Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

—that is, the view that lost property found in Mecca is unlike lost property elsewhere—is the stronger opinion and the view preferred by Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him; the hadith indicates this.

However, if a person fears that someone who will not publicize it may take it, then we say that either picking it up becomes obligatory, or it is permissible. What should he do with it? We say: he should publicize it continually and indefinitely. If that proves difficult for him, then—praise be to Allah—the matter is flexible, since there are Sharia courts that receive such items. So he should pick it up and hand it over to the authority; once he has taken it and delivered it to the authority—that is, to the judge—he is thereby absolved of liability.

He must publicize all such items in public gathering places, other than mosques, for one year. Thereafter, he acquires ownership of it by legal ruling, but he may not dispose of it before learning its distinguishing characteristics.

His words, “He must publicize all such items,” mean everything that may permissibly be picked up, whether an animal or something other than an animal. As for non-animal property, this is established by the sunnah, for the Prophet, peace and blessings be upon him, said: “Learn its container and its binding cord, then announce it for one year” (1). As for animals, the scholars differed over whether it is obligatory to publicize them. Some held that publicizing them is obligatory, as stated by the author when he said, “He must publicize all such items.” Others held that he is not required to publicize them, because the Prophet, peace and blessings be upon him, said concerning a sheep found by a man: “It is for you, or for your brother, or for the wolf.” Here, “or” indicates a choice: it is yours if you wish not to publicize it; or it is for your brother if you publicize it and he finds it; or it is for the wolf if you choose neither to take it nor to publicize it, in which case the wolf will eat it. But the correct view is that adopted by the author: all such items must be publicized, whether animals or otherwise.

His words, “He must publicize,” mean that he should seek out whoever recognizes it.

(1) Its source has already been cited; see p. 360.
ـ أعني القول بأن لقطة مكة ليست كغيرها ـ هو القول الراجح، واختيار شيخ الإسلام ابن تيمية ﵁ وعليه يدل الحديث. لكن إذا خاف الإنسان أن يأخذها مَنْ لا يعرِّفُها فهنا نقول: إما أن يجب أخذها، أو يباح، فماذا يصنع بها؟ نقول: يعرفها دائماً وأبداً، فإن شق عليه ذلك فالأمر ـ والحمد لله ـ واسع، حيث توجد محاكم شرعية تتلقى مثل هذا، فليأخذها وليدفعها للحاكم، وهو إذا أخذها ودفعها للحاكم ـ يعني للقاضي ـ برئت بذلك ذمته. وَيُعَرِّفُ الجَمِيعَ فِي مَجَامِعِ النَّاسِ غَيْرَ المَساجِدِ حَوْلاً. وَيَمْلِكُهُ بَعْدَهُ حُكْماً، لَكِنْ لَا يَتَصَّرفُ فِيها قَبْلَ مَعْرِفَةِ صِفَاتِهَا. قوله: «ويعرف الجميع» يعني جميع ما يجوز التقاطه، الحيوان وغير الحيوان، أما غير الحيوان فقد ثبت بالسنة؛ لأن النبي ﷺ قال: «اعرف عفاصها ووكاءها ثم عرفها سنة» (١)، وأما الحيوان فقد اختلف العلماء في وجوب تعريفه، فمنهم من قال بوجوب التعريف كما هو كلام المؤلف حيث قال: «ويعرف الجميع»، ومنهم من قال: إنه لا يجب أن يعرفه؛ لأن النبي ﷺ قال في الشاة يجدها الرجل: «هي لك أو لأخيك أو للذئب»، و «أو» هنا للتخيير، فهي لك إن شئت ألا تعرفها أو لأخيك إن عرفتها فوجدها، أو للذئب إن شئت ألا تأخذها ولا تعرفها فهي للذئب يأكلها، ولكن الصحيح ما ذهب إليه المؤلف أنه يجب أن يعرف الجميع، الحيوان وغير الحيوان. وقوله: «ويعرِّف» أي: يطلب من يَعْرِفها.
(١) سبق تخريجه ص (٣٦٠).

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