldest of them." (Kulaynī, Al-Kāfī, 1407 AH, vol. 7, p. 85.) * Books: From al-Sadiq (a) who said: "When a man dies, his sword, his ring, his copy of the Qur'an, his books, his saddle, his riding animal, and his clothing belong to his eldest son; if the eldest is female, then to the eldest of the males." (Kulaynī, Al-Kāfī, 1407 AH, vol. 7, p. 86.) * Weapons: From one of the two (a): "Indeed, if a man leaves a sword and weapons, it belongs to his son, and if he has sons, then to the eldest of them." (Kulaynī, Al-Kāfī, vol. 7, p. 85.)
  35. ↑ For more information regarding the narrational and jurisprudential discussions of items other than the four items, see: ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 505.
  36. ↑ Shaʿrānī, Tabṣirat al-mutaʿallimīn, 1419 AH, vol. 2, p. 652.
  37. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 168.
  38. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 169; Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 179.
  39. ↑ Shāhrūdī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 9, p. 171.
  40. ↑ Shāhrūdī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 9, p. 171.
  41. ↑ Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 265.
  42. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 169; Shaʿrānī, Tabṣirat al-mutaʿallimīn, 1419 AH, vol. 2, p. 652.
  43. ↑ Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 828.
  44. ↑ ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 517; ʿĀmilī, Al-Rawḍat al-bahiyya, 1410 AH, vol. 8, p. 108.
  45. ↑ Ḥillī, Al-Sarāʾir, 1410 AH, vol. 3, p. 258.
  46. ↑ ʿĀmilī, Rasāʾil, 1421 AH, vol. 1, p. 517, quoting the famous view of later scholars.
  47. ↑ Ṭūsī, Jawāhir al-farāʾiḍ, 1426 AH, p. 94.
  48. ↑ Al-Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 582.
  49. ↑ Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 828.
  50. ↑ Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 179; ʿĀmilī, Al-Rawḍat al-bahiyya, 1410 AH, vol. 8, p. 108.
  51. ↑ ʿĀmilī, Al-Rawḍat al-bahiyya, 1410 AH, vol. 8, p. 109.
  52. ↑ Al-Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 582; Ṭūsī, Jawāhir al-farāʾiḍ, 1426 AH, p. 94.
  53. ↑ "Allah enjoins you concerning your children: for the male shall be the like of the share of two females, and if there be [two or] more than two females, then for them shall be two-thirds of what he leaves; but if she be one, then to her a half" (Qur'an 4:11).
  54. ↑ Al-Sharīf al-Murtaḍā, Rasāʾil, 1405 AH, vol. 1, p. 257.
  55. ↑ Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 178.
  56. ↑ Al-Sharīf al-Murtaḍā, Rasāʾil, 1405 AH, vol. 1, p. 258.
  57. ↑ Anṣārī, Ṣirāṭ al-najāt, 1415 AH, p. 298.
  58. ↑ ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 878.
  59. ↑ Māzandarānī, Al-Rasāʾil al-fiqhiyya, 1411 AH, vol. 2, p. 76.
  60. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 169; Māzandarānī, Al-Rasāʾil al-fiqhiyya, 1411 AH, vol. 2, p. 76; ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 878.
  61. ↑ Māzandarānī, Al-Rasāʾil al-fiqhiyya, 1411 AH, vol. 2, p. 76.
  62. ↑ Ḥillī, Al-Sarāʾir, 1410 AH, vol. 3, p. 258; also see: Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 179; Shaʿrānī, Tabṣirat al-mutaʿallimīn, 1419 AH, vol. 2, p. 652.
  63. ↑ Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 178.
  64. ↑ Māzandarānī, Al-Rasāʾil al-fiqhiyya, 1411 AH, vol. 2, p. 76.
  65. ↑ Ḥillī, Al-Sarāʾir, 1410 AH, vol. 3, p. 258.
  66. ↑ ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 879.
  67. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 169; Māzandarānī, Al-Rasāʾil al-fiqhiyya, 1411 AH, vol. 2, p. 76.
  68. ↑ For more information, see: Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 263.
  69. ↑ Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 180.
  70. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 168; Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 180.
  71. ↑ Māzandarānī, Al-Rasāʾil al-fiqhiyya, 1411 AH, vol. 2, p. 76.
  72. ↑ Narāqī, Mustanad al-Shīʿa, 1415 AH, vol. 19, p. 235.
  73. ↑ Khumaynī, Taḥrīr al-wasīla, Qom, vol. 2, p. 382.
  74. ↑ ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 880.
  75. ↑ ʿĀmilī, Masālik al-afhām, 1413 AH, vol. 13, p. 128; ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 879.
  76. ↑ Kāshānī, Mafātīḥ al-sharāʾiʿ, Qom, vol. 3, p. 330, quoting Ibn Ḥamza al-Ṭūsī.
  77. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 169; Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 180.
  78. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 167; Ābī, Kashf al-rumūz, 1417 AH, vol. 2, p. 450.
  79. ↑ For information on the various angles of the discussion, see: Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 262.
  80. ↑ Al-Sharīf al-Murtaḍā, Al-Intiṣār, 1415 AH, p. 583.
  81. ↑ Imāmī, Ḥuqūq-i madanī, Tehran, vol. 3, p. 261.
  82. ↑ Ābī, Kashf al-rumūz, 1417 AH, vol. 2, p. 450; ʿĀmilī, Jāmiʿ-i ʿabbāsī, 1429 AH, p. 878.
  83. ↑ Ḥillī, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 169; Ṣaymarī, Ghāyat al-marām, 1420 AH, vol. 4, p. 180; Baḥrānī, Mafātīḥ al-sharāʾiʿ, Qom, vol. 3, p. 330.

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