Definition of Grants and Prohibition of Withdrawing Grants

Humans as living beings and social beings need interaction with each other. In addition to these interactions, humans also need resources in life or what is more often referred to as property. With the property owned, a person can meet the needs of himself and his family. The transfer of property from one holdings to another has many processes, including grants.

Definition of Grant

Grants in the Book of Fathul Qorib are defined as a form of giving property rights forever while still alive without compensation. The indicator is that every item that can be traded can also be donated. In other definitions, grants are also defined as giving direct and absolute ownership of an object while it is still alive without asking for anything in return, even to someone of a higher degree. The words "directly" and "while still alive" exclude wills, because the will waits for the death of the person who gave the will for the transfer of ownership of the property to take place.

In Al-Mausu'atul Fiqhiyyah Al-Kuwaitiyyah, Grants have the following meanings:

الْهِبَةُ لُغَةً : الْعَطِيَّةُ الْخَالِيَةُ عَنِ الأْعْوَاضِ وَالأْغْرَاضِ ، أَوِ التَّبَرُّعُ بِمَا يَنْفَعُ الْمَوْهُوبَ لَهُ مُطْلَقًا . وَهِيَ شَرْعًا : تَمْلِيكُ الْعَيْنِ بِلاَ عِوَضٍ

It means, "Grants in language are gifts regardless of certain rewards and purposes, or can be given for free of something that is absolutely beneficial to the recipient of the grant. Meanwhile, according to syara', a grant is to transfer the ownership rights of an object to another party without compensation.

The word grant comes from the Arabic word (الهِبَةُ). Among the uses of this word in the Qur'an are in Surah Maryam verses 5 and 6 as follows,

وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا ﴿٥﴾ يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ۖ وَاجْعَلْهُ رَبِّ رَضِيًّا

Meaning: And verily I was worried about my mawali after I died, while my wife is barren, so grant me from You a son who will inherit me and inherit part of Ya´qûb's family; and make him, O my Lord, a person who is pleased

Grant Law

The provision of grants is highly recommended by the Shari'a, because in the grant there is a social value of giving to each other among human beings, strengthening the ties of friendship. In the hadith narrated by Syyidah 'Aisyah rs, the wife of the Prophet SAW as follows,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ (تهادوا تحابوا)

This is also in tune with the hadith narrated by Abdullah bin Umar ra,

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسلم (الراحمون يرحمهم الله، ارحموا من في الارض يرحمكم من في السماء، الرحم شجنة من الرحمن، فمن وَصَلَهَا وَصَلَهُ اللَّهُ، وَمَنْ قَطَعَهَا قَطَعَهُ اللَّهُ)

Differences in Grants, Gifts, and Shodaqah

Grants are different from gifts and shodaqah, this is as explained by Ibn Utsaimin in his Ta'liq he stated that "Alms is a gift whose orientation is the hereafter aka reward and reward in the hereafter. While a gift is a gift whose purpose is to gain the sympathy and liking of the party given to the party who gave it. As for the gift, the purpose of which is to give benefit to the party who was given by "closing his eyes" whether he will get a reward in the hereafter or not and whether he will get sympathy from the party who was given it or not.

In another sense, the grant process does not depend on the expectation of reward and sympathy for those who are given the grant.

Pillars of Grants

There are 4 (four) pillars of grants, namely: 1) Grant Giver, 2) Grant Recipient, 3) Granted Goods, and 4) Grant Shighat. A person who gives a gift is required to meet the following criteria: First, the giver is a free person, not a slave, because the gift made by a slave is not valid because he and everything in his possession is essentially the property of his master. Imam Ibn Qudâmah rahimahullah said, "A slave may not give a gift except with the permission of his master, because he belongs to his master. It is permissible for the slave to receive a gift without his master's permission." (al-Mughni 8/256). Second, the grantor must be a reasonable person and not being liquidated (al-hajr) due to lack of sense or madness. Third, the Giver has reached the age of puberty. And Fourth, the Giver is the legal owner of the goods that are donated (given).

People who receive grants do not have special conditions, grants can be given to anyone with a few exceptions, including if the grant is for a minor or a person who has no sane mind, it must be submitted to their legal guardian or guardian.

The goods that are donated (al-Mauhuub) must be clearly present at the time of the grant. The grant contract is declared invalid, if during the grant process, the donated goods are not present. Such as donating garden fruit that will exist and bear fruit next year or animal fetuses that do not yet exist.

Baca Juga

Shighat, according to fiqh scholars, there are two types, namely shighat of words (lafazh) called consent and qabul and shighat of actions such as submission without consent and qabul. The fiqh scholars agree that the consent and the qabul in the grant are mu'tabar (calculated), but they disagree about the shighat of action or al-mu'athah in two opinions. In the grant there must be consent and qabul, because the grant is the giving of ownership from one person to another as buying and selling and marriage. This is as explained in the book Al Muhaddzab in the Grant chapter,

فصل: ولا تصح إلا بالإيجاب والقبول لأنه تمليك آدمي فافتقر إلى الإيجاب والقبول كالبيع والنكاح ولا يصح القبول إلى على الفور وقال أبو العباس يصح على التراخي والصحيح هو الأول لأنه تمليك مال في حال الحياة فكان القبول فيه على الفور كالبيع.

Grants to Non-Muslims

All of the above explanations are then sometimes questioned about the legal status of grants to non-Muslims. In answering this question, the following are the views of Ali As-Saghdi, who is a scholar from the Hanafi Madhhab who argues that it is okay for a Muslim to give a gift to a non-Muslim. This is as he explained as follows,

وَاَمَّا هِبَةُ الْمُسْلِمِ لِلْكَافِرِ فَجَائِزَةٌ يَهُودِيًّا كَانَ اَوْ نَصْرَانِيًّا اَوْ مَجُوسِيًّا اَوْ مُسْتَأْمَنًا فِي دَارِ الْاِسْلَامِ

It means, "As for the gift of Muslims to infidels it is permissible, whether the infidels are Jews, Christians, Magians, or infidels musta`man in an Islamic country,"

The above view must be understood in cases where what is donated can indeed be owned by non-Muslims. The ability to donate is based on at least one of the following words of Allah SWT verse 8 of Surah Al-Mumtahanah,

لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

Meaning, "Allah does not forbid you to do good and be fair to those who do not fight you because of religion, and do not (also) expel you from your country. Verily, Allah loves those who act justly."

According to Al-Kawasy—as stated by Ibn Ajibah—the verse came down as a form of rukhshah or the ease of having a relationship with various parties who are hostile to and fight against the believers. According to him, the verse also shows the permissibility of relating and doing good to non-Muslims who are not fighting Muslims, even though the loyalty between them (non-Muslims) is still strong.

قَالَ الْكَوَاشِيُّ : نُزِلَتْ رُخْصَةً فِي صِلَةِ الَّذِينَ لَمْ يُعَادُوا الْمُؤْمِنِينَ وَلَمْ يُقَاتِلُوهُمْ . ثُمَّ قَالَ : وَفِي هَذِهِ الْآيَةِ دَلَالَةٌ عَلَى جَوَازِ صِلَةِ الْكُفَّارِ، اَلَّذِينَ لَمْ يَنْصُبُوا لِحَرْبِ الْمُسْلِمِينَ ، وَبِرِّهِمْ ، وَإِن انْقَطَعَتِ الْمُوَالَاةُ بَيْنَهُمْ.

Meaning: "Al-Kawasi said, 'That this verse was revealed in connection with the ability (rukhshah/relief) to connect the cords of friendship with those who are not hostile and fight the believers.' Then he said, 'This verse shows the ability to befriend and do good to the infidels who fight the Muslims, and although the loyalty among them remains strong, '"

Prohibition of Withdrawal of Grants

Rasulullah SAW forbade to withdraw the hibah that has been given to someone. This is because an item that is donated automatically changes its ownership to the person who was given it, so that the act of taking back the gift item, to a lesser extent, will hurt his brother's heart. Here, Islamic law with all its wisdom wants to cover the possibility of hurting the heart of a Muslim which can result in the severance of their friendship and brotherhood.

From Ibn ‘Abbas radiyallahu‘ anhuma, he said, the Prophet SAW said: "The parable of the person who takes back his hibah is like the person who swallows his vomit again." (HR Bukhari number 2621 and Muslim number 1622).

In another narration, the Prophet sallallaahu ‘alaihi wasallam said:

العَائِدُ فِي هِبَتِهِ كَالكَلْبِ يَقِيءُ ثُمَّ يَعُودُ فِي قَيْئِهِ.

Meaning: "The parable of the person who takes back his gift is like that of a dog that vomits and then swallows the vomit again."

The prohibition does not apply to parental gifts to their children. Parents who donate something to their children can at any time be canceled and withdrawn. This is based on the hadith of the Prophet Muhammad as follows:

لَا يَحِلُّ لِرَجُلٍ أَنْ يُعْطِيَ عَطِيَّةً أَوْ يَهَبَ هِبَةً فيَرْجِعَ فِيْهَا، إِلَّا الوَالِدَ فِيْمَا يُعْطِي وَلَدَهُ.

Meaning: "It is not lawful for a man to give a gift or a gift and then ask for it back, except for a gift given by a father to his child."

The hadith is detailed with an explanation in the book Nihayatul Muhtaj as follows,

(وَلِلْأَبِ الرُّجُوعُ فِي هِبَةِ وَلَدِهِ) عَيْنًا بِالْمَعْنَى الْأَعَمِّ الشَّامِلِ لِلْهَدِيَّةِ وَالصَّدَقَةِ عَلَى الرَّاجِحِ، بَلْ يُوجَدُ التَّصْرِيحُ بِذَلِكَ فِي بَعْضِ النُّسَخِ، وَلَا يَتَعَيَّنُ الْفَوْرُ بَلْ لَهُ ذَلِكَ مَتَى شَاءَ وَإِنْ لَمْ يَحْكُمْ بِهِ حَاكِمٌ أَوْ كَانَ الْوَلَدُ فَقِيرًا صَغِيرًا مُخَالِفًا دِينًا لِخَبَرِ «لَا يَحِلُّ لِرَجُلٍ أَنْ يُعْطِيَ عَطِيَّةً، أَوْ يَهَبَ هِبَةً فَيَرْجِعَ فِيهَا إلَّا الْوَالِدَ فِيمَا يُعْطِي وَلَدَهُ» وَاخْتَصَّ بِذَلِكَ لِانْتِفَاءِ التُّهْمَةِ فِيهِ، إذْ مَا طُبِعَ عَلَيْهِ مِنْ إيثَارِهِ لِوَلَدِهِ عَلَى نَفْسِهِ يَقْضِي بِأَنَّهُ إنَّمَا رَجَعَ لِحَاجَةٍ أَوْ مَصْلَحَةٍ، وَيُكْرَهُ الرُّجُوعُ مِنْ غَيْرِ عُذْرٍ، فَإِنْ وُجِدَ كَكَوْنِ الْوَلَدِ عَاقًّا، أَوْ يَصْرِفُهُ فِي مَعْصِيَةٍ أَنْذَرَهُ بِهِ، فَإِنْ أَصَرَّ لَمْ يُكْرَهْ كَمَا قَالَاهُ، وَبَحَثَ الْإِسْنَوِيُّ نَدْبَهُ فِي الْعَاصِي، وَكَرَاهَتَهُ فِي الْعَاقِّ إنْ زَادَ عُقُوقُهُ، وَنَدْبَهُ إنْ أَزَالَهُ، وَإِبَاحَتَهُ إنْ لَمْ يَفْدِ شَيْئًا.

وَالْأَذْرَعِيُّ عَدَمُ كَرَاهَتِهِ إنْ احْتَاجَ الْأَبُ لِنَفَقَةٍ أَوْ دِينٍ، بَلْ نَدَبَهُ حَيْثُ كَانَ الْوَلَدُ غَيْرَ مُحْتَاجٍ لَهُ، وَوُجُوبُهُ فِي الْعَاصِي إنْ غَلَبَ عَلَى الظَّنِّ تَعَيُّنُهُ طَرِيقًا إلَى كَفِّهِ عَنْ الْمَعْصِيَةِ.