[Machine] Verily, it is from the decree of the Messenger of Allah ﷺ that he has decreed that there is no harm or reciprocation of harm.  

إِنَّ مِنْ قَضَاءِ رَسُولِ اللهِ ﷺ أَنَّهُ قَضَى أَنْ لَا ضَرَرَ وَلَا ضِرَارَ  

“There should be neither harming nor reciprocating harm.” (Using translation from Ibn Mājah 2340)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا ضَرَرَ وَلَا ضِرَارَ  

Abu Huraira said, "Messenger of Allah ﷺ said, 'No one should prevent his neighbor from fixing a wooden peg in his wall." Abu Huraira said (to his companions), "Why do I find you averse to it? By Allah, I certainly will narrate it to you." (Using translation from Bukhārī 2463)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يَمْنَعُ أَحَدُكُمْ جَارَهُ أَنْ يَغْرِزَ خَشَبَهُ فِي جِدَارِهِ قَالَ ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ مَا لِي أَرَاكُمْ عَنْهَا مُعْرِضِينَ وَاللهِ لَأَرْمِيَنَّ بِهَا بَيْنَ أَكْتَافِكُمْ  

[Machine] From the Messenger of Allah ﷺ that he said, "If one's neighbor asks him to nail a piece of wood into his own wall, he should not prevent him." This hadith is reported in Sahih Al-Bukhari from the narration of Malik.  

عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ قَالَ مَنْ سَأَلَهُ جَارُهُ أَنْ يَغْرِزَ خَشَبَهُ فِي جِدَارِهِ فَلَا يَمْنَعْهُ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ مَالِكٍ  

[Machine] "That the Messenger of Allah ﷺ ordered that a neighbor should not prevent his neighbor from nailing a piece of wood in his wall. So the one who took an oath said, 'O brother, I knew that you would win the case against me, and I have taken an oath, so please make a container for me to put my wall without any delay.' So the other person made a hole in the container and nailed a piece of wood in it. 'Amr said to me and I looked at that."  

أَنَّ رَسُولَ اللهِ ﷺ أَمَرَ أَنْ لَا يَمْنَعَ جَارٌ جَارَهُ أَنْ يَغْرِزَ خَشَبًا فِي جِدَارِهِ فَقَالَ الْحَالِفُ أَيْ أَخِي قَدْ عَلِمْتُ أَنه يُقْضَى لَكَ عَلَيَّ وَقَدْ حَلَفْتُ فَاجْعَلْ أُسْطُوَانًا دُونَ جُدُرِي فَفَعَلَ الْآخَرُ فَغَرَزَ فِي الْأُسْطُوَانَةِ خَشَبَةً قَالَ لِي عَمْرٌو فَأَنَا نَظَرْتُ إِلَى ذَلِكَ  

[Machine] "Omar, why do you prevent your brother from benefiting from something that is beneficial to you as well, that you drink both first and last and it does not harm you?" Muhammad said, "No." Omar said, "By Allah, he will pass by it even if it is on your stomach. This is a command and it means..."  

عُمَرُ ؓ لِمَ تَمْنَعُ أَخَاكَ مَا يَنْفَعُهُ وَهُوَ لَكَ نَافِعٌ تَشْرَبُ بِهِ أَوَّلًا وَآخِرًا وَلَا يَضُرُّكَ؟ فَقَالَ مُحَمَّدٌ لَا فَقَالَ عُمَرُ ؓ لَمْ تَمْنَعْ وَاللهِ لَيَمُرَّنَّ بِهِ وَلَوْ عَلَى بَطْنِكَ هَذَا مُرْسَلٌ وَبِمَعْنَاهُ  

Give it to him and you can have such and such, mentioning something with which he tried to please him, but he refused. He then said: You are a nuisance. The Messenger of Allah ﷺ then said to the Ansari: Go and uproot his palm-trees. (Using translation from Abū Dāʾūd 3636)   

أَنَّهُ كَانَتْ لَهُ عَضُدٌ مِنْ نَخْلٍ فِي حَائِطِ رَجُلٍ مِنَ الْأَنْصَارِ قَالَ وَمَعَ الرَّجُلِ أَهْلُهُ وَكَانَ سَمُرَةُ بْنُ جُنْدُبٍ يَدْخُلُ إِلَى نَخْلِهِ فَيَتَأَذَّى بِهِ وَيَشُقُّ عَلَيْهِ فَطَلَبَ إِلَيْهِ أَنْ يَبِيعَهُ فَأَبَى فَطَلَبَ إِلَيْهِ أَنْ يُنَاقِلَهُ فَأَبَى فَأَتَى النَّبِيَّ ﷺ فَذَكَرَ ذَلِكَ لَهُ فَطَلَبَ إِلَيْهِ النَّبِيُّ ﷺ أَنْ يَبِيعَهُ فَأَبَى فَطَلَبَ إِلَيْهِ أَنْ يُنَاقِلَهُ فَأَبَى قَالَ قَالَ فَهَبْهُ لِي وَلَكَ كَذَا وَكَذَا أَمْرٌ رَغَّبَهُ فِيهِ فَأَبَى فَقَالَ أَنْتَ مُضَارٌّ فَقَالَ رَسُولُ اللهِ ﷺ لِلْأَنْصَارِيِّ اذْهَبْ فَاقْلَعْ نَخْلَهُ وَقَدْ رُوِيَ فِي معارضته مَا دَلَّ عَلَى أَنَّهُ لَا يُجْبَرُ عَلَيْهِ  

[Machine] A man came to the Prophet ﷺ and said, "Indeed, so-and-so has a green plant in my wall, and it has caused me harm and has invaded my space. So, the Prophet ﷺ sent a message to him and said, 'Sell me your green plant that is in the wall of so-and-so.' He refused. The Prophet ﷺ said, 'Bring it to me and sell it to me.' He refused. The Prophet ﷺ said, 'By selling it, I mean exchanging it for a green plant in Paradise.' He refused. The Messenger of Allah ﷺ then said, 'I have not seen anyone more stingy than you, except the one who is stingy with the greeting of peace.'"  

أَنَّ رَجُلًا أَتَى النَّبِيَّ ﷺ فَقَالَ إِنَّ لِفُلَانٍ فِي حَائِطِي عَذْقًا وَقَدْ آذَانِي وَشَقَّ عَلَيَّ مَكَانُ عَذْقِهِ فَأَرْسَلَ إِلَيْهِ نَبِيُّ اللهِ ﷺ وَقَالَ بِعْنِي عَذْقَكَ الَّذِي فِي حَائِطِ فُلَانٍ قَالَ لَا قَالَ فَهَبْهُ لِي قَالَ لَا قَالَ فَبِعْنِيهِ بِعَذْقٍ فِي الْجَنَّةِ قَالَ لَا قَالَ رَسُولُ اللهِ ﷺ مَا رَأَيْتُ أَبْخَلَ مِنْكَ إِلَّا الَّذِي يَبْخَلُ بِالسَّلَامِ  

[Machine] The first thing that the Messenger of Allah, ﷺ , criticized Abu Lubabah ibn Abdul-Mundhir for was that he argued with an orphan over the ownership of a palm tree. The Messenger of Allah, ﷺ , ruled in favor of Abu Lubabah and gave him the ownership of the palm tree. This made the orphan upset, so he complained to the Messenger of Allah, ﷺ . The Messenger of Allah, ﷺ , said to Abu Lubabah, "Give me this palm tree, O Abu Lubabah, so that I can return it to the orphan." However, Abu Lubabah refused to give it to the Messenger of Allah, ﷺ . The Messenger of Allah, ﷺ , then said to him, "O Abu Lubabah, give it to this orphan and you will have its equivalent in Paradise." Still, Abu Lubabah refused to give it. An Ansari man then said to the Messenger of Allah, ﷺ , "What if I buy this palm tree from you and give its equivalent to the orphan in Paradise?" The Messenger of Allah, ﷺ , replied, "Yes." The Ansari man, who was Ibn Ad-Dahdah, immediately went to Abu Lubabah and said, "O Abu Lubabah, I will buy this palm tree from you with my garden that contains palm trees." Abu Lubabah agreed and Ibn Ad-Dahdah only took a short while before he encountered the disbelievers of Quraysh on the day of Uhud and fought against them. He was martyred. The Messenger of Allah, ﷺ , then said, "How great is the humiliated palm tree of Ibn Ad-Dahdah in Paradise!" As for the Hadith that states, "No harm should be inflicted or reciprocated," it is Mursal (a Hadith with a missing link in the narration chain), and it has various chains of transmission. As for the Hadith of the wooden stick, some scholars accept it in its apparent meaning and use it as evidence. I did not find any contradictory statement to it from Ash-Shafi'i. Rather, he clearly stated in his book Al-Qadim and Al-Jadid that it supports it. As for the Hadith of Umar, it contradicts the opinion of Muhammad bin Muslimah. Some scholars consider it to be a general statement that every Muslim has the right to act upon in his favor, depending on the particular situation. This is what Ash-Shafi'i said in Al-Qadim, and I believe that Umar also followed this ruling concerning the lost woman in some cases where harm can be prevented from befalling her. Ali bin Abi Talib, may Allah be pleased with him, said about the lost woman, "She is a woman who has been tested, so let her be patient and not marry until there is certainty of her husband's death." This is what Ash-Shafi'i, may Allah have mercy on him, stated, and this is our opinion as well.  

أَنَّ أَوَّلَ شَيْءٍ عَتَبَ فِيهِ رَسُولُ اللهِ ﷺ عَلَى أَبِي لُبَابَةَ بْنِ عَبْدِ الْمُنْذِرِ أَنَّهُ خَاصَمَ يَتِيمًا لَهُ فِي عَذْقِ نَخْلَةٍ فَقَضَى رَسُولُ اللهِ ﷺ لِأَبِي لُبَابَةَ بِالْعَذْقِ فَضَجَّ الْيَتِيمُ وَاشْتَكَى إِلَى رَسُولِ اللهِ ﷺ فَقَالَ رَسُولُ اللهِ ﷺ لِأَبِي لُبَابَةَ هَبْ لِي هَذَا الْعَذْقَ يَا أَبَا لُبَابَةَ؛ لِكَيْ نَرُدَّهُ إِلَى الْيَتِيمِ فَأَبَى أَبُو لُبَابَةَ أَنْ يَهَبَهُ لِرَسُولِ اللهِ ﷺ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ يَا أَبَا لُبَابَةَ أَعْطِهِ هَذَا الْيَتِيمَ وَلَكَ مِثْلُهُ فِي الْجَنَّةِ فَأَبَى أَبُو لُبَابَةَ أَنْ يُعْطِيَهُ فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ يَا رَسُولَ اللهِ أَرَأَيْتَ إِنِ ابْتَعْتُ هَذَا الْعَذْقَ فَأَعْطَيْتُ الْيَتِيمَ أَلِي مِثْلُهُ فِي الْجَنَّةِ؟ فَقَالَ رَسُولُ اللهِ ﷺ نَعَمْ فَانْطَلَقَ الْأَنْصَارِيُّ وَهُوَ ابْنُ الدَّحْدَاحَةِ حَتَّى لَقِيَ أَبَا لُبَابَةَ فَقَالَ يَا أَبَا لُبَابَةَ أَبْتَاعُ مِنْكَ هَذَا الْعَذْقَ بِحَدِيقَتِي وَكَانَتْ لَهُ حَدِيقَةُ نَخْلٍ فَقَالَ أَبُو لُبَابَةَ نَعَمْ فَابْتَاعَهُ مِنْهُ بِحَدِيقَةٍ فَلَمْ يَلْبَثِ ابْنُ الدَّحْدَاحَةِ إِلَّا يَسِيرًا حَتَّى جَاءَ كُفَّارُ قُرَيْشٍ يَوْمَ أُحُدٍ فَخَرَجَ مَعَ رَسُولِ اللهِ ﷺ فَقَاتَلَهُمْ فَقُتِلَ شَهِيدًا فَقَالَ رَسُولُ اللهِ ﷺ رُبَّ عَذْقٍ مُذَلَّلٍ لِابْنِ الدَّحْدَاحَةِ فِي الْجَنَّةِ وَأَمَّا حَدِيثُ لَا ضَرَرَ وَلَا ضِرَارَ فَهُوَ مُرْسَلٌ وَهُوَ مُشْتَرَكُ الدَّلَالَةِ وَأَمَّا حَدِيثُ الْخَشَبَةِ فَمِنَ الْعُلَمَاءِ مَنْ حَمَلَهُ عَلَى ظَاهِرِهِ لِحَمْلِ رُوَاتِهِ عَلَى الْوُجُوبِ كَمَا تَرَى وَلَمْ أَجِدْ لِلشَّافِعِيِّ قَوْلًا يُخَالِفُهُ بَلْ قَدْ نَصَّ فِي الْقَدِيمِ وَالْجَدِيدِ عَلَى مَا يُوَافِقُهُ وَأَمَّا حَدِيثُ عُمَرَ ؓ فَقَدْ خَالَفَهُ مُحَمَّدُ بْنُ مَسْلَمَةَ وَقَدْ نَجِدُ مَنْ يَدَعُ الْقَوْلَ بِهِ عُمُومًا فِي أَنَّ كُلَّ مُسْلِمٍ أَحَقُّ بِمَا لَهُ فَيَتَوَسَّعَ بِهِ فِي خِلَافِهِ قَالَ الشَّافِعِيُّ فِي الْقَدِيمِ وَأَحْسِبُ قَضَاءَ عُمَرَ ؓ فِي امْرَأَةِ الْمَفْقُودِ مِنْ بَعْضِ هَذِهِ الْوُجُوهِ الَّتِي مَنَعَ فِيهَا الضَّرَرَ بِالْمَرْأَةِ إِذَا كَانَ الضَّرَرُ عَلَيْهَا أَبْيَنَ قَالَ فِي الْجَدِيدِ وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ فِي امْرَأَةِ الْمَفْقُودِ امْرَأَةٌ ابْتُلِيَتْ فَلْتَصْبِرْ لَا تَنْكِحُ حَتَّى يَأْتِيَهَا يَقِينُ مَوْتِهِ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَبِهَذَا نَقُولُ