Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

for one to undertake such an obligation toward another. If he explains it as a single date, then apparently this depends on the circumstances at hand. For example, if we are in a time of famine—may Allah protect us—then a date is undoubtedly something of value; how many exhausted and perishing people have been saved by one! But in a time of prosperity, it is not considered something of value. The Messenger ﷺ said: “Protect yourselves from the Fire, even with half a date.” (1)

In summary: if he explains it as something regarded as property, his explanation is accepted. If he explains it as something not customarily regarded as property, such as a walnut shell; or not regarded as property in Islamic law, such as wine; or something deemed worthless and shunned due to its foulness, such as carrion—then his explanation is not accepted. Thus, we say that carrion is not regarded as property because of its foulness and because people shun it. Otherwise, its hide may be tanned—and is purified by tanning—so it could potentially be regarded as property.

Likewise, if it is not among financial rights and has no connection to property, his explanation of it is not accepted. Thus, if he says, “He has something due from me,” and he is asked, “Explain it,” and he replies, “If he sneezes and praises Allah, I owe him the response, ‘May Allah have mercy on you’; or, if he greets me with salām, I owe him a return greeting,” we say: it is not customary for a person to acknowledge or undertake such matters as obligations upon himself. Therefore, his explanation is not accepted on that basis. It is accepted only with respect to property and financial rights, such as the right of pre-emption.

His statement: “It is accepted if he explains it as a dog whose benefit is permissible, or as the prescribed punishment for slander.” Thus, if he says, “He has something due from me,” and he is asked, “Explain it,” and he replies, “A hunting dog, a livestock dog, or a guard dog,” his explanation is accepted, because it must be returned to its owner. If someone

(1) Narrated by al-Bukhari, Book: “Protect yourselves from the Fire, even with half a date” (1417); and by Muslim, in Zakat, Chapter: “Encouragement to give charity, even with half a date” (67) (1016), on the authority of Adi ibn Hatim, may Allah be pleased with him.
بأن الإنسان يلتزم لغيره بمثلها، ولو فسره بتمرة فالظاهر أن هذه يرجع فيها للحال الواقعة، فمثلاً إذا كنا في زمن مجاعة ـ نسأل الله السلامة ـ فالتمرة لا شك أنها شيء، وكم أنقذت من عاطب وهالك، أما إذا كان في زمن رخاء فإنها ليست بشيء، والرسول ﵊ قال: «اتقوا النار ولو بشق تمرة» (١). الخلاصة: إذا فسره بما يتمول قُبِل، وإذا فسر بما لا يتمول عادة كقشر الجوزة، أو شرعاً كالخمر، أو لخبثه والرغبة عنه كالميتة فإن ذلك لا يقبل، ولهذا نقول: الميتة غير متمولة من أجل خبثها والرغبة عنها، وإلا فمن الممكن دبغ جلدها، ويطهر بالدبغ، فيمكن أن تكون متمولة. وكذلك إذا لم يكن من الحقوق المالية، ولا يتعلق بالمال فلا يقبل تفسيره به، فلو قال: له علي شيء، فقيل: فسره؟ قال: له علي إذا عطس فحمد الله أن أقول له: يرحمك الله، أو له علي إذا سلم أن أرد السلام، نقول: هذا لم تجرِ العادة بالإقرار به والتزام الإنسان إياه في ذمته، وعلى هذا فلا يقبل تفسيره بذلك، إنما يقبل في المال والحقوق المالية كحق الشفعة. قوله: «وَيُقْبَلُ بِكَلْبٍ مُبَاحٍ نَفْعُهُ أَوْ حَدِّ قَذْفٍ» فإذا قال: له علي شيء، قيل: فسره، قال: كلب صيد، أو كلب ماشية، أو كلب حراسة، فيقبل؛ لأنه يجب رده على صاحبه، فلو أن أحداً
(١) أخرجه البخاري/ باب اتقوا النار ولو بشق تمرة … (١٤١٧)، وأخرجه مسلم في الزكاة/ باب الحث على الصدقة ولو بشق تمرة … (٦٧) (١٠١٦) عن عدي بن حاتم ﵁.

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