Benefits of the Hadith: (Whoever hears a man calling out for a lost item in the mosque, let him say . . .)

The Shaykh : One of the benefits of this hadith is the prohibition of calling out for lost items in the mosque. The evidence is that the Prophet (peace and blessings be upon him) permitted us, indeed commanded us, to call upon Allah the Exalted not to return it to him. There is no doubt that calling upon Allah not to return a lost item to its owner is a form of aggression. And aggression is not permissible except in response to aggression. For example, if you hear a man calling out for a lost item in the market, is it permissible for you to say, “May Allah not return it to you”? It is not permissible. And what is prohibited is not made permissible except to repel something of equal or greater magnitude. Based on this, we say that this hadith is evidence for the prohibition of calling out for lost items in the mosque.
Can lost property (luqatah) be analogized to lost livestock (dallah)? Because lost livestock refers to animals such as camels, cattle, or sheep, whereas lost property refers to non-living items. Do we say that calling out for lost property is like calling out for lost livestock? The answer is yes, and the analogy is clear based on the saying of the Prophet (peace and blessings be upon him)
We say that likewise, if one calls out for a lost item other than livestock, the ruling is the same. Is it similar if he calls out for the owner, meaning he asks who it belongs to? For example, if a person finds something in the market, enters the mosque, and says, “O people, whose is this such-and-such item?” Or is this different from the first case? The first case is seeking one’s own property, while this case is seeking to dispose of another person’s property. There is no doubt that there is a difference between the two situations. Are they the same in ruling? The answer is that they are not the same in ruling. They are not the same in ruling because the second person is doing a good deed. However, it is said that the operative cause is that mosques were not built for this, so it applies to him because mosques were not established for calling out for lost items or lost livestock within them. For this reason, some scholars distinguished and said: If he found it in the mosque, let him say, “Whose is this?” because these people are confined within the mosque. But if he found it outside the mosque, let him seek its owner outside the mosque at the doors. This is a good opinion, and perhaps people cannot manage their affairs except by following it. For example, we are here in a gathering, and when we stand up, one of us finds a pen, a watch, or a book. He may say, “Whose book is this? Whose pen is this?” But if it is something he found in the street, and then he finds people gathered and says, “This is an opportunity,” and starts asking who it belongs to, then the opinion of prohibition is more appropriate. The school of thought (madhhab) is that it is disliked (makruh) and not forbidden (haram), because in reality it is in a position between the two positions. But what appears to be the case is that it is forbidden (haram) due to the reason mentioned by the Prophet (peace and blessings be upon him) in his saying: And the benefit can be achieved by what?
The student: ...

The Shaykh : By calling out for it at the mosque, at the door of the mosque, and raising his voice to the maximum so that the people of the mosque or those exiting slowly can hear it.
Is it forbidden for some people today, when they find something, to hang it on the qiblah of the mosque? The answer is that there is nothing wrong with it; there is benefit in that the owner will find it and harm is removed. But in this matter, there is a fear of something, which is that someone other than the owner might take this lost property, especially if it is keys or dangerous items. If this harm is feared, it is better for the people of the mosque or the neighborhood to agree among themselves that whoever finds something in the mosque should hand it over to either the mu’adhdhin (caller to prayer) or the imam. It has been the custom of the people among us in the past to do this: if a person finds something in the mosque, he gives it to the mu’adhdhin, and if a person loses something in the mosque, he goes directly to the mu’adhdhin. This is better than hanging it up.
One of the benefits of this hadith is that it is not permissible to introduce anything in the mosques that contradicts the purpose for which they were built, based on his saying But is it permissible for the people of the neighborhood to place food in the mosques at iftar or during the festival of al-Fitr? Because during the festivals, it is the custom of some people that the people of the neighborhood gather, each bringing food, and they all sit and eat together. Is it permissible to do this in the mosque? The answer is yes, because there is good and kindness in it, and eating in the mosque in itself is not forbidden and does not contradict the purpose for which the mosque was built. Except if they bring lunch or dinner at a time when people gather for prayer, in which case they should be prevented out of consideration for the people.
One of the benefits of this hadith is the excellent teaching of the Prophet (peace and blessings be upon him), where he links rulings to their causes. Linking a ruling to its cause provides three benefits:
The first benefit is increased peace of mind, because when a person knows the wisdom behind a ruling, his peace of mind increases. The human soul, without doubt, when it gains more knowledge, finds greater peace, as Ibrahim (peace be upon him) said when he said: Allah said to him: For this reason, we find that the Companions themselves, who were the most intense in faith and the strongest in faith in the Messenger (peace be upon him), would ask about some things that were hidden from them. When the palm branches were placed on the two graves of those being punished, what did they say? So he informed them. Linking rulings to causes contains this great benefit, which is increased what?
The student: ...

The Shaykh : Peace of mind. For a person will bring a ruling and adhere to the ruling when he knows its cause and his soul is completely at peace.
The second benefit is clarifying that this Islamic Shari’ah is built on wisdom and placing things in their proper place, and that it is not legislation devoid of wisdom. This is a great benefit. For this reason, you will not find anything in the Islamic Shari’ah that does not have wisdom, either known to us or beyond our understanding. But one of its wisdoms is the trial, where Allah the Exalted tests a person with an act of worship, and he performs it without knowing the wisdom behind it. This is a wisdom without doubt, because it leads to what? Increased devotion and humility before Allah Mighty and Majestic. As for the position of a person saying, “We hear and we obey.”
The third benefit is that if this cause is transferable, it is possible to analogize the effect to the cause in its ruling. If the cause is transferable, analogy is possible. An example of this is the saying of Allah Blessed and Exalted is He: For it is an abomination (rajis), and the hadith of Anas Here we analogize to that every abomination, every abomination, and we say every abomination is forbidden, and the abomination is the impure. For this reason, one of the established principles is that every impure thing is forbidden, but not every forbidden thing is impure. For example, poison is forbidden but not impure. Smoke is forbidden but not impure. But what about pork? It is impure, so it is forbidden. So these are two useful principles: every impure thing is forbidden, and not every forbidden thing is impure. So these are three benefits in mentioning the cause linked to the ruling.
And from the benefits of this hadith is that Allah Glorified and Exalted is He may decree for a person what guides him to his lost item, or the lost item itself may be brought back, based on his saying: And at that time, based on this benefit, one should turn to Allah Mighty and Majestic whenever something is lost to him, saying, “O Allah, return it to me,” because it is Allah Glorified and Exalted is He who returns it. The return may come without any action of any of the causes. The evidence for this is the story mentioned by the Messenger (peace be upon him), who said: Who returned it to him? Allah Mighty and Majestic. Otherwise, the man had toiled and despaired of it. So the important thing is that if you experience the loss of any of your property, turn to Allah Mighty and Majestic, for Allah the Exalted is able to return it.
And it is taken from this also that what was used in the pre-Islamic age of ignorance (jahiliyyah) of seeking the help of the jinn in returning lost items and the like is false, and likewise seeking refuge with the master of the jinn in a place is false, because all of this is only controlled by whom?
The student: Allah.

The Shaykh : Allah Mighty and Majestic. Yes.
The student: ...

The Shaykh : What?

The questioner : ...

The Shaykh : Yes.

The questioner : ... a change in his treatment ... he always talks ...

The Shaykh : What do you mean?

The questioner : ... when you meet him, his face is changed and his speech is changed for you considering that something has reached him ...

The Shaykh : Yes.

The questioner : ...