The condition for the validity of any gift is that the giver must be mature (baligh) and sane. Therefore, a gift given by a non-baligh child is not permissible.
The guardian of a non-baligh child is also not allowed to give away anything belonging to the non-baligh child, even if the child permits it. Therefore, any gift from the property of a non-baligh child given by his parents, grandparents, executor of will, or Muslim judge will not be valid, even if it was in exchange for another gift.
Any gift given from the property of a non-baligh child would remain void, even if the individual permits it after reaching maturity (buloogh), since the actual transaction of gift giving never materialized from a Shar’ee perspective. However, after reaching buloogh, the individual may forfeit the rights of his property which was given away, forgive those who gave it away, and make du’a for their forgiveness.
If someone grants a non-baligh child a gift, his parents are not allowed to reciprocate by bestowing the benefactor with a gift from the child’s property.
These laws apply even if the non-baligh child is intellectually perceptive (mumaiyyiz).
If a father wishes to gift the used clothing of his non-baligh child (which the child no longer wears) to a family member or a charity, he may buy the clothing from the child at its current (used) value. Thereafter, the item will become part of the father’s property, which he may give away or do with it as he wishes. He may either set aside the money acquired from the sale as a safekeeping for the child (who was the previous owner), or utilise it for the child’s needs and necessities.
Alternatively, in order to deem the clothing permissible for another child to use, the father could purchase it with the intention that he will be and will remain its actual owner. The child will thus merely be using his father’s property. The father may therefore discharge of it as he wishes in the future.
The clothes and gifts received by a non-baligh child, or on his behalf, belong to him. It is not permissible to give it to anyone else or use it for another child. However, if the parents desire using those clothes for another child, the father may purchase it from the owner (the child) as mentioned above.
As for the possessions of a non-baligh child which parents had inadvertently given away, they should estimate the value of all such gifts and compensate the child proportionately in cash. They must either reserve it as a safekeeping or utilize it for the child’s needs.
If parents wish to train their children in giving charity, they may give their own money to a perceptive child and appoint the child as their agent in giving charity to a poor person, or in placing it in a donation box.
And Allah knows best.
Muhammad ibn Suleman Chothia
Checked and approved by Mufti Muhammad Mahdi
References:
Durarrul Hukkam Sharh Majallatil Ahkaam Vol.2 Pg.397-398:
( يشترط أن يكون الواهب عاقلا بالغا بناء عليه لا تصح هبة الصغير والمجنون والمعتوه وأما الهبة لهؤلاء فصحيحة ) كون الواهب والمتصدق عاقلا بالغا حكما أو حقيقة يعني كونه أهلا للتبرع شرط في صحة الهبة ; لأنه لما كان يشترط في التصرف المضر الأهلية الكاملة فلا يصح التصرف المذكور إذا لم توجد الأهلية الكاملة ( الدر المنتقى , مجمع الأنهر ) انظر المادة ( 967 ) . جميع تصرفات المجنون في حال الجنون باطلة سواء أكانت مضرة أو نافعة . وسواء أكان الجنون مطبقا أو غير مطبق والعاقل حقيقة ظاهر والعاقل حكما هو عبارة عن السكران بالخمر أو أحد المحرمات إذ يعد ذلك السكران حكما عاقلا ومكلفا وتصح هبته ( الطحطاوي ) . بناء عليه لا تصح هبة الصغير والمجنون والمعتوه ماله ولو بعوض ولو كان العوض أزيد من المال الموهوب أي باطلة . ولذلك لا تجوز الإجازة لو أجاز بعد البلوغ أو الإفاقة ; لأن الإجازة تلحق بالعقود الموقوفة ولا تلحق بالعقود الباطلة أما إذا عقد الهبة مجددا بعد البلوغ والإفاقة فصحت الهبة ( الدر المنتقى ) إن تعريف المجنون مذكور في المادة ( 944 ) وتعريف المعتوه في المادة ( 945 ) . ويفهم من ذكر لفظ الصغير مطلقا في هذه المادة سواء أكان الصغير مميزا أم غير مميز وسواء أكان الصغير المميز مأذونا أم غير مأذون وسواء أكان الصغير المأذون مأذونا إذنا عاما أم إذنا بهبة مال له معلوم ومعين فهو أعم يعني أن هبتهم كلهم باطلة . وعليه لو باع الصبي المميز المأذون مالا ووهب دراهمه كلها أو بعضها للمشتري سواء وهبه ذلك قبل القبض على ما جاء في المادة ( 848 ) أم وهبه بعد القبض فلا تصح . كذلك لو تصدق الصبي بماله بإذن والده فلا تصح صدقته ( الهندية ) …
ليس لولي الصغير هبة مال الصغير بعوض أو بلا عوض انظر المادة ( 58 ) . وعليه لو وهب أبو الصغير أو وصيه أوالقاضي مال الصغير بعوض أو بلا عوض لأحد فلا تصح هذه الهبة ; لأن في ذلك ضررا دنيويا ( جواهر الفقه والدر المنتقى ) .
Also see شرح المجلة للاتاسي و لسليم رستم
وفي السراج الوهاج ولو اشترى الأب مال ولده الصغير بمثل القيمة أو بأكثر أو بأقل بمقدار ما يتغابن فيه صح الشراء وبما لا يتغابن فيه لا يصح وكذا لو باع ماله من ولده الصغير والجد أبو الأب كالأب عند عدمه ووصيه وأما حكم الوصي فهو كالأب والجد إذا عقد مع أجنبي وأما مع نفسه فقال الإمام يجوز إن كان خيرا وذكر الطحاوي قول أبي يوسف معه وقال محمد لا يجوز بحال ا هـ
البحر الرائق 7:167
Also see Fatawa Mahmoodoyyah Vol.25 Pg.492-497 Maktabah Mahmoodiyah
Interesting, but what about discarding the used baby clothing , used school supplies, used coloring books etc. If we can’t give away the items then one would assume that we also can’t discard of them. Does that mean we have to store every single item the child uses from the time he is born until he reaches maturity, and then present it to him? What about chocolates that are gifted to the child which the child does not like? Do we have to compensate the child before we eat it?
A simple answer to the question above maybe that one should remember the principle given in the post.
One may buy the child’s items, this includes a baby, with the intention of remaining the sole owner of it. Therefore, it can be given away or discarded as the parents sees fit, since the child is not the owner.
If the parents did not know the ruling before and they already made the child the owner of the items, then the parents may simply buy it off from the child at its low used value, then dispose of it as they (the parents) deem appropriate.
As for the chocolate or any other snack the parent can exchange it (do barter) with the child for a snack the child may like. Therefore, the parent will now own the chocolate.
And Allah Ta’alaa knows best.