Fatwa No : 83183
Procedure of distribution of property during the lifetime

Procedure of distribution of property during the lifetime

Respected Mufti Sahib (Site, Jamia Binoria, Karachi) Assalamu Alaikum wa Rahmatullahi wa Barakatuh! Honourable Sir, I, the undersigned, residing at (House...) in Baldia Town, Karachi, wish to draw your kind attention towards the Shari'ah-based method of distribution of property according to the Qur’an and Sunnah. I hope that you will kindly and sympathetically consider this humble request and provide guidance, in light of the Qur’an and Sunnah, regarding the distribution of property and assets among all my children and wife during my lifetime. I shall remain grateful and obliged for your kind response. The matter is as follows: This humble servant has five sons and five daughters and wishes to distribute his property and assets among his children according to Shari'ah while still alive. Therefore, I request that you kindly explain the correct method in the light of the Qur’an and Sunnah. For this, I shall be sincerely thankful. Note: My wife is also alive.

الجوابُ حامِدا ًو مُصلیِّا ً

It should be clearly understood that every person, during their healthy lifetime and before entering into a terminal illness, is the sole owner of their wealth and property. They have full authority to manage and use it as they wish, and they are not obligated to distribute it during their lifetime. However, if someone, during their sound and healthy life, wishes,of their own free will and without any pressure or compulsion to distribute their wealth and property among their heirs, then this is also permissible in Shari'ah. This distribution is not considered inheritance ("tarikah"), but rather a gift (hibah). The preferred and commendable method is that the individual, after setting aside a reasonable portion of their wealth for their remaining life needs, distributes the rest of their property among their children and wife, giving each recipient actual, physical possession and ownership of their respective shares. This is necessary for the gift (hibah) to be valid and complete according to Islamic law. Merely assigning names on paper is not sufficient. It is also preferable that, in such a gift or distribution, all children be treated equally, since they are all his children. No one should be given more or less without a valid reason. However, if one child is being rewarded for service, is in need, or possesses religious virtue, then giving them a little more is within the giver’s discretion. But no rightful heir should be completely deprived of their share without a valid Shari'ah reason, as this would be sinful.

مأخَذُ الفَتوی

کما فی الفتاوى الهندية: ولو وهب رجل شيئا لأولاده في الصحة وأراد تفضيل البعض على البعض في ذلك لا رواية لهذا في الأصل عن أصحابنا وروي عن أبي حنيفة رحمه الله تعالى أنه لا بأس به إذا كان التفضيل لزيادة فضل له في الدين وإن كانا سواء يكره وروى المعلى عن أبي يوسف رحمه الله تعالى أنه لا بأس به إذا لم يقصد به الإضرار وإن قصد به الإضرار سوى بينهم يعطي الابنة مثل ما يعطي للابن وعليه الفتوى اھ (4/ 391)۔
و في الفقه الإسلامي وأدلته للزحيلي: لا خلاف بين جمهور العلماء في استحباب التسوية في العطاء بين الأولاد، وكراهة التفضيل بينهم في حال الصحة كما تقدم (5/ 4012)۔
و في حاشية ابن عابدين: ولو وهب شيئا لأولاده في الصحة، وأراد تفضيل البعض على البعض روي عن أبي حنيفة لا بأس به إذا كان التفضيل لزيادة فضل في الدين وإن كانوا سواء يكره وروى المعلى عن أبي يوسف أنه لا بأس به إذا لم يقصد الإضرار وإلا سوى بينهم وعليه الفتوى (4/ 444)۔
و في الدر المختار: في الخانية لا بأس بتفضيل بعض الأولاد في المحبة لأنها عمل القلب، وكذا في العطايا إن لم يقصد به الإضرار، وإن قصده فسوى بينهم يعطي البنت كالابن عند الثاني وعليه الفتوى (5/ 696)۔
و في الدر المختار: (وتتم) الهبة (بالقبض) الكامل (ولو الموهوب شاغلا لملك الواهب لا مشغولا به) (5/ 690) واللہ اعلم بالصواب!