The Messenger of Allah ﷺ said, "Whoever finds his exact property in the possession of another man has the greater right to it."
قال رسول الله ﷺ: من وجد عين ماله عند رجل فهو أحق به.
Abu Dawud reported it in Sunan (3531) and in Maraseel (181), as did Nasai (4681), Ahmad (20148), Ibn Jarud (1026), and Bayhaqi (6/51), all of them through the hadith of Hushaym, from Musa bin Saaib, from Qatada, from Hasan, from Samura, who related it. Abu Dawud said, "This is the practice." Its chain is sahih. Hasan, that is Hasan Basri, heard from Samura without restriction, as has been mentioned repeatedly, and moreover he has been corroborated.This hadith is to be understood as applying to a case where a man's property has been stolen or lost, and he then finds it, as stated in the narration of Zayd bin Uqba from Samura, who said, the Messenger of Allah ﷺ said, "If a man's property is stolen, or is lost, and he then finds it in the possession of a specific person, he has more right to it, and the buyer may seek reimbursement of the price from the seller." This was reported by Ibn Majah (2331), Ahmad (20146), and Bayhaqi (6/51), all of them through the hadith of Hajjaj, from Saeed bin Ubayd bin Zayd bin Uqba, from his father, from Samura, who related it. Hajjaj is Ibn Artat, who is daif, though he has been corroborated.As for his statement, "Saeed bin Ubayd bin Zayd bin Uqba," this is how it appears in Ibn Majah and Ahmad, while in Bayhaqi it appears as "Saeed bin Zayd bin Uqba," with Ubayd omitted, which is more likely correct, as Tirmidhi and others have said.As for what has been related from Umar bin Ibrahim, from Qatada, from Hasan, from Samura, as a raised report, "Whoever finds his property, specifically identified, in the possession of a bankrupt person has more right to it," this is daif. It was reported by Ahmad (20109) from Abdul-Samad, who said, Umar bin Ibrahim related it to us, and he mentioned it. Umar bin Ibrahim is Abu Hafs Abdi, who is inconsistent in his narrations from Qatada, and things attributed to him that were rejected and not corroborated, and this is one of them, for he contradicted Musa bin Saaib's narration from Qatada, relating it with a different meaning, as mentioned previously.