it is not permissible unless he recompenses him for it (16). According to this, he is obligated to give him until he satisfies him; if he does not do so, the donor has the right to retract it. It is possible that he should give him the value of its worth. The first opinion is more correct because this is a sale, so mutual consent is considered in it, except that it is a sale by mutual exchange (mu'atah). So if he compensates him with a consideration that he is satisfied with, the sale is realized through what occurred of the mutual exchange along with the satisfaction thereof. If mutual satisfaction does not occur, it is not valid due to the lack of a contract, as neither proposal and acceptance nor mutual exchange with satisfaction were present. The foundational authority for this is the saying of Umar, may Allah be pleased with him: "Whoever gives a gift intending a recompense, he retains authority over his gift and may retract it if he is not satisfied with what he receives from it." A similar meaning has been narrated from Ali, Fadalah ibn Ubayd, and Malik ibn Anas. This is the opinion of Al-Shafi'i, based on the view that an absolute gift necessitates a recompense. It has been narrated by Abu Hurayrah that a Bedouin gifted a she-camel to the Prophet, may Allah's peace and blessings be upon him, so he gave him three in return, but he refused. He then added three more, but he refused. He then added three more, and when they reached nine, he said: "I am satisfied." The Prophet, may Allah's peace and blessings be upon him, then said: "I intended not to accept a gift from anyone except a Qurayshi, an Anshari, a Thaqafi, or a Daws"; from the "Musnad" (17). Ahmad said: If the gifted item changes due to an increase or decrease and he does not recompense him for it, I do not see that he is liable for the decrease that occurred while it was in his possession when he returns it to its owner, unless it was a garment he wore, a young man he employed, or a slave woman he utilized. As for other than that, if it decreases, there is nothing upon him; in my view, it is like a pledge where the increase and decrease belong to its owner.

937- Issue: He said: (And if he says: "My house is for you for my lifetime" or "It is for you for your lifetime," then it is for him and his heirs after him.)

Al-'Umra (life-grant) and Al-Ruqba (contingent-grant) are two types of gifts that require what other gifts require in terms of proposal, acceptance, and possession, or what takes the place of those for those who consider it valid.