Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

As for the report narrated by Abu Hurayrah in which the Prophet ﷺ said, “Let not a neighbor prevent his neighbor from embedding a beam in his wall,” its meaning is this: if your neighbor wishes to roof his house and needs to rest timber on the shared wall, it is unlawful for you to stop him, for placing the wood on the wall does no harm. On the contrary, it strengthens the wall and shields it from run-off. This was especially true in earlier times, when buildings were made of sun-dried bricks; the wood kept the rain from beating directly upon the wall, thereby protecting and reinforcing it. Because the arrangement benefits both the neighbor and the wall itself, it is impermissible for the owner of the wall to forbid it. Should he nonetheless refuse, the ruler has the right to compel him to allow the beam to be placed in spite of his objections.

For that reason Abu Hurayrah once declared, “What is the matter with you that you turn away from this ruling? By Allah, I will fling it between your shoulders!”—meaning that if someone will not permit a beam to be set in his wall, it will be laid across his very back. He said this when he had been appointed over the people of Madinah during the time of Marwan b. al-Hakam.

A similar stance was taken by the Commander of the Believers ʿUmar b. al-Khattab in the dispute that arose between Muhammad b. Maslamah and his neighbor. Muhammad wanted to channel irrigation water to his orchard, but his neighbor’s orchard lay in between and the man refused to let the water cross his land. When the case was brought before ʿUmar, he said, “By Allah, if you prevent him, I will make the water flow across your own belly,” and he obliged the neighbor to allow the water through, because doing so caused no harm. Every orchard is cultivated ground: when the water of the irrigation channel flows, the soil benefits, the crops around the channel benefit, and the neighbor himself benefits. Yes, if the land-owner intended to build on that plot and said, “I do not want water running over it,” he would be entitled to refuse. But if he means to plant it, the water can only increase its

وأما ما ذكره في حديث أبي هريرة أن النبي ﷺ قال: ((لا يمنع جار جاره أن يغرز خشبة في جداره)) يعني: إذا كان جارك يريد أن يسقف بيته ووضع الخشب على الجدار، فإنه لا يحل منعه؛ لأن وضع الخشب على الجدار لا يضر، بل يزيده قوة، ويمنع السيل منه، ولا سيما فيما سبق حيث كان البناء من اللبن، فإن الخشب يمنع هطول المطر على الجدار فيحميه، وهو أيضاً يشده ويقويه، ففيه مصلحة للجار، وفيه مصلحة للجدار، فلا يحل للجار أن يمنع جاره من وضع الخشب على جداره، وإن فعل ومنع؛ فإنه يجبر على أن يوضع الخشب رغماً عن أتفه. ولهذا قال أبو هريرة: مالي أراكم عنها معرضين، والله لأرمين بها بين أكتافكم، يعني من لم يمكن من وضع الخشب على جداره وضعناه على متن جسده بين أكتافه، وقال هذا ﵁ حينما كان أميراً على المؤمنين على المدينة في زمن مروان بن الحكم. وهذا نظير ما قاله أمير المؤمنين عمر بن الخطاب في المشاجرة التي جرت بين محمد بن مسلمة وجاره، حيث أراد أن يجري الماء إلى بستانه وحال بينه وبينه بستان جاره، فمنعه الجار من أن يجري من على أرضه، فترافعا إلى عمر، فقال: والله لئن منعته لأجرينه على بطنك، وألزمه أن يجري الماء؛ لأن إجراء ليس فيه ضرر؛ لأن كل بستان زرع فإذا جرى الماء الساقي؛ انتفعت الأرض وانتفع ما حول الساقي من الزرع وانتفع الجار، نعم لو كان الجار يريد أن يبنيها بناءً وقال لا أريد أن يجري الماء على الأرض فله المنع، أما إذا كان يريد أن يزرعها فالماء لا يزيده إلا

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