The Messenger of Allah ﷺ said, "Whoever plants crops on someone else's land without their permission has no right to any of the produce, but he is entitled to recover his expenses."
قال رسول الله ﷺ: من زرع في أرض قوم بغير إذنهم فليس له من الزرع شيء، وله نفقته.
Abu Dawud (3403), Tirmidhi (1366), Ibn Majah (2466), and Ahmad (15821) all narrated it from the hadith of Sharik, from Abu Ishaq, from Ataa, from Rafi bin Khadij, who said, and then he related it.Tirmidhi said, "This is a hasan hadith, rare in its transmission. We do not know it from the hadith of Abu Ishaq except through this route, from the hadith of Sharik bin Abdullah. This is acted upon by some scholars, and it is the view of Ahmad and Ishaq. I asked Muhammad bin Ismail about this hadith, and he said, 'It is a hasan hadith.' He said, 'I do not know it from the hadith of Abu Ishaq except through the narration of Sharik.' Muhammad said, 'Maqil bin Malik narrated to us, Uqba bin Asamm narrated to us, from Ataa, from Rafi bin Khadij, from the Prophet ﷺ, something similar.'" This ends Tirmidhi's statement.I say, this is what both of them said, meaning from the hadith of Sharik, from Abu Ishaq. Yahya bin Adam narrated it in Kitab Kharaj (296) from Qays bin Rabi, from Abu Ishaq, with the same wording. However, Qays bin Rabi is daif according to the scholars, and when he grew old his memory changed, and his son introduced into his narrations things that were not from his hadith, so he narrated them accordingly. This is a daif corroboration for Sharik, since he too had weak memory, but it can be used for support.There is another flaw in the chain, which is a break in transmission. Ataa here is Ibn Abu Rabah, as is explicitly stated by Abu Ubayd in Amwal (706), and by Ahmad in his Musnad, and likewise Mizzi stated explicitly in Tuhfat Ashraf (3/152). This Ibn Abu Rabah did not hear from Rafi bin Khadij, as Abu Zura said. See Marasil (569). Shafii said likewise, as reported from him by Bayhaqi (6/136), that it is disconnected.Ibn Adi pointed out another flaw in Kamil (4/1334), in addition to the break between Ataa and Rafi, which is a missing link between Abu Ishaq and Ataa. He said, "I used to think that the narration of Ataa from Rafi bin Khadij was missing a link, until it became clear to me that Abu Ishaq's narration from Ataa was also missing a link." Then he mentioned the chain in which there was an intermediary between Abu Ishaq and Ataa.Khattabi related in Maalim Sunan from Bukhari that he graded this hadith as daif, though he related it only by its general meaning. Bukhari actually said, as found in Ilal al-Kabir (4/564), "It is the hadith of Sharik, who narrated it alone from Abu Ishaq." He said, "Maqil bin Malik narrated to us, from Uqba bin Asamm, from Ataa, who said, 'Rafi bin Khadij narrated this hadith to us.'" There is nothing explicit in this stating that he graded the hadith as daif.As for Ibn Adi's statement about the missing link between Abu Ishaq and Ataa, Ibn Turkmani responded to it in Jawhar Naqi, saying, "Bukhari related in the chapter on Hajj in his Sahih, from the hadith of Abu Ishaq, who said, 'I asked Masruq, Ataa, and Mujahid, and they said, "The Messenger of Allah performed umrah in Dhul-Hijjah before he performed Hajj."' This is explicit proof that Abu Ishaq heard from Ataa." End of quote.As for Bukhari's statement, as reported by Tirmidhi, that it is a hasan hadith, it may be understood either as meaning that it is a good saying, or that it is hasan by combining its two routes together. Although in the second route Uqba bin Asamm cannot be relied upon on his own, as Bayhaqi said, that applies only when he narrates alone. But this route is suitable to serve as a corroboration for the first route, and with this Bukhari's statement that it is a hasan hadith is confirmed. It is also supported by the hadith of Saeed bin Musayab from Rafi, as will come later. With this, Abu Hatim Razi strengthens this hadith.