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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 8 · صفحة 362فصل

الترجمة · EN

Unlike the lost item, wealth is a place for treachery, and human souls are inclined to acquire it, which is not the case for the foundling. Therefore, based on this, whenever the finder wishes to travel with the foundling, he is prevented from doing so, because he is moving him away from those who know his situation, and there is no guarantee that he will not claim he is his slave and sell him.

Section: If a foundling is picked up by someone of hidden status whose true justice or treachery is unknown, the foundling is left in his custody; for his rule is the rule of a just person regarding the lost item of wealth, guardianship in marriage, testimony, and most other legal rulings. This is because the default state of a Muslim is justice; this is why 'Umar, may Allah be pleased with him, said: "Muslims are witnesses for one another." If he wishes to travel with the foundling, there are two views. The first is that he is not to be left in his custody. This is the school of al-Shafi'i, because his trustworthiness has not been verified, and thus treachery on his part cannot be ruled out. The second is that he is left in his custody, because he is left in his custody while in the city without a supervisor assigned to him, so he is like a just person; and because the apparent state is concealment and protection. As for the one whose justice is known and whose trustworthiness has become apparent, the foundling is left in his custody whether he is traveling or at home, because he is trusted with him, provided his travel is not for the purpose of relocating.

Section: If the trustworthy person’s travel with the foundling is to a place where he will reside, we examine the matter: if he picked him up in the city and intends to relocate with him to the desert, he is not left in his custody for two reasons. The first is that staying in the city is better for the foundling in his religion and worldly life, and more comfortable for him. The second is that if he was found in the city, the apparent state is that he was born there, so staying there offers more hope for discovering his lineage and the appearance of his family and their acknowledgment of him. If he intends to relocate with him to another city, there are two views. The first is that he is not left in his custody, because his remaining in his city offers more hope for discovering his lineage; thus, he is not left in the custody of the one moving away, by analogy to the one moving him to the desert. The second is that he is left in his custody, because his guardianship is established, and the second city is like the first in terms of comfort, so he is left in his custody, just as if he had moved from one side of the city to the other. This differs from the one moving him to the desert, because that causes him harm by depriving him of comfort. If he picked him up in the desert, he has the right to move him to...

الحواشي

(9) In M: "al-naql".

العربية (المصدر)

الخِيانَةِ، والنُّفُوسُ إلى تَنَاوُلِه وأخْذِه داعِيَةٌ، بخِلَافِ اللَّقِيطِ. فعلى هذا، متى أرادَ المُلْتَقِطُ السَّفَرَ باللَّقِيطِ مُنِعَ منه؛ لأنَّه يُبْعِدُه ممَّن عَرَفَ حالَه، فلا يُؤْمَنُ أن يَدَّعِىَ رِقَّهُ ويَبِيعَه.

فصل: وإذا الْتَقَطَ اللَّقِيطَ مَنْ هو مَسْتُورُ الحالِ، لم تُعْرَفْ منه حَقِيقَةُ العَدَالةِ ولا الخِيَانةِ، أُقِرَّ اللَّقَيطُ في يَدَيْهِ؛ لأنَّ حُكْمَه حُكْمُ العَدْلِ في لُقَطَةِ المالِ والوِلَايةِ في النِّكَاحِ والشَّهَادَةِ فيه، وفى أكْثَر الأحْكامِ، ولأنَّ الأَصْلَ في المُسْلِمِ العَدَالَةُ؛ ولذلك قال عمرُ، رَضِىَ اللهُ عنه: المُسْلِمونَ عُدُولٌ بعضُهم على بعضٍ. فإن أرادَ السَّفَرَ بلُقَطَتِه، ففيه وَجْهانِ؛ أحدهما، لا يُقَرُّ في يَدَيْهِ. وهذا مذهبُ الشافِعِيِّ؛ لأنَّه لم يَتَحَقَّقْ أمَانَتَه، فلم تُؤْمَن الخِيَانَةُ منه. والثاني، يُقَرُّ في يَدَيْه؛ لأنَّه يُقَرُّ في يَدَيْهِ في الحَضَرِ من غير مُشْرِفٍ يُضَمُّ إليه، فأشْبَه العَدْلَ، ولأنَّ الظاهِرَ السَّتْرُ والصِّيانَةُ. فأمَّا مَنْ عُرِفَتْ عَدَالَتُه، وظَهَرَتْ أمانَتُه، فيُقَرُّ اللَّقِيطُ في يَدِه في سَفَرِه وحَضَرِه؛ لأنَّه مَأمُونٌ عليه إذا كان سَفَرُه لغير النُّقْلَةِ.

فصل: فإن كان سَفَر الأمِينِ بِاللَّقِيطِ إلى مكانٍ يُقِيمُ به، نَظَرْنا؛ فإن كان الْتَقَطَه من الحَضَرِ، فأرادَ النُّقْلَةَ (٩) به إلى البادِيَةِ، لم يُقَرَّ في يَدِه، لِوَجْهَيْنِ؛ أحدهما، أنَّ مُقَامَه في الحَضَرِ أصْلَحُ له في دِينِه ودُنْيَاه، وأَرْفَهُ له. والثاني، أنَّه إذا وُجِدَ في الحَضَرِ، فالظاهِرُ أنَّه وُلِدَ فيه، فبقاؤُه فيه أرْجَى لِكَشْفِ نَسَبِه وظُهُورِ أهْلِه، واعْتِرَافِهِم به. وإن أرادَ النُّقْلَةَ به إلى بَلَدٍ آخَرَ من الحَضَرِ، ففيه وَجْهانِ؛ أحدهما، لا يُقَرُّ في يَدِه؛ لأنَّ بَقَاءَه في بَلَدِه أرْجَى لِكَشْفِ نَسَبِه، فلم يُقَرَّ في يَدِ المُنْتَقِلِ عنه، قِياسًا على المُنْتَقِلِ به إلى البادِيَةِ. والثاني، يُقَرُّ في يَدِه؛ لأنَّ وِلَايَتَه ثابِتَةٌ، والبَلَدُ الثاني كالأَوَّلِ في الرَّفاهِيَةِ، فيُقَرُّ في يَدِه، كما لو انْتقَلَ من أحَدِ جانِبَىِ البَلَدِ إلى الجانِبِ الآخَر، وفارَقَ المُنْتَقِلَ به إلى البادِيَةِ؛ لأنَّه يَضُرُّ به بِتَفْوِيتِ الرَّفَاهِيَةِ عليه. وإن الْتَقَطَه من البادِيَةِ فله نَقْلُه إلى

الحواشي

(٩) في م: "النقل".

السابقمجلد 8 · صفحة 362التالي
السابق8·362التالي