Aslam

Praise be to Allah. Rulings

on missing or lost persons are connected to a large extent to the rulings

on lost property, because (in Arabic) luqtah (lost property) refers

to property that is lost, and laqeet (lost person) refers to a person

who is lost. This indicates how the rulings of Islam cover all aspects

of life in a way that is far superior to what is known in the modern

world where orphanages and refuges are set up to take care of orphans

and old people. An example of this is how Islam takes care of the laqeet

(lost person), i.e., the child who is found cast out or having wandered

away from his family, and his lineage is unknown in either case. The

person who finds him in this case is obliged to take him in, as this

is fard kifaayah – if some Muslims do it then the rest will not be counted

as having sinned, but if none of them do it then they will all be sinners,

if they could have taken him in, because Allaah says (interpretation

of the meaning):

“Help

you one another in Al‑Birr and At‑Taqwa (virtue, righteousness

and piety)”

[al-Maa'idah

5:2]

The

general meaning of the aayah indicates that the lost child should be

taken in, because this is part of cooperating in righteousness and piety,

and because taking him in is saving his life, so it is obligatory, like

feeding him if he is in need and saving him if he is drowning.

The

lost child is free in all aspects, because the basic principle is that

people are free, and slavery is the exception; if a person is not known

to be a slave then the basic principle is that he is not a slave.

Whatever

money is found on him or around him belongs to him, based on what appears

to be the case, because he has it in his possession. The one who found

him should spend on him from this money, within reason, because he is

his guardian. If he did not find any money with him then his keep should

be paid for from Bayt al-Maal (the treasury of the Muslims), because

‘Umar (may Allaah be pleased with him) said to the one who took in a

lost child when he found him, “Go, he is free and you are his guardian,

and we will spend on him” – i.e., from the Bayt al-Maal of the Muslims.

According

to another version, ‘Umar (may Allaah be pleased with him) said: “And

we will pay for his breastfeeding,” i.e., from the Bayt al-Maal. So

the one who finds a lost child does not have to spend on him or on his

breastfeeding; that is an obligation on the Bayt al-Maal. If that is

not possible, then those Muslims who know about him have to spend on

him, because Allaah says (interpretation of the meaning):

“Help

you one another in Al‑Birr and At‑Taqwa (virtue, righteousness

and piety)”

[al-Maa'idah

5:2]

And

because not spending on him will lead to his death, and because spending

on him is like supporting him or offering hospitality to a guest.

The

ruling with regard to his religion is that if he is found in a Muslim

country or in a kaafir country in which there are many Muslims, then

he is a Muslim, because the Prophet

(peace and blessings of Allaah be upon him) said: “Every child is born

in a state of fitrah (the natural sate of man, i.e., Islam).” If he

is found in a country which is completely kaafir, or where there are

very few Muslims, then he is a kaafir, following the (religion of) that

country. Custody of him belongs to the one who found him, if he is trustworthy,

because ‘Umar (may Allaah be pleased with him) approved of Abu Jameelah

keepinb the lost child when he found out that he was a righteous man,

and he said, “You are his guardian,” i.e., he had guardianship of him

because he found him first and thus was more entitled to that.

The

who finds him should spend on him from what he found with him of money

or other things, because he is his guardian, so he should spend on him

in a reasonable manner.

If

the one who found him is not fit to take him into his care, because

he is immoral or a kaafir, and the lost child is a Muslim, then he should

not be left in his care, because the immoral person has no right of

guardianship and the kaafir has no right of guardianship over a Muslim;

and because he will tempt him away from his religion. Similarly the

child should not be left in the care of his finder if the latter is

a Bedouin (nomad) who travels from place to place, because that is tiring

for the child. So he should be taken from him and given to one who is

settled in one place, because placing the child in a settled environment

is better for his worldly and religious interests, and it provides a

better chance for him to find his family and know where he comes from.

In

the case where a lost person dies or is killed and diyah (blood money)

is to be paid, whatever wealth he leaves behind and the diyah, if applicable,

are to be given to the Bayt al-Maal, if he has no heirs to inherit from

him such as his own children. If he has a wife, she gets one-quarter

of the inheritance.

In

the case of murder and aggression, his wali (next of kin) is the ruler,

because the Muslims will inherit from him, and the ruler is their deputy.

So he may choose between qasaas (retaliation in kind) or diyah (blood

money) to be given to Bayt al-Maal, because the ruler is the next of

kin of the one who has no next of kin.

If

(a lost child) is deliberately injured, but not killed, he should wait

until he reaches maturity, then he may retaliate in kind or forgive.

If a man or woman claims that the lost child is his or her child, he

should be regarded as such, because that is in his best interests, as

it connects him to his lineage and no harm is caused to anyone by doing

so. This is subject to the conditions that only one such claim is made

and that it is possible that the child belongs to him. But if more than

one person claims him, then priority should be given to one who has

evidence. If none of them have evidence, or they have conflicting evidence,

then he and they should be shown to people who have experience in detecting

family resemblances, and whoever they decide he most closely resembles

is the one to whom he should be given, because ‘Umar (may Allaah be

pleased with him) passed a judgement to that effect in the presence

of the Sahaabah (may Allaah be pleased with them). Those who have experience

in detecting family resemblances can tell lineage by resemblance, and

the word of one such person is sufficient; this is subject to the condition

that he be male, of good character and with a good track record.