[Machine] A man from Muzaynah came to the Messenger of Allah ﷺ and said, "O Messenger of Allah, how do you see the share of the pasture?" He replied, "It is the same for it and its equivalent. The nukal (a type of fine) is not applicable to any grazing animal except for what the herdsmen take. If it reaches the value of a mudd, then it includes the cutting off of the hand, and if it does not reach the value of a mudd, then it includes a fine equal to it and the lashes of the nukal. He said, "O Messenger of Allah, how do you see the hanging fruit?" He replied, "It is the same for it and its equivalent. The nukal is not applicable to any hanging fruit except for what the greenery sustains. So whatever it produces from the greenery, if it reaches the value of a mudd, then it includes cutting off, and if it does not reach the value of a mudd, then it includes a fine equal to it and the lashes of the nukal." He said, "So how do you see what is taken on the road of a hundred miles or in an inhabited village?" He replied, "Inform him with a year of waiting. If his claimant comes, then hand it over to him. Otherwise, it is your matter. But if its claimant arrives one day in his lifetime, then hand it over to him, for what is on the road is not more than a hundred miles, and what is in a village is not more than an inhabited village. So there will be the fifth in the rikaz (buried treasure)." He said, "O Messenger of Allah, how do you see a stray sheep?" He replied, "It is a food that is eaten by you, your brother, or the wolf. Confine its stray to your brother." He said, "O Messenger of Allah, how do you see a stray camel?" He said, "Neither you nor it has a watertight container or shoe, and the wolf is not feared over it. It eats from the pasture and drinks water. Leave it until its claimant comes." Whoever said it was answered, "This news is related to what is found of the pre-Islamic wealth on the surface of the road, not more than a hundred miles, and in a village, not more than an inhabited village. Thus, it is in the fifth in the rikaz. Ash-Shafi'i mentioned in the narration of Az-Zuafarani from him that they considered the hadith weak. And he mentioned their refutation of the hadith regarding cutting off and hanging dates when nourished from the greenery, and in cases of scraps. Then he said, "He contradicted the hadith of 'Amr, which is..."  

أَنَّ رَجُلًا مِنْ مُزَيْنَةَ أَتَى رَسُولَ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ كَيْفَ تَرَى فِي حَرِيسَةِ الْجَبَلِ؟ قَالَ هِيَ وَمِثْلُهَا وَالنَّكَالُ لَيْسَ فِي شَيْءٍ مِنَ الْمَاشِيَةِ قَطْعٌ إِلَّا فِيمَا آوَاهُ الْمُرَاحُ وَبَلَغَ ثَمَنَ الْمِجَنِّ فَفِيهِ قَطْعُ الْيَدِ وَمَا لَمْ يَبْلُغْ ثَمَنَ الْمِجَنِّ فَفِيهِ غَرَامَةُ مِثْلَيْهِ وَجَلَدَاتُ نَكَالٍ قَالَ يَا رَسُولَ اللهِ فَكَيْفَ تَرَى فِي الثَّمَرِ الْمُعَلَّقِ؟ قَالَ هُوَ وَمِثْلُهُ مَعَهُ وَالنَّكَالُ وَلَيْسَ فِي شَيْءٍ مِنَ الثَّمَرِ الْمُعَلَّقِ قَطْعٌ إِلَّا مَا آوَاهُ الْجَرِينُ فَمَا أَخَذَ مِنَ الْجَرِينِ فَبَلَغَ ثَمَنَ الْمِجَنِّ فَفِيهِ الْقَطْعُ وَمَا لَمْ يَبْلُغْ ثَمَنَ الْمِجَنِّ فَفِيهِ غَرَامَةُ مِثْلَيْهِ وَجَلَدَاتُ نَكَالٍ قَالَ فَكَيْفَ تَرَى فِيمَا يُؤْخَذُ فِي الطَّرِيقِ الْمِئْتَاءِ أَوِ الْقَرْيَةِ الْمَسْكُونَةِ؟ قَالَ عَرِّفْهُ سَنَةً فَإِنْ جَاءَ بَاغِيهِ فَادْفَعْهُ إِلَيْهِ وَإِلَّا فَشَأْنَكَ بِهِ فَإِنْ جَاءَ طَالِبُهُ يَوْمًا مِنَ الدَّهْرِ فَأَدِّهِ إِلَيْهِ فَمَا كَانَ فِي الطَّرِيقِ غَيْرِ الْمِئْتَاءِ وَفِي الْقَرْيَةِ غَيْرِ الْمَسْكُونَةِ فَفِيهِ وَفِي الرِّكَازِ الْخُمُسُ قَالَ يَا رَسُولَ اللهِ فَكَيْفَ تَرَى فِي ضَالَّةِ الْغَنَمِ؟ قَالَ طَعَامٌ مُأْكُولٌ لَكَ أَوْ لِأَخِيكَ أَوْ لِلذِّئْبِ احْبِسْ عَلَى أَخِيكَ ضَالَّتَهُ قَالَ يَا رَسُولَ اللهِ فَكَيْفَ تَرَى فِي ضَالَّةِ الْإِبِلِ فَقَالَ مَا لَكَ وَلَهَا مَعَهَا سِقَاؤُهَا وَحِذَاؤُهَا وَلَا يُخَافُ عَلَيْهَا الذِّئْبَ تَأْكُلُ الْكَلَأَ وَتَرِدُ الْمَاءَ دَعْهَا حَتَّى يَأْتِيَ طَالِبُهَا مَنْ قَالَ بِالْأَوَّلِ أَجَابَ عَنْ هَذَا بِأَنَّ هَذَا الْخَبَرَ وَرَدَ فِيمَا يُوجَدُ مِنْ أَمْوَالِ الْجَاهِلِيَّةِ ظَاهِرًا فَوْقَ الْأَرْضِ فِي الطَّرِيقِ غَيْرِ الْمِئْتَاءِ وَفِي الْقَرْيَةِ غَيْرِ الْمَسْكُونَةِ فَيَكُونُ فِيهِ وَفِي الرِّكَازِ الْخُمُسُ وَلَيْسَ ذَلِكَ مِنَ الْمَعْدِنِ بِسَبِيلٍ وَذَكَرَ الشَّافِعِيُّ فِي رِوَايَةِ الزَّعْفَرَانِيِّ عَنْهُ اعْتِلَالَهُمْ بِالْحَدِيثِ الْأَوَّلِ ثُمَّ قَالَ هُوَ عِنْدَ أَهْلِ الْحَدِيثِ ضَعِيفٌ وَذَكَرَ اعْتِلَالَهُمْ بِحَدِيثِ هِشَامِ بْنِ سَعْدٍ عَنْ عَمْرِو بْنِ شُعَيْبٍ هَذَا ثُمَّ قَالَ إِنْ كَانَ حَدِيثُ عَمْرٍو يَكُونُ حُجَّةً فَالَّذِي رَوَى حُجَّةٌ عَلَيْهِ فِي غَيْرِ حُكْمٍ وَإِنْ كَانَ حَدِيثُ عَمْرٍو غَيْرَ حُجَّةٍ فَالْحُجَّةُ بِغَيْرِ حُجَّةٍ جَهْلٌ ثُمَّ ذَكَرَ مُخَالَفَتَهُمُ الْحَدِيثَ فِي الْغَرَامَةِ وَفِي التَّمْرِ الرُّطَبِ إِذَا آوَاهُ الْجَرِينُ وَفِي اللُّقَطَةِ ثُمَّ قَالَ فَخَالَفَ حَدِيثَ عَمْرٍو الَّذِي