Fatwa ID: 09462
Answered by Muftiyah Maryam Badshah
Question:
This is the background of our issue.
We are 4 siblings, 1 brother who is the eldest and 3 sisters. Our father passed away in 2014 and our mother passed away in 2020, both in the UK.
After their death my brother refused to discuss inheritance and we sisters did not push him for it.
But, for the last 3 years we have strongly urged him to distribute the inheritance because we are struggling financially.
Last month (January 2025) he finally accepted he has to do it but does not want to sell my fathers house to give us our share as we believe it is part of the inheritance.
We have had 1 meeting as a family and we intend to amicably resolve the issue of division according to Islamic law.
My brother spoke to the local imam and told him he doesn’t want to divide up the house. The imam has told him we sisters can only claim a small portion of the house and he wants to follow the imams advice. My brother failed to tell the imam everything. Can you please clarify if the house is part of the inheritance and what the share will be.
The inheritance is made up of:
-the house that my father bought in 1982 worth approximately £1.8 million.
-Land in Bangladesh.
My brother is happy to divide the land in Bangladesh between us as it is less valuable and more difficult to sell.
This is what my brother has told the imam:
My father worked and acquired 3 properties before he bought the house, these were restaurants and the flats above them.
From 1977 my brother worked at the restaurant, sometimes full time sometimes part time. He claims he was never paid a wage.
In 1982 my father bought the house for £60,000 and put down a deposit of about 5%.
My brother married in 1985 and spent 1 year in Bangladesh with his wife.
When my brother returned after his honeymoon, he says he took financial control of the businesses as my father had fallen into debts and asked my brother to help.
My brother used the money from the business to settle the debts. He claims he saved the businesses and maybe the house from being repossessed by the bank.
In 1991 for legal reasons, my father transferred the business into my brothers name and he put my his name with my fathers name on the deed of the house. My brother accepts this did not mean he was the owner and knew my father still retained ownership.
My brother told the imam that when he took financial control of the business he managed and paid for all the household bills and the expenses of running that house. But the money he was using was coming from my fathers business not his personal finances.
In 2001 my father gifted one of the properties to my brother. My father gave him this property for the work he had done in the businesses. This property is still in my brothers ownership and is currently worth £2 million and he still receives a regular rental income from it
In 2002 My brother sold my fathers last business to our cousin and He kept all the money and gave nothing to my father. My father did not want him to sell to my cousin and as my father expected, the cousin demanded a refund after about 6 months.
To keep family ties my father told my brother to take back the property and return the money to my cousin. My brother no longer had the money he received from selling it so the house was remortgaged for £135 000 to pay the cousin.
The business was then resold a few years later.
Without the income from my fathers business, My brother rented out part of my fathers house and with this rent he paid the mortgage. He also received an income from the property gifted to him and this paid for the other expenses.
My brother did not tell the imam both he and my father had access to the business account so both were using it for all expenses including personal expenditure.
My brother has told the imam although my father retained ownership he did absolutely no work to run the business and he alone ran it single handedly. But everyone including employees can testify my father played a continuous active role in running the business, including regularly buying stock, helping in the kitchen and maintaining a presence up until his late 70’s when he was physically unable.
During my fathers lifetime only my brother was gifted a property not us sisters. This property was the most expensive asset of my fathers. My father told us sisters we would get a share of the house after he passed. But no will was written.
My brother claims he alone paid all bills for the house but the business paid the mortgage and bills until the business was sold. While my father was alive, some of the utility bills and council tax were paid by my 2 sisters whenever my father asked them to help. My sisters also paid for large scale home improvements.
The local imam says since my father only paid the 5% deposit on the house, the house remained the banks property. Furthermore the imam has told him that since my brother managed the payments he is the real owner and my father only retains a 5% ownership hence only 5% of the house should be considered inheritance.
As the imaam believes my brother received no wages in any form, he has told my brother my father owes him a debt. Together with the claim he managed all payments for the house, the imaam has told him he owns the remaining 95% of the house.
While my father was alive my brother made no claim of a debt and never raised it with my parents. Even at the time of janaza when the ritual announcement was made asking people to come forward if my father owed them a debt he said nothing. Now that both our parents have died and we are insisting on receiving our inheritance and he does not want to sell the house, he is suddenly claiming a debt.
He is also using an emotional argument with us, saying he was under immense stress when managing the business and dealing with debts so he therefore should be recompensed for that hardship in the form of claiming ownership of the house. What he fails to acknowledge is my father was under the same stress.
Could you please advise about this situation.
Is the inheritance of the house only 5%? or is it the entirety of the house?
For the last 10+ years my brother has been renting out part of the house and receives about £1000 a month in rent. Do we have a claim to this income since this property is the inheritance?
Regarding the gift my father gave to my brother, the property that is currently valued at a price higher than the house? does this have any bearing on the inheritance considering we sisters were not gifted anything?
If my brother claims he used the rent from the property he was gifted to pay off the mortgage, how does this impact on the division of inheritance?
I would greatly appreciate it if you could help us resolve this issue. We are happy to speak to or meet anyone who can help guide us. I will provide my phone number in case you would like to speak to me.
jazakalla khair
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
The distribution of inheritance occurs after funeral expenses, debts and possible bequests to non-heirs have been paid. Thereafter, all assets and property are to be distributed together as soon as possible according to the Islamic rules of inheritance. Inheritance distribution should be conducted in a transparent manner with all heirs present in order to prevent any future disputes.[1]
It is the responsibility of the one to whom the distribution of inheritance has been entrusted (executor of the estate) to safeguard and manage the deceased’s assets from any loss until it is swiftly distributed to the heirs. An executor has no right to withhold the assets nor render any assets into currency except for what is necessary in order to pay off the deceased’s debts. Inheritance is considered the property of the heirs from the moment the deceased passes away. Therefore, the executor of the estate will be held liable for any destruction and loss of an heir’s property. If an executor does not fulfill their responsibilities the duty should be given to a trustworthy individual whom all heirs agree on.[2]
When dealing with inheritance, one should keep in mind the ayahs after those regarding the distribution of inheritance. Allah (swt) warns us in the Qur’an of the consequences of violating the compulsory (fardh) laws of inheritance:
“These are the limits [set by] Allah, and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment. And whoever disobeys Allah and His Messenger and transgresses His limits – He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.” Surah An-Nisa’ (4:13-4) [3]
From the description given, it appears your brother had been acting in the capacity of an agent or manager (wakeel) for your father’s businesses and assets during his later years, and was not working in the capacity of a joint owner. As this is the case, any assets under your father’s ownership, such as his businesses and property, would still be considered part of your father’s assets. The responsibility of the wakeel is to safeguard the wealth of their principle and carry out their orders regarding it. A wakeel does not become the owner of wealth in their care and neither are they permitted to act beyond what they have been authorised to do.[4]
As for the business which was initially sold to your cousin, your brother would be liable for the sale, unless your father approved the sale after it was completed. In addition, if your brother did not hand over the profit from the sale to your father, then this price would be considered a debt to your father if he did not repay it. It would also need to be clarified as to whether the rental property given to your brother was purely a gift, or if it was to compensate for the unpaid wages. If it was a gift, then any unpaid wages are a debt to your brother that will need to be repaid before the inheritance is distributed, alongside the repayment of any debts your father had taken from his daughters and others.[5]
The sharing of a business account which has been used for both the assets and expenditure of your brother and father complicates matters. It would need to be clarified as to what this account was used for and percentage ownership between your brother and father. Whilst your brother may feel his efforts have not been fully compensated, it is not a reason for him to claim or receive more than his share of inheritance. Neither does he have the right to arbitrarily claim how his efforts will be compensated and its worth. Your father and brother should have decided upon his compensation for his work, and this should have been documented, preferably in a contract. In addition, the ownership of your father’s final property depends on how the payments were made and their purpose. If your father purchased the house, or your brother was giving payments as a gift, then the house would be considered your father’s property. If the payments were made solely from your brother’s personal finances, then these payments would constitute his share of the property. If the payments were made from the shared account, this would be dependent on the percentage ownership of the account and any private payments made.[6]
Lastly, the gift of the house at your father’s passing would only be considered if the gift was accepted and received before he had passed. Such that your father handed over the keys or vacated the building, with you and your sisters accepting the gift. If the gift was not accepted, and neither was the property handed over, then the asset will be considered as part of the inheritance.[7]
Inheritance disputes are often very sensitive and complicated, and as such not all local Imams are qualified to pass judgement on such issues. When addressing interpersonal disputes, it is imperative that all disputing parties have put forth their case before a verdict is given by a qualified scholar. As there are several aspects which require clarification, I suggest you seek the assistance of a qualified Islamic mediator, specialised inheritance scholar or Shari’ah council who can help you reach the correct conclusion together as a family by assessing financial statements and other information.
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
التَّرِكَةُ تَتَعَلَّقُ بِهَا حُقُوقٌ أَرْبَعَةٌ: جِهَازُ الْمَيِّتِ وَدَفْنُهُ وَالدَّيْنُ وَالْوَصِيَّةُ وَالْمِيرَاثُ. فَيُبْدَأُ أَوَّلًا بِجَهَازِهِ وَكَفَنِهِ وَمَا يُحْتَاجُ إلَيْهِ فِي دَفْنِهِ بِالْمَعْرُوفِ… ثُمَّ بِالدَّيْنِ… ثُمَّ تُنَفَّذُ وَصَايَاهُ مِنْ ثُلُثِ مَا يَبْقَى بَعْدَ الْكَفَنِ وَالدَّيْنِ إلَّا أَنْ تُجِيزَ الْوَرَثَةُ أَكْثَرَ مِنْ الثُّلُثِ ثُمَّ يُقَسَّمُ الْبَاقِي بَيْنَ الْوَرَثَةِ عَلَى سِهَامِ الْمِيرَاثِ…
Al-Fatāwa al-Hindiyyah (Vol.6, pg.447, Dār Al-Fiqr)
[الْوَقْتِ الَّذِي يَجْرِي فِيهِ الْإِرْثُ]
وَأَمَّا بَيَانُ الْوَقْتِ الَّذِي يَجْرِي فِيهِ الْإِرْثُ فَنَقُولُ هَذَا فَصْلٌ اخْتَلَفَ الْمَشَايِخُ فِيهِ قَالَ مَشَايِخُ الْعِرَاقِ الْإِرْثُ يَثْبُتُ فِي آخِرِ جُزْءٍ مِنْ أَجْزَاءِ حَيَاةِ الْمُوَرِّثِ وَقَالَ مَشَايِخُ بَلْخٍ الْإِرْثُ يَثْبُتُ بَعْدَ مَوْتِ الْمُوَرِّثِ
Al-Bahr Al-Rāiq (Vol.8, pg.557, Dār Al-Kitab Al-Islami)
مُنَاسبَتُهُ لِلْوَصِيَّةِ أَنَّهَا أُخْتُ الْمِيرَاثِ، وَلِوقُوعِهَا فِي مَرَضِ الْمَوْتِ، وَقِسْمَةُ الْمِيرَاثِ بَعْدَهُ وَلِذَا أُخِّرَ عَنْهَا، ثُم الْفَرَائِضُ جَمْعُ فَرِيضَةٍ: وَهِيَ مَا يُفْتَرَضُ عَلَى الْمُكَلَّفِ… الْمَوَارِيثِ فَرَائِضُ، لِأَنَّهَا مُقَدَّرةٌ لِأَصْحَابِهَا ثُمَّ قِيلَ لِلْعِلْمِ بِمَسَائِلِ الْمِيرَاثِ عِلْمُ الْفَرَائِضِ وَلِلْعَالِمِ بِهِ فَرْضِيٌّ…
Raddul Muhtār (Vol.6, pg.757, Dār Al-Fiqr)
[2]
لَا يَجُوزُ التَّصَرُّفُ فِي مَالِ غَيْرِهِ بِلَا إذْنِهِ وَلَا وِلَايَتِهِ إلَّا فِي مَسَائِلِ مَذْكُورَةٍ فِي الْأَشْبَاهِ
Raddul Muhtār (Vol.6, pg.200, Dār Al-Fiqr)
قَوْلُهُ وَجَازَ بَيْعُهُ إلَخْ) بَيَانُ الْمَسْأَلَةِ أَنَّهُ إذَا لَمْ يَكُنْ عَلَى الْمَيِّتِ دَيْنٌ وَلَا وَصِيَّةٌ فَإِنْ الْوَرَثَةُ كِبَارًا حُضُورًا لَا يَبِيعُ شَيْئًا، وَلَوْ غُيَّبًا، لَهُ بَيْعُ الْعُرُوضِ فَقَطْ، وَإِنْ كُلُّهُمْ صِغَارًا يَبِيعُ الْعُرُوضَ وَالْعَقَارَ، وَإِنْ الْبَعْضُ صِغَارًا وَالْبَعْضُ كِبَارًا فَكَذَلِكَ عِنْدَهُ…
وَفِي الْعِنَايَةِ قَيَّدَ بِالْغَيْبَةِ لِأَنَّهُمْ إذَا كَانُوا حُضُورًا لَيْسَ لِلْوَصِيِّ التَّصَرُّفُ فِي التَّرِكَةِ أَصْلًا إلَّا إذَا كَانَ عَلَى الْمَيِّتِ دَيْنٌ أَوْ أَوْصَى بِوَصِيَّةٍ وَلَمْ تَقْضِ الْوَرَثَةُ الدُّيُونَ وَلَمْ يُنْفِذُوا الْوَصِيَّةَ مِنْ مَالِهِمْ فَإِنَّهُ يَبِيعُ التَّرِكَةَ كُلَّهَا إنْ كَانَ الدَّيْنُ مُحِيطًا، وَبِمِقْدَارِ الدَّيْنِ إنْ لَمْ يُحِطْ، وَلَهُ بَيْعُ مَا زَادَ عَلَى الدَّيْنِ أَيْضًا عِنْدَ أَبِي حَنِيفَةَ خِلَافًا لَهُمَا وَيُنْفِذُ الْوَصِيَّةَ بِمِقْدَارِ الثُّلُثِ، وَلَوْ بَاعَ لِتَنْفِيذِهَا شَيْئًا مِنْ التَّرِكَةِ جَازَ بِمِقْدَارِهَا بِالْإِجْمَاعِ
…(قَوْلُهُ أَوْ خَوْفِ خَرَابِهِ) تَقَدَّمَ فِي عَقَارِ الْكَبِيرِ الْغَائِبِ أَنَّ الْأَصَحَّ أَنَّهُ لَا يَبِيعُهُ لِذَلِكَ، وَالظَّاهِرُ أَنَّهُ لَا يَجْرِي التَّصْحِيحُ هُنَا لِأَنَّ الْمَنْظُورَ إلَيْهِ هَذَا مَنْفَعَةُ الصَّغِيرِ وَلِذَا جَازَ هُنَا فِي بَعْضِ هَذِهِ الصُّوَرِ مَا لَا يَجُوزُ فِي عَقَارِ الْكَبِيرِ تَأَمَّلْ
Raddul Muhtār (Vol.6, pg.710-1, Dār Al-Fiqr) and similarly in Al-Fatāwa al-Hindiyyah (Vol.6, pg.143, Dār Al-Fiqr)
الْأَوْصِيَاءُ ثَلَاثَةٌ أَمِينٌ قَادِرٌ عَلَى الْقِيَامِ بِمَا أُوصِيَ إلَيْهِ فَإِنَّهُ يُقَرَّرُ وَلَيْسَ لِلْقَاضِي عَزْلُهُ وَأَمِينٌ عَاجِزٌ فَالْقَاضِي يَضُمُّ إلَيْهِ مِنْ يُعِينُهُ وَفَاسِقٌ أَوْ كَافِرٌ أَوْ عَبْدٌ فَيَجِبُ عَزْلُهُ وَإِقَامَةُ غَيْرِهِ مَقَامَهُ
Al-Fatāwa al-Hindiyyah (Vol.6, pg.137, Dār Al-Fiqr)
[3]
تِلْكَ حُدُودُ اللَّهِ ۚ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ
Qur’an (4:13-4)
[4]
وَهُوَ تَفْوِيضُ التَّصَرُّفِ، وَالْحِفْظِ إلَى الْوَكِيلِ؛ وَلِهَذَا قَالَ أَصْحَابُنَا: إنَّ مَنْ قَالَ لِآخَرَ ” وَكَّلْتُكَ فِي كَذَا ” أَنَّهُ يَكُونُ وَكِيلًا فِي الْحِفْظِ؛ لِأَنَّهُ أَدَّى مَا يَحْتَمِلُهُ اللَّفْظُ فَيُحْمَلُ عَلَيْهِ…
أَمَّا الَّذِي يَرْجِعُ إلَى الْمُوَكِّلِ فَهُوَ أَنْ يَكُونَ مِمَّنْ يَمْلِكُ فِعْلَ مَا وَكَّلَ بِهِ بِنَفْسِهِ؛ لِأَنَّ التَّوْكِيلَ تَفْوِيضُ مَا يَمْلِكُهُ مِنْ التَّصَرُّفِ إلَى غَيْرِهِ…
وَأَمَّا التَّصَرُّفَاتُ الدَّائِرَةُ بَيْنَ الضَّرَرِ وَالنَّفْعِ: كَالْبَيْعِ، وَالْإِجَارَةِ؛ فَإِنْ كَانَ مَأْذُونًا لَهُ فِي التِّجَارَةِ يَصِحُّ مِنْهُ التَّوْكِيلُ بِهَا…
Badā’i’ Al-Ṣanā’i’ (Vol.6, pg.19-20, Dār Al-Kutub Al-’Ilmiyyah)
وَأَمَّا حُكْمُهَا) فَمِنْهُ قِيَامُ الْوَكِيلِ مَقَامَ الْمُوَكِّلِ فِيمَا وَكَّلَهُ بِهِ، وَلَا يُجْبَرُ الْوَكِيلُ فِي إتْيَانِ مَا وُكِّلَ بِهِ إلَّا فِي دَفْعِ الْوَدِيعَةِ
Al-Fatāwa al-Hindiyyah (Vol.3, pg.566, Dār Al-Fiqr)
وَالشِّرَاءُ لِلْمَأْمُورِ إلَّا إذَا زَادَ، عَلَى أَنْ أُعْطِيَكَ لِأَجْلِ شِرَائِكَ دِرْهَمًا؛ لِأَنَّ اشْتِرَاطَ الْأَجْرِ لَهُ يَدُلُّ عَلَى الْإِنَابَةِ
Raddul Muhtār (Vol.5, pg.509, Dār Al-Fiqr)
وَجْهُ) قَوْلِهِمَا أَنَّ الْوَكِيلَ يَتَصَرَّفُ بِحُكْمِ الْآمِرِ، فَلَا يَتَعَدَّى تَصَرُّفُهُ مَوْضِعَ الْأَمْرِ، وَقَدْ أَمَرَهُ بِشِرَاءِ عَشَرَةِ أَرْطَالٍ فَلَا يَلْزَمُهُ الزِّيَادَةُ عَلَى ذَلِكَ…
Badā’i’ Al-Ṣanā’i’ (Vol.6, pg.30, Dār Al-Kutub Al-’Ilmiyyah)
فَصْلٌ فِي الْقَرْضِ (هُوَ) لُغَةً: مَا تُعْطِيهِ لِتَتَقَاضَاهُ، وَشَرْعًا: مَا تُعْطِيهِ مِنْ مِثْلِيٍّ لِتَتَقَاضَاهُ…
Al-Fatāwa al-Hindiyyah (Vol.5, pg.161, Dār Al-Fiqr)
[5]
٨٢ – القاعدة السابعة والعشرون : [ لَا يَجُوْزُ لِأَحَدٍ أَنْ يَتَصَرَّفُ فِيْ مِلْكِ الْغَيْرِ بِلَا إِذْنِهِ ]…
اَلتَّصَرُّفُ فِيْ مِلْكِ الْغَيْرِ إِمَّا فَعْلِيٌّ ( وَهُوَ الْاِسْتِهْلَاكُ ) بِأَخْذٍ أَوْ إِعْطَاءٍ فَهَذَا يُعْتَبَرُ ( بِلَا إِذْنٍ ) تَعْدِيًا ، وَالْمُتَصَرِّفُ فِيْ حُكْمِ الْغَاصِبِ ، فَهُوَ ضَامِنٌ لِلضَّرَر
وَإِمَّا قَوْلِيًّ بِطَرِيْقِ التّعاقد كَبَيْعِ مَالِ الْغَيْرِ أَوْ إِجَارَتِهِ الخ … فَإِنْ أَعْقَبَهُ مِنَ الْمُتَصَرِّفِ تَسْلِيْمٌ أَصْبَحَ فِعْلِيًّا وَأَخَذَ حُكْمَ الغصب
وَإِنْ بَقِيَ فِيْ حَيْزِ الْقَوْلِ كَانَ فُضُوْلًا . وَعَقْدُ الْفُضُوْلِي يتوقف عَلَى إِجَازَةِ الْمَالِكِ فَإِنْ أَجَازَهُ صَحَّ . وَإِنْ لَمْ يَجُزْهُ بَطَلَ
وَالْإِجَازَةُ تَلۡحَقُ الْأَفْعَالَ كَمَا تَلۡحَقُ الَأَقْوَال ، فَالتَّصَرُّفُ الْفَعْلِيُّ بِلَا إِذْنِ الْمَالِكِ إِذَا أَجَازَهُ الْمَالِكُ اِنْقَلَبَ مَأۡذُوْنًا
Qawaa’id Fiqhiyyah Q82 (pg.99, Darul Tirmizi)
لَا يَجُوزُ التَّصَرُّفُ فِي مَالِ غَيْرِهِ بِلَا إذْنِهِ وَلَا وِلَايَتِهِ إلَّا فِي مَسَائِلِ مَذْكُورَةٍ فِي الْأَشْبَاهِ
Raddul Muhtār (Vol.6, pg.200, Dār Al-Fiqr)
هِيَ لُغَةً التَّفَضُّلُ عَلَى الْغَيْرِ بِمَا يَنْفَعُهُ وَلَوْ غَيْرَ مَالٍ وَاصْطِلَاحًا مَا أَشَارَ إلَيْهِ الْمُصَنِّفُ (قَوْلُهُ هِيَ تَمْلِيكُ الْعَيْنِ بِلَا عِوَضٍ) فَخَرَجَتْ الْإِبَاحَةُ وَالْعَارِيَّةُ وَالْإِجَارَةُ وَالْبَيْعُ وَهِبَةُ الدَّيْنِ مِمَّنْ عَلَيْهِ
Al-Bahr Al-Rāiq (Vol.7, pg.284, Dār Al-Kitab Al-Islami)
[6]
قَالَ – رَحِمَهُ اللَّهُ -: (وَيُقْسَمُ فِي الْمَنْقُولِ وَالْعَقَارِ الْمُشْتَرَى وَدَعْوَى الْمِلْكِ) يَعْنِي يُقْسَمُ فِي الْمَوْرُوثِ الْمَنْقُولِ وَالْعَقَارِ الْمُشْتَرَى… أَمَّا فِي الْمَنْقُولِ وَالْعَقَارِ الْمُشْتَرَى فَلِمَا بَيَّنَّا مِنْ الْمَعْنَى وَالْعُرْفِ، وَأَمَّا إذَا ادَّعَوْا الْمِلْكَ وَلَمْ يَذْكُرُوا كَيْفِيَّةَ الِانْتِقَالِ إلَيْهِمْ فَلِأَنَّهُ لَيْسَ فِي الْقِسْمَةِ قَضَاءٌ عَلَى الْغَيْرِ فَإِنَّهُمْ لَمْ يُقِرُّوا بِالْمِلْكِ لِغَيْرِهِمْ وَيَكُونُ مُقْتَصِرًا عَلَيْهِمْ فَيَجُوزُ، ثُمَّ قِيلَ هَذَا قَوْلُ الْإِمَامِ وَقِيلَ قَوْلُ الْكُلِّ وَهُوَ الْأَصَحُّ وَلَفْظُ الْجَامِعِ الصَّغِيرِ يُفِيدُ أَنَّهُ لَا يُقْسَمُ حَتَّى يُقِيمُوا الْبَيِّنَةَ عَلَى الْمِلْكِ لِاحْتِمَالِ أَنْ يَكُونَ الْمِلْكُ فِي يَدِ غَيْرِهِ…
قَالَ – رَحِمَهُ اللَّهُ -: (وَقَسَمَ الْقَاضِي بِطَلَبِ أَحَدِهِمْ لَوْ انْتَفَعَ كُلٌّ بِنَصِيبِهِ) لِأَنَّ فِيهِ تَكْمِيلَ الْمَنْفَعَةِ إذَا كَانَ كُلُّ وَاحِدٍ مِنْهُمْ يَنْتَفِعُ بِنَصِيبِهِ بَعْدَ الْقِسْمَةِ وَكَانَتْ الْقِسْمَةُ حَقًّا لَهُمْ فَوَجَبَ عَلَى الْقَاضِي إجَابَتُهُمْ قَالَ فِي الْعِنَايَةِ: يَعْنِي يَقْسِمُ جَبْرًا وَمُرَادُهُ إذَا كَانَ مِنْ جِنْسٍ وَاحِدٍ لِأَنَّ فِيهِ مَعْنَى الْإِقْرَارِ لِتَفَاوُتِ الْمَقَاصِدِ
Al-Bahr Al-Rāiq (Vol.8, pg.168-71, Dār Al-Kitab Al-Islami)
هِيَ لُغَةً التَّفَضُّلُ عَلَى الْغَيْرِ بِمَا يَنْفَعُهُ وَلَوْ غَيْرَ مَالٍ وَاصْطِلَاحًا مَا أَشَارَ إلَيْهِ الْمُصَنِّفُ (قَوْلُهُ هِيَ تَمْلِيكُ الْعَيْنِ بِلَا عِوَضٍ) فَخَرَجَتْ الْإِبَاحَةُ وَالْعَارِيَّةُ وَالْإِجَارَةُ وَالْبَيْعُ وَهِبَةُ الدَّيْنِ مِمَّنْ عَلَيْهِ
Al-Bahr Al-Rāiq (Vol.7, pg.284, Dār Al-Kitab Al-Islami)
[7]
وَتَتِمُّ) الْهِبَةُ (بِالْقَبْضِ) الْكَامِلِ
…
قَوْلُهُ: بِالْقَبْضِ) فَيُشْتَرَطُ الْقَبْضُ قَبْلَ الْمَوْتِ، وَلَوْ كَانَتْ فِي مَرَضِ الْمَوْتِ لِلْأَجْنَبِيِّ كَمَا سَبَقَ فِي كِتَابِ الْوَقْفِ كَذَا فِي الْهَامِشِ (قَوْلُهُ: بِالْقَبْضِ الْكَامِلِ) وَكَّلَ الْمَوْهُوبُ لَهُ رَجُلَيْنِ بِقَبْضِ الدَّارِ فَقَبَضَاهَا جَازَ خَانِيَّةٌ (قَوْلُهُ مُنِعَ تَمَامَهَا) إذْ الْقَبْضُ شَرْطٌ فُصُولَيْنِ، وَكَلَامُ الزَّيْلَعِيِّ يُعْطِي أَنَّ هِبَةَ الْمَشْغُولِ فَاسِدَةٌ وَاَلَّذِي فِي الْعِمَادِيَّةِ أَنَّهَا غَيْرُ تَامَّةٍ قَالَ الْحَمَوِيُّ فِي حَاشِيَةِ الْأَشْبَاهِ: فَيُحْتَمَلُ أَنَّ فِي الْمَسْأَلَةِ رِوَايَتَيْنِ كَمَا وَقَعَ الِاخْتِلَافُ فِي هِبَةِ الْمَشَاعِ الْمُحْتَمِلِ لِلْقِسْمَةِ، هَلْ هِيَ فَاسِدَةٌ أَوْ غَيْرُ تَامَّةٍ؟ وَالْأَصَحُّ كَمَا فِي الْبِنَايَةِ أَنَّهَا غَيْرُ تَامَّةٍ، فَكَذَلِكَ هُنَا كَذَا بِخَطِّ شَيْخِنَا وَمِنْهُ يُعْلَمُ مَا وَقَعَتْ الْإِشَارَةُ إلَيْهِ فِي الدُّرِّ الْمُخْتَارِ، فَأَشَارَ إلَى أَحَدِ الْقَوْلَيْنِ بِمَا ذَكَرَهُ أَوَّلًا مِنْ عَدَمِ التَّمَامِ، وَإِلَى الثَّانِي مِمَّا ذَكَرَهُ آخِرًا مِنْ عَدَمِ الصِّحَّةِ
Raddul Muhtār (Vol.5, pg.690, Dār Al-Fiqr)
۷۲ – القاعدة الثامنة عشرة | لَا يَتِمُّ التَّبَرُّعُ إِلَّا بِالْقَبْضِ ] م/٥٧
فَإِذَا وَهَبَ أَحَدٌ شَيْئاً لِآَخَرٍ لَا تَتِمُّ الْهِبَةُ قَبْلَ الْقَبْضِ ، وَكَذَا الْهِدِيَّةُ وَالصَّدَقَةُ وَمَا أَشْبَهَ ذَلِك ، فَلَا بُدَّ مِنَ الْقَبْضِ حَتَّى يتمّ التَّبَرُّع ، وَلَوْ رَجَعَ الْوَاهِبُ قَبْلَ الْقَبْضِ لَمْ تلزم اَلْهِبَةُ وَلَهُ ذَلِك ، وَلَوْ تُوُفِّيَ الْوَاهِبُ أَوِ الْمَوْهُوْبُ لَهُ بَطَلَتِ الْهِبَةُ
Qawaa’id Fiqhiyyah Q72 (pg.89-90, Darul Tirmizi)