The Messenger of Allah ﷺ said, "Whoever sells palm trees that have already been pollinated, the fruit belongs to the seller. And whoever sells a slave who possesses property, that property belongs to the original owner, unless the buyer stipulates otherwise."Shuba said, "I related to him the hadith of Ayub from Nafi, who narrated the ruling about palm trees from the Prophet ﷺ and the ruling about the slave from Umar."Abd Rabbih said, "I only know both of them as being from the Prophet ﷺ."Then on another occasion he narrated both from the Prophet ﷺ without any doubt.
حدثنا محمد بن جعفر حدثنا شعبة سمعت عبد ربه بن سعيد يحدث عن نافع
أن رسول الله ﷺ قال أيما رجل باع نخلا قد أبرت فثمرتها للأول وأيما رجل باع مملوكا وله مال فماله لربه الأول إلا أن يشترط المبتاع قال شعبة فحدثته بحديث أيوب عن نافع أنه حدث بالنخل عن النبي ﷺ والمملوك عن عمر قال عبد ربه لا أعلمهما جميعا إلا عن النبي ﷺ ثم قال مرة أخرى فحدث عن النبي ﷺ ولم يشك
Its isnad is sahih. It is a repeat of 4552, and an extended version of 5487. The narration of Ayub, from Nafi, from Ibn Umar, as a raised report, concerning the sale of palm trees and dates, has already appeared at 4502, and his stopped narration attributed to Umar, concerning the slave, which Shuba pointed to, has not yet appeared. It is found in the Muwatta 2/120, from Nafi, from Ibn Umar, from Umar.Suyuti said in his commentary, Ibn Abdul-Barr said, "This is how Nafi narrated it, as a stopped report, his companions did not differ from him on that." Salim narrated it from his father, from the Prophet ﷺ, as a raised report. Bukhari and Muslim recorded it via Zuhri, from him, with the same wording.Nawawi said, "The stopped narration does not harm the authority of the raised hadith, for Salim is trustworthy, indeed he is more eminent than Nafi, so his addition is accepted." He said, "Nasai and Daraqutni indicated a preference for Nafi's narration, but this indication is rejected."Zarqani said in his commentary, 3/98, "Bukhari narrated this from Abdullah bin Yusuf, and Abu Dawud from Qanabi, both of them from Malik, as a stopped report. Salim narrated it from his father, from the Prophet ﷺ. Bukhari and Muslim recorded it via Zuhri, from him."Ibn Abdul-Barr said, "This is one of four hadiths in which Salim and Nafi differed, Salim raised it, while Nafi stopped it. ... Muslim and Nasai preferred Nafi's narration here, even though Salim had a stronger memory than him, as Bayhaqi related from both of them, and Daraqutni likewise preferred it, while Tirmidhi related in the Jami, from Bukhari, that Salim's narration is more sahih, and in the Tamhid that it is the correct one, and in the Ilal of Tirmidhi, from Bukhari, that he graded both of them as sahih, and this is perhaps more fitting, because Ibn Umar, when he raised it, did not mention his father, which is Salim's narration, and when he stopped it, he mentioned his father, which is Nafi's narration, so it follows that Ibn Umar heard it from the Prophet ﷺ and related it to Salim, and heard it from his father Umar as a stopped report, and related it to Nafi. Thus both Salim's and Nafi's narrations are sahih, and this is what is preserved from them."Salim's narration from his father, as a raised report, has already appeared at 4552 with both reports together, as we noted earlier. The statement of Ibn Abdul-Barr, as related by Suyuti from him, that Nafi's companions did not differ from him in that the portion concerning the slave is stopped at Umar, is contradicted by this narration found here, namely that Abd Rabbih bin Saeed narrated it from Nafi as a raised report, and affirmed that, without any doubt about it. So Nafi narrated it both from Ibn Umar from Umar as a stopped report, and from Ibn Umar from the Prophet ﷺ as a raised report.Abd Rabbih bin Saeed bin Qays bin Amr Ansari has already had his trustworthiness established at 1799, and we add here that he was deemed trustworthy by Ahmad, Ibn Main, Nasai, and others, and Ibn Abu Hatim gave his biography in Jarh wal-Tadil 3/2/41.