Islam envisions a society built upon a foundation of mutual responsibility, compassion, and justice. Within this framework, the relationship between neighbors holds a place of profound significance, constituting a fundamental and non-negotiable pillar of the faith. The term for this concept, ḥuqūq al-jār (the rights of the neighbor), extends beyond mere social etiquette; it is deeply woven into the theological fabric of a Muslim’s life, serving as a direct measure of their faith and character. The strength and health of a community, from an Islamic perspective, can be gauged by the quality of the relationships between its neighbors.
This report presents an authoritative analysis of the rights of the neighbor, based strictly and exclusively on the two primary sources of Islam: the Holy Qur’an and the authentic (Sahih) Prophetic Traditions (Hadith). The hadith cited are drawn solely from the six canonical collections recognized within the Sunni tradition: Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Jamiat-Tirmidhi, Sunan an-Nasa’i, and Sunan Ibn Majah. This work deliberately omits all secondary scholarly opinions, later interpretations, and narrations of questionable authenticity (weak orḍaīf) to present the scriptural evidence in its unadulterated form. The objective is to provide a definitive resource that synthesizes the direct commandments of Allah and the established practices of His final Messenger, Prophet Muhammad (peace and blessings be upon him, ﷺ), thereby clarifying the sacred trust that every Muslim holds towards their neighbor.
The elevated status of the neighbor in Islam is not a matter of inference but is established through explicit and powerful commands in its foundational texts. The Qur’an and the Sunnah (the Prophet’s teachings and practices) place the neighbor in a position of such high regard that fulfilling their rights becomes an indispensable component of worship and piety.
The primary Quranic injunction regarding the neighbor is located in Surah An-Nisa, a chapter that deals extensively with social justice, family law, and the structure of a righteous community. The command to be good to the neighbor is situated within a verse that outlines the core principles of Islamic worship and social responsibility.
Core Evidence (Qur’an 4:36):
Allah, the Exalted, states:
وَاعْبُدُوااللّٰهَوَلَاتُشْرِكُوابِهٖشَيْــٴًـاۖوَّبِالْوَالِدَيْنِاِحْسَانًاوَّبِذِیالْقُرْبٰىوَالْیَتٰمٰىوَالْمَسٰكِیْنِوَالْجَارِذِیالْقُرْبٰىوَالْجَارِالْجُنُبِوَالصَّاحِبِبِالْجَنْۢبِوَابْنِالسَّبِیْلِۙوَمَامَلَكَتْاَیْمَانُكُمْؕاِنَّاللّٰهَلَایُحِبُّمَنْكَانَمُخْتَالًافَخُوْرًا
"And worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor (al-jār dhi al-qurbā), the neighbor farther away (al-jār al-junub), the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful." 1
The context of this verse is profoundly significant. The instruction for iḥsān (goodness, excellence in conduct) towards neighbors is not an isolated social guideline. It is listed immediately after the two most fundamental principles of Islam: the command to worship Allah alone (Tawḥīd) and the prohibition of associating partners with Him (Shirk). It is then placed on par with the duty of kindness to parents, which is one of the greatest virtues in Islam.2 This placement elevates the rights of the neighbor from a mundane social matter to a core act of worship and a requirement of one’s submission to God.
Furthermore, the verse’s language is intentionally comprehensive. By specifying both “the near neighbor” and “the neighbor farther away,” it removes any ambiguity about the scope of this responsibility. Whether a neighbor is physically close, related by blood, or a stranger living further away, their rights are divinely protected and commanded to be fulfilled.3 This foundational verse establishes that care for one’s neighbors is an inseparable part of the Islamic worldview, demanded by Allah Himself.
The divine importance of the neighbor, established in the Qur’an, is powerfully amplified in the Sunnah through a series of widely transmitted and authentic hadith describing the persistent counsel of the Angel Jibril (Gabriel) to the Prophet Muhammad ﷺ.
Core Evidence (Mutawatir Hadith):
Narrated by numerous companions, including Ibn ‘Umar and ‘Aisha (may Allah be pleased with them), the Messenger of Allah ﷺ said:
مَازَالَجِبْرِيلُيُوصِينِيبِالْجَارِحَتَّىظَنَنْتُأَنَّهُسَيُوَرِّثُهُ
“Jibril kept on recommending me about treating the neighbors in a kind and polite manner, so much so that I thought that he would order (me) to make them (my) heirs.” 6
This narration is found with remarkable consistency across the most authoritative hadith collections, including Sahih al-Bukhari (6014, 6015), Sahih Muslim (2624, 2625), Sunan Abi Dawud (5151, 5152), Jami` at-Tirmidhi (1942), and Sunan Ibn Majah (3674).7
The implication of this statement is immense. In Islamic law, the rules of inheritance (mīrāth) are divinely ordained, detailed in the Qur’an with fixed shares for specific relatives. They are considered immutable. For the Prophet ﷺ, the recipient of divine revelation, to express that he began to think this fundamental law might be amended to include the neighbor demonstrates the extraordinary and unprecedented emphasis that Jibril, by Allah’s command, placed upon this right.6 It signifies that the neighbor’s status is so sacred that it approaches the level of family. This hadith serves as the ultimate expression of the neighbor’s inviolable and lofty status in Islam, a status repeatedly reinforced by angelic instruction.
The scriptural evidence moves beyond establishing the neighbor’s rights as a social duty and elevates it to a core tenet of creed (aqīdah). A Muslim’s treatment of their neighbor is presented not as an optional act of virtue but as a direct and measurable reflection of the sincerity of their faith (īmān) in Allah and the Last Day. This connection is established through a powerful and escalating series of prophetic statements.
A significant body of authentic hadith explicitly frames good conduct towards a neighbor as a condition and proof of faith. This rhetorical structure transforms the act from a simple good deed into an essential component of what it means to be a believer.
Core Evidence (Conditional Faith):
It is narrated from Abu Huraira and Abu Shuraih that the Prophet ﷺ said:
مَنْكَانَيُؤْمِنُبِاللَّهِوَالْيَوْمِالآخِرِفَلَايُؤْذِجَارَهُ…
“Whoever believes in Allah and the Last Day, let him not harm his neighbor…” 10
This foundational statement is found in Sahih al-Bukhari (6018) and Sahih Muslim (47). The narrations also come with proactive phrasing, demonstrating that faith requires more than passive non-aggression. A narration in Sahih Muslim (48) states, “…let him be good to his neighbor” (falyuḥsin ilā jārihi).12 Another in Sahih al-Bukhari (6019) says, “…let him honor his neighbor” (falyukrim jārahu).7
The recurring formula, “Whoever believes in Allah and the Last Day…” (man kāna yu’minu billāhi wal-yawmil-ākhir…), is a powerful teaching tool. It directly links a tangible action (honoring the neighbor) to an internal conviction (faith). The implication is clear: if one’s faith in Allah and the Day of Judgment is genuine, it will necessarily manifest in good conduct towards one’s neighbor. The absence of such conduct, therefore, calls the sincerity of that faith into question.
The Prophet ﷺ escalated this connection from a condition of faith to an outright negation of it for those who cause their neighbors to feel insecure. This represents one of the most severe warnings in the entire body of hadith related to social conduct.
Core Evidence (Negation of Faith):
Narrated Abu Shuraih: The Prophet ﷺ said, with immense emphasis:
وَاللَّهِلَايُؤْمِنُ،وَاللَّهِلَايُؤْمِنُ،وَاللَّهِلَايُؤْمِنُ”.قِيلَوَمَنْيَارَسُولَاللَّهِقَالَ”الَّذِيلَايَأْمَنُجَارُهُبَوَائِقَهُ
“By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!” It was said, “Who is that, O Messenger of Allah?” He said, “That person whose neighbor does not feel safe from his evil (bawa’iqah).” 13
This hadith, recorded in Sahih al-Bukhari (6016), is startling in its force. The triple oath (Wallāhi) preceding the triple negation of faith (lā yu’min) serves to arrest the listener’s attention and convey the utmost gravity of the subject.15 The act of being a source of fear and anxiety for one’s neighbor is so antithetical to the spirit of Islam—which is rooted in peace and security—that it jeopardizes the very foundation of a person’s belief. The wordbawa’iqah denotes calamities, disasters, or malicious evil, indicating that the neighbor fears genuine harm and treachery, not mere annoyance.9 This hadith establishes that a believer’s presence must be a source of peace (amān), and to be a source of fear is to have a faith that is fundamentally deficient.
The causal chain linking neighborly conduct to faith finds its ultimate conclusion in the prophetic statements about one’s fate in the hereafter. The violation of a neighbor’s right to security is presented as a direct impediment to entering Paradise.
Core Evidence (Barred from Paradise):
Narrated Abu Huraira: The Messenger of Allah ﷺ said:
لَايَدْخُلُالْجَنَّةَمَنْلَايَأْمَنُجَارُهُبَوَائِقَهُ
“He will not enter Paradise whose neighbor is not secure from his wrongful conduct.” 17
This authentic hadith from Sahih Muslim (46) provides the final and most sobering sanction. It completes the logical progression established in the Sunnah: poor conduct towards a neighbor is a sign of deficient faith, and this deficiency in faith is a barrier to salvation.12 This unequivocally demonstrates that ḥuqūq al-jār are not optional social graces but are central to a Muslim’s spiritual journey and ultimate destiny.
The Islamic standard for neighborliness transcends the mere avoidance of harm. The scriptures command a proactive and positive engagement, an attitude of iḥsān—striving for excellence in kindness and support. This is demonstrated through a host of specific, tangible rights that a neighbor holds over a Muslim.
One of the most emphasized rights is that of material support, particularly ensuring that a neighbor does not go hungry while one has plenty. This principle is illustrated with beautiful and practical examples.
Core Evidence (Sharing Food):
The Messenger of Allah ﷺ gave a memorable piece of advice to his companion Abu Dharr:
يَاأَبَاذَرٍّإِذَاطَبَخْتَمَرَقَةًفَأَكْثِرْمَاءَهَاوَتَعَاهَدْجِيرَانَكَ
“O Abu Dharr! If you cook some soup, add extra water and send some to your neighbor.” 7
This hadith, recorded in Sahih Muslim (2625), is a powerful metaphor for proactive generosity. Adding extra water is a simple act, implying that one should share what one has, even if it is humble.13 It is about the spirit of giving and looking out for the needs of others. This principle is further reinforced by another profound statement that links this act directly to faith: “He is not a believer who eats his fill while his neighbor beside him is hungry( Ṣaḥīḥ Muslim 6126)”.5 Together, these narrations establish that a neighbor has a moral claim to a share of one’s sustenance, and to ignore their need is to ignore a fundamental tenet of faith.
Islam fosters a culture of mutual generosity and appreciation between neighbors, encouraging the exchange of gifts as a means of strengthening bonds.
Core Evidence (Receiving Gifts):
The Prophet ﷺ advised:
يَانِسَاءَالْمُسْلِمَاتِ،لَاتَحْقِرَنَّجَارَةٌلِجَارَتِهَا،وَلَوْفِرْسِنَشَاةٍ
“O Muslim ladies! A neighbor should not look down upon the present of her neighbor, even if it were the hooves of a sheep.” 7
Recorded in Sahih al-Bukhari (6017), this hadith teaches humility and gratitude in both giving and receiving. The “hoof of a sheep” represents a gift of negligible material value. The instruction is to appreciate the gesture itself, recognizing it as an act of kindness and a means of fostering goodwill, regardless of its monetary worth.14 When it comes to giving, a practical guideline of prioritization was also provided.
Core Evidence (Prioritizing the Nearest):
‘Aisha asked the Prophet ﷺ:
“O Messenger of Allah! I have two neighbors; to which of them should I send a gift?” He said, “To the one whose door is nearer to you.” 7
This hadith from Sahih al-Bukhari (6020) and Sunan Abi Dawud (5155) establishes a logical starting point for kindness. Charity and goodness begin at home and radiate outwards. The neighbor in immediate proximity has the primary claim to one’s benevolent attention.7
The rights of a neighbor extend to practical, day-to-day matters, requiring a spirit of cooperation and accommodation over selfishness.
Core Evidence (Practical Help):
The Messenger of Allah ﷺ gave a very specific ruling:
لَايَمْنَعْجَارٌجَارَهُأَنْيَغْرِزَخَشَبَهُفِيجِدَارِهِ
“No one should prevent his neighbor from fixing a wooden peg in his wall.” 7
This hadith, found in Sahih al-Bukhari (2463) and Sahih Muslim (1609a), uses a concrete example to establish a broad principle. It is forbidden to prevent a neighbor from fulfilling a genuine need, even if it involves a minor, non-harmful imposition on one’s own property.9 This embodies the spirit of a community where individuals facilitate, rather than obstruct, each other’s lives. The narrator Abu Huraira was so adamant about this right that he would challenge those who were neglectful of it, indicating its binding nature.9
A neighbor’s rights are not merely material or practical; they encompass emotional and social support, particularly during times of hardship.
Core Evidence (Visiting the Sick):
It is authentically narrated that:
A young Jewish boy who was in the service of the Prophet ﷺ fell ill. The Prophet ﷺ went to visit him. He sat down by his head and said to him, “Embrace Islam.” The little boy looked at his father who was sitting beside him. He said: “Obey Abul-Qasim (i.e., the Messenger of Allah ﷺ).” So he embraced Islam and the Prophet ﷺ stepped out saying, “Praise be to Allah Who has saved him from Hell-fire.” 23
This incident, recorded in Sahih al-Bukhari (1356), is profoundly instructive. While the general command to visit the sick is well-established as a duty for Muslims towards each other 24, this specific example shows the Prophet’s ﷺ personal application of this right to a non-Muslim in his sphere of responsibility. It underscores that compassion, empathy, and providing comfort during illness are universal rights of a neighbor.
Islam establishes a specific legal right for neighbors known as shufah`, or the right of pre-emption, which protects the stability and integrity of a neighborhood.
Core Evidence (Right to Purchase):
The Prophet ﷺ established this right through several narrations:
Narrated Abu Rafi’: The Prophet ﷺ said: “The neighbor has more right to property that is near.” (Sahih al-Bukhari 2258) 27
Narrated Jabir: The Messenger of Allah ﷺ said: “The neighbor has more right to pre-emption of his neighbor, so let him wait for him even if he is absent, if they share a path.” (Sunan Abi Dawud 3517, Jami` at-Tirmidhi 1368 – Graded Sahih) 19
This legal right gives an adjacent neighbor the first option to purchase a property when it is put up for sale.28 The rationale is to preserve the existing social fabric of the community, prevent potential disruption or harm that a new, unknown owner might bring, and allow neighbors to consolidate their living space if they so choose. It is a practical mechanism that reinforces the idea of the neighborhood as an interconnected unit.
Complementing the positive rights of kindness and support are a set of strict prohibitions designed to protect the neighbor from all forms of harm and preserve the sanctity of their person, property, and privacy.
The foundational negative right, from which all others stem, is the absolute prohibition of causing any form of harm, annoyance, or injury to a neighbor.
Core Evidence:
As established in Part II, the hadith in Sahih al-Bukhari (6018) provides the definitive command:
…فَلَايُؤْذِجَارَهُ
“…let him not harm his neighbor.” 10
The Arabic word adhā is comprehensive. It is not limited to physical violence but includes any action or statement that causes harm, distress, offense, or discomfort.9 This includes, but is not limited to, loud noises that disturb their peace, disposing of refuse improperly, blocking shared pathways, or engaging in any behavior that causes them grief or trouble.11 This prohibition is the baseline of neighborly conduct, the violation of which, as previously shown, has severe consequences for one’s faith.
Embedded within the command that a neighbor must feel “safe” (ya’man) is the fundamental right to security and privacy. A believer’s presence should be a source of tranquility, not a cause for anxiety or a threat to one’s private life.
This right is derived directly from the prophetic statements that a believer is one from whom the neighbor feels secure from his bawa’iqah (evil conduct).13 This security is not merely physical. It is also psychological. A neighbor should not have to fear that their privacy will be violated, their secrets exposed, or their home spied upon. While the classical texts do not use the modern term “privacy,” the concept is integral to the Islamic understanding of a home’s sanctity (ḥurmah). Causing harm by prying, eavesdropping, or building structures in a way that deliberately invades a neighbor’s private space is a clear violation of the command to not cause adhā and to ensure the neighbor feels “safe”.13 The principle is to be trustworthy and to ensure that one’s proximity is a blessing for the neighbor, not a burden or a source of stress.16
A crucial and defining aspect of ḥuqūq al-jār in Islam is its universality. The primary scriptural sources demonstrate unequivocally that these rights extend to all neighbors, regardless of their faith, ethnicity, or kinship. This is not a later, liberal interpretation but is embedded in the foundational teachings and practices of the Prophet ﷺ and his companions.
The most explicit evidence for the universal application of these rights comes from a direct action and explanation by one of the leading companions, ‘Abdullah ibn ‘Amr, and from the personal example of the Prophet ﷺ himself.
Core Evidence (The Jewish Neighbor):
It is narrated that ‘Abdullah ibn ‘Amr had a sheep slaughtered for his family and upon his return, he repeatedly asked:
أَهْدَيْتُمْلِجَارِيالْيَهُودِيِّ؟
“Have you presented a gift from it to my neighbor, the Jew?”
He then justified his insistence by stating:
“For I heard the Messenger of Allah ﷺ say: ‘Jibril kept on commending the neighbor to me so that I thought he would make him an heir’.” 7
This narration, recorded in Sunan Abi Dawud (5152) and Jamiat-Tirmidhi (1943) and graded as Sahih, is dispositive.[30] It shows a major companion’s direct understanding that the Prophet’sﷺ general command regarding “the neighbor” (al-jār`), which he heard was emphasized to the point of inheritance, applied without distinction to his Jewish neighbor. He saw no reason to exclude him based on faith.
Core Evidence (The Prophet’s Example):
This understanding is confirmed by the Prophet’s ﷺ own actions, as recorded in the previously cited hadith from Sahih al-Bukhari (1356), where he personally went to visit his young Jewish servant who had fallen ill.13
Together, these two authentic narrations leave no room for ambiguity. The foundational Quranic verse (4:36) speaks of neighbors generally.1 The Prophet’s ﷺ teachings, as understood and implemented by his closest followers and by himself, confirm that the rights of kindness, sharing, practical support, and emotional care are universal duties owed to all who fall under the definition of a neighbor.
The comprehensive body of evidence from the Qur’an and authentic Sunnah establishes that the rights of the neighbor are not a peripheral matter in Islam. They are a profound act of worship (ibādah), a necessary proof of sincere faith (īmān), and the very bedrock of a just, compassionate, and divinely-blessed society. The fulfillment of these rights is the hallmark of a true believer and the measure of a community’s moral health.
Ultimately, goodness in the sight of Allah is inextricably linked to one’s goodness towards those who live in closest proximity. The standard of excellence is not measured in isolation but through one’s impact on others.
Core Evidence:
The Messenger of Allah ﷺ said:
…وَخَيْرُالْجِيرَانِعِنْدَاللَّهِخَيْرُهُمْلِجَارِهِ
“…the best of neighbors to Allah is the one who is best to his neighbor.” 31
This hadith from Jami` at-Tirmidhi (1944), graded as Sahih, provides the ultimate criterion.7 It establishes a direct correlation: to be beloved by God, one must be a source of goodness for their neighbor. Piety that does not translate into benevolent conduct towards one’s neighbors is incomplete.
Islam provides a unique and practical external metric for a person to gauge their own character. One’s standing is not left to self-perception alone but is reflected in the testimony of those who know them best: their neighbors.
Core Evidence:
A man asked the Prophet ﷺ, “O Messenger of Allah, how can I know when I have done well and when I have done evil?” The Prophet ﷺ replied:
إِذَاسَمِعْتَجِيرَانَكَيَقُولُونَأَنْقَدْأَحْسَنْتَفَقَدْأَحْسَنْتَوَإِذَاسَمِعْتَهُمْيَقُولُونَقَدْأَسَأْتَفَقَدْأَسَأْتَ
“If you hear your neighbors saying that you have done well, then you have done well. And if you hear them saying that you have done evil, then you have done evil.” 33
This remarkable hadith, from Sunan Ibn Majah (4223) and graded as Sahih, empowers the community to act as a moral mirror. It obliges a believer to be conscious of their public conduct and reputation, not for the sake of pride, but as a genuine indicator of their true character. One cannot be righteous in the sight of God while being considered a source of evil by their neighbors.
In synthesis, the scriptural evidence presents a clear and compelling picture. The sacred trust of neighborliness is a divine command, emphasized by angels, and tied to the very essence of faith and the promise of Paradise. It demands both the absolute avoidance of harm and the proactive pursuit of kindness, cooperation, and support for all neighbors, Muslim and non-Muslim alike. It is, in the end, a defining characteristic of the believer and a cornerstone of the ideal community envisioned by Islam.
| Principle | Primary Text (Arabic) | English Translation | Source(s) (with Sahih grading) |
| Foundational Command | وَاعْبُدُوا اللّٰهَ… وَالْجَارِ ذِي الْقُرْبٰى وَالْجَارِ الْجُنُبِ… | “And worship Allah… and be good to… the near neighbor and the neighbor farther away…” | Qur’an 4:36 |
| Angelic Emphasis | مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ | “Jibril kept recommending me about the neighbor until I thought he would make him an heir.” | Sahih al-Bukhari 6014, 6015; Sahih Muslim 2624, 2625; Sunan Abi Dawud 5151; Jami` at-Tirmidhi 1942; Sunan Ibn Majah 3674 |
| Link to Faith: Not Harming | مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلاَ يُؤْذِ جَارَهُ | “Whoever believes in Allah and the Last Day should not harm his neighbor.” | Sahih al-Bukhari 6018; Sahih Muslim 47 |
| Link to Faith: Honoring | مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ جَارَهُ | “Whoever believes in Allah and the Last Day should honor his neighbor.” | Sahih al-Bukhari 6019; Sahih Muslim 48 |
| Negation of Faith | وَاللَّهِ لا يُؤْمِنُ… الَّذِي لا يَأْمَنُ جَارُهُ بَوَائِقَهُ | “By Allah, he does not believe… one whose neighbor is not safe from his evil.” | Sahih al-Bukhari 6016 |
| Barred from Paradise | لَا يَدْخُلُ الْجَنَّةَ مَنْ لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ | “He will not enter Paradise whose neighbor is not secure from his wrongful conduct.” | Sahih Muslim 46 |
| Sharing Food (Soup) | إِذَا طَبَخْتَ مَرَقَةً فَأَكْثِرْ مَاءَهَا وَتَعَاهَدْ جِيرَانَكَ | “If you cook some soup, add extra water and send some to your neighbor.” | Sahih Muslim 2625 |
| Accepting Gifts | لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا، وَلَوْ فِرْسِنَ شَاةٍ | “A neighbor should not look down upon the present of her neighbor, even if it were the hooves of a sheep.” | Sahih al-Bukhari 6017 |
| Prioritizing the Nearest | إِلَى أَقْرَبِهِمَا مِنْكِ بَابًا | “(Give) to the one whose door is nearer to you.” | Sahih al-Bukhari 6020 |
| Practical Cooperation | لَا يَمْنَعْ جَارٌ جَارَهُ أَنْ يَغْرِزَ خَشَبَهُ فِي جِدَارِهِ | “No one should prevent his neighbor from fixing a wooden peg in his wall.” | Sahih al-Bukhari 2463; Sahih Muslim 1609a |
| Kindness to Non-Muslims | أَهْدَيْتُمْ لِجَارِي الْيَهُودِيِّ… | “Have you presented a gift from it to my neighbor, the Jew?” | Sunan Abi Dawud 5152 (Sahih) |
| Best of Neighbors | خَيْرُ الْجِيرَانِ عِنْدَ اللَّهِ خَيْرُهُمْ لِجَارِهِ | “The best of neighbors to Allah is the one who is best to his neighbor.” | Jami` at-Tirmidhi 1944 (Sahih) |
| Community Testimony | إِذَا سَمِعْتَ جِيرَانَكَ يَقُولُونَ أَنْ قَدْ أَحْسَنْتَ فَقَدْ أَحْسَنْتَ… | “If you hear your neighbors saying that you have done well, then you have done well…” | Sunan Ibn Majah 4223 (Sahih) |
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