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Al-Muājara bi-l-fisq (Arabic: المُجَاهَرَةُ بِالْفِسْق), also known as the Open Profession of Sin, denotes the act of committing a Sin publicly with full awareness of its illicit nature. Regarded as a catalyst for societal corruption, this practice is strictly prohibited in Islam. The classification of an act as "tajahur bi-l-fisq" is contingent upon four conditions: the sin must be definite and manifest; its commission must be intentional and conscious; and there must be public awareness regarding the act's prohibition.

Jurists deem tajahur bi-l-fisq to be haram and have delineated specific rulings applicable to the perpetrator. These include the obligation of forbidding the evil, the permissibility of humiliating the individual and engaging in backbiting against them, the forfeiture of their justice (ʿadāla), and their disqualification from receiving Sharia Funds.

In narrations, tajahur bi-l-fisq is described as a cause of disgrace, a precipitant of punishment, and an impediment to Divine forgiveness. Furthermore, consequences such as the trivialization of religion, the promotion of sin, and the erosion of shame are attributed to it. Within penal jurisprudence, punishments including imprisonment and flogging have been prescribed for those who openly profess sin.

Status and Conceptology

Tajahur bi-l-fisq—also referred to in narrational and ethical sources as "tazahur bi-l-dhanb" (open manifestation of sin) and "tahattuk" (shamelessness)[1]—is defined as the commission of a sin in the view of others with full knowledge of its sinfulness.[2] The open profession of sin is cited as a factor that disrupts social order[3] and is classified as an instance of spreading indecency (ishāʿat al-fāḥisha);[4] as such, it is strictly forbidden in Islamic teachings.[5]

Jurists regard tajahur bi-l-fisq as haram[6] and posit that the applicability of the title "tajahur bi-l-fisq" depends on four conditions:[7] the definitiveness of the sin (fisq);[8] the public and manifest nature of its commission;[9] the intentional and conscious nature of the act;[10] and public awareness of the act's prohibition.[11]

Status

Certain Qur'anic verses, notably Qur'an 6:120 and Qur'an 24:19, are interpreted as articulating the prohibition of tajahur bi-l-fisq, wherein God promises punishment for the perpetrator.[12] Additionally, Imam Ali (a) stated in a narration that abstaining from the open commission of sins is superior to the execution of Sharia punishment upon the sinner.[13]

In jurisprudential sources, this topic is discussed sporadically within the chapters on Jihad and prohibited gains (specifically in the discussion regarding exceptions to backbiting).[14] A stipulation of the covenant of protection (dhimma) for the People of the Book is the avoidance of openly professing sin, such as drinking alcohol or consuming pork. It is established that in cases of open profession of sin, the dhimma contract is invalidated, and the perpetrator becomes subject to Sharia punishment.[15]

Instances

Tajahur bi-l-fisq encompasses numerous instances; prominent examples include openly consuming alcohol, gambling, observing improper hijab, breaking the fast in public, and imitating non-believers.[16] According to some researchers, the dissemination of sinful acts in virtual spaces is jurisprudentially equivalent to their publication in the physical realm and thus constitutes an instance of tajahur bi-l-fisq.[17]

Jurisprudential Consequences for Open Sinners

An individual who openly professes Sin faces several jurisprudential consequences, including:

Consequences

Religious texts enumerate various consequences of openly professing sin, including the belittling of religion, the trivialization of Sin, and the promotion of shamelessness;[30] exclusion from the Divine presence, the transformation of a minor sin into a major sin, and the propagation of corruption within society.[31]

In the narrations of the Infallibles (a), the public commission of sin is also reckoned among the causes of abasement and disgrace[32] as well as the acceleration of Divine retribution.[33] A hadith from Imam al-Sadiq (a) identifies the person who openly commits fisq as a sinner whose transgressions are excluded from Divine pardon.[34]

Foundations for Punishing the Open Sinner

Pursuant to Article 836 of the Islamic Penal Code of Iran, any individual who publicly commits a sin that offends public decency shall be sentenced to punishment ranging from ten days to two months of imprisonment, or up to 31 lashes.[35] Religious scholars have adduced various theoretical foundations to substantiate these forms of punishment. Some researchers attribute the basis of societal penal regulations to God's will. This group posits that human reason is incapable of designing a comprehensive legal system; consequently, the penal system must be constructed in reliance upon Divine revelation.[36] The prevention of disruption to the social order constitutes another theoretical justification for punishing the open sinner. Husayn 'Ali Montazeri and Morteza Motahhari opine that the enactment of penal laws and regulations preserves society from disturbance and chaos. Furthermore, they argue that the restriction of freedoms resulting from such laws aligns with the conduct of the wise.[37]

Monograph

On the subject of tajahur bi-l-fisq, the book Mawḍūʿ-shināsī-yi Tazāhur wa Tajāhur bi Fisq (Conceptology of Public Sin and Open Profession of Fisq) was authored by Husayn San'at-pur at the Institute for the Conceptology of Jurisprudential Rulings. In this work, the author elucidates the primary criteria for the applicability of tajahur bi-l-fisq. He further identifies common societal sins committed publicly and concludes with a section detailing the jurisprudential rulings pertaining to the open sinner.[38]

Notes

  1. ↑ Mudarris, Khirad wa Sipāh-i ū, 1372 Sh, vol. 1, p. 177.
  2. ↑ Ibn Manẓūr, Lisān al-ʿArab, under the root "j-h-r"; Gūharī and Āzādmanish, "Mabānī-yi Fiqhī wa Ḥuqūqī-yi Ḥurmat-i Tazāhur bi Fisq", p. 1347.
  3. ↑ Gūharī and Āzādmanish, "Mabānī-yi Fiqhī wa Ḥuqūqī-yi Ḥurmat-i Tazāhur bi Fisq", p. 1359.
  4. ↑ Qarā'atī, Gunāh-shināsī, 1386 Sh, pp. 108, 110.
  5. ↑ Qarā'atī, Gunāh-shināsī, 1386 Sh, p. 108.
  6. ↑ Sabzwārī, Muhadhdhab al-Aḥkām, 1413 AH, vol. 15, p. 244; Najafī, Muṣṭafā al-Dīn al-Qayyim, 1427 AH, p. 127.
  7. ↑ Chūpānī, "Mabānī wa Āthār-i Fiqhī wa Ḥuqūqī-yi Jarāyim-i Mashhūd"; Gūharī and Āzādmanish, "Mabānī-yi Fiqhī wa Ḥuqūqī-yi Ḥurmat-i Tazāhur bi Fisq", p. 1351; Sanʿat-pūr, Mawḍūʿ-shināsī-yi Tazāhur wa Tajāhur bi Fisq, 1399 Sh, p. 3.
  8. ↑ Īrawānī, Ḥāshiyat al-Makāsib, 1406 AH, vol. 1, p. 35.
  9. ↑ Arākī, al-Makāsib al-Muḥarrama, 1413 AH, p. 215.
  10. ↑ Anṣārī, Kitāb al-Makāsib, 1415 AH, vol. 1, p. 346.
  11. ↑ Īrawānī, Ḥāshiyat al-Makāsib, 1406 AH, vol. 1, p. 35.
  12. ↑ Gūharī and Āzādmanish, "Mabānī-yi Fiqhī wa Ḥuqūqī-yi Ḥurmat-i Tazāhur bi Fisq", pp. 1351-1352.
  13. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1412 AH, vol. 4, p. 31.
  14. ↑ Encyclopedia of Islamic Jurisprudence, Farhang-i Fiqh, 1387 Sh, vol. 2, p. 514.
  15. ↑ Najafī, Jawāhir al-Kalām, 1404 AH, vol. 21, p. 269.
  16. ↑ Gūharī and Āzādmanish, "Mabānī-yi Fiqhī wa Ḥuqūqī-yi Ḥurmat-i Tazāhur bi Fisq", p. 1355.
  17. ↑ Kāẓimī Muṭlaq and Mu'minī, "Imkān-sinjī-yi Taḥaqquq-i Tazāhur dar Faḍā-yi Majāzī wa Jilwih-hā-yi Ān", p. 81.
  18. ↑ Encyclopedia of Islamic Jurisprudence, Farhang-i Fiqh, 1387 Sh, vol. 2, p. 514.
  19. ↑ Ḥurr ʿĀmilī, Wasā'il al-Shīʿa, 1409 AH, vol. 12, p. 289; Nūrī, Mustadrak al-Wasā'il, 1408 AH, vol. 8, p. 461.
  20. ↑ Anṣārī, al-Makāsib al-Muḥarrama, 1415 AH, vol. 1, p. 343; Mūsawī Khū'ī, Miṣbāḥ al-Faqāha, 1377 Sh, vol. 1, p. 340.
  21. ↑ Imām Khumaynī, Taḥrīr al-Wasīla, Dar al-'Ilm, vol. 1, p. 468.
  22. ↑ Mūsawī Gulpayigānī, Majmaʿ al-Masā'il, 1409 AH, vol. 1, p. 524.
  23. ↑ Anṣārī, Kitāb al-Makāsib, 1415 AH, vol. 1, p. 346.
  24. ↑ Ṭabāṭabā'ī Yazdī, al-ʿUrwat al-Wuthqā (al-Muḥashshā), 1419 AH, vol. 4, p. 226.
  25. ↑ Ṭabāṭabā'ī Yazدī, al-ʿUrwat al-Wuthqā (al-Muḥashshā), 1419 AH, vol. 4, p. 306; Imām Khumaynī, Taḥrīr al-Wasīla, 1425 AH, vol. 1, p. 344.
  26. ↑ Iṣfahānī, Wasīlat al-Najāt, 1422 AH, p. 593; Imām Khumaynī, Taḥrīr al-Wasīla, 1425 AH, vol. 2, p. 125.
  27. ↑ Imām Khumaynī, Taḥrīr al-Wasīla, 1425 AH, vol. 1, p. 499.
  28. ↑ ʿAllāma al-Ḥillī, Taḥrīr al-Aḥkām al-Sharʿiyya, 1420 AH, vol. 5, p. 316; Najafī, Jawāhir al-Kalām, 1404 AH, vol. 41, p. 25.
  29. ↑ Lārī, Majmūʿ al-Rasā'il, 1357 AH, p. 316; Chūpānī, "Mabānī wa Āthār-i Fiqhī wa Ḥuqūqī-yi Jarāyim-i Mashhūd".
  30. ↑ Māzandarānī, Sharḥ al-Kāfī, 1382 AH, vol. 10, p. 143; Makārim Shīrāzī, Tafsīr-i Nimūna, 1374 Sh, vol. 14, p. 406.
  31. ↑ Salmānī and Nūrmuḥammadī, "Barrasī-yi Fiqhī-yi Tazāhur bi Fisq wa Fujūr", p. 227.
  32. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 428, hadith 1.
  33. ↑ Tamīmī Āmidī, Ghurar al-Ḥikam, 1410 AH, p. 707, hadith 100.
  34. ↑ Ḥimyarī, Qurb al-Isnād, 1413 AH, p. 176, hadith 645; Kulaynī, al-Kāfī, 1407 AH, vol. 8, p. 128, hadith 98.
  35. ↑ Gūharī and Āzādmanish, "Mabānī-yi Fiqhī wa Ḥuqūqī-yi Ḥurmat-i Tazāhur bi Fisq", p. 1357; Salmānī and Nūrmuḥammadī, "Barrasī-yi Fiqhī-yi Tazāhur bi Fisq wa Fujūr", p. 216.
  36. ↑ Salmānī and Nūrmuḥammadī, "Barrasī-yi Fiqhī-yi Tazāhur bi Fisq wa Fujūr", pp. 220-221.
  37. ↑ Muntaẓirī, Mabānī-yi Fiqhī-yi Ḥukūmat-i Islāmī, 1408 AH, vol. 8, pp. 309-310; Mutahhari, ʿAdl-i Ilāhī, 1402 Sh, p. 203.
  38. ↑ Mawḍūʿ-shināsī-yi Tazāhur wa Tajāhur bi Fisq, Website of the Center for the Conceptology of Jurisprudential Rulings.

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