Fatwa No : 85578
Distributing the inheritance by mutual consent instead of the prescribed Islamic shares.

Distributing the inheritance by mutual consent instead of the prescribed Islamic shares.

**Title:**
Islamic and Jurisprudential Guidance Regarding the Distribution of the Mother’s Inheritance and *Takhāruj* (Mutual Settlement)

**Family Details:**

* The mother has passed away.
* Heirs: the father (husband) and two sons.
* There are no daughters, sisters, or brothers.
* The estate includes a house, a 3-BHK flat, gold, and cash.

**Questions for Fatwa:**

1. According to Islamic law, how should the mother’s estate be distributed between the father (husband) and the sons?

2. If it is not possible to physically divide the property (such as a house or flat), or if all heirs are adults and sane and mutually and willingly wish to give full ownership to one heir, is *takhāruj* (relinquishing one’s share) permitted in Shariah?

3. What is the Shariah ruling and legal status of such *takhāruj*?

4. Is *takhāruj* permissible before the property is transferred/registered in the names of the heirs, or is it only possible after possession or registration?

5. The Shariah standard of *takhāruj*: Is it permissible for an heir to relinquish his share in exchange for a very small or seemingly insignificant compensation, or even without any compensation at all?

6. If all heirs, by mutual consent, distribute the inherited assets among themselves according to personal preference (e.g., one takes gold, another takes cash, another takes property), even though this distribution clearly does not correspond to the fixed Shariah shares, is such an agreement permissible in Shariah?

7. If all heirs unanimously wish to donate or dedicate part or all of the mother’s estate to charity or for a religious purpose, without first separating their individual shares, what is the Shariah ruling regarding this?

الجوابُ حامِدا ًو مُصلیِّا ً

Guidance on the Division of Mother’s Estate and Transfer of Shares (Takharruj) According to Shariah and Fiqh

Details of Family Members:
The mother has passed away. The heirs are:

Father (husband of the deceased)
Two sons
No daughter, sister, or brother

Estate includes:
A house (3-bedroom flat)
Gold
Cash

Questions for Fatwa:

1. According to Shariah, how should the mother’s estate be divided among the father (husband) and the sons?
2. If it is not possible to physically divide the property (e.g., a house or flat), or if all adult and sane heirs willingly agree to give complete ownership to one heir, is takharruj (relinquishment of share) allowed? What is its Shariah status?
3. Is it permissible in Shariah for an heir to give up their share for a very small or negligible item, or without any compensation?
4. If all heirs mutually agree to divide the estate (e.g., one heir takes gold, another takes cash or property) in a way that does not exactly match the fixed shares prescribed by Shariah, is such an agreement permissible?
5. If all heirs unanimously wish to donate some or all of the mother’s estate as charity or for a religious purpose without first distributing their shares, what is its Shariah status?

Further Explanation of Distribution:

The estate of the deceased mother, consisting of all property, gold, silver, jewelry, cash, and any household items she owned at the time of her death, will be considered her inheritance.

Funeral expenses: The reasonable costs of the mother’s burial are obligatory upon her husband. If he or anyone else has already paid them as a voluntary act of kindness, they will be deducted from the estate.
Debts: Any debts of the deceased should be paid from the estate.
Will: If the deceased left a valid will, it should be fulfilled up to one-third (1/3) of the estate.

After these deductions, the remainder of the estate will be divided into eight (8) equal parts, of which:

The husband will receive 2 parts
Each son will receive 3 parts

This can also be expressed in percentages as follows:

Heir Share Percentage

Husband 2/8 25%
Son 1 3/8 37.5%
Son 2 3/8 37.5%

مأخَذُ الفَتوی

کما فی شرح الاشباہ و النظائر : ما یقبل الاسقاط من الحقوق وما لا یقبلہ و بیان ان الساقط لا یعود لو قال الوارث: ترکت حقی لم یبطلہ حقہ اذ الملک لا یبطل بالترک، و الحق یبطل بہ حتی لو ان احداً من الغانمین قال قبل القسمۃ: ترکت حقی بطل حقہ الخ
وفی غمز عیون البصائر فی شرح الأشباہ والنظائر : قولہ: ”لو قال الوارث: ترکت حقی إلخ“ اعلم أن الإعراض عن الملک ،أو حق الملک ضابطہ أنہ إن کان ملکا لازما لم یبطل بذلک کما لو مات عن ابنین ،فقال أحدہما: ترکت نصیبی من المیراث لم یبطل؛ لأنہ لازم لا یترک بالترک، بل إن کان عینا فلا بد من التملیک، وإن کان دینا فلا بد من الإبراء الخ (الفن الثالث وھو فن الجمع والفرق، ج: 3 ، ص: 53 ، ط: ادارۃ القرآن)۔
وفی تکملہ رد المحتار : لو قال ترکت حقي من المیراث ،أو برئت منھا ومن حصتي لا یصح، وھو علی حقہ ؛ لأن الإرث جبري ،لا یصح ترکہ الخ (کتاب الدعوی، باب دعوة النسب، ج: 8 ، ص: 89 ، ط: ایچ ایم سعید)۔
وفی الدر المختار: (لا) تتم بالقبض (فیما یقسم) وھبہ(لشریکہ) او لاجنبی لعدم تصور القبض الکامل کما فی عامۃ الکتب فکان ھذا المذھب وفی الصیرفیۃ عن العتابی وقیل یجوز لشریکہ وھو المختار(فان قسمہ وسلمہ صح)لزوال المانع(ولو سلمہ شائعا لایملکہ فلا ینفذ تصرفہ فیہ الخ(کتاب الھبۃ ، ج: 5 ، ص: 692 ، ط: سعید)۔
وفی بدائع الصنائع: وقسمة رضا: وهي التي يفعلها الشركاء بالتراضي (إلی قولہ) (ومنھا) الرضا فی أحد نوعی القسمۃ وھو رضا الشرکاء فیما یقسمونہ بانفسھم إذا کانوا من أھل الرضا أو رضا من یقوم مقامھم إذا لم یکونوا من أھل الرضا فإن لم یوجد لا یصح حتی لو کان فی الورثۃ صغیر لا وصی لہ أو کبیر غائب فاقتسموا فالقسمۃ باطلۃ لما ذکرنا أن القسمۃ فیھا معنی البیع وقسمۃ الرضا أشبہ بالبیع ثم لایملکون البیع بالتراضی فکذا القسمۃ الخ (کتاب القسمۃ، ج: 7، ص: 19 ۔ 22، ط: ایچ ایم سعید)۔