'Amr ibn al-Sharīd

From Abū Rāfiʿ, who said: The Messenger of Allah, peace and blessings be upon him, said: "The neighbor has more right to what is adjacent to him."(1)

4703 — Isḥāq ibn Ibrāhīm informed us, saying: ʿĪsā ibn Yūnus narrated to us, saying: Ḥusayn al-Muʿallim narrated to us, from ʿAmr ibn Shuʿayb, from ʿAmr(2) ibn al-Sharīd, from his father, that a man said: "O Messenger of Allah, I have land in which no one has a share or a division, except a neighbor." The Messenger of Allah, peace and blessings be upon him, said: "The neighbor has more right to what is adjacent to him."(3)

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(1) Its chain of transmission is sound; Sufyān is Ibn ʿUyaynah. It is in *al-Sunan al-Kubrā* under number (6250).
It was also recorded by Aḥmad (27180), al-Bukhārī (6977), Abū Dāwūd (3516), Ibn Mājah (2495) and (2498), and Ibn Ḥibbān (5180) via the chain of Sufyān ibn ʿUyaynah. Al-Bukhārī's wording is more complete.
It was also recorded — in a more complete form — by Aḥmad (23871), al-Bukhārī (2258), (6978), (6980), and (6981), the compiler in *al-Kubrā* (11722), and as in *al-Tuḥfah* 4/152 (4840), and Ibn Ḥibbān (5181) and (5183) via multiple paths from Ibrāhīm ibn Maysarah.
It will follow in the next narration via the path of ʿAmr ibn Shuʿayb, from ʿAmr ibn al-Sharīd, from his father, as a marfūʿ hadith.
Al-Sindī said: His statement "more right to what is adjacent to him" — *al-saqab* (with two fatḥas) means proximity, and the preposition "bi" in "bi-saqabihi" is connected to "aḥaqq" (more right), not indicating cause. That is: the neighbor has more right to the adjacent house, i.e., the nearby one. Those who do not uphold the preemption right of the neighbor interpret "neighbor" as meaning the partner, for he is also called a neighbor, or they interpret the preposition as indicating cause, i.e., he is more deserving of kindness and assistance because of his proximity to his neighbor. It is not hidden that there is no meaning in our saying "the partner has more right to the nearby house," as is the purport of the first interpretation. It appears that the following narration refutes both interpretations, so let this be considered.
(2) The word "ʿAmr" is not in (R).
(3) Its chain of transmission is sound; Ḥusayn al-Muʿallim is Ibn Dhakwān, and al-Sharīd, the father of ʿAmr, is Ibn Suwayd.
It is in *al-Sunan al-Kubrā* under numbers (6258) and (11718).
It was also recorded by Aḥmad (19461), (19462), and (19477), and Ibn Mājah (2496) via multiple paths from Ḥusayn al-Muʿallim, with this chain.
Ibn Jurayj also narrated it from ʿAmr ibn Shuʿayb, and there is disagreement regarding him in it.