ancient, such as mounds, the walls of the Jahiliyyah, and their graves. In this, the fifth is due without disagreement, other than what we have mentioned. If one finds it on the surface of such land, or on a path that is not frequently traveled, or in a ruined village, it is the same in ruling; because of what is narrated by Amr ibn Shu'ayb, from his father, from his grandfather, who said: The Messenger of God (may God bless him and grant him peace) was asked about lost property (luqatah)? He said: "What is on a well-traveled path or in a populated village, make it known for a year. If its owner comes, then fine; otherwise, it is yours. As for what is not on a well-traveled path or in a populated village, in it and in the rikaz, there is the fifth." Narrated by al-Nasa'i (12).
The second category: If he finds it in his property that has been transferred to him, it belongs to him according to [one of the two narrations] (13); because it is the wealth of an unbeliever seized during Islam, so it belongs to the one who seized it, like spoils of war. Also, because rikaz is not acquired through the ownership of land, as it is deposited therein; it is only acquired by seizing it, and since he has seized it, it is necessary that he owns it. The second narration is that it belongs to the owner before him if he acknowledges it, and if he does not acknowledge it, then it belongs to the one before him, and so on, back to the first owner. This is the school of al-Shafi'i; because his possession was over the house, so it was over what is in it. If the house was transferred by inheritance, it is judged to be an inheritance; if the heirs agree that it did not belong to their decedent, it belongs to the first owner. If the first owner is not known, it is like lost wealth for which no owner is known. The first opinion is more correct, if God Almighty wills; because rikaz is not acquired through the ownership of the house, as it is not part of its constituents but rather deposited within it; thus it is placed in the status of permissible things like grass, firewood, and game that one finds on someone else's land, for he takes it and is more entitled to it. However, if the owner from whom the property was transferred claims that it is his, then his word is taken; because his possession was over it due to it being over its location. If he does not claim it, it belongs to the one who found it. If the heirs disagree,
(12) In: The Chapter of Minerals, from the Book of Zakat. Al-Mujtaba 5/33. It was also recorded by Abu Dawud, in: The Book of Lost Property (Luqatah). Sunan Abi Dawud 1/397. And Imam Ahmad, in: Al-Musnad 2/180, 186, 203. (13) In [M]: "ahad al-wajhayn" (one of the two legal viewpoints). (14) In the original and [B]: "bikawniha" (due to it being).
القَدِيمَةِ، والتُّلُولِ، وجُدْرَانِ الجَاهِلِيَّةِ، وقُبُورِهم. فهذا فيه الخُمْسُ بغيرِ خِلافٍ، سِوَى ما ذَكَرْنَاهُ. ولو وَجَدَهُ في هذه الأرْضِ على وَجْهِها، أو في طَرِيقٍ غيرِ مَسْلُوكٍ، أو قَرْيَةٍ خَرَابٍ، فهو كذلك في الحُكْمِ؛ لما رَوَى عَمْرُو بن شُعَيْبٍ، عن أبِيهِ، عن جَدِّه، قال: سُئِلَ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن اللُّقَطَةِ؟ فقال: "مَا كَانَ فِى طَرِيقٍ مَأْتِيٍّ، أوْ فِى قَرْيَةٍ عَامِرَةٍ، فَعَرِّفْهَا سَنَةً، فَإنْ جَاءَ صَاحِبُها، وإلَّا فَلَكَ، ومَا لَمْ يَكُنْ في طَرِيقٍ مَأْتِيٍّ، ولَا فِى قَرْيَةٍ عَامِرَةٍ، فَفِيهِ وفِى الرِّكَازِ الخُمْسُ". رَوَاهُ النَّسَائِيُّ (١٢). القسم الثانى، أن يَجِدَهُ في مِلْكِه المُنْتَقِلِ إليه، فهو له في [إحْدَى الرِّوايَتْين] (١٣)؛ لأنَّه مالُ كَافِرٍ مَظْهُورٌ عليه في الإسلامِ، فكان لِمَنْ ظَهَر عَليه كالغَنائِمِ، ولأنَّ الرِّكَازَ لا يُمْلَكُ بمِلْكِ الأرْضِ، لأنَّه مُودَعٌ فيها، وإنَّما يُمْلَكُ بالظُّهُورِ عليه، وهذا قد ظَهَر عليه، فوَجَبَ أن يَمْلِكَهُ. والرِّوَايَةُ الثانيةُ، هو لِلْمَالِكِ قبلَه إن اعْتَرَفَ به، وإن لم يَعْتَرِفْ به فهو للذى قَبْلَه كذلك إلى أوَّلِ مَالِكٍ. وهذا مذهبُ الشَّافِعِيِّ؛ لأنَّه كانت يَدُهُ على الدَّارِ، فكانت علَى ما فيها. وإن انْتَقَلَتِ الدَّارُ بالمِيرَاثِ، حُكِمَ بأنَّه مِيراثٌ، فإن اتَّفَقَ الوَرَثَةُ على أنَّه لم يَكُنْ لِمَوْرُوثِهم، فهو لأوَّلِ مَالِكٍ، فإنْ لم يُعْرَفْ أوَّلُ مَالِكٍ، فهو كالمالِ الضَّائِعِ الذى لا يُعْرَفْ له مَالِكٌ. والأوَّلُ أصَحُّ، إن شاءَ اللهُ تعالى؛ لأنَّ الرَّكَازَ لا يُمْلَكُ بمِلْكِ الدَّارِ، لأنَّه ليس من أجْزائِها وإنَّما هو مُودَعٌ فيها، فيُنَزَّلُ مَنْزِلَةَ المُبَاحاتِ من الحَشِيشِ والحَطَبِ والصَّيْدِ يَجِدُه في أرْضِ غَيْرِه، فيَأْخُذُه، فيكونُ أحَقَّ به، لكن إن ادَّعَى المالِكُ الذى انْتَقَلَ المِلْكُ عنه أنَّه له، فالقَوْلُ قَوْلُه؛ لأنَّ يَدَهُ كانت عليه، لِكَوْنِها (١٤) على مَحِلِّه، وإن لم يَدَّعِه، فهو لِوَاجِدِه. وإن اخْتَلَفَ الوَرَثَةُ،
(١٢) في: باب المعدن، من كتاب الزكاة. المجتبى ٥/ ٣٣.كما أخرجه أبو داود، في: كتاب اللقطة. سنن أبى داود ١/ ٣٩٧. والإمام أحمد، في: المسند٢/ ١٨٠، ١٨٦، ٢٠٣.(١٣) في م: "أحد الوجهين".(١٤) في الأصل، ب: "بكونها".
