A man from Mazina asked the Messenger of Allah ﷺ, "What do you say, Messenger of Allah, about a stray camel?"The Messenger of Allah ﷺ replied, "What business do you have with it? It has its hooves and its water supply with it."The man asked, "And a stray sheep?"He said, "It is for you, or for your brother, or for the wolf."The man asked, "What about one taken from its pasture?"He said, "The taker is to be punished and fined twice its value. And whoever releases one from its tether or extracts it from an enclosure where it is sheltered, his hand is to be cut off."The man asked, "Messenger of Allah, what about fruit still on the tree in its husk?"The Messenger of Allah ﷺ replied, "There is no penalty against one who eats from it. But whoever carries some away in his garment is to be fined twice its value and punished. And whoever takes any of it after it has been gathered to the drying place, or breaks open a door to reach it, and the amount taken reaches the value of a shield, his hand is to be cut off."The man asked, "Messenger of Allah, what about treasure we find in ruins and in ancient mounds?"The Messenger of Allah ﷺ replied, "On that, and on buried treasure, a fifth is due."
حدثنا الحسين حدثني ابن أبي الزناد عن عبد الرحمن يعني ابن الحارث
أنه سمع رجلا من مزينة سأل رسول الله ﷺ ماذا تقول يا رسول الله في ضالة الإبل فقال رسول الله ﷺ ما لك ولها معها حذاؤها وسقاؤها قال فضالة الغنم قال لك أو لأخيك أو للذئب قال فمن أخذها من مرتعها قال عوقب وغرم مثل ثمنها ومن استطلقها من عقال أو استخرجها من حفش وهي المظال فعليه القطع قال يا رسول الله فالثمر يصاب في أكمامه فقال رسول الله ﷺ ليس على آكل سبيل فمن اتخذ خبنة غرم مثل ثمنها وعوقب ومن أخذ شيئا منها بعد أن أوى إلى مربد أو كسر عنها بابا فبلغ ما يأخذ ثمن المجن فعليه القطع قال يا رسول الله فالكنز نجده في الخرب وفي الآرام فقال رسول الله ﷺ فيه وفي الركاز الخمس
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Its chain of transmission is sahih. Husayn, the teacher of Ahmad, is Ibn Muhammad Marwazi. This hadith is a repetition of 6683 with similar wording, and we have already noted it there.Al-hafash, with a short "i" on the ha, a silent fa, and ending in a shin, means a small, humble dwelling. One of the narrators here explained it as referring to shelters, which are, with a short or long "a" on the mim and a short "a" on the za with a doubled lam, the plural of mizallah, meaning a tent or dwelling, whether small or large. What is meant here are the places set up for sheep and the like to protect them from the sun, rain, or similar conditions.As for al-aram, Ibn Athir said it means markers, which are stones gathered and set up in open, trackless land to serve as guides, the singular being iram, like the word inab. It was the custom in the pre-Islamic era that when people found something along their way that they could not carry with them, they would leave stones on it to mark it, so that when they returned they could retrieve it.