Yahya said that he heard Malik say, "What is done in our community about a man who refers a creditor to another man for the debt he owes him is that if the one referred to goes bankrupt or dies, and does not leave enough to pay the debt, then the creditor has nothing against the one who referred him and the debt does not return to the first party." Malik said, "This is the way of doing things about which there is no dispute in our community." Malik said, "If a man has his debt to somebody taken on for him by another man and then the man who took it on dies or goes bankrupt, then whatever was taken on by him returns to the first debtor."  

قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: «الأمْرُ عِنْدَنا فِي الرَّجُلِ يُحِيلُ الرَّجُلَ عَلى الرَّجُلِ بِدَيْنٍ لَهُ عَلَيْهِ، أنَّهُ إنْ أفْلَسَ الَّذِي أُحِيلَ عَلَيْهِ، أوْ ماتَ فَلَمْ يَدَعْ وفاءً، فَلَيْسَ لِلْمُحْتالِ عَلى الَّذِي أحالَهُ شَيْءٌ، وأنَّهُ لا يَرْجِعُ عَلى صاحِبِهِ الأوَّلِ» قالَ مالِكٌ: «وهَذا الأمْرُ الَّذِي لا اخْتِلافَ فِيهِ عِنْدَنا» قالَ مالِكٌ: «فَأمّا الرَّجُلُ يَتَحَمَّلُ لَهُ الرَّجُلُ بِدَيْنٍ لَهُ عَلى رَجُلٍ آخَرَ. ثُمَّ يَهْلِكُ المُتَحَمِّلُ. أوْ يُفْلِسُ. فَإنَّ الَّذِي تُحُمِّلَ لَهُ، يَرْجِعُ عَلى غَرِيمِهِ الأوَّلِ»  

Yahya said that he heard Malik say, "If a man buys a garment which has a defect, a burn or something else, which the seller knows about and that is testified against him or he confirms it, and the man who has bought it causes a new tear which decreases the price of the garment, and then he learns about the original defect, he can return it to the seller and he is not liable for his tearing it. "If a man buys a garment which has a defect of a burn or flaw, and the one who sold it to him claims that he did not know about it, and the buyer has cut the garment or dyed it, then the buyer has an option . If he wishes, he can have a reduction according to what the burn or flaw detracts from the price of the garment and he can keep the garment, or if he wishes to pay damages for what the cutting or dyeing has decreased of the price of the garment and return it, he can do so. "If the buyer has dyed the garment with a dye which increases the value, the buyer has an option. If he wishes, he has a reduction from the price of the garment according to what the defect diminishes or if he wishes to become a partner with the one who sold the garment he does so. The price of the garment with a burn or flaw is looked at. If the price is ten dirhams, and the amount by which the dyeing increased the value is five dirhams, then they are partners in the garment, each according to his share. In this reckoning is the amount by which the dyeing increases the price of the garment."  

قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: «إذا ابْتاعَ الرَّجُلُ ثَوْبًا وبِهِ عَيْبٌ مِن حَرْقٍ أوْ غَيْرِهِ قَدْ عَلِمَهُ البائِعُ. فَشُهِدَ عَلَيْهِ بِذَلِكَ. أوْ أقَرَّ بِهِ. فَأحْدَثَ فِيهِ الَّذِي ابْتاعَهُ حَدَثًا مِن تَقْطِيعٍ يُنَقِّصُ ثَمَنَ الثَّوْبِ. ثُمَّ عَلِمَ المُبْتاعُ بِالعَيْبِ. فَهُوَ رَدٌّ عَلى البائِعِ. ولَيْسَ عَلى الَّذِي ابْتاعَهُ غُرْمٌ فِي تَقْطِيعِهِ إيّاهُ» قالَ: «وإنِ ابْتاعَ رَجُلٌ ثَوْبًا وبِهِ عَيْبٌ مِن حَرْقٍ أوْ عَوارٍ، فَزَعَمَ الَّذِي باعَهُ أنَّهُ لَمْ يَعْلَمْ -[٧٥١]- بِذَلِكَ. وقَدْ قَطَعَ الثَّوْبَ الَّذِي ابْتاعَهُ. أوْ صَبَغَهُ. فالمُبْتاعُ بِالخِيارِ، إنْ شاءَ أنْ يُوضَعَ عَنْهُ قَدْرُ ما نَقَصَ الحَرْقُ أوِ العَوارُ مِن ثَمَنِ الثَّوْبِ، ويُمْسِكُ الثَّوْبَ، فَعَلَ. وإنْ شاءَ أنْ يَغْرَمَ ما نَقَصَ التَّقْطِيعُ أوِ الصِّبْغُ مِن ثَمَنِ الثَّوْبِ، ويَرُدُّهُ، فَعَلَ. وهُوَ فِي ذَلِكَ بِالخِيارِ. فَإنْ كانَ المُبْتاعُ قَدْ صَبَغَ الثَّوْبَ صِبْغًا يَزِيدُ فِي ثَمَنِهِ، فالمُبْتاعُ بِالخِيارِ. إنْ شاءَ أنْ يُوضَعَ عَنْهُ قَدْرُ ما نَقَصَ العَيْبُ مِن ثَمَنِ الثَّوْبِ. وإنْ شاءَ أنْ يَكُونَ شَرِيكًا لِلَّذِي باعَهُ الثَّوْبَ، فَعَلَ. ويُنْظَرُ كَمْ ثَمَنُ الثَّوْبِ وفِيهِ الحَرْقُ أوِ العَوارُ. فَإنْ كانَ ثَمَنُهُ عَشَرَةَ دَراهِمَ، وثَمَنُ ما زادَ فِيهِ الصِّبْغُ خَمْسَةَ دَراهِمَ، كانا شَرِيكَيْنِ فِي الثَّوْبِ لِكُلِّ واحِدٍ مِنهُما بِقَدْرِ حِصَّتِهِ. فَعَلى حِسابِ هَذا يَكُونُ ما زادَ الصِّبْغُ فِي ثَمَنِ الثَّوْبِ»  

Yahya related to us from Malik from Ibn Shihab from Humayd ibn Abd ar-Rah man ibn Awf and from Muhammad ibn an-Numan ibn Bashir that they related to him that an-Numan ibn Bashir said that his father Bashir brought him to the Messenger of Allah ﷺ and said, "I have given this son of mine one of my slaves." The Messenger of Allah ﷺ said, "Have you given each of your children the same as this?" He said, "No." The Messenger of Allah ﷺ said, "Then take the slave back."  

أَنَّهُ قَالَ إِنَّ أَبَاهُ بَشِيرًا أَتَى بِهِ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ إِنِّي نَحَلْتُ ابْنِي هَذَا غُلاَمًا كَانَ لِي فَقَالَ رَسُولُ اللَّهِ ﷺ أَكُلَّ وَلَدِكَ نَحَلْتَهُ مِثْلَ هَذَا فَقَالَ لاَ قَالَ رَسُولُ اللَّهِ ﷺ فَارْتَجِعْهُ  

Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr that A'isha, the wife of the Prophet ﷺ said, "Abu Bakr as-Siddiq gave me palm trees whose produce was twenty awsuq from his property at al-Ghaba. When he was dying, he said, 'By Allah, little daughter, there is no one I would prefer to be wealthy after I die than you. There is no one it is more difficult for me to see poor after I die than you. I gave you palm-trees whose produce is twenty awsuq. Had you cut them and taken possession of them, they would have been yours, but today they are the property of the heirs, and they are your two brothers and your two sisters, so divide it according to the Book of Allah.' A'isha continued, "I said, 'My father! By Allah, even if it had been more, I would have left it. There is only Asma. Who is my other sister?" Abu Bakr replied, 'What is in the womb of Kharija? (Kharija was the wife of Abu Bakr's 'brother' from the Ansar.) I think that it is going to be a girl.' "  

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ أَنَّهَا قَالَتْ إِنَّ أَبَا بَكْرٍ الصِّدِّيقَ كَانَ نَحَلَهَا جَادَّ عِشْرِينَ وَسْقًا مِنْ مَالِهِ بِالْغَابَةِ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ وَاللَّهِ يَا بُنَيَّةُ مَا مِنَ النَّاسِ أَحَدٌ أَحَبُّ إِلَىَّ غِنًى بَعْدِي مِنْكِ وَلاَ أَعَزُّ عَلَىَّ فَقْرًا بَعْدِي مِنْكِ وَإِنِّي كُنْتُ نَحَلْتُكِ جَادَّ عِشْرِينَ وَسْقًا فَلَوْ كُنْتِ جَدَدْتِيهِ وَاحْتَزْتِيهِ كَانَ لَكِ وَإِنَّمَا هُوَ الْيَوْمَ مَالُ وَارِثٍ وَإِنَّمَا هُمَا أَخَوَاكِ وَأُخْتَاكِ فَاقْتَسِمُوهُ عَلَى كِتَابِ اللَّهِ قَالَتْ عَائِشَةُ فَقُلْتُ يَا أَبَتِ وَاللَّهِ لَوْ كَانَ كَذَا وَكَذَا لَتَرَكْتُهُ إِنَّمَا هِيَ أَسْمَاءُ فَمَنِ الأُخْرَى فَقَالَ أَبُو بَكْرٍ ذُو بَطْنِ بِنْتِ خَارِجَةَ أُرَاهَا جَارِيَةً  

Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr from Abd ar-Rahman ibn Abd al-Qari that Umar ibn al-Khattab said, "What is wrong with men who give their sons gifts and then keep them and if the son dies, they say, 'My property is in my possession and I did not give it to anyone.' But if they themselves are dying, they say, 'It belongs to my son, I gave it to him.' Whoever gives a gift, and does not hand it over to the one to whom it was given, the gift is invalid, and if he dies it belongs to the heirs in general."  

أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ مَا بَالُ رِجَالٍ يَنْحَلُونَ أَبْنَاءَهُمْ نُحْلاً ثُمَّ يُمْسِكُونَهَا فَإِنْ مَاتَ ابْنُ أَحَدِهِمْ قَالَ مَالِي بِيَدِي لَمْ أُعْطِهِ أَحَدًا وَإِنْ مَاتَ هُوَ قَالَ هُوَ لاِبْنِي قَدْ كُنْتُ أَعْطَيْتُهُ إِيَّاهُ مَنْ نَحَلَ نِحْلَةً فَلَمْ يَحُزْهَا الَّذِي نُحِلَهَا حَتَّى يَكُونَ إِنْ مَاتَ لِوَرَثَتِهِ فَهِيَ بَاطِلٌ  

Yahya said that he heard Malik say, "What is done in our community about some one who gives a gift not intending a reward is that he calls witnesses to it. It is affirmed for the one to whom it has been given unless the giver dies before the one to whom it was given receives the gift." He said, "If the giver wants to keep the gift after he has had it witnessed, he cannot. If the recipient claims it from him, he takes it." Malik said, "If some one gives a gift and then withdraws it and the recipient brings a witness to testify for him that he was given the gift, be it goods, gold, silver or animals, the recipient is made to take an oath. If he refuses, the giver is made to take an oath. If he also refuses to take an oath, he gives to the recipient what he claims from him if he has at least one witness. If he does not have a witness, he has nothing . " Malik said, "If someone gives a gift not expecting anything in return and then the recipient dies, the heirs are in his place. If the giver dies before the recipient has received his gift, the recipient has nothing. That is because he was given a gift which he did not take possession of. If the giver wants to keep it, and he has called witnesses to the gift, he cannot do that. If the recipient claims his right he takes it."  

قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: «الأمْرُ عِنْدَنا فِيمَن أعْطى أحَدًا عَطِيَّةً لا يُرِيدُ ثَوابَها، فَأشْهَدَ عَلَيْها. فَإنَّها ثابِتَةٌ لِلَّذِي أُعْطِيَها. إلّا أنْ يَمُوتَ المُعْطِي قَبْلَ أنْ يَقْبِضَها الَّذِي أُعْطِيَها» قالَ: «وإنْ أرادَ المُعْطِي إمْساكَها بَعْدَ أنْ أشْهَدَ عَلَيْها. فَلَيْسَ ذَلِكَ لَهُ. إذا قامَ عَلَيْهِ بِها صاحِبُها، أخَذَها» قالَ مالِكٌ: «ومَن أعْطى عَطِيَّةً. ثُمَّ نَكَلَ الَّذِي أعْطاها. فَجاءَ الَّذِي أُعْطِيَها بِشاهِدٍ يَشْهَدُ لَهُ أنَّهُ أعْطاهُ ذَلِكَ. عَرْضًا كانَ أوْ ذَهَبًا أوْ ورِقًا أوْ حَيَوانًا. أُحْلِفَ الَّذِي أُعْطِيَ مَعَ شَهادَةِ شاهِدِهِ. فَإنْ أبى الَّذِي أُعْطِيَ أنْ يَحْلِفَ، حُلِّفَ المُعْطِي. وإنْ أبى أنْ يَحْلِفَ أيْضًا، أدّى إلى المُعْطى ما ادَّعى عَلَيْهِ. إذا كانَ لَهُ شاهِدٌ واحِدٌ. فَإنْ لَمْ يَكُنْ لَهُ شاهِدٌ، فَلا شَيْءَ لَهُ» قالَ مالِكٌ: «مَن أعْطى عَطِيَّةً لا يُرِيدُ ثَوابَها ثُمَّ ماتَ المُعْطى، فَوَرَثَتُهُ بِمَنزِلَتِهِ، وإنْ -[٧٥٤]- ماتَ المُعْطِي، قَبْلَ أنْ يَقْبِضَ المُعْطى عَطِيَّتَهُ، فَلا شَيْءَ لَهُ. وذَلِكَ أنَّهُ أُعْطِيَ عَطاءً لَمْ يَقْبِضْهُ. فَإنْ أرادَ المُعْطِي أنْ يُمْسِكَها، وقَدْ أشْهَدَ عَلَيْها حِينَ أعْطاها، فَلَيْسَ ذَلِكَ لَهُ، إذا قامَ صاحِبُها أخَذَها»  

Malik related to me from Da'ud ibn al-Husayn from Abu Ghatafan ibn Tarif al-Muriyi that Umar ibn al-Khattab said, "If someone gives a gift to strengthen ties with a relative or as sadaqa, he cannot have it returned. If some one, however, gives a gift seeking by it favour or reward, he has his gift and can reclaim it if he does not have satisfaction from it." Yahya said that he heard Malik say, "The generally agreed-on way of doing things in our community is that if the gift is returned to the one who gave it for recompense, and its value has been either increased or decreased, the one to whom it has been given gives the owner its value on the day he received it."  

قَالَ مَنْ وَهَبَ هِبَةً لِصِلَةِ رَحِمٍ أَوْ عَلَى وَجْهِ صَدَقَةٍ فَإِنَّهُ لاَ يَرْجِعُ فِيهَا وَمَنْ وَهَبَ هِبَةً يَرَى أَنَّهُ إِنَّمَا أَرَادَ بِهَا الثَّوَابَ فَهُوَ عَلَى هِبَتِهِ يَرْجِعُ فِيهَا إِذَا لَمْ يُرْضَ مِنْهَا قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ الْهِبَةَ إِذَا تَغَيَّرَتْ عِنْدَ الْمَوْهُوبِ لَهُ لِلثَّوَابِ بِزِيَادَةٍ أَوْ نُقْصَانٍ فَإِنَّ عَلَى الْمَوْهُوبِ لَهُ أَنْ يُعْطِيَ صَاحِبَهَا قِيمَتَهَا يَوْمَ قَبَضَهَا  

Yahya said that he heard Malik say, "The way of doing things in our community about which there is no dispute, is that if a man gives sadaqa to his son - sadaqa which the son takes possession of or which is in the father's keeping and the father has had his sadaqa witnessed, he cannot take back any of it because he cannot reclaim any sadaqa." Yahya said that he heard Malik say, "The generally agreed-on way of doing things in our community in the case of someone who gives his son a gift or grants him a gift which is not sadaqa is that he can take it back as long as the child does not start a debt, which people claim from him, and which they trust him for on the strength of the gift his father has given him. The father cannot take back anything from the gift after debts are started against it. "If a man gives his son or daughter something and a woman marries the man, and she only marries him for the wealth and the property which his father has given him and so the father wants to take that back, or, if a man marries a woman whose father has given her a gift and he marries her with an increased bride-price because of the wealth and property that her father has given, then the father says, 'I will take that back,' then the father cannot take back any of that from the son or daughter if it is as I have described to you."  

قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: «الأمْرُ عِنْدَنا الَّذِي لا اخْتِلافَ فِيهِ، أنَّ كُلَّ مَن تَصَدَّقَ عَلى ابْنِهِ بِصَدَقَةٍ قَبَضَها الِابْنُ. أوْ كانَ فِي حَجْرِ أبِيهِ فَأشْهَدَ لَهُ عَلى صَدَقَتِهِ. فَلَيْسَ لَهُ أنْ يَعْتَصِرَ شَيْئًا مِن ذَلِكَ. لِأنَّهُ لا يَرْجِعُ فِي شَيْءٍ مِنَ الصَّدَقَةِ» قالَ وسَمِعْتُ مالِكًا: «يَقُولُ الأمْرُ المُجْتَمَعُ عَلَيْهِ عِنْدَنا فِيمَن نَحَلَ ولَدَهُ نُحْلًا، أوْ أعْطاهُ عَطاءً لَيْسَ بِصَدَقَةٍ. إنَّ لَهُ أنْ يَعْتَصِرَ ذَلِكَ. ما لَمْ يَسْتَحْدِثِ الوَلَدُ دَيْنًا يُدايِنُهُ النّاسُ بِهِ. ويَأْمَنُونَهُ عَلَيْهِ. مِن أجْلِ ذَلِكَ العَطاءِ الَّذِي أعْطاهُ أبُوهُ. فَلَيْسَ لِأبِيهِ أنْ يَعْتَصِرَ مِن ذَلِكَ شَيْئًا، بَعْدَ أنْ تَكُونَ عَلَيْهِ الدُّيُونُ. أوْ يُعْطِي الرَّجُلُ ابْنَهُ أوِ ابْنَتَهُ. فَتَنْكِحُ المَرْأةُ الرَّجُلَ. وإنَّما تَنْكِحُهُ لِغِناهُ. ولِلْمالِ الَّذِي أعْطاهُ أبُوهُ. فَيُرِيدُ أنْ يَعْتَصِرَ ذَلِكَ الأبُ. أوْ يَتَزَوَّجُ الرَّجُلُ المَرْأةَ قَدْ نَحَلَها أبُوها النُّحْلَ. إنَّما يَتَزَوَّجُها ويَرْفَعُ فِي صِداقِها لِغِناها ومالِها. وما أعْطاها أبُوها. ثُمَّ يَقُولُ الأبُ: أنا أعْتَصِرُ ذَلِكَ. فَلَيْسَ لَهُ أنْ يَعْتَصِرَ مِنِ ابْنِهِ ولا مِنِ ابْنَتِهِ شَيْئًا مِن ذَلِكَ. إذا كانَ عَلى ما وصَفْتُ لَكَ»  

Malik related to me from Ibn Shihab from Abu Salama ibn Abd ar- Rahman ibn Awf from Jabir ibn Abdullah al-Ansari that the Messenger of Allah ﷺ said, "If someone is given a life pension, for him and his posterity, it belongs to the person to whom it has been given. It never reverts to the one who gave it because he gave a gift and the rules of inheritance apply to it."  

أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ أَيُّمَا رَجُلٍ أُعْمِرَ عُمْرَى لَهُ وَلِعَقِبِهِ فَإِنَّهَا لِلَّذِي يُعْطَاهَا لاَ تَرْجِعُ إِلَى الَّذِي أَعْطَاهَا أَبَدًا لأَنَّهُ أَعْطَى عَطَاءً وَقَعَتْ فِيهِ الْمَوَارِيثُ  

Malik related to me from Yahya ibn Said that Abd ar-Rahman ibn al-Qasim ibn Muhammad heard Makhul ad-Dimashqi ask al-Qasim ibn Muhammad about the life pension and what people said about it. Al- Qasim ibn Muhammad said, "I have only come upon people who keep to the conditions they make about their property and what they are given." Yahya said that he heard Malik say, "What is done in our community is that the life pension reverts to the one who makes it a life pension unless he says, 'It belongs to you and your posterity.' "  

فَقَالَ الْقَاسِمُ بْنُ مُحَمَّدٍ مَا أَدْرَكْتُ النَّاسَ إِلاَّ وَهُمْ عَلَى شُرُوطِهِمْ فِي أَمْوَالِهِمْ وَفِيمَا أُعْطُوا قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ وَعَلَى ذَلِكَ الأَمْرُ عِنْدَنَا أَنَّ الْعُمْرَى تَرْجِعُ إِلَى الَّذِي أَعْمَرَهَا إِذَا لَمْ يَقُلْ هِيَ لَكَ وَلِعَقِبِكَ  

Malik related to me from Nafi that Abdullah ibn Umar inherited the house of Hafsa bint Umar. He said, "Hafsa gave lodging to the daughter of Zayd ibn al-Khattab for as long as she lived. When the daughter of Zayd died, Abdullah ibn Umar took possession of the dwelling and considered that it was his."  

قَالَ وَكَانَتْ حَفْصَةُ قَدْ أَسْكَنَتْ بِنْتَ زَيْدِ بْنِ الْخَطَّابِ مَا عَاشَتْ فَلَمَّا تُوُفِّيَتْ بِنْتُ زَيْدٍ قَبَضَ عَبْدُ اللَّهِ بْنُ عُمَرَ الْمَسْكَنَ وَرَأَى أَنَّهُ لَهُ  

Malik related to me from Rabia ibn Abi Abd ar-Rahman from Yazid, the mawla of al-Munbaith that Zayd ibn Khalid al-Juhani said, "A man came to the Messenger of Allah ﷺ and asked him about finds. He said, 'Memorize the characteristics of the object found, then publicise it for a year. If the owner comes, give it to him. If not, then it is your business.' He said, 'What about lost sheep, Messenger of Allah?' He said, 'They are yours, your brother's or the wolf's.' He said, 'And the lost camel?' He said, 'It's none of your concern. It has its water and its feet. It will reach water and eat trees until its owner finds it.' "  

أَنَّهُ قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ﷺ فَسَأَلَهُ عَنِ اللُّقَطَةِ فَقَالَ اعْرِفْ عِفَاصَهَا وَوِكَاءَهَا ثُمَّ عَرِّفْهَا سَنَةً فَإِنْ جَاءَ صَاحِبُهَا وَإِلاَّ فَشَأْنَكَ بِهَا قَالَ فَضَالَّةُ الْغَنَمِ يَا رَسُولَ اللَّهِ قَالَ هِيَ لَكَ أَوْ لأَخِيكَ أَوْ لِلذِّئْبِ قَالَ فَضَالَّةُ الإِبِلِ قَالَ مَا لَكَ وَلَهَا مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا تَرِدُ الْمَاءَ وَتَأْكُلُ الشَّجَرَ حَتَّى يَلْقَاهَا رَبُّهَا  

Malik related to me from Ayyub ibn Musa from Muawiya ibn Abdullah ibn Badr al-Juhani that his father informed him that he stopped with a people on the way to Syria and he found a purse which had eighty dinars in it. He mentioned that to Umar ibn al-Khattab. Umar said to him, "Announce it at the doors of the mosques and mention it to everyone who comes from Syria for a year. When a year passes, it is your business."  

أَنَّهُ نَزَلَ مَنْزِلَ قَوْمٍ بِطَرِيقِ الشَّامِ فَوَجَدَ صُرَّةً فِيهَا ثَمَانُونَ دِينَارًا فَذَكَرَهَا لِعُمَرَ بْنِ الْخَطَّابِ فَقَالَ لَهُ عُمَرُ عَرِّفْهَا عَلَى أَبْوَابِ الْمَسَاجِدِ وَاذْكُرْهَا لِكُلِّ مَنْ يَأْتِي مِنَ الشَّأْمِ سَنَةً فَإِذَا مَضَتِ السَّنَةُ فَشَأْنَكَ بِهَا  

Malik related to me from Nafi that a man found something and went to Abdullah ibn Umar and said to him, "I have found something. What do you think I should do about it?" Abdullah ibn Umar said to him, "Publicise it!" He said, "I have done so." He said, "Do it again." He said, "I have done so." Abdullah said, "I do not order you to use it. If you wished, you could have left it."  

أَنَّ رَجُلاً وَجَدَ لُقَطَةً فَجَاءَ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ فَقَالَ لَهُ إِنِّي وَجَدْتُ لُقَطَةً فَمَاذَا تَرَى فِيهَا فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ عُمَرَ عَرِّفْهَا قَالَ قَدْ فَعَلْتُ قَالَ زِدْ قَالَ قَدْ فَعَلْتُ فَقَالَ عَبْدُ اللَّهِ لاَ آمُرُكَ أَنْ تَأْكُلَهَا وَلَوْ شِئْتَ لَمْ تَأْخُذْهَا  

Yahya said that he heard Malik say, "What is done in our community about a slave who finds something and uses it before the term which is set for finds has been reached, and that is a year, is that it is against his person. Either his master gives the price of what his slave has used, or he surrenders his slave to them as compensation. If he withheld it until the term was reached which is set for finds and he used it, it is a debt against him which follows him and it is not against his person and there is nothing against his master in it."  

قالَ يَحْيى: سَمِعْتُ مالِكًا يَقُولُ: «الأمْرُ عِنْدَنا فِي العَبْدِ يَجِدُ اللُّقَطَةَ فَيَسْتَهْلِكُها، قَبْلَ أنْ تَبْلُغَ الأجَلَ الَّذِي أُجِّلَ فِي اللُّقَطَةِ وذَلِكَ سَنَةٌ، أنَّها فِي رَقَبَتِهِ، إمّا أنْ يُعْطِيَ سَيِّدُهُ ثَمَنَ ما اسْتَهْلَكَ غُلامُهُ، وإمّا أنْ يُسَلِّمَ إلَيْهِمْ غُلامَهُ، وإنْ أمْسَكَها حَتّى يَأْتِيَ الأجَلُ الَّذِي أُجِّلَ فِي اللُّقَطَةِ ثُمَّ اسْتَهْلَكَها، كانَتْ دَيْنًا عَلَيْهِ. يُتْبَعُ بِهِ، ولَمْ تَكُنْ فِي رَقَبَتِهِ، ولَمْ يَكُنْ عَلى سَيِّدِهِ فِيها شَيْءٌ»  

Malik related to me from Yahya ibn Said from Sulayman ibn Yasar that Thabit ibn ad-Dahhak al-Ansari told him that he had found a camel at Harra, so he hobbled it and mentioned it to Umar ibn al-Khattab and Umar ordered him to make it known three times. Thabit said to him, "That would distract me from the running of my estate." Umar said to him, "Then let it go where you found it."  

أَنَّهُ وَجَدَ بَعِيرًا بِالْحَرَّةِ فَعَقَلَهُ ثُمَّ ذَكَرَهُ لِعُمَرَ بْنِ الْخَطَّابِ فَأَمَرَهُ عُمَرُ أَنْ يُعَرِّفَهُ ثَلاَثَ مَرَّاتٍ فَقَالَ لَهُ ثَابِتٌ إِنَّهُ قَدْ شَغَلَنِي عَنْ ضَيْعَتِي فَقَالَ لَهُ عُمَرُ أَرْسِلْهُ حَيْثُ وَجَدْتَهُ  

Malik related to me from Yahya ibn Said from Said ibn al-Musayyab that Umar ibn al-Khattab said while he was leaning his back against the Kaba, "Whoever takes a stray is astray."  

قَالَ وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَى الْكَعْبَةِ مَنْ أَخَذَ ضَالَّةً فَهُوَ ضَالٌّ  

Malik related to me that he heard Ibn Shihab say, "The stray camels in the time of Umar ibn al-Khattab were numerous and left alone. No one touched them until the time of Uthman ibn Affan. He ordered that they be publicised and then sold, and if the owner came afterwards, he was given their price."  

يَقُولُ كَانَتْ ضَوَالُّ الإِبِلِ فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ إِبِلاً مُؤَبَّلَةً تَنَاتَجُ لاَ يَمَسُّهَا أَحَدٌ حَتَّى إِذَا كَانَ زَمَانُ عُثْمَانَ بْنِ عَفَّانَ أَمَرَ بِتَعْرِيفِهَا ثُمَّ تُبَاعُ فَإِذَا جَاءَ صَاحِبُهَا أُعْطِيَ ثَمَنَهَا  

Malik related to me from Said ibn Amr Shurahbil ibn Said ibn Sad ibn Ubada from his father that his father said, ''Sad ibn Ubada went out with the Messenger of Allah ﷺ in one of his raids and his mother was dying in Madina. Someone said to her, 'Leave a testament.' She said, 'In what shall I leave a testament? The property is Sad's property.' Then she died before Sad returned. When Sad ibn Ubada returned, that was mentioned to him. Sad said, 'Messenger of Allah! Will it help her if I give sadaqa for her?' The Messenger of Allah ﷺ said, 'Yes' Sad said, 'Such-and-such a garden is sadaqa for her,' naming the garden."  

أَنَّهُ قَالَ خَرَجَ سَعْدُ بْنُ عُبَادَةَ مَعَ رَسُولِ اللَّهِ ﷺ فِي بَعْضِ مَغَازِيهِ فَحَضَرَتْ أُمَّهُ الْوَفَاةُ بِالْمَدِينَةِ فَقِيلَ لَهَا أَوْصِي فَقَالَتْ فِيمَ أُوصِي إِنَّمَا الْمَالُ مَالُ سَعْدٍ فَتُوُفِّيَتْ قَبْلَ أَنْ يَقْدَمَ سَعْدٌ فَلَمَّا قَدِمَ سَعْدُ بْنُ عُبَادَةَ ذُكِرَ ذَلِكَ لَهُ فَقَالَ سَعْدٌ  

Malik related to me from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet ﷺ that a man said to the Messenger of Allah ﷺ "My mother died suddenly, and I think that had she spoken, she would have given sadaqa. Shall I give sadaqa for her?" The Messenger of Allah ﷺ said, "Yes."  

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ أَنَّ رَجُلاً قَالَ لِرَسُولِ اللَّهِ ﷺ إِنَّ أُمِّي افْتُلِتَتْ نَفْسُهَا وَأُرَاهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ أَفَأَتَصَدَّقُ عَنْهَا فَقَالَ رَسُولُ اللَّهِ ﷺ نَعَمْ  

Malik related to me that he heard that a man of the Ansar from the tribe of Banu al-Harith ibn al-Khazraj, gave sadaqa to his parents and then they died. Their son inherited the property he had given them and it was palm-trees. He asked the Messenger of Allah ﷺ about it and he said, "You are rewarded for your sadaqa, and take it as your inheritance."  

عَنْ ذَلِكَ رَسُولَ اللَّهِ ﷺ فَقَالَ قَدْ أُجِرْتَ فِي صَدَقَتِكَ وَخُذْهَا بِمِيرَاثِكَ