{"id":4410,"date":"2016-02-08T23:48:22","date_gmt":"2016-02-09T03:48:22","guid":{"rendered":"http:\/\/www.fiqhulislam.co\/?p=4410"},"modified":"2025-12-09T00:36:39","modified_gmt":"2025-12-09T04:36:39","slug":"ruling-hand-me-downs-children","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=4410","title":{"rendered":"The Ruling of Hand-me-Downs from Children"},"content":{"rendered":"
Question:<\/span><\/div>\n
<\/div>\n
If a child is not baligh (mature), do you have to ask his permission to give away his possessions (e.g.toys, clothes, etc.)?<\/div>\n
<\/div>\n
\u2028Answer: \u062d\u0627\u0645\u062f\u0627 \u0648\u0645\u0635\u0644\u064a\u0627 \u0648\u0645\u0633\u0644\u0645\u0627<\/span><\/div>\n

\u2028The 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.<\/p>\n

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.<\/p>\n

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\u2019ee 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.<\/p>\n

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\u2019s property.<\/p>\n

These laws apply even if the non-baligh child is intellectually perceptive (mumaiyyiz).<\/p>\n

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\u2019s 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\u2019s needs and necessities.<\/p>\n

Alternatively, in order to deem the clothing permissible for another child to use, the father\u00a0could 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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

And Allah knows best.
\nMuhammad ibn Suleman Chothia
\nChecked and approved by Mufti Muhammad Mahdi<\/p>\n

\n

References:
\nDurarrul Hukkam Sharh Majallatil Ahkaam Vol.2 Pg.397-398:<\/strong><\/p>\n

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Also see \u0634\u0631\u062d \u0627\u0644\u0645\u062c\u0644\u0629 \u0644\u0644\u0627\u062a\u0627\u0633\u064a \u0648 \u0644\u0633\u0644\u064a\u0645 \u0631\u0633\u062a\u0645<\/p>\n

Fatawa Qadhi Khan Vol.3 Pg.280:<\/strong><\/p>\n

. \u0648\u0644\u0627\u064a\u062c\u0648\u0632 \u0644\u0644\u0623\u0628 \u0623\u0646 \u064a\u0647\u0628 \u0634\u064a\u0623 \u0645\u0646 \u0645\u0627\u0644 \u0648\u0644\u062f\u0647 \u0627\u0644\u0635\u063a\u064a\u0631 \u0628\u0639\u0648\u0636 \u0648\u063a\u064a\u0631 \u0639\u0648\u0636 \u0644\u0623\u0646\u0647\u0627 \u062a\u0628\u0631\u0639 \u0627\u0628\u062a\u062f\u0627\u0621 (\u0627\u0644\u062e\u0627\u0646\u064a\u0629 3:280)<\/p>\n

Al-Ahwaal Shakhsiyyah: Maadah 428:<\/strong><\/p>\n

(\u0645\u0627\u062f\u0629 428) \u0644\u0627 \u064a\u0645\u0644\u0643 \u0627\u0644\u0623\u0628 \u0625\u0642\u0631\u0627\u0636 \u0645\u0627\u0644 \u0648\u0644\u062f\u0647 \u0627\u0644\u0635\u063a\u064a\u0631 \u0648\u0644\u0627 \u0627\u0642\u062a\u0631\u0627\u0636\u0647 \u0648\u0644\u0627 \u0647\u0628\u0629 \u0634\u064a\u0621 \u0645\u0646\u0647 \u0648\u0644\u0648 \u0628\u0639\u0648\u0636<\/p>\n

Al-Durr Mukhtaar and Raddul Muhtaar Vol.20 Pg.176-177:<\/strong><\/p>\n

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Also see Fatawa Mahmoodoyyah Vol.25 Pg.492-497 Maktabah Mahmoodiyah<\/p>\n

Al-Bahrur Raaiq:<\/strong><\/p>\n

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\u0627\u0644\u0628\u062d\u0631 \u0627\u0644\u0631\u0627\u0626\u0642 7:167<\/p>\n

\n","protected":false},"excerpt":{"rendered":"

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