Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (9/248)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the claimant himself has waived it. But if he says, “I waived it in return for compensation. So either give me the compensation, or I want the prescribed punishment to be carried out against the one who accused me,” we say to him: We will not give you compensation, nor will we carry out the prescribed punishment on your behalf, because you waived it.

The same applies to the right of pre-emption: since he waived it, he is entitled to no compensation, because compensation for relinquishing the right of pre-emption is invalid.

The correct view, however, is as we have said: it is permissible to reach a settlement in return for compensation for waiving the right of pre-emption.

As for false accusation of unchastity, the ruling on settlement concerning it has already been mentioned. However, the person accused may demand his right if he learns that the settlement was invalid, because he waived it on the basis that the settlement was valid and that he would receive compensation for it. If there is no compensation, then his right to demand the prescribed punishment from the accuser cannot be forfeited.

If a branch of his tree extends into another person’s airspace or onto his land, he must remove it. If he refuses, it should be bent away if possible; otherwise, the other person may cut it off.

His statement, “If a branch of his tree extends into another person’s airspace or onto his land, he must remove it”: The author begins by mentioning some of the rights of neighbours. Jurists mention neighbours’ rights in this chapter because disputes between neighbours are generally resolved through settlement. For this reason, they discuss the rulings pertaining to neighbours here. There is another possible place for them—at the end of the books of jurisprudence—but they considered this location more suitable.

It is well known that a neighbour has rights, as Allah, Exalted is He, says:

“And be kind to the neighbour who is near and the neighbour who is farther away.” [al-Nisa’ 4:36]

Thus, if he is a Muslim relative, he has three rights: the right of Islam, the right of kinship, and the right of neighbourliness. If he is a Muslim but not a relative, he has two rights: the right of Islam and the right of neighbourliness. If he is a non-Muslim and not a relative, then he has one right only: the right of neighbourliness.

الرجل أسقطه، لكن لو قال: أنا أسقطته بعوض، فإما أن تعطوني العوض، وإلا فأنا أريد إقامة الحد على القاذف، نقول له: لا نعطيك عوضاً، ولا نقيم لك الحد؛ لأنك أسقطته. وكذلك الشفعة؛ لأنه أسقطها، وليس له عوض؛ لأن العوض على ترك الشفعة غير صحيح. والصحيح أنه كما قلنا: تجوز المصالحة بعوض عن إسقاط الشفعة. وأما بالنسبة للقذف فتقدم حكم الصلح عنه، لكن للمقذوف أن يطالب بحقه إذا علم أن الصلح غير صحيح؛ لأنه أسقطه بناء على أن الصلح صحيح وأنه سيأخذ عوضاً عنه، فإذا لم يكن هناك عوض فلا يمكن أن يفوت حقه بالمطالبة بحد القاذف. وَإِنْ حَصَلَ غُصْنُ شَجَرَتِهِ فِي هَوَاءِ غَيْرِهِ أَوْ قَرَارِهِ أزَالَهُ، فَإِنْ أَبَى لَوَاهُ إِنْ أمْكَنَ، وَإِلاَّ فَلَهُ قَطْعُهُ. قوله: «وإن حصل غصن شجرته في هواء غيره أو قراره أزاله» بدأ المؤلف بذكر شيء من حقوق الجار، وإنما ذكر الفقهاء حقوق الجار في هذا الباب؛ لأن الغالب أن النزاعات التي تكون بين الجيران تحل عن طريق المصالحة؛ لهذا ذكروا أحكام الجوار في هذا الباب، ولها مناسبة أخرى فيمكن أن تكون في آخر الفقه لكن هنا رأوا أنه أنسب، ومن المعلوم أن الجار له حق كما قال الله ـ تعالى ـ: ﴿وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ﴾ [النساء: ٣٦]، فإن كان مسلماً قريباً كان له ثلاثة حقوق: حق الإسلام، وحق القرابة، وحق الجوار، فإن كان مسلماً غير قريب، فله حقان حق الإسلام، وحق الجوار، وإن كان كافراً غير قريب فله حق واحد، وهو حق الجوار.