Fatwa No : 84851
A son's demand for the division of property during his father's lifetime.

A son's demand for the division of property during his father's lifetime.

(1) If a person wants to distribute their wealth among their children during their lifetime, what will be their own share and his wife’s share? And how much share will the children receive?

(2) If parents raise a child, provide for their upbringing, education, and marriage, and then the child becomes disobedient—even going so far as to raise a hand against the parents—what rights do the parents have over such a child? If the parents are elderly and the child neither contributes to household expenses nor respects them, and even abuses and physically harms them, then within the framework of Islamic law (Shariah), what rights do the parents have over the child? And what is the child’s rightful share in the inheritance or property—especially if they are demanding more than their fair share?

الجوابُ حامِدا ًو مُصلیِّا ً

It should be clear that every person, during their healthy life, is the sole owner of all their wealth and property before falling into the illness that leads to death. They have full authority to dispose of it as they wish. They are not obligated to distribute it during their lifetime, nor does any son or daughter have the right to claim a share in it during that time. Therefore, the mentioned person is not required to distribute their property among their children during their lifetime.

However, if they willingly and without any pressure or coercion, wish to distribute their wealth among their sons during their healthy lifetime, then doing so is permissible and valid. This is not considered inheritance but rather a gift (hiba), and the best and preferred method is to first keep a portion of the wealth for themselves and their spouse for the rest of their lives (based on reasonable estimation), and then divide the remaining wealth and property equally among their children, giving each their rightful share along with actual, legal possession. Only writing names on documents is not sufficient.

It is also better and preferred that in such a gift, all children are treated equally and fairly, without giving one more or less, as all are the person’s children. However, if one of the sons is being given more due to their service, need, piety, or similar valid reasons, then the person has the right to do so. But without a valid Shari‘ah-based reason, no heir should be completely deprived of their rightful share in the property.

On the other hand, for children to be disrespectful to their parents, to argue or fight with them, or to violate their rights, is a major sin — in fact, one of the gravest sins. There are severe warnings in the Qur'an and Hadith regarding this. In one Hadith, it is stated: "After shirk (associating partners with Allah), the greatest sin is disobedience to parents." In another Hadith, it is said: "On the Day of Judgment, Allah will forgive all sins that He wills, but He will not forgive disobedience to parents unless the person is punished for it during their lifetime."

Therefore, it is obligatory upon the children to serve their parents and to honor and respect them — especially when the parents reach old age. Hence, the children of the mentioned person are obliged to serve their parents and thereby protect themselves from worldly and eternal accountability.

Furthermore, any son who demands a larger share in the property is making an unjust demand, and such behavior must be avoided. Thus, the children of the mentioned person should refrain from disobedience towards their parents and stop their inappropriate behavior, and they must take care of their parents’ expenses and fulfill other rights. Otherwise, the father also has the right to take legal action against them.

مأخَذُ الفَتوی

كمافي حاشية ابن عابدين (رد المحتار): فالعدل من حقوق الأولاد في العطايا والوقف عطية فيسوي بين الذكر والأنثى، لأنهم فسروا العدل في الأولاد بالتسوية في العطايا حال الحياة. و في الخانية 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 اھ (4/ 444)۔
وفي الدر المختار: (وتتم) الهبة (بالقبض) الكامل (ولو الموهوب شاغلا لملك الواهب لا مشغولا به) والأصل أن الموهوب إن مشغولا بملك الواهب منع تمامها اھ (5/ 690)۔
وفى الفتاوى الهندية: ولو وهب رجل شيئا لأولاده في الصحة وأراد تفضيل البعض على البعض (إلی قوله) لا بأس به إذا لم يقصد به الإضرار وإن قصد به الإضرار سوى بينهم يعطي الابنة مثل ما يعطي للابن وعليه الفتوى هكذا في فتاوى قاضي خان وهو المختار كذا في الظهيرية اھ (4/ 391)۔
وفي صحيح البخاري: عن عبد الله بن عمرو رضي الله عنهما، قال: جاء أعرابي إلى النبي صلى الله عليه وسلم، فقال: يا رسول الله، ما الكبائر؟ قال: «الإشراك بالله» قال: ثم ماذا؟ قال: «ثم عقوق الوالدين» قال: ثم ماذا؟ قال: «اليمين الغموس» قلت: وما اليمين الغموس؟ قال: «الذي يقتطع مال امرئ مسلم، هو فيها كاذب» اھ (9/ 14)۔
و في مساوئ الأخلاق للخرائطي: عبد العزيز بن أبي بكرة قال: سمعت أبي، عن أبي بكرة قال: قال رسول الله صلى الله عليه وسلم: «كل الذنوب يغفر الله تعالى منها يوم القيامة ما شاء، إلا عقوق الوالدين، يجعله الله لصاحبه في الحياة قبل الممات» اھ (ص: 118)۔