Ibn Majah

Benefits and Issues:

➊
Our esteemed researcher has declared both of the aforementioned narrations to be weak, whereas other scholars have graded them as authentic (sahih) or good (hasan). For example:
The researchers of al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad, after a lengthy discussion, have graded it as hasan. Likewise, Shaykh al-Albani rahimahullah has declared it sahih in al-Sahihah and al-Irwa’. Dr. Bashar ‘Awwad writes regarding it that its chain is weak, but its meaning is authentic. Therefore, overall, this narration, despite being weak in its chain, is authentic in its text and meaning, as a group of researchers have stated.
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 5/55; al-Sahihah no. 250; al-Irwa’ no. 896; Sunan Ibn Majah, edited by Dr. Bashar ‘Awwad, no. 2340)

➋
It is not permissible for any Muslim to harass or harm another Muslim; therefore, mutual dealings should be conducted on the basis of justice and good character.

➌
If someone tries to cause harm or annoyance, it is not correct to retaliate by harming or annoying them in return. Rather, one should seek their rightful due or prevent their mischief through elders, arbitration, or a Shari‘ah court.

➍
It is not permissible to construct a building in such a way that it causes harm to neighbors. For example:
Building so tall a structure that it overlooks the neighbor’s house, or constructing in such a manner that the pathway is blocked or narrowed to the extent that it becomes difficult for passersby.
All of this is prohibited.

➎
Many issues that have arisen after the Prophet sallallahu alayhi wa sallam can be resolved in light of this principle: if an action causes individual or collective harm, or causes hardship to the public, then it is necessary to avoid it. Furthermore, the government may also impose restrictions on such actions.

Takhrij:
«أخرجه ابن ماجه، الأحكام، باب من بني في حقه ما يضر بجاره، حديث:2341، وأحمد:5 /327، وحديث أبي سعيد أخرجه الحاكم:2 /58، والبيهقي:6 /69، 70، ومرسل يحي المازني أخرجه مالك:2 /745.»©

Explanation:
➊ The aforementioned narration has been declared weak in its chain (isnad) by our esteemed researcher, whereas other scholars have graded it as authentic (sahih) or good (hasan). For example, the researchers of Musnad Ahmad, after a detailed discussion, have graded it as hasan, and Shaykh al-Albani rahimahullah has graded it as sahih in al-Silsilah al-Sahihah and al-Irwa’. Furthermore, Dr. Bashar Awwad writes regarding it that this narration is weak in its chain but authentic in its text. Therefore, despite being weak in its chain, this narration is, overall, authentic in its text and meaning due to other supporting evidences and corroborations, as a group of researchers have stated.
And Allah knows best.
For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 5/55, 56; al-Silsilah al-Sahihah, no. 250; al-Irwa’, no. 896; Sunan Ibn Majah with the verification of Dr. Bashar Awwad, no. 2340).

➋ A golden principle has been stated in this hadith:
That is, neither harm anyone nor subject yourself to harm.
In other words, to inflict harm or distress upon someone without reason is not befitting for a Muslim.
When a person causes harm to someone, it is obvious that the other will also try to harm him, so he has, in effect, made himself a target and object of harm and distress.

➌ It should be clear that the implementation and execution of the prescribed punishments of Allah (hudud Allah) do not fall under the purview of this hadith, because that is the fulfillment of Allah’s command, not the following of one’s own conjecture or assumption.