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This article is about Fiqhi Term of Hisbiyya Affairs. For Familiarity with the organizational mechanism of Hisba, entry, see Hisba.

Hisbiyya affairs (Arabic: الامور الحسبیة) refer to those actions which, according to Islam, are impermissible to neglect and are deemed necessary for the maintenance of social order and the protection of individual rights. This concept has been extensively discussed in Shi'a jurisprudence, particularly within the chapters on Judgment and Ijtihad. Hisbiyya affairs are distinct from collective obligations; unlike the latter, there is no universal duty imposed upon the general public regarding their execution in all cases.

Over time, the concept of Hisba evolved from the direct individual supervision exercised by the Prophet (s) into the formal institutional structure of "Ihtisab" during the Abbasid era. In Shi'a jurisprudence, it was articulated through the social responsibilities of the jurist. Jurists hold two primary views regarding the scope of these affairs: a minimal view (limiting them to specific cases) and a maximal view (encompassing all social aspects). Instances of Hisbiyya include Judgment, the execution of wills, guardianship of ownerless property, the administration of Endowments, the execution of Hudud, and the collection of religious funds.

In the Era of Occultation, the responsibility for Hisbiyya affairs rests primarily with the Faqih Jami' al-Shara'it (fully qualified jurist). In his absence, this authority may be delegated to just believers or even, in emergency situations, to a transgressor. Some jurists have deduced the necessity of establishing an Islamic government and Wilayat al-Faqih from the mandatory nature of executing Hisbiyya affairs. Conversely, others do not consider this sufficient to prove the general guardianship (Wilaya 'Amma) of the jurist, arguing that separate evidentiary support is required for such claims.

Conceptology and Status

Hisbiyya affairs denote actions that possess inherent public interest, the abandonment of which God has not permitted, deeming their performance essential.[1] These affairs are directly linked to the worldly and otherworldly interests of society; their neglect could lead to the disruption of social order or the violation of individual rights.[2] Jurists have examined Hisbiyya affairs within various sections of jurisprudential texts, such as "Ijtihad and Taqlid," "Trade," and "Judgment".[3] In legal terminology, the term is employed in two senses: general and specific:[4]

  • In the specific sense: Hisbiyya affairs encompass actions for which religious texts have not designated a specific individual in charge, such as the guardianship of orphans or interdicted persons (e.g., the insane).[5]
  • In the general sense: This includes all affairs regarding which the Lawgiver does not consent to their abandonment and considers their establishment necessary, even if no specific administrator has been designated (such as Jihad or the duty of enjoining the good and forbidding the evil).[6]

It is posited that Hisbiyya affairs differ from collective obligations. In a collective obligation, if the act is not performed, all mukallafs are liable for punishment;[7] whereas Hisbiyya affairs are the specific duty of individuals authorized to administer them.[8] Notably, some jurists categorize Hisbiyya affairs into two types: those requiring the permission of the Shar'i Ruler and those that do not.[9]

Historical Evolution of the Concept of Hisba

Main article: Hisba

Researchers indicate that the historical trajectory of Hisba reveals that while the term itself was not prevalent in early Islam, its underlying concept—supervision of social, economic, and moral affairs—was practiced from the outset by the Prophet (s) and the succeeding caliphs. During the Abbasid era, this supervision transformed into an official institution known as "Hisba," with appointed officials called Muhtasibs tasked with maintaining social order and combating corruption.[10]

In the pre-Safavid era, owing to the absence of a powerful Shi'a government, the topic of Hisba was not explicitly structured in Shi'a jurisprudence, though jurists addressed its components through Ijtihad. Shahid al-Awwal was among the first to utilize the term, linking it to religious duties such as enjoining the good.[11] With the establishment of the Safavid state, Hisba was institutionalized as a governmental function, with officials appointed in major cities. Following the Safavids, as the formal institution of Hisba declined, its functions were subsumed under "Hisbiyya affairs" within the domain of the jurist's authority.[12] Imam Khomeini notably emphasized the continuation of this role within the framework of an Islamic government.[13]

Scope and Instances of Hisbiyya Affairs

There are two primary perspectives regarding the scope of Hisbiyya affairs:[14] a minimal view, which restricts the scope to essential matters such as issuing fatwas on religious issues,[15] and a maximal view, which regards the preservation of the Islamic societal system and the execution of social laws as the most significant instances of Hisbiyya affairs,[16] maintaining that Islamic society must not be left unregulated.[17]

Jurists have identified various instances of Hisbiyya affairs, including the guardianship of property belonging to orphans, the insane, the foolish, and absentees when no specific guardian (such as a father, paternal grandfather, or executor) exists;[18] the execution of wills in the absence of an appointed executor or upon the executor's death;[19] the Divorce of a woman in situations where continuing the marriage is impossible yet the husband refuses to divorce;[20] and the administration of public endowments that lack a specific custodian or whose custodian fails to fulfill their duties.[21] Furthermore, Hisbiyya affairs align with the obligation of Enjoining the good and forbidding the evil;[22] in cases necessitating government intervention, these fall under the jurisdiction of the religious ruler.[23] Judgment and the execution of divine limits (Hudud) are also among the most critical duties of the fully qualified jurist;[24] likewise, the collection and distribution of religious funds such as Zakat and Khums are considered part of Hisbiyya affairs.[25]

Person in Charge of Hisbiyya Affairs

In Shi'a jurisprudence, the responsibility for performing Hisbiyya affairs during the Era of Occultation is prioritized as follows:

  1. Faqih Jami' al-Shara'it (Fully Qualified Jurist): The primary responsibility lies with the fully qualified jurist,[26] as he holds general deputyship from the Infallible Imam (a) and possesses the scholarly and practical competence to adjudicate public affairs.[27]
  2. Just Believers: If access to a jurist is impossible, the responsibility transfers to just and trustworthy believers.[28] However, some jurists maintain that such administration requires the permission of the Shar'i ruler,[29] though others argue this permission is not a prerequisite for all Hisbiyya affairs.[30] Jurisprudential researchers note that the authorization granted by a fully qualified jurist to qualified individuals for undertaking Hisbiyya affairs confers religious and social legitimacy. This authorization necessitates scientific and ethical evaluation; historically, particularly during the Qajar and Pahlavi eras, it served as a mechanism for exercising Wilayat al-Faqih and regulating social relations.[31]
  3. Fasiq (Transgressor) Believers: In emergency conditions where neither a jurist nor a just believer is available to perform a necessary act, a transgressor (Fasiq) who possesses the capability to perform the work may exceptionally be permitted to do so,[32] provided that his omission of the act would result in greater corruption.[33]

Argumentation with Hisbiyya Affairs for General Guardianship of Jurist

Main article: Wilayat al-Faqih

Jurists hold two principal views regarding the derivation of Wilayat al-Faqih from the concept of Hisbiyya affairs:[34]

  1. First Group: This group deduces the necessity of Wilayat al-Faqih in governmental matters from the obligation to execute Hisbiyya affairs.[35] According to this perspective, since the social and governmental laws of Islam are indispensable, and jurists serve as deputies of the Imam (a) during the occultation, they are obligated to execute these laws.[36] In the Islamic Republic of Iran, many governmental duties are categorized under Hisbiyya affairs, deriving their legitimacy from the permission of the Guardian Jurist (Wali-yi Faqih).[37]
  2. Second Group: This group maintains that Hisbiyya affairs cannot serve as the basis for proving Wilayat al-Faqih in governmental matters, arguing that one must refer to other evidences for this purpose.[38] Some scholars do not consider governance to be part of Hisbiyya affairs at all, while others assert that Wilayat al-Faqih is exercised only in necessary affairs, whereas a ruler requires general authority to achieve broader objectives.[39]
Permission in Hisbiyya affairs granted by Ayatollah Sayyid Abu l-Hasan Isfahani in 1359/1940 to Shaykh Muhammad Husayn Subhani, father of Ayatollah Ja'far Subhani.

Notes

  1. ↑ Shāhrūdī, Farhang-i fiqh, 1382 Sh, vol. 1, p. 667.
  2. ↑ Narāqī, ʿAwāʾid al-ayyām, 1417 AH, p. 536.
  3. ↑ Shāhrūdī, Farhang-i fiqh, 1382 Sh, vol. 1, p. 667.
  4. ↑ Shāhrūdī, Farhang-i fiqh, 1382 Sh, vol. 1, p. 667.
  5. ↑ For example see: Anṣārī, Al-Makāsib, 1415 AH, vol. 3, p. 557; Ḥusaynī Marāghī, Al-ʿAnāwīn al-fiqhiyya, 1417 AH, vol. 2, p. 571.
  6. ↑ For example see: Khomeinī, Kitāb al-bayʿ, 1390 AH, vol. 2, pp. 497-498.
  7. ↑ Gurūhī az Muḥaqqiqīn, Farhang-nāma-yi uṣūl-i fiqh, 1389 Sh, p. 871.
  8. ↑ Khomeinī, Kitāb al-bayʿ, 1390 AH, vol. 2, p. 497.
  9. ↑ Shāhrūdī, Farhang-i fiqh, 1382 Sh, vol. 1, p. 668.
  10. ↑ Yaʿqūbī, "Ḥisba wa wilāyat-i faqīh", pp. 343-346.
  11. ↑ Bādkūba Hazāwa, "Ḥisba", vol. 13, p. 236.
  12. ↑ Bādkūba Hazāwa, "Ḥisba", vol. 13, p. 237.
  13. ↑ Khomeinī, Ṣaḥīfa-yi nūr, 1378 Sh, vol. 12, pp. 112-113.
  14. ↑ Yaʿqūbī, "Ḥisba wa wilāyat-i faqīh", p. 347.
  15. ↑ For example see: Āl Kāshif al-Ghiṭāʾ, Al-Firdaws al-aʿlā, 1426 AH, pp. 93-94; Al-Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 1, pp. 356-363.
  16. ↑ Nāʾīnī, Tanbīh al-umma wa tanzīh al-milla, 1382 Sh, pp. 75-76; Khomeinī, Kitāb al-bayʿ, 1434 AH, vol. 2, pp. 707-708; Tabrīzī, Irshād al-ṭālib ilā taʿlīq al-makāsib, 1399 AH, vol. 3, pp. 40-44; Tabrīzī, Istiftāʾāt-i jadīd, 1385 Sh, vol. 2, p. 222.
  17. ↑ Muntaẓirī, Dirāsāt fī wilāyat al-faqīh wa fiqh al-dawlat al-Islāmiyya, 1409 AH, vol. 1, p. 13 & pp. 193-194.
  18. ↑ Āl Kāshif al-Ghiṭāʾ, Al-Firdaws al-aʿlā, 1426 AH, p. 93.
  19. ↑ Burūjirdī, Istiftāʾāt, 1388 Sh, p. 22.
  20. ↑ Khomeinī, Taḥrīr al-wasīla, 1434 AH, vol. 2, p. 368.
  21. ↑ Āl Kāshif al-Ghiṭāʾ, Al-Firdaws al-aʿlā, 1426 AH, p. 94.
  22. ↑ Yaʿqūbī, "Ḥisba wa wilāyat-i faqīh", p. 331.
  23. ↑ Al-Shahīd al-Awwal, Mawsūʿat al-Shahīd al-Awwal, 1430 AH, vol. 10, p. 37; Ṣāḥib Jawāhir, Jawāhir al-kalām, 1421 AH, vol. 11, p. 279.
  24. ↑ Āl Kāshif al-Ghiṭāʾ, Al-Firdaws al-aʿlā, 1426 AH, pp. 93-94; Al-Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 1, p. 360.
  25. ↑ Mīrzā-yi Qummī, Jāmiʿ al-shatāt, 1371 Sh, vol. 2, p. 465; Mūsawī Khalkhālī, Ḥākimiyyat dar Islām, 1380 Sh, p. 584.
  26. ↑ Baḥrānī, Al-Durar al-Najafiyya, 1423 AH, vol. 1, p. 265.
  27. ↑ Baḥrānī, Ajwibat al-masāʾil al-Bahbahāniyya, 1406 AH, p. 68.
  28. ↑ For example see: Baḥrānī, Al-Ḥadāʾiq al-nāḍira, 1363 Sh, vol. 10, p. 71.
  29. ↑ For example see: Baḥrānī, Al-Ḥadāʾiq al-nāḍira, 1363 Sh, vol. 20, p. 378.
  30. ↑ Sabzwārī, Muhadhdhab al-aḥkām fī bayān al-ḥalāl wa l-ḥarām, 1413 AH, vol. 11, p. 152.
  31. ↑ Zandiyya & Nādirī, "Wilāyat-i siyāsī-yi faqīh bā takya bar ijāza-nāmahā-yi umūr-i ḥisbiyya-yi dawra-yi Qājār wa Pahlavī", pp. 113-115.
  32. ↑ Anṣārī, Al-Makāsib, 1415 AH, vol. 3, pp. 564-569.
  33. ↑ For example see: ʿIrāqī, Kitāb al-qaḍāʾ, 1421 AH, p. 60.
  34. ↑ Yaʿqūbī, "Ḥisba wa wilāyat-i faqīh", pp. 349-350.
  35. ↑ For example see: Narāqī, ʿAwāʾid al-ayyām, 1417 AH, pp. 538-539; Nāʾīnī, Al-Makāsib wa l-bayʿ, 1413 AH, vol. 2, p. 341.
  36. ↑ For example see: Nāʾīnī, Tanbīh al-umma wa tanzīh al-milla, 1382 Sh, pp. 133-134; Burūjirdī, Al-Badr al-zāhir fī ṣalāt al-jumuʿa wa l-musāfir, 1416 AH, pp. 78-79; Khomeinī, Kitāb al-bayʿ, 1390 AH, vol. 2, pp. 497-498.
  37. ↑ Qānūn-i Asāsī-yi Jumhūrī-yi Islāmī-yi Īrān, pp. 41 & 54.
  38. ↑ For example see: Anṣārī, Al-Makāsib, 1415 AH, vol. 3, p. 557; Al-Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 1, pp. 356-363.
  39. ↑ For example see: Ḥāʾirī, Wilāyat al-amr fī ʿaṣr al-ghayba, 1424 AH, pp. 90-92.

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