[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