[Machine] I heard Sufyan speaking about this matter frequently during our sessions together. I can't count how many times I heard him talk about it. He talks about it so much that he doesn't even mention the issue of public calamities. All he mentions is that the Prophet ﷺ prohibited the sale of years, but later allowed it and also commanded the handling of public calamities. Sufyan said that Humayd used to mention something before the handling of public calamities that I don't remember, so I stopped mentioning the handling of public calamities because I didn't know what was said about it. But in the narration, it is mentioned that he commanded the handling of public calamities. Abu Sa'id bin Abi 'Amr narrated from Abu Al-Abbas from Ar-Rabi' from Ash-Shafi'i that the unremembered statement of Sufyan from the narration of Humayd from Humayd indicates that his command to handle them is similar to his command to reconcile disputes, which is only recommended but not obligatory, and similar to his command to give voluntary charity for the sake of goodness. Other interpretations are also possible. But when the narration carries both meanings together and there is no indication as to which one is more important, it is not allowed for us to make a judgment. Allah knows best. It is well-known that people are obligated to handle their wealth without needing specific permission, and this ruling regarding handling public calamities has been confirmed. The sheikh said, and this has been narrated from Abu Az-Zubayr from Jabir.  

سَمِعْتُ سُفْيَانَ يُحَدِّثُ هَذَا الْحَدِيثَ كَثِيرًا فِي طُولِ مُجَالَسَتِي لَهُ مَا لَا أُحْصِي مَا سَمِعْتُهُ يُحَدِّثُ مِنْ كَثْرَتِهِ لَا يَذْكُرُ فِيهِ أَمَرَ بِوَضْعِ الْجَوَائِحِ لَا يَزِيدُ عَلَى أَنَّ النَّبِيَّ ﷺ نَهَى عَنْ بَيْعِ السِّنِينَ ثُمَّ زَادَ بَعْدَ ذَلِكَ وَأَمَرَ بِوَضْعِ الْجَوَائِحِ قَالَ سُفْيَانُ وَكَانَ حُمَيْدٌ يَذْكُرُ بَعْدَ بَيْعِ السِّنِينَ كَلَامًا قَبْلَ وَضْعِ الْجَوَائِحِ لَا أَحْفَظُهُ فَكُنْتُ أَكُفُّ عَنْ ذِكْرِ وَضْعِ الْجَوَائِحِ؛ لِأَنِّي لَا أَدْرِي كَيْفَ كَانَ الْكَلَامُ وَفِي الْحَدِيثِ أَمَرَ بِوَضْعِ الْجَوَائِحِ زَادَنِي أَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو عَنْ أَبِي الْعَبَّاسِ عَنِ الرَّبِيعِ عَنِ الشَّافِعِيِّ قَالَ فَقَدْ يَجُوزُ أَنْ يَكُونَ الْكَلَامُ الَّذِي لَمْ يَحْفَظْهُ سُفْيَانُ مِنْ حَدِيثِ حُمَيْدٍ عَنْ حُمَيْدٍ يَدُلُّ عَلَى أَنَّ أَمْرَهُ بِوَضْعِهَا عَلَى مِثْلِ أَمْرِهِ بِالصُّلْحِ عَلَى النِّصْفِ وَعَلَى مِثْلِ أَمْرِهِ بِالصَّدَقَةِ تَطَوُّعًا حَضًّا عَلَى الْخَيْرِ لَا حَتْمًا وَمَا أَشْبَهَ ذَلِكَ وَيَجُوزُ غَيْرُهُ فَلَمَّا احْتَمَلَ الْحَدِيثُ الْمَعْنَيَيْنِ مَعًا وَلَمْ تَكُنْ فِيهِ دَلَالَةٌ عَلَى أَيِّهِمَا أَوْلَى بِهِ لَمْ يَجُزْ عِنْدَنَا وَاللهُ أَعْلَمُ أَنْ يُحْكَمَ عَلَى النَّاسِ فِي أَمْوَالِهِمْ بِوَضْعِ مَا وَجَبَ لَهُمْ بِلَا خَبَرٍ ثَبَتَ بِوَضْعِهِ قَالَ الشَّيْخُ وَقَدْ رُوِيَ ذَلِكَ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ