ASSIGNMENT ON Muslim law–ll


NORTHERN UNIVERSITY BANGLADESH



ASSIGNMENT
ON
Muslim law–ll
(Course code: LLB -1309)




SUMITTED TO

Md. Reeaduddin
Department of Law
Northern University Bangladesh                       assignment_nub@yahoo.com





SUBMITTED BY

MEHTAZ BINTAY AKHTAR
SECTION: B
ID NO: LLB070200799




Date of Submission : 14/03 /09


SUBJECT INDEX



                                                                                                Pages
MARRIAGE

Definition of Marriage                                                                  4
Nature of Muslim Law                                                               5-6
Essential Requisites of A Marriage                                              6
Forms of Marriage                                                                     6-8
Disabilities As to Marriage                                                      8-12





DOWER
         
          Definition of Dower                                                                 12-13                                                                    
          Nature of Dower                                                                            13
          Kinds of Dower                                                                        13-14
          Subject Matter of Dower                                                              15
          Amount of Dower                                                                          15





DIVORCE

Modes of Divorce (Talaq)                                                       15-18
Legal Effects of Divorce                                                               18
Talaq                                                                                              19
By The Wife                                                                                  19




MAINTENANCE

Definition of Maintenance                                                      19-20
Persons Entitled to Maintenance                                           20-21
Maintenance of Parents                                                               22
Maintenance of Grandparents                                                    22
Maintenance of Other Relations                                                 22
Persons of Other Religions                                                          22





GUARDIANSHIP

Kinds of Guardianship                                                           23-25
Disqualification of Guardianship of Person                              25
Termination of Guardianship                                                25-26   





GIFT

Definition of Gift                                                                          26
Essential of A Valid Gift                                                              27
Who Can Make Gift                                                                     27
In Whose Favour                                                                          27
What May Be Given In Gift                                                        28
Revocation of Gift                                                                        28
Gifts Involving Return                                                                 29





BIBLIOGRAPHY                                                                    30

MUSLIM LAW


Muslim law is exist today is the result of a continuous process of development during the fourteen centuries of the existence of Islam. It consist express injunction of the Quran, practice of the Prophet (Sunnah), opinion of jurist (Ijma) and analogical deduction (Qiyas). Various topics related to our daily life such as Marriage, Dower, Divorce, Maintenance, Guardianship, and Gift are also discussed in Muslim law.



MARRIAGE


Marriage is defined to be a contract which has for its object the procreation and the legalizing of children. Marriage under the Mohammedan Law is a civil contract. Literally Marriage means living together or union of the sense.


Definition of Marriage

1.     The Holly Quran describes, in Chapter 4, Verse 21-

                                       “Marriage is a sacred convenant between a man and woman.”

2.     According to Baillee,

                                         “Marriage is a contract for the purpose of legalizing sexual intercourse, the procreation and legitimation of children and the regulation of social life in the interest of the society. 

3.     According to Justice Mahmood,

                                           “Marriage among Muhammadans is not a sacrament, but purely a civil contract.”

Nature of Muslim Marriage

                Marriage is purely a civil contract while others say that it’s a religious sacrament in nature.

                              According to Asaf A. A. Fyzee, the institution of marriage has got three aspects-

a)                 Legal Aspect
b)                Social Aspect
c)                 Religious Aspect


Legal Aspect


In its legal aspect it has legalized sexual intercourse and procreation of the children. In its legal sense marriage is a contract. As a contract it has three characteristics.

                          i     There can be no marriage without consent.
                         ii     Provision is made for its breach.
                        iii    The terms of a marriage contract are within legal limits                                                   
                       capable of being altered.


Social Aspect


In the social aspect it has given woman higher status. In the social aspecty three important factors must be remembered.

                        i    Islamic law gives to the woman a definitely high social          
                             status after marriage.
                         ii    Restrictions are placed upon the unlimited polygamy of
                             pre-Islamic times.
                       iii   Marriage is positively enjoined to all those who can
                            afford it.
Religious Aspect


In the religious aspect it is a mean for the continuation of the human race.


Essential Requisites of A Marriage

1)      Offer/ Ijab/ declaration/ Proposal on the part of one.
2)           Acceptance or Kabul on the other part.
3)           The words conveying proposal and acceptance must be uttered in each other’s presence or in the presence of their agents.
4)           Marriage must be solemnized before sufficient witness, tgat is two male or two female and one male. (In Hanafi Law but not in Shia Law.)
5)           The words with which the marriage is contracted must be clear and unambiguous.
6)           Where there is marriage there is dower.
7)           The parties should be competent to marry. A Muslim who is of sound mind, capable to give free consent and who has attained the age of puberty may enter in to a contract of marriage.
8)           The proposal and acceptance must be expressed at one meeting.
9)           In order to be a valid marriage it must be registered. According to section 3 of the Marriage and Divorce registration Act, 1974.
10)      It’s necessary that parties should be Muslim.
11)      There must not be legal disability or bar to the union on the ground of consanguinity, affinity and fosterage.



Forms of Marriage

a)                 Sahi (valid)
b)                Fasid (irregular)
c)                 Batil (void)
                                  a) Sahi or Valid Marriage


A valid marriage is one which conforms in all respects with the legal requirements and there should be no restriction affecting the parties.



Effects of sahi or valid marriage


a)     It legaliges the sexual intercourse, procreation and legitimation of children.
b)    Wife is entitled to dower and maintenance.
c)     The wife is not entitled to remarry without observing iddat when the marriage is dissolved either by death of the husband or divorce.
d)    Mutual rights of inheritance are established.
e)     The prohibitions regarding marriage due to the rules of affinity come into operation.



b)   Fasid or Irregular Marriage


Disabilities, restrictions or prohibitions as to marriage may be either permanent or temporary.If they are temporary the marriage is irregular.


The following marriages arc regarded as irregular marriages-

1.     A marriage without witness
2.     A marriage with a fifth wife of a person having four wives
3.     A marriage with a women undergoing iddat
4.     A marriage prohibited by difference of religion in case of a Muslim male
5.     A marriage contrary to the rules of unlawful conjunction.


Legal Effects of A Irregular Marriage


If the marriage has not been consummated, it has no legal effect and the wife is not entitled to dower.

If the marriage has been consummated, wife is entitled to dower specified or unspecified which ever is less.
She is not entitled to maintenance during Iddat.
But an Irregular marriage though consummated doesn't create mutual rights of inheritance between the husband.


                                 c) Void or Batil Marriage


If restrictions or prohibitions as to marriage are permanent in nature, then it will render the marriage void.

A marriage forbidden by the rules of blood relationship, affinity or fosterage is void.

i.                    Such a marriage has no legal effect.
ii.                  Issues of this marriage will be held illegitimate


Disabilities as to Marriage

             There are seven main limitations to the capacity of a Muslim to marry. Grounds for disabilities are as follows:

1.           Number
2.           Religion
3.           Relationship
4.           Fosterage
5.           Unlawful Conjunction
6.           Iddat
7.           Miscellaneous prohibitions.
Number


As to plurality of husbands or wives, the rule in Islamic law is that:

§        A Muslim man may marry any number of wives not exceeding four
§        A Muslim woman can marry only one husband.

If Muslim marries fifth wife, such a marriage is not void, but irregular.



Religion


Difference of religions Is another ground for disability as to the marriage of a Muslim. Followings can be the situations in terms of difference of religions.

§                    Difference of Islamic School
§                    Difference of Religions



Relationship


The bar of relationship is to be discussed under two heads. These are:

1.     Consanguinity
2.     Affinity


1.     Consanguinity:  

                Consanguinity means blood relationship and it bars a man from marrying-

·  His mother or 'grandmother how high so ever
·  His daughter or grand daughter how low so ever
·  His sister whether full, consanguine or uterine
·  His niece or great niece how low so ever
·  His aunt or great-aunt (paternal or maternal) how high so ever.


  2. Affinity:

                A man is prohibited from marrying certain relations by affinity. They are:

·        His wife's mother or grand-mother how high so ever.
·        His wife's daughter or grand-daughter how low so                                     ever.
·        Wife of his father or paternal grand-father how high so  ever.
·        Wife of his son or son's or daughter's son how low so  ever.



Fosterage


When a child under the age of two years has been suckled by a woman other than its own mother, the woman becomes the foster mother of the child.

          • A man cannot marry his foster-mother; or
          • He cannot marry his foster-mother's daughter.

A marriage forbidden by reason of fosterage is void.





Unlawful Conjunction


A man is forbidden to have two wives at the same time, who are so related to each other by consanguinity, affinity or fosterage, that they could not have lawfully married each other if they had been of different genders.

               Thus a Muslim can't marry:

• Two sisters, or
• An aunt or her niece.



Iddat


In Islamic law when a marriage is dissolved either by death or divorce, the woman is prohibited form marrying within a specified time. This period is called iddat.

           Iddat is defined by Hedaya as
                       
                           “the term by the completion of which a new marriage is rendered lawful.”


Duration of Iddat


If the marriage is dissolved by divorce, the duration of iddat is three courses, or if the woman is pregnant, till delivery, whichever is longer.

If the marriage is dissolved by death, the period of iddat is four months and ten days or, if the woman is pregnant, till delivery, whichever is longer.

If the marriage is not consummated, iddat has to be observed in the case of death, but not in the case of divorce.

Miscellaneous Prohibitions


In addition to the regular prohibitions to marriage there are some other prohibitions too. Most of these are not strict sanctions of Islam but in the nature of ordinary prudence.

Some of these are:
·        Equality In marriage
·        Illicit Intercourse
·        Pilgrimage
·        Divorce



DOWER


Dower is an English term for its equivalent “mahr” In Arabic. There is no difference between dower and mahr. Mahr was originally used to signify gifts given to the parents of the wife. Dower or mahr, which is given to the wife, was approved by Islam.
                         

                          The Quran says:

              “And give woman their mahr freely.”



Definition of Dower

1)          According to Ameer Ali,

                                       “Dower is a consideration which belongs absolutely to the wife.”


2)          According to Ttyabji,

   “Mahr or dower is asum that becomes payable by the husband to the wife on marriage either by agreement between the parties, or by operation of law.”


3)          According to Mulla,

                             “Dower is asum of money or other property, which the wife is entitled to receive from the husband in consideration of the marriage.”




Nature of Dower

                 Dower is the present from was introduced by the Prophet and made obligatory by Him in the case of every marriage. In the sense of Islam dower should be paid to the wife herself as a provision for the rainy day and a check on the capricious exercise of divorce by the husband.

                It’s regarded by eminent Jurists as a consideration for marriage.



Kinds of Dower

                 There are two kinds of dower-

a)     Specified Dower
b)    Unspecified Dower

                  But the specified dower has been further divided in to-                                                   

i.           Prompt Dower
ii.         Deferred Dower

Specified Dower


An amount settled by the parties at the time of marriage or after, is called specified dower. If the bridegroom is minor, his father may settle the amount of dower. Hanafi law says that the father is not personally liable for the dower, but according to Shia law, he will be so liable.Dower may be fixed by the parties to the marriage either before the marriaghe or at the time of the marriage or even after the marriage.The amount so fixed can be increased at any time during the continuation of the marriage.




Unspecified Dower


In such cases where dower hasn’t been settled at the time of the marriage or after, it’s fixed with reference to the social position of the wife’s family and her personal qualifications.

According to Hedaya her age, beauty, intellect and virtue is also taken into consideration.




Prompt and Deferred Dower


                The technical term for ‘prompt’ dower is ‘muajjal’ it means that which has been hastened or given a priority in point of time.

                 The technical term for ‘deferred’ is ‘muwajjal’ means delayed. It is payable on dissolution of marriage by death or divorce.




Subject Matter of Dower

                  The subject matter of dower is not only confined to a sum of money or property; it includes personal services and other things. The following were recognized as the subject matter of dower:

a.      A handful of dates.
b.     A pair of shoes.
c.     If the husband is slave, his services to his wife.
d.     The services of the husband’s slaves to the wife.
e.      Husband’s services rendered to the guardian of a minor wife.
f.       Teaching Quarn to the wife.



Amount of Dower

                There is no maximum limit on the amount of dower. But it can’t be less than the minimum laid down by the law.
                According to Hanafi Law it’s 10 dirhams. The lowest amount mentioned in hadith is a Ring of iron. But these minimum have now become obsolete and the amounts of dower depend entirely upon other considerations such as circumstances of the husband and wife.




DIVORCE


The reforms of Prophet Mohammad marked a new departure in the history of Eastern legislation. He restrained the unlimited power of divorce by the husband and gave to the woman the right of obtaining the separation on reasonable grounds.



                        Ameer Ali asserts,

                                     “The permission (of divorce), therefore, in the Quran though it gave a certain countenance to the old customs, has to be read in the light of the law Law-giver’s own enunciations. When it is borne in mind how intimately law and religion are connected in the Islamic system, it will be easy to understand the bearing of his words on the institution of divorce.”



Modes of Divorce (Talaq)

                   The pronouncement of talaq may be either revocable orirrevocable.
                    The Prophet of Islam did not favour the institution of talaq, the revocable forms of talaq are considered as the ‘approved’ and the irrevocable forms are treated as the ‘disapproved’ forms.


The forms of talaq may be classified as follows:

1.     Talaq-Ul-Sunnah

a)      Ahsan
b)     Hasan

                          2.  Talaq-Ul-Biddat

a)     Triple divorce
b)    One irrevocable declaration



1. Talaq-Ul-Sunnah

                 It is a talaq, which carries the approval of the prophet. It has been sub-divided into two modes- Ahsan and Hasan.

AHSAN


This mode have been approved by the Prophet and is regarded as the regular or proper and orthodox form of divorce.

 Where the parties have been away from each other for a long time or where the wife is old and beyond the age of menstruation, the condition of tuhr is necessary.

[Case: Chand Bibi vs. Bandesha, AIR 1960 121]



                                         HASAN


The hasan is also an approved form but less approved than that of Ahasn form.

It consists of three successive pronouncements during three consecutive periods of purity or tuhr.

Each of these pronouncements should have been made at the time when no intercourse has taken place during that particular period of purity.



2.  Talaq-Ul-Biddat

                  This form is also called talaq-ul-bain. Here the husband does not follow the approved form of talak. This was an escape lane from the restrictions imposed by the Prophet. Though Hanafi school approves this form of talak, this is not recognized in some other Islamic schools of thought.




Triple divorce


Hedaya defines it as a divorce where the husband repudiates his wife by three divorces in one sentence, or where he repeats the sentence, separately, thrice within tuhr. Such a divorce is lawful, although sinful, in Hanafi law; but in Shia law it is not permissible. Thus he may pronounce ‘I divorce you, I divorce you, I divorce you’this is triple divorce, or he may say ‘I divorce you thrice’.


One irrevocable declaration


One single and irrevocable pronouncement will be enough to give effect to this form of divorce. This pronouncement can be done even in the period of tuhr. Generally this divorce is given in writing.

When it is given orally the husband can say, “I divorce you a hundred times”. In written form it may be like this, “ I, by my free will, divorce my wife by one bain talaq, and renounce her from the state of being my wife”.



Legal Effects of Divorce

1.           Marital intercourse becomes unlawful between the couple.
2.           Where there has been a triple divorce, remarriage can only  take place after having an intermediary marriage of the wife.
3.     If the husband or the wife dies during the period of iddat    following upon a revocable pronouncement of divorce, each is entitled to inherit from the other.
4.    If the pronouncement of divorce was irrevocable, neither of them can inherit from the other.
5.    The wife becomes entitled to maintenance during the iddat of divorce; but not during the iddat of death.


Talaq (Sec-7, MFLO,1961)

                 Any man who wishes to divorce his wife shall after the pronouncement of talaq in any form whatsoever, give the chairman a notice in writing and shall supply a coppy thereof to the wife. [Sub-sec-1]

                 Talaq, unless revoked earlier, expressly or otherwise, shall not be effective until the expiration of ninety days from day on which notice under sub-section (1) is delivered to the Chairman. [Sub-sec-3]
                
                  If the wife be pregnant at time of talaq being pronounced, it shall not be effective until the period  mentioned in Sub-section (3)or the pregnancy, whichever later, ends.[Sub-sec-5]



By The Wife (Talaq-e-Tafwid)

                  The husband in Muslim law has the power to delegate his own right of pronouncing divorce to some third person. Such a delegation of power is called tafwid. Such a power may be delegated before or after marriage, provided that-

                Firstly, the option isn’t absolute and unconditional and Secondly, that the conditions are reasonable.



MAINTENANCE

This definition of maintenance is not exhaustive.

In relation to a minor, the word includes other necessary expenses for mental and physical well-being of a minor, according to his status in society.

[Case: Ahmedullah vs. Mafizuddin Ahmad(1973) AIR Gau. 56]



Definition of Maintenance

1.      According to Hedaya,

                                       “All those things whish are necessary to the support of life, such as food, cloth and lodging may confine it solely to food.”

2.     According to Durr-ul-mukhtar,

                                        “Nafaka literally means that which a man spends over his children, in law it means feeding, clothing and lodging; in common use it signififics food.”


Persons Entitled to Maintenance

                    Obligations of maintenance may arise in the following two ways:

a)           Obligations arising in marriage
b)          Obligations arising out of blood relationship


a) Marriage entails the obligation to maintain the following persons:

i.     Wife
ii.     Children and Descendants
iii.    Daughter-in-law
iv.    Illegitimate Child


B) On the other hand obligation to maintain the following persons arise out of blood relationship:

i.              Ascendants                                                                                                                                                                               
ii.            Other relations

Wife's right:
            
               Maintenance right of wife has the priority over all other maintenance obligations.The wife is entitled to maintenance from her husband although she may have the means to maintain herself. Thus it is said that wife's refusal to obey reasonable instructions of the husband disentitles her to maintenance.

              [Case: Mitha Khan vs. Hcmayet Bibi 11DLR (WP) 17.]


Children and Descendants’ right:

             A father is bound to maintain his sons until they attain puberty and his daughters until they are married.

The   father is   not   bound   to   provide   separate maintenance for a minor son who refuses to live with him without reasonable cause.

Similarly the father is not bound to provide separate maintenance for a unmarried daughter, unless the circumstances are such as to justify her staying away.

                   [Case: Bayabai vs. Esmail (1941) Bom. 643]


Daughter-in-law's right:

              A father-in-law is under no obligation to maintain his widowed daughter-in-law.

[Case: Mahomed Abdul Aziz vs. Khairunnissa Abdul Gani (1948) 52 Bom. L.R. 133]



Illegitimate Child's right:

              A  father is not bound  to maintain an illegitimate child. But in Hanafi school the mother is bound to support her natural son or daughter.
Maintenance of Parents

 Children in easy circumstances are bound to maintain their poor parents, although the latter maybe able to earn something g for themselves.

              [Case:Janila ifhatun vs. Rustom AH 48 DLL (AD) 110]

A son enough in straitened circumstances is bound to maintain his mother, if the mother s poor, though she may not be infirm.


Maintenance of Grandparents


 A person is bound to maintain his paternal and maternal g and fathers and grandmothers if they are poor.


Maintenance of Other Relations


 Persons who are not themselves poor, are bound to maintain their poor relations within the prohibited degrees in proportion to the share which they would inherit from them on their death.


Persons of Other Religions


 A person profession any faith has got every right to bring suit for the purpose as contained in this section- a Hindu wife is not debarred from bringing a Law suit for her maintenance against her husband under this Ordinance.
          [Case: Nirmal Kanti Das vs. Srimati Biva Rani 47 DLR 514]




Guardianship



The Quran is the basis of the law relating to guardianship and, therefore, there is very little room for differences between Shia and Sunni law regarding guardianship. In Pre- Islamic Arabia, the properties of minors were look after by guardians taken from the members of the family. The law of guardianship as we have seen is mainly based on Quran.


Kinds of guardianship

                Muslim law recognizes three kinds of guardianship. They are as follows:

1. Guardianship of person
2. Guardianship in marriage
3. Guardianship of property


Guardianship of person

Under Muslim law the mother is entitled to use custody of the person of her minor child up to a certain age according to the sex of the child, during marriage and after separation from her husband, unless she be a wicked or unworthly to be trusted.


Guardianship of property

 If a minor owns movable or immovable property, a guardian is necessary to manage it. Muslim law prescribes certain persons in order of priority who can be a guardian of a minor's property. Three kinds of guardians are recognized for the purposes of guardianship of property such as-

a. Legal guardian
b. Guardians appointed by the court
c. De facto guardian
Legal Guardian


 Under Hanafi law, the following are the guardians of minor's property in order of priority-
       • Father
       • executor appointed by the father
       • father's father
       • executor appointed by the paternal grandfather
                                 • Executor of the last named executor.


Alienation by the legal guardian

i.    Where the sale bring double the value of the property.
ii.      For minor's maintenance.
iii.    No other means of paying debts of the deceased.
iv.   The income is less than the expenses of the property.
v.     Where the property is falling into decay etc.


Guardians Appointed By The Court


 In the absence of legal guardians, the court is entitled lo appoint a guardian for the protection and preservation of minor’s property. In the exercise of its judgment it may appoint the mother or some other person as such guardian.


Alienation of property by the guardians appointed by the court


i. Without the permission of the court
ii.Without necessity or advantage.






 De Facto Guardian


A person who isn’t a legal guardian 01 guardian appointed by the court, in any place himself in the position of a guardian by intermeddling with the property of the minor. Such a person is called de facto guardian.


Alienation by de facto guardians


a)     Movable Properties

                       Same right like legal guardian.

    b) Immovable Properties

                        No right to alienate immovable property of a minor.



Disqualification of guardianship of persons

             In the case of mother and other female relations-

i.        If she married a person who is not related to the child within the prohibited degrees by consanguinity.
ii.      If she leads an immoral life.
iii.    If she resides, during the subsistence of marriage at a distance from the father’s place of residence.



Termination of guardianship of person


               In the following instances the guardian’s right of hizanat comes to an end-

i.                    Death of the guardian.
ii.                  His removal.
iii.                Court of Wards taking over the superintendence of the minor’s person.
iv.               The minor attaining majority.
v.                 The minor girl marrying a person capable to be her hazing.
vi.               The father of the male minor again qualifying to be his guardian.





GIFT



“The policy of the Mohammadan law appears to be,” observed the Privy Council, “to prevent a testator interfering by will with the course of the devolution of property according to law among his heirs, although he may give a specified portion, as much as a third, to a stranger.



Definitions of Gift


                      1.  According to Mulla,
                                      
                                        “Gift is a transfer of property, made immediately, and without any exchange, byone person to another, and accepted by or on behalf of the latter.”


2.   According to Fyzee,                                                                                                                                                                                                                                                                                                    

                                      “Hiba is the immediate and unqualified transfer of the corpus of the property without any return.”


                      3.  According to Baillie,

                                     “The conferring of a right in something specific without an exchange.”


Essential of A Valid Gift

1. Declaration of the gift by the donor.
                    2. Acceptance of the gift expressly or impliedly by or on behalf of    the donee.
3. Delivery of possession of the subject matter of the gift to the donee.


Who can Make Gift

               Every Muslim male or female who is major and sane may make a gift, provided he or she is not subject to any force or fraud. A married Muslim female can gift.                                                                                                                                                                                                                                                                                                                                                                                               

                  A gift in death-illness takes place only when the donor dies.

                   An insolvent may also make a hiba with bona fide intention; but a gift to defraud the creditors is viodable at their option. 


In Whose Favour

                    A gift may be made in favour of the following:

i.                    Any living person who is capable of holding property.
ii.                  Child in the womb.
iii.                Unborn person.
iv.               Juristic person.
v.                 Non- Muslims.
vi.               Two or more persons.
What May Be Given In Gift

                   All mal or forms of property over which control may be exercised are proper subjects of gift. These include all mal, whether ancestral or self-acquired, movable, or immovable corporeal or incorporeal.


i.      Equity of redemption.
ii.    Insurance policy.
iii.  Property held adversely to donor.
iv. Gift of corpus and usufruct.
v.   Gift of mushaa.


Revocation of Gift

                   According to Muslim law, all voluntary transaction are revocable; hence, gifts may also be revoked. There is, however, a difference in the case of completed and incompleted gifts after or before the delivery of possession.


Before Delivery


A gift may be revoked by the donor at any time before delivery of possession. The reason is that the gift is no gift before delivery of possession, and, hence, the rules relating to gifts do not apply over it.

                In Bibi Riazaan Khatoon v. Sadrul Alam AIR 1996 Pat 156.


After Deliver

When a gift is made and the subject-matter of the gift is duly transferred to the possession of the donee, its revocation is only possible

a)     by the intervention of the court of law, or
b)  by the consent of donee.

Gifts Involving Return


1.     Hiba-bil-ewaz.
2.     Hiba-ba-shart-ul-ewaz.



Hiba-bil-ewaz


After the gift has been made, the donee may offer to make a reciprocal gift, to the person making the primary gift, then the reciprocal gift is called the ewaz or return for the primary gift, If this return gift is accepted then it is Hiba-bil-ewaz.



Hiba-ba-shart-ul-ewaz


When a gift is made with a stipulation for a return, it is called hiba-ba-shart-ul-ewaz. The distinctions between a hiba-bil-ewaz and hiba-ba-shart-ul-ewaz are that in former the intention to make an ewaz is an afterthought; while in the latter the two go hand in hand; the return is contemplated by both parties in the Hiba-ba-shart-ul-ewaz.
                   
                   Where a hiba-ba-shart-ul-ewaz is made, and the stipulation is unlawful both the gift and the stipulation are void.










BIBILIGRAPHY


1. MUSLIM LAW
               Syed Khalid Rashid.


2. MULLA’S Principle of MAHOMEDAN LAW.

No comments:

Post a Comment