If the depositee wishes to return it to its owner, the owner is obligated to accept it (7), because the depositee is a volunteer in keeping it (8); therefore, he is not obligated to continue volunteering in the future.
1066 - Issue: He said: "There is no liability on a depositee, provided he does not commit a transgression (ta'addi)."
The summary of this is that a deposit is a trust. Therefore, if it is destroyed without negligence by the depositee, he bears no liability, regardless of whether something of the depositee's own wealth was lost along with it or not. This is the opinion of the majority of scholars. It is narrated from Abu Bakr, 'Ali, and Ibn Mas'ud (may Allah be pleased with them). This was also the view of Shurayh, al-Nakha'i, Malik, Abu al-Zinad, al-Thawri, al-Awza'i, al-Shafi'i, and the jurists of reasoning (Ashab al-Ra'y). There is another narration from Ahmad: if the deposit is lost along with his own wealth, he is liable for it, due to what is narrated from 'Umar ibn al-Khattab (may Allah be pleased with him) that he held Anas ibn Malik liable for a deposit that was lost along with his own wealth (1). The judge (al-Qadi) said: The first (2) view is more correct, because Allah the Almighty named it a trust, and liability contradicts the nature of a trust. It is narrated from 'Amr ibn Shu'ayb, from his father, from his grandfather, that the Prophet (peace be upon him) said: "There is no liability on the depositee" (3). This is also narrated from the Companions whom we have mentioned. Furthermore, the depositee is a trusted person, so he is not liable for what is destroyed without his transgression or negligence, just like the wealth that was lost with his own. Moreover, the depositee guards it for its owner voluntarily, without any benefit accruing to him (4); if liability were imposed upon him, people would refrain from accepting deposits, which would be harmful, due to the need for it that we have already clarified. What was narrated from 'Umar is interpreted as negligence by Anas in safeguarding it, so it does not contradict what we have mentioned. As for if he transgresses...
(7) In the original, A, and B: "qabulihi" (his accepting). (8) In B: "bi-imsakihi" (by his keeping). (1) Narrated by al-Bayhaqi in: The Chapter on No Liability on a Trusted Person, from the Book of Deposit. al-Sunan al-Kubra 6/289. (2) In A and M: "al-awwal" (the first). (3) Narrated by al-Bayhaqi in: The Chapter on What Has Come Regarding the Encouragement to Render Trusts, from the Book of Deposit. al-Sunan al-Kubra 6/289. It was also narrated in similar fashion by Ibn Majah in: The Chapter on Deposit, from the Book of Charities. Sunan Ibn Majah 2/802. Al-Daraqutni in: The Book of Sales. Sunan al-Daraqutni 3/41. Al-Hafiz cited it in Talkhis al-Habir 3/97. (4) In M: "alayhi" (on him).
المُسْتَوْدَعُ رَدَّها على صاحِبِها، لَزِمَه قَبُولُها (٧)؛ لأنَّ المُسْتَوْدَعَ مُتَبَرِّعٌ بإمْساكِها (٨)؛ فلا يَلْزَمُه التَّبَرُّعُ فى المُستقبَلِ.
١٠٦٦ - مسألة؛ قال: (ولَيْسَ عَلَى مُودَعٍ ضَمَانٌ، إذَا لَمْ يَتَعَدَّ)
وجملَتُه أَنَّ الوَدِيعةَ أمانةٌ، فإذا تَلِفَتْ بغيرِ تَفْريطٍ من المُودَعِ، فليس عليه ضَمانٌ، سواءٌ ذَهَبَ معها شىءٌ من مالِ المُودَعِ أو لم يَذْهَبْ. هذا قولُ أكثرِ أهلِ العِلْمِ. رُوِىَ ذلك عن أبى بُكَيْر، وعلىٍّ، وابنِ مسعودٍ، رَضِىَ اللَّهُ عنهم. وبه قال شُرَيحٌ، والنَّخَعِىُّ، ومالكٌ، وأبو الزِّنادِ، والثَّوْرِىُّ، والأوْزَاعىُّ، والشَّافعىُّ، وأصحابُ الرَّأْى. وعن أحمدَ روايةٌ أخرى، إن ذَهَبَتِ الوَدِيعةُ من بين مالِه غَرِمَها؛ لما رُوِىَ عن عمرَ بن الخطابِ، رَضِىَ اللَّهُ عنه، أنَّه ضَمّنَ أَنَسَ بن مالكٍ وَدِيعةً ذَهَبَتْ من بين مالِه (١). قال القاضى: والأُولَى (٢) أَصَحُّ؛ لأنَّ اللَّه تعالى سَمَّاها أمانةً، والضَّمانُ يُنَافِى الأمانةَ. ويُرْوَى عن عمرِو بن شُعَيْبٍ، عن أبيه، عن جَدِّه، أَنَّ النّبِىَّ -صلى اللَّه عليه وسلم- قال: "لَيْسَ عَلَى المُسْتَوْدَعِ ضَمانٌ" (٣). ويُرْوَى عن الصَّحابةِ الذين ذكَرْناهِم. ولأنَّ المُسْتَوْدَعَ مُؤْتَمَنٌ، فلا يَضْمَنُ ما تَلِفَ من غيرِ تَعَدِّيه وتَفْرِيطِه، كالذى ذهَبَ مع مالِه، ولأنَّ المُسْتَوْدَعَ إنَّما يَحْفَظُها لصاحِبِها مُتَبَرِّعًا، من غير نَفْع يَرْجِعُ إليه (٤) فلو لَزِمَهُ الضَّمانُ لَامْتَنعَ الناسُ من قبَولِ الوَدائِعِ، وذلك مُضِرٌّ، لما بَيَّنَاه من الحاجةِ إليها، وما رُوِىَ عن عمرَ مَحْمولٌ على التَّفْريطِ من أَنَسٍ فى حِفْظِها، فلا يُنافِى ما ذكَرْناه. فأمَّا إن تَعَدَّى
(٧) فى الأصل، أ، ب: "قبوله".(٨) فى ب: "بإمساكه".(١) أخرجه البيهقى، فى: باب لا ضمان على مؤتمن، من كتاب الوديعة. السنن الكبرى ٦/ ٢٨٩.(٢) فى أ، م: "الأول".(٣) أخرجه البيهقى، فى: باب ما جاء فى الترغيب فى أداء الأمانات، من كتاب الوديعة. السنن الكبرى ٦/ ٢٨٩.وأخرجه بنحوه ابن ماجه، فى: باب الوديعة، من كتاب الصدقات. سنن ابن ماجه ٢/ ٨٠٢. والدارقطنى، فى: كتاب البيوع. سنن الدارقطنى ٣/ ٤١. وأورده الحافظ فى تلخيص الحبير ٣/ ٩٧.(٤) فى م: "عليه".