An analysis of residue net estate distribution to bayt al-mal in Singapore

Purpose – This paper aims to examine the current practice in Singapore regarding an inheritance issue: disposal of the residual net estate to the bayt al-mal, which is identified as the Islamic Religious Council of Singapore (Majlis Ugama Islam Singapura, MUIS). The issue arises when the deceased leaves fard (fixed share) heir(s) and/or dhawū al-arham (outer family members) but there is no ʿasabah (agnatic residuary heirby blood). Faraid legal heirs are those beneficiaries for whom the Qurʾan prescribes inheritance of a predetermined share. Disposal of the residual net estate to the bayt al-mal results in a reduction in the share due to the faraid legal heir or worse, a total loss to the dhawū al-arham legal heirs.

Design/methodology/approach – A qualitative approach based on library and case study research has been adopted to elaborate practices that fall under the purview of the Administration of Muslim Law Acts (AMLA), Chapter 3.

Findings – The current practice seems biased against, especially, women and spouses. It creates high dissatisfaction in the community, especially those affected by such practices. This paper elaborates on the practice of residual net estate distribution in Singapore and the contemporary practices of the four Sunni madh-habs – the Hanafī, Malikī, Shafiʿī and Hanbalī jurisprudential schools – in other countries.

Research limitations/implications – In Singapore, Muslim law is defined and implemented by the civil court, not the Syariah Court or MUIS. The recommendation to change from the current classical practice by the Syariah Court and MUIS to the contemporary practice that is relevant to today’s context lies with the civil court and Government of Singapore. The choice for the Syariah Court and MUIS to adopt the contemporary practice as per Hanafī School by rule of the court or the government is beyond this research. Zayd ibn Thabit, Caliph Abū Bakr and a small number of companions held the view that the residue net estate asset must go to the bayt al-mal, the current classical practice. The contemporary practice adopted by Sayyidina ʿUthman ibnʿ Affan, Jabir ibn Zayd and majority of the companions’ view, is not in favour of the residue net estate asset to go to the bayt al-mal; rather they view that it must be returned to the legal heirs.

Practical implications – Awareness in the community in the current controversial practice in Singapore when the residue net estate through the faraʾid law was giving to bayt al-mal instead of returning to faraid or dhawū al-arham in the absence of the ʿasabah legal heir as stated in the Inheritance Certificate issued by Syariah Court.

Social implications – To understand the contemporary Muslim law and the practical and just application in today’s Singapore context as supported by the AMLA, Chapter 3.Originality/value – This is the first study that challenges the current practice by the Syariah Court and MUIS in Singapore, thereby endeavouring to restore justice to the community.