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Hadith 104

حَدَّثَنَا مُحَمَّدُ بْنُ مِنْهَالٍ، قَالَ‏:‏ حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، قَالَ‏:‏ حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ قَالَ‏:‏ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:‏ ”مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ.“
It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Jibreel kept advising me regarding the neighbor so much that I thought he would make him an heir."
Hadith Reference الادب المفرد / كتاب الجار / 104
Hadith Grading الألبانی: صحيح
Hadith Takhrij «صحيح : أخرجه البخاري ، الأدب ، باب الوصاة بالجار : 6015 و مسلم : 2625 - الإرواء : 891»
Explanation & Benefits
Shaykh Maulana Usman Muneeb
Benefits and Issues:
➊ This hadith has previously been mentioned through the narration of Sayyidah Aisha radi Allahu anha. By bringing it under this chapter, Imam Bukhari rahimahullah intends to establish that just as an heir is given precedence over a non-heir in rights, similarly, a neighbor is more deserving of good conduct and gifts compared to other people.

➋ In the present era, the condition of Muslims is such that those who are wealthy are considered deserving of good conduct and gifts, even if they are miles away. People give gifts and donations to those from whom they expect something in return, or even better. A poor person has no friends. If something is given to him, it is with the expectation that he will remain a lifelong purchased slave. In this hadith, the command is to show good conduct to every type of neighbor, whether poor or rich. From the chapter heading of Imam Bukhari rahimahullah, it appears that in giving gifts and the like, neighbors should even be given precedence over relatives.

➌ “We would have made them heirs,” meaning that the divine command regarding the inheritance of neighbors would have been revealed.

➍ For further benefits, see Hadith: 101.
Source: Fadlullah al-Ahad: Urdu Commentary on al-Adab al-Mufrad, Page: 104