Bismillah Ar-Rahman Ar-Rahim
The noble Messenger (SallaLlahu Alayhi Wasallam (SAW)) in his wholesome leadership enjoined that: '...Whoever believes in Allah and the Day of Judgement should respect his neighbour.' The kind of respect in this direction is included in the context of another Prophetic tradition which offers: 'The Muslim indeed is someone from whose rouse other Muslims are safe and secure.' Cross-examining these provisions gives a sense of belonging which goes beyond the barriers of blood relations and other affiliations... Reverent glorification is due to Almighty Allah and unquantified blessing be upon the noble Messenger of goodwill, his entire household and companions and followers till eternity.
That Islam prioritizes good neighbourliness appears incontrovertible. The scope of neighbourliness is given as radius of forty buildings i.e forty houses left, right, back and front. This underscores the essence of goodness to all irrespective of ethnic, political and religious inclinations. It suffices to ask: 'would there be any lacuna in the possible recipient of goodwill of a Muslim in the society?' The inter-mingling nature of good neighbourliness in Islam leaves no iota of doubt that a Muslim has the audacity to be good at all time.
Allah (SubhanaHu Wa Ta'ala (SWT)) tops the lead of goodness when He describes Self as Ar-Rahman, Ar-Rahim meaning: the Benevolent, the Merciful. As symbolic as these appear, the potential and undeserved benefits enjoyed by man should concern him for overall goodness to oneself, others in the neighbourhood and ultimately, to Allah the Creator.
The horizons of goodness appear philosophically in two main axes. These include as vertical axis which bears relatively on the fervent and unblemished connection between man and Allah culminating in total worships towards Allah (Ibadatun Ilahiyyah). On the other side, man would be potentially faulty if he flouts the amiable arrangements on goodwill between him and other human beings (Ibadatun Khalqiyyah). To this end, man may be invariably displeasing himself by craving to hurt others. Allah remains invisible and man's actions could only affect Him indirectly and this is reckoned with before Allah. It is unfortunate that man may disservice himself unknowingly but thinking that the object of hurt is directed towards another person.
A good instance is when an employee cunningly undermines the progress of the establishment! If eventually the company folds up, the myriad of people supported financially by the company become miserable on the instance of the disgruntled employee. You can imagine what becomes of reward of the Ibadat in this respect. Allah declares in the Glorious Qur'an Surah 4:36-37 saying: 'Serve Allah, and join not any partners with Him; and do good to Parents, kins folk, orphans, those in need, neighbours who are of kin, neighbours who are strangers, the companion by your side, the wayfarer (you meet), and what your right hands possess: for Allah loves not the arrogant, the vainglorious. (Nor) those who are niggardly, enjoin niggardliness on others, hide the bounties which Allah has bestowed on them; for We have prepared, for those who resist faith.'
The implications of the above Qur'an provision is contained in the extent of goodness to varieties of neighbours. Ignorance -they say- is not an excuse. It follows to recall the parlance which says: 'Whoever knows not but knows not that he knows not, is a compound fool and should be tutored. Contrarily, he who knows but knows that he knows is intellectual and should be emulated.'
Neighbourliness is open to three categories in terms of attention and concern. A neighbour deserving only one attention is a resident who is an unbeliever. Neighbour deserving our dual-edge attention is he who is a Muslim resident. While a neighbour who deserves our totalitarian attention is he who tripped as resident, relative and Muslim. The essence of this categorization is to encompass different people in different gravity. Of course as Allah usually urges, a relative Muslim neighbour should take priority in goodness.
Philosophically, theories abound regarding this discourse and coming to mind is that: 'People perish or are bound to perish except the informed among them. The knowledgeable also perish except the practicing ones. The practicing learned also perish except the virtuous among them. And the virtuous also perish except the puritans (those who purify their intentions) among them.' By extension, however, this provision is in tandem with the warning given by the noble Messenger (SAW): 'Do you know the person who is deflated? They responded: it is he who lacks every provision of wealth. He responded, 'he who is deflated is he who comes on the Last Day with heeps of reward but had offended this, slandered that. These are withdrawn to recompense them until they are exhausted. And their evils are used to double his own and later thrown into hell (Hadith).
As recommended by the Sunnah, a Muslim should arm himself with the following principles: 1.You cannot grow by destroying others with words of mouth of attitude. 2. Achieve your aim without sabotaging others. 3. You can rise without anyone going down for you. 4. Your smile should not result from others' shame. 5. You can rise on a plain level ground. 6. Your satisfaction should not be on pain from others. 7. Your wish for others is a prayer for yourself. 8. Be a tide giver to others and not a ruiner. 9. Cause delight without tear. 10. Allow true fear of Allah to guide your days.
Above all, bless yourself always. Engross in Prophetic supplications which come in multivarious forms. A good instance that bears relevant to this edition is the one contained in the following: 'اللهم اسالك فعل الخيرات وترك المنكرات وحب المساكين وان تغفر لي وترحمني واذا ارادت فتنة قوم فتوفني غير مفتون' i.e 'Allahumma inni as'aluka fi 'la l khayrati wa tarka l munkatati wa hubbi l masakin, wa an taghfiraliy wa tar-hamaniy, wa idha aradta fitnata qaomin fatawaffaniy ghayra maftun.' meaning: 'O Allah bless me with good deeds, shunning evils, love for the poor, and forgive and bless me, and whenever people are about to be vilified take me away without being hurt.' This arrow of this provision shows that good neighbourliness is antithetic to acrimony, backsliding, corruption, envy, grudges, hypocrisy, injustice, jealous, malice and slander. May Allah make us among those who benefit from the khutbah. Till we meet again in the next edition, thanks for being there always. Ma'as Salaamah.
#Goodneighbourliness
#Neighbourlinessnature
#Redflagongoneighbour
DR. RAZAQ BOLAWAYE UTHMAN, IMAM & MISSIONER ANSAR-UD-DEEN SOCIETY OF NIGERIA IPAJA BRANCH LAGOS STATE NIGERIA. ©2025 https://www.slaipaclasd.com
0 Comments