Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The apparent meaning of the author’s words is that if the minor himself announces it, that does not suffice; and if the legally incompetent person announces it, that does not suffice either. This is because people do not trust a child’s statement, and its owner may refrain from claiming it, thinking that the child is merely playing. Therefore, we say that the guardian must announce it, and an announcement made by the legally incompetent person or the child is insufficient. As for the child, this is clear. As for the legally incompetent person, however, there is some reservation, because he is not like a child. If people see this bearded adult man announcing found property, it is unlikely that they would think he is playing around.

If the year is completed and no one comes forward to claim this found property, it belongs to the finder, even if he is legally incompetent or a minor.

His statement, “Whoever abandons an animal in open wilderness because it can no longer continue, or because its owner is unable to care for it, its taker becomes its owner”: the author included this in the chapter on found property because it resembles it.

An example is a person who has an animal—a camel, cow, or sheep—which becomes unable to continue and can no longer walk. Its owner abandons it, having no further desire for it, so it belongs to whoever finds it. The basis for this is the hadith of Jabir, may Allah be pleased with him: he was riding a camel that had become exhausted, so he intended to let it go. (1)

But if its owner claims that he did not abandon it because he no longer wanted it, but rather left it intending to return to it—for example, to treat it until it regained strength and could walk on its own—then the basic principle is that property is inviolable. Accordingly, whoever finds it and takes it as his own is liable for it if its owner claims that he left it in order to return to it.

(1) Its source has been cited previously, p. 318.
وظاهر كلام المؤلف أنه لو عرَّفها الصبي لم يجزئ، ولو عرَّفها السفيه لم يجزئ؛ وذلك لأن الناس لا يثقون بقول الصبي، فقد يُحْجِم صاحبها عن ادعائها؛ لأنه يظن أن الصبي يلعب، فلذلك نقول: يجب أن يعرفها الولي، وتعريف السفيه أو الصبي لا يكفي، أما الصبي فواضح، وأما السفيه ففي النفس منه شيء؛ لأن السفيه ليس كالصبي، وكل الناس إذا رأوا هذا الرجل البالغ الملتحي يعرِّف لقطة، فإنه يبعد أن يظن أنه يتلاعب. فإن تمت السنة ولم يأتِ أحد لهذه اللقطة فإنها تكون للواجد ولو كان سفيهاً أو صغيراً. قوله: «ومن ترك حيواناً بفلاة لانقطاعه أو عجز ربه عنه ملكه آخذه» ألحقه المؤلف في باب اللقطة؛ لأنه شبيه بها. مثال ذلك: إنسان معه حيوان، بعير، أو بقرة، أو شاة، انقطع وصار لا يمشي، فتركه ربه رغبة عنه، فهو لمن وجده، وأصل هذا حديث جابر ﵁ أنه كان على جمل له فأعيى فأراد أن يسيبه (١). ولكن لو ادعى مالكه أنه لم يتركه رغبة عنه، لكن تركه ليرجع إليه، بأن يعالجه حتى يقوى ويسير بنفسه، فالأصل حرمة المال، وعلى هذا فمن وجده وأخذه على أنه ملكه يضمن إذا ادعى صاحبه أنه تركه ليرجع إليه.
(١) سبق تخريجه ص (٣١٨).

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