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Draft:Haqq al-Mārra

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Haqq al-Mārra (Arabic: حَقُّ المارَّه), literally translating to the "right of the passerby,"[1] denotes a jurisprudential privilege wherein a traveler is permitted to consume produce from orchards and farms without obtaining the owner's explicit consent.[2] The scope of Haqq al-Marra encompasses dates, fruits, and various agricultural crops.[3] In jurisprudential literature, specific conditions regulate the application of Haqq al-Marra:

  • Consumption is prohibited if the passerby is aware of the owner's dissatisfaction regarding the garden or tree.[4] Furthermore, some scholars maintain that the presence of physical barriers, such as walls or barbed wire enclosing the property, renders the consumption of fruit impermissible.[5]
  • The individual must encounter the trees incidentally while traversing a path; intentionally traveling for the sole purpose of consuming the fruit invalidates this right.[6]
  • The act of consumption must not result in damage to the tree.[7] According to Sharh al-lum'a, Haqq al-Marra is suspended if the fruit is scarce or if the path is heavily trafficked, as collective consumption in such scenarios would lead to the destruction of the crop.[8]
  • The passerby is strictly prohibited from removing fruit from the premises;[9] should one violate this rule, they are obligated to compensate the owner with double the value of the taken produce.[10]
  • Consumption is restricted to the quantity required to satisfy immediate hunger.[11]
  • Certain scholars stipulate that the fruit must be picked directly from the tree, thereby excluding the permissibility of consuming fruit that has fallen to the ground.[12]

According to Sahib Jawahir, various hadiths substantiate the permissibility of Haqq al-Marra.[13] 'Allama al-Hilli, Shahid al-Awwal, and Shahid al-Thani also affirmed its permissibility; however, in light of conflicting hadiths prohibiting Haqq al-Marra, they deemed abstinence to be more prudent and aligned with precautionary measures.[14]

Muhammad Fadil Lankarani rejected the permissibility of Haqq al-Marra.[15] Fayd Kashani, while acknowledging the prevailing juristic opinion regarding its permissibility, maintains that the arguments for its prohibition are more compelling.[16] Makarim Shirazi restricts the validity of Haqq al-Marra to tree fruits, excluding non-fruit items such as grape leaves from this ruling.[17]

Contemporary researchers argue that in the 15th lunar century, the application of Haqq al-Marra inflicts economic detriment upon land and tree owners. Consequently, they characterize it as unjust and a ruling specific to a bygone era.[18]

Notes

  1. ↑ Dihkhudā, Lughat-nāma, under the word "Ḥaqq al-Mārra".
  2. ↑ Fayḍ, Ārāʾ-i fiqhī-yi Mullā Muḥsin Fayḍ Kāshānī, 1387 SH, p. 202.
  3. ↑ Al-Shahīd al-Thānī, Sharḥ al-lumʿa, 1410 AH, vol. 3, p. 371.
  4. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 24, pp. 127-134.
  5. ↑ Fayḍ, Ārāʾ-i fiqhī-yi Mullā Muḥsin Fayḍ Kāshānī, 1387 SH, p. 203.
  6. ↑ Al-Shahīd al-Thānī, Sharḥ al-lumʿa, 1410 AH, vol. 3, p. 371; Hāshimī Shāhrūdī, Mawsūʿat al-fiqh al-Islāmī, 1423 AH, vol. 2, p. 147.
  7. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 24, pp. 127-134.
  8. ↑ Al-Shahīd al-Thānī, Sharḥ al-lumʿa, 1410 AH, vol. 3, p. 372.
  9. ↑ Ibn Fahd al-Ḥillī, Al-Muqtaṣar fī sharḥ al-Mukhtaṣar, 1410 AH, p. 181.
  10. ↑ Fāḍil Lankarānī, Āyīn-i kayfarī-yi Islām, 1390 SH, vol. 2, p. 392.
  11. ↑ Makārim Shīrāzī, Istiftāʾāt-i jadīd, Madrasa-yi Imām ʿAlī b. Abī Ṭālib, vol. 3, p. 56.
  12. ↑ Ghaffārī & Ṣadr Balāghī, Tarjuma-yi Man lā yaḥḍuruh al-faqīh, 1409 AH, vol. 4, p. 241.
  13. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 24, pp. 127-134.
  14. ↑ Al-Shahīd al-Thānī, Sharḥ al-lumʿa, 1410 AH, vol. 3, p. 373.
  15. ↑ Fāḍil Lankarānī, Jāmiʿ al-masāʾil, vol. 1, p. 361.
  16. ↑ Fayḍ Kāshānī, Mafātīḥ al-sharāʾiʿ, 1401 AH, vol. 2, p. 223.
  17. ↑ Sharāyīṭ-i Ḥaqq al-Mārra, Website of the Office of Ayatollah Makarim Shirazi.
  18. ↑ ʿĀbidīnī, "Miʿyārhā-yi judāsāzī-yi aḥkām-i thābit az mutaghayyir", pp. 356-363.

References

  • ʿĀbidīnī, Aḥmad, "Miʿyārhā-yi judāsāzī-yi aḥkām-i thābit az mutaghayyir", in Majalla-yi Kāwushī naw dar fiqh, Qom, Autumn 1381 SH.
  • Al-Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī, Sharḥ al-lumʿa (Al-Rawḍa al-bahiyya fī sharḥ al-lumʿa al-Dimashqiyya), ed. Sayyid Muḥammad Kalāntar, Qom, Maktabat al-Dāwarī, 1410 AH.
  • Dihkhudā, ʿAlī Akbar, Lughat-nāma, Tehran, University of Tehran, 1377 SH.
  • Fāḍil Lankarānī, Muḥammad, Āyīn-i kayfarī-yi Islām, Qom, Markaz-i Fiqhī-yi Aʾimma-yi Aṭhār (a), 1390 SH.
  • Fāḍil Lankarānī, Muḥammad, Jāmiʿ al-masāʾil, Qom, Amīr, 11th ed., 1383 SH.
  • Fayḍ Kāshānī, Muḥammad Muḥsin b. Shāh Murtaḍā, Mafātīḥ al-sharāʾiʿ, Qom, Kitābkhāna-yi Marʿashī Najafī, 1st ed., 1401 AH.
  • Fayḍ, ʿAlī Riḍā, Ārāʾ-i fiqhī-yi Mullā Muḥsin Fayḍ Kāshānī, Tehran, Madrasa-yi ʿĀlī-yi Shahīd Muṭahharī, 1387 SH.
  • Ghaffārī, ʿAlī & Muḥammad Jawād Ṣadr Balāghī, Tarjuma-yi Man lā yaḥḍuruh al-faqīh, Tehran, Nashr-i Ṣadūq, 1409 AH.
  • Ibn Fahd al-Ḥillī, Jamāl al-Dīn Aḥmad b. Muḥammad, Al-Muqtaṣar fī sharḥ al-Mukhtaṣar, Mashhad, Majmaʿ al-Buḥūth al-Islāmiyya, 1st ed., 1410 AH.
  • Sharāyīṭ-i Ḥaqq al-Mārra, Website of the Office of Ayatollah Makarim Shirazi, Accessed: 4 Bahman 1404 SH.
  • Makārim Shīrāzī, Nāṣir, Istiftāʾāt-i jadīd, Qom, Madrasa-yi Imām ʿAlī b. Abī Ṭālib (a), n.d.
  • Muʾassisat Dāʾirat al-Maʿārif Fiqh-i Islāmī, Mawsūʿat al-fiqh al-Islāmī ṭibqan li-madhhab Ahl al-Bayt (a), under the supervision of Sayyid Maḥmūd Hāshimī Shāhrūdī, Qom, Muʾassisat Dāʾirat al-Maʿārif Fiqh-i Islāmī, 1423 AH.
  • Najafī, Muḥammad Ḥasan, Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām, ed. ʿAbbās Qūchānī & ʿAlī Ākhūndī, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 7th ed., 1404 AH.
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