Aḥmad is also reported to have expressed views entailing the disallowance of such practices. In a report from ʿAbd Allāh, he said concerning a man who built a bathhouse or privy in his home, thereby harming his neighbor: “I would disallow it.” The Prophet (peace and blessings be upon him) said: “There should be neither harm nor reciprocating harm.”

Likewise, in the report of Ibn Manṣūr, he said: “He must not harm his neighbor by digging a privy beside his well, or a well beside his wall, even if it lies within his own boundary.” Similarly, in the report of Abū Ṭālib, he said: “He must not build a bathhouse in his house that harms his neighbor, nor dig a well beside his well.”

The disagreement over this issue is the same as that over the preceding one. There are also two reports concerning someone who dug a well beside his neighbor’s, causing the water in the first well to dry up and disappear: should the newly dug well be filled in? Al-Ḥasan ibn Thawāb transmitted from him: “Do not fill it in,” explaining that it lies on its owner’s property. Al-Maymūnī transmitted: “Fill it in.” Thus, two reports are transmitted on this issue.

If an employer wrongs a hired worker by reducing his wage or demanding additional work, the official responsible for ḥisbah (public oversight) should restrain him from this transgression; the censure directed at him should be based on the observable circumstances of his case. If, on the other hand, the hired worker fails in his duty to the employer by performing less work than required or demanding an increase in his wage, the official should prevent and censure him for it when they bring their dispute before him. If they disagree or deny each other’s claims, then the judge has greater authority to adjudicate between them.

Those engaged in trades in the markets, whose affairs the officials responsible for ḥisbah are required to monitor, fall into three categories: some are assessed according to whether their work is complete or deficient; some according to whether they are trustworthy or treacherous; and some according to whether their work is of good or poor quality.

The first category includes physicians and teachers, because the practice of medicine directly concerns people’s lives, and negligence in it may lead to death or illness. Teachers shape the ways in which children are raised, and what they learn from them is difficult to change once they have grown up. Therefore, those whose knowledge is ample and whose methods are sound are allowed to teach, while those who are deficient or teach badly are barred from undertaking instruction that would corrupt souls and debase character.

Aḥmad said, in a report transmitted by Ḥarb, concerning a physician and a veterinary surgeon: “If it is known that he is a physician, he is not held liable.” If he is not a physician, Aḥmad evidently considered him liable.