4392 - With this chain of transmission, he said: The Messenger of Allah, peace and blessings be upon him, said: "There is no amputation for the traitor."(1)

4393 - Nasr ibn 'Ali narrated to us, 'Isa ibn Yunus informed us, from Ibn Jurayj, from Abu al-Zubayr, from Jabir, from the Prophet, peace and blessings be upon him, with the same; adding: "And there is no amputation for the one who snatches away by stealth."(2)

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= An-nahb (plunder) is the taking of wealth openly and by force. Al-khiyanah (treachery) is taking what is in one's possession by way of trust. Al-ikhtilas (snatching) is taking something from the open quickly, whether by night or by day. In "An-Nihayah": it is what is taken by seizure and coercion.

Abu at-Tayyib said in "'Awn al-Ma'bud" 12/39: The hadith is evidence that the plunderer, the traitor, and the snatcher are not to have their hands amputated. Ibn al-Humam of the Hanafis said in "Sharh al-Hidayah": This is our school of thought, and upon it are the remaining three imams. It is also the school of 'Umar, Ibn Mas'ud, and 'A'ishah. Some scholars have related consensus on this matter, except that according to the school of Ishaq ibn Rahawayh and a narration from Ahmad regarding one who denies a borrowed item, he is to be amputated.

(1) A sound hadith, like the one preceding it.
It was also recorded by An-Nasa'i in "Al-Kubra" (7419) via the path of Makhlad ibn Yazid al-Harrani, from Sufyan ath-Thawri, from Abu al-Zubayr, from Jabir, raised to the Prophet: "There is no amputation for a traitor nor for one who snatches away by stealth." An-Nasa'i said after it: Sufyan did not hear it from Abu al-Zubayr. We say: His evidence is that he narrated after it, under number (7420), via the path of Abu Dawud al-Hafari, from Sufyan ath-Thawri, from Ibn Jurayj, from Abu al-Zubayr, from Jabir, mentioning Ibn Jurayj between Sufyan and Abu al-Zubayr. However, Makhlad ibn Yazid is trustworthy, and moreover he was not alone in narrating it, for Mu'ammal ibn Isma'il followed him in it according to Ibn Hibban (4458), and he is considered acceptable in follow-up narrations.
See the complete documentation of it in what precedes.
And see the jurisprudence of the hadith in what follows.

(2) A sound hadith, like the two preceding it.
It was also recorded by At-Tirmidhi (1514) via the path of 'Isa ibn Yunus, with this chain of transmission. He said: This is a hasan sahih hadith.