هَدِيَّة

هَدِيَّة

Hadiyya in the lexical sense is a thing of value sent to another as an honour; technically it is the transfer of a thing to another without return, a kind of gift (hiba) that differs in that it is carried to the recipient as a courtesy. ¹ ² It is complete when the giver sends it and the recipient takes it; no formula is required. ³ The giver may retract before receipt, in the view of the majority. ³ ⁴ Where a gift comes in a container, the container is returned or held in trust depending on custom. ³ ⁴ At a circumcision or wedding, gifts suited to children go to the child, and others follow the kinship of the giver to the father or the mother. ⁴ ⁵ Gifts that officials and judges receive by virtue of office are forbidden; the Prophet's saying 'the gifts of officials are plunder' is cited. ⁵ ⁶ The imam may not accept gifts, according to the jurists. ⁷ The mufti, preacher and teacher may accept, though it is better to refrain. ⁷ ⁸

خلاصہ

ہدیہ لغت میں وہ مال ہے جو کوئی شخص اکرام کے طور پر دوسرے کو پیش کرے، اور اصطلاح میں بغیر عوض کسی چیز کی ملکیت دینا، جو ہبہ کی ایک قسم ہے اور جسے موہوب لہ کے پاس اکرام کے طور پر لے جایا جاتا ہے۔ ¹ ²

ثبوت اور رجوع

ہدیہ دینے والے کے بھیجنے اور وصول کرنے والے کے قبضے سے مکمل ہو جاتا ہے، اور اس کے لیے کوئی خاص لفظ ضروری نہیں۔ ³ جمہور کے نزدیک قبضے سے پہلے دینے والا رجوع کر سکتا ہے۔ ³ ⁴

ختنہ اور شادی کے تحائف

بچوں کے کام کی چیزیں بچے کی ہوتی ہیں، باقی کا فیصلہ دینے والے کی قرابت باپ یا ماں کی طرف سے دیکھ کر ہوتا ہے۔ ⁴ ⁵

عمال اور قاضی

عہدہ کی وجہ سے ملنے والے تحائف حرام ہیں، اس کی بنیاد یہ حدیث ہے کہ «عاملوں کے تحائف خیانت ہیں»۔ ⁵ ⁶ فقہاء کے نزدیک امام کے لیے ہدیہ قبول کرنا جائز نہیں۔ ⁷ مفتی، واعظ اور استاد کے لیے تحائف جائز ہیں، مگر انکار بہتر ہے۔ ⁷ ⁸

ماخذ

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16507

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16508

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16511

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16512

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16513

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16514

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16515

الموسوعة الفقهية الكويتية، نسخة نور بوك (ملف «v3») , p.16516

هِبَة

Hiba in the lexical sense is giving a thing to another without return; technically it is transferring property without return at once. It differs from the wider atiya, from hadiya in that most jurists require acceptance in a gift, and from sadaqa, which seeks reward in the hereafter. Gifts are lawful by the Qur'an, the sunna and consensus, recommended, forbidden when meant for sin, aid to wrongdoing or bribery, and disliked when meant for show. The pillars are, for most jurists, the two parties, the thing given and the formula; for the Hanafis only the formula. The donor must be competent; the schools differ on the debt-bound, the feeble-minded, a dying man's gift beyond a third, and a father's gift of his son's property for a return. The gift of an unauthorized donor is void for most, suspended on approval for the Hanafis; a drunkard's gift depends on whether the drink was lawful. The thing given must exist, be owned by the donor and have value; most jurists disallow gifts of the non-existent or unknown, while the Malikis allow what can be moved. The schools differ on giving a debt to a third party and on an undivided share. On possession: the Hanafis, Shafi'is and one Hanbali view require it, with donor's leave and no encumbrance; the Malikis hold the gift binding by the contract, and a Hanbali view accepts an unpossessed gift of what is not measured. On the formula: the Hanafis count the offer alone as the pillar, the majority the offer and acceptance; acceptance may be by act; delayed acceptance is allowed by the Malikis and Hanbalis; a conditional gift is refused by the Hanafis, Shafi'is and Hanbalis. Conditions attached to a gift: the majority void an invalid condition and keep the gift; the Malikis, Shafi'is and one Hanbali view void both. A gift for a return: most jurists allow it, the Shafi'is in the weaker view and one Hanbali view forbid it; its nature is a sale by the Malikis, Shafi'is and Hanbalis, and a gift begun and sale completed by the Hanafis. Whether a return is due without stipulation: the Hanafis, Shafi'is and the Hanbali school do not require it except by statement; the Malikis and one Hanbali view require it by custom. Retraction: the majority forbid it except for the father in his son's gift; the Malikis extend it to the mother and ascendants; the Hanafis allow it with disapproval. Impediments to retraction: for the Hanafis, the thing's destruction, its passing out of the donee's hands, a joined increase, a return, kinship, marriage, alms, the death of either party, or change in the thing; for the Malikis, an increase or decline, a debt contracted on account of the gift, or the donee's illness; for the Shafi'is, leaving the donee's control; for the Hanbalis, leaving his ownership, others' interest in it, or an increase. A retraction is a dissolution for the Hanafis when made by judgment or by mutual consent (Zufar holds consent a new gift); the retracted thing returns to the donor, and the donee who holds it after retraction is not liable unless he exceeded.

ایک نظر میں

خلاصہ

ثبوت اور رجوع

ختنہ اور شادی کے تحائف

عمال اور قاضی

تعلقات

وہ لوگ اور چیزیں جن پر مزید بات ہوئی

ماخذ

خیالات

هِبَة