Sheikh Abdurrahman As-Sa’di, may Allāh have mercy on him, said:

الصحيح أن حق الشفعة كغيره من الحقوق، لا يسقط إلا بما يدل على الرضا بإسقاطه؛ لأن الشارع أثبته لدفع الضرر عن الشريك في العقار، فلا يسقط ما أثبته الشارع إلا بما يدل على إسقاطه من قولٍ أو فعلٍ دالٍّ على الرضا بالإسقاط، وأيُّ فرقٍ بينه وبين سائر الحقوق؟! وأما الأحاديث التي استدل بها أصحابنا رحمهم الله -يريد بذلك الحنابلة- كالحديث الذي فيه «الشفعة كحل العقال» [6]، والحديث الآخر: «الشفعة لمن واثبها» [7]، فلا يثبت بها حكم شرعي؛ لأنها لم تثبت عن النبي ، فلا ينبغي الاحتجاج بها، خصوصًا لهدم حكمٍ أثبته الشارع، وقد لا يبادر من له حق الشفعة لينظر في أمره وليتروَّ، فمعاجلته في هذه الحال مخالفٌ لما أثبته الشارع من الرفق”. "The correct view is that the right of Shuf'a is like any other right; it is not nullified except by something that indicates consent to its abandonment. This is because the lawgiver established it to prevent harm to the partner in the property, so what the lawgiver has established can only be nullified by something that indicates abandonment, whether through a statement or an action showing consent to its waiver. What is the difference between this right and other rights?! As for the hadiths cited by our scholars, may Allah have mercy on them — referring to the Hanbali scholars — such as the hadith that says "Shuf'a is like the untying of a rope" and the other hadith "Shuf'a is for the one who seeks it" (both of which are weak), these do not establish a legal ruling because they are not authentically narrated from the Prophet, peace be upon him. Therefore, they should not be used as evidence, especially when undermining a ruling that the lawgiver has established. Moreover, the one with the right of Shuf'a may not hasten to make a decision, and his hasty action in this regard contradicts the lawgiver's established principle of leniency." 8. The Shafee’ must acquire the entire property being sold. They cannot take part of it and leave the rest, to prevent any harm to the buyer. NOTE: One of the conditions for exercising Shuf’ah is that the Shafee’ must be capable of buying out the new shareholder. If they do not wish to remain co-owners with the new shareholder and are unable to buy them out, their alternative option is to sell their share to the new shareholder. 9. Shuf’ah applies to undivided land and its attachments, such as planted trees and buildings. If the land is divided but some shared utilities remain—such as pathways or water sources—then, according to the stronger scholarly opinion, the right to pre-emption remains valid. BENEFIT: Do neighbours have the right to exercise Shuf'a over the property of their neighbour? Imam Ibn al-Qayyim, may Allāh have mercy on him, said: “الصواب القول الوسط الجامع بين الأدلة، وهو قول البصريين وغيرهم من فقهاء الحديث: أنه إن كان بين الجارين حقٌ مشتركٌ من حقوق الأملاك، من طريقٍ أو ماءٍ أو نحو ذلك ثبتت الشفعة، وإن لم يكن بينهما حقٌ مشترك البتة، بل كان كل واحدٍ منهما متميّزًا ملكه وحقوق ملكه فلا شفعة، وهذا الذي نص عليه أحمد في رواية أبي طالب..”. "The correct view is the moderate one that combines the evidence, as held by the scholars of Basrah and others among the scholars of hadith. If the two neighbors share a common right in their property, such as a path, water source, or something similar, then Shuf'a applies. But if there is no shared right between them, and each has distinct ownership and rights over his property, then there is no Shuf'a. This is the view expressed by Ahmad in the narration of Abu Talib." Abu Rafi’ (may Allāh be pleased with him) reported: ((الجار أحقُّ بسقبه)) "I heard the Prophet ﷺ say: 'The neighbour has the greatest right to the property adjacent to his.'" [Sahih Al-Bukhari]. Similarly, Samurah ibn Jundub (may Allāh be pleased with him) reported the Prophet ﷺ as saying: ((جار الدار أحقُّ بالدار)) "The neighbour of a house has the greatest right to the house." [Abu Dawood, At-Tirmidhi, and Ahmad. Al-Tirmidhi graded it as hasan sahih]