90TH EDITION OF VOICE OF VOICE OF THE MIMBARR 17-02-1446 AH/10-09-2024 CE WHAT IF DON'T WAKE UP (PART 3)

Bismillah Ar-Rahman Ar-Rahim

The last three editions dwelt on nomenclature of Will-writing in Islam and its comparative advantage in terms of who benefits who and for overall purpose of blessing humanity. Instances had been drawn in there area of possible blowing the extent to which Will-writing could go and of course the limit to its expedience. Mention had been made of the special amount due to beneficiaries and the yoke of beneficiaries to exclude. Qur'an sharers as noted on Suratu n Nisai. The prime moment when Will-writing is better done to attract uptimum reward and the time of its dangerous state as it up s meant to benefit humanity as the main goal.

Allah's categorical declaration regarding holding tight the cord of family relation in Qur'an 47:22-23 (earlier quoted) is indicative that doing otherwise attracts wrath of Allah. Juxtaposing this with the Hadith of the Messenger Muhammad (SAW): "For you to leave your dependants buoyant is better than leaving them bankrupt relying on people's support", leaves much to be desired. Az-Zukhayli's addendum to the Hadith gives elastic provision for exception of those without what to be inherited.

Some issues may arise from Will-writing which are rather mind buggling and  demanding attention. Shari'ah provides for only one-third (1/3) of the net property open to will, this is where the heirs have to come into agreement should the Will beneficiary take above the Shari'ah proportion. And in case the Will item is sinful property, Scholars in charge of distribution Another reason for illogicality of outright disposal of properties at the expense of heirs is a complete denial of relationship between parents and children and relatives who are the inheritors.

The same stand opens to a suspicious and susceptible glaring error noticed in the Will before its execution out of delebrate or wishful lust, such Will is wished away or technically modified to accommodate human understanding of the conglomerate of heirs. This is understandable from the fact that Will-written and its execution has sole prerogative of benefitting only the living. It must be noted here that this is one of the reasons why Shari-ah-compliant Will differs greatly from Western provision. 

For the fact that the noble Messenger Muhammad (SAW) was once asked: ' Which  Sadaqah charity is best rewarding? He said: 'Giving charity during state of health, hoping to amass more wealth and afraid of going bankrupt.' Stressing further the idea he maintained: 'Giving sadaqah while healthy with a Dirham is better than hundred of such after death.' He further evaluated these the provisions of the Hadith by painting a similitude picture capable of striking our imagination. He said: 'Someone who offers sadaqah at the point of death is similar in approach to the one who offers people food after he had eaten to the fill.' 

Another area where modification could suffice is when Will appears attrocious. In this wise anything above one-third, craving for Qur'an sharer as Will beneficiary and Will written on an intangible or invisible asset. The main principle 'You can hardly give what you don't have' is a clear proof that pledge made on intangible asset remains attrocious. 

Attrocious Will-writing is considered a great sin. This is owing to the misappropriation of usefulness properties to non-deserving member of the relation as gives him undue edge over others. The noble Messenger Muhammad (SAW) maintained that making attrocious provision of Will serves as defaulted Zakat though, it serves as Kaffarah (Atonement) for flouted Zakat.' This position of Daraqutniy attracts numerous comments of Scholars. The bottom line remains that: 'Whoever is at the point of death , passes Will and it meets standard, it is a Kaffarah for unpaid Zakat'. 

The bone of contention here is evident in the Hadith of Abu Dawud from Abu Hurayrah which offers: 'A man or woman might have been on goodness till 60, then comes death when becoming attrocious with Will-writing, he lands in Nar.' This offers a broad basis for the need to be more chalant  in everything with regard to blessing humanity in addition to guarding jealously means of livelihood which ought to serve the purpose of Will after all. 

More importantly, a good Muslim is not him who resolves to sell properties at the instance of irresponsible  heirs. This is for simple illogicality of ill-thought of probable short-living which eventually result in excruciating poverty towards end of life.

To a large extent, denial of relationship appears attrocious as it severe tie and negates potent relationship. It is in contra-distinction to the four cardinal points of relation as deposited in Qur'an 28:77. It proffers: 'But seek, with the (wealth) which Allah has bestowed on you the home of the Hereafter, nor forget your portion in this world: but do you good, as Allah has been good to you, and seek not (occasions for) mischief on the land; for Allah loves not those who do mischief.' This is the summary of the edition. 

Drawing curtains on this edition, it is hoped that the little efforts will illuminate minds towards utmost goodness unto Allah - the Creator and humanity in general. Till we meet again next week, stay safe remain abundantly blessed.

Dr. Razaq Bolawaye Uthman, Imam Ansar-Ud-Deen Society Ipaja Branch Lagos State.