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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 8 · Page 338

Translation · EN

it is permissible to pick it up. Another narration is reported from Ahmad that it is not for anyone other than the Imam to pick it up. Al-Layth ibn Sa'd said: I do not like for him to go near it, unless he secures it (5) for its owner, due to the saying of the Messenger of Allah (peace and blessings of Allah be upon him): "None shelters the lost animal except one who is misguided (6)." And because it is an animal, it resembles a camel. Our position is the saying of the Prophet (peace and blessings of Allah be upon him) when he was asked about a sheep: "Take it, for it is either for you, your brother, or the wolf." Agreed upon (7). And because it is feared that it might perish or get lost, so it resembles the lost property of non-animals. Our hadith is more specific than theirs, so we apply it specifically to it. Analogy to the camel is not valid, for the Prophet (peace and blessings of Allah be upon him) provided the reason for prohibiting picking it up: that it has its feet and its water-skin with it (i.e., it is self-sufficient), and this is non-existent in the case of sheep. Furthermore, the Prophet (peace and blessings of Allah be upon him) differentiated between them in one report, so it is not permissible to combine what the Lawgiver has separated, nor to draw an analogy of that which He commanded to be picked up to that which He prohibited. Once this is established, there is no difference between finding it in a city or in a desolate place. Malik, Abu Ubayd, and Ibn al-Mundhir said regarding a sheep found in the desert: Slaughter it and eat it. And in the city: Take custody of it until its owner finds it; because the Prophet (peace and blessings of Allah be upon him) said: "It is for you, or your brother, or the wolf." And the wolf is not found in the city. Our position is that the Prophet (peace and blessings of Allah be upon him) said: "Take it," and he did not distinguish, nor did he seek further detail. If the situation had been different, he would have asked and sought detail. And because it is lost property, so the city and the desert are the same regarding it, like all other lost property. [As for their saying that the wolf is only found in the desert, we say: its being for the wolf in the desert does not prevent] (11) it from being for someone else in the city. Once this is established, then whenever he has announced it for a full year,

Notes

(5) In M: "yuhrizuha" (secures it). (6) Narrated by Muslim in the Chapter on the lost property of a pilgrim, from the Book of Lost Property, Sahih Muslim 3/1351. And Abu Dawud in the Book of Lost Property: Sunan Abi Dawud 1/399. And Imam Malik in the Chapter on judgment regarding lost animals, from the Book of Judicial Decisions, Al-Muwatta 2/759. And Imam Ahmad in Al-Musnad 4/117. (7) Its authentication was previously mentioned on page 290. (8) In M: "minhu" (from him). (9) Omitted from the original. (10) In M: "aw istafsala" (or sought detail). (11) Omitted from the original.

Arabic (Source)

يجوزُ الْتِقَاطُه. ويُروَى عن أحمدَ رِوَايةٌ أخرى، ليس لغيرِ الإِمَامِ الْتِقَاطُها. وقال اللَّيْثُ بن سَعْدٍ: لا أُحِبُّ أن يَقْرَبَها، إلَّا أن يَحُوزَها (٥) لِصَاحِبِها؛ لقولِ رسولِ اللَّه -صلى اللَّه عليه وسلم-: "لَا يُؤْوِى الضَّالَّةَ إلَّا ضَالٌّ" (٦). ولأنه حَيَوانٌ أشْبَه الإِبِلَ. ولَنا، قولُ النبيِّ -صلى اللَّه عليه وسلم-، لمَّا سُئِلَ عن الشَّاةِ: "خُذْهَا، فَإنَّمَا هِىَ لَكَ أوْ لِأخِيكَ أو لِلذِّئْبِ". مُتَّفَقٌ عليه (٧). ولأنَّه يُخْشَى عليه التَّلَفُ والضَّيَاعُ، فأشْبَهَ لُقَطَةَ غير الحَيَوانِ، وحَدِيثُنا أخَصُّ من حَدِيِثهم، فنَخُصُّه به، والقِيَاسُ على الإِبِلِ لا يَصِحُّ؛ فإنَّ النبيَّ -صلى اللَّه عليه وسلم- عَلَّلَ مَنْعَ الْتِقَاطِها بأنَّ معها حِذَاءَها وسِقَاءَها، وهذا مَعْدُومٌ في الغَنَمِ، ثم قد فَرَّقَ النبيُّ -صلى اللَّه عليه وسلم- بينهما في خَبَرٍ واحدٍ، فلا يجوزُ الجَمْعُ بين ما فَرَّقَ الشارِعُ بينهما، ولا قِيَاسُ ما أمَرَ بالْتِقاطِه على ما مَنَعَ ذلك فيه (٨). إذا ثَبَتَ هذا، فلا فَرْقَ بين أن يَجِدَها بمِصْرٍ أو بمَهْلَكَةٍ. وقال مالِكٌ، وأبو عُبَيْدٍ، وابنُ المُنْذِرِ، في الشَّاةِ تُوجَدُ في الصَّحْراءِ: اذْبَحْها، وكُلْهَا. وفى المِصْرِ: ضُمَّها حتى يَجِدَها صاحِبُها؛ لأنَّ النبيَّ -صلى اللَّه عليه وسلم- قال: "هِىَ لكَ أوْ لِأَخِيكَ أو لِلذِّئْبِ". والذِّئْبُ لا يكونُ في المِصْرِ. ولَنا، أنَّ النبيَّ -صلى اللَّه عليه وسلم- قال: "خُذْهَا". ولم يُفَرِّقْ، ولم يَسْتَفْصِلْ، ولو افْتَرَقَ (٩) الحالُ لَسَأَلَ واسْتَفْصَلَ (١٠)، ولأنَّها لُقَطَةٌ، فَاسْتَوَى فيها المِصْرُ والصَّحْراءُ، كسائِر اللُّقَطَاتِ. [وقولُهم: إن الذِّئْبَ لا يكونُ إلَّا في الصَّحْراءِ. قُلْنا: كونُها لِلذِّئْبِ في الصَّحْراءِ لا يَمْنَعُ] (١١) كَوْنَها لغيرِه في المِصْرِ. إذا ثَبَتَ هذا، فإنَّه متى عَرَّفَها حَوْلًا كامِلًا،

Notes

(٥) في م: "يحرزها".(٦) أخرجه مسلم، في: باب في لقطة الحاج، من كتاب اللقطة. صحيح مسلم ٣/ ١٣٥١. وأبو داود، في: كتاب اللقطة: سنن أبي داود ١/ ٣٩٩. والإِمام مالك، في: باب القضاء في الضوال، من كتاب الأقضية. الموطأ ٢/ ٧٥٩. والإِمام أحمد، في: المسند ٤/ ١١٧.(٧) تقدم تخريجه في صفحة ٢٩٠.(٨) في م: "منه".(٩) سقط من: الأصل.(١٠) في م: "أو استفصل".(١١) سقط من: الأصل.

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