Hatem al-Haj – ADB018 Al-Adab Al-Mufrad – Chapter on The Best Neighbor
AI: Summary ©
The importance of measuring one's behavior in the sight of God is a fundamental aspect of the church's belief system. The church's belief system is that measuring one's behavior is a fundamental aspect of
the church's belief system. The importance of protecting oneself from evil behavior and the use of words and phrases during a discussion about the Prophet's message about women and gifts is discussed. The importance of praying for the Prophet's resurrection and the need for people to pray for him is emphasized. The discussion touches on the use of words and phrases during difficult circumstances, the importance of giving gifts, and the need for patient mental health during difficult circumstances. The concept of "the" is a universal value, and the concept of "the" is a universal value. The church's belief system is that measuring one's behavior is a fundamental aspect of the church's belief system.
the church's belief system. The importance of protecting oneself from evil behavior and the use of words and phrases during a discussion about the Prophet's message about women and gifts is discussed. The importance of praying for the Prophet's resurrection and the need for people to pray for him is emphasized. The discussion touches on the use of words and phrases during difficult circumstances, the importance of giving gifts, and the need for patient mental health during difficult circumstances. The concept of "the" is a universal value, and the concept of "the" is a universal value. The church's belief system is that measuring one's behavior is a fundamental aspect of the church's belief system.
AI: Summary ©
Just for completion of the last time, there
is a hadith that we skipped part of
it.
Under chapter 62, when there is alafz 2,
it is shared among the neighbors.
We skipped a part of the hadith where
the Prophet ﷺ, this is the hadith where
the Prophet ﷺ So
the part that we skipped Perform the prayer
at its appointed time.
If you find that the Imam has already
prayed, then you have secured your prayer.
Otherwise, it will be considered an afr or
supererogatory prayer.
Today, inshallah, we will start from chapter 63.
Chapter the best of the neighbors or the
best neighbor.
Imam al-Bukhari, may Allah have mercy on
him, in his book Al-Athab al-Mufrad,
said Hadith
115, reported that the Prophet ﷺ said that
the best of neighbors in the sight of
Allah is the one who is best to
his neighbor.
This is a very powerful hadith.
When the Prophet ﷺ talks about measuring sticks,
how do you measure your goodness?
And the Prophet ﷺ speaks of certain things
with which you measure your goodness.
And one of them is, The best of
you are the best of you to their
spouses or to their wives.
I'm the best of you to my wives.
It's a measuring stick.
The Prophet ﷺ is saying that when you
want to measure yourself in the sight of
God, look at what your wife says about
you.
Look at what your neighbor says about you.
A man came to the Prophet ﷺ and
said to him, How do I know if
I am doing well or not doing well?
How do I know if I am doing
well or not doing well?
The Prophet ﷺ said to him, If
your neighbors say that you are doing well,
then you are.
And if your neighbors say that you are
doing bad, then you are.
If your neighbors say that you are doing
well, then you are doing well.
If your neighbors say that you are doing
bad, then you are doing bad.
So it is a measuring stick.
And one's relationship with their neighbors, basically, is
like one's relationship with their spouses.
Those who are in their inner circles, those
who are in their immediate circles, whether it's
family, whether it's neighbors, those are the immediate
circle.
Why are you not being good to them?
If you are not good to them and
you are good to people in the peripheries,
then most likely it is because of ulterior
motives, not because of inner goodness, not because
of genuine piety and righteousness.
And that is why Umar ﷺ, Abu Talib
al-Makki al-Qutl al-Qulubi, he says
that Umar ﷺ wanted someone to testify to
the credibility of one of the witnesses.
So he said to him, Go find me
someone who knows you.
So he brought someone to testify for him
on his credibility.
So Umar ﷺ said to him, هل أنت
جاره الذي يعرف مدخله و مخرجه؟
Are you his neighbor who knows his comings
and goings?
He said no.
He said to him, Have you traveled with
him?
Which basically reveals, travel reveals the nature of
people, particularly travel during their times.
It was really a hardship.
But have you traveled with him?
He said no.
And then Umar ﷺ said to him, هل
عملته بالدينار و الدرهم؟
Umar said, Have you had any financial transactions
with him?
And the man said no.
And Umar ﷺ, perhaps you saw him in
the masjid, like raising your head up, lowering
his head down and raising his head up.
و له زمرة بالقرآن And he has a
melodious voice.
He's reciting the Qur'an with a melodious
voice.
And you thought you knew him.
He said yes.
And then Umar ﷺ said, You don't know
him.
And then he looked at the man and
said, Go find me someone who knows you.
Go find me someone who knows you.
And that is why Abu Talib al-Makki
says, because how many treacherous people can be
found in the first row in the masjid?
A lot of them.
So Abu Talib al-Makki says, People used
to say, If your jiram testify for you,
your travel companions testify for you, and your
business partners testify for you, then you are
good.
You have passed.
And just remember this.
If your jiram testify for you, your travel
companions, and your business partners, and certainly you
may add also your spouse.
So, then, Bab al-Jar al-Saleh, the
chapter on the righteous neighbor.
Hadathuna Muhammad ibn Kathir qala akbaran an Sufyan
an Habib ibn Abi Thabit an Nafi ibn
Abd al-Harith an al-Nabi ﷺ qal
min sa'adat al-mar' al-Muslim al
-maskan al-wasa' wal-jar al-Saleh wal
-markab al-hani' And in some reports, was
Zawja al-Saleh.
And it would apply also to women, Zawja
al-Saleh.
Chapter of the righteous neighbor, Bab al-Jar
al-Saleh, Hadith number 116, Nafi ibn Abd
al-Harith reported from the Prophet ﷺ that
he said, part of the happiness of a
Muslim man includes a spacious home, a righteous
neighbor, and a good mount.
Spacious home, a righteous neighbor, and a good
mount.
A good car, a good horse.
Spacious home.
What does spacious home here mean?
It doesn't necessarily mean like a palace.
It means a utilitarian home.
doesn't everybody like to have a home office?
So a home that will allow you utility.
But it has to be reconciled with the
Prophet's saying, with the Prophet's saying, which is
reported by a Muslim, فِرَاشٌ لِلرَّجُلِ وَفِرَاشٌ لِلْمَرْءَ
وَفِرَاشٌ لِلضَّيْفِ وَفِرَاشٌ لِلشَّيْطَانِ So like one mattress
for bedding, for the man, one for the
woman, and they can have the same mattress
for bedding.
But he wanted to say for everyone, you
know, and one for the guest, one for
the guest, and one for the devil.
And one for the devil, meaning what?
Any more than one for each one plus
one for the guest.
So one for each one and one for
the guest.
Any more would be for the devil.
فِرَاشٌ لِلرَّجُلِ وَفِرَاشٌ لِلْمَرْءَ وَفِرَاشٌ لِلضَّيْفِ وَفِرَاشٌ
لِلشَّيْطَانِ Okay, so you factor this in with
this hadith.
So what is الدار الواسع in this case?
It basically satisfies your needs.
It fulfills your needs.
So if you want to have a home
office, you can have a home office.
If you want peace and quiet, everybody can
go to one side or their corner and
find some peace and quiet.
Yes, you could find that.
So that is the spacious home.
That is one of the basically أسباب السعادة
or the causes of one's happiness.
Now, الجار الصالح is the righteous neighbor.
Righteous neighbor.
As we said before, they used to say
الجار قبل الدار ورفيق قبل الطريق.
So select, look for الجار before الدار, the
neighbor before the house, and the رفيق قبل
الطريق, the companion before the journey.
So pay more attention to the companion over
the journey, the neighbor over the house, because
الجار الصالح is a blessing from Allah سبحانه
وتعالى.
Nowadays, people don't even know who their جران
are, but that is also sad.
So some جران can, everybody knows, some of
the جران, they like to wake up at
midnight and just fix their whatever, so
they can't cause much disturbance.
I mean, if they don't blast their music
like too high or something, they do something
else, but they can cause disturbance and they
can give you, you know, we're not even
talking about the جران that is evil, that's
causing you harm, which there are many of
those, but the جران that is inconsiderate can
be also very disruptive and very bothersome.
The جران that is inconsiderate and there are
a lot more of those than there are,
you know, the evil and harmful ones.
Then he says, وَالْمَرْكَبِ الْهَنِي and this is
a good mount, and a good mount would
be nowadays, you're a good car, a car
that doesn't give you trouble, so this is
certainly one of the causes of someone's happiness.
So someone who has like a good spouse,
a good mount, a spacious home, is living
the dream.
But, you know, when you say also الْمَرْكَبِ
الْهَنِي the good mount, like I said before,
people who like to bash modernity all the
time, they just need to quit.
They need to figure out how to negotiate
with modernity and how to take the good
and leave the bad and how to protect
themselves from the bad.
It's not like, you know, the good old
times were always better in every regard or
every respect.
So nowadays, you know, the cars that you're
driving, particularly when they come out with the
self-driving cars, isn't that something that you
should be grateful for?
Like when you get into your car I
don't know what travel meant in their times.
When you're like, board a plane or a
train or a bus and the AC is
on and you're sitting there comfortably, did you
know what travel meant?
Did you know what making hajj from Indonesia
meant?
Forget about Indonesia.
Did you know what making hajj from Al
-Qasim to Mecca meant?
Basically, it meant highway robberies.
It meant kidnappings.
It meant theft.
It meant thirst.
It meant pain and struggle, hardship.
Have you ever tried to ride a camel?
Did anyone try it?
Yes.
How comfortable was it?
It's not comfortable at all.
The point here is you should be grateful.
Try to protect yourself from the evils of
modernity but you should be grateful for every
blessing, every favor that Allah had basically given
you including these facilities and these amenities and
these blessings.
Then the Imam said Chapter of the Bad
Neighbor Abu
Huraira reported that the Prophet would say in
his supplication Oh Allah, I seek refuge in
You from an evil neighbor in the eternal
abode.
A neighbor in this world may move.
So when you seek refuge in Allah from
a bad neighbor in the eternal abode you're
seeking refuge in Allah from what?
The hellfire because there are no bad neighbors
in Jannah.
So you're seeking refuge in Allah from the
hellfire because the neighbor in this world may
move.
May move.
And that is basically to an extent consoling
comforting you know when you have a bad
neighbor at least it's a bad neighbor in
this life they may move you may move
you're not stuck with them forever.
But certainly a bad neighbor even in this
dunya and in some of the reports of
this hadith you know all badia is you
know out in the desert.
So for nomads you know your jar is
not basically a permanent you know misfortune because
you could simply like leave because like move
away they moved away all the time it's
nomadic life but if you live next to
someone in the city you know so this
hadith may be understood in two different ways.
If we're talking about the jar in this
dunya versus the jar of the akhira then
it's an encouragement of you know patience be
patient with the jar the bad jar in
this dunya because they may move you may
move but seek refuge in Allah from the
bad neighbor you know being in a bad
neighborhood in the eternal abode and then it
may refer also to the difference between jar
al-badiya and jar al-hadar the jar
in the desert like you know where they
like just live in tents and they can
move easily and the jar in cities where
it's a little bit harder so when you
intend to buy a house you want to
ask about your neighbors before you purchase the
house that's the point here you do want
to ask about the neighbors you may even
want to ask about the whole street neighbors
in the entire street then he said the
final hour will not come until a man
kills his neighbor his brother and his father
until a man kills his neighbor his brother
and his father so this in addition to
showing you the trials and tribulations closer to
the hour the end of times which people
should be ready for by basically boosting their
faith in Allah and the righteousness that's what
you learn from the end of times you
should make yourself ready for the trials but
it's also so it's talking about the that
will happen at the end of times basically
bloodshed it would be easy for people to
shed each other's blood but then the the
the after
a person should not harm his neighbor.
Okay, at least 119.
Abu Huraira r.a reported that the Prophet
s.a.w. was asked, O Messenger of
Allah, such and such a woman prays at
night, fasts during the day, you know, prays
the whole night, fasts like almost every day,
does good deeds, gives a lot of charity,
but she harms her neighbors with her tongue.
She harms her neighbors with her tongue.
The Messenger of Allah s.a.w. said,
There is no good in her.
There is no good.
See how big this is?
There is no good in her.
So he didn't acknowledge all the above.
Why?
Because she harms her neighbors with her tongue.
So he said there is no good in
her.
She is among the people of *.
They said, and such and such a woman
performs only the obligatory prayers, gives charity with
small pieces of curved milk, small pieces of
curved milk, and does not harm anyone.
The Messenger of Allah s.a.w. said,
She is among the people of paradise.
هي من أهل الجنة.
هي من أهل الجنة.
How powerful is this hadith?
Extremely powerful.
So when people say دين المعاملة, دين is
all about conduct.
If they want to say that the Prophet
s.a.w. said دين المعاملة, then you
want to correct them.
No, it's not.
This is not a hadith.
But if they want to basically say that
معاملة or conduct is the crux of the
matter and is extremely important to the pillar,
the central pillar of the tent, etc.
then that is fine.
That's a valid meaning based on these hadith.
This is a valid meaning.
And in this case, why is the Prophet
s.a.w. saying الله خير فيها?
She is much better than most of us.
She prays most of the night.
She fasts pretty much most of the days.
She gives a lot of charity.
Why الله خير فيها?
There is no good in her.
Because if these were sincere and were good
acts of worship, they would have improved her
conduct.
They would have made her better.
The prayer forbids people from obscenity and evil.
So if it is not forbidding you from
obscenity and evil, then there is a problem
in your prayer.
Then there is a problem in your prayer.
So that's why the Prophet s.a.w.
said this.
Would that mean that we should tell people
don't worry about praying then if you're wicked?
No.
We should encourage the people to continue praying
because to improve the quality of their praying
and the sincerity in their prayers so that
eventually they may be improved.
قَدْ أَفْلَحَ مَنْ زَكَّاهَا وَقَدْ خَابَ مَنْ دَسَّهَا
So this is the final grading, the final
report card.
قَدْ أَفْلَحَ مَنْ زَكَّاهَا وَقَدْ خَابَ مَنْ دَسَّهَا
Prosperous is he who purifies it, purifies his
soul, and doomed is he who corrupts it,
fills it with corruption.
So that's it.
That is your final report card.
Your final report card, زَكَّيْتَهَا or not.
So just be ready to receive it.
Then there is another hadith here under the
same chapter, which is chapter لَيُؤْذِي جَارَهُ It's
a long hadith.
We'll quickly read it.
قَدْ أَفْلَحَ مَنْ زَكَّاهَا وَقَدْ خَابَ مَنْ دَسَّهَا
قَالَ حَدَّثَنِي عُمَارَ إِبْنِ غُرَابٍ أَنَّ عَمَّةً لَهُ
حَدَّثَتْهُ So this is a ضعيف hadith to
begin with.
So عُمَارَ إِبْنِ غُرَابٍ is ضعيف, particularly when
عبد الرحمن بن زياد reports from him.
عُمَارَ إِبْنِ غُرَابٍ is ضعيف, particularly when عبد
الرحمن بن زياد reports from him.
And his عَمَّ also is not known.
So it's a ضعيف hadith.
It's a ضعيف hadith.
But will we still read it?
Yes, many parts of it have been traced
authentically to the Prophet ﷺ.
And then whatever it is that is not
traced authentically to the Prophet ﷺ, if we
can find a good meaning in it that
doesn't contradict any of our text of revelation,
Qur'an and Sunnah, or established principles, we'll
take it.
We'll take the good meaning, and that's it.
But we are sure not to add to
our rulings anything from a hadith that is
ضعيف, a hadith that is not established.
Okay, so let's read this.
So his aunt عَمَّةً له حَدَّثَتْهُ أَنَّهَا سَأَلَتْ
عَائِشَ عُمَّ الْمُؤْمِنِينَ رَضِيَ اللَّهُ عَنْهَا فَقَالَتْ إِنَّ
زَوْجَ إِحْدَانَ يُرِيدُهَا فَتَمْنَعُهُ نَفْسَهَا إِمَّا أَن تَكُونَ
قَطْبًا أَوْ لَمْ تَكُنْ نَشِيطًا فَهَلْ عَلَيْنَا فِي
ذَلِكَ مِنْ حَرَجٍ؟
قَالَتْ نَعَمْ إِنَّ مِنْ حَقِّهِ عَلَيْكِ أَنْ لَوْ
أَرَادَكِ وَأَنتِ عَلَىٰ قَتَبٍ لَمْ تَمْنَعِيكِ قَالَتْ قُلْتُ
لَهَا إِحْدَانَ تَحِيدُ وَلَيْسَ لَهَا وَلِزَوْجِهَا إِلَّا فِرَاشٌ
وَاحِدٌ أَوْ لِحَافٌ وَاحِدٌ فَكَيْفَ تَصْنَعُ؟
قَالَتْ لِتَشُدَّ عَلَيْهَا إِزَارَهَا ثُمَّ تَنَامَ مَعَهُ فَلَهُمَا
فَوْقَ ذَلِكَ مَعَ أَنِّي سَوْفَ أُخْبِلُكِ مَا صَنَعَ
النَّبِيِّ صَلَىٰ اللَّهُ سَلَّمُ اِنَّهُ كَانَ لَيْلَتِي مِنْهُ
فَطَحَنْتُ شَيْئًا مِنْ شَعِيرٍ فَجَعَلْتُ لَهُ قُرْصًا فَدَاخَلَ
فَرَدَّ الْبَابَ وَدَخَلَ إِلَى الْمَسْجِدِ وَكَانَ إِذَا أَرَادَ
أَنْ يَنَامَ أَغْلَقَ الْبَابِ وَأَوْكَأَ الْقِرْبَ وَأَكْفَأَ الْقَدَحِ
وَأَطْفَأَ الْمِسْبَاحَ فَانْتَذَرْتُهُ أَنْ يَنْصَرِفَ فَأُطَعِمَهُ الْقُرْصَ
فَلَمْ يَنْصَرِفَ حَتَّىٰ غَلَبَنِي النَّوْمُ وَأَوْجَعَهُ الْبَرْدُ فَأَتَانِي
فَأَقَامَنِي ثُمَّ قَالَ أَدْفِئِينِي أَدْفِئِينِي فَقُلْتُ لَهُ إِنِّي
حَاءَتْ فَقَالَ وَإِنْ اِكْشِفِي عَنْ فَخِذَيْتِي فَكَشَفْتُ لَهُ
فَعَنْ فَخِذَيَّ فَوَضْعَ خَدَّهُ وَرَسَهُ عَلَى فَخِذَيَّ
حَتَّىٰ
فَقْتِي مِنْ قُرْسِكِ وَلَا تُؤْذِي جَارَكِ فِي شَاتِهِ
It's a long hadith.
Okay.
Hadith 120, Umar ibn Ghurab reported that his
aunt asked Aisha r.a, Umm al-Mu'minin,
may Allah be pleased with her, if a
woman's husband desires her and she refuses to
give herself to him, either because she is
angry or she's not eager or she doesn't
have the energy.
لَيْسَتْ مَشِيطًا Doesn't have the energy.
Is there anything wrong in that?
She replied, yes, part of his right over
you is that if he desires you while
you are on a saddle, you must not
refuse him.
This is established through other reports.
This is established through other reports.
But certainly there are, you know, there are
exceptions.
There are exceptions.
Though this is not a class, we'll talk
about the exceptions at some other time.
There are exceptions, but this is the default.
This is the default.
The aunt continued, I also asked her, what
if one of us is menstruating and she
and her husband only have a single cover?
Aisha replied, she should wrap herself with her
lower wrapper and sleep with him.
He may enjoy what is above it, the
lower wrapper.
She then added, I will tell you what
the Prophet ﷺ did one night with me.
I had ground some barley and made a
loaf for him.
He entered, closed the door and went into
the mosque.
When he wanted to sleep, he closed the
door, tied the water skin, turned the cup
upside down and extinguished the lamp.
I waited for him to return to eat
the loaf, but he did not come back
until I fell asleep.
Later he felt cold and woke me up
saying, warm me, warm me.
I told him I am menstruating.
He said, even so, uncover your thighs.
I uncovered them and he placed his cheek
and head on them until he felt warm.
Then a sheep belonging to our neighbor entered
and took the loaf.
I got up and chased it to the
door.
The Prophet ﷺ woke up and said, take
what remains of your loaf and do not
harm your neighbor regarding their sheep.
And that's the point in the hadith, but
Imam Bukhari mentioned the whole hadith.
It is weak, but if it were authentic,
everything here is justifiable.
Everything, the first part of the hadith is
established authentically.
The first part of the hadith is established
authentically.
Now, why is Aisha being so detailed about
this?
Because they had Jewish neighbors in Medina.
And have you ever seen, you know, some
Orthodox Jews, you know, set up tents for
menstruating women outside their homes?
Have you ever seen this?
You know, have you, you have never seen
this?
Okay, so some Jewish people, they set up
tents outside their homes for their menstruating wives.
So this is the extent to which they
avoided menstruating women.
And Aisha, there was an emphasis here to
the believers that menstruating women are not impure.
They have, that blood is impure.
Menstruating women are not impure themselves.
Of course, they're ritually impure in the sense
that they can't pray, but they are not
impure themselves.
And mixing with them, eating with them, sleeping
with them, that is, you know, in the
same bed, should not be a problem.
Even approaching them in everything aside from, you
know, like intimacy, intimacy should not be a
problem.
And that is the message they were trying
to get across to the believers.
And I think it is an important message
because people naturally tend to become, people don't
like ease, you know.
And sometimes whenever you give like a fatwa
that makes some people's lives easier, some people
get really upset.
They take it very like personal, like it
becomes a personal thing to them.
Because they, it just, they lose sleep over
it.
You know, how could you make people's life
easier?
And they lose sleep over it.
Such as when Sheikh Mustafa Zarqa wrote a
fatwa that the discharges, the vaginal discharges of
women do not break the wudu.
They are pure, they don't break the wudu.
This is the position that I believe in.
It is not the position in the madhhab,
but it can be basically based on the
madhhab.
I'm just branching off here.
But what I'm trying to say is, like
another sheikh, another good sheikh, a scholar also,
wrote a book called the Radda al-Abateel,
refuting, you know, the abateel or falsehood.
And the sheikh is, the sheikh that is
writing the book Radda al-Abateel is a
Hanafi sheikh.
Mustafa Zarqa is a Hanafi sheikh.
So Mustafa Zarqa is trying to say that
in our Hanafi madhhab, this rutubat al-farj,
which is the vaginal, the normal vaginal discharges,
the leucorrhea, the normal stuff, just the normal
vaginal discharge, this is like mucus.
This is like, you know, any mucus membranes
will have discharge.
So Sheikh Mustafa Zarqa said in our madhhab,
keep in mind the Prophet, the companions, the
tabi'in, tabi' al-tabi'in, al-amma
al-arba'a.
No single person ever said that this will
break the wudu.
And then it became almost a consensus.
The only one who came out, you know,
later, later, much later.
But the one who came out strongly to
say it doesn't break the wudu was Ibn
Hazm.
You know, may Allah bless him and give
him peace.
So, but where is it?
So where do we bring this from?
It is because we came up with regulators,
regulators to basically regulate faqa for us, which
we will discuss under da'abat al-faqaiyyah.
That's the fourth section of our morning discussion.
And the regulator says, al-kharij min al
-sabilayn.
That which comes out of the two orifices,
comes out of the two orifices.
Anything that comes out of the two orifices
will break your wudu.
But these are not the same orifices.
That's the problem.
You know, this is a different orifice.
And so Sheikh Mustafa al-Zarqa was saying
that this is tahir.
This is tahir in the madhhab.
So it's pure in the madhhab.
And then he said that da'illa is
najasa, the impurity that comes out of al
-sabilayn.
So the Sheikh, the other Hanafi Sheikh says
no.
You know, in our madhhab, al-duda wal
-hasa, you know, worms and like pebbles.
Pebbles, yeah.
Would that come out of al-sabilayn would
also break the wudu.
So Sheikh Mustafa al-Zarqa was trying to
say, but these are not najas, but they
are mutanajas.
These are not inherently impure, but they have
been impurified because they are coming out from
these orifices, you know, so they are stained,
smeared with stool or urine or something that
is najas.
Anyway, but some people, you know, and some
people, if they're trying to protect the deen,
that is fine.
But Hananayk also, like, just calm down a
little bit.
You know, Allah subhanahu wa ta'ala is
protecting his deen.
So present your whatever thoughts, like, write your
polemics, but be kind, be thoughtful, be polite.
There's no problem, just calm down.
Like, this is a big problem for the
sisters, for many of the sisters.
This is a big problem because it basically,
that's a natural thing.
These are natural discharges.
So when you make these natural discharges impure,
and that is the position that's the, you
know, the shafi'i and the maliki position,
not the Hanafi or Hanbali position, or you
make them breaking the wudu, and that is
basically the common position in the four madhab.
Commonly, you know, mentioned position in the four
madhab is that they break the wudu, whether
or not they're pure or impure.
But then, you know, if you examine it
a little bit further, you will find that
they should not break the wudu.
So they should be pure and should not
break the wudu.
The point is, some people get really upset
when you make things easier, or you give,
like, a fatwa that makes the lives of
people easier.
The emphasis here is that there is this
pharisaic tendency.
This pharisaic tendency creeps into every religion.
The pharisaic tendency creeps into every religion.
Creeps into every religion.
And Prophet ﷺ and Aisha here was trying
to prevent this, because they will be influenced
by their neighbors.
And they, you know, naturally, we want to
say, no, we're even stricter, we're even cleaner,
you know.
So if they're doing this because they want
to be pure and clean, and they want
to be pious and strict, we're purer, we're
cleaner, we're stricter, we will exile menstruating women
to islands in the middle of the ocean.
So that is what they were trying to
basically oppose by, you know, being so detailed.
And Aisha was kind enough to tell us
about the details of her relationship with the
Prophet ﷺ, because who else would?
You know, is his conduct important?
Is it important to learn about his conduct
with his wives?
Who else would tell us?
Okay, finally, the point that Imam al-Bukhari
quoted this hadith for is what?
At the end of the hadith in the
Prophet ﷺ, so the goat or the sheep
basically took the loaf that she prepared for
the Prophet ﷺ.
She worked hard to prepare this loaf for
the Prophet ﷺ to eat.
And the sheep took it and ran away.
So she went after the sheep to get
the loaf from the sheep.
And the Prophet ﷺ said to her, take
what remains of your loaf and do not
harm your neighbor regarding their sheep.
He did not say don't harm the sheep
of your neighbor.
He said don't harm your neighbor regarding their
sheep.
So as if if you harm, you know,
your neighbor's cat, your neighbor's like sheep, your
neighbor's chickens, you are harming your neighbor.
And that's very powerful.
And as we said before, some of the
Arabs used to give jowar to locusts.
Like if locusts land the next to their
tents, you're not allowed to basically catch them
because they're now neighbors.
This is reported by Muslim also.
Hadith 121, Abu Huraira ﷺ reported that the
Prophet ﷺ said, a person whose neighbors are
not safe from his harm will not enter
paradise.
A person whose neighbors are not safe from
his harm will not enter paradise.
This is like the true Muslim is the
one who the Muslims will feel safe from
his tongue and his hands.
So he will not abuse them verbally or
physically.
Then the next chapter is a woman should
not disdain her neighbor's gifts.
These two hadiths have the same meaning.
The
other hadith hadith
The first hadith, hadith 122, reported that his
grandmother said, the Messenger of Allah ﷺ said,
believing women, let none of you disdain her
neighbor's gift, even if it is only a
bear sheep's leg, a bear sheep's leg.
And then Abu Huraira reported in the other
hadith 123, that the Prophet ﷺ said, O
Muslim women, O Muslim women, twice, none of
you should disdain the gift of her female
neighbor.
Even if it is only a sheep's bear,
like a bear sheep's leg or a sheep's
hoof.
And the second hadith is agreed upon.
So the first one is probably what the
Prophet ﷺ said.
The first hadith has, you know, two people
who are not the greatest narrators, Ismail ibn
Abi Uwais and Amr ibn Muadh al-Ash
'ali.
So the difference in the wording between Qur
'an and Farsan, it's probably Farsan.
And then when you have different wordings like
this, Qur'an or Farsan is this part,
this part.
Like this part of the sheep would have
no meat on it whatsoever.
It's not the hoof necessarily.
It's the end of the leg, you know,
close to the ankle, will have no meat
on it at all.
Or whatever it has on it is just
like minimal.
So if your neighbor gives you this as
a gift, well, certainly it's not meant literally.
The Prophet ﷺ is trying to say, no
matter what the value of the gift is,
you know, the symbolism, you know, the intent,
the motivation, the feelings behind the gift is
what matters.
So if someone gives you a gift that
is not very valuable, show gratefulness, you know.
And, you know, sometimes people, you know, you
know how in the Gulf they always have
the pen, you know, and they wear the
soap.
So sometimes like some scholars who like would
be given very cheap pens, for instance, they
would show much happiness and gratefulness and they
immediately put it in their pocket, basically to
show the person that, you know, I value
the gift.
Do whatever you want with it afterwards, but
at least don't break their hearts, you know,
show them that I am, you know, grateful,
I love it, such a great gift and
so on.
So that's what the Prophet ﷺ was trying
to say.
So exchanging gifts between neighbors is important and
then we should be grateful with whatever it
is, no matter what the value is, what
matters is the feelings behind this very act
of giving gifts.
Then babu shikayat al-jar, chapter complaining about
a neighbor, complaining about a neighbor.
Ali ibn Abdullah is ibn al-Madini, so
when it comes to hadith, you know, this
goes through the roof, you know, ibn al
-Madini is, you know, through the roof, you
know, it's nothing bigger in hadith.
Okay, hadith 124, where I reported that a
man said, oh messenger of Allah, I have
a neighbor who harms me.
The Prophet ﷺ replied, go and place your
belongings in the road.
The man did as instructed and people gathered
around him and asking what happened.
He said, my neighbor harms me, so I
mentioned that to the Prophet ﷺ and he
told me to put my things or my
stuff in the road.
People began to say, oh Allah curse him,
that neighbor, oh Allah disgrace him.
When the neighbor heard this, he came out
and said, go back to your home, by
Allah, I will not harm you.
The moral, you know, what, keep in mind,
there are other narrations of this hadith, where
the Prophet ﷺ said to him twice, isber,
be patient.
He came back to him and he said,
isber, be patient.
He came back to him and then the
Prophet ﷺ said to him, you know, do
this.
So you have to bring the hadith together
to have like a, it would not be
expected that someone comes and complains about his
neighbor to the Prophet ﷺ and immediately the
Prophet ﷺ would say, take your stuff out
and put it in the middle of the
road and then, you know, no.
Okay, so isber, isber, but then this is
like a very bad neighbor that, you know,
kindness doesn't work with him.
So, la yuhibbu allahu al-jahra bil-su
'i min al-qawli illa man zulim.
Allah does not like, you know, sort of
verbal aggression, al-jahra bil-su', you know,
speaking aggressively or speaking like obscenities, except one
who was wronged, except for one who was
wronged.
So if you were wronged, if you were
oppressed, you can complain, you can complain.
Keep in mind that sometimes Umar ibn Abd
al-Aziz said that an oppressed person may
keep complaining until they become the oppressors, until
they basically, so if you overdo it, you
become the oppressor.
So if you exceed the limits in complaining
about your oppressor, you can become incursing the
Allah, like calling names or this or that,
you end up becoming the oppressor.
And so you have to watch for that.
But yes, a person who has been wronged
can complain.
Try to complain to people who will be
able to right the wrong, because just keeping
like to complain to all kinds of people,
it's not going to help.
People who are able to wrong, to right
the wrong or to rectify the matter.
The Prophet sallallahu alayhi wa sallam told them
here, you know, use the power of public
opinion.
Use the power of public opinion to change
your neighbor's behavior.
Take your stuff out, put it in the
street.
And whenever people pass by, tell them I
can't go back home because I have a
bad neighbor.
Now, they kept on saying, go Allah curse
him.
Is this allowable?
Some people will say it will be an
exception.
Some people will say it's abrogated from the
general prohibition, by the general prohibition of la
'an al-mu'ayyin.
So there is a general prohibition from la
'an al-mu'ayyin.
And so it's likely abrogated.
It is not allowed to say Allahumma la
'anhu.
It is not allowed to say Allahumma la
'anhu or to curse al-mu'ayyin, to
curse a specific person.
And so this hadith was probably before that
prohibition.
The prohibition of cursing particular individuals.
Then under the same chapter, it's Imam Bukhari
said, Ali ibn al-Hakim al-Awdi said,
a companion told us about Abu Umar, about
Abu Juhayfa.
He said, a man complained to the Prophet,
his neighbor, he said, carry your belongings and
put them on the road, so whoever passes
by will curse him.
So he made everyone who passed by curse
him, so he came to the Prophet and
said, what did you find from the people?
He said, the curse of Allah is above
their curses.
Then he said, to the one who complained,
to the one who complained, Abu Juhayfa said,
a man complained to the Prophet about his
neighbor, the Prophet said, take your belongings and
place them on the road, and whoever passes
by will curse him.
So the man did as instructed and everyone
who passed by began to curse the neighbor.
The man then returned to the Prophet and
said, Or that maybe the the Prophet sallallahu
alayhi wa sallam said to the the bad
neighbor, what have you encountered?
and And then he was described for him
and the Prophet sallallahu alayhi wa sallam replied
The curse of Allah is upon him on
top of their curses or the curse of
Allah is even greater than their curses and
he told the The person who complained or
the complainant that is sufficient or for you
or you have been basically Sufficed or something
similar to this.
Anyway, it's the same Same concept of the
the previous Hadith then the final Hadith in
this particular chapter Arabic
Arabic Arabic
Arabic Arabic Arabic Arabic Arabic Arabic Arabic
Arabic Arabic Arabic Hadith 126 Jabir
said a man came to the Prophet sallallahu
alayhi wa sallam to complain about the hostility
of his neighbor While the man was sitting
between the corner and the maqam the Prophet
sallallahu alayhi wa sallam approached the Accompanied by
a man dressed in white garments.
They went to the maqam They went to
the maqam Where people were performing prayers for
the death of the man addressed to the
Prophet sallallahu alayhi wa sallam by saying May
my parents be sacrificed for you messenger of
Allah Who is this man with you wearing
white garments the Prophet sallallahu alayhi wa sallam
asked you saw him the man replied Yes,
the Prophet sallallahu alayhi wa sallam said you
have seen great good.
That was Jibreel the messenger of my Lord
He continued to urge me to treat my
neighbors.
Well until I thought he would make them
heirs in inheritance so You know So the
man is coming to complain about his neighbor
to the Prophet sallallahu alayhi wa sallam said
to this to him It was enough for
him to just go back, you know, like
I you know, what am I gonna say
now?
So it does not mean that You know
Because you have to put all of these
things in context many times.
You just need to show patience Until you
it's unbearable Then you complain to those who
can right the wrong Rectify the matter and
see if if they do then The
abu man as a jar who had to
approach chapter one who forces his neighbor to
leave But that's an awesome.
I'm gonna call it.
I'll have this one.
I'll talk to him in one there I'll
assume it to you.
I need a bar.
I'm gonna say I'll again I saw Banny
a cool man, but I do Laney at
the Saramon if I was at the IAM
Liku ahadu ma famata wahuma ala dhalika min
al-mussara ma illa halaqa jamee'ah Wa
ma min jar in yadrim ojar.
Oh, we are car.
Oh, I'll tell you I mean, I would
I like a Allah and yahruja min minziri.
He in la halaqa So so Ben said
this hadith 127 and we only have one
hadith to finish the whole, you know Topic
or theme of Goodness the neighbors kindness the
neighbors are these 127 so man said if
two people cut ties with each other for
more than three days and one of them
dies They both die in a state of
severed relations and both are destroyed No person
oppresses his neighbor to the point that he
forces him to leave his home Accepted that
he will also be destroyed Accepted that he
will also be destroyed.
So if you bother your neighbor until they
leave their home, you're done You're destroyed Then
finally the final chapter here about neighborliness a
Jewish neighbor Babu Jared a whole day or
Baboon Jarud a whole day, so Hadith an
Abu Noaim Hadith an Bashir bin Sulaiman Mujahid
Hadith Hadith Hadith
Hadith Hadith Hadith Hadith Hadith was Kirin Gashib.
He said, boy, when you finish, start with
our Jewish neighbor.
Someone remarked, the Jewish neighbor, may Allah guide
you.
He replied, I heard, because he said, start
with.
Had he not said start with, he would
not have been that surprised.
But start with is what surprised the audience.
Start with.
So he replied, I heard that the Prophet
sallallahu alayhi wa sallam recommend good treatment of
neighbors to such an extent that we thought
that he would make them our heirs or
give them a share of our inheritance.
So basically, Abdullah ibn Amr ibn al-'As is
saying, start with the Jewish neighbor.
Why?
Because he was next door.
Not because he was simply Jewish, because he
was his next door neighbor.
So start with him.
Don't skip your next door neighbor because he's
Jewish.
If you start with your next door neighbor,
happen to be Jewish, Christian, et cetera, then
don't skip.
Start with our Jewish neighbor.
So neighborliness is basically a universal value.
It's a universal value.
And the fact that you have a Jewish
neighbor, like Christian neighbor, they are still your
neighbors.
They have the rights of neighborliness.
They have the rights of neighbors in general,
neighborliness over you.
If they are also related, then they have,
in addition to this, the right of kinship.
If they're also Muslim, then they have the
right of Islam.
But if they are not of the above
and they are just neighbors, they have the
right of neighbors.
And that is what Abdullah ibn Amr was
emphasizing, and this is an authentic hadith.
And it's very, and Imam Bukhari was just
like a genius, very brilliant.
So it's very smart.
He did mention this concept before, but he
went back to it to end that particular
theme, kindness to neighbors, with this hadith to
tell you, it's all neighbors, I insist, it's
all neighbors.