Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/477)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

He then said: This hadith shows that lost property becomes lawful for the finder after a year, even if he has no need of it. For if it were to be treated as charity, it would not have been lawful for ‘Alī, may Allah be pleased with him, since he belonged to Banū Hāshim by lineage and charity was forbidden to him. Mālik, however, does not permit the finder to spend it. In his view, the Messenger of Allah’s words, may Allah bless him and grant him peace, “Then deal with it as you see fit,” mean that the finder may either retain it for its owner and continue announcing it, or give it in charity and reimburse its owner if he appears—unless the owner chooses to approve the charity and receive its reward. Another view holds that the finder may spend it only if he needs it; this is the position of Abū Hanīfa and all his companions. Yet another view holds that he may do so only if he has sufficient means to repay it, and this is the correct view. Allah, Mighty and Majestic, says:

“O you who believe, do not consume one another’s wealth unjustly, but only through trade by mutual consent.” [Women: 29]

The Messenger of Allah, may Allah bless him and grant him peace, said:

“A Muslim’s property is not lawful to take except with his willing consent.”

Thus, there are four positions on this matter:

First: The finder may not spend it under any circumstances.

Second: He may spend it in all circumstances.

Third: He may spend it only if he needs it.

Fourth: He may spend it only if he has sufficient means to repay it. And Allah knows best.

Section

This disagreement concerns only lost property found outside Mecca. As for Mecca, an explicit text states that its lost property is lawful to take only for someone who will announce it. By consensus, therefore, the finder may not spend it; he must continue announcing it indefinitely, however much time elapses. Two reported wordings state: “Only someone who announces its lost property may pick it up,” and, “Its lost property may be picked up only for someone seeking it.” It has been said:

فقال فهذا الحديث يدل على أن اللقطة حلال للملتقط بعد الحول - وإن كان غنيا عنها؛ لأنها لو كانت ترجع إلى الصدقة، لما حلت لعلي ﵁؛ لأنه من صليبة بني هاشم، ولأن الصدقة عليه حرام؛ وأما مالك فلا يجيز له أكلها. ومعنى قول رسول الله ﷺ عنده. «فشأنك بها» - أنه مخير بين أن يمسكها لصاحبها ويزيد في تعريفها، وبين أن يتصدق بها ويضمنها لصاحبها - إن جاء، إلا إن شاء أن يجيز الصدقة ويكون له الأجرة، وقيل إنه ليس له أن يستنفقها إلا أن يكون محتاجا إليها، وهو قول أبي حنيفة وسائر أصحابه؛ وقيل إن ذلك لا يجوز له إلا أن يكون له وفاء بها - وهو الصحيح؛ قال الله ﷿: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ﴾ [النساء: ٢٩]. وقال رسول الله ﷺ: «لا يحل مال امرئ مسلم إلا عن طيب نفس منه» فيتحصل في هذا أربعة أقوال: أحدها: أن استنفاقها لا يجوز له بحال. والثاني: أن استنفاقها جائز له بكل حال. والثالث: أن استنفاقها لا يجوز له إلا أن يكون محتاجا إليها. والرابع: أن استنفاقها لا يجوز له، إلا أن يكون له بها وفاء - والله أعلم. فصل وهذا الاختلاف إنما هو فيما عدا لقطة مكة، فأما مكة فقد ورد النص فيها أنه لا تحل لقطتها إلا لمنشد، فلا يحل له استنفاقها بإجماع، وعليه أن يعرفها أبدا وإن طال زمانها. ويروى لا يرفع لقطتها إلا منشد، ولا ترفع لقطتها إلا لمنشد؛ فقيل: