Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The Book of Acknowledgements

An acknowledgement is valid when made by a legally accountable person who acts voluntarily and is not under legal interdiction. It is not valid when made under compulsion. However, if someone is compelled to weigh out a sum of money and consequently sells property of his in order to do so, the sale is valid. Whoever acknowledges something during his terminal illness, it is treated like his acknowledgement made while in good health, except for his acknowledgement of property in favour of an heir, which is not accepted. If he acknowledges a marriage dower owing to his wife, she is entitled to the customary dower by virtue of the marriage itself, not by virtue of his acknowledgement. …………

His statement: “Acknowledgement”: This is the verbal noun of aqrara—“to acknowledge.” It means a person’s admission that another person has a financial, bodily, or other right against him. Although acknowledgement is related to sales and other matters, the author deferred discussing it out of the hopeful expectation that his work might conclude with the acknowledgement of tawhid (Allah’s oneness). Many jurists have followed this approach. Some, however, concluded their books of jurisprudence with the Book of Emancipation, hoping that Allah Most High would emancipate them from the Fire. Each approach has its basis, but acknowledgement is more complete, because whoever’s last words in this world are: “There is no god but Allah,” will enter Paradise (1). Thus, whoever’s last words are an acknowledgement of tawhid will enter Paradise. Entering Paradise is more significant than being emancipated from the Fire, even though emancipation from the Fire necessarily entails entering Paradise.

Acknowledgement has conditions, to which the author alluded in his statement:

“It is valid when made by a legally accountable person.” This is the first condition: it is valid only from one who is legally accountable, namely, an adult of sound mind. Thus, an insane person’s acknowledgement is invalid, whether he acknowledges property, a contract, a divorce, or anything else, because his statement carries no legal effect, as it is made without intent. Likewise, a minor’s acknowledgement is invalid because he is not legally accountable—except regarding matters in which his disposition is valid, in which case his acknowledgement is valid and he is held accountable for it. The governing principle concerning a minor’s acknowledgement is that whatever he may validly initiate, he may also validly acknowledge.

(1) Reported by Ahmad, 5:233, and Abu Dawud, in Kitab al-Jana'iz (Funerals), chapter on prompting the dying person to recite, no. 3116, on the authority of Mu'adh.
كِتَابُ الإِقْرَارِ يَصِحُّ مِنْ مُكَلَّفٍ، مُخْتَارٍ، غَيْرِ مَحْجُورٍ عَلَيْهِ، وَلَا يَصِحُّ مِنْ مُكْرَهٍ، وَإِنْ أُكْرِهَ عَلَى وَزْنِ مَالٍ فَبَاعَ مُلْكَهُ لِذَلِكَ صَحَّ، وَمَنْ أَقَرَّ فِي مَرَضِهِ بِشَيْءٍ فَكَإِقْرَارِهِ فِي صِحَّتِهِ، إِلاَّ فِي إِقْرَارِهِ بِالْمَالِ لِوَارِثٍ فَلَا يُقْبَلُ، وَإِنْ أَقَرَّ لاِمْرَأَتِهِ بِالصَّدَاقِ فَلَهَا مَهْرُ الْمِثْلِ بِالزَّوْجِيَّةِ لَا بِإِقْرَارِهِ، .............. قوله: «الإقرار» مصدر أقر يقر، وهو اعتراف الإنسان بما عليه لغيره من حقوق مالية، أو بدنية، أو غير ذلك، وأخَّر المؤلف الكلام على الإقرار وإن كان له علاقة بالبيع وغيره؛ تفاؤلاً بأن يختم له بالإقرار بالتوحيد، وسلك كثير من الفقهاء هذا المسلك، وبعضهم ختم كتاب الفقه بكتاب العتق تفاؤلاً بأن يعتقه الله تعالى من النار، ولكلٍّ وجه، لكن الإقرار أتم؛ لأن من كان آخر كلامه من الدنيا: لا إله إلا الله دخل الجنة (١)، فمن كان أخر كلامه الإقرار بالتوحيد دخل الجنة، ودخول الجنة أبلغ من العتق من النار، وإن كان يلزم من العتق من النار دخول الجنة. وللإقرار شروط أشار إليها المؤلف بقوله: «يصح من مكلف» هذا الشرط الأول، فلا يصح إلا من مكلف، وهو البالغ العاقل، فالمجنون لا يصح إقراره؛ سواء أقر بمال، أو بعقد، أو بطلاق، أو بغير ذلك؛ لأنه لا حكم لقوله، إذ هو صادر بغير قصد، وكذلك الصغير لا يصح إقراره؛ لأنه غير مكلف إلا فيما يصح تصرفه فيه فإنه يصح إقراره ويؤاخذ به، فالضابط في إقرار الصغير أن ما صح منه إنشاؤه صح به إقراره
(١) أخرجه أحمد (٥/ ٢٣٣)، وأبو داود في الجنائز/ باب في التلقين (٣١١٦) عن معاذ ﵁.

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