Ṣulḥ 11item A person gave his children the whole property he had through a ṣulḥ deed on the condition that he would remain in charge of the property throughout his life. I have the following questions to ask: a. Is this agreement valid, considering the stipulated condition? b. Assuming that it is valid and, therefore, enforceable, is it permissible for the proprietor to change his mind? Suppose that this is the case, is it permissible for him to sell part of the property to some of the parties to the ṣulḥ deed, and would this amount to canceling the ṣulḥ deed? And finally, suppose that it is a cancellation of the ṣulḥ deed, should such cancellation extend to all the property or is restricted to the sold part? c. What does the phrase, “to be in charge of property throughout the donor’s life”, imply? Does it mean the right of revocation, the right of transferring the ownership of the property to others, or the holding of actual control of the property and use it for life? Is it permissible for the owner, who concluded a ṣulḥ with another person, to withdraw and conclude another ṣulḥ with a third party, involving the same property without informing the person who was party to the first ṣulḥ? A person gives some property to another through ṣulḥ on the condition that the recipient makes use of it personally. Is it permissible for the latter to give it to a third-party, for the same purpose, or enter into a partnership for that matter, without the agreement of the previous owner? Should this be shar‘ī, can the previous owner rescind the agreement? In a document, it is written that a father transferred and turned part of his property over to his son through a ṣulḥ deed. Is such a document valid in shar‘? In a ṣulḥ deed, a person gave his son a part of his property. Two years later, the father sold the same property to his son. After the father had passed away, his heirs produced a medical report to the effect that the father was not in his full mental capacity. Did the sale of the same property, which was relinquished by the father to the son, supersede the agreement between the two parties? And suppose that the ṣulḥ still stands; is it enforceable in one-third of the property, which was relinquished, or in all of it? In a ṣulḥ deed, a person relinquished all his possessions, including his rights, and financial dues with the establishment of medical services. For its part, the said establishment argued that he had no right to transfer his entitlements with it. Thus, they declined to comply with the request. The person in question admitted that he was not frank, claiming that the whole thing was a ploy to extricate himself from paying the debts due from him to others. What is the ruling in this matter? In a ṣulḥ deed, a man agreed with his wife to relinquish the ownership of all he owned in her favor. He also made her the guardian of their children. After his death, have the husband’s parents any right in demanding a share of his estate? A person gave his property to one of his sons through ṣulḥ in the absence of some of his children and without the agreement of those present. Should such an agreement still be valid? During his lifetime, my father made a ṣulḥ contract to the effect that all his property transferred to me in return for a sum of money that I should pay my sisters after his death. For their part, my sisters agreed to the arrangement and signed the will. After my father had passed away, I gave my sisters their shares of the agreed amount. Is it permissible for me to take ownership of the property and use it? And if my sisters are not happy with the arrangement, what should I do? After the death of a woman, her estate was duly distributed among her children. After the lapse of some considerable time, one of the daughters claimed that during her lifetime, the mother gave all of her property to the daughter. To substantiate her claim, she produced an unofficial document bearing her signature and that of her husband, alongside the alleged thumb print of her mother. She is now claiming to be the inheritor of all the property that belonged to her mother. What is the view on this matter? At the time of our marriage, my father-in-law gave me a plot of land in return for a sum of money through a ṣulḥ contract and turned it over to me. The particulars of the agreement were written down, signed and witnessed. Now my father-in law claims that he really did not intend the agreement and it was not genuine. What is your view?