Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/351)

His statement, “Judgment may be given against an absent person”: what is meant here by an absent person is one who is outside the town, or one who is in the town but is concealing himself and hiding, such that he cannot be reached. In these two cases, judgment may be given against the absent person if the right against him has been established.

Thus, if a man comes to the judge and says, “I am claiming, for example, one hundred riyals from So-and-so, son of So-and-so,” the judge asks, “Where is he?” He replies, “In Mecca.” Judgment may then be given against him if the claimant brings two witnesses, because in this case the absence is distant—at the distance at which prayers may be shortened. When the absence is at such a distance, judgment may be given against him once the right against him has been established.

But if he claims one hundred riyals from this absent person and the judge asks, “Where are the witnesses?” and he replies, “I have no witnesses, but make him swear an oath,” the judge will say, “Bring him, and I will have him swear an oath.” Thus, no judgment may be given against him unless the right against him has been established.

If the claim concerns a specific property—for example, he says, “I claim that So-and-so sold me his house”—the judge says, “Bring the witnesses.” If he replies, “These witnesses have appeared,” judgment may be given against him, because the right has been established. The Prophet, peace and blessings be upon him, said: “The proof rests upon the claimant.” (1)

The ruling mentioned by the author requires evidence. They cited as evidence that the Prophet, peace and blessings be upon him, ruled in favour of Hind bint ‘Utbah, may Allah be pleased with her, allowing her to take from the wealth of Abu Sufyan, may Allah be pleased with him, what would suffice her and her child in a reasonable manner. She came to him and said, “Abu Sufyan is a miserly man; he does not give me enough maintenance for myself and my child.” He, peace and blessings be upon him, said: “Take what suffices you

(1) Its source has been cited previously on p. 318.

وقوله: «ويحكم على الغائب» المراد بالغائب هنا، الغائب عن البلد، أو الذي في البلد لكنه مستتر متخفٍّ، لا يمكن الوصول إليه، ففي هذين الحالين يحكم على الغائب إذا ثبت عليه الحق، فإذا جاء رجل إلى القاضي، وقال: أنا أدعي على فلان ابن فلان بمائة ريال مثلاً، فقال: أين هو؟ قال: في مكة، فإنه يحكم عليه إذا جاء المدعي بشاهدين، لأن الغَيْبة هنا بعيدة، مسافة قصر، وإذا كانت بعيدة مسافة قصر حُكم عليه إذا ثبت عليه الحق. فإن ادعى على هذا الغائب بمائة ريال، فقال القاضي: أين الشهود؟ فقال: ما عندي شهود، لكن حلِّفْه، يقول القاضي: أَحْضِرْهُ وأُحَلِّفْهُ، فلا يحكم عليه إلا إذا ثبت عليه الحق. فإذا كان المدعى به عيناً بأن قال: أنا أدعي على فلان أنه باع عليَّ بيته، فقال القاضي: إيت بالشهود، فقال: هؤلاء الشهود قد حضروا، فيحكم عليه؛ لأن الحق ثبت، وقد قال النبي ﵊: «البينة على المدعي» (١). وهذا الذي ذكر المؤلف حكمٌ يحتاج إلى دليل، والدليل قالوا: لأن النبي ﷺ حكم لهند بنت عتبة ﵂ أن تأخذ من مال أبي سفيان ﵁ ما يكفيها وولدها بالمعروف، حيث جاءت إليه تقول: إن أبا سفيان رجل شحيح لا يعطيني من النفقة ما يكفيني وولدي، فقال ﷺ: «خذي ما يكفيك

(١) سبق تخريجه ص (٣١٨).