Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/514)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

from Allah. He said, “Shaykh, may Allah reward you and save you from the Fire. The truth is that I did not give her anything.” The judge then took the document and tore it up before them, saying, “Go and give her what is due to her, while the scribe writes the document as he watches you count out the price to her.”

The point is that such a case can occur: a person may sell something and acknowledge having received the price when he has in fact received nothing. If he requests that the buyer be made to swear an oath, he is entitled to do so. If the buyer refuses to swear, the oath is referred back to the one who made the acknowledgment, and he takes the price.

His statement, “or something else,” includes such matters as a bridal gift or wages. Thus, anyone who acknowledges receiving something and then denies having received it—without denying the acknowledgment itself—is entitled to require his opponent to swear an oath. If the opponent swears, he is entitled to it; but if he does not swear, the oath is referred back to the denying acknowledger—that is, the one who acknowledged receipt and then denied it. The author then moved to another issue, saying:

“If someone sells something, gives it away as a gift, or emancipates it, then acknowledges that it belonged to someone else, his statement is not accepted; the sale, or any of the other transactions, is not invalidated; and he is liable for its compensation, …”

The first concerns a sale: if he sells something and then says, “This was not my property,” his statement is not accepted, because anyone could resort to such a ploy after selling his own property and then claim, “It was not my property.”

For example, I sell a car to someone, and after selling it to him I say, “The car was not my property; rather, I said this in order to

من الله، فقال: يا شيخ، الله يجزاك خيراً وينقذك من النار، الحقيقة أني ما أعطيتها شيئاً، فأخذ القاضي الورقة وقطعها أمامهم، وقال: اذهب أعطها حقها ويكتب الكاتب وهو يراك تَعُدُّ لها الثمن. المهم أن هذه مسألة يمكن أن تقع، أن الإنسان يبيع ويقر بقبض الثمن وهو ما قبض شيئاً، فإذا طلب إحلاف المشتري فله ذلك، فإن نكل ردت على المقر وأخذ الثمن. وقوله: «أو غيره» كصداق أو أجرة، فكل إنسان أقر بقبض شيء ثم أنكر القبض دون الإقرار فله إحلاف خصمه، فإن حلف استحق وإن لم يحلف ردت على المقر المنكر يعني المقر بالقبض، ثم أنكره، ثم انتقل المؤلف إلى مسألة أخرى فقال: وَإِنْ بَاعَ شَيْئاً، أَوْ وَهَبَهُ أَوْ أَعْتَقَهُ، ثُمَّ أَقَرَّ أَنَّ ذَلِكَ كَانَ لِغَيْرِهِ لَمْ يُقْبَلْ قَوْلُهُ وَلَمْ يَنْفَسِخِ الْبَيْعُ، وَلَا غَيْرُهُ، وَلَزِمَتْهُ غَرَامَتُهُ، ..... «وَإِنْ بَاعَ شَيْئاً، أَوْ وَهَبَهُ أَوْ أَعْتَقَهُ، ثُمَّ أَقَرَّ أَنَّ ذَلِكَ كَانَ لِغَيْرِهِ لَمْ يُقْبَلْ قَوْلُهُ، وَلَمْ يَنْفَسِخ الْبَيْعُ، وَلَا غَيْرُهُ وَلَزِمَتْهُ غَرَامَتُهُ» هذه ثلاث مسائل أيضاً: الأولى: البيع: إذا باع شيئاً ثم قال: إن هذا ليس ملكاً لي، فلا يقبل قوله؛ لأن كل إنسان يستطيع أن يتحيل بعدما يبيع ملكه، ثم يقول: ليس ملكاً لي. مثال ذلك: بعت على شخص سيارة وبعد أن بعت عليه، قلت: إن السيارة ليست ملكاً لي، وإنما قلت: هذا من أجل أن