السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الشفعة
Book of Pre-emption
باب: الشفعة بالجوار
Pre-emption by neighbourhood
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أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحُسَيْنُ بْنُ الْحَسَنِ الْغَضَائِرِيُّ بِبَغْدَادَ، ثنا أَبُو جَعْفَرٍ الرَّزَّازُ، ثنا أَبُو قِلَابَةَ، ثنا أَبُو عَاصِمٍ، ثنا عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ الطَّائِفِيُّ، عَنْ عَمْرِو بْنِ الشَّرِيدِ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " الْجَارُ أَحَقُّ بِسَقَبِهِ " قَالَ أَبُو قِلَابَةَ: قَالَ الْأَصْمَعِيُّ: الْعَرَبُ تَقُولُ: السَّقَبُ: اللَّزِيقُ قَالَ الشَّيْخُ: خَالَفَهُ إِبْرَاهِيمُ بْنُ مَيْسَرَةَ بِإِسْنَادِهِ.
Amr bin al-Sharid (may Allah have mercy on him) narrates from his father (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The neighbour has more right to what is adjacent to him." Abu Qilabah (may Allah have mercy on him) said: Al-Asma'i stated: 'Al-saqab' means being attached, that is, the neighbour is meant.
Ibrahim bin Maysarah contradicted him in its chain.
Ibrahim bin Maysarah contradicted him in its chain.
أَخْبَرَنَا أَبُو طَاهِرٍ الْفَقِيهُ، أنبأ أَبُو بَكْرٍ مُحَمَّدُ بْنُ عُمَرَ بْنِ حَفْصٍ الزَّاهِدُ، ثنا السَّرِيُّ بْنُ خُزَيْمَةَ، ثنا أَبُو نُعَيْمٍ، ثنا سُفْيَانُ، عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ، عَنْ عَمْرِو بْنِ الشَّرِيدِ، عَنْ أَبِي رَافِعٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " الْجَارُ أَحَقُّ بِسَقَبِهِ " رَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ عَنْ أَبِي نُعَيْمٍ.
It is narrated from Sayyiduna Abu Rafi' (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The neighbour has more right to what is adjacent to him."
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ، ثنا عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيِّ، ثنا عَلِيُّ بْنُ الْمَدِينِيِّ، ثنا سُفْيَانُ قَالَ: قَالَ إِبْرَاهِيمُ بْنُ مَيْسَرَةَ: سَمِعْتُ عَمْرَو بْنَ الشَّرِيدِ يَقُولُ: وَضَعَ الْمِسْوَرُ بْنُ مَخْرَمَةَ يَدَهُ هَذِهِ عَلَى مَنْكِبِي هَذَا، أَوْ هَذَا، فَانْطَلَقْتُ مَعَهُ حَتَّى أَتَيْنَا سَعْدًا، فَجَلَسْنَا إِلَيْهِ، فَجَاءَ أَبُو رَافِعٍ فَقَالَ لِلْمِسْوَرِ: أَلَا تَأْمُرُ هَذَا أَنْ يَشْتَرِيَ مِنِّي بَيْتِيَّ اللَّذَيْنِ مِنْ دَارِهِ؟ فَقَالَ لَهُ سَعْدٌ رَضِيَ اللهُ عَنْهُ: وَاللهِ لَا أَزِيدُكَ عَلَى أَرْبَعِمِائَةِ دِينَارٍ إِمَّا مُقَطَّعَةً وَإِمَّا مُنَجَّمَةً، فَقَالَ أَبُو رَافِعٍ: سُبْحَانَ اللهِ لَقَدْ مَنَعْتُهُمَا مِنْ خَمْسِمِائَةٍ نَقْدًا، فَلَوْلَا أَنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " الْجَارُ أَحَقُّ بِسَقَبِهِ " مَا بِعْتُكَ رَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ عَنْ عَلِيِّ بْنِ الْمَدِينِيِّ، وَأَخْرَجَهُ أَيْضًا مِنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ بِمَعْنَاهُ. وَفِي سِيَاقِ هَذِهِ الْقِصَّةِ دَلَالَةٌ عَلَى أَنَّ الْخَبَرَ وَرَدَ فِي غَيْرِ الشُّفْعَةِ، وَأَنَّهُ إِنَّمَا أَرَادَ بِهِ أَنَّهُ أَحَقُّ بِأَنْ يَعْرِضَ عَلَيْهِ مِنْ غَيْرِهِ، وَإِنْ أَرَادَ بِهِ الشُّفْعَةَ فَقَدْ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَنْبَأَ أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، أَنْبَأَ الرَّبِيعُ قَالَ: قَالَ الشَّافِعِيُّ رَضِيَ اللهُ عَنْهُ: أَبُو رَافِعٍ فِيمَا رُوِيَ عَنْهُ مُتَطَوِّعٌ بِمَا صَنَعَ، وَقَوْلُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " الْجَارُ أَحَقُّ بِسَقَبِهِ "، لَا يَحْتَمِلُ إِلَّا مَعْنَيَيْنِ لَا ثَالِثَ لَهُمَا، إِمَّا أَنْ يَكُونَ أَرَادَ أَنَّ الشُّفْعَةَ لِكُلِّ جَارٍ، أَوْ أَرَادَ بَعْضَ الْجِيرَانِ دُونَ بَعْضٍ، وَقَدْ ثَبَتَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا شُفْعَةَ فِيمَا قُسِمَ، فَدَلَّ عَلَى أَنَّ الشُّفْعَةَ لِلْجَارِ الَّذِي لَمْ يُقَاسِمْ دُونَ الْجَارِ الْمُقَاسِمِ. قَالَ الشَّيْخُ: وَعَلَى هَذَا يُحْمَلُ مَا:.
Amr bin al-Sharid (may Allah have mercy on him) said: Sayyiduna al-Miswar bin Makhramah (may Allah be pleased with him) placed his hand on my shoulder, and I went with him until we came to Sayyiduna Sa'd (may Allah be pleased with him). We sat with him. Sayyiduna Abu Rafi' (may Allah be pleased with him) came and said to Sayyiduna al-Miswar (may Allah be pleased with him): "Will you not tell him to buy from me my two houses that are in his compound?" Sayyiduna Sa'd (may Allah be pleased with him) said: "By Allah, I will not give more than four hundred dinars, and I will pay in instalments." Sayyiduna Abu Rafi' (may Allah be pleased with him) said: "Glory be to Allah! I refused to give them for five hundred in cash. Had I not heard the Messenger of Allah (peace and blessings be upon him) say, 'The neighbour has more right to what is adjacent to him,' I would never have sold them to you."
In the context of this incident there is evidence that the report came concerning something other than pre-emption, and that what was meant is that the neighbour has more right to be offered it than others. And if pre-emption was meant by it, then al-Shafi'i (may Allah have mercy on him) said: Sayyiduna Abu Rafi' (may Allah be pleased with him) did what he did voluntarily, and the saying of the Prophet (peace and blessings be upon him), "The neighbour has more right to what is adjacent to him," can bear only two meanings, with no third: either he meant that pre-emption is for every neighbour, or he meant some neighbours and not others. And it is established from the Messenger of Allah (peace and blessings be upon him) that "there is no pre-emption in what has been divided." This indicates that pre-emption is for the neighbour who has not divided, and not for the neighbour who has divided.
In the context of this incident there is evidence that the report came concerning something other than pre-emption, and that what was meant is that the neighbour has more right to be offered it than others. And if pre-emption was meant by it, then al-Shafi'i (may Allah have mercy on him) said: Sayyiduna Abu Rafi' (may Allah be pleased with him) did what he did voluntarily, and the saying of the Prophet (peace and blessings be upon him), "The neighbour has more right to what is adjacent to him," can bear only two meanings, with no third: either he meant that pre-emption is for every neighbour, or he meant some neighbours and not others. And it is established from the Messenger of Allah (peace and blessings be upon him) that "there is no pre-emption in what has been divided." This indicates that pre-emption is for the neighbour who has not divided, and not for the neighbour who has divided.
أَخْبَرَنَا أَبُو الْحُسَيْنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ بِشْرَانَ، أنبأ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَمْرٍو الرَّزَّازُ، ثنا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ شَاكِرٍ، ثنا عَفَّانُ، ثنا هَمَّامٌ، ثنا قَتَادَةُ، عَنِ الْحَسَنِ، عَنْ سَمُرَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَضَى بِالْجِوَارِ. وَعَنْ سَمُرَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " جَارُ الدَّارِ أَحَقُّ بِالدَّارِ مِنْ غَيْرِهِ ".
Al-Hasan (may Allah have mercy on him) narrates from Sayyiduna Samurah bin Jundub (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) gave a ruling in favour of the neighbour; and in one narration the Prophet (peace and blessings be upon him) said: "The neighbour of a house has more right to the house than anyone else."
أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ اللهِ بْنُ يُوسُفَ الْأَصْبَهَانِيُّ، أنبأ أَبُو سَعِيدِ بْنُ الْأَعْرَابِيِّ، ثنا سَعْدَانُ بْنُ نَصْرٍ الْمَخْرَمِيُّ، ثنا إِسْحَاقُ بْنُ يُوسُفَ الْأَزْرَقُ، ثنا عَبْدُ الْمَلِكِ، عَنْ ⦗١٧٦⦘ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: " الْجَارُ أَحَقُّ بِشُفْعَةِ أَخِيهِ، يَنْتَظِرُ وَإِنْ كَانَ غَائِبًا، إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا ".
Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) narrates from the Prophet (peace and blessings be upon him): "A neighbour has more right to the pre-emption of his brother. If he is absent, he is to be waited for, when their path is one and the same."
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو الْعَبَّاسِ، أنبأ الرَّبِيعُ قَالَ: قَالَ الشَّافِعِيُّ فِي هَذَا الْحَدِيثِ: سَمِعْنَا بَعْضَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ يَقُولُ: نَخَافُ أَنْ لَا يَكُونَ هَذَا الْحَدِيثُ مَحْفُوظًا، قِيلَ لَهُ: وَمِنْ أَيْنَ قُلْتَ؟ قَالَ: إِنَّمَا رَوَاهُ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، وَقَدْ رَوَى أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ عَنْ جَابِرٍ مُفَسَّرًا، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " الشُّفْعَةُ فِيمَا لَمْ يُقْسَمْ، فَإِذَا وَقَعَتِ الْحُدُودُ فَلَا شُفْعَةَ " وَأَبُو سَلَمَةَ مِنَ الْحُفَّاظِ، وَرَوَى أَبُو الزُّبَيْرِ، وَهُوَ مِنَ الْحُفَّاظِ، عَنْ جَابِرٍ مَا يُوَافِقُ قَوْلَ أَبِي سَلَمَةَ وَيُخَالِفُ مَا رَوَى عَبْدُ الْمَلِكِ بْنُ أَبِي سُلَيْمَانَ.
It is narrated from Sayyiduna Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Pre-emption (shuf'ah) applies to what has not been divided; once boundaries have been fixed, no right of pre-emption remains."
Al-Shafi'i said about that hadith: We heard some of the scholars of hadith say: "We fear that this hadith is not mahfuz (preserved)." He was asked: "On what basis do you say that?" He said: "He narrated it only from Jabir bin Abdullah, while Abu Salamah bin Abd al-Rahman narrated from Jabir, in explicit terms, this wording from the Messenger of Allah (peace and blessings be upon him). Abu Salamah is one of the huffaz (master memorisers), and Abu al-Zubayr, who is also one of the huffaz, narrated from Jabir what agrees with the report of Abu Salamah and contradicts what Abd al-Malik bin Abi Sulayman narrated."
Al-Shafi'i said about that hadith: We heard some of the scholars of hadith say: "We fear that this hadith is not mahfuz (preserved)." He was asked: "On what basis do you say that?" He said: "He narrated it only from Jabir bin Abdullah, while Abu Salamah bin Abd al-Rahman narrated from Jabir, in explicit terms, this wording from the Messenger of Allah (peace and blessings be upon him). Abu Salamah is one of the huffaz (master memorisers), and Abu al-Zubayr, who is also one of the huffaz, narrated from Jabir what agrees with the report of Abu Salamah and contradicts what Abd al-Malik bin Abi Sulayman narrated."
أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ، أنبأ أَبُو أَحْمَدَ بْنُ عَدِيٍّ، أنبأ السَّاجِيُّ، ثنا مُحَمَّدُ بْنُ أَبِي صَفْوَانَ الثَّقَفِيُّ، ثنا أُمَيَّةُ بْنُ خَالِدٍ قَالَ: قُلْتُ لِشُعْبَةَ: تُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللهِ الْعَرْزَمِيِّ وَتَدَعُ حَدِيثَ عَبْدِ الْمَلِكِ بْنِ سُلَيْمَانَ الْعَرْزَمِيِّ، وَهُوَ حَسَنُ الْحَدِيثِ؟ قَالَ: " مِنْ حُسْنِهَا فَرَرْتُ ".
Umayyah bin Khalid said to Shu'bah (may Allah have mercy on him): "You narrate from Muhammad bin Ubaydullah, yet you abandon the hadith of Abd al-Malik bin Sulayman al-Arzami, even though his hadith is good?" He said: "It is because of its very goodness that I abandon it."
وَأَخْبَرَنَا أَبُو سَعْدٍ، أنبأ أَبُو أَحْمَدَ، أنبأ السَّاجِيُّ، ثنا جَعْفَرٌ الْفِرْيَابِيُّ، ثنا أَبُو قُدَامَةَ قَالَ: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: " لَوْ رَوَى عَبْدُ الْمَلِكِ بْنُ أَبِي سُلَيْمَانَ حَدِيثًا آخَرَ مِثْلَ حَدِيثِ الشُّفْعَةِ لَتَرَكْتُ حَدِيثَهُ " وَرَوَاهُ مُسَدَّدٌ عَنْ يَحْيَى الْقَطَّانِ، عَنْ شُعْبَةَ أَنَّهُ قَالَ ذَلِكَ.
Yahya bin Sa'id al-Qattan (may Allah have mercy on him) used to say: "If Abd al-Malik bin Abi Sulayman were to narrate another hadith like the hadith of pre-emption, I would abandon his hadith."
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو، قَالَا: ثنا أَبُو الْعَبَّاسِ هُوَ الْأَصَمُّ قَالَ: سَمِعْتُ عَبْدَ اللهِ بْنَ أَحْمَدَ بْنِ حَنْبَلٍ يَقُولُ: سَمِعْتُ أَبِي يَقُولُ، وَحَدَّثَنَا ⦗١٧٧⦘ بِحَدِيثِ الشُّفْعَةِ، " حَدِيثُ عَبْدِ الْمَلِكِ عَنْ عَطَاءٍ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: هَذَا حَدِيثٌ مُنْكَرٌ ".
Abdullah bin Ahmad bin Hanbal (may Allah have mercy on him) heard his father declare the hadith of Abd al-Malik, from Ata, from Sayyiduna Jabir (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), to be munkar (denounced).
