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Apart from a man's parents, children and near relatives, there
also exists a permanent association and contact between him and
his neighbours. The state of his association - be it good or
otherwise has a great influence on his life and morals. The
Prophet (S.A.W.) had attached great importance to this and has
constantly urged the Ummah to pay due regard to the rights of
neighbours to the extent that he had declared good
neighbourliness to be part of Iman (Faith) and an essential
requisite for salvation.
Three Categories of Neighbours
In a hadith, related by Jabir(R.A.), the Prophet (S.A.W.) is
reported to have said " Neighbours are of three kinds. Firstly,
the neighbour who enjoys only one right (and as far as rights
are concerned) he is of the lowest grade. Secondly, the one who
enjoys two rights and thirdly the neighbour who enjoys three
rights. The neighbour with only one right is the Polytheist
(i.e. a non-Muslim neighbour with whom there are no family
ties). The neighbour with two rights is the neighbour who is
also a Muslim (as such he has a claim as a neighbour as well as
a fellow Muslim) and the one with three rights is the neighbour
who is a Muslim and a relative - he has a claim as a neighbour,
as a fellow Muslim and as a relative".
This hadith clearly explains that the obligation to live in
peace and harmony with neighbours, as demanded in the Holy
Qur’an and the Traditions, also includes the non-Muslim
neighbours. They too have a claim to our kindness and sympathy.
We treat the animals with kindness and we have been warned
against ill treating them, then what of our fellow humans - more
so our neighbours. It will be significant to note that in all
Ahadith Traditions) mentioned, with regards to the basic rights
of neighbours, no distinction had been made between Muslims and
non-Muslims.
Emphasis on the Rights of Neighbours
It is reported, on the authority of Ayesha (R.A.) and Ibn Umar (R.A.)
that the messenger of Allah (S.A.W.) said "The Angel Jibra'il (A.S.)
counselled me so frequently regarding the rights of the
neighbour that I feared, he too would be declared an heir.
This hadith shows that Angel Jibra'il (A.S.) brought
commandments from Allah, concerning the rights of the neighbour
so frequently and stressed the need to be kind and courteous to
him with such force and regularity that the Holy Prophet (S.A.W.)
thought that the neighbour also will be made an heir i.e. just
as parents, children and near relatives inherit the property
left by the deceased, he thought that the neighbour, too, will
be given a share in it.
Note:- The purpose of this hadith is not merely to state a fact,
but rather it is most effective way of highlighting the
importance of the neighbour to the Muslims.
Importance of good treatment to neighbours (It is an essential
condition of Iman-faith)
It is narrated by Abu Shurayh (R.A.) that the Prophet (S.A.W.)
said "Whoever believes in Allah and the final day (Day of
Judgement) it is essential that he does not harm his neighbours
and whoever believes in Allah and the final Day it is essential
for him to entertain his guest with kindness and generosity and
whoever believes in Allah and the Final Day it is essential that
he speak what is good or otherwise remain silent."
Amongst other points this hadith explains that it is essential
for the true believer to be mindful of his neighbours at all
times so that he does not harm him in any way. It also gives us
an idea of the value placed on the rights of neighbours by the
Holy Prophet of Islam (S.A.W.).
In another hadith related by Abu Hurairah (R.A.) the Prophet (S.A.W.)
said, "By Allah, he is not a true believer, By Allah, he is not
a true believer, By Allah, he is not a true believer (three
times). He was asked 'Who?" Upon which he replied, "The one
whose neighbours do not feel secure from his mischief and evil."
The construction and manner of the hadith shows how agitated the
Prophet (S.A.W.) must have been when he said this. The essence
contained in this hadith is that the Muslim whose character is
such that his neigbhours expect nothing but evil from him and
they live in fear of being hurt or harmed by him, cannot be
regarded as a true and faithful believer- he doesn't deserve the
title of Muslim or Mu'min. On another occasion the Prophet (S.A.W.)
is reported to have said that such a person (whose neighbours do
not feel safe on his account) shall not go to Heaven.
Note:- In the language of Prophethood, when special emphasis is
laid on a deed, the customary way of putting it is to say that
whoever neglects it etc. is not a true believer, and he shall
not go to Heaven. It should be understood that this does not
imply that he has actually been thrown out of the fold of Islam
and now the laws of Infidelity(Kufr) will apply to him, and that
in the hereafter he will be treated as an infidel, but rather
this is an emphatic way of explaining that such a person does
not possess the true spirit of Iman which is the glory of a
Muslim and is pleasing to Allah. The particular phrasing is used
to lend greater force to the matter.
In yet another hadith, related by Anas (R.A.), the Prophet (S.A.W.)
said "He has not affirmed faith in me (i.e. he is not a true
follower) who eats to his satisfaction and sleeps comfortably at
night white his neighbour goes hungry - and he is aware of it."
How astonishing that such a wide gap has occurred between these
teachings and traditions and the actual conduct of the Muslims
as a whole! It is extremely difficult for an unknowing person to
believe that such, really, were the teachings of the Holy
Prophet of Islam (S.A.W.).
Nevertheless, these traditions and teachings explain clearly the
importance of good and kind treatment to neighbours and they are
a clear admonition to those who remain indifferent to the needs
and difficulties of their neighbours and care nothing for them.
Certain specific rights of the neighbours
Mu'awiya Ibn Haidah relates that the Prophet of Allah (S.A.W.)
said "The rights of the neighbour upon you are that; If he falls
ill you visit (and take care of) him; if he dies you attend his
funeral (and take part in the burial arrangements); if he
commits an evil deed, you prevent it from being known (i.e. do
not give publicity to it); if he is favoured by good-fortune,
you congratulate him; if a calamity befalls him, you grieve in
sympathy with him; and that you restrain from erecting your
building higher than his in such a way that the passage of fresh
air is blocked from his house (unless you obtained his consent)
and further, (you take care that) the aroma of your cooking pot
does not cause sorrow to him (and his children) except that you
send some of it (the food) to him."
The specific rights mentioned above are easily understood but
the last two require special attention:- One should be careful,
while building a house (or any building) that the walls are not
so high as to cause discomfort to the neighbours by obstructing
the free flow of air into their place (or in any other way)
unless of course one has obtained prior consent of the
neighbours.
Let us note that this was the teaching of The Prophet of Islam (S.A.W.)
more than fourteen hundred years ago, but we as Muslims tend to
forget or rather ignore this, and we readily accept government,
municipal or council laws on the same issue -(that the consent
of neighbours should be obtained prior to any construction)! How
unmindful and indifferent we seem to be!
The other point is that one' should try his level best not to
let the aroma of one's cooking pot reach the neighbours'
household - lest they are aroused by the delicious smells and
desire to eat the same while they can not afford it - this will
cause grief to them. To restrain the aroma from travelling is
obviously not easy, hence one should make it a point of sending
some of the food (when a delicious meal is cooked) to the
neighbours. It is reported on the authority of Jabir (R.A.) that
Rasulullah (S.A.W.) said "Whenever gravy is cooked in anyone's
house, he should increase the broth (by adding water) and then
send some to his neighbours."
Caring for the moral and religious status of neighbours
The foregoing sections dealt with the material welfare of
neighbours - paying regard to their needs and feelings etc.,
hereunder is an explanation of the caring for their moral and
religious welfare, which is also a right of the neighbour.
On one occasion the Prophet (S.A.W.) is reported to have said
"What has happened to those, whom Allah has favoured with the
understanding of faith and religious knowledge, and they do
nothing by way of teaching it to, their neighbours (who are in
need of it) or creating an awareness in them? They neither give
good counsel, nor discharge the duty of enjoining what is good
and lawful, and forbidding what is bad and prohibiting. And what
has happened to the uninformed ones that they make no effort to
learn from their neighbours?"
By Allah it is the duty of those who possess the knowledge to
impart it to their neighbours (who are wanting in it)- through
good counsel and by enjoining what is lawful and forbidding what
is prohibited. In the same manner it is the duty of t he
ignorant and uninformed to acquire the knowledge from their
neighbours (who are learned) and to take advice from them -
otherwise, (if neither party does its duty) a severe punishment
will befall them in their very existence.
The Holy Prophet (S.A.W.) has thus enjoined upon the people of
all localities and regions, who possess the understanding of
faith and religious knowledge, to impart it to those living in
the neighbourhood and to work for their moral and spiritual
instruction and improvement. On the other hand he has charged
those who are lacking in this field to maintain a regular
contact with men of faith and knowledge so as to benefit from
their company.
Unfortunately, due to the neglect of this hadith and its likes,
a vast majority of Muslims lack (are wanting in) religious
knowledge and attachment to Allah and His Messenger (S.A.W.).
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