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Asalamu alikum

Starting point for one who wants to enter Islam

All praises be to Allah, the Lord of the Universe. May the peace and blessings of Allah be upon Muhammad, His last Messenger. Some common questions that are asked by those interested in becoming Muslim are: 1. How do I start in the Islam 2 Will I be welcomed or ignored as I was previously a Christian, Jew, Hindu etc. 3 Should I wait and learn more before becoming a Muslim 4 Do I need to go to the Mosque to become a Muslim 5 Do I need need do a course to become a Muslim or obtain a certificate. Dear reader on behalf of all the members of muslimconverts.com I welcome you to Islam. It always brings Muslims great joy when they hear of anyone converting to Islam. They want to rush to tell their friends and family about this  wonderful news. Muslims always love to hear how others converted to Islam. So for sure you will be greatly welcomed to Islam. The Prophet Muhammad, peace be upon him welcomed  even those people who had previously fought him and  killed his loved ones. These people later on were to  become the heroes of Islam. So no matter what your background and no matter what you may have done or said to Muslims or others, you should rest assured that you will be welcomed with open arms. Islam is for the whole of humanity. Islam unites together people of different colours, languages, races. and nationalities into one brotherhood. Allah says: "Indeed the Believers are but brothers." [Quran 4 9:10] So you will be our brother or sisters in Islam when you convert to Islam So now dear brother/Sister to be let me describe to you the starting point for one who wants to enter Islam. The starting point   is to pronounce the Shahaadatayn (Declaration of Faith).   The Shahadah can be declared as follows: “ASH-HADU ANLA ELAHA ILLA-ALLAH WA ASH-HADU ANNA MOHAMMADAN RASUL-ALLAH”. The English translation is: "I bear witness that there is no deity worthy to be worshipped but Allah, and I bear witness that Muhammad is His servant and messenger." The shahadah  is the dividing line between unbelief (kufr) and Islaam. It is also called the kalimah (word). Whoever says it with truthfulness will enter the Gardens of Paradise It is [a kalimah] that Allaah Himself has testified to, as have the angels and those who possess knowledge from amongst His creation. Allaah the Most High said: "Allaah bears witness that none has the right to be worshiped except Him; as do the angels and those who possess knowledge. He maintains His creation upon justice. None has the right to be worshiped except Him, the All-Mighty, All-Wise." [Soorah Aal-’Imraan 3:18] Allaah said: "We did not send any Messenger before you, except that We revealed to him that none has the right to be worshiped except Me; so worship Me." [Soorah al-Anbiyaa 21:25] Allaah the Exalted also said: "He sends down the angels with the revelation of His commands to whosoever of His slaves that He wills, saying: Warn mankind that none has the right to be worshiped except Me. So fear Me [by keeping away from sin and disobedience]." [Soorah an-Nahl 16:2] Ibn ‘Uyaynah, (radhiyallahu anhu) said: "Allaah has not bestowed any favour upon His slaves greater than the favour of them realizing laa ilaaha ilallaah.Indeed laa ilaaha illallaah is to the people of Paradise, what cool water is to the people of this world." ( Related by Ibn Rajab in Kalimatul-Ikhlaas (p.53) Allah has stated in the Holy Qur'an: "... whoever disbelieves in false deities and believes in Allah, hath grasped the most trustworthy handhold, that will never break..." (2:256) And Allaah the Most High said: "He it is that has strengthened you with His help and with the Believers. And moreover, He has united their hearts with love and affection. If you had spent all that is in the earth, you could not have united their hearts with love and affection. However, Allaah has united them. Indeed Allaah is the All-Mighty, All-Wise." [Soorah al-Anfaal 8:62- 63].  And Allaah the Most High said: "And remember the favor of Allaah upon you, for you were once enemies to one another but He joined your hearts together in love, so that by His Grace you became brothers." [Soorah Aal-’Imraan 3:103] Abdullah bin Amr reported that the Messenger of Allah said:" A man will be brought along to the balances on the Day of Resurrection, and there will be brought out for him ninety nine scrolls, every scroll of them stretching (when unrolled) as far as an eye can reach, in which are written his sins and his guilty acts, and they will be put in one pan of the Balances. Then a small card will be brought out on which is written the Testimony of Faith: There is no true god except Allah, and Muhammad is His slave and Messenger, which will be put in the other pan, and it will outweigh all his wrongdoing." This means that if a person professes the testimony of faith fulfilling its conditions, Allah forgives his sins regardless of how many sins he may have committed.   It is a concise declaration that contains few letters; light upon the tongue, yet heavy in the scales. Allaah’s Messenger Peace be upon him said: "Moses said: 0 my Lord! Teach me something by which I can remember You and supplicate to You. Allaah said: 0 Moses! say laa ilaaha ilallaah. Moses said: 0 my Lord! All Your slaves say this. Allaah said: 0 Moses! If the seven heavens and all that they contain, other than Me, and the seven earths were placed in one scale, and laa ilaaha ilallaah were put in the other, then laa ilaaha illallaah would outweigh them all." (Reported by Ibn Hibbaan in his Saheeh (no.2324) and al-Haakim in al-Mustadrak (1/528). A further indication as to how weighty this kalimah is in the scales can be seen from what at-Tirmidhee reports and declares to be sound - as well as an-Nasaa’ee, and al-Haakim who said that it is authentic according to the criterion of Muslim - from Abdullaah ibn ‘Amr, from the Prophet sallallahu alaihi wasallam, who said: ‘A person from my ummah will be summoned in front of everyone on the Day of Resurrection. Ninety-nine scrolls will be unfurled for him, each scroll extending as far as the eye can see. Then it will be said: Do you deny any of this [i.e. your bad deeds]? So the man will reply: No, 0 Lord. Then it will be said: Do you have any excuse or any good deed? The man, in a state of terror, will answer: No. It will then be said: Rather, you do have some good deeds and no injustice will befall you this Day. So a parchment will be taken out for him, upon which there will be the testification of laa ilaaha illallaah and the testification that Muhammad is the Slave and Messenger of Allaah. The man will say: 0 Lord, what is this parchment in comparison to those scrolls! It will be said to him: No injustice shall befall you. The scrolls will then be placed in one of the scales and the parchment in the other; the scrolls will be light in weight, whereas the parchment will be heavy.”( Reported by at-Tirmidhee (no.2641), from ‘Abdullaah ibn ‘Amr radhiyallahu anhu. It was declared to be saheeh by Shaykh al-Albaanee in as-Saheehah (no.135). the first part of the Shahadah has two pillars: The first pillar is the pillar of negation (nafee), whilst the second is the pillar of affirmation (ithbaat). What is meant by negation is to negate divinity and worship (ilaahiyyah) for anything except Allaah, the Most High. What is meant by affirmation is to affirm divinity and worship only for Allaah the Most Perfect; for it is He alone that is the true Deity. So whatever else is taken by the unbelievers as deities to be worshiped are in fact all false and futile: That is because Allaah is the true Deity to be worshiped, and whatever else they invoke besides Him is vain falsehood. [Soorah al-Hajj 22:62] Imaam Ibn al-Qayyim said: The significance of laa ilaaha illaltaah in affirming divinity and worship for only Allaah is far greater than just saying that Allaah is an ilaah. This is because the saying that Allaah is an ilaah does not negate divinity and worship to other than Allaah. This is different to the saying: laa ilaaha illallaah; which obligates restricting divinity and worship to only Allaah.   The second part of the "Shahada" i.e. "Wa ashhadu anna Muhammadan abduhu wa rasuluh" means that the Prophet Muhammad (PBUH) is the servant and chosen messenger of Allah. No one should be in any doubt about this matter. In fact, the Muslim has to obey the commands of the Prophet (PBUH), to believe in what he has said, to follow his Teachings, to avoid what he has forbidden, and to worship A11ah alone according to the message revealed to him. What is the meaning of worship? It simply means rendering sincere service; showing reverence for Allah. In a deeper shade of meaning, it implies total submission and complete obedience to Allah's Commandments both in utterances and actions, whether explicit or implicit and in private or public.

The Rights of the Neighbor in Islamic Shari`ah... part 11 and ending

Asalam wa Alikum

Sixth Topic

The importance of get-to-gathers between the neighbors

Among the matters that help fulfill the rights of the neighbors, particularly in this era in which preoccupations, distractions and temptations dominate, are the following: To meet each other regularly; to meet each other in every month or two months at the house of one of them or alternately. Also to exploit these meetings in the following: in acquaintance and rapport, strengthening love and relationships between each other, discussing the conditions of each other, helping each other in the occasions of sadness and happiness, inspecting the absent, visiting the patient, assisting the needy, rectifying the behaviors of those who follow the crooked path, giving advice to each other, discussing the conditions of area where they live in and its needs to services and reforms, solving its problems, tackling abominable acts like negligence in performing prayers, or dubious gatherings, loitering, teasing, molestations, wandering with motors, aggressions, theft or the like. All these matters represent a form of helping each other in goodness and piety, taking care of the neighbors and treating them kindly.

Proper attention should be given to the matters of the young and children through taking care of preparing the righteous environment. This righteous environment helps prepare and educate them well, protect them from different types of abominable acts and indecencies that are spread in some residence areas due to the negligence of neighbors and parents and due to lack of helping each other in upbringing youth, preparing the suitable climate for purifying their souls, rectifying their morals, urging them to compete each other in goodness and abandon the places of corruption and evil.

The area of residence should play as an integral part to the role of house and school. It should help achieve reformation and education, particularly the role of the area mosque which must be activated. This activation will be through teaching and Qur'an memorization circles and sessions of preaching and remembrance of Allah. It should be a source of light and guidance for everyone who visits it habitually or lives around it from the dwellers of the area.

The Rights Ofd the Neighbors part 10

The third degree: Treating the neighbor kindly and generously.

Treating the neighbor kindly has  a broad meaning that includes many kinds of virtues and good morals which Islam commanded its followers to comply with. All rights that a Muslim must fulfill towards his Muslim brother are, with all the more reason, obligatory upon the Muslim towards his neighbor brother; since he has the right of Islam and neighborhood.

These rights include: To love and show affection to him, greet him, meet him with a cheerful face, visit him if he is ill, escort his funeral if he dies, support him if he is oppressed, prevent him from wrongdoing and disobedience as much as possible, console and give him generously, relieve his distress, assist him in his need, give solace to him in the time of misfortune, congratulate him in the time of happiness, bring happiness to him, give him a present, give advice to him and his family, teach him what he ignores about his religion and life, exhort him kindly, help him in obeying Allah, call and make him desirous to embrace Islam if he is a disbeliever, take care and keep an eye on his house if he is absent, not to pursuit him by sight in order to know what he carries to his house, and to conceal what you know about his faults.

These kinds vary according to the diversity of neighbors, occasions, the state of every neighbor, and what he faces of the vicissitudes of the time be poor or rich, notable or humble,. Among these kinds are kinds that are individual duty, kinds that are collective duty and kinds that are recommendable. [38]

The most important is that you must treat him kindly with all that you can, by saying or action. Your should wish goodness for him, love him as you love for yourself and grant him a favor whatever its kind may be.

It is narrated that Ibn `Abbaas, may Allah be pleased with him and his father, said: "Three morals were recommendable in the sight of the people of Jahiliyyah and the Muslims are the worthiest to have them. They are: first, if a guest stayed at them, they would strive to treat him hospitably. Second, if one of them had a wife and she became very old, he would not divorce her for fear that she might not find the one who would maintain or take care of her. Third, if their neighbor fell in debt, or a difficulty or misfortune befell him, they would strive to settle his debt and relive him of his distress." [39]

The Prophet, sallallaahu ‘alayhi wa sallam, said: "O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were (Firsin) meatless hoof of a ewe (fleshless part of legs)." [40] The meaning is that no woman should disdain a gift sent by her female neighbor even if it is an insignificant thing, as the gift causes love and removes grudge and spite. Its significance lies in itself as a gift not in its value or price. So, the one who receives a gift must accept it and must not disdain it even if it was an inconsiderable thing.

Ibn Hajar [41] said: "This showed the exaggeration of presenting the small thing and accepting it, and it did not mean the reality of the Firsin itself; as gifting such a thing is not customary. That is, no woman should abstain from presenting her female neighbor a gift because of its insignificance; rather, she should present what is possible even if it is a small thing, as it is better than nothing. Firsin is mentioned as a way of exaggeration. Prohibition here may be meant to the one who receives the gift; namely, she should not disdain what is presented to her even if it is a petty thing. It is noteworthy that explaining the meaning of the Hadith according to the most general meaning is more suitable…

The Hadith, encourages mutual gifts even if by meager things; since the considerable gift may not be possible all time, and if the small gifts continue, they will become great gifts. It also refers to the desirability of cordiality and the removal of affectation."

In another place [42], he says: "It is tantamount to mutual love and affection. It is as if he says: 'The woman should show love to her female neighbor through a gift even if it is an inconsiderable thing. So, the rich and poor are equal in this matter.' The prohibition is addressed only to women because they are the resources of love and hatred, and because they react sharply in each case."

Abu Dharr, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said: "O Abu Dharr! If you cook broth increase its water and spoon to your neighbors thereof." [43]

Al-Qurtubi [44] says: "He, sallallaahu ‘alayhi wa sallam, has exhorted people to have noble traits as they cause love and cordiality and ward off urgency and evil. The neighbor may suffer from the aroma of his neighbor's cooking pot. This neighbor may have offspring whose appetite may be whetted, particularly the weak from among them. So, hardship and expenditure of their guardian will become great, particularly if their guardian is a poor or widow. Therefore, their difficulty, pain and regret will aggravate. All these matters can be warded off by giving them a share in the cooked food… The scholars said: "When the Prophet, sallallaahu ‘alayhi wa sallam, said: 'increase its water,' he gently pointed out to the facilitation of matters with regard to the stingy. He made the increase in what is of no price which is the water. So, he did not say: "If you cook broth increase its meat," as this is not an easy matter for all people.'"                

The one who passes the night sated and dyspeptic while his neighbor is hungry and emaciated did not, surely, treat his neighbor kindly and generously. In the authentic Hadith, the Prophet, sallallaahu ‘alayhi wa sallam, said: "He is not a (true) believer who becomes sated while his neighbor beside him is hungry." In another narration: "He did not believe in me who passes the night sated while his neighbor beside him is hungry and he knows that." [45

The Rights of the Neighbor in Islamic Shari`ah part 9

The second degree is to endure his harm, overlook him and ignore his mistake.

It is reported that `Uthmaan Ibn Zaa`idah said: "The well-being has ten parts. Nine of them belong to ignoring people's mistake." When Ahmad Ibn Hanbal was told about this saying, he said: "The well-being has ten parts. All of them belong to ignoring  people's mistake." [35]

The meaning is that the safety from people's harm will not be achieved except through ignoring their evils, overlooking their oppression and ill-treatment and forgiving all their ill conducts. He who succeeds in realizing these characteristics, he is surely the prosperous, the wise, and the rightly guided person. How good is the saying of the poet!

The foolish is not a master in his people, but the master of his people is the one who pretends to be a foolish.

Al-Hasan Al-Basri said: "Treating the neighbor kindly is not the abstention from harming him, but it is the endurance of his harm patiently." [36]

Allah has described the pious as they repress their anger, pardon people and treat them kindly through excusing and overlooking them. Allah, the Almighty, says: {"… who repress anger, and who pardon people; and verily, Allah loves the good-doers."} [Aal-Imraan: 134]

Allah, the Almighty, has also enjoined doing justice and doing good to others. He, Exalted be He, says: {"Verily, Allah enjoins the doing of justice and the doing of good (to others)…"} [An-Nahl: 90]. Justice means that the one fulfills his rights and duties. Doing good means that the one gives up his right or a part of it and accomplishes what is beyond his duty.

There are a number of teachings we find in Islamic Shariah which urge pardoning, overlooking, making reconciliation and tolerance. If the person is commanded to treat all people with all these good morals, he, with all the more reason, is commanded to treat his neighbor with all these good morals.

It is narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said: "Allah, Exalted be He, loves three persons: among them is a person who has an evil neighbor. This evil neighbor does harm with him, however, he endures his harm patiently. So, Allah will suffice him against this neighbor by moving him to another place or by death." In another narration: "… until they are separated from each other by death or moving away." [37]

Many people are able and keen to abstain from harming their neighbors. However, they do not tolerate or, even, do not try to endure any harm caused by their neighbours even if it is happened by mistake or negligence. You will find them ready to be provoked by a lesser thing, and to react with bigger retaliation on them, returning the insulting word with ten similar worlds, and making a mountain out of a molehill. As a result, great problems and disputes take place among them, which may be resulted from trivial things.

If they had adjusted themselves to endure harm, forgive mistakes, overlook faults, ignore the call for excuses, construe their neighbors' sayings and actions in the best sense and seek the reward of Allah regarding pardoning and tolerance, their state of affairs would not have been as we have mentioned.

How many great disputes took place between some neighbors because of a dispute occurred between their children. This matter is not strange with regard to children. If their fathers have had wisdom, tolerance and knowledge about the neighbor's right, these disputes would not have occurred between them, and they also would have been able to ignore them and nip them in the bud.

The Rights of the Neighbor in Islamic Shari`ah Part 8

The righteous neighbor is among the reasons of the person's happiness:

Therefore, the righteous neighbor is among the reasons of the person's happiness; as this neighbor safeguards his brother's inviolable matters, fulfills his right and fears Allah regarding him.

In this regard, the Prophet, sallallaahu ‘alayhi wa sallam, said: "Three matters bring forth happiness to a person; the righteous neighbor, the comfortable mount, and the large house." [29]

Among the sayings of `Ali Ibn Abu Taalib is his saying: "Chose the neighbor before the house and the companion before the road." [30]

How beautiful is the saying of the poet!

Look for neighbors that you neighbor them as the house will not be suitable for dwelling until the neighbor will be righteous.

Another poet said:

They blame me for selling my house cheap, and they do not know that there is a neighbor disturbs me.

So, I said to them to stop blaming as the houses become expensive and cheap according to their neighbors. [31]

Some people said: "The unhappy life is in three matters: the evil neighbor, the undutiful son to his parents, and the ill-natured woman." [32] The Prophet, sallallaahu ‘alayhi wa sallam, used to say in his supplication: "O Allah! I seek refuge with You from the evil neighbor who lives with me in the residence place all the time, as the nomadic neighbor changes his place continuously." He, sallallaahu ‘alayhi wa sallam, also ordered us to seek refuge with Allah from the evil of this neighbor by saying: "Seek refuge with Allah from the evil of the neighbor who lives with you in one place all of the time, since if the traveling neighbor wants to change his place, he will move to another place." [34]

The Rights of the Neighbor in Islamic Shari`ah Part 7

  Examples of harming the neighbors:

Examples of harming the neighbors are numerous. The most common of them are: Looking to their inviolable matters, looking at their wives and their secret things, following their faults, spying on their personal affairs, revealing their secrets, backbiting them, violating their honor, seeking the stirring up of discord between them, propagating their faults, concealing their good traits, turning up the sound of the musical instruments of prohibited singing, producing annoying sounds, particularly during the times of their sleep and rest.

Additionally, harming them by placing animals and birds which give off offensive odors and annoying sounds as well as placing the rubbish and the like in front of their doors.

The very vicious of neighbors is the one whose neighbors abandon him in order to avoid his evil, harm, aggression and scheme.

The more vicious is the one who violates his neighbor's honor or steals from his money. The Prophet, sallallaahu ‘alayhi wa sallam, was asked: "Which sin is the gravest in the sight of Allah?" He, sallallaahu ‘alayhi wa sallam, replied: "That you associate a partner with Allah (despite the fact) that He has created you. He, sallallaahu ‘alayhi wa sallam, was also asked: "What is the next (gravest sin)?" He, sallallaahu ‘alayhi wa sallam, replied: "That you kill your child out of fear that he shall join you in food." Then,, he, sallallaahu ‘alayhi wa sallam, was asked: "What is the next (gravest sin)?" He, sallallaahu ‘alayhi wa sallam, replied: "That you commit adultery with the wife of your neighbor." [27]

Al-Miqdaad Ibn Al-Aswad narrated that the Messenger of Allah asked his Companions: "What do you say about adultery." They said: "It is prohibited, as Allah and His Messenger have prohibited it. So it is forbidden until the Day of Judgment." The Messenger of Allah said: "For a man to commit adultery with his neighbor's wife is worse than if he commits adultery with ten women." He, sallallaahu ‘alayhi wa sallam, then said: "What do you say about theft." They said: "It is prohibited, as Allah and His Messenger have prohibited it." He, sallallaahu ‘alayhi wa sallam, said: "If a man steals from his neighbor, it is worse for him than stealing from ten homes." [28]

Since the right of the neighbor towards his brother was great, and his knowledge of his affairs and his ability to betray and deceive him due to his neighborhood and adjacency were exceeding other than him, so violating his honor by committing adultery with his wife and unmarriageable women or stealing his money is greater in sin and offense.

The Rights of the Neighbor in Islamic Shari`ah Part 6

 Asalam Wa Alikum

 Fifth Topic

Degrees of the neighbor's right

The neighbor's right has three degrees: the first degree, and which is the lowest of them, is to abstain from harming him. The second degree, and which is the middle degree, is to endure his harm. The third degree, and which is the highest and most complete degree, is to treat him kindly and generously.

  As to the first degree which is the abstention from harming the neighbor, it is the lowest right that the neighbor must fulfill toward his neighbor brother. If he does not treat him kindly, he must, at least, abstain from harming him.

Allah, the Almighty, says: {"And those who harm believing men and believing women for [something] other than what they have earned [i.e. deserved], they are guilty indeed of a false accusation and a manifest sin."} [Al-Ahzab: 58]. How it will be, then, when the harmed one is your believer neighbor, so, the sin will be greater.

Thus, the Prophet, sallallaahu ‘alayhi wa sallam, said: "Whoever believes in Allah and the Last Day, should not harm his neighbor." [16]

In Saheeh Al-Bukhaari [17], the Prophet, sallallaahu ‘alayhi wa sallam, said: "By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!" It was asked" Who is that, O Allah's Messenger?" He said: "That person whose neighbor does not feel safe from his evil." In another narration by Muslim [18], the Prophet, sallallaahu ‘alayhi wa sallam, said: "He will not enter Paradise whose neighbor is not secure from his wrongful conduct." [19]

The Prophet, sallallaahu ‘alayhi wa sallam, swore thrice regarding the negation of faith of the one whose neighbor does not feel safe from his evil. He, sallallaahu ‘alayhi wa sallam, also denied his admittance to Paradise. This severe threat reveals the maximization of the neighbor's right, and also reveals that harming him is from among the major sins.

It is noteworthy that what is firmly established in the sight of Ahlus-Sunnah Wal Jamaa`ah is that the perpetrator of the major sin is a faithful having incomplete faith. The faith will never be negated from him, and the absolute faith never will be given. (i.e., the complete faith). This ruling applies to him in this world. As to his ruling in the Hereafter, he is under Allah's Will; if He wills, he will forgive him, and if He wills, he will punish him according to his sin, and then he will be admitted to Paradise. If he enters the Hellfire, he will not eternally abide in it as the disbelievers.

In reply to the Hadiths which include the negation of Faith and the denial of entering Paradise because of committing some major sins, they gave two answers:

First: This applies to the one who deems that major sin lawful; since when he believed in its lawfulness although Allah has prohibited it by obvious, decisive texts, he, consequently, has accused Allah, the Almighty, and His Messenger, sallallaahu ‘alayhi wa sallam, of lying. That way, he becomes a major disbeliever and this causes apostasy and forbids him from entering Paradise.

Second: The negation of the completeness of Faith means that he is a believer of incomplete faith. The denial of entering Paradise means that he will not enter it with the forerunners who enter Paradise at first stage. Rather, he may be punished until he becomes pure and fitted for entering it, and then he will enter it. [20]

Some of them mentioned a third viewpoint: They said that this threat is placed in the placement of reprimand, coarseness, severe warning, and its reality is not meant. [21]

However, this viewpoint is as Abu `Ubay Al-Qasim Ibn Salam, [22] says: "It is among the most horrible interpretations that oppose the sayings of the Prophet, sallallaahu ‘alayhi wa sallam, and his Companions. They have made what is reported from Allah and His religion a threat of no reality. This, in turn, will lead to the nullification of punishment; since if it is possible in one of these punishments, it will be possible in all punishments."

The Prophet, sallallaahu ‘alayhi wa sallam, said: "The first two litigants on the Day of Judgment are two neighbors." [23]

This Hadith has made it clear that Allah, the Almighty, will take revenge from the oppressor neighbor in favor of the oppressed neighbor. It also indicated that this dispute is given precedence over other disputes. Hence, this is an indicative of the seriousness of doing wrong to the neighbor or neglecting his right.

Abu Hurayrah, may Allah be pleased with him, narrated that a man came to the Prophet, sallallaahu ‘alayhi wa sallam, complaining his neighbor. He, sallallaahu ‘alayhi wa sallam, said to him: "Go back and be patient." The man came to him twice or thrice. Then, the Prophet, sallallaahu ‘alayhi wa sallam, said to him: "Go back and cast off your personal goods on the road." The man casted off his personal goods on the road. So, people started asking him about the reason, and he told them about his story. Consequently, they started to curse his neighbor saying: "May Allah do so and so with him." As a result, his neighbor came to him and said: "Go back to your home and you will not see anything you dislike from me." In another narration, "The Prophet, sallallaahu ‘alayhi wa sallam, ordered me to cast off my personal goods on the road. Then, people started to say: 'O Allah! Curse him! Disgrace him!' His neighbor was informed about what people said concerning him, therefore, he came to him and said: 'Go back to your home and, by Allah, I will never harm you.'" [24]

Abu Hurayrah, may Allah be pleased with him, also narrated that it was said to the Prophet, sallallaahu ‘alayhi wa sallam, "O Messenger of Allah! So and so (a woman) fasts the day and performs the supererogatory night prayer but she hurts her neighbors with her tongue?" He, sallallaahu ‘alayhi wa sallam, said: "There is no goodness in her. She is in Hellfire." It was also said to him: "O Messenger of Allah! So and so (a woman) performs the prescribed prayer, fasts Ramadan and gives pieces of cheese as charity [25], but she does not harm her neighbors?" He, sallallaahu ‘alayhi wa sallam, said: "She is in Paradise." [26]

This indicates that harming the neighbor is among the reasons that leads to Hellfire, while abstaining from harming him is a way that leads to Paradise.

The Rights of the Neighbor Part 4&5

Asalam Wa Alikum

Third Topic

Boundaries of the neighbor

There are different opinions among scholars about who are neighbors; among them are:

1-       It is reported that `Ali, may Allah be pleased with him, said: "He who hears the call to prayer is a neighbor." So, whoever hears the voice of the district muezzin who calls to prayer without using the loudspeaker is regarded as a neighbor.

2-       It is said that he who hears the second call (Iqamah) to prayer is regarded as a neighbor.

3-       It is said that he who performs the Fajr (Dawn) prayer with you in the mosque is regarded as a neighbor.

4-       It is said that those who live with each other in a quarter or district are regarded as neighbors.

5-       It is said that the boundary of the neighborhood is forty houses from every side. This is the saying of `Aa'isha, Al-Awzaa`i, Al-Hasan Al-Basri, Az-Zuhri and others. [6]

6-       The preponderant opinion is that the boundary of the neighborhood is referred to the custom [7]; as the shariah rule says: "What is mentioned by the Islamic law in general, and has not a criterion in it or in the language, then, it will be referred to the custom (Al-Urf)." [8]

On this basis he who is regarded by the custom as a neighbor, he is a neighbor. This neighbor has the right of neighborhood regarding treating him kindly, giving him generously, abstaining from harming him and the like.

Fourth Topic

The greatness of the neighbor's right

Allah, the Almighty, says: {"Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side…"} [An-Nisaa': 36]. In this verse, Allah has enjoined people to treat all neighbors with kindness, be relative or stranger, adjacent or remote, pious or impious, Muslim or non-Muslim. This includes all of them according to their proximity, need and what is suitable in this situation.

As to the Prophetic Sunnah, it is abounded with many texts which call upon treating the neighbor kindly, emphasize his right, enjoin people to treat him kindly and generously, threaten people to be punished if they harm and treat him unkindly.

Ibn `Umar and `A'ishah, may Allah be pleased with them, reported that the Messenger of Allah, sallallaahu ‘alayhi wa sallam, said: "Gabriel kept recommending treating neighbor with kindness until I thought he would assign him a share of inheritance." [9]

It is narrated that `Abdullah Ibn `Amr Ibnul-`Aas, may Allah be pleased with them, slaughtered a ewe, and said thrice to his family: "Did you give from it to our Jewish neighbor." Then, he said that I heard the Prophet, sallallaahu ‘alayhi wa sallam, saying: "Gabriel kept recommending treating neighbor with kindness until I thought he would assign him a share of inheritance." [10]

The Prophet, sallallaahu ‘alayhi wa sallam, said: "Whoever believes in Allah and the Last Day, should treat his neighbor generously." In another narration: "…, should treat his neighbor kindly." [11]

This points out that treating the neighbor kindly and generously is from among the branches of Faith and the characteristics of the faithful and that he who does not treat his neighbor kindly, his faith will be incomplete.

The Prophet, sallallaahu ‘alayhi wa sallam, has confirmed this meaning by saying: "By Him in Whose Hand is my life, no slave (truly) believes till he loves for his neighbor, or he (the Prophet) said: for his brother, whatever he loves for himself." [12]

In this Hadith, the Prophet, sallallaahu ‘alayhi wa sallam, has made clear that the completeness of the obligatory Faith is not accomplished except by that a Muslim loves for his neighbor whatever he loves for himself. This also necessitates that he hates for his neighbor whatever he hates for himself.

Rather, the Prophet, sallallaahu ‘alayhi wa sallam, has clarified that the best of people is the one who is the best to his neighbor and companion. He, sallallaahu ‘alayhi wa sallam, said: "The best of companions in Allah's sight, is the best to his companion, and the best of neighbors in Allah's sight, is the best to his neighbor." [13] This blessed Hadith is a great Prophetic balance that shows the preference criterion between people in Allah's sight. It indicates that he who is the best in his treatment with his neighbors, companions and mates, is a sign that he is the best in Allah's sight as well as a sign of Allah's guidance and love of him. Rather, it is a sign that he is the best of people in Allah's sight according to the Prophet's testimony.

Abu Hurayrah, may Allah be pleased with him, narrated the Prophet, sallallaahu ‘alayhi wa sallam, said: "He who receives these words from me so that he shall implement them or teach the one who implements them." Abu Hurayrah said: "I am, O the Messenger of Allah." Then he, sallallaahu ‘alayhi wa sallam, held my hand and counted five matters. He, sallallaahu ‘alayhi wa sallam, said: "Avoid violating the prohibited things and you will be the best of worshippers; satisfy with what Allah has predestined for you and you will be the richest of people; treat your neighbor kindly and you will be a (true) faithful; love for people whatever you love for yourself you will be a (true) Muslim; do not laugh much as laughing much causes the death of heart." [14]

In this Hadith, the Prophet, sallallaahu ‘alayhi wa sallam, has clarified that treating the neighbor kindly is a sign of the truthfulness of Faith, one of its branches and one of the causes behind its increase and strength.

Some of the wise persons said: "If three characteristics are found in a person, so there is no doubt about his intelligence and grace: if he is praised by his neighbor, by his kin and by his companion." [15]