Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

there were donkeys in the time of those who cited them as an example that could defend themselves, then so be it. But the donkey found among us—the domestic donkey—cannot defend itself.

As for the mule, it can defend itself, as can the horse. Likewise, an animal that escapes small predators by its speed, such as gazelles, can defend itself from small predators by running swiftly; and so can an animal that escapes small predators by flying, such as pigeons. Thus, whatever can defend itself against small predators by virtue of its large size, its speed, or its flight, it is unlawful to take. This is the governing criterion.

His statement, “It is unlawful to take it,” means that it is unlawful to pick it up, and it is not permissible to do so. The Prophet, peace and blessings be upon him, was asked about a stray camel, and he became angry and said: “Leave it. What concern is it of yours? It has its water-skin and its footwear: it can reach water and eat from the trees until its owner finds it.” (1)

Consider the words of the Messenger, peace and blessings be upon him: it is as though he were one of the camel herders, although he did not herd camels; rather, he herded sheep. His words, “It has its water-skin,” mean its belly, for once it drinks, it can remain for a period without needing to drink, even during the summer days. “And its footwear” means its hoofs. “It can reach water and eat from the trees.” No animal is a better guide to water than the camel. In former times, when people feared dying of thirst, they would tie themselves to camels. The camel would then smell the water from afar and stop at it. Thus, it has its water-skin and its footwear; it can reach water and eat from the trees until its owner finds it.

The apparent meaning of the hadith is general: it is not permissible to interfere with it; it is to be left until its owner finds it. However, when we refer back to the fundamental principles of the Shariah, we say that if it is feared that highway robbers may take it, then in that case he may take it.

(1) Its source has been cited previously, p. 360.
يوجد حمير على زمن من مثلوا بها تمتنع فكذلك، أما الحمار الموجود عندنا وهو الحمار الأهلي فإنه لا يمتنع. أما البغل فإنه يمتنع وكذلك الحصان، وكذلك ما يمتنع من السبع الصغير بعَدْوِهِ كالظباء فإنه يمتنع من السبع الصغير بسرعته، وكذلك ما يمتنع من السبع الصغير بطيرانه كالحمام، إذاً ما امتنع من السبع الصغير لكبر جسمه أو لعَدْوه أو لطيرانه فإنه يحرم أخذه، هذا هو الضابط. وقوله: «حرم أخذه» أي يحرم التقاطه ولا يحل؛ لأن النبي ﷺ سئل عن ضالة الإبل فغضب ﷺ وقال: «دعها، ما لك ولها؟! معها سقاؤها وحذاؤها، ترد الماء وتأكل الشجر حتى يجدها ربها» (١)، انظر كلام الرسول ﷺ كأنما هو من رعاة الإبل، مع أنه ما رعى الإبل وإنما رعى الغنم، فقوله ﷺ: «معها سقاؤها» يعني بطنها؛ لأنها إذا شربت تبقى مدة حتى في أيام الصيف لا تحتاج إلى شرب «وحذاؤها» يعني خفها، «ترد الماء وتأكل الشجر» ولا أدل من البعير على الماء، حتى إن الناس فيما سبق إذا خافوا على أنفسهم من العطش ربطوا أنفسهم على الإبل، ثم إن البعير تشم الماء من بعيد وتقف عليه، فمعها سقاؤها، ومعها حذاؤها، ترد الماء وتأكل الشجر حتى يجدها ربها. وظاهر الحديث العموم، أنه لا يجوز التعرض لها، تترك حتى يجدها ربها، لكن إذا رجعنا إلى أصول الشريعة قلنا: إنه إذا كان يخشى عليها من قطاع الطرق، ففي هذه الحال له أن يأخذها
(١) سبق تخريجه ص (٣٦٠).

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