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الادب المفرد
Adab al-Mufrad
كتاب الجارBook of the Neighbor
بَابُ يَبْدَأُ بِالْجَارِChapter: Begin with the Neighbor
Hadith 105
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ سَلامٍ، قَالَ: أَخْبَرَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ دَاوُدَ بْنِ شَابُورَ، وَأَبِي إِسْمَاعِيلَ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، أَنَّهُ ذُبِحَتْ لَهُ شَاةٌ، فَجَعَلَ يَقُولُ لِغُلاَمِهِ: أَهْدَيْتَ لِجَارِنَا الْيَهُودِيِّ؟ أَهْدَيْتَ لِجَارِنَا الْيَهُودِيِّ؟ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: ”مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ.“
It is narrated from Sayyiduna Abdullah bin Amr (may Allah be pleased with them both) that a goat was slaughtered for him, so he said to his servant: "Have you sent any (meat) to our Jewish neighbor? Have you sent a gift to the Jewish neighbor?" (Then he said:) "I heard the Messenger of Allah (peace and blessings be upon him) say: 'Jibril kept advising me regarding the neighbor so much that I thought he would soon make him an heir.'"
Explanation & Benefits
Shaykh Maulana Usman Muneeb
Benefits and Issues:
➊ "Jewish neighbor": From this, it is understood that living in the neighborhood of disbelievers is permissible, provided that there is no danger to one's faith and a person is strong in religious and moral terms.
➋ Muslims are commanded to exchange gifts among themselves so that mutual love increases. However, under the generality of this hadith, exchanging gifts with disbelievers is also permissible, as long as the Muslim harbors aversion to their beliefs and does not have heartfelt love for the disbeliever, because the standard for a Muslim's love and enmity is Allah and His Messenger (sallallahu alayhi wa sallam). Social interaction with disbelievers—especially when they are neighbors—on the basis of humanity is permissible, rather, it is recommended. Good conduct with a disbelieving neighbor is a great means of attracting them towards Islam. However, it is regrettable that we Muslims do not even care for our Muslim neighbors, let alone caring for disbelievers.
➌ Slaughtering an animal for eating meat or for giving as a gift, etc., is not contrary to piety (taqwa) and asceticism (zuhd), nor is it extravagance, because it is impossible for a Companion of the Messenger (radi Allahu anhu) to do such a thing if it were so. This refutes those who declare eating meat to be impermissible.
➍ When it is permissible to send meat as a gift to disbelieving neighbors, then it will also be permissible to accept meat as a gift from them. The necessary result of this is that the slaughtered animal of the People of the Book is permissible. However, if they eat pork or other forbidden meats, then without verifying that it is from a lawful animal, it will not be permissible to accept it.
➎ When it is permissible to give a gift to disbelieving neighbors, then giving a gift to disbelieving relatives is even more permissible, because they are, in any case, more deserving than others. But it should be remembered that they will not be entitled to inheritance, nor will a Muslim inherit from a disbeliever.
➊ "Jewish neighbor": From this, it is understood that living in the neighborhood of disbelievers is permissible, provided that there is no danger to one's faith and a person is strong in religious and moral terms.
➋ Muslims are commanded to exchange gifts among themselves so that mutual love increases. However, under the generality of this hadith, exchanging gifts with disbelievers is also permissible, as long as the Muslim harbors aversion to their beliefs and does not have heartfelt love for the disbeliever, because the standard for a Muslim's love and enmity is Allah and His Messenger (sallallahu alayhi wa sallam). Social interaction with disbelievers—especially when they are neighbors—on the basis of humanity is permissible, rather, it is recommended. Good conduct with a disbelieving neighbor is a great means of attracting them towards Islam. However, it is regrettable that we Muslims do not even care for our Muslim neighbors, let alone caring for disbelievers.
➌ Slaughtering an animal for eating meat or for giving as a gift, etc., is not contrary to piety (taqwa) and asceticism (zuhd), nor is it extravagance, because it is impossible for a Companion of the Messenger (radi Allahu anhu) to do such a thing if it were so. This refutes those who declare eating meat to be impermissible.
➍ When it is permissible to send meat as a gift to disbelieving neighbors, then it will also be permissible to accept meat as a gift from them. The necessary result of this is that the slaughtered animal of the People of the Book is permissible. However, if they eat pork or other forbidden meats, then without verifying that it is from a lawful animal, it will not be permissible to accept it.
➎ When it is permissible to give a gift to disbelieving neighbors, then giving a gift to disbelieving relatives is even more permissible, because they are, in any case, more deserving than others. But it should be remembered that they will not be entitled to inheritance, nor will a Muslim inherit from a disbeliever.
Source: Fadlullah al-Ahad: Urdu Commentary on al-Adab al-Mufrad, Page: 105
