Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/326)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Chapter

A claim is not valid unless it is precisely defined and its subject matter is known, except in cases that we deem valid despite uncertainty, such as a bequest, or one of a man’s slaves being given as a dower, and the like, …

His statement, “A claim is not valid”: a claim is when a person asserts against another a right, or freedom from a liability. For example, he may claim a right against someone else, saying, “I claim such-and-such from so-and-so”; or he may claim freedom from liability, as when a claim is made against him and he denies it. This too is a type of claim, although it is called a denial.

The first matter to consider regarding a claim is whether it is permissible. Is a person permitted to assert a right against another?

The answer is: yes, if that right is established, then he may claim it from him. But if the claim is wrongful, then the texts concerning the punishment of one who falsely claims something against another are numerous. The Prophet, peace and blessings be upon him, said: “Whoever takes the property of a Muslim through a false oath will meet Allah while He is angry with him.” (1)

Once a claim is permissible, it must meet certain conditions:

The first is what the author mentions in his statement:

“Unless it is precisely defined.” Defining a matter precisely means clearing it of every ambiguity. This is done by stating the category of the thing claimed, its type, its description, and its amount, so that it remains distinct, evident, and precisely defined—free from the ambiguities of ignorance. This is the meaning of his statement:

“Its subject matter is known.” Thus, it is not sufficient for the claimant to say, “I claim food from him,” for this is an inadmissible and invalid claim unless he specifies it precisely,

(1) Narrated by al-Bukhari in Kitab al-Tawhid (The Book of Monotheism), chapter: “The saying of Allah Most High: ‘Faces on that Day will be radiant...’” (7445); and by Muslim in Kitab al-Iman (The Book of Faith), chapter: “The warning concerning one who wrongfully takes the right of a Muslim...” (138), on the authority of Ibn Masud.

فَصْلٌ وَلَا تَصِحُّ الدَّعْوَى إِلاَّ مُحَرَّرَةً، مَعْلُومَةَ المُدَّعَى بِهِ إِلاَّ مَا نُصَحِّحُهُ مَجْهُولاً كَالْوَصِيَّةِ وَبِعَبْدٍ مِنْ عَبِيدِهِ مَهْراً وَنَحْوِهِ، ........... قوله: «ولا تصح الدعوى» وهي ادعاء الإنسان على غيره حقاً، أو براءة من حق، كأن يدعي على غيره حقاً، فيقول: أنا أطلب فلاناً كذا وكذا، أو براءة منه بأن يُدعى عليه فينكر، فهذه ـ أيضاً ـ نوع من الدعوى، وإن كانت تسمى إنكاراً. فالدعوى أولاً ينظر إليها من ناحية الجواز، فهل يجوز للإنسان أن يدعي على غيره حقاً؟ الجواب: نعم، إذا كان ثابتاً فله أن يدعي عليه الحق، وأما إذا كان ظلماً فإن النصوص كثيرة في عقوبة من ادعى على غيره شيئاً باطلاً، يقول النبي ﵊: «من اقتطع مال امرئ مسلم بيمين كاذبة لقي الله وهو عليه غضبان» (١)، فإذا جازت الدعوى فلا بد لها من شروط: الأول: ذكره المؤلف بقوله: «إلا محررةً» وتحرير الشيء بمعنى تنقيته عن كل الشوائب، وذلك بأن يذكر جنس المُدعى به، ونوعه، وصفته، وقدره، حتى يبقى متميزاً، ظاهراً، محرراً، مخلصاً من شوائب الجهل، وهذا معنى قوله: «معلومة المدعى به» فلا يكفي أن يقول المدعي: أنا أدعي عليه طعاماً، فهذه دعوى غير مسموعة ولا تصح حتى يحررها،

(١) أخرجه البخاري في التوحيد/ باب قول الله تعالى: ﴿وَجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ *﴾ … (٧٤٤٥)، ومسلم في الإيمان/ باب وعيد من اقتطع حق مسلم … (١٣٨) عن ابن مسعود ﵁.