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الادب المفرد
Adab al-Mufrad
كتاب الجارBook of the Neighbor
بَابُ الاَدْنَى فَالادْنَى مِنَ الْجِيرَانِChapter: The Nearest of Neighbors First
Hadith 109
اُردوEn
حَدَّثَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ، قَالَ: حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، عَنِ الْوَلِيدِ بْنِ دِينَارٍ، عَنِ الْحَسَنِ، أَنَّهُ سُئِلَ عَنِ الْجَارِ، فَقَالَ: أَرْبَعِينَ دَارًا أَمَامَهُ، وَأَرْبَعِينَ خَلْفَهُ، وَأَرْبَعِينَ عَنْ يَمِينِهِ، وَأَرْبَعِينَ عَنْ يَسَارِهِ.
It is narrated from Hasan al-Basri (may Allah have mercy on him) that he was asked about the neighbor, so he said: "Forty houses in front, forty houses behind, forty houses to the right, and forty houses to the left (all) are neighbors."
Explanation & Benefits
Shaykh Maulana Usman Muneeb
Benefits and Issues:
➊ Jiran is the plural of jar, which means one who lives nearby. The position of Hasan al-Basri rahimahullah is that the term "neighbor" applies to forty houses in each direction, meaning that taking care of them and being mindful of their needs is necessary for a Muslim. Then, among them, whoever is closer is more deserving of good treatment, that is, when the number of neighbors is large, then the closest one comes first, then the one farther than him (who is closer compared to those even farther, and farther compared to the first), and this principle is to be followed.
➋ The gradation of nearness and distance is not contrary to justice, because a person does not have the capacity to look after all the people of a country or an entire city—especially in this materialistic era when preoccupations have greatly increased, it is not possible to do so. Therefore, the Shariah has given these instructions to strengthen the social system: that every person should take care of those in his surroundings. In this way, without any difficulty, a beautiful and compassionate society will be established. If the statement of Hasan al-Basri rahimahullah is kept in view, the best atmosphere of mutual affection can be created in society.
➌ The statement of Hasan al-Basri rahimahullah does not mean that after this gradation, there is no need for compassion or good treatment towards the houses that are farther away. Rather, his intent is that at the very least, a person should observe the rights of neighborhood to this extent. However, if someone maintains relations with more people than this and is mindful of their needs, then certainly doing so is more virtuous.
➊ Jiran is the plural of jar, which means one who lives nearby. The position of Hasan al-Basri rahimahullah is that the term "neighbor" applies to forty houses in each direction, meaning that taking care of them and being mindful of their needs is necessary for a Muslim. Then, among them, whoever is closer is more deserving of good treatment, that is, when the number of neighbors is large, then the closest one comes first, then the one farther than him (who is closer compared to those even farther, and farther compared to the first), and this principle is to be followed.
➋ The gradation of nearness and distance is not contrary to justice, because a person does not have the capacity to look after all the people of a country or an entire city—especially in this materialistic era when preoccupations have greatly increased, it is not possible to do so. Therefore, the Shariah has given these instructions to strengthen the social system: that every person should take care of those in his surroundings. In this way, without any difficulty, a beautiful and compassionate society will be established. If the statement of Hasan al-Basri rahimahullah is kept in view, the best atmosphere of mutual affection can be created in society.
➌ The statement of Hasan al-Basri rahimahullah does not mean that after this gradation, there is no need for compassion or good treatment towards the houses that are farther away. Rather, his intent is that at the very least, a person should observe the rights of neighborhood to this extent. However, if someone maintains relations with more people than this and is mindful of their needs, then certainly doing so is more virtuous.
Source: Fadlullah al-Ahad: Urdu Commentary on al-Adab al-Mufrad, Page: 109
