Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (9/240)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Section

If a claim is made against someone for a specific item or a debt, and he remains silent, or denies it while being unaware of it, then settles the matter for payment, the settlement is valid.

His statement, “Section”: This section addresses settlements made in the event of denial, and explains the mutual rights of neighbours. The jurists, may Allah have mercy on them, placed the mutual rights of neighbours in this chapter because settlements frequently occur between neighbours concerning their rights.

His statement, “If a claim is made against someone for a debt or a specific item, and he remains silent or denies it while being unaware of it, then settles it for payment, the settlement is valid,” means that if a person claims against another a debt or a specific item—for example, one person says to another, “I demand one hundred thousand riyals from you,” and the other remains silent, neither admitting nor denying it, and then settles the matter by paying an amount in exchange for the one hundred thousand—then this is valid. If he admits the claim and then settles it for payment, that falls under settlement based on acknowledgment, which has already been discussed.

His statement, “or denies it,” means that the defendant denies the claim, saying, “You have nothing owed to you by me,” and then settles the matter for payment. Such a settlement is valid.

The same applies if a claim is made against him concerning a specific item. For example, one person says to another, “This recorder belongs to me,” and the person holding the recorder replies, “No, it does not belong to you.” This is a denial. If they then settle the matter by agreeing that he will give him one hundred riyals for this recorder, it is valid, because the basic principle is permissibility, and because the Prophet, peace and blessings be upon him, said: “Every condition that is not in the Book of Allah is invalid” (1). Its implication is that every condition found in the Book of Allah is valid. He also said: “Settlement is permissible between Muslims, except a settlement that makes what is unlawful lawful or what is lawful unlawful” (2). This settlement neither makes the unlawful lawful nor the lawful unlawful, and is therefore permissible.

(1) Its source has been cited previously on p. 100. (2) Its source has been cited previously on p. 227.

فصلٌ وَمن ادُّعِيَ عَلَيْهِ بِعَيْنٍ أَوْ دَيْنٍ فَسَكَتَ، أَوْ أَنْكَرَ وَهَوَ يَجْهَلُهُ ثُمَّ صَالَحَ بِمالٍ صَحَّ. قوله: «فصل» هذا الفصل فيه الصلح على إنكار، وفيه بيان حقوق الجيران بعضهم على بعض، وإنما جعل الفقهاء ﵏ حقوق الجيران بعضهم على بعض في هذا الباب؛ لكثرة المصالحة بين الجيران في حقوقهم. قوله: «ومن ادُّعي عليه بدين أو عين فسكت أو أنكر وهو يجهله ثم صالح بمال صح» أي: إذا ادعي عليه بدين أو عين، بأن قال شخص لآخر: أنا أطالبك بمائة ألف ريال، فسكت فلم يقر ولم ينكر، ثم صالح بمال عوضاً عن مائة ألف، فيصح، فإن أقر وصالح عنه بمال، فهو من باب الصلح على الإقرار وسبق. وقوله: «أو أنكر» أي: أنكر المدعى عليه، قال: ليس في ذمتي لك شيء، ثم صالح بمال، فالمصالحة صحيحة. وكذلك إذا ادُّعي عليه بعين، بأن قال شخص لآخر: هذا المسجل لي، فقال من بيده المسجل: لا، ليس لك، فهذا إنكار، ثم صالح عنه بمالٍ بأن تصالحا على أن يعطيه مائة ريال عن هذا المسجل، فهو صحيح؛ لأن الأصل الحل، ولقول النبي ﷺ: «كل شرط ليس في كتاب الله فهو باطل» (١)؛ فإن مفهومه كل شرط في كتاب الله فهو حق، وقوله: «الصلح جائز بين المسلمين إلا صلحاً أحل حراماً أو حرم حلالاً» (٢)، وهذا لا يحل حراماً ولا يحرم حلالاً فيجوز.

(١) سبق تخريجه ص (١٠٠). (٢) سبق تخريجه ص (٢٢٧).