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Rights of Citizens In An Islamic State

We have discussed the human rights in general. Now we would like to take up
the question of rights of the citizens in an Islamic State. As these rights are
more extensive than the general human rights which have been described
earlier, they need separate treatment.

The Security of Life and Property

In the address which the Prophet delivered on the occasion of the Farewell
Hajj, he said: "Your lives and properties are forbidden to one another till you
meet your Lord on the Day of Resurrection." God Almighty has laid down in
the Holy Quran:

"Anyone who kills a believer deliberately will receive as his reward (a

sentence) to live in Hell for ever. God will be angry with him and curse him,
and prepare dreadful torment for him" (4:93).

The Prophet has also said about the dhimmis (the non-Muslim citizens of the
Muslim State): "One who kills a man under covenant (i.e. a dhimmi) will not
even smell the fragrance of Paradise" (al-Bukhari and Abu Dawud). Islam
prohibits homicide but allows only one exception, that the killing is done in
the due process of law which the Quran refers to as bi al-haqq (with the
truth). Therefore a man can be killed only when the law demands it, and it is
obvious that only a court of law can decide whether the execution is being
carried out with justice or without justification.

In case of war or insurrection a just and righteous government alone, which

follows the Shari'ah or the Islamic Law, can decide whether a war is just or
unjust, whether taking of a life is justified or not; and whether a person is a
rebel or not and who can be sentenced to death as a punishment. These
weighty decisions cannot be left in the hands of a court which has become
heedless to God and is under the influence of the administration. A judiciary
like this may miscarry justice.

Nor can the crimes of state be justified on the authority of the Holy Quran or
Traditions (hadith) when the state murders its citizens openly and secretly
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without any hesitation or on the slightest pretext, because they are opposed to
its unjust policies and actions or criticize it for its misdeed, and also provides
protection to its hired assassins who have been guilty of the heinous crime of
murder of an innocent person resulting in the fact, that neither the police take
any action against such criminals nor can any proof or witnesses against these
criminals be produced in the courts of law. The very existence of such a
government is a crime and none of the killings carried out by them can be
called "execution for the sake of justice" in the phraseology of the Holy
Quran.

Along with security of life, Islam has with equal clarity and definiteness
conferred the right of security of ownership of property, as mentioned earlier
with reference to the address of the Farewell Hajj. On the other hand, the
Holy Quran goes so far as to declare that the taking of people's possessions or
property is completely prohibited unless they are acquired by lawful means as
permitted in the Laws of God. The Law of God categorically declares

"Do not devour one another's wealth by false and illegal means" (2:188).

The Protection of Honour

The second important right is the right of the citizens to the protection of their
honour. In the address delivered on the occasion of the Farewell Hajj, to
which I have referred earlier, the Prophet did not only prohibit the life and
property of the Muslims to one another, but also any encroachment upon
their honour, respect and chastity were forbidden to one another. The Holy
Quran clearly lays down:

(a) "You who believe, do not let one (set of) people make fun of another set.

(b) Do not defame one another.

(c) Do not insult by using nicknames.

(d) And do not backbite or speak ill of one another" (49:11-12).

This is the law of Islam for the protection of honour which is indeed much
superior to and better than the Western Law of Defama- tion. According to
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the Islamic Law if it is proved that someone has attacked the honour of
another person, then irrespective of the fact whether or not the victim is able
to prove himself a respectable and honourable person the culprit will in any
case get his due punishment. But the interesting fact about the Western Law
of Defamation is that the person who files suit for defamation has first to
prove that he is a man of honour and public esteem and during the
interrogation he is subjected to the scurrilous attacks, accusations and
innuendoes of the defence council to such an extent that he earns more
disgrace than the attack on his reputation against which he had knocked the
door of the court of law.

On top of it he has also to produce such witnesses as would testify in the court
that due to the defamatory accusations of the culprit, the accused stands
disgraced in their eyes. Good Gracious! What a subtle point of law, and what
an adherence to the spirit of Law! How can this unfair and unjust law be
compared to the Divine law?

Islam declared blasphemy as a crime irrespective of the fact whether the

accused is a man of honour or not, and whether the words used for blasphemy
have actually disgraced the victim and harmed his reputation in the eyes of
the public or not. According to the Islamic Law the mere proof of the fact that
the accused said things which according to common sense could have
damaged the reputation and honour of the plaintiff, is enough for the accused
to be declared guilty of defamation.

The Security of Private Life

Islam recognizes the right of every citizen of its state that there should be no
undue interference or encroachment on the privacy of his life. The Holy
Quran has laid down the injunction:

"Do not spy on one another" (49:12).

"Do not enter any houses except your own homes unless you are sure of their
occupants' consent" (24:27).
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The Prophet has gone to the extent of instructing his followers that a man
should not enter even his own house suddenly or surreptitiously. He should
somehow or other inform or indicate to the dwellers of the house that he is
entering the house, so that he may not see his mother, sister or daughter in a
condition in which they would not like to be seen, nor would he himself like to
see them in that condition. Peering into the houses of other people has also
been strictly prohibited, so much so that there is the saying of the Prophet that
if a man finds another person secretly peering into his house, and he blinds his
eye or eyes as a punishment then he cannot be called to question nor will he be
liable to prosecution.

The Prophet has even prohibited people from reading the letters of others, so
much so that if a man is reading his letter and another man casts sidelong
glances at it and tries to read it, his conduct becomes reprehensible. This is the
sanctity of privacy that Islam grants to individuals.

On the other hand in the modern civilized world we find that not only the
letters of other people are read and their correspondence censored, but even
their photostat copies are retained for future use or blackmail. Even bugging
devices are secretly fixed in the houses of the people so that one can hear and
tape from a distance the conversation taking place behind closed doors. In
other words it means that there is no such thing as privacy and to all practical
purposes the private life of an individual does not exist.

This espionage on the life of the individual cannot be justified on moral

grounds by the government saying that it is necessary to know the secrets of
the dangerous persons. Though, to all intents and purposes, the basis of this
policy is the fear and suspicion with which modern governments look at their
citizens who are intelligent and dissatisfied with the official policies of the
government. This is exactly what Islam has called as the root cause of mischief
in politics. The injunction of the Prophet is: "When the ruler begins to search
for the causes of dissatisfaction amongst his people, he spoils them" (Abu
Dawud). The Amir Mu'awiyah has said that he himself heard the Prophet
saying: "If you try to find out the secrets of the people, then you will definitely
spoil them or at least you will bring them to the verge of ruin."
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The meaning of the phrase 'spoil them' is that when spies (C.I.D. or F.B.I.
agents) are spread all around the country to find out the affairs of men, then
the people begin to look at one another with suspicion, so much so that people
are afraid of talking freely in their houses lest some word should escape from
the lips of their wives and children which may put them in embarrassing
situations. In this manner it becomes difficult for a common citizen to speak
freely, even in his own house and society begins to suffer from a state of
general distrust and suspicion.

Personal Freedom
Islam has also laid down the principle that no citizen can be imprisoned unless
his guilt has been proved in an open court. To arrest a man only on the basis
of suspicion and to throw him into a prison without proper court proceedings
and without providing him a reason- able opportunity to produce his defence
is not permissible in Islam. It is related in the hadith that once the Prophet
was delivering a lecture in the mosque, when a man rose during the lecture
and said: "O Prophet of God, for what crime have my neighbours been
arrested?"

The Prophet heard the question and continued his speech. The man rose once
again and repeated the same question. The Prophet again did not answer and
continued his speech. The man rose for a third time and repeated the same
question. Then the Prophet ordered that the man's neighbours be released.

The reason why the Prophet had kept quiet when the question was repeated
twice earlier was that the police officer was present in the mosque and if there
were proper reasons for the arrest of the neighbours of this man, he would
have got up to explain his position. Since the police officer gave no reasons for
these arrests the Prophet ordered that the arrested persons should be
released. The police officer was aware of the Islamic law and therefore he did
not get up to say: "the administration is aware of the charges against the
arrested men, but they cannot be disclosed in public. If the Prophet would
inquire about their guilt in camera I would enlighten him."

If the police officer had made such a statement, he would have been dismissed
then and there. The fact that the police officer did not give any reasons for the
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arrests in the open court was sufficient reason for the Prophet to give
immediate orders for the release of the arrested men. The injunction of the
Holy Quran is very clear on this point.

"Whenever you judge between people, you should judge with (a sense of)
justice" (4:58).

And the Prophet has also been asked by God: "I have been ordered to
dispense justice between you." This was the reason why the Caliph 'Umar
said: "In Islam no one can be imprisoned except in pursuance of justice." The
words used here clearly indicate that justice means due process of law. What
has been prohibited and condemned is that a man be arrested and imprisoned
without proof of his guilt in an open court and without providing him an
opportunity to defend himself against those charges.

If the Government suspects that a particular individual has committed a

crime or he is likely to commit an offence in the near future then they should
give reasons for their suspicion before a court of law and the culprit or the
suspect should be allowed to produce his defence in an open court, so that the
court may decide whether the suspicion against him is based on sound
grounds or not and if there is good reason for suspicion, then he should be
informed of how long he will be in preventive detention.

This decision should be taken under all circumstances in an open court, so

that the public may hear the charges brought by the government, as well as
the defence made by the accused and see that the due process of law is being
applied to him and he is not being victimized.

The correct method of dealing with such cases in Islam is exemplified in the
famous decision of the Prophet which took place before the conquest of
Makkah. The Prophet was making preparations for the attack on Makkah,
when one of his Companions, Hatib ibn Abi Balta'ah sent a letter through a
woman to the authorities in Makkah informing them about the impending
attack. The Prophet came to know of this through a Divine inspiration. He
ordered 'Ali and Zubayr: "Go quickly on the route to Makkah, at such and
such a place, you will find a woman carrying a letter. Recover the letter from
her and bring it to me." So they went and found the woman exactly where the
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Prophet had said. They recovered the letter from her and brought it to the
Prophet. This was indeed a clear case of treachery.

To inform the enemy about a secret of an army and that too at the time of a
war is a very serious offence tantamount to treachery. In fact one cannot
think of a more serious crime during war than giving out a military secret to
one's enemy. What could have been a more suitable case for a secret hearing;
a military secret had been betrayed and common sense demanded that he
should be tried in camera. But the Prophet summoned Hatib to the open court
of the Mosque of the Prophet and in the presence of hundreds of people asked
him to explain his position with regard to his letter addressed to the leaders of
Quraysh which had been intercepted on its way.

The accused said: "O God's Messenger (may God's blessings be on you) I
have not revolted against Islam, nor have I done this with the intention of
betraying a military secret. The truth of the matter is that my wife and
children are living in Makkah and I do not have my tribe to protect them
there. I had written this letter so that the leaders of Quraysh may be indebted
to me and may protect my wife and children out of gratitude." 'Umar rose
and respect- fully submitted: "O Prophet, please permit me to put this traitor
to the sword." The Prophet replied: "He is one of those people who had
participated in the Battle of Badr, and the explanation he has advanced in his
defence would seem to be correct."

Let us look at this decision of the Prophet in perspective. It was a clear case of
treachery and betrayal of military secrets. But the Prophet acquitted Hatib on
two counts. Firstly, that his past records were very clean and showed that he
could not have betrayed the cause of Islam, since on the occasion of the Battle
of Badr when there were heavy odds against the Muslims, he had risked his
life for them. Secondly, his family was in fact in danger at Makkah.

Therefore, if he had shown some human weakness for his children and written
this letter, then this punishment was quite sufficient for him that his secret
offence was divulged in public and he had been disgraced and humiliated in
the eyes of the believers. God has referred to this offence of Hatib in the Holy
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Quran but did not propose any punishment for him except rebuke and
admonition.

The attitude and activities of the Kharijis in the days of the Caliph 'Ali are
well-known to the students of Muslim history. They used to abuse the Caliph
openly, and threaten him with murder. But whenever they were arrested for
these offences, 'Ali would set them free and tell his officers "As long as they do
not actually perpetrate offences against the State, the mere use of abusive
language or the threat of use of force are not such offences for which they can
be imprisoned."

The imam Abu Hanifah has recorded the following saying of the Caliph 'Ali
(A): "As long as they do not set out on armed rebellion, the Caliph of the
Faithful will not interfere with them." On another occasion 'Ali was
delivering a lecture in the mosque when the Kharijis raised their special
slogan there. 'Ali said: "We will not deny you the right to come to the
mosques to worship God, nor will we stop to give your share from the wealth
of the State, as long as you are with us (and support us in our wars with the
unbelievers) and we shall never take military action against you as long as you
do not fight with us."

One can visualize the opposition which 'Ali was facing; more violent and
vituperative opposition cannot even be imagined in a present-day democratic
State; but the freedom that he had allowed to the opposition was such that no
government has ever been able to give to its opposition. He did not arrest even
those who threatened him with murder nor did he imprison them.

Freedom of Expression
Islam gives the right of freedom of thought and expression to all citizens of the
Islamic State on the condition that it should be used for the propagation of
virtue and truth and not for spreading evil and wickedness. This Islamic
concept of freedom of expression is much superior to the concept prevalent in
the West. Under no circumstances would Islam allow evil and wickedness to
be propagated. It also does not give anybody the right to use abusive or
offensive language in the name of criticism.
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The right to freedom of expression for the sake of propagating virtue and
righteousness is not only a right in Islam but an obligation. One who tries to
deny this right to his people is openly at war with God, the All-Powerful. And
the same thing applies to the attempt to stop people from evil. Whether this
evil is perpetrated by an individual or by a group of people or the government
of one's own country, or the government of some other country; it is the right
of a Muslim and it is also his obligation that he should warn and reprimand
the evil-doer and try to stop him from doing it. Over and above, he should
openly and publicly condemn it and show the course of righteousness which
that individual, nation or government should adopt.

The Holy Quran has described this quality of the Faithful in the following
words:

"They enjoin what is proper and forbid what is improper" (9:71).

In contrast, describing the qualities of a hypocrite, the Quran mentions:

"They bid what is improper and forbid what is proper" (9:67).

The main purpose of an Islamic Government has been defined by God in the
Quran as follows:

"If we give authority to these men on earth they will keep up prayers, and
offer poor-due, bid what is proper and forbid what is improper" (22:41).

The Prophet has said: "If any one of you comes across an evil, he should try to
stop it with his hand (using force), if he is not in a position to stop it with his
hand then he should try to stop it by means of his tongue (meaning he should
speak against it). If he is not even able to use his tongue then he should at least
condemn it in his heart. This is the weakest degree of faith" (Muslim).

This obligation of inviting people to righteousness and forbidding them to

adopt the paths of evil is incumbent on all true Muslims. If any government
deprives its citizens of this right, and prevents them from performing this
duty, then it is in direct conflict with the injunction of God. The government is
not in conflict with its people, but is in conflict with God. In this way it is at
war with God and is trying to usurp that right of its people which God has
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conferred not only as a right but as an obligation. As far as the government

which itself propagates evil, wickedness and obscenity and interferes with
those who are inviting people to virtue and righteousness is concerned,
according to the Holy Quran it is the government of the hypocrites.

Freedom of Association
Islam has also given people the right to freedom of association and formation
of parties or organizations. This right is also subject to certain general rules.
It should be exercised for propagating virtue and righteousness and should
never be used for spreading evil and mischief. We have not only been given
this right for spreading righteousness and virtue, but have been ordered to
exercise this right. Addressing the Muslims, the Holy Quran declares:

“You are the best community which has been brought forth for mankind. You
command what is proper and forbid what is improper and you believe in
God ... (3:110)

This means that it is the obligation and duty of the entire Muslim community
that it should invite and enjoin people to righteousness and virtue and forbid
them from doing evil. If the entire Muslim community is not able to perform
this duty then

"let there be a community among you who will invite (people) to (do) good,
command what is proper and forbid what is improper, those will be
prosperous" (3:104).

This clearly indicates that if the entire Muslim nation collectively begins to
neglect its obligation to invite people to goodness and forbid them from doing
evil then it is absolutely essential that it should contain at least a group of
people which may perform this obligation. As has been said before this is not
only a right but an obligation and on the fulfilment of which depends success
and prosperity here as well as in the Hereafter. It is an irony with the religion
of God that in a Muslim country the assembly and association that is formed
for the purposes of spreading evil and mischief should have the right to rule
over the country and the association and party which has been formed for
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propagating righteousness and virtue should live in perpetual fear of

harassment and of being declared illegal.

Conditions here are just the reverse of what has been prescribed by God. The
claim is that we are Muslims and this is an Islamic State but the work that is
being done is directed to spreading evil, to corrupt and morally degrade and
debase the people while there is an active and effective check on the work
being carried out for reforming society and inviting people to righteousness.
Moreover the life of those who are engaged in spreading righteousness and
checking the spread of evil and wickedness is made intolerable and hard to
bear.

Religious Sentiments
Along with the freedom of conviction and freedom of conscience, Islam has
given the right to the individual that his religious sentiments will be given due
respect and nothing will be said or done which may encroach upon this right.
It has been ordained by God in the Holy Quran:

"Do not abuse those they appeal to instead of God" (6:108).

These instructions are not only limited to idols and deities, but they also apply
to the leaders or national heroes of the people. If a group of people holds a
conviction which according to you is wrong, and holds certain persons in high
esteem which according to you is not deserved by them, then it will not be
justified in Islam that you use abusive language for them and thus injure their
feelings. Islam does not prohibit people from holding debate and discussion on
religious matters, but it wants that these discussions should be conducted in
decency.

"Do not argue with the people of the Book unless it is in the politest manner"
(29:46)

says the Quran. This order is not merely limited to the people of the
Scriptures, but applies with equal force to those following other faiths.

Protection from Arbitrary Imprisonment

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Islam also recognizes the right of the individual that he will not be arrested or
imprisoned for the offences of others. The Holy Quran has laid down this
principle clearly:

"No bearer of burdens shall be made to bear the burden of another" (6:164).

Islam believes in personal responsibility. We ourselves are responsible for our

acts, and the consequence of our actions cannot be transferred to someone
else. In other words this means that every man is responsible for his actions. If
another man has not shared this action then he cannot be held responsible for
it, nor can he be arrested. It is a matter of great regret and shame that we are
seeing this just and equitable principle which has not been framed by any
human being, but by the Creator and Nourisher of the entire universe, being
flouted and violated before our eyes. So much so that a man is guilty of a
crime or he is a suspect, but his wife being arrested for his crime. Things have
gone so far that innocent people are being punished for the crimes of others.

To give a recent example, in Karachi (Pakistan), a man was suspected of being

involved in a bomb throwing incident. In the course of police investigation he
was subjected to horrible torture in order to extract a confession from him.
When he insisted on his innocence, then the police arrested his mother, his
wife, daughter and sister and brought them to the police station. They were all
stripped naked in his presence and he was stripped naked of all his clothes
before their eyes so that a confession of the crime could be extracted from
him. It appears as if for the sake of investigation of crime it has become
proper and legal in our country to strip the innocent women folk of the
household in order to bring pressure on the suspect. This is indeed very
outrageous and shameful.

This is the height of meanness and depravity. This is not a mere hearsay
which I am repeating here, but I have full information about this case and can
prove my allegations in any court of law. I would here like to ask what right
such tyrants who perpetrate these crimes against mankind have to tell us that
they are Muslims or that they are conduct- ing the affairs of the state
according to the teachings of Islam and their state is an Islamic State. They
are breaching and flouting a clear law of the Holy Quran. They are stripping
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men and women naked which is strictly forbidden in Islam. They disgrace and
humiliate humanity and then they claim that they are Muslims.

Basic Necessities of Life

Islam has recognized the right of the needy people that help and assistance
will be provided for them.

"And in their wealth there is acknowledged right for the needy and the
destitute" (51:19).

In this verse, the Quran has not only conferred a right on every man who asks
for assistance in the wealth of the Muslims, but has also laid down that if a
Muslim comes to know that a certain man is without the basic necessities of
life, then irrespective of the fact whether he asks for assistance or not, it is his
duty to reach him and give all the help that he can extend. For this purpose
Islam has not depended only on the help and charity that is given voluntarily,
but has made compulsory charity, zakat as the third pillar of Islam, next only
to profession of faith and worship of God through holding regular prayers.

The Prophet has clearly instructed in this respect that: "It will be taken from
their rich and given to those in the community in need" (al-Bukhari and
Muslim). In addition to this, it has also been declared that the Islamic State
should support those who have nobody to support them. The Prophet has
said: "The Head of state is the guardian of him, who has nobody to support
him" (Abu Dawud, al-Tirmidhi).

The word wali which has been used by the Prophet is a very comprehensive

word and has a wide range of meanings. If there is an orphan or an aged man,
if there is a crippled or unemployed person, if one is invalid or poor and has
no one else to support him or help him, then it is the duty and the
responsibility of the state to support and assist him. If a dead man has no
guardian or heir, then it is the duty of the state to arrange for his proper
burial. In short the state has been entrusted with the duty and responsibility
of looking after all those who need help and assistance. A truly Islamic State is
therefore a truly welfare state which will be the guardian and protector of all
those in need.
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Equality Before Law

Islam gives its citizens the right to absolute and complete equality in the eyes
of the law. As far as the Muslims are concerned, there are clear instructions in
the Holy Quran and hadith that in their rights and obligations they are all
equal:

"The believers are brothers (to each other)" (49:10).

"If they (disbelievers) repent and keep up prayer and pay the Ipoor-due, they
are your brothers in faith" (9:11).

The Prophet has said that: "The life and blood of Muslims are equally
precious" (Abu Dawud; Ibn Majjah). In another hadith he has said: "The
protection given by all Muslims is equal. Even an ordinary man of them can
grant protection to any man" (al-Bukhari; Muslim; Abu Dawud). In another
more detailed Tradition of the Prophet, it has been said that those who accept
the Oneness of God, believe in the Prophet- hood of His Messenger, give up
primitive prejudices and join the Muslim community and brotherhood, "then
they have the same rights and obligations as other Muslims have" (al-
Bukhari; al-Nisa'i).

Thus there is absolute equality between the new converts to Islam and the old
followers of the Faith.

This religious brotherhood and the uniformity of their rights and obligations
is the foundation of equality in Islamic society, in which the rights and
obligations of any person are neither greater nor lesser in any way than the
rights and obligations of other people. As far as the non- Muslim citizens of
the Islamic State are concerned, the rule of Islamic Shari'ah (law) about them
has been very well expressed by the Caliph 'Ali in these words: "They have
accepted our protection only because their lives may be like our lives and their
properties like our properties" (Abu Dawud).

In other words, their (of the dhimmis) lives and properties are as sacred as the
lives and properties of the Muslims. Discrimination of people into different
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classes was one of the greatest crimes that, according to the Quran, Pharaoh
used to indulge in:

"He had divided his people into different classes," ... "And he suppressed one
group of them (at the cost of others)" (28:4).

Rulers Not Above the Law

Islam clearly insists and demands that all officials of the Islamic State,
whether he be the head or an ordinary employee, are equal in the eyes of the
law. None of them is above the law or can claim immunity. Even an ordinary
citizen in Islam has the right to put forward a claim or file a legal complaint
against the highest executive of the country. The Caliph 'Umar said, "I have
myself seen the Prophet, may God's blessings be on him, taking revenge
against himself (penalizing himself for some shortcoming or failing)."

On the occasion of the Battle of Badr, when the Prophet was straightening the
rows of the Muslim army he hit the belly of a soldier in an attempt to push
him back in line. The soldier complained "O Prophet, you have hurt me with
your stick." The Prophet immediately bared his belly and said: "I am very
sorry, you can revenge by doing the same to me." The soldier came forward
and kissed the abdomen of the Prophet and said that this was all that he
wanted.

A woman belonging to a high and noble family was arrested in connection

with a theft. The case was brought to the Prophet, and it was recommended
that she may be spared the punishment of theft. The Prophet replied: "The
nations that lived before you were destroyed by God because they punished
the common men for their offences and let their dignitaries go unpunished for
their crimes; I swear by Him (God) who holds my life in His hand that even if
Fatimah, the daughter of Muhammad, has committed this crime then I would
have amputated her hand."

During the caliphate of 'Umar, Muhammad the son of 'Amr ibn al-'As the
Governor of Egypt, whipped an Egyptian. The Egyptian went to Medina and
lodged his complaint with the Righteous Caliph, who immediately summoned
the Governor and his son to Medina. When they appeared before him in
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Medina, the Caliph handed a whip to the Egyptian complainant and asked
him to whip the son of the Governor in his presence. After taking his revenge
when the Egyptian was about to hand over the whip to 'Umar, he said to the
Egyptian: "Give one stroke of the whip to the Honourable Governor as well.
His son would certainly have not beaten you were it not for the false pride that
he had in his father's high office."

The plaintiff submitted: "The person who had beaten me, I have already
avenged myself on him." 'Umar said: "By God, if you had beaten him (the
Governor) I would not have checked you from doing so. You have spared him
of your own free will." Then he ('Umar) angrily turned to 'Amr ibn al-'As and
said: "O 'Amr, when did you start to enslave the people, though they were
born free of their mothers?"

When the Islamic State was flourishing in its pristine glory and splendour, the
common people could equally lodge complaints against the caliph of the time
in the court and the caliph had to appear before the qadi to answer the
charges. And if the caliph had any complaint against any citizen, he could not
use his administrative powers and authority to set the matter right, but had to
refer the case to the court of law for proper adjudication.

The Right to Avoid Sin

Islam also confers this right on every citizen that he will not be ordered to
commit a sin, a crime or an offence; and if any government, or the
administrator, or the head of department orders an individual to do a wrong,
then he has the right to refuse to comply with the order. His refusal to carry
out such crime or unjust instructions would not be regarded as an offence in
the eyes of the Islamic law. On the contrary giving orders to one's
subordinates to commit a sin or do a wrong is itself an offence and such a
serious offence that the officer who gives this sinful order whatever his rank
and position may be, is liable to be summarily dismissed.

These clear instructions of the Prophet are summarized in the following

hadith: "It is not permissible to disobey God in obedience to the orders of any
human being" (Musnad of Ibn Hanbal).
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In other words, no one has the right to order his subordinates to do anything
against the laws of God. If such an order is given, the subordinate has the
right to ignore it or openly refuse to carry out such instructions. According to
this rule no offender will be able to prove his innocence or escape punishment
by saying that this offence was committed on the orders of the government or
superior officers.

If such a situation arises then the person who commits the offence and the
person who orders that such an offence be committed, will both be liable to
face criminal proceedings against them. And if an officer takes any improper
and unjust measures against a subordinate who refuses to carry out illegal
orders, then the subordinate has the right to go to the court of law for the
protection of his rights, and he can demand that the officer be punished for
his wrong or unjust orders.

The Right to Participate in the Affairs of State

According to Islam, governments in this world are actually representatives
(khulafa') of the Creator of the universe, and this responsibility is not
entrusted to any individual or family or a particular class or group of people
but to the entire Muslim nation. The Holy Quran says:

"God has promised to appoint those of you who believe and do good deeds as
(His) representatives on earth" (24:55).

This clearly indicates that khilafah is a collective gift of God in which the right
of every individual Muslim is neither more nor less than the right of any other
person. The correct method recommended by the Holy Quran for running the
affairs of the state is as follows:

"And their business is (conducted) through consultation among themselves"

(42:38).

According to this principle it is the right of every Muslim that either he should
have a direct say in the affairs of the state or a representative chosen by him
and other Muslims should participate in the consultation of the state. Islam,
under no circumstance, permits or tolerates that an individual or a group or
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party of individuals may deprive the common Muslims of their rights, and
usurp powers of the state.

Similarly, Islam does not regard it right and proper that an individual may
put up a false show of setting up a legislative assembly and by means of
underhand tactics such as fraud, persecution, bribery, etc., gets himself and
men of his choice elected in the assembly.

This is not only a treachery against the people whose rights are usurped by
illegal and unfair means, but against the Creator Who has entrusted the
Muslims to rule on this earth on His behalf, and has prescribed the procedure
of an assembly for exercising these powers. The shura or the legislative
assembly has no other meaning except that:

(1) The executive head of the government and the members of the assembly
should be elected by free and independent choice of the people.

(2) The people and their representatives should have the right to criticize and
freely express their opinions.

(3) The real conditions of the country should be brought before the people
without suppressing any fact so that they may be able to form their opinion
about whether the government is working properly or not.

(4) There should be adequate guarantee that only those people who have the
support of the masses should rule over the country and those who fail to win
this support should be removed from their position of authority.

The Rights of An Orphan in Islam

An orphan is a person who has lost his father or both his parents before the
age of maturity. The Prophet (pbuh) was an orphan too and as such, orphans
hold a special place in Islam. Anyone, whom Allah (s.w.t) has chosen to be the
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guardian of an orphan must be steadfast and must give these rights to the
child.

1. The right to being raised:

Every child holds the right to being raised by either a mother (if alive) or by
any responsible person who will serve as a guide. It entails caring for the child
both emotionally and physically. Children must be nurtured, loved, care for.
They must be taught good Islamic morals, disciplined and taught to
differentiate right from wrong. This is to ensure that the child grows up to
become a good member of society who will benefit the people around him
positively.
The Prophet (pbuh) said: “The caretaker of the orphan will enter paradise
together like this, raising (by way of illustration) his forefinger and middle
finger jointly leaving no space in between.” (Saheeh-al-Bukhari)

2. The right to inheritance

If the parents of the orphan left behind property, it is absolutely important
that the guardian of that child keeps it until the child is of age, and give it to
him. One should never use what belongs to the orphan except if he intends to
invest it into something that will benefit the child when he comes of age.
Whatever happens, the orphan must be given every dime of what is his.
Wrongfully consuming the property of orphans incurs the wrath of Allah.
“Indeed, those who devour the property of orphans unjustly are only
consuming into their bellies fire and they will be burned in a blaze.” (Qur’an.
Al-nisa. 10)
“And give to the orphans their property, and do not substitute worthless
(things) for (their) good (ones) and do not devour their property (as an
addition) to your own property; this is surely a great sin.” (Surah an-Nisā’
4:2)

3. The right to child support

This includes the right to education, clothing, feeding, shelter, and healthcare.
“And they feed for the love of ALLAH, the poor, the orphans, and the
captive” (Qur’an, Al-Nisa.8)
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A parent can never be replaced, but as Muslims, we can still give these
children the best we can. Allah knows why he chose to make someone an
orphan, and why he chooses you to be the guardian of that child. Have faith
and remember that Allah is ever seeing, all hearing of what we do. Indeed,
there is great reward for taking care of an orphan.

Keep a close check on orphans until they reach a marriageable age, then if
you perceive that they have sound judgement hand over their property to
them. Do not consume it extravagantly and precipitately before they come of
age. Those who are wealthy should abstain from it altogether. Those who are
poor should use it sensibly and correctly. When you hand over their property
to them ensure that there are witnesses on their behalf. Allah suffices as a
Reckoner. (Surat an-Nisa’: 6)

VERSE RELATED TO ORPHANS

1 No! But you do not honour the orphan…’ Al Fajr: 1

2 They ask you, [O Muhammad], what they should spend [in charity]. Say,
“Whatever you spend of good is [to be] for parents and relatives and orphans
and the needy and the traveller. And whatever you do of good - indeed, Allah
is Knowing of it.”’ Al Baqarah: 215

3 Have you seen the one who denies the Recompense [the religion]? For that is
the one who drives away the orphan’. Al Ma’un: 1-2

4And they [the righteous] give food in spite of love for it to the needy, the
orphan, and the captive…’ Al Insan:

rights of widow
The widow is a woman who is destined to lose her husband who supports and
provides for her. She is a woman who suffers really hard. This suffering is not
only financial, but most of the time it is emotional and psychological suffering.
She loses her husband, her lover and the father of her children and becomes
responsible for her children and plays the role of the father and the mother
together. Maybe there isn’t much talk about the widows and their obstacles in
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life, in this article, we will highlight the rights of the widows in Islam and how
Islam keeps the widow’s rights.

The Financial Rights:

When the husband dies, the widow has many financial rights. She has the
right to inherit him and it is not permissible for anyone to take her
inheritance without her acceptance. If the husband doesn’t leave for her
enough money to fulfill her needs and the children’s need, the society has to
support her and charity becomes a must for her as Prophet Mohamed (peace
be upon him) said,

The one who looks after a widow or a poor person is like a Mujahid (warrior)
who fights for Allah’s Cause, or like him who performs prayers all the night
and fasts all the day.” [Al Bukhari].

According to The Sharee‘ah (Islamic Law), a widow is indeed entitled to a

share of the inheritance from the property which belonged to her deceased
husband.  The wife’s share is one-fourth if her husband leaves no child, but if
he leaves a child she gets an eighth. Allah said in the Holy Quran,

And for the wives is one fourth if you leave no child. But if you leave a child,
then for them is an eighth of what you leave.[Quran.com/4/12].

Islam also grants the widow the right to having a house and a shelter for her
and the children.  If the husband doesn’t leave a house, a proper amount of
money is taken from his property to provide a house for the widow and the
children as she is in a special need for a house more than any other inheritor.

The Right of Remarrying:

Considering the Sharee’ah (Islamic Law) perspective on the widow’s

remarriage

Islam considers human nature, hence, it permits the marriage of the widow
and sets a specific period for her ‘Iddah’ (waiting period), which is four
months and ten days or until delivery for pregnant women. Allah Almighty
said,
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And those who are taken in death among you and leave wives behind – they,
[the wives, shall] wait four months and ten [days]. And when they have
fulfilled their term, then there is no blame upon you for what they do with
themselves in an acceptable manner. And Allah is [fully] Acquainted with
what you do.” [Quran.com/2/234].

It is permissible to a wife to remarry in Islam after her Iddah (waiting period)

ends in order to maintain her chastity or to fill the emotional and the
psychological emptiness due to the absence of the husband especially if she is
young and has children who need a father. She has to choose the husband who
will be kind and merciful to her children and be able to deal with them in a
way that puts him in the place of their father. However, if she decides not to
get married again and chooses to consider the interests of her children only,
she is granted a great reward. The Widow who devotes herself to looking after
the orphans will accompany the Prophet (Peace be upon him) in Paradise as
he said,

I and the one who looks after an orphan will be like this in Paradise,” showing
his middle and index fingers and separating them” [Al Bukhari].

To sum up, the widow is a woman who is destined to lose her husband who
supports and provides for her. She needs a long time to adapt to her new life,
for once the husband dies, she feels too weak and unable to make a decision or
bear any responsibility. As time passes, she adapts to the new situation,
particularly when those around her help her develop confidence in herself and
her abilities. Islam keeps the financial, emotional and psychological rights of
the widow and necessitates that the Muslim society should take proper care of
her and her children.
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3 rights of traveller
Traveler Rights in Islamic View
What must we do if we meet travelers? Prophet Muhammad reminded us of
the high status of one who treats his guest well when he said, “… Let the
believer in God and the Day of Judgement honor his guest.”
Treating guest or traveler well is the most important beliefs in Islam, belief in
God and belief in the Day of Judgement. Well below this section there are 20
Rights of travelers in Islam :

Greet the guest warmly; please greet your guest kindly with the
smile and full of heart.
Welcome them to your home; opened your door and welcome them
to your home, and take your guest get inside.
Showed our good behavior; like being honest, kindness and
politeness to our guest.
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Show them into a comfortable; make your guest comfortable with

simple thing don’t make such thing in luxury.
Provide them with food and drink; please to provide them well with
foods and drinks you have.
Prepared food and placed it in the guest; If you have anything to
cook, please prepared it and serve it well to your guest.
Show your respect to your guest by offering them the choicest food;
This respect to making sure what is your gust like or unlike or
there’s food there makes him allergic.
Delivering the food in a timely manner; when it’s time for lunch or
dinner, please deliver it on time.
You should take interest in his or her conversation; While you have
the conversation with him, you should take interest in his or her
conversation.
The Muslim has every right to ask him or her to refrain from doing
so; If you want to know more or there’s something that you do not
understand, please ask him/her.
Identifying his or her possible needs in advance; this identifying to
make sure his or her possible needs in advance. [AdSense-C]
Accommodate him for a day and night; our Prophet Muhammad
SAW commands us to accommodate the traveler for a day and
night.
Offering a guest something before he or she has the chance to ask
for it; before our guest asks for something for food or drink, you
should offer them first.
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Invited them to partake in the meal; Showing manners and give an

affection acts toward traveler is a must. Some traveler already did
long journey and some of them can not have a meal properly.
Muslim should not invite only the rich and exclude the poor guest;
these act is claimed as discriminated acts and Islam forbid it.
Forbidden to rivaling over hospitality to a guest; As a welcomer, you
must make sure that your guest is in comfort condition.
When the guests or travelers sneezes we must to say: “May Allah
have mercy on you.”
Muslim has every right to ask him or her for advice; If you have a
conversation and you need some advice, you must ask him or her
with rightly.
When the guest is ill, we must visit him; found a guest and he is ill?
Please visit him like your neighbor.
Muslim must follow his funeral when he dies; While the guest dies
we must follow his funeral (only Muslims)
Hadith Verses about Traveler Rights
Below these are the hadith that explain the rights of travelers in Islam

Abu Hurairah reported the Prophet (SAW) saying: “He, who

believes in Allah and the Last Day, let him show the hospitality to
this guests…” (Bukhari and Muslim) Hafiz Salahuddin Yusuf in his
commentary in Riyad-us-Saliheen states : “To honour a guest means
to welcome him cheerfully, entertain him happily, and have full
regard of his comfort and rest.”
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Abu Shuraih Khuwailid bin Amr Al-Khuzai reported that he heard

the Messenger of Allah (SAW) saying: “He, who believes in Allah
and the Last Day, should accommodate his guest according to his
right.” He was asked: “What is his right, O Messenger of Allah?”
He replied: “It is to accommodate him for a day and a night and
extend hospitality for three days, and what is beyond that is
considered charity.” (Bukhari and Muslim)[AdSense-A]
Allah, The Exalted, says: “Has the story reached you, of the honored
guests (three angles; Jibril along with another two) of Ibrahim?
When they came to him and said: ‘Salam, (peace be upon you),’ and
said: ‘You are a people unknown to me.’ Then he turned to his
household and brought out a roasted calf (as the property of
Ibrahim (as) was mainly cows). And placed it before them, (saying):
‘Will you not eat”’
(Quran Verse 51: 24-27).
Jabir bin Abdullah said: “Abu al-Haitham bin Al-Taihan prepared
food for Allah’s Apostle SAW, and he invited the Prophet SAW and
the companions. When they finished eating He said: ‘If some people
enter the house of a man, eat his food, drink his drink and they
supplicate to Allah for him, this is his reward.”
(Abu Dawood)
This hadith narrated by Abu Hurairah, the Prophet SAW said: “A
Muslim has six duties towards another Muslim: to salute him, when
he meets him; when invited, to accept his invitation; when when
asked for advise, to give it to him; when he sneezes, to praise Allah
and say ‘May Allah have mercy on you;’ when he is ill, to visit him;
and when he dies, follow his funeral.” (Muslim)
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Ibn Abbas said: “The Prophet SAW forbade that the food of two
rivals is eaten.”
(Abu Dawood)
This refers to those rivaling over hospitality to a guest. It’s
forbidden because it involves the show and ostentation for one’s
richness. Such an invitation should not be accepted.
Allah’s Messenger SAW said: “Do not be a companion except to a
believer and let only the pious eat your food.” (Abu Dawood)
The Prophet Muhammad SAW said: “The worst food is that of a
feast, to which the rich are invited and the poor excluded.”(Bukhari
and Muslims
Prohibited Act for Traveler
Don’t do this between host and guest/traveler, hostility or hospitality? Below
these are that you must not do as host or traveler.

A. Don’t as Traveler/Guest :

Do not disturb your host at odd hours; rather visit at their

convenience
Do not visit with empty-handed. Give some gifts enhance love
among people, even it’s only a single flower, like rose or pieces of
candy.
If your stay is extended one, please help them (the hosts) as much as
possible in their household chores.
Do not place unreasonable demands that burden your host.
Do not use the host’s belongings irresponsible. In other words, use
them, as if they were your own.
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Do not backbite or ridicule your host, after leaving.

B. Don’t as Host

Do not lie deliberately to turn away visitors.

Do not serve unwanted or stale food to your guests to make room in
your refrigerator.
Do not place expensive decorative pieces in your house, especially, if
you expect young kids to accompany your guest.
Do not embarrass the guest if he accidentally happens to break or
misuse any of your belongings.
Do not give your mood swings expression or ignore your guests
altogether and make them feel unwelcome.
Do not backbite or ridicule your guests, after they have left.
[AdSense-C]

A traveler that mean in Islam is a Musafir who is traveling on the long

journey to create a platform for the message of peace, freedom, and unity in
Islam. The journey of traveler is not simply movement, the journey also an
adventure of the spirit. So that’s why when we meet the travelers or guests we
must treat them well. That is entertaining the traveler is a thing highly
recommended by Prophet Muhammad SAW. The above discussion has been
explained in the hadith, that we should entertain our guest well, and Allah
SWT will promise the great reward on The Day of Judgement.

The rights of traveler actually are quite same with the rights of neighbors in
Islam, please read this also The Rights of Neighbour in Islam.  To maintain
the hospitality between host and the guest, really need for rule of things that
should not be done either by the guest or traveler or host in order to avoid
hostility among them. Hopefully with these explanations about the 20 Rights
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of Travelers in Islam can be a new insight for us and Muslims wherever you
are.

4. rights of poors

Rights of Poor
Religion Islam is the complete code of life. Islam teaches us to treat all
mankind with love, respect, and honor as Almighty Allah commanded us to
do so. One of the most widespread problems is poverty, hunger, and
starvation that most of the human beings facing in these days. Allah Almighty
loves those who help poor and needy people for getting His pleasure. Allah
(SWT) says in the Noble Quran: “And in their wealth is a recognized right.
For the (needy) who asks and the one who is deprived.”  (Quran, 70:24-25)

Helping poor and needy by giving charity is considered as one of the virtuous
acts in Islam. Religion Islam warns those who cloak and save their wealth and
don’t spend for the cause of Allah or in His way. Allah says in the Quran for
these people: “It is not righteousness that you turn your faces towards East or
West. But the righteousness is to believe in Allah and the Last Day, and the
Angels, and the Book, and the Prophets, and to give of your wealth out of love
for Him, to your kin and orphans and the needy and the wayfarer and those
who ask, and for the ransom of slaves…” (Quran, 2:177)

Our Beloved Prophet Muhammad (PBUH) brought the rights and treatment

of the poor which was the greatest reform in the society. Muslims are obliged
to look after the poor and needy people, and required to spend of their wealth
to help the poor out for the sake of Allah Almighty. Abu Huraira (RA)
narrated: Holy Prophet Muhammad (SAW) said, “Allah said, ‘O son of
Adam! Spend, and I shall spend on you.” (Sahih Bukhari)

Almighty Allah will punish those on the Judgment Day who accumulate their
wealth without giving the due right to the poor and needy people. Allah
(SWT) says in the Holy Quran: “And those who hoard up gold and silver and
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do not spend in the Path of Allah then warn them of the painful
torment.” (Quran, 9:34)

The Prophet Muhammad (SAW) specifically commanded the wealthy people

to give in charity and gave a very extreme warning to them if they didn’t do
so: Abu Huraira (RA) narrated: Allah’s Apostle Prophet Muhammad
(PBUH) said, “Whoever is made wealthy by Allah and does not pay the Zakat
of his wealth, then on the Day of Resurrection his wealth will be made like a
bald-headed poisonous male snake with two black spots over the eyes. The
snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I
am your treasure.'” (Sahih Bukhari)

In order to eliminate poverty from the Islamic society, Islam imposes the
structure of Zakat. Allah Almighty commanded us to treat the resulting
problems stemming from poverty such as theft, murder, attacking people and
taking their property unjustly by eliminating poverty from the society.
Moreover, helping poor and needy people through charity revives the mutual
social welfare and support among members of the Islamic society.

PARENTS RIGHTS:
Islam has placed such a strong emphasis on the parents’ rights and
worth that showing gratitude and being grateful to them are
commanded to, right after Monotheism (Tawhid) in several verses
of the Quran [i].
 
In the nineteenth chapter of the Quran, Surah Maryam, where some
moral virtues of Prophet Yahya (PBUH) are mentioned, it is said
that he was “good to his parents” (19:14). We also read that Prophet
Jesus (PBUH) introduces himself as the servant of Allah who:
“[made me] be good to my mother” (19:32).
 
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In a narration, Imam Sadiq (AS) is asked about the best deeds;

Imam (AS) answers: “Prayer (Salat) in its stipulated hour, goodness
towards parents and Jihad in the way of Allah” [1]. Bringing the
respect for parents, after prayer (Salat) and before Jihad indicates
the high-value Islam places on caring for parents.

In another narration from Imam Sadiq (AS), doing

good to parents, whether they are among believers (Mu'min) or
disbelievers (Kafir), is known as a duty that no one can be exempted
from [2]. He also said that: “Whoever satisfies the parents has
satisfied God; and whoever annoys them, has annoyed God” [3].

The Rights of Parents in Islam

 
 The rights of parents are the duties of children, and  Kindness to
parents is one of greatest obligations and duties thereby Allah
coupled it with worshiping him saying : « worship Allah and
associate nothing with him , and  to parents do good , and to
relatives , orphans , the needy,   the near neighbor , the neighbor
father  away, 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 »
 (Quran 4:36).
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The prophet was asked: which action is the best?

«Performing prayers on time » he replied: what is next? he replied:
« Kindness to parents » they asked: what is next?
He replied: « fighting in the way of Allah »[1].
 
  Islam holds parents in high esteem with many rights should be
devoted to them:
First of all, the right to be respected and kind to them Allah, the
Highest, says: «your Lord has decreed that you worship none but
Him, and that you be kind to parents. whether one or both of them
attain old age in your life, say not to them a word of
contempt(disrespect), nor repel them but address them in terms of
honor. And, out of kindness, lower to them the wing of humility, and
say: "My Lord! Bestow on them Mercy even as they cherished me in
childhood. » (Al-lsra17/ 23-24)
 
it is our opportunity to treat our parents kindly, before they die, so
hurry up to rescue yourself the hellfire.
Narrated Abu Huraira (may Allah be pleased with him): A man
came to Allah’s Apostle and said: « 0 Allah’s Apostle! who is more
entitled to be treated with the best companionship (Service) by me?
» The prophet said: Your mother. The man said. who is next?
The Prophet said: Your mother. The man further said:  who is
next?"
The Prophet said: Your mother. The man asked for the fourth time:
who is next? The Prophet said: Your father[2].
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the mother deserves much concern according to previous

hadith when the prophet used to emphasize three times on mother.
Allah’s Messenger assigned the mother with a three-fold portion of
the right of companionship. The father, in comparison, receives only
one share. This is due to the fact that mothers suffer more hardships
during pregnancy and during the delivery and care of their
children[3] . Allah says in the Glorious Qur'an:
(And we have enjoined on man kindness to his parents: in pain did
his mother bear him, and in pain did she give him birth.)  (46:15)
Secondly, the right to be obedient to parents, look at this beautiful
example:  "A man came and sought permission for Jihad (in the
way of Allah).
The prophet (peace be upon him) asked him: Are your parents
living? The man said: yes, Sir. He said: then carry on Jihad in
service to your parents as this is as good as Jihad[4].
As a matter of fact, Disobedience to parents is one of the  Major Sins
and it is  the gravest one according to prophetic hadith  Narrated
Abu Bakr (may Allah be pleased with him): Allah’s Apostle (peace
be upon him) said:  Shall I inform you of the biggest of the great
sins? They said: Yes, O Allah’s Apostle! He said: «To join partners
in worship with Allah, and to be undutiful to one’s parents. »[5]
 
thirdly, Praying for Them is one the rights of parents.
As Muslims, we have a compact faith in Allah`s help as the ultimate
source of assistance, and when parents get older, they start to carry
different kinds of diseases, pains and mental worries, so it is our
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responsibility to ask The Most Merciful to give them strength and

health to cope with such troubles .Narrated by Abu Hurairah –
May Allah be pleased with him- on behalf of  the prophet-peace be
upon him- said: “When a man (or a woman) dies, all his/her good
deeds come to an end, except three:  Ongoing charity done by the
deceased (Sadaqa-e-Jaariya)  or Beneficial knowledge of the
deceased that will keep on helping the others...and third ) or
Righteous son/daughter who will pray for him/her (the deceased)[6].
The above-mentioned Hadith signifies the power of praying for
parents in a way that one should ask for its parents` clemency from
Allah Almighty, so their souls could be comforted with God`s mercy.
The forth right is to take care of them after death in terms of
holding Muslim parents funeral prayers and complete the burial per
Shariah method , whereas for non- Muslim parents funeral prayer is
not offered also, you have to Ask Forgiveness of Allah to pardon
your parents and The child must pay debts of parents or fulfill any
promises or oaths they made to anyone in their life , moreover , The
child must observe Ramadhan fast the unfasted days of her dead
mother
In addition to perform Hajj if her dead mother vowed for Hajj and
To pay due regards to bonds of relationship from their side[7]

Finally, parents should be given priority in terms of kindness,

sympathy, good feelings, love, supplication and affection if we really
want to entre paradise in hereafter.
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Respecting the rights of parents in Islam, whether alive or dead, is
highly advised. These rights include:
 
Obedience to parents as far as it is not against God’s orders or
unjust; a situation that one is forbidden to obey his/her parents is:
“if they urge you to ascribe to Me as partner that of which you have
no knowledge, then do not obey them”(31:15). But even in this case,
one should treat them kindly: “Keep their company honorably in
this world” (31:15). Another case where parents’ disobedience is
allowed, is when they invite to something unfair: “Be maintainers of
justice and witnesses for the sake of Allah, even if it should be
against yourselves or [your] parents and near relatives” (4:135).
 
Respecting them deeply, looking at them with affection, being
humble and talking to them with a gentle voice and kind words:
“Keep their company honorably in this world” (31:15); “[He has
enjoined] kindness to parents. Should any of them or both reach old
age at your side, do not say to them, ‘Fie!’ And do not chide them,
but speak to them noble words” (17:23); “And lower to them the
wing of humility out of mercy” (17:24). In a narration from Imam
Reza (AS), saying “Fie” to parents is believed to be the least thing
that bothers them; hence, anything greater than that must be
definitely avoided. Of other narrations in this regard are: “If your
parents upset you, do not react badly; if they hit you, do not react
the same but tell them ‘May God forgive you’” ;  “… do not look at
your parents except with a kind look, do not raise your voice on
them, nor your hands over their hands, nor walk further than them
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” [5]; “whoever looks at his parents with hatred, even if they oppress
him, Allah will not accept a single prayer from him” [6]; “Insolence
includes a man’s looking at his parents with a sharp gaze” [7].
 
Being humble regarding parents: “Lower the wing of humility to
them, mercifully” (17:24). This humility must arise from deep in
your heart and originate from your real affections.
Treat them well: "When We took a pledge from the Children of
Israel: ‘Worship no one but Allah, do good to your parents” (2:83).
This verse of the Quran reveals that everybody, whether Muslim or
not, must treat the parents well.
 
Imam Hussain (AS) was asked about the meaning of treating well in
this verse. The answer was briefly that it means to treat them with
ultimate compassion, to show them great respect during their
companionship, not to oblige them to ask for what they need but
provide them before they mention it [8]. One of the best deeds in Eid
al-Adha is said to be doing good to parents [9].
 
Being beneficent to parents is a duty upon children when they are
alive as well as after they pass away. Imam Sadiq (AS) said: “What
prevents you from doing good to your parents? Pray [ii], donate,
perform the holy pilgrimage (Hajj) and fast (Sawm) in their place
because God awards you a lot in return for your good deeds” [10]. It
is also said that: "Whoever visits his parents' grave on Fridays, will
be forgiven and will be among the virtuous" [11].
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And be thankful to them: “Give thanks to Me and to your parents”
(31:14).
 
Praying and asking mercy for them [iii]: “and say, ‘My Lord! Have
mercy on them, just as they reared me when I was [a] small [child]’”
(17:24).
 

We can list the rights of parents over their children as follows:

1. Obedience (respect): The most important duty of the children for
their parents is to obey them and carry out their demands unless
religiously forbidden. God states the following: “(As the
requirement for being good Muslims) We have enjoined on human
to be kind and good to his parents; but if they endeavor to make you
associate with Me anything as partner, about whose being so you
impossibly have no knowledge, do not obey them.” (the Qur’an, al-
Ankabut, 29:8)
The Prophet (PBUH) states the following in a hadith: “Allah forbids
disobedience to your mothers” (Bukhari, Adab, 4)
As can be understood from the verses and hadiths given above, it is
Allah’s command to fulfill parents’ demands and wishes and not to
object to them. However, if the parents ask the child to stand up
against Allah and deny Him and not to do what He sets obligatory
and to do what He forbids, these demands of theirs cannot be
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fulfilled because a person must not obey people if the issues involve
rebellion against Allah even if those people are his parents.
2. Treating parents well. In the Qur’an, Allah states the following
while listing the duties of a person toward other people:
“Your Lord has decreed that you worship none but Him alone, and
treat parents with the best of kindness. Should one of them, or both,
attain old age in your lifetime, do not say "Ugh!" to them (as an
indication of complaint or impatience), nor push them away; and
always address them in gracious words. Lower to them the wing of
humility out of mercy, and say: "My Lord, have mercy on them
even as they cared for me in childhood.” (the Qur’an, al-Isra’,
17:23-24)
The Prophet replied a person who asked for three times, “Who is
more entitled to be treated with the best companionship by me?”,
“your mother” and for the fourth time he replied that he should
treat his father well. (Bukhari, Adab, 2; Muslim, Birr, 1).
Although the parents have not treated their children well enough
and they have even caused them some damage, the children should
treat them well because, as people grow older, they act childishly. It
is our debt of gratitude to treat those who responded with a smile to
our mistakes and wrongs in our childhood as they did to us when
they need our care.
3. Fulfilling their needs. It is the children’s duty to fulfill all the
needs of their parents when they become too old to fulfill them on
their own. This is not only a moral duty but also a legal one. Those
who do not fulfill this duty are forced to do it by Islamic
Administration. Allah charges the children with this duty: “They
ask you what they will spend (to provide sustenance for the needy).
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Say: "Whatever you spend of your wealth is for (your) parents and
the near relatives, and the (needy) orphans, the destitute, and the
wayfarer. " Whatever good you do, surely God has full knowledge
of it.” (the Qur’an, al-Baqarah, 2:215).
Abu Darda from the Honored Companions states that the Prophet
advised him nine important things and that one of them is fulfilling
the needs of the members of the family including parents. (Bukhari,
al-Adabu’l Mufrad, 9). In addition, the Prophet (PBUH) sent a
person who wanted to join the jihad to his parents due to their need
for him. (Bukhari, al-Adabu’l Mufrad, 9)
4. Not treating them disrespectfully. The principle of the ummah of
Islam is respect for the elders and love for the young people. Those
who deserve respect the most and those whom we should not even
think of disrespect against are our parents. One day, the Prophet
(PBUH) said to his Companions:
- “Allah's Apostle said thrice, "Shall I not inform you of the biggest
of the great sins?" The Honored Companions replied: "Yes, O
Allah's Apostle" He said, "To join partners in worship with Allah,
to be undutiful to one's parents and to give a forged statement and a
false witness; I warn you against giving a forged statement and a
false witness." (Bukhari, Adab, 6)
-To a person who said “I left my parents crying after me and I came
to take your command to emigrate”, the Prophet (PBUH) said:
- “Turn to them and make them smile the way you made them cry
and make them happy” and he sent him to his parents who were not
even yet Muslims.
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5. Receiving their consent. There is no doubt that the most

important duty of a person in the world is to receive Allah’s consent.
After that, it is our parents whose consent we need to receive. As can
be seen in the verses from the Qur’an above, Allah commanded
people to worship him first and right after this, to treat parents
dutifully; and the Prophet (PBUH) stated “Allah’s consent is due to
the father’s consent and His rage is due to his rage”. (Bukhari, al-
Adabu’l Mufrad, 1; Tirmidhi, Birr, 3). The mother’s position, who
comes before the father, is the same in dutiful treatment by the
children.
Allah's Apostle (PBUH) said thrice: “Let him be humbled into
dust”. The Honored Companions asked: “Allah's Messenger, who is
he?” He said: “He who sees either of his parents during their old age
or he sees both of them, but he does not enter Paradise.” (Muslim,
Birr, 9)
According to the report of Abdullah b. Amr al-As, a man came to
the Prophet (PBUH) and asked for his permission to join the jihad.
The Prophet (PBUH) asked him: “Are your parents alive?” The
man replied: “Yes”. And then the Prophet reminded him of his duty
stating “Then, you should first ask for your parents’ approval”. (the
Translation of Tajrid Sarih, VIII, 337).
6. Addressing them in gracious words. We should avoid any kind of
speech or behavior which might hurt their feelings. As it is
forbidden to do such behavior directly to them, it is also forbidden
to cause people to address them in disgraceful words. Apart from
God’s command: “Do not say ‘Ugh!’ to them”, this hadith from the
Prophet (PBUH) is also remarkable:
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 “It is one of the greatest sins that a man should curse his parents."
It was asked (by the people), "O Allah's Apostle! How does a man
curse his parents?" The Prophet said, "'The man abuses the father
of another man and the latter abuses the father of the former and
abuses his mother." (Bukhari, Adab, 4).
7. Remembering them with gratitude when they pass away and pray
for them. Our responsibilities for our parents do not finish even if
they pass away. We should keep their clean memories. What makes
a human in a sense is these nice emotions and memories which are
inherited from generation to generation. Our Prophet’s (PBUH)
statement “Love is obtained with inheritance” (Bukhari, al-Adabu’l
Mufrad, 22) indicates this reality. Thus, a connection of love is set
between grandparents and grandchildren. Remembering them with
gratitude and praying to Allah for their forgiveness is one of the
prayers Allah teaches us in the Qur’an: “Our Lord! Forgive me,
and my parents, and all the believers, on the Day on which the
Reckoning will be established. " (the Qur’an, Ibrahim, 14:41)
When a companion who asked “What am I entitled to do for my
parents after their death?”, the Prophet (PBUH) replied:
“Yes, there are four things (that you should do):
“Remembering them with gratitude and praying to Allah for their
forgiveness. Fulfilling their will if they have. Keeping in touch with
their friends. Keeping in touch with relatives, your relatives exist
only because of them.” (Bukhari, al-Adabu’l Mufrad, 19)
The Prophet (PBUH) explains how the prayers for a dead person
are useful to them: “When people die, their book of record of their
deeds is closed. Yet, these three things still bring them thawabs:
Sadaqa al-Jariyah (continuous charity), knowledge that people can
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utilize and a child to remember them with gratitude and pray to

Allah for them.” (Bukhari, al-Adabu’l Mufrad, 19)
Furthermore, treating them nicely in every way, abstaining from
any bad kind of behavior is also our duties toward them.
Those who fulfill their duties for their parents when they are alive
and when they die and who please them and receive their consent
are the ones who attain the greatest bliss of the world and hereafter.
It is because, the Prophet (PBUH) gives the good news that such
people will have fertile and long lives and Allah will surely accept
the prayers of their parents for them and they will attain Paradise.
The Prophet (PBUH) explains how important the duties of children
for their parents are as follows:
“A child can never pay back the father’s right with any good deeds.
However, he pays it back it if he finds him in a state of slavery and
pays for him to free him”. (Bukhari, al-Adabu’l Mufrad, 6)
Loving our parents who have such a great amount of effort and
right over us and not changing their love with any other things is
one of the most important moral duties. This duty is fulfilled by
showing respect, compassion and mercy for them and trying to
please them. We should not forget that the true love for our parents
is not just saying “I love my parents” but this can be proved by
fulfilling every moral and material duty for them.

SPOUSE:
According to Islam, the family is a small social unit that makes up
the society. This small unit is formed of a woman and a man and is
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extended by producing children. Members of a family have a close

relationship and common goals and interests. The happiness of each
member depends on the happiness of the whole family. After
marriage, men and women must consider all the members of the
family not only their individual selves.
The relationship between a husband and wife is not like that of
neighbors or friends; it is much more extreme—on the verge of
unity. The Quran expresses this nicely:
“And of His signs is that He has created for you, from yourselves,
spouses that you may gain peace through them and He has set
among you love and compassion. Surely in this there are signs for
thoughtful people.”1
The statement, ‘He has created for you, from yourselves, spouses’,
indicates the intensity of the connection and relationship. In another
verse regarding husbands and wives it states:
“They (women) are a garment for you (men) and you are a garment
for them.”2
Portrayal of wives and husbands as one another’s clothing reflects
their close connection and relationship since clothes are the closest
of things to one’s body and are greatly needed in order to protect
one from heat and cold, to cover imperfections, and confer
tranquility and beauty. Husbands and wives are also such in respect
with each other and must necessarily be so.
Islam greatly favors fortification of the structure of family and
decent relations between spouses, and thus it has designated specific
rights and responsibilities for each. These rights and responsibilities
may be summarized within two main
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categories: common and exclusive. Both of these categories will be

elucidated in the succeeding sections.
Common Rights and Responsibilities
The rights and responsibilities that pertain to both
husband and wife are as follows:
1. Sociability
Wives and husbands must behave properly with one another and
observe fine etiquette. The Quran declares:
“And consort with them (your wives) in honor and
equity [ma‘ruf].”3
The word ma‘ruf, which has been used in this sentence, is the
opposite of munkar (meaning wicked) and means behavior that is
approved by both reason and religion. Even though this verse is
addressed to men, women also hold this obligation.
Husbands and wives must be kind, well-mannered, cordial, cheerful,
compassionate, helpful, sympathetic, courteous, just, truthful,
supportive, trustworthy, loyal, well-wishing, and polite with one
other. Various Hadith also emphasize sociability and geniality
between spouses. The Prophet of Islam (S) has stated:
The most complete persons in faith are those who have the best
manners and the good among you are those who are good with their
wives.4
2. Attracting the Attentions of One’s Spouse
Husbands and wives must observe each other’s desires in
cleanliness, clothing, the style of their hair and beard, etc. Islam
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advises women at home to apply cosmetics and adorn themselves for

their husbands, wear their best clothes, be neat and clean, and apply
fragrant perfumes. Imam Sadiq (‘a) has declared:
A woman came to the Prophet of Allah (S) and asked, ‘What are the
rights of a husband regarding his wife?’ He replied, ‘Her duty is to
perfume herself with the best scenting of her perfumes, and to dress
in the nicest of her attires, and adorn herself with the finest of her
adornments, and thus offer herself to her husband morning and
night; and more than these are his rights regarding her.5
A man also has these responsibilities toward his wife; he must be
neat and clean, perfumed and well-dressed, he must style his hair
and face regularly, and make himself handsome for his wife. Imam
Ja ‘far ibn Muhammad (‘a) has cited the Prophet of Allah (S)
through his fathers:
‘Each of you must prepare yourselves for your wives; just as your
wives prepare themselves for you.’ Then Imam Ja‘far (‘a) stated,
‘This means that each of you must be neat and clean.’6
The Prophet of Allah has stated:
The rights of a wife regarding her husband are that he must provide
her nourishment and clothing and must not appear to her with an
ugly appearance. If he does these, by Allah, surely he has satisfied
her rights.7
Hasan ibn al-Jahm has said:
I saw Imam Musa ibn Ja ‘far (‘a) who had dyed his hair. I said,
‘May I be sacrificed for you! You have dyed your hair!?’ He replied,
‘Yes. Surely the preparations of a husband for his wife increases her
modesty [‘iffat]. Truly some women have abandoned their modesty
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because their spouses abandoned preparation.’ Then he asked, ‘Do

you like to see your wife the way you appear to her when you have
not prepared yourself?’ I answered, ‘No.’ He declared, ‘She feels the
same.’8
3. Pleasure and Gratification
Even though seeking pleasure and sexual gratification is not the
whole aim of marriage, it is one of the chief goals and initial
motivators for marriage and has a considerable effect in
strengthening the structure of the family and preserving a good
relationship between spouses. Hence, gratification is one of the
responsibilities of husbands and wives. Husbands and wives must be
prepared to give each other sexual pleasure and gratification.
Whenever one party is inclined to sexual acts, the other must
prepare themselves and not bring excuses. The Prophet of Islam (S)
would instruct women as follows:
Do not lengthen your Salat to forestall your husbands (from sexual
pleasure).9
Husbands and wives must not only think about their own pleasure
in lovemaking; rather, they must also consider their partner’s
pleasure and gratification. This is because regular sexual
satisfaction has a significant effect on good relations between
spouses and bolsters the constitution of their family. Addressing
men, Amir al-Mu’min in (‘a) has declared:
Whenever you approach your wives, do not hurry (in
lovemaking).10
According to a Hadith, Imam Ridha (‘a) has stated:
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Your wives expect from you similar to that which you expect from
them.11
4. Rearing and Edifying Children
Caring for children, providing for their health, training their bodies
and souls, and educating them in knowledge and morality are
shared duties of fathers and mothers. This necessitates their
cooperation and mutual deliberation and diligence. A father has a
greater responsibility in this matter, but the role of a mother is more
sensitive and constructive.
Exclusive Duties of Husbands and Wives
a. Men’s Obligations
In addition to their common duties, due to their particular genesis,
men have specific responsibilities, some of which are enumerated
herein:
1. Supervision of the Family
In Islam, the responsibility of guardianship, supervision, and
management of the family have been set on the shoulders of men.
Allah, the Exalted, has stated in the Holy Quran:
“Men are the protectors and supervisors of women because of the
advantage Allah has given some over others and because they
support them from their means. Therefore righteous women are
those who are humble and who guard (in their husband’s presence
and absence) his rights and secrets, which Allah has ordained to be
guarded.”12
Family affairs must be performed by mutual agreement,
consultation, and cooperation of the husband and wife; however,
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this small society, like any other society, cannot run well without a
prudent and influential supervisor and manager. Most families that
lack a manager do not have a desirable situation. Hence, either the
wife must take on the responsibility of supervising and safeguarding
the family or the husband.
Again due to the particular genesis of men and women, since most
men are generally more rational, as opposed to emotional, than
women; are more prepared to manage and supervise the family; and
are better equipped to bear hardships, the burden of supervising the
family has been set on their shoulders. Conversely, women are more
emotional and passionate than men. Therefore, it is in the best
interests of the family that women accept the supervision of men and
perform important affairs after consulting with their husbands and,
in the event of a disagreement, accept their husbands’ judgment.
It must be noted that male supervision does not mean that the man
can selfishly manage the family by exploiting his power and do
whatever he wants and prohibit other members of the family from
expressing their opinions. This is because a prudent manager and
supervisor knows very well that no institution, great or small, may
be administrated by force and selfishness; especially in view of the
fact that the household must be a place of peace, tranquility, and
nurturing for the children who are to be the future architects of the
society.
In point of fact, the intent of male supervision is that correct
planning for administrating the family must be first and foremost
and these plans must be made through consultation and an
exchange of views of other members of the family; through
procuring their cooperation in managing affairs; through coming to
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a mutual understanding in decisions and resolving problems; and

finally, having the last word in disagreements.
The supervisory duties of men may be summarized in three
categories:
1. Providing for the expenses of the family, making plans through
consultation, and managing the incomes and expenditures of the
family
2. Safeguarding, protecting, and looking after all members of the
family
3. Overseeing religious, moral, and cultural issues of family
members, guiding them towards improvement and spiritual and
physical development, and preventing social and ethical corruption
within the family
2. Providing Financial Support [nafaqah]
In Islam, it is a man’s duty to provide for all living expenses of the
family. Ishaq ibn ‘Ammar asked the noble Imam Sadiq (‘a):
‘What are the rights of a wife upon her husband?’ He replied, ‘He
must fill her stomach and provide her clothing and if she makes a
mistake, he must forgive her.’13
3. Honor, Gentleness, and Lenience
A man must be appreciative of his wife and regard her as a blessing
from God. He must honor her, be gentle with her, forgive her
mistakes, and refrain from strictness and stubbornness. Islam
regards this attitude a wife’s right and a husband’s duty. Imam
Sajjad (‘a) has stated:
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The rights of a wife are that you must know that Allah has made her
(an instrument of) peace and friendship; then you must know that
she is a blessing from Allah upon you, so honor her and be lenient
and gentle with her. Even though you also have rights upon her, you
must be kind and forgiving toward her because she is captivated by
you. And you must provide her food and clothing and when she
makes a mistake, you must forgive her.14
4. Religious and Moral Guidance
Men are obligated to make provision for religious, ethical, and belief
related issues of their wives. Either they must help them in this
matter themselves, or they must provide the instruments for their
learning. A man must be careful of his wife’s morality and conduct.
He must encourage her to virtuous deeds and praiseworthy behavior
and dissuade her from evil deeds and indecent behavior. In short, he
must free her from the fires of Hell and invite her to Heaven.
This is one of the results and requirements of supervision, which is
the responsibility of men. The Quran proclaims:
“O people of faith! Save yourselves and your families from the Fire
whose fuel is humans and stones.”15
b. Women’s Obligations
Women also have heavy responsibilities towards their husbands,
some of which have been indicated in various Hadith. All these
responsibilities can be epitomized in one phrase: taking good care of
one’s husband. Amir al-Mu’min in (‘a) has stated:
The jihad of a woman is taking good care of her husband.16
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The phrase (taking good care of one’s husband) in this Hadith is a

concise term, however, it has an extensive meaning and encompasses
all virtues. Regarding a woman who takes good care of her husband,
it can be said:
She accepts the supervision and administration of her husband and
defends and supports it. She guards her husband’s station in the
family and among the children. She consults with him in important
issues. She obeys his commands. If in some circumstances he deems
it unwise that she leaves the house and does not permit it, she
acquiesces.
With good manners, virtuous behavior, and kindness she heartens
her husband and turns her home into a focus of serenity and love. In
times of trouble and difficulty she aids her husband and consoles
and encourages him. She is trustworthy of her husband’s property
and avoids waste, extravagance, and thrift lessness.
She encourages him to do good deeds. At home she wears her best
and most attractive clothes; she adorns herself and applies cosmetics
as her husband wishes, and shows her willingness and inclination
openly and at all times. She works hard to manage the household
and train the children well. She to faithful in her husband’s secrets,
trustworthy, loving, compassionate, etc.
It can be said regarding such a woman that she takes good care of
her husband and her actions are on the same tier as Holy Jihad.
In Hadith several issues are greatly emphasized:
1. Obeying one’s husband in religiously permissible issues
2. Submission to one’s husband in sleeping together, sexual pleasure,
and lovemaking; except where religiously prohibited
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3. Trustworthiness and preservation of the property of one’s

husband
4. Preserving one’s modesty and chastity
5. Getting permission from one’s husband in exiting the house
Imam Sadiq (‘a) has cited the Prophet of Allah (S) through his
fathers:
No Muslim man has gained more benefit after becoming Muslim
than through a Muslim wife who gives him a feeling of happiness
when he looks at her, and obeys him when he gives her a command,
and guards herself and his property when he is absent.17
Imam Muhammad Baqir (‘a) has stated:
A woman came to the Prophet (S) and said, ‘O Messenger of Allah!
What are the rights of men upon their wives?’ He replied, ‘She must
obey him and not be disobedient. She must not give charity from his
house without his permission. She must not perform voluntary fasts
without his permission. She must not deny him her body, even if she
is on the back of a camel. And she must not exit her home without
his permission.

Rights of Children
In religion, Islam Allah Almighty commanded us (Muslims) to give honor,
respect and obey our parents in entire life except when it comes to the
disobedience of Allah (SWT). Islam raised the status of parents and made it
obligatory for Muslims to obey their parents with love and respect. It is the
right of parents to be loved and respected but as we all know rights also come
with responsibilities and duties. Parents’ responsibilities for the upbringing
and care of their children are mentioned in many verses of Holy Quran and
hadiths.
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Allah Almighty said in Holy Quran about the responsibilities of parents in

these words: “O you, who have believed, protect yourselves and your families from
a Fire whose fuel is people and stones…”(Quran, 66:6). Question is how we can
save our families from this fire? The answer is very simple we have to show
them right path as described by Allah Almighty in Holy Quran and Sunnah of
Prophet Muhammad (SAW). We need to teach the difference between right
and wrong to our children.

Children are joys of life as well as sources of pride, seeds of arrogance, the
cause of distress and allurement. Therefore, we need to be very focused and
careful about their upbringing. Children are dependent on their parents and
Islam clearly emphasized on their responsibility on forming the child’s
personality. Islam pays particular attention to the upbringing children in a
proper manner.

Children have the rights to be fed, clothed, education and protected until they
reached to adulthood. These rights are for both girls and boys there is no
difference between their rights. We can say that children are a trust given to
the parents. Parents will be held accountable for this trust on the Day of
Judgment. Parents are responsible for the moral, ethical and the basic and
essential religious teachings of their children which is their responsibility.
Allah Almighty says in Holy Quran: “And those who believed and whose
descendants followed them in faith – We will join with them their descendants, and
We will not deprive them of anything of their deeds. Every person, for what he
earned, is retained…” (Quran 52:21)

Children’s responsibility is not only on father but also on mother as

mentioned by Prophet Muhammad (SAW) in one of his hadith in these
words: “Take care! Each of you is a shepherd and each of you shall be asked
concerning his flock; a leader is a shepherd of his people, and he shall be asked
concerning his flock; and a man is a shepherd of the people of his house, and he
shall be asked concerning his flock; and a woman is a shepherd of the house of her
husband and over their children, and she shall be asked concerning them” (Al-
Bukhari). The parents’ right to respect from their children is dependent upon
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the children’s right to loving care and guidance of their parents. The future of
children depends on the teachings given to them by their parents.

Some basic rights of children are mentioned below:

Children have the right to be fed, clothed, education, protection

until they reached to adulthood. Protection means protection against
moral and physical harm.
Parents should give a good name to their child.
It’s the responsibility of parents to develop the child’s personality in
all fields.
In Islam education is not limited to bookish knowledge but includes
moral and religious training also. It means healthy all-round growth
of child’s personality by giving them both religious and bookish
knowledge or we can say worldly knowledge. It is famous hadith of
our beloved Prophet Muhammad (SAW) in which He (PBUH)
said: “The best of you is one who gives a good education (intellectual and
moral) to his children”. 

Children need to be loved, kissed and special treatment by their

parents. Parents should treat their children with love and leniency
but in some cases where they need strictness, it is also allowed.
This means that parents should not spend all that they have their
own comforts and luxuries but must make a board for children’s
progress after the parents die.
Parents should teach children Islamic manners and etiquettes in
accordance with the beautiful example of the Prophet Muhammad
(SAW).
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Parents should also give them learning to read and recite the Quran
from an early age when the child’s memory finds it easy. 
It also includes the development of the regular performance of
Prayer between the ages of 7 and 10.
The respect that parents impart to their children will help them to
become respectable, responsible, kind, friendly, obedient, patient,
humble and honorable children and human being for their entire
life.
In short, it is the duty of the parents to keep in mind the following things
mentioned above concerning their children so that they may not be corrupted
under the influence of undesirable suggestions. Parents should teach their
children Islamic teachings as well as worldly so that they get success in this
life and hereafter to.

Islam establishes a legal framework, and embodies a code of ethics,

designed to protect the rights of an individual including his or her
right to live in a secure society.  For children, security is of the
upmost importance.  The rights of a child begin even before birth; in
fact they begin before conception. The Quran and the authentic
traditions of Prophet Muhammad make it clear that two people
should not enter into a marriage carelessly.  A great deal of thought
and preparation is necessary before man and woman commit to
each other and to the family that may result from their union. 
Prophet Muhammad was heard to say, “A woman may be married
for four reasons: her wealth, her lineage, her beauty, and her
religious commitment.  Marry the one who is religiously
committed.”
Once a child is conceived, it has the right to life.  The Quran makes it very
clear that all life is sacred.  It is never permissible to terminate a pregnancy
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because one fears being unable to financially support a child or another child. 
It is God, who is the Provider and Sustainer of all life.

“...kill not your children because of poverty - We provide sustenance for you
and for them”. (Quran 6:151)

The Quran and the authentic traditions of Prophet Muhammad, may the
mercy and blessings of God be upon him, speak clearly about the
responsibility that comes with raising a child.  It is an obligation upon the
believers to raise and care for children by bringing them up as moral,
righteous human beings.  Secure in the knowledge that they are valued
members of the human race, and their particular families.  Neglecting this
duty could potentially lead a person away from the path of righteousness and
away from God.

“O you who believe!  Ward off yourselves and your families against a Fire
(Hell) whose fuel is men and stones, over which are (appointed) angels stern
(and) severe, who disobey not, (from executing) the Commands they receive
from God, but do that which they are commanded” (Quran 66:6)

Prophet Muhammad said, “Each of you is a shepherd and each of you is

responsible for his flock.  The ruler is a shepherd and is responsible for his
flock.  A man is the shepherd of his family and is responsible for his flock.  A
woman is the shepherd of her husband’s household and is responsible for her
flock”.[1]
‫حق الولد‬

‫ك َمسْئو ٌل َع َّما ولِّيتَهُ ِم ْن ُح ْس ِن األَدَب َوال ّداللَ ِة َعلَى َرب ِه‬ َ َّ‫ َوأَن‬،‫َاج ِل ال ُد ْنيَا بخَ ي ِْر ِه َو َش ِّر ِه‬
ِ ‫اف إلَيكَ فِي ع‬
ٌ ‫ض‬ َ ‫ك فَتَ ْعلَ َم أنَّهُ ِم ْنكَ َو ُم‬
َ ‫ق َولَ ِد‬ ُّ ‫َوأ َّما َح‬
ْ ْ ْ ُّ ْ َ
‫ ال ُمع ِذ ِر‬،‫ثر ِه َعلي ِه فِي عَا ِج ِل الدنيَا‬ َ ْ َ َ ْ َ ْ‫ل‬ ْ
ِ ‫ فاع َم فِي أ ْم ِر ِه َع َم َل ال ُمتزيِّ ِن ب ُحس ِن أ‬، ٌ‫ك َو ُم َعاقب‬ َ َ ِ‫ ف ُمثابٌ َعلى ذل‬،‫َو ْال َمعُون ِة لَهُ َعلى طا َعتِ ِه فِيكَ َوفِي نف ِس ِه‬
َ َ ْ َ َ
ِ‫ َوال قُ َّوةَ إال باهلل‬.ُ‫ك وبَ ْينَهُ ب ُح ْس ِن ْالقِيَ ِام َعلَ ْي ِه َواألَخ ُذ لَهُ ِم ْنه‬َ َ‫إلَى َرب ِه فِي َما بَ ْين‬.

And the right of your child is that you should know that he is from you and he
will be ascribed to you in this world due to both his good deeds and his evil
deeds. And you are responsible for what has been entrusted to you in teaching
him good conduct, and guiding him toward his Lord and helping him to obey
Him on your behalf and for himself. Then you will be rewarded for so doing,
and you will be punished.1
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Then regarding his affairs, act like one who will be proud of bringing him up
in this world, and one who is excused by his Lord for what is between you and
him for taking good care of him, and the good results you achieved. And there
is no power but in God.

Imam Sajjad mentions the following points regarding the rights of children:
1 A father should not forget that the child is his and that the child’s good or
bad deeds will be ascribed to him.

2 A father is responsible for guiding the child to obey God, and to teach and
educate him.

3 A father should not be indifferent to the result of the deeds of his child.
There will be rewards for the child’s good deeds, and punishment for the
child’s bad deeds for the father, too.

4 A father should do his best to raise the child so that his excuse is acceptable
both to his child and God.

: ‫ا ْس ِم ِه َوال ُمبالَ َغةُ في تَأ ِديبِ ِه‬ ْ .

ُ‫اختِيا ُرهُ لِوالِ َدتِ ِه َوتَحْ ِسين‬

“Three rights for the child are incumbent upon his father: selecting a (good)
mother for him, giving him a good name, and exerting the utmost effort in
raising him well.”2

Thus Imam Sadiq has considered that parents must exert all efforts to raise
their children.
Imam Sajjad said:

‫ َوأَ ِعنِّي عَلى تَربِيَتِ ِهم َوتَأ ِديبِ ِهم َوبَرِّ ِهم‬.

“O God! Please help me in raising and educating my children and making

them good people.”3

Thus, we realize that raising children is a hard task and everyone should seek
God’s help in this important affai

Right n. 24: The Right of the Child

‫حق الولد‬
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‫ك َمسْئو ٌل َع َّما ولِّيتَهُ ِم ْن ُح ْس ِن األَدَب َوال ّداللَ ِة َعلَى َرب ِه‬ َ َّ‫ َوأَن‬،‫َاج ِل ال ُد ْنيَا بخَ ي ِْر ِه َو َش ِّر ِه‬
ِ ‫اف إلَيكَ فِي ع‬
ٌ ‫ض‬ َ ‫ك فَتَ ْعلَ َم أنَّهُ ِم ْنكَ َو ُم‬
َ ‫ق َولَ ِد‬ ُّ ‫َوأ َّما َح‬
ْ ْ َ َ ْ َ
ِ ‫ فا ْع َملْ فِي أ ْم ِر ِه َع َم َل ال ُمتَ َزيِّ ِن ب ُح ْس ِن أ‬، ٌ‫ك َو ُم َعاقَب‬
‫ ال ُم ْع ِذ ِر‬،‫ثر ِه َعل ْي ِه فِي عَا ِج ِل ال ُّدنيَا‬ َ ِ‫ فَ ُمثابٌ َعلى ذل‬،‫َو ْال َمعُون ِة لَهُ َعلى طا َعتِ ِه فِيكَ َوفِي نف ِس ِه‬
َ ْ َ َ
ِ‫ َوال قُ َّوةَ إال باهلل‬.ُ‫ك وبَ ْينَهُ ب ُح ْس ِن ْالقِيَ ِام َعلَ ْي ِه َواألَخ ُذ لَهُ ِم ْنه‬ َ َ‫إلَى َرب ِه فِي َما بَ ْين‬.

And the right of your child is that you should know that he is from you and he
will be ascribed to you in this world due to both his good deeds and his evil
deeds. And you are responsible for what has been entrusted to you in teaching
him good conduct, and guiding him toward his Lord and helping him to obey
Him on your behalf and for himself. Then you will be rewarded for so doing,
and you will be punished.1

Then regarding his affairs, act like one who will be proud of bringing him up
in this world, and one who is excused by his Lord for what is between you and
him for taking good care of him, and the good results you achieved. And there
is no power but in God.

Imam Sajjad mentions the following points regarding the rights of children:
1 A father should not forget that the child is his and that the child’s good or
bad deeds will be ascribed to him.

2 A father is responsible for guiding the child to obey God, and to teach and
educate him.

3 A father should not be indifferent to the result of the deeds of his child.
There will be rewards for the child’s good deeds, and punishment for the
child’s bad deeds for the father, too.

4 A father should do his best to raise the child so that his excuse is acceptable
both to his child and God.

The issue of genetic inheritance of traits also holds true in plants and animals,
and is not to be discussed here further. Once by God’s will the child is born
into this material world, Islam considers the parents highly responsible
towards him. They should first realize the importance of this issue, and seek
God’s help in fulfilling their heavy duties. We will briefly discuss these duties
here.

To successfully raise children, parents should consider the following two

important points. First, they should revive the child’s potential talents, and
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secondly they should work to eliminate the child’s wrong or harmful

inclinations. A good teacher is one who studies and discovers the child’s
talents and uses practical and scientific methods to develop them to the point
of their perfection and application. He also destroys the potentially bad
hereditary inclinations left over in the child from his parents or grandparents.
Imam Sadiq said:

‫اختِيا ُرهُ لِوالِ َدتِ ِه َوتَحْ ِسينُ ا ْس ِم ِه َوال ُمبالَ َغةُ في تَأ ِديبِ ِه‬ ُ َ‫ َويَ ِجبُ لِل َولَ ِد عَلى والِ ِد ِه ث‬.
ْ :‫الث ِخصا ٍل‬

“Three rights for the child are incumbent upon his father: selecting a (good)
mother for him, giving him a good name, and exerting the utmost effort in
raising him well.”2

Thus Imam Sadiq has considered that parents must exert all efforts to raise
their children.
Imam Sajjad said:

‫ َوأَ ِعنِّي عَلى تَربِيَتِ ِهم َوتَأ ِديبِ ِهم َوبَرِّ ِهم‬.

“O God! Please help me in raising and educating my children and making

them good people.”3

Thus, we realize that raising children is a hard task and everyone should seek
God’s help in this important affair.

Children have certain rights over their parents from the time that they are
born. The first right relates to naming them. This right has been mentioned in
many traditions. The Prophet said:

ِّ ‫ ِم ْن َح‬.
ْ ِ ‫ق ال َولَ ِد عَلى الوالِ ِد‬
‫أن يُحْ ِسنَ ا ْس َمهُ ويُ َحسِّنَ أ َدبَه‬

“Among the rights of child over the father are that he chooses a good name
for him, and raises him well.”4

The Prophet said:

‫ َس ُّموا أوْ ال َد ُكم أسْما َء األ ْنبِيا ِء َوأَحْ َسنُ األس َما ِء َع ْب ُدهللاِ َو َع ْبدُالرَّحْ م ِن‬.

“Give your children the names of the Prophets. The best names are Abdullah
and Abd al-Rahman.” 5
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The Prophet said:

‫ يُحْ ِسنُ اس َمهُ ويُ َعلِّ ُمهُ ال ِكتابَةَ ويُز َِّو ُجهُ إذا بَلَ َغ‬:‫الولَ ِد عَلى والِ ِد ِه ثَالثَة‬
َ ‫ق‬ ِّ ‫ ِمن َح‬.

“Children have three rights over their father: that he give them a good name,
teach them how to read and write, and marry them off when they mature.”6

Imam Ali said:

َ‫أن يُحْ ِسنَ اس َمهُ وي َُحسِّنَ أ َدبَهُ ويُ َعلِّ َمهُ ال ْقرآن‬ ُّ ‫ َح‬.
ْ ‫ق ال َولَ ِد عَلى الوالِ ِد‬

“The right of a child incumbent upon his father is that the father should
choose a good name for him and teach him good etiquette and the Qur’an.”7

Rights of Neighbours
 
And be good to the neighbour who is your relative and to the neighbour who
is not a relative . . . (Qur'an, 4:36)
 
Islam has great respect for the mutual rights and duties of neighbours. The
Holy Prophet said:
 
Jibra'1 always used to advise me to be generous with neighbours, till I thought
that Allah was going to include the neighbours among the heirs of a Muslim.
 
The rights of neighbourhood are not meant for Muslim neighbours only. of
course, a Muslim neighbour has one more claim upon us - that of Islamic
brotherhood; but so far as the rights of neighbourship are concerned, all are
equal.
 
 
Explaining it, the Holy Prophet said:
Neighbours are of three kinds:

(1) that one who has got one right upon you;
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(2) that one who has got two rights upon you;

(3) that one who has got three rights upon you.
 
The neighbour having three rights upon you is the one who is also a Muslim
and a relative. The neighbour having two rights is the one who is either a non-
Muslim or a non-relative Muslim.
 
The neighbour having one right is the one who is neither a Muslim nor a
relative. Still he has got all the claims of neighbourhood-rights upon you.
 
Here are some more traditions which show the Islamic love towards the
neighbours:
 
The Holy Prophet said:
That man is not from me who sleeps contentedly while his neighbour sleeps
hungry.
 
Al-Imam `Ali ibn al-Husayn (a. s.) in his Risalat al-Huquq, said:
These are your duties towards your neighbour: Protect his interests when he
is absent; show him respect when he is present; help him when he is inflicted
with any injustice. Do not remain on the look-out to detect his faults; and if,
by any chance, you happen to know any undesirable thing about him, hide it
from others; and, at the same time, try to desist him from improper habits, if
there is any chance that he will listen to you. Never leave him alone at any
calamity. Forgive him, if he has done any wrong. In short, live with him a
noble life, based on the highest Islamic ethical code.

The Arabic word ‘jar’ meaning neighbor is used with several implications in
the Holy Qur’an. In some places, it is used to refer to neighbors - close or far
away. In the Holy Qur’an, it is also used to refer to those who seek asylum as
in the following verse:
ُ‫ك فَأ َ ِجرْ ه‬
َ ‫َوإِ ْن أَ َح ٌد ِّمنَ ْال ُم ْش ِر ِكينَ ا ْستَ َجا َر‬
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“If one amongst the Pagans ask thee for asylum, grant it to him...” [The Holy
Qur’an, al-Tawbah 9:6]

The above word used for neighbor has the deeper meaning of security. That
implies that neighbors are granted security by each other. The right of a
neighbor is great both intellectually and religiously. The word ‘jar’ is used in
any place where there is a great right as in the following verse:

ِ َّ‫ب لَ ُك ُم ْاليَوْ َم ِمنَ الن‬

‫اس َوإِنِّي َجا ٌر لَّ ُك ْم‬ َ ِ‫الَ غَال‬

“No one among men can overcome you this day, while I am near to you.” [The
Holy Qur’an, al-Anfal 8:48]

Here in the phrase ‘I am near to you’ in Arabic the word ‘jar’ is used. The
Qur’an refers to close-by and distant neighbors. We shall discuss this issue
next.

The Rights of Neighbors as Viewed in the Qur’an

Consider the following verse of the Holy Qur’an:

‫ب‬
ِ ‫الجن‬ َ ِ‫ب ب‬ ِ ‫ب َوالصَّا ِح‬ ِ ُ‫ار ْال ُجن‬ِ ‫ار ِذي ْالقُرْ بَى َو ْال َج‬
ِ ‫ين َو ْال َج‬
ِ ‫وا بِ ِه َش ْيئًا َوبِ ْال َوالِ َدي ِْن إِحْ َسانًا َوبِ ِذي ْالقُرْ بَى َو ْاليَتَا َمى َو ْال َم َسا ِك‬
ْ ‫ُوا هّللا َ َوالَ تُ ْش ِر ُك‬
ْ ‫َوا ْعبُد‬
َ ْ ‫َوا ْب ِن ال َّسبِي ِل َو َما َملَك‬
‫َت أ ْي َمانُ ُك ْم‬

“Serve God, and join not any partners with Him; and do good - to parents,
kinsfolk, orphans, those in need, neighbors who are near, neighbors who are
strangers, the companion by your side, the wayfarer (ye meet), and what your
right hands possess.” [The Holy Qur’an, al-Nisaa 4:36]

The verse refers to some of the rights in Islam including those of neighbors.
‘Neighbors who are near’ in this verse has been interpreted by various
commentators to imply various things. Some consider it to imply relatives.
However, since the verses that have preceded this verse in the Qur’an refer to
the rights of relatives this interpretation seems to be an unlikely meaning.
Rather other implications seem to be more appropriate. It may mean
neighbors who are closer to us in religion.

“Neighbors who are strangers” implies physical distance. According to

traditions people living in up to forty houses away in either direction are
considered our neighbors. It may also refer to non-Muslim neighbors who are
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not fighting with Muslims.1 Now that we have studied the Qur’anic verses
regarding neighbors, we will briefly review the traditions on this issue.

Traditions on the Rights of Neighbors

There are many traditions about the rights of neighbors, their due respect and
their role in our security. The Prophet of God said:
ً ‫ليس جا ُرهُ ُمؤ ِمنا‬ َ َ‫ َمن أ ْغل‬.
ِ ‫ق بابَهُ َخوفا ً ِمن‬
َ َ‫جار ِه عَلى أ ْهلِ ِه َومالِ ِه ف‬

“The neighbor because of whom one locks the door, out of fear for one’s
family and wealth, is not a believer.”

The Prophet of God was asked: “O Prophet of God! What are the rights of
neighbors incumbent upon other neighbors?” He said:
‫ض‬ َ ‫وإن َم ِر‬ ْ ُ‫أجابَه‬ َ ‫وإن دَعا‬ ْ ُ‫إعارهُ وإ ِن احْ تا َج إلى ِر ْف ِده َرفَ َده‬
َ ِ ُ‫ضهُ وإ ِن ا ْستَعانَهُ أعانَه‬
ُ‫وإن ا ْستَعا َر ِمنه‬ َ ‫ضهُ أ ْق َر‬
َ ‫إن ا ْستَ ْق َر‬
ِ ‫ِمن أ ْدنى حُقوقِ ِه عَليَ ِه‬
‫اب ُمصيبَةً َح ِزنَ لِ ِح ْزنِ ِه َوال يَستَطي ُل عَلي ِه بِبِنا ٍء َس َكنَهُ فَيُؤ ِذي ِه‬َ ‫أص‬َ ‫وإن‬ ْ ُ‫اب خَ يراً فَ ِر َح بِ ِه َولَ ْم يَحْ ِس ْده‬ َ ‫أص‬ َ ‫وإن‬ ْ ُ‫وإن َماتَ َشيَّ َع ِجنا َزتَه‬ ْ ُ‫عَا َده‬
ُ ً ٌ ُ ُ
َ
‫يس ِعن َدهُ ِمثلها أو فليَ ْستِرْ ها عَنهُ َوعَن ِعيالِ ِه‬ َ َّ ْ َ
َ ‫ي إلى َمن ِزلِ ِه طرفة أهدى لهُ قِسما ِمنها إذا َعلِ َم أنهُ ل‬ ْ ْ ْ
َ ‫ّيح عَنهُ وإن أه ِد‬ ِ ‫بإ ْشرافِ ِه َعلَي ِه َو َس ِّد َمنافِ ِذ الر‬
ُ‫ت أنَّهُ َسيُورِّ ثُه‬ ُ ‫ار َحت ّى ظَنَ ْن‬ِ ‫صاني هللاُ بال َج‬ َ ‫ َولَقَد أو‬،ُ‫الجار إالّ قَلي ٌل ِم َّم ْن َرح َمهُ هللا‬
ِ َّ ‫ لَ ْم يُؤ ِّد َح‬:‫ إس َمعوا ما أقُو ُل لَ ُكم‬.‫َّت نَف ُسهُ بِها‬
‫ق‬ ْ ‫إن َشح‬ ْ .

“The least of a neighbor’s rights on him is that if he asks him for a loan he
should grant it to him. If he asks for help, he should help him. If he wants to
borrow something from him, he should lend it to him. If he needs him to
donate something to him, he should do so. If he invites him, he should accept
his invitation. If he gets sick, he should go and visit him. If he passes away, he
should attend his funeral procession.

(The Prophet of God then added:) “Listen to what I tell you. Only a few
people who are blessed by God’s Mercy fulfil the rights of neighbors. God
enjoined on me the rights of the neighbor to the extent that I thought He
would appoint him as an heir.”2

There are three important points stressed by the Prophet in this tradition. The
first point is that each person’s house is his place of peace and security, both
for his property and for honor. Should one lose his security at home, he has
lost his most secure stronghold. This peace and security is everyone’s certain
right, and should not be violated by anyone. If one lives in such a way that
threatens the security of his neighbors, then he is not a true believing Muslim.
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The second point that is stressed here is not to build tall buildings overlooking
other people’s houses. We all know that at the time of the Prophet there were
no tall buildings in Arabia. However, the teachings of the Prophet are
universal, and for all times. Thus, he instructed us not to build such buildings.
This is one of the signs of the completeness of Islamic teachings and a proof of
Islam being the last religion. Housing is still one of man’s major social
problems.

The problem of finding a secure place to live is not only one of our problems,
but it is also one of most countries of the world. The Westerners have chosen
living in apartments with all its problems and limitations. Our people are also
following this practice. The third point that is stressed is that one should not
show what he brings into his house to his neighbors, or give a little of what he
brings home to his neighbors if they are poor.

It is Forbidden to Hurt One’s Neighbors

Imam Sadiq said:

ٌ ‫ َملع‬.
ُ‫ُون َمن آذى َجا َره‬

“One who troubles his neighbor is cursed.”3

On the other hand, pleasing one’s neighbor is a cause of forgiveness. In Lubb

al-Lubab Qutb al-Rawandi quoted on the authority of God’s Prophet :
ٌ ‫ َمن َماتَ ولَهُ ِج‬.
ُ‫يران ثَالثَةٌ ُكلُّهُم راضُونَ عَنهُ ُغفِ َر له‬

“Anyone who dies with three neighbors pleased with him will be forgiven (by
God).”4
The Prophet of God said:

ِ َ‫ َمن كانَ يُؤ ِمنُ بِاهللِ َوالي‬.

َ ‫وم اآل ِخ ِر فَال يُؤ ِذ َج‬
ُ‫اره‬

“Whoever believes in God and the Final Day should not trouble his
neighbors.” 5

The Prophet also said:

‫ار َكحُر َم ِة أُ ِّم ِه‬

ِ ‫الج‬ ِ ‫حُر َمةُ ال َج‬.
َ ‫ار عَلى‬
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11850

“The reverence of a neighbor incumbent on the neighbor is like the reverence

due to one’s mother.”6

Complaining Against One’s Neighbor

Imam Sadiq narrated that someone complained to the Prophet of God about
his neighbor. The Prophet turned his face away from him. He came back
again. Then the Prophet told Ali , Salman and Miqdad:
ْ ‫ ْإذهَبوا ونادُوا‬.
َ ‫أن لَ ْعنَةُ هللاِ َوال َمالئِ َك ِة عَلى َمن آذى َج‬
ُ‫اره‬

“Go and publicly announce that the curse of God and the angels is on one who
troubles his neighbor.”7

Treating Neighbors with Kindness

The Noble Prophet said:

ِ ‫ق َو ِعما َرةٌ في الد‬

‫ِّيار‬ ِ ‫البِرُّ َو ُحسْنُ ال ِج‬.
ِ ‫وار زيا َدةٌ في الر ِّْز‬

“Treating one’s neighbors with kindness and being a good neighbor will result
in an increase in one’s share of daily bread and the development of towns.” 8

Imam Ridha has been quoted as having said the following in Fiqh al-Ridha:
‫ك َوتَعالى أوْ صانِي‬ َ ‫َبار‬ َّ :‫صلّى هللاُ عَلي ِه َوآلِ ِه‬
َ ‫أن هللاَ ت‬ َ ِ‫ي عَن َرسو ِل هللا‬ ِ ‫ َوقَد‬،‫الجار‬
َ ‫رُو‬ ِ َ ُ‫فإن هللاَ تَعالى يَسْأل‬
‫ك َع ِن‬ َّ ‫ك‬ َ ‫َوأَحْ ِس ْن ُم‬
َ ‫جاو َرةَ َمن َجا َو َر‬
‫ت أنَّهُ يَ ِرثُنِي‬
ُ ‫ار َحت ّى ظَنَ ْن‬ َ .
ِ ‫بالج‬

“Be a good neighbor for your neighbors since God will ask you about the
neighbour. God’s Prophet has been quoted as having said: God the Almighty
enjoined on me the rights of the neighbor to the extent that I thought he will
inherit from me.” 9

Be Considerate With Your Neighbors

It is quoted on the authority of God’s Prophet :

‫ َما آ َمنَ بي َمن باتَ َش ْبعانَ َوجا ُرهُ َجائِ ٌع‬.

“Whoever spends the night with a full stomach, while his neighbor is hungry,
does not believe in me.”10
He also said:
Hamid raza Nasir
11850

ٍ ُ‫ َما آ َمنَ بي َمن باتَ كا ِسيا ً َوجا ُره‬،‫ َما آ َمنَ بي َمن باتَ َش ْبعانَ َوجا ُرهُ طا ٍو‬.
‫عار‬

“One who spends the night with a full stomach while his neighbor is hungry,
has not believed in me. One who spends the night clothed, while his neighbor
has no clothes, has not believed in me.” 11

In a letter to his governor Uthman ibn Hunayf, Imam Ali wrote:

ٌ ‫يت ِمبطانا ً َو َحولي ب‬
‫ُطون غَرثَى َوأ ْكبا ٌد َحرّى؟‬ ُ ِ‫أأب‬

“Should I pass the night with a full stomach while around me are hungry and
thirsty bellies?”12

Bad Neighbors

It has been quoted on the authority of God’s Prophet :

ْ ُ‫ير سا َءه‬
ُ‫وإن رآكَ بِ َش ٍّر َس ّره‬ ٍ ‫ك ب َخ‬ ْ ،ُ‫ك قَلبُه‬
َ ‫إن رآ‬ َ ‫َار إقا َم ٍة تَراكَ عَيناهُ َويَرعَا‬ ِ ‫أعُو ُذ باهللِ ِمن‬.
ِ ‫جار سو ٍء في د‬

“I seek refuge in God from an evil neighbor next to one’s place of residence.
His eyes see you and his heart watches you. If he sees you in a good state, it
grieves him, and if he sees you in a bad state, it makes him happy.”13

Investigate Before Buying a House

The Noble Prophet said:

ِ ِ‫بل الطَّري‬
‫ق‬ َ َ‫ق ق‬ َ َ‫إلتَ ِمسوا ال َجا َر ق‬.
ِ ‫بل ِشرا ِء ال ّد‬
َ ‫ار َوالرَّفي‬

“Ask about the neighbor before buying the house, and the travelling
companion before starting the journey.”14

Rights of the Relatives

Merits of the Relatives

Relatives are the family to whom one belongs. Man’s relatives are the most
similar, affectionate, and helpful. Describing the relatives, Amirul-Mu'minin
(a) said:
Hamid raza Nasir
11850

“Man, though wealthy, cannot dispense with his clan. He is in need for their
defending him with hands and tongues. They are one’s greatest backers, best
reuniters, and most affectionate when a misfortune befalls1.”

The best relatives are those who love, sympathize, and cooperate with one
another for achieving their goals and interests. For its elevated social rank
and great influence on reforming the Islamic society, the Islamic Sharia has
paid the greatest attention to the family affairs.

Regard of Relatives

The leading moral principles on which the Islamic Sharia has imposed and
confirmed is the regard of relatives by means of showing kindness, rendering
material aid, protecting against misfortunes, and participating in sorrow and
joy:

The Prophet (S) said: “I advise every present and absent individual of my
umma, including those who are in their fathers’ spines and mothers’ wombs
up to the Day of Resurrection I advise all these to regard their relatives, even
if the way to them takes one hundred year walking. Regard of the relatives is
part of the religion2.”

“He who is pleased if Allah adds to his age and increases his sustenance must
regard his relatives.

On the Day of Resurrection, the family relation will say with glib accent: O
Lord, regard him who regarded his relatives and disregard him who
disregarded his relatives3.”

“Warrant for me one and I warrant for you four: warrant for me that you
regard your relatives and I warrant for you that Allah will love you, increase
your sustenance, add to your age, and take you to the promised Paradise4.”

Imam al-Baqir (a) said: “Regard of the relatives purifies the deeds, increases
the wealth, repels misfortunes, makes the Judgment easier, and postpones the
deadline of life5.”

Imam as-Sadiq (a) said: “We do not know anything that adds to the age like
regard of the relatives. It happens that a man whose age is decided to be three
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11850

years may add to it thirty years if he regards his relatives. Hence, his age
become thirty-three. A man whose age is decided to be thirty-three years may
decrease to three years if he disregards his relatives6.”

“Regard your relatives even by serving them a drink of water. The best way of
regarding the relatives is to save them from harm. Regard of relatives surely
postpones the deadline of life and endears to the family members7.”

“Regard of the relatives and charity make the Judgment on the Day of
Resurrection- easier and protect against committing sins. Hence, you are
advised of regarding your relatives and doing charity even by saying nice
salaams and responding others’ salutations8.”

Imam as-Sadiq (a) narrated that, once, a man said to the Prophet (S): “God’s
Messenger, my relatives have rallied against me, disregarded me, and reviled
at me. Should I disavow them?” The Prophet (S) answered: “If you do, Allah
will disavow all of you.” He wondered: “How should I do, then?” The Prophet
(S) instructed: “You should regard those who disregarded you, give those who
deprived you (of their endowments), and pardon those who wronged you. If
you do it, Allah will support you against them9.”

A family contains individuals of various standings. There is the rich and the
poor, the strong and the weak, and the celebrity and the ignoble. Except by
means of solidarity and mutual sympathy, a family cannot achieve might and
luxury and cannot face the life problems with steadfastness.

In his last hours, Aktham Ibn Saifi; the famous wise man, summoned his sons,
collected a group of sticks, and asked each of them to break it. None could
break that group. He then gave a single stick to each of them to break. They
could break easily. Commenting on this situation, he said to them: “Like these
sticks, always be together so that you cannot be broken.”

Disregard of the Relatives

Disregard of the relatives stands for any word or deed that oppresses the
relatives, such as revilement, backbiting, alienation, and deprivation of
feelings of sympathy. According to the Islamic Sharia, it is a grand sin
threatened with punishment:
Hamid raza Nasir
11850

“If you ignore the commands of Allah would you then also spread evil in the
land and sever the ties of kinship? (47:22).”

“Those who break their established covenant with Him and the relations He
has commanded to be kept and spread evil in the land are the ones who lose a
great deal. (2:27)”

The Prophet (S) said: “Four matters are the quickest in punishment: to
recompense the favor with mistreatment, to trespass him who does not show
hostility, to break the faith of the party who keeps up his faith, and to rupture
the relations with the relatives who regard you properly10.”

Imam al-Baqir (a) said that the following statements are recorded in Ali’s
book: “The bearers of three ill manners will not die before they suffer the
consequence of them: oppression, disregard of the relatives, and perjury
against Allah. The reward of regard of the relatives is the most hastened. Even
the sinful people will be enriched and wealthy when they regard each other
(by means of good mutual relations). Perjury and disregard of the relatives
change countries into deserted wastelands and cut off the progeny11.”

One of the companions narrated that he, once, told Imam as-Sadiq (a) that his
brothers and cousins had dismissed him from his house and that they would
beat him if he disputed with them.

Imam as-Sadiq (a) said to him: “Be patient. Allah will surely relieve you.”

The man was sufficed with these words; hence, he left.

In the year 131, people were affected by plague, and the man’s brothers and
cousins were within its victims. When the man visited Imam as-Sadiq (a), he
asked him about their manners. He told of their death. The Imam (a) said:
“That was certainly the punishment for what they had done to you when they
disregarded their relative. Do you wish were they alive even if they would
mistreat you?” The man answered: “Yes, I do12.”

Shuaib al-Aqarqoufi narrated that Ya’qoub al- Maghzili, once, visited Imam
al-Kadhim (a) who said to him: “Ya’qoub, you and your friend were engaged
in disagreement in a place yesterday, and you reviled at each other. My
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11850

fathers’ and my religion does not accept such deeds. We, likewise, do not
order any of such ethics. Hence, you should fear Allah alone. Death will
separate you from your friend who will die during his journey before he
arrives in his town. You will be sorry for your revilement at him. Because you
have disregarded each other, Allah will cut off your ages.”

The man asked: “What about my time of death?”

The Imam answered: “Because you regarded your aunt, twenty years were
added to your age.”

(Shuaib commented) After some time, the man told me that his friend had
died during his journey. 13

Rights of Womb Relatives

22) The Right of the Mother

The right of your mother is that you know that she carried you where no one
carries anyone, she gave to you of the fruit of her heart that which no one
gives to anyone, and she protected you with all her organs. She did not care if
she went hungry as long as you ate, if she was thirsty as long as you drank, if
she was naked as long as you were clothed, if she was in the sun as long as you
were in the shade. She gave up sleep for your sake, she protected you from
heat and cold, all in order that you might belong to her. You will not be able
to show her gratitude, unless through God's help and giving success.1
ّ ‫حقو‬
‫ق الرّحم‬

22. ‫حق األم‬

‫ ولَ ْم‬،‫يع َجوار ِحها‬ َ ‫ و َوقَ ْت‬،َ‫ط ْتكَ ِمن ثَ ْم َر ِة قَلبِها ما ال يُعطي أح ٌد أحدا‬
ِ ‫ك بِ َج ِم‬ ُ ‫ك َحي‬
َ ‫ وأ ْع‬،َ‫ْث ال يحتمل أح ٌد أحدا‬ َ ‫ق أُ ِّم‬
َ ‫ فَأ َ ْن تَ ْعلَ َم أَنَّهَا َح َملَت‬،‫ك‬ ُّ ‫و أما َح‬
‫ فانك‬،‫ لتكون لها‬،َ‫الح َّر والبَرد‬ َ ‫ك‬ َ ‫ووقَ ْت‬
َ ،‫ وتهجر النوم ألجلك‬،‫ وتضحى وتظلك‬،‫ وتعرى وتكسوك‬،‫ وتعطش وتسقيك‬،‫تبال أن تجوع وتطعمك‬
ِ ‫ال تُطيق ُشكرها إاّل بِ َع‬.
‫ون هللاِ وتَوفيقه‬

23) The Right of the Father

The right of your father is that you know that he is your root. Without him,
you would not be. Whenever you see anything in yourself which pleases you,
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11850

know that your father is the root of its blessing upon you. So praise God and
thank Him in that measure. And there is no strength save in God.

23. ‫حق األب‬

َ ‫ك أَصْ ُل النِّ ْع َم ِة َعلَ ْيكَ فِي ِه َواحْ َم ِد هَّللا‬َ ‫ك فَا ْعلَ ْم أَ َّن أَبَا‬
َ ُ‫ فَ َم ْه َما| َرأيْتَ فِي ن ْف ِسكَ ِم َّما يُ ْع ِجب‬.‫ َوأَنَّهُ لَوْ الهُ لَ ْم تَ ُك ْن‬، َ‫ك فان تَ ْعلَ َم أنَّهُ أَصْ لُك‬
َ ‫ق أَبي‬
ُّ ‫َوأ َّما َح‬
ِ‫ك َوال قُ َّوةَ إالّ باهلل‬ َ ِ‫ َوا ْش ُكرْ هُ َعلَى قَ ْد ِر َذل‬.

24) The Right of the Child

The right of your child is that you should know that he is from you and will be
ascribed to you, through both his good and his evil, in the immediate affairs of
this world. You are responsible for what has been entrusted to you, such as
educating him in good conduct (husn al-adab), pointing him in the direction of
his Lord, and helping him to obey Him. So act toward him with the action of
one who knows that he will be rewarded for good doing toward him and
punished for evildoing.

24. ‫حق الولد‬

‫ك َمسْئو ٌل َع َّما ولِّيتَهُ ِب ِه ِم ْن ُح ْس ِن األَدَب َوال ّداللَ ِة َعلَى َرب ِه‬
َ َّ‫ َوأَن‬،‫َاج ِل ال ُد ْنيَا بخَ ي ِْر ِه َو َش ِّر ِه‬
ِ ‫اف إلَيكَ فِي ع‬
ٌ ‫ض‬َ ‫ك فَان تَ ْعلَ َم أنَّهُ ِم ْنكَ َو ُم‬
َ ‫ق َولَ ِد‬
ُّ ‫َوأ َّما َح‬
‫ َو ْال َمعُون ِة لَهُ َعلَى طَا َعتِ ِه فَا ْع َملْ فِي أَ ْم ِر ِه َع َم َل من يعلم أنه مثاب على اإلحسان إليه ُمعاقِب على اإلساء ِة إليه‬.

25) The Right of the Brother

The right of your brother is that you know that he is your hand, your might,
and your strength. Take him not as a weapon with which to disobey God, nor
as equipment with which to wrong God's creatures. Do not neglect to help him
against his enemy or to give him good counsel. If he obeys God, well and good,
but if not, you should honour God more than him. And there is no strength
save in God.

25. ‫حق األخ‬

ِ ‫لظ ْل ِم لِ َخ ْل‬
،‫ وال تَ َد ْع نُصْ رتَهُ َعلَى َعد ُِّو ِه‬،ِ ‫ق هَّللا‬ ُّ ِ‫ فَال تَتَّ ِخ ْذهُ ِسالحًا علَى َمعصي ِة هَّللا ِ وال ُع َّدةً ل‬، ‫ك‬ َ ‫ق أَ ِخيكَ فَأن تَ ْعلَ َم أَنّهُ يَ ُدكَ َو ِع ُّز‬
َ ُ‫ك َوقُ َّوت‬ ُّ ‫َوأَ ّما َح‬
‫صي َحة لَهُ فَاِ ْن أطا َع هللاَ وإال ْفليَ ُك ِن هللا أكرم عليك منه وال قوة إال باهلل‬ ِ َّ‫والن‬.

Relatives are either from the father’s side with whom we are of the same root
or they are from the mother’s side with whom we are connected through
mother. Therefore, to love our relatives is the best way to remove
Hamid raza Nasir
11850

disagreements. The more people associate with their relatives, the stronger
will be the kinship. On the contrary, the wider the gap between relatives, the
cooler will be the relations.

It is for the same reason that ties of relationship have been so much
emphasized in the Holy Quran and in traditions and its cutting off has been
blamed. In this relation, God says: “… and be careful of (your duty to) Allah,
by Whom you demand one of another (your rights), and (to) the ties of
relationship, surely Allah is watcher over you.”1

The Right of your Slave

‫حق الرعية بملك اليمين‬

‫صرًا َوال‬ َ َ‫صنَ ْعتَهُ ُدونَ هَّللا ِ َوال َخلَ ْقتَ لَهُ َس ْمعًا َوال ب‬ َ َ‫ك َوأَنَّكَ تَ ْملِ ُكهُ ال أ ْنت‬َ ‫ك َو َد ُم‬َ ‫ َولَحْ ُم‬،‫ك‬
َ ‫ق َرب‬ُ ‫ين فَأ َ ْن تَ ْعلَ َم أنَهُ خَ ْل‬ ِ ‫ق َر ِعيَّتِكَ ب ِم ْل‬
ِ ‫ك اليَ ِم‬ ُّ ‫َوأ َّما َح‬
ْ ُ ُ ْ ْ ُ َ
‫يرتِ ِه فتط ِع َمهُ ِم َّما تَأك ُل َوتلب َسهُ ِم َّما‬ َ َ َ ْ َ َّ ُ
َ ‫ ث َّم َسخ َرهُ لكَ َوائتَ َمنَكَ َعل ْي ِه َوا ْستَوْ َدعَكَ إيَّاهُ لِتَحْ فظهُ فِي ِه وت َِسي َر فِي ِه ب ِس‬، َ‫ك ذلِك‬ َ َ ‫أَجْ َريتَ لَهُ ِرزقا َول ِكن َ َكفا‬
َ ‫هَّللا‬ َّ َ ً ْ
َ ‫َرهْتَ [هُ] َخ َرجْ تَ إلَى هَّللا ِ ِم ْنهُ َوا ْستَ ْبد َْلتَ ب ِه َولَ ْم تُ َع ِّذبْ خَ ْل‬
ِ‫ق هَّللا ِ َوال قُ َّوةَ إال باهلل‬ ِ ‫إن ك‬ْ َ‫ ف‬،ُ‫ت َْلبَسُ َوال تُ َكلِّفَهُ َما ال ي ُِطيق‬.

And the right of your subject through being your slave is that you should
know that he is a creature of your Lord and is made of the same flesh and
blood as you. And you only own him, but you have not created him apart from
God. And you have not created his hearing and sight, nor do you provide his
daily sustenance; rather it is God who gives you sufficiency for that.

Then He subjugated him to you, entrusted him to you, and provisionally

consigned him to you so that you may protect him there,1 and treat him as
well as He has treated you. So feed him with what you eat yourself, and clothe
him with what you clothe yourself. And do not burden him with what he
cannot withstand. And if you dislike him, you ought to let him go and replace
him, but do not torment God’s creature. And there is no power but in God.

We discussed what Imam Sajjad presented about the right of the trainer
through ownership earlier in Chapter 17. In this chapter, we shall discuss the
right of the slaves. There we stated that at the beginning Islam accepted the
issue of slavery and did not issue a decree as to the slaves’ freedom all at once
since it was not economically feasible. However, since the issue of slavery was
Hamid raza Nasir
11850

unavoidable at first, Islam established certain rights for slaves, and advised
the Muslims to wholeheartedly honor their rights.
Islam and the Worth of the Slaves

1 - Islam eliminated the distinctions between the master and the slave, and it
declared all equal. The Noble Prophet Muhammad said:
ُ‫فإن َكلَّفَهُ ما َي ْغلِبُه‬ ْ ‫إخوانُ ُكم َج َعلَهُ ُم هللاُ فِ ْتنَةً تَحتَ أيْدي ُكم فَ َمن كانَ أ ُخوهُ تَحتَ يَ ِد ِه فَ ْلي‬
ْ ُ‫ُط ِع ْمهُ ِمن طَعا ِم ِه َو ْلي ُْلبِ ْسهُ ِمن لِبا ِس ِه َوال يُ َكلِّ ْفهُ َما يَ ْغلِبُه‬ ْ
ُ‫فَ ْلي ُِع ْنه‬.

“Your slaves are your brothers. God has set them as a trial under your
authority. Therefore whoever has mastery over one of his brothers should
feed him from what he eats himself, and should clothe him with what he wears
himself, and should not burden him with tasks beyond his strength, and
should assist him in doing whatever hard work he asks him to do.”2

2 - The Prophet of Islam has honored slaves so much that he has not even
allowed anyone to call them a slave or a maid:

َ ‫ فَتا‬: ْ‫ َو ْليَقُل‬.‫ هَذا َعبْدي َوهَ ِذ ِه أَ َمتي‬:‫ال َيقُلْ أَ َح ُد ُك ْم‬.

‫ي َوفَتاتِي‬

“No one is allowed to say this is my slave or that is my maid. You should say
this is my young man, and that is my young lady.”3

3 So much was done to improve the conditions of slaves in Islam, and they
were so honored so much that no one dared beat his slave lest he would be
recognized as the worst person in the world. This was done so that no one can
beat someone else just because he is a slave, so that no one can hurt one of the
servants of God nor oppress them. Imam Sadiq quoted on the authority of
God’s Prophet : “Do you want me to tell you who the worst people are?” The
companions said: “Yes. O Prophet of God!” Then the Prophet said:

ُ‫ب َع ْب َده‬ َ ‫ َم ْن َسافَ َر َوحْ َدهُ َو َمنَ َع ِر ْف َدهُ َو‬.

َ ‫ض َر‬

“Those who travel alone, do not admit guests, and beat their slaves.”4

You can see from this tradition that the Prophet has introduced those who
beat or hurt their slaves as the worst of the people.
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Imam Ali and his Generosity with His Slave

Once Imam Ali went to the bazaar and purchased two garments. He bought one for two
Dirhams and the other one for three Dirhams. He donated the one he had bought for three
Dirhams to his slave Qanbar and took the other one for himself. His slave said: “You are
the Commander of the Faithful. You climb up the pulpit and deliver sermons to the people.
You deserve more to wear the more expensive garment.” Imam Ali replied: “I am ashamed
to seek superiority over you in this respect. I heard God’s Prophet say:
ْ ‫ ْألبِسُوهُم ِم ّما ت َْلبَسُونَ َو‬.
َ‫أط ِع ُموهُم م ّما تأ ُكلون‬

“Clothe them with what you wear yourselves, and feed them with what you eat.”5

The Prophet of Islam said:

“Your slaves are your brothers. Treat them with kindness. Seek their help in performing
your hard tasks, and help them in the performance of difficult tasks.” 6
He also said:

ً‫ضربُ لهُ أ َجالً يَ ْخ ُر ُج فِي ِه ُح ّرا‬ ُ ‫َّقيق َحت ّى ظَنَ ْن‬

ِ َ‫ت أنَّهُ َسي‬ ِ ‫أوْ صانِي َحبِيبي ِجب َْرئي ُل بِال ِّر ْف‬.
ِ ‫ق ِبالر‬

“My friend Gabriel advised me about treating my slaves with gentleness so much that I
thought he would soon establish a deadline for freeing them.”7

Abu-Dharr and Donating a Garment

Abu-Dharr al-Ghifari owned two long expensive togas with which he covered himself.
After a while, he used one of them to make himself a garment. He used to wear a cloak on
top of that. He donated the other one to his slave. When the people found out, they blamed
him and said: “You would have looked more handsome if you used both togas to make an
attire for yourself.”

Abu-Dharr replied: “But I heard the Prophet of Islam say: “Clothe your slaves with what
you wear yourselves, and feed them with the same with which you feed yourselves.8 Once
the Prophet of Islam noticed a man was riding while his slave was walking behind him. The
Prophet said: “Let your slave ride with you since he is your brother. His spirit is similar to
your spirit.”9

Imam Ridha and Slaves

Yaser and Nader were both slaves of Imam Ridha . They said that Imam Ridha told them:
“Whenever you see me while you are sitting down and eating, do not move until you finish
your meal.”10

Imam Sadiq and Slaves

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Once Imam Sadiq asked one of his slaves to go and do something. He went, and did not
return on time. The Imam went after him, and found him asleep. He sat there and waited
until he woke up. Then Imam Sadiq faced him and said: “O man! Why do you sleep both at
night and during the daytime? The night is for you to rest, and the day is for you to
struggle to fulfill your needs.”11 The few examples above are only cited to illustrate how
the Immaculate Imams treated their slaves and how much they honored them and
respected them.

Pledges for the Slaves

The Prophet of Islam did a lot to raise the status of the slaves. As an example, he made a
pledge of brotherhood for slaves such as Bilal al-Habashi (the Abyssinian), Zayd ibn
Harithe and Kharizat ibn Zayd with free Muslims such as Khalid ibn Rowayhe Khasami,
Hamza ibn Abi Talib and Abu Bakr ibn Abi Quhafah. He also married off many of the
women from noble families to the slaves. He first married off his own aunt’s first daughter
named Zaynab, the daughter of Jahsh to the slave named Zayd ibn Harithe.

Then he married off the daughter of the head of the Bani Bayazeh tribe - the daughter of
Zeyad ibn Lobayd to Jowbayr. In addition to this, he appointed Usama ibn Zayd (the son
of a slave) to be the head of the Islamic armed forces and go to Syria to fight with the
Roman enemies. This he did even though there were many brave free men such as Umar,
Abu Bakr, and others from among the immigrants12 and the helpers13 available to fill that
position.

The Rewards for Freeing Slaves

So far, we have expressed the importance of the rights of the slaves as expressed by the
Noble Prophet of Islam and the Immaculate Imams . Now we shall discuss the rewards for
freeing slaves. We have already discussed the rights of the trainer through ownership, and
the issue related to free slaves. There is a section in Wasa`il al-Shī`ah by Sheikh Toosi
called “Kitab ul-‘Itq”. In the first chapter of this section called “Bab ul-Estehbabeh” there
are many traditions regarding the rewards for freeing slaves. We will mention a few of
them here.

In the first tradition in this chapter we read: “Muhammad ibn al-Husayn quoted on the
authority of al-Husayn ibn al-Sa’ed on the authority of Abi Abdullah Ja’far ibn
Muhammad :

ِ ّ‫ق هللاُ َع َّز َو َج َّل بِ ُك ِّل عُضْ ٍو ِمنهُ عُضْ واً ِمن الن‬
‫ار‬ ُ ِ‫يَعت‬.

“God the Exalted the High will save whoever frees his slave from the Fire. For every organ
that he frees, God will save one of his organs from the Fire.”14
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In the fourth tradition in this chapter we read: “Husayn ibn Muhammad quoted on the
authority of al-Hasan ibn Ali on the authority of his grandfathers on the authority of
Bashir an-Nab’bal that he heard Imam Sadiq say:

ِ ّ‫ق نَ َس َمةً صالِ َحةً لِوجْ ِه هللاِ َكفَّ َر هللاُ عَنهُ َمكانَ ُك ِّل عُضْ ٍو ِمنهُ عُضْ واً ِمن الن‬
‫ار‬ َ َ‫ َم ْن أ ْعت‬.

“God will forgive whoever frees a good servant of God for God’s sake. God will save his
organs from the Fire (of Hell) - an organ will be saved for each organ freed.”15

The Evening of the Day of ‘Arafah498 and Freeing Slaves

In the sixth tradition of this chapter, Imam Sadiq has been quoted as saying: “The
Commander of the Faithful Imam Ali freed one thousand slaves using money he earned
with his own hard work.” In the second chapter of this section, it has been stated that it is
recommended to free slaves on the evening of the day of ‘Arafah. Two traditions from
Imam Sadiq have been narrated to support this. The first one is:

‫ص َدقَ ِة‬ ِ ‫َّب إلى هللاِ َع ِشيَّةَ َع َرفَةَ َويَوْ َم َع َرفَةَ بِال ِع ْت‬
َّ ‫ق وال‬ َ ‫أن يَتَقَر‬
ْ ‫يُ ْست ََحبُّ ِلل َّرج ُِل‬.

“It is recommended for man to seek proximity to God on the day and evening of ‘Arafah
by freeing slaves and giving charity.”16

Thus from what we have described one can better comprehend the depth of the meaningful
words of Imam Sajjad regarding slaves. Therefore, we should treat them as the Noble
Prophet and the Immaculate Imams did.

Shiite Imams and Freeing Slaves

In another tradition in the same chapter, we read that Imam Sadiq said:

‫ق ثُلُثَهُم ِعن َد َموتِ ِه‬

َ َ‫ك ِستّينَ َمملوكا ً فَأ ْعت‬
َ ‫إن أبا َج ْعفَ ٍر َعلَي ِه السّال ُم ماتَ َوتَر‬
ّ .

“Imam Baqir had sixty slaves. At the time of his death, he freed twenty of them.”5

The Prophet of God and the Imams were always the first ones to free their slaves to
demonstrate the worldly and heavenly benefits of this act to their followers.

Duties of the Freed Slave

In what follows we read: “Then by freeing him, he will protect you from the Fire. In
addition, you get this reward from him in the future. In addition, your immediate reward is
to inherit from him if he does not have any relations of kin. There is a compensation for the
property you spent for him, and respecting his rights after you spent your property.” This
refers to the jurisprudence decree that one shall inherit from his freed slave if the slave
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does not have any relations of kin. Therefore, there are both worldly and heavenly rewards
for freeing a slave. Next, we will review some of the traditions in this regard.

How to treat servants in Islam

Allah Says in the Holy Quran Chapter 43 Surah Zukhruf verse 32:

32 ….It is We Who portion out between them (mankind) their livelihood in the life of
this world: and We raise some of them above others in ranks so that some may command
work from others. But the Mercy of thy Lord is better than the (wealth) which they amass.

Sunna of Abu-Dawood Hadith 5142 Narrated by Abu Dharr

The Prophet (saws) said: ‘Feed those of your servants who please you from what you eat,
and clothe them with what you clothe yourselves, but release those who do not please you,
and do not punish Allah's creatures (without just cause).’

Sahih Al-Bukhari Hadith 3.721 Narrated by Al Marur bin Suwaid

The Prophet (saws) said: ‘Your slaves (or servants) are your brethren upon whom Allah
has given you authority. So, if one has one's brethren under one's control, one should feed
them with the like of what one eats, and clothe them with the like of what one wears. You
should not overburden them with what they cannot bear, and if you do so, help them (in
their hard job).' "

Creator (ALLAH) in Islam

“Islam” is an Arabic term which means to submit one’s will to the will of God.
Islam is a monotheistic religion that teaches that there is only one divine
being, one supreme Creator of the universe. Muslims believe that Islam is the
true religion of God revealed to humanity. It is a universal religion that can be
practiced by anyone at any time and in every place. The central concept of
this way of life is total submission to God.
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Islam is a complete, holistic way of living that covers every aspect of life. Islam
leaves no stone unturned as it teaches mankind on how to behave in every
area of life: individual, social, material, moral, ethical, legal, cultural,
political, economic, and global. The follower of this religion are called
Muslims. A Muslim is anyone who submits their will to the one and only true
God who is worthy of worship, “Allah” (God). A Muslim also believes in the
Prophet Muhammad (peace be upon him) as the last and final prophet of
God. By submitting oneself and worshiping Allah (God), a Muslim attains
peace through obedience to his commandments. Peace is a natural result of
submitting to the will of Allah.

For a person to become a Muslim and accept Islam as their faith, they must
say and believe in the following phrase:

ِ ‫آل اِلَهَ اِاّل هّللا ُ ُم َح َّم ٌد َر ُس ُول هّللا‬

La ilaha illa Allah. Muhammad rasool Allah

This sentence literally means “There is no God but Allah and Muhammad is
His messenger.” The sentence also means “There is none worthy of worship
except Allah, and Muhammad is His messenger.” The moment a person says
this phrase and begins to act upon it they become a Muslim.

Allah is the name God Almighty has given Himself as is mentioned many
times in the Holy Quran.

Say: He is Allah, (the) One; Allah, the Eternal; He did not beget (give birth)
and He was not begotten (given birth to); And there has never been anyone
equal to Him.

Qur’an, Chapter 112, Verses 1 – 4

Muslims believe He has no partners in divinity, which includes having no son,

and nothing in the universe is similar to Him. Muslims believe that Allah is
the Originator and Sustainer of the universe and that he created human
beings for only one purpose: to worship Him alone.
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To worship anything besides Allah is considered a grave sin. The reward for
worshiping Him alone and following his path is goodness in this world and
Paradise in the next.   

“Truly, Allah will admit those who believe and do righteous good deeds to
Gardens underneath which rivers flow (in Paradise), wherein they will be
adorned with bracelets of gold and pearls and their garments therein will be
of silk.”
Qur'an, Chapter 22, Verse 23

The Holy Quran

A core belief taught in Islam is that human beings are unique from among
God’s creation. We have the ability to think freely and choose to behave in
any way we wish. In order to communicate and guide mankind, Allah sends
Prophets and Messengers with scriptures to teach mankind about the true
message.

Muslims believe that many scriptures have been revealed to mankind in the
past. They include the Torah sent to Moses, the Psalms sent to David, and the
Gospel sent to Jesus Christ (peace be upon them all).

The Holy Qur’an is the last revelation from Allah sent to all of mankind and it
was revealed to his final messenger, Prophet Muhammad (peace be upon
him).

Muslims believe that Islam is not a new religion, but rather a continuation
and completion of the message revealed to the Prophets of the past. Allah
teaches in the Quran:

Say (O Muhammad): “We believe in Allah and in what has been sent down to
us, and what was sent down to Ibrahim (Abraham), Ismail, Ishaq (Isaac),
Ya’qub (Jacob) and Al-Asbat [the twelve sons of Ya’qub (Jacob)] and what
was given to Musa (Moses), ‘Isa (Jesus) and the Prophets from their Lord. We
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make no distinction between one another among them and to Him (Allah) we
have submitted (in Islam). Quran, Chapter 3, Verse 84

And in another verse Allah tells us that Islam is the final message for
mankind:

“This day have I (Allah) perfected your religion for you, completed My favor
upon you, and have chosen for you Islam as your religion”.
Quran, Chapter 5, Verse 3

The Holy Qur’an contains 114 chapters and it was revealed over 1,400 years
ago to Prophet Muhammad (peace be upon him).

Muslims believe that it is the verbatim word of Allah; it has not been
tampered, edited, or changed in any way throughout those years. The Qur’an
we have today is the same Qur’an that was originally revealed to Muhammad
(peace be upon him). This scripture covers the major themes of life such as
piety, worship, belief, morals, good deeds, sins, death, the afterlife, and much
more.

Who is Prophet Muhammad?

From the beginning of mankind until the present day Allah has sent a Prophet
to every nation to guide them to the truth. They were sent to teach their
people to worship God alone and not to ascribe any divine partners to Him. he
names of these Prophets may sound familiar to you. They include Adam, Nuh
(Noah), Ibrahim (Abraham), Ismail, Ishaq (Isaac), Yaqub (Jacob), Jesus,
Muhammad, and many others (peace be upon them all).

Muslims believe Jesus to be a Prophet of God rather than a divine being or

son. We will cover this difference in faith between the Muslims and Christians
in a future guide.

This chain of prophet hood began with Adam and ended with Muhammad
(peace be upon him), the final Prophet of Allah.

He was born in Makkah in the year 570, about six centuries after Jesus. He
grew up to be known as an honest and truthful person throughout the city.
When he reached the age of 40 he was chosen to be a Prophet of Allah.
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He was chosen at a time when mankind had turned away from the original
message of Islam that the previous Prophets had come with. Muslims believe
the Gospel, Torah, and other scriptures were distorted by people after their
Prophets had passed away.

Allah sent the archangel Gabriel to reveal the Qur’an to Muhammad (peace
be upon him) to spread the correct, unadulterated teachings of Islam to the
four corners of the globe. Allah gave Muhammad (peace be upon him) the
ability to carry on the message successfully and today 1.6 billion believe in this
faith

Self(Nafs) in Islam

Nafs is an Arabic word occurring in the Quran, literally meaning "self", and
has been translated as "psyche", "ego" or "soul". In the Quran, the
word nafs is used in both the individualistic (verse 2:48) and collective sense
(verse 4:1), indicating that although humanity is united in possessing the
positive qualities of a nafs, they are individually responsible for exercising the
agencies of the "free will" that it provides them. Much of the popular
literature on nafs, however, is focused on the Sufi conceptions of the term.
According to the Sufi philosophies, the nafs in its unrefined state is "the ego",
which they consider to be the lowest dimension of a person's inward existence
his animal and Satanic nature. Nafs is an important concept in
the Islamic tradition, especially within Sufism and the discipline of gnosis
(irfan) in Shia Islam.

There are three types of nafs which are following

Nafs-ul-ammarah

َ ‫س أَل َ َّم‬
ُّ ‫ارةٌ بِال‬
‫سوء‬ َ ‫إِنَّ النَّ ْف‬
 Indeed, the nafs that overwhelmingly commands a person to do sin. [12:53]
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So this refers to that nafs, that is ruling over the self. This means that the nafs
commands us and tells us what to do. So when the nafs has any desire, any
wish, any appetite, it simply commands us, it dominates us. It is that nafs
which is sovereign over a human being, it has sovereignty over us. What it
means is that the nafs is sovereign over us, if it is Ammarah, it means we are
subjugated by it, we are sub-ordinate to it, we listen and follow all of its
dictates and commands. So this is the first type of nafs and the sign that a
person has this type of nafs is that they sin willingly, blatantly, remorselessly,
in any way that they ever want.

And if we think about it, in many places in the west, this concept is actually
glorified because people say” you should do whatever makes you happy, do
whatever pleases you, do whatever your heart desires”. They may glamorize
that by saying that it’s the heart but actually there are many people, whether
in east or west, even Muslims now, that are doing what our passion desires. So
that means that we have a nafs-ul-ammarah.

2.Nafs-ul-lawwamah.

Lawwoman, lawwam, it’s the same type of word as ammar and

Allah Almighty has mentioned this in Quran:

ِ ‫َواَل أُ ْق ِس ُم بِالنَّ ْف‬

‫س اللَّ َّوا َم ِة‬
[75:2]

Lawwam here means to self-incriminate, to self-reproach, to have blame, to

do mulamat of oneself. So, this is that nafs that does sometimes bring a person
to do sin, but then that nafs self incriminates itself, it reproaches itself, it feels
bad, it feels guilty. And then this guilt is supposed to increase so much so then
the person leaves those sins because they feel so guilty about them. So, the sign
of this is precisely that the person has such a nafs that when they commit a sin
they feel remorse, regret, they feel guilt, they feel shame, they feel
embarrassment, they wish they could take it back, they wish they never did it,
they may even intend at that moment never to do that again. So, they are
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fighting a battle with their nafs. Sometimes they make sin and sometimes they
are able to stay away from sin.

Nafs-ul-mutmainnah

ً‫ضيَّة‬
ِ ْ‫ضيَةً َمر‬ ْ ‫يَا أَيَّتُهَا النَّ ْفسُ ْال ُم‬
ِ ‫ط َمئِنَّةُ ارْ ِج ِعي إِلَى َرب ِِّك َرا‬
 To the righteous it will be said “oh reassured soul, return to your Lord well
pleased, and pleasing to Him”

[89:27-28]

So, Allah Almighty addresses the mutma’in nafs. And mutma’in here means

two things.

a) Number one is that they are mutma’in, they are content with the hukm of
Allah Almighty, there is nothing else that makes them happy. So, this person
is also doing what makes them happy. But this person has been molded and
trained and disciplined it in such a way, that the only thing that makes it
happy, that gives it solace, the only thing that it ismutma’in on, that it is
content with, is what Allah Almighty is please with, what Allah Almighty is
content with. So, it’s heart’s content lies in that which Allah Almighty is
happy and pleased with.

b) Second meaning of mutma’in is that has reached a state of serenity. The

serene, contented, tranquility, at peace nafs. And obviously, the peace here
means that it has aman, itminan from doing sin and also aman and itminan
from desiring sin. It has no unlawful desires. It has desires, that is what the
nafs does, but it only desires good things. The sign of this is exactly what we
just mentioned that this person, not only do they not do sin, they no longer
desire sin. That faculty, that part of their humanity that desires, only and only
desires things that Allah Almighty views as desirable and has stopped desiring
those things that Allah Almighty has labeled as undesirable.

So, these are the three types of nafs. Nafs-ul-Ammarah, Nafs-ul-Lawwamah

and Nafs-ul-Mutmainnah.
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Rights of plants

Trees in the Holy Qur’an and Prophetic Traditions (Sunnah)

In the Holy Qur’an and Sunnah, the word “tree” and its derivatives prominently occur 11
times. In addition, several botanical terms related to trees also occur in the Quran, such as
fruits, leaves, branches, roots and many more. In the Quran, many plants and trees are
mentioned by name, such as figs, olives, pomegranates, grapes, date palms, bottle gourds,
Christ's thorns, tamarisk, ginger, camphor, and others.  
The Holy Quran also uses many botanical terms in different contexts. For example, such
terms are sometimes used to clarify the meaning of a specific verse. The Quran repeatedly
invites people to think about the wisdom behind Allah’s creation, including plants and
trees. Allah says, “Indeed, in the creation of the heavens and the earth and the alternation
of the night and the day are signs for those of understanding. Who remember Allah while
standing or sitting or [lying] on their sides and give thought to the creation of the heavens
and the earth, [saying]. Our Lord, You did not create this aimlessly; exalted are You
[above such a thing]; then protect us from the punishment of the Fire” (Al-Imran: 191-
192).
The Qur’anic verses that mention plants, trees and fruits are there to encourage people to
think about Allah’s creation and to help them reach a level of faith based on conviction.
These verses also remind people of Allah’s blessings and the need to thank Him for what
He has offered them. Allah says, “Then let mankind look at his food. How We poured down
water in torrents, Then We broke open the earth, splitting [it with sprouts], And caused to
grow within it grain And grapes and herbage, And olive and palm trees, And gardens of
dense shrubbery, And fruit and grass [As] enjoyment for you and your grazing livestock”
(Aabasa: 25-32).
These verses also guide us to understand and reflect upon Allah’s impeccable power. “And
We place the scales of justice for the Day of Resurrection, so no soul will be treated
unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth.
And sufficient are We as accountant.” (Al-Anbiyya: 47). Also, Allah says, “And whoever
does righteous deeds, whether male or female, while being a believer - those will enter
Paradise and will not be wronged, [even as much as] the speck on a date seed” (Al-
Nisaa:124).  
Those who reflect upon the verses of the Quran find divine guidance for believers to love
plants and trees, which remind them with the beauty of paradise. This brings us to the
story of Adam and Eve when Allah gave them dwelling in Paradise. Allah forbade them to
eat from the forbidden tree, and warned them that if they did, they would both be
wrongdoers. When Adam disobeyed Allah and they ate from the tree, Allah removed them
from Paradise to earth, and their last memory of Paradise was them using leaves to cover
themselves. The faithful who follow the path of the Prophet PBUH will return to Paradise
once again. This story encourages the faithful to love trees, which remind them of the
gardens of Eden, where rivers flow, food is unlimited, and shade never goes away.
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The contexts where trees are mentioned in the Quran are quite diverse. In some cases, trees
are mentioned in contexts that describe punishment, as in the story of the dam, where
people disobeyed Allah and refused to believe in Him. Allah punished them by sending a
flash flood that destroyed them. After their life of comfort, Allah left them with only two
gardens that bore nothing but  bitter fruit, “But they turned away [refusing], so We sent
upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens
of bitter fruit, tamarisks and something of sparse lote trees” (Sabaa: 16). Other plants,
such as Zaqqum and Daria are created to be the food of those in Hell as a punishment for
refusing to believe in Allah and denying his Prophet’s message.
 
In other instances, trees are mentioned as a means of reward and everlasting pleasure in
paradise for the faithful. Allah says, “The companions of the right - what are the
companions of the right? They will be among lote trees with thorns removed. And [banana]
trees layered [with fruit] - And shade extended – And water poured out - And fruit,
abundant [and varied]” (Al-Waqi’a:27-33).
In the Hadiths of the Prophet, trees and their products are mentioned in various contexts.
For example, the Prophet PBUH compares different types of people to different types of
trees, as he says, “The likeness of the believer who recites the Quran is that of a citron, the
taste and smell of which are good. The likeness of a believer who does not read the Quran is
that of a date, the taste of which is good but it has no smell. The likeness of a hypocrite who
reads the Quran is that of a sweet basil, the smell of which is good but its taste is bitter.
And the likeness of a hypocrite who does not read the Quran is that of a colocynth (bitter
apple), the taste of which is bitter and it has no smell.” 
Many examples of trees and plants are presented in order to explain the meanings of verses
and to clarify the intentions behind Hadiths. In the Quran and Hadiths, there are links
between stories about people and trees and plants, as in the story of the two gardens. Allah
says, “And present to them an example of two men: We granted to one of them two gardens
of grapevines, and We bordered them with palm trees and placed between them [fields of]
crops” (Al-Kahf: 32).
Islam urges people to care for trees and cultivate the land, which are deeds to be rewarded.
This becomes very clear when Allah says, "Do [as you will], for Allah will see your deeds,
and [so, will] His Messenger and the believers. And you will be returned to the Knower of
the unseen and the witnessed, and He will inform you of what you used to do". In addition,
the Messenger of Allah, Muhammad (PBUH), has ordered us to plant trees even as the
world comes to an end, “If the end of the world approaches and one of you has a seedling
(or plant) in his hand, if he can plant it before the end comes, let him do it.” He also says,
“If a Muslim plants a tree or sows seeds, and then a bird, a person or an animal eats from
it, it is regarded as a charitable gift for him until the Day of Judgment.”
Rights of natural resources

Protection and Conservation of the Basic Natural Resources

We made from water every living thing. (Al-Anbiyaa’ 21:30)
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Throughout the universe, the divine care for all things and all-pervading wisdom in the
elements of creation may be perceived, attesting to the All-Wise Maker.

The glorious Quran has made it clear that each thing and every creature in the universe,
whether known to man or not, performs two major functions: a religious function in so far
as it evidences the Maker’s presence and infinite wisdom, power, and grace; and a social
function in the service of man and other created beings.

Allah Wisdom
Allah wisdom has ordained that His creatures shall be of service to one another. The
divinely appointed measurement and distribution of all elements and creatures, each
performing its ordained role and all of them valuable, makes up the dynamic balance by
which the creation is maintained.

Overexploitation, abuse, misuse, destruction, and pollution of natural resources are all
transgressions against the divine scheme. Because narrow-sighted self-interest is always
likely to tempt men to disrupt the dynamic; equilibrium set by God, the protection of all
natural resources from abuse is a mandatory duty.

In the divine plan by which all creatures are made to be of service to one another, God’s
wisdom has made all things of service to mankind.

But nowhere has God indicated that they are created only to serve human beings.

On the contrary, Muslim legal scholars have maintained that the service of man is not the
only purpose for which they have been created, with regard to God’s saying:

“And He has made the ships to be of service unto you, that they may sail the sea by His
command, and the rivers He has made of service unto you.” (Ibrahim 14:32)

And He has made the sun and the moon, constant in their courses, to be of service unto
you, and He has made of service unto you the night and day. And He gives you all you seek
of Him: If you would count the bounty of God, you could never reckon it. (Ibrahim 14:33-
34)

There are many similar verses in which God declares that He created His creations for the
children of Adam -it is well known that God in His great wisdom has exalted purposes in
them other than the service of man, and greater than the service of man.

However, He makes clear to the children of Adam what benefits there are in these
creatures and what bounty He has bestowed upon mankind.(Ibn Taymiyah)

Vitally important, as the social functions of all things are, the primary function of all
created beings as signs of their Creator constitutes the most sound legal basis for
conservation of the environment.
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Protection of our Environment
It is not possible to base the protection of our environment on our need for its services
alone since these services are but a supporting value and reason.

Because we cannot be aware of all the beneficial functions of all things, to base our efforts
at conservation solely on the environmental benefits to man would lead inevitably to
distortion of the dynamic equilibrium set by God and misuse of His creation, thereby
impairing these same environmental benefits.

However, when we base the conservation and protection of the environment on its value as
the signs of its Creator, we cannot omit anything. For every element and species has its
individual and unique role to play in glorifying God, and in bringing man to know and
understand his Creator by showing him God’s infinite power, wisdom, and mercy.

It is impossible to countenance the willful ruin and loss of any of the basic elements and
species of the creation, or to think that the continued existence of the remainder is
sufficient to lead us to contemplate the glory, wisdom, and might of God in all the aspects
that are intended. Because species differ in their special qualities, and each evidences God’s
glory in ways unique to it alone.

Furthermore, all human beings, and indeed livestock and wildlife as well, enjoy the right to
share in the resources of the earth. Man’s abuse of any resource is forbidden, and the best
use of all resources, both living and lifeless, is prescribed.

The following is a discussion of the basic natural elements:

1. Water
God has made water the basis and origin of life. God says:

We made from water every living thing. (Al-Anbiyaa’ 21:30)

Plants, animals, and man all depend on water for their existence and for the continuation
of their lives. God has said:

Verily…in the rain that God sends down! from heaven, thereby giving life to the earth after
its death… (Al-Baqarah 2:164)

It is He Who sends down water from the sky; and thereby We have brought forth the
plants I of every kind.”6 “And you see the earth barren and lifeless, but when We pour
down rain upon it, it stirs and swells, and puts forth growth of every resplendent kind. (Al-
An`am 6:99)

He has also said:

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And We send down pure water from the sky, thereby to bring to life a dead land and slake
the thirst of that which We have created-cattle and men in multitudes. (Al-Hajj 22:5)

God has called on man to appreciate the value of this so essential source of life:

Have you seen the water which you drink? Was it you who sent it down from the rain cloud
, or did We send it? Were it Our will, We could have made it bitter; why then do you not
give thanks? (Al-Furqan 25-48:49)

And He has reminded us:

Say: Have you considered, if your water were one morning to have seeped away, who then
could bring you clear-flowing water? (Al-Mulk 67:30)

In addition to this vital function, water has another socio-religious function to perform
which is purification of the body and clothing from all dirt, impurities and defilement so
that man may encounter God clean and pure. God has said in the Glorious Quran:

And He caused rain to descend on you from heaven to cleanse you therewith. (Al-Anfal
8:11)

God has also shown us other functions of lake, sea, and ocean water.

He has made it the habitat of many created beings which play vital roles in the
perpetuation of life and the development of this world. God has said:

It is He Who has made the sea of service, that you may eat thereof flesh that is fresh and
tender, and that you may bring forth from it ornaments to wear, and you see the ships
therein that plough the waves, that you may seek of His bounty. (Al-Nahl 16:14)

He also says:

Lawful to you is the pursuit of water-game and its use for food a provision for you, and for
those who travel. (Al-Ma’idah 5:96)

There is no doubt that conservation of this vital element is fundamental to the preservation
and continuation of life in its various forms, plant, animal, and human.

Therefore, it is obligatory, for in Islamic law, whatever is indispensable to fulfill the

imperative obligation of preserving life is itself obligatory.

Any action that obstructs or impairs the biological and social functions of this element,
whether by destroying it or by polluting it with any substance that would make it an
unsuitable environment for living things or otherwise impair its function as the basis of
life; any such action necessarily leads to the impairment or ruin of life itself, and the
juristic principle is:
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’What leads to the prohibited is itself prohibited.’

Owing to the importance of water as the basis of life, God has made its use the common
right of all living beings and all human beings. All are entitled to use it without monopoly,
usurpation, despoilment, wastage, or abuse. God commanded with regard to the people of
Thamud and their camel,

And tell them that the water shall be shared between them, (Al-Qamar 54:28)

And the Prophet (peace be upon him) said: “Muslims are to share in these three things:
water, pasture, and fire.” (Abu Dawud)

Extravagance in using water is forbidden; this applies to private use as well as public, and
whether the water is scarce or abundant. It is related that the Prophet (peace be upon him)
passed by his companion Sa`d, who was washing for prayer, and said:

“What is this wastage, O Sa`d?” “Is there wastage even in washing for prayer?” asked
Sa`d; and he said: “Yes, even if you are by a flowing river!” (Ahmad)

The long experience of Muslim jurists in the allocation of water rights in arid lands has
given rise to an outstanding example of the sustainable use of a scarce resource; an
example which is of increasing relevance in a world where resources which were once
abundant are becoming progressively more scarce.

2. Air
This element is no less important than water for the perpetuation and preservation of life.
Nearly all terrestrial creatures are utterly dependent on the air they breathe.

The air also has other functions which may be less apparent to man, but which God has
created for definite purposes, as we have been made aware of by the Glorious Quran -such
as the vitally important role of the winds in pollination.

God has said:

And we send the fertilizing winds. (Al-Hijr 15:22)

The winds are also clear evidence of God’s omnipotence and grace, and the perfection of
design in His creation. He has also said:

Verily in the creation of the heavens and the earth; in the alternation of night and day in
the change of the winds, and the clouds compelled between heaven and earth surely there
are signs for a people who have sense. (Al-Baqarah 2:164)
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And He it is Who sends the winds as tidings heralding His grace: until when they have
raised a heavy-laden cloud, We drive it to a dead land and cause the rain to descend upon
it, and thereby bring forth fruits of every kind. (Al-A`raf 7:57)

Since the atmosphere performs all these biological and social functions, its conservation,
pure and unpolluted, is an essential aspect of the conservation of life itself which is one of
the fundamental objectives of Islamic law.

Again, whatever is indispensable to fulfill this imperative obligation is itself obligatory.

Therefore, any activity which pollutes it and ruins or impairs its function is an attempt to
thwart and obstruct God’s ii wisdom toward His creation.

This must likewise be considered an obstruction of some aspects of the human role in the
development of this world.

Rights of animals
Islam and Animal Rights
All living beings – humans, birds, animals, insects etc – are worthy of consideration and
respect. Islam has always viewed animals as a special part of God’s creation. Mankind
is responsible for whatever it has at its disposal, including animals whose rights must be
respected. The Holy Qur’an, the Hadith, and the history of Islamic civilization offer many
examples of kindness, mercy, and compassion for animals. According to Islamic principles,
animals have their own position in the creation hierarchy and humans are responsible for
their well-being and food.
Islam strongly asks Muslims to treat animals with compassion and not to abuse them. The
Holy Qur’an states that all creation praises God, even if this praise is not expressed in
human language. Prophet Muhammad (Peace Be Upon Him) often chastised his
Companions who mistreated animals, and spoke to them about the need for mercy and
kindness.

Holy Quran and Animal Welfare

The Holy Quran contains many examples and directives about how Muslims should treat
animals. The Quran describes that animals form communities, just as humans do:

“There is not an animal that lives on the earth, nor a being that flies on its wings, but they
form communities like you. Nothing have we omitted from the Book, and they all shall be
gathered to their Lord in the end”(Quran 6:38).
The Quran further describes animals, and all living things, as Muslim – in the sense that
they live in the way that Allah created them to live, and obey Allah’s laws in the natural
world.
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“Seest thou not that it is Allah Whose praise all beings in the heavens and on earth do
celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode
of) prayer and praise, and Allah knows well all that they do.” (Quran 24:41)
 “And the earth, He has assigned it to all living creatures” (Quran 55:10).
Animals are living creatures with feelings and connections to the larger spiritual and
physical world. We must consider their lives as worthwhile and cherished.

“And the earth, He has assigned it to all living creatures” (Quran 55:10).

These verses serve as a reminder to us that wildlife, like humans, are created with
purpose. They have feelings and are part of the spiritual world. They too have a right to
life, and protection from pain and suffering.

Hadith and Rights of Animals

Prophet Muhammad (Peace Be Upon Him) exhorted Muslims to show kindness and
compassion towards animals and birds, and repeatedly forbade cruelty towards animals.
“Whoever is merciful even to a sparrow, Allah will be merciful to him on the Day of
Judgment.”
“A good deed done to an animal is like a good deed done to a human being, while an act of
cruelty to an animal is as bad as cruelty to a human being.”
The Messenger of Allah (SAW) once passed by a camel that was so emaciated that its
back had almost reached its stomach. He said, “Fear Allah in these beasts who cannot
speak.” (Abu Dawud)
Humans were created by Allah, the Almighty, to be custodians and guardians of the
Earth. Killing without need- that is killing for fun- is not permissible.

The Companions said,”O Allah’s Messenger! Is there a reward for us in serving the
animals?” He replied: “There is a reward for serving any living being.” (Bukhari)
A group of Companions were once on a journey with the Prophet, may Allah bless him
and grant him peace, and he left them for a while. During his absence, they saw a bird with
its two young, and they took the young ones from the nest. The mother bird was circling
above in the air, beating its wings in grief, when the Prophet came back. He said, “Who has
hurt the feelings of this bird by taking its young? Return them to her.” (Muslim)
In Islam, hunting for sport is prohibited. Muslims may only hunt as is needed to meet
their requirements for food. This was common during the time of the Prophet Muhammad,
and he condemned it at every opportunity.

Rights of sick in trouble

Islam invites to all that is good and warns from all that is bad.  From those good and
virtuous deeds is the visiting of the ill and afflicted.  When people visit each other in good
health, bonds of brotherhood and friendship are strengthened.  How then when people visit
each other in times of sickness and poor or failing health?  Illustrating the empathy that
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Muslims are required to feel for each other, Prophet Muhammad, may the mercy and
blessings of God be upon him, said:

“The parable of the Believers in their mutual love and mercy is like that of a living body: if
one part feels pain, the whole body suffers in sleeplessness and fever.”[1]

Visiting the sick is from the clearest signs of such mutual love, mercy and empathy.  More
than that, visiting the sick is a major responsibility that every single Muslim is duty-bound
to fulfill.  The Prophet Muhammad said:

“The rights of one Muslim over another Muslim are six… When you meet him, you greet
him with the salaam (i.e. to say: “As-Salamu alaykum”), when he invites you, you accept
his invitation, when he consults you in a matter, you give him sincere advice, when he
sneezes and praises God, you ask God to have mercy on him, when he is sick, you visit him,
and when he passes away you accompany him (through his funeral).”[2]

In this Prophetic narration) we find that the Muslim is encouraged with concern for his
brother in Islam during the three phases of his worldly existence: his health, sickness and
his death.

Whilst in good health, the Muslim is obliged to greet his brother in faith with the greetings
of peace and protection, to accept his invitations and to give him sincere advice.

Then, when the Muslim is suffering from a cold, an allergy or whatever else is causing him
to sneeze, his brother in Islam is obliged to ask God to have mercy on him.  Likewise, when
the Muslim’s sickness is such that he is incapacitated, his brother in Islam is obliged to visit
him.

Finally, when the Muslim passes away from this life, his brother in faith is obliged to
accompany his funeral procession, prayer and burial.

The great reward awaiting those who visit the sick was spelt out by the Prophet when he
explained:

“A Muslim visiting his sick brother will continue to be in the harvest of paradise until he or
she returns home.”[3]

And God’s Messenger of Mercy, Muhammad, also said:

“A visitor walking to visit a sick person will be wading in the mercy of God.  When the
visitor sits with the sick one, they will be immersed in mercy until his or her return.”[4]
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God Himself explained the importance of and greatness of the reward of visiting the sick.
The Prophet said:

“On the Day of Resurrection, God the Mighty and Majestic will say: ‘O child of Adam! I
became sick and you did not visit me!’ The person will say, ‘O Lord, how can I visit you
and you are the Lord of all that Exists!’ God will say, ‘Did you not know that my slave ‘so
and so’ became sick, and you did not visit him? Did you not know that if you visited him,
you would have found me with him?’” (Saheeh Muslim)

As with every other virtuous deed and noble duty, Prophet Muhammad led by example. 
He would both make time to personally visit the sick and also enquire after them through
others.

Whilst in Mecca, for example, a pagan woman was given to throw filth and garbage upon
the Prophet whenever he passed her house.  One day, the noticeable absence of the
Prophet’s abuser concerned him so much that he enquired after her.  When he learnt of
her sickness, he visited her.  She was so taken aback by his merciful concern and that she
embraced Islam.

“Repel (the evil of your foe) with what is better: then lo!  the one between whom and you
was enmity (will become to you) as if he were a dear friend.” (Quran 41:34)

The learned Companion, Anas b. Malik, also related the following episode from the life of
God’s Final Prophet to humanity:

“A Jewish boy who would serve the Prophet fell sick, so the Prophet said: ‘Let us go and
visit him.’  They (the Prophet and his illustrious Companions) went to visit him and found
his father sitting by his head.  The Messenger of God said: ‘Proclaim that there is no true
deity worthy of being worshipped except God alone, and I will intercede on your behalf on
account of it on the Day of Resurrection.’  The boy looked at his father and the father
said: ‘Obey Abul-Qasim (Muhammad)!’  So the boy uttered: ‘There is no true deity worthy
of being worshipped except God alone, and Muhammad is the last Messenger.’  The
Messenger of God then said: ‘All praise is due to God Who saved him from the Fire of
Hell.’”[5]

From these two examples from life of the Prophet, we find that it is not a precondition that
the sick being visited are from within the fold of Islam.  Nevertheless, from these two
examples, we find that the act of visiting the sick and suffering, as exemplified by the
Prophet Muhammad, can be such a touching and moving experience that it might even
cure that most fateful of diseases: infidelity.
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“Indeed in the Messenger of God you have an excellent example to follow for whoever
hopes for [the meeting of] God and the Last Day and remembers God much.” (Quran
33:21)

Ruling on visiting the sick 

Some of the scholars are of the view that it is a confirmed Sunnah (Sunnah mu’akkadah).
Shaykh al-Islam (Ibn Taymiyah) favoured the view that it is a communal obligation (fard
kifaayah), as stated in al-Ikhtiyaaraat (p. 85) and this is the correct view. It is proven in al-
Saheehaayn that the Prophet (peace and blessings of Allaah be upon him) said: “There are
five duties that the Muslim owes to his brother Muslim,” one of which is visiting the sick.
According to another version: “The rights of one Muslim over another are…” Al-Bukhaari
said: Chapter on the obligation of visiting the sick, and he narrated the words of the
Prophet (peace and blessings of Allaah be upon him): “Feed the hungry, visit the sick and
free the captives.” End quote. 

This hadeeth indicates that it is obligatory, and may be understood as meaning that it is a
communal obligation, like feeding the hungry and freeing the captives. Al-Nawawi
narrated that there is scholarly consensus that it is not waajib (obligatory). Al-Haafiz said
in al-Fath (10/117): i.e., it is not obligatory for individuals. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’
(5/173): 

The correct view is that it is a communal obligation, and the Muslims are obliged to visit
their sick. End quote. 

The virtue of visiting the sick 

There are many ahaadeeth which speak of its virtue, such as the words of the Prophet
(peace and blessings of Allaah be upon him): “When the Muslim visits his (sick) Muslim
brother, he is harvesting the fruits of Paradise until he returns.” Narrated by Muslim,
2568. 

The reward attained by the one who visits the sick is likened to the harvest reaped by one
who gathers fruit.  

According to al-Tirmidhi (2008), the Messenger of Allaah (peace and blessings of Allah be
upon him) said: “Whoever visits a sick person or visits a brother in Islam, a caller cries out
to him: ‘May you are happy, may your walking be blessed, and may you occupy a dignified
position in Paradise’.” Classed as Hassan by al-Albaani in Saheeh al-Tirmidhi. 

Imam Ahmad narrated that Jaabir (may Allaah be pleased with him) said: The Messenger
of Allah (peace and blessings of Allaah be upon him) said: “Whoever visits a sick person is
plunging into mercy until he sits down, and when he sits down he is submerged in it.”
Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2504. 
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Al-Tirmidhi (969) narrated that ‘Ali (may Allah be pleased with him) said: I heard the
Messenger of Allah (peace and blessings of Allah be upon him) say: “There is no Muslim
who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings
upon him until evening comes, and if he visits him in the evening, seventy thousand angels
send blessings upon him until morning comes, and he will have a garden in Paradise.”
Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

Visiting the sick does not involve only those whom you know, rather it is prescribed for
those whom you know and those whom you do not know. This was stated by al-Nawawi in
Sharh Muslim. 

Definition of the sick person whom it is obligatory to visit 

It is the sick person whose sickness is preventing him from seeing people. If he is sick but
he is still going out and seeing people, then it is not obligatory to visit him. 

Al-Sharh al-Mumti’, 5/171 

Visiting a non-mahram woman 

There is no sin in a man visiting a non-mahram woman, or a woman visiting a non-
mahram man, so long as the following conditions are met: proper covering, no risk of
fitnah, and no being alone together. 

Imam al-Bukhaari said: “Chapter on women visiting (sick) men. Umm al-Darda’ visited
one of the Ansaari men from the mosque.” Then he narrated a hadeeth from ‘Aa’ishah
(may Allah be pleased with her), who said that she visited Abu Bakr and Bilaal (may Allah
be pleased with them both) when they fell sick when they first came to Madeenah. 

Muslim narrated from Anas that Abu Bakr said to ‘Umar (may Allah be pleased with
them), after the Prophet (peace and blessings of Allah be upon him) died: “Let us go to
Umm Ayman and visit her as the Prophet (peace and blessings of Allah be upon him) used
to visit her,” so they went to her. 

Ibn al-Jawzi said: This is to be interpreted as referring to one from whom there is no fear
of fitnah, such as an old woman. End quote. 

Visiting a kaafir 
There is no sin in visiting a mushrik kaafir who is sick, if that serves an interest. The
Prophet (peace and blessings of Allah be upon him) visited a Jewish boy and called him to
Islam, and he became Muslim. Narrated by al-Bukhaari (1356). And the Prophet (peace
and blessings of Allah be upon him) was present when his paternal uncle Abu Taalib was
dying, and he called him to Islam but he refused. Agreed upon. 

The purpose in that case may be to call the person to Islam, or to restrain his evil, or to
soften his heart, and so on. 
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See Fath al-Baari, 10/125

 Should the visit be repeated? 

Some scholars are of the view that one should not visit every day so that it will not become
burdensome for the sick person. The correct view is that it varies according to the
situation. Some people may be dear to the sick person and it may be hard for him if he does
not see them every day. In that case it is Sunnah to visit continuously, so long as they do not
know that the sick person dislikes it. 

Haashiyat Ibn Qaasim, 3/12 

One should not sit too long with the sick person 
The visitor should not sit for too long with the sick person, rather the visit should be short
so that it does not cause any hardship to him or his family. The sick person may pass
through periods when he suffers pain because of his sickness, or he may do something that
he would not like anyone to see, so sitting with him for too long will cause him
embarrassment. 

However, it depends on the situation; the sick person may like some people to sit with him
for a long time. 

Haashiyat Ibn Qaasim, 3/12; al-Sharh al-Mumti’, 5/174 

Time for visiting 

There is nothing in the Sunnah that suggests that there is a specific time for visiting the
sick. Ibn al-Qayyim said: The Prophet (peace and blessings of Allah be upon him) did not
specify any particular day or time for visiting the sick, rather he prescribed that for his
ummah by night and by day, at all times. End quote. 

Zaad al-Ma’aad, 1/497 

Some of the salaf used to visit the sick at the beginning of the day or in the early evening, so
that the angels would send blessings upon them for the longest time, based on the hadeeth
quoted above: “There is no Muslim who visits a (sick) Muslim early in the morning but
seventy thousand angels send blessings upon him until evening comes, and if he visits him
in the evening, seventy thousand angels send blessings upon him until morning comes, and
he will have a garden in Paradise.”  

But we should pay attention to the condition of the sick person and what is easiest for him;
the visitor should not choose the time that suits him best, if that is going to cause hardship
to the sick person or his family. That can be worked out with the sick person himself or
with his family.

 Frequent visits from people who do not take care to keep their visits short or choose the
right time may make the sick person’s sickness even worse. 
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Making du’aa’ for the sick person 

Du’aa’ should be made for the sick person in the manner narrated in the Sunnah: “La
ba’s, tuhoor in sha Allah (No worry, it is a purification, if Allah wills).” Narrated by al-
Bukhaari. 

Du’aa’ for healing should be said three times. The Prophet (peace and blessings of Allah be
upon him) visited Sa’d ibn Abi Waqqaas and said: “O Allah, heal Sa’d,” three times.
Narrated by al-Bukhaari (5659) and Muslim (1628). 

The Prophet (peace and blessings of Allah be upon him) used to place his right hand on the
sick person and say: “Adhhib al-ba’s Rabb an-naas, wa’shfi anta al-Shaafi, laa shifaa’a illa
shifaa’uka shifaa’an laa yughaadir saqaman (Take away the pain, O Lord of mankind, and
grant healing, for You are the Healer, and there is no healing but Your healing that leaves
no trace of sickness).” Narrated by Muslim, 2191. 

It was narrated by Ahmad and Abu Dawood (3106) that the Prophet (peace and blessings
of Allah be upon him) said: “Whoever visits a sick person who is not yet dying, and says
seven times in his presence. The visitor should ask him how he is and how he is feeling, etc.
That is proven from the Prophet (peace and blessings of Allah be upon him), as narrated
by al-Tirmidhi (983) and classed as Hassan by al-Albaani. 

It is also narrated in Saheeh al-Bukhaari that ‘Aa’ishah did that when she visited Abu
Bakr and Bilaal (may Allah be pleased with them both). 

Reassuring him and giving him hope of a long life 

A hadeeth concerning that was narrated by al-Tirmidhi (2087) but it is a weak hadeeth:
“When you enter upon a sick person and reassure him that he is going to live, that does not
change anything, but it lifts his spirits.” It was classed as da’eef (weak) by al-Albaani in
Da’eef al-Tirmidhi. 

But it is supported in meaning by the words of the Prophet (peace and blessings of Allah be
upon him): “La ba’s, tuhoor in sha Allah (No worry, it is a purification, if Allah wills).” So
we should try to cheer him up and give him glad tidings of healing in sha Allah, for that
will comfort the sick person. 
Hamid raza Nasir
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