Tarikh (al-Tabari) 1611
Mention of Year Nine and Its Designation as the Year of Delegations
فَصْلٌ فِي هَذِهِ الْقِصَّةِ مِنَ الْفِقْهِ: إِنَّ لِلضَّيْفِ حَقًّا عَلَى مَنْ نَزَلَ بِهِ ، وَهُوَ ثَلَاثُ مَرَاتِبَ: حَقٌّ وَاجِبٌ، وَتَمَامٌ مُسْتَحَبٌّ، وَصَدَقَةٌ مِنَ الصَّدَقَاتِ. فَالْحَقُّ الْوَاجِبُ يَوْمٌ وَلَيْلَةٌ، وَقَدْ ذَكَرَ النَّبِيُّ ﷺ الْمَرَاتِبَ الثَّلَاثَةَ فِي الْحَدِيثِ الْمُتَّفَقِ عَلَى صِحَّتِهِ مِنْ حَدِيثِ أبي شريح الخزاعي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: ( مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ، فَلْيُكْرِمْ ضَيْفَهُ جَائِزَتَهُ "، قَالُوا: وَمَا جَائِزَتُهُ يَا رَسُولَ اللَّهِ ؟ قَالَ: يَوْمُهُ وَلَيْلَتُهُ، وَالضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ، فَمَا كَانَ وَرَاءَ ذَلِكَ فَهُوَ صَدَقَةٌ، وَلَا يَحِلُّ لَهُ أَنْ يَثْوِيَ عِنْدَهُ حَتَى يُحْرِجَهُ ) وَفِيهِ جَوَازُ الْتِقَاطِ الْغَنَمِ ، وَأَنَّ الشَّاةَ إِذَا لَمْ يَأْتِ صَاحِبُهَا فَهِيَ مِلْكُ الْمُلْتَقِطِ، وَاسْتَدَلَّ بِهَذَا بَعْضُ أَصْحَابِنَا عَلَى أَنَّ الشَّاةَ وَنَحْوَهَا مِمَّا يَجُوزُ الْتِقَاطُهُ يُخَيَّرُ الْمُلْتَقِطُ بَيْنَ أَكْلِهِ فِي الْحَالِ، وَعَلَيْهِ قِيمَتُهُ، وَبَيْنَ بَيْعِهِ وَحِفْظِ ثَمَنِهِ، وَبَيْنَ تَرْكِهِ وَالْإِنْفَاقِ عَلَيْهِ مِنْ مَالِهِ، وَهَلْ يَرْجِعُ بِهِ ؟ عَلَى وَجْهَيْنِ؛ لِأَنَّهُ ﷺ جَعَلَهَا لَهُ، إِلَّا أَنْ يَظْهَرَ صَاحِبُهَا، وَإِذَا كَانَتْ لَهُ، خُيِّرَ بَيْنَ هَذِهِ الثَّلَاثَةِ، فَإِذَا ظَهَرَ صَاحِبُهَا دَفَعَهَا إِلَيْهِ أَوْ قِيمَتَهَا، وَأَمَّا مُتَقَدِّمُو أَصْحَابِ أحمد فَعَلَى خِلَافِ هَذَا. قَالَ أبو الحسين: لَا يَتَصَرَّفُ فِيهَا قَبْلَ الْحَوْلِ، رِوَايَةً وَاحِدَةً، قَالَ: وَإِنْ قُلْنَا: يَأْخُذُ مَا لَا يَسْتَقِلُّ بِنَفْسِهِ كَالْغَنَمِ، فَإِنَّهُ لَا يَتَصَرَّفُ بِأَكْلٍ وَلَا غَيْرِهِ رِوَايَةً وَاحِدَةً، وَكَذَلِكَ قَالَ ابن عقيل. وَنَصَّ أحمد فِي رِوَايَةِ أبي طالب فِي الشَّاةِ: يُعَرِّفُهَا سَنَةً فَإِنْ جَاءَ صَاحِبُهَا رَدَّهَا إِلَيْهِ، وَكَذَلِكَ قَالَ الشَّرِيفَانِ: لَا يَمْلِكُ الشَّاةَ قَبْلَ الْحَوْلِ، رِوَايَةً وَاحِدَةً. وَقَالَ أبو بكر: وَضَالَّةُ الْغَنَمِ إِذَا أَخَذَهَا يُعَرِّفُهَا سَنَةً، وَهُوَ الْوَاجِبُ، فَإِذَا مَضَتِ السَّنَةُ وَلَمْ يَعْرِفْ صَاحِبَهَا كَانَتْ لَهُ، وَالْأَوَّلُ أَفْقَهُ وَأَقْرَبُ إِلَى مَصْلَحَةِ الْمُلْتَقِطِ وَالْمَالِكِ؛ إِذْ قَدْ يَكُونُ تَعْرِيفُهَا سَنَةً مُسْتَلْزِمًا لِتَغْرِيمِ مَالِكِهَا أَضْعَافَ قِيمَتِهَا إِنْ قُلْنَا: يَرْجِعُ عَلَيْهِ بِنَفَقَتِهَا، وَإِنْ قُلْنَا: لَا يَرْجِعُ اسْتَلْزَمَ تَغْرِيمَ الْمُلْتَقِطِ ذَلِكَ، وَإِنْ قِيلَ يَدَعُهَا وَلَا يَلْتَقِطُهَا كَانَتْ لِلذِّئْبِ وَتَلِفَتْ، وَالشَّارِعُ لَا يَأْمُرُ بِضَيَاعِ الْمَالِ. فَإِنْ قِيلَ: فَهَذَا الَّذِي رَجَّحْتُمُوهُ مُخَالِفٌ لِنُصُوصِ أحمد وَأَقْوَالِ أَصْحَابِهِ وَلِلدَّلِيلِ أَيْضًا. أَمَّا مُخَالَفَةُ نُصُوصِ أحمد فَمِمَّا تَقَدَّمَ حِكَايَتُهُ فِي رِوَايَةِ أبي طالب، وَنَصَّ أَيْضًا فِي رِوَايَتِهِ فِي مُضْطَرٍّ وَجَدَ شَاةً مَذْبُوحَةً وَشَاةً مَيِّتَةً ، قَالَ: يَأْكُلُ مِنَ الْمَيِّتَةِ وَلَا يَأْكُلُ مِنَ الْمَذْبُوحَةِ، الْمَيِّتَةُ أُحِلَّتْ وَالْمَذْبُوحَةُ لَهَا صَاحِبٌ قَدْ ذَبَحَهَا. يُرِيدُ أَنْ يُعَرِّفَهَا وَيَطْلُبَ صَاحِبَهَا، فَإِذَا أَوْجَبَ إِبْقَاءَ الْمَذْبُوحَةِ عَلَى حَالِهَا، فَإِبْقَاءُ الشَّاةِ الْحَيَّةِ بِطَرِيقِ الْأَوْلَى، وَأَمَّا مُخَالَفَةُ كَلَامِ الْأَصْحَابِ فَقَدْ تَقَدَّمَ، وَأَمَّا مُخَالَفَةُ الدَّلِيلِ، فَفِي حَدِيثِ عَبْدِ اللَّهِ بْنِ عَمْرٍو: يَا رَسُولَ اللَّهِ كَيْفَ تَرَى فِي ضَالَّةِ الْغَنَمِ ؟ فَقَالَ: ( هِيَ لَكَ أَوْ لِأَخِيكَ أَوْ لِلذِّئْبِ، احْبِسْ عَلَى أَخِيكَ ضَالَّتَهُ " وَفِي لَفْظٍ: " رُدَّ عَلَى أَخِيكَ ضَالَّتَهُ " ) وَهَذَا يَمْنَعُ الْبَيْعَ وَالذَّبْحَ. قِيلَ: لَيْسَ فِي نَصِّ أحمد أَكْثَرُ مِنَ التَّعْرِيفِ، وَمَنْ يَقُولُ: إِنَّهُ مُخَيَّرٌ بَيْنَ أَكْلِهَا وَبَيْعِهَا وَحِفْظِهَا، لَا يَقُولُ بِسُقُوطِ التَّعْرِيفِ بَلْ يُعَرِّفُهَا مَعَ ذَلِكَ، وَقَدْ عَرَفَ شِيَتَهَا وَعَلَامَتَهَا، فَإِنْ ظَهَرَ صَاحِبُهَا أَعْطَاهُ الْقِيمَةَ. فَقَوْلُ أحمد: يُعَرِّفُهَا أَعَمُّ مِنْ تَعْرِيفِهَا وَهِيَ بَاقِيَةٌ، أَوْ تَعْرِيفُهَا وَهِيَ مَضْمُونَةٌ فِي الذِّمَّةِ لِمَصْلَحَةِ صَاحِبِهَا وَمُلْتَقِطِهَا، وَلَا سِيِّمَا إِذَا الْتَقَطَهَا فِي السَّفَرِ، فَإِنَّ فِي إِيجَابِ تَعْرِيفِهَا سَنَةً مِنَ الْحَرَجِ وَالْمَشَقَّةِ مَا لَا يَرْضَى بِهِ الشَّارِعُ، وَفِي تَرْكِهَا مِنْ تَعْرِيضِهَا لِلْإِضَاعَةِ وَالْهَلَاكِ مَا يُنَافِي أَمْرَهُ بِأَخْذِهَا، وَإِخْبَارَهُ أَنَّهُ إِنْ لَمْ يَأْخُذْهَا كَانَتْ لِلذِّئْبِ، فَيَتَعَيَّنُ وَلَا بُدَّ: إِمَّا بَيْعُهَا وَحِفْظُ ثَمَنِهَا، وَإِمَّا أَكْلُهَا وَضَمَانُ قِيمَتِهَا أَوْ مِثْلِهَا. وَأَمَّا مُخَالَفَةُ الْأَصْحَابِ، فَالَّذِي اخْتَارَ التَّخْيِيرَ مِنْ أَكْبَرِ أَئِمَّةِ الْأَصْحَابِ، وَمَنْ يُقَاسُ بِشُيُوخِ الْمَذْهَبِ الْكِبَارِ الْأَجِلَّاءِ، وَهُوَ أَبُو مُحَمَّدٍ الْمَقْدِسِيُّ قَدَّسَ اللَّهُ رُوحَهُ، وَلَقَدْ أَحْسَنَ فِي اخْتِيَارِهِ التَّخْيِيرَ كُلَّ الْإِحْسَانِ. وَأَمَّا مُخَالَفَةُ الدَّلِيلِ فَأَيْنَ فِي الدَّلِيلِ الشَّرْعِيِّ الْمَنْعُ مِنَ التَّصَرُّفِ فِي الشَّاةِ الْمُلْتَقَطَةِ فِي الْمَفَازَةِ وَفِي السَّفَرِ بِالْبَيْعِ وَالْأَكْلِ، وَإِيجَابُ تَعْرِيفِهَا وَالْإِنْفَاقُ عَلَيْهَا سَنَةً مَعَ الرُّجُوعِ بِالْإِنْفَاقِ أَوْ مَعَ عَدَمِهِ ؟ هَذَا مَا لَا تَأْتِي بِهِ شَرِيعَةٌ فَضْلًا أَنْ يَقُومَ عَلَيْهِ دَلِيلٌ وَقَوْلُهُ ﷺ: " احْبِسْ عَلَى أَخِيكَ ضَالَّتَهُ " صَرِيحٌ فِي أَنَّ الْمُرَادَ بِهِ أَنْ لَا يَسْتَأْثِرَ بِهَا دُونَهُ وَيُزِيلَ حَقَّهُ، فَإِذَا كَانَ بَيْعُهَا وَحِفْظُ ثَمَنِهَا خَيْرًا لَهُ مِنْ تَعْرِيفِهَا سَنَةً، وَالْإِنْفَاقِ عَلَيْهَا وَتَغْرِيمِ صَاحِبِهَا أَضْعَافَ قِيمَتِهَا، كَانَ حَبْسُهَا وَرَدُّهَا عَلَيْهِ هُوَ بِالتَّخْيِيرِ الَّذِي يَكُونُ لَهُ فِيهِ الْحَظُّ، وَالْحَدِيثُ يَقْتَضِيهِ بِفَحْوَاهُ وَقُوَّتِهِ، وَهَذَا ظَاهِرٌ وَبِاللَّهِ التَّوْفِيقُ. وَمِنْهَا: أَنَّ الْبَعِيرَ لَا يَجُوزُ الْتِقَاطُهُ اللَّهُمَّ إِلَّا أَنْ يَكُونَ فَلُوًّا صَغِيرًا لَا يَمْتَنِعُ مِنَ الذِّئْبِ وَنَحْوِهِ، فَحُكْمُهُ حُكْمُ الشَّاةِ بِتَنْبِيهِ النَّصِّ وَدَلَالَتِهِ.
Translation
✧ Section In this story there is a point of jurisprudence: that the guest has a right upon the one with whom he stays, and it has three levels: an obligatory right, a recommended completion, and a charity among charities. The obligatory right is a day and a night. The Prophet ﷺ mentioned the three levels in the hadith whose authenticity is agreed upon, from the hadith of Abū Shurayḥ al-Khuzāʿī, that the Messenger of Allah ﷺ said: “Whoever believes in Allah and the Last Day, let him honor his guest with his jaʾizah.” They said, “And what is his jaʾizah, O Messenger of Allah?” He said, “His day and his night. And hospitality is three days; whatever is beyond that is charity. And it is not lawful for him to stay with him until he puts him to hardship.” In it there is also the permissibility of picking up sheep, and that if the sheep’s owner does not come, it becomes the property of the finder. Some of our companions used this as evidence that with a sheep and the like, which is permissible to pick up, the finder is given the choice between eating it immediately and owing its value, selling it and safeguarding its price, or leaving it and spending on it from his own wealth—and whether he can recover that, there are two views—because he ﷺ made it for him, unless its owner appears; and since it is his, he is given the choice among these three. When its owner appears, he hands it over to him or its value. As for the early companions of Aḥmad, they held the opposite. Abū al-Ḥusayn said: He may not dispose of it before a year, in one narration. He said: And if we say that he may take what cannot fend for itself, such as sheep, he may not dispose of it by eating or otherwise, in one narration. Likewise said Ibn ʿAqīl. Aḥmad stipulated in the narration of Abū Ṭālib concerning the sheep: He announces it for a year; if its owner comes, he returns it to him. Likewise said the two Sharīfs: He does not own the sheep before a year, in one narration. Abū Bakr said: The stray sheep, when he takes it, he announces it for a year, and that is obligatory. When the year passes and he does not know its owner, it becomes his. The first view is more jurisprudentially sound and closer to the interest of both the finder and the owner, since announcing it for a year may entail charging its owner several times its value if we say he can recover his expenses, and if we say he cannot recover them, it entails charging the finder that, and if it is said he should leave it and not pick it up, it would be for the wolf and perish, and the Lawgiver does not command the loss of property. If it is said: This view which you have preferred contradicts the texts of Aḥmad, the statements of his companions, and also the evidence. As for contradicting the texts of Aḥmad, it is as was previously quoted from the narration of Abū Ṭālib, and he also stipulated in his narration concerning a compelled person who finds a slaughtered sheep and a dead sheep: he said, he eats from the dead one and does not eat from the slaughtered one; the dead one has been made lawful, and the slaughtered one has an owner who slaughtered it. He wants it to be announced and its owner sought. If he requires the slaughtered one to remain in its state, then keeping the live sheep is even more appropriate. As for contradicting the statements of the companions, that has preceded. As for contradicting the evidence, it is in the hadith of ʿAbd Allāh b. ʿAmr: “O Messenger of Allah, what do you think about a stray sheep?” He said: “It is for you, or for your brother, or for the wolf. Hold back your brother’s stray for him.” And in another wording: “Return your brother’s stray to him.” This prohibits selling and slaughtering. It is said: In the text of Aḥmad there is nothing more than announcing. And one who says that he is given the choice among eating it, selling it, and keeping it does not say that announcing is dropped; rather, he announces it along with that, and he has noted its markings and signs. If its owner appears, he gives him the value. So Aḥmad’s statement “he announces it” is more general than announcing it while it remains, or announcing it while it is guaranteed in his liability for the benefit of its owner and its finder, especially if he picked it up during travel, for obliging its announcement for a year involves hardship and difficulty that the Lawgiver would not approve, and leaving it exposes it to loss and ruin, which contradicts his command to take it and his report that if he does not take it, it would be for the wolf. So it is decisively determined, without doubt: either selling it and safeguarding its price, or eating it and guaranteeing its value or its like. As for contradicting the companions, the one who chose the choice is among the greatest imams of the companions, one who is comparable to the senior venerable shaykhs of the school, and he is Abū Muḥammad al-Maqdisī, may Allah sanctify his soul. And he did excellently in choosing the choice. As for contradicting the evidence, where in the legal evidence is there a prohibition of disposing of a sheep picked up in the desert and during travel by selling and eating, and an obligation to announce it and spend on it for a year, with recovery of expenses or without? This is something no law would bring, let alone that evidence could support it. His saying ﷺ: “Hold back your brother’s stray for him” is explicit that the intent is that he should not keep it exclusively for himself without him and nullify his right. If selling it and safeguarding its price is better for him than announcing it for a year, spending on it, and charging its owner several times its value, then holding it and returning it to him is through the choice that contains his best interest, and the hadith implies that by its obvious meaning and force. This is clear, and success is from Allah. Among them is that the camel may not be picked up, except that it should be a small weaned colt that cannot defend itself from the wolf and the like; its ruling is the ruling of the sheep, by the indication of the text and its implication.
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