Alhassanain(p) Network for Heritage and Islamic Thought

Necessity of the Existence of Imam al-Mahdi (as)

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

This article addresses the necessity of the existence of the Representative of Allah on the earth at any time. The opponents of Shi’a protest that although Shi’a consider the Imam necessary in order to expound the injunctions and verities of religion and to guide the people, the occultation of the Imam is the negation of this very purpose, for an Imam in occultation who cannot be reached by mankind cannot be in any way beneficial or effective. The opponents argue that if God wills to bring forth an Imam to reform mankind, He is able to create him at the necessary moment and does not need to create him thousands of years earlier.

In answer to this, it must be said that such people have not really understood the meaning of the Imam, for the duty of the Imam is not only the explanation of the religious sciences and external guidance of the people. In the same way that he has the duty of guiding men outwardly, the Imam also bears the function of "Walayah”and the internal guidance of human.

The divinely appointed Imam directs human’s spiritual life and orients the inner aspect of human action toward God. Clearly, his physical presence or absence has no effect in this matter. Imam is the representative of Allah (Khalifatullah) on the earth, and is His vice-regent.

He is the connection between the heavens and the earth, and is appointed by Allah as the intermediate for the rest of creatures. His existence is always necessary even if the time has not as yet arrived for his outward appearance and the universal reconstruction that he is to bring about.

Let me provide an example to clarify this delicate issue. Any human needs blood to continue his life, and the existence of blood is necessary in every single moment of life. This need is not, in anyway, independent of God. He is God who has created this need for human, and He is the one who has fulfilled it. Similarly the function of Imam over the rest of creatures is not independent of God.

He was Allah who created this need for the universe and He was Allah who has fulfilled it. Allah (SWT) wished the inhabitants of the earth not to be able to live without the existence of His representative on the earth, the same way that Allah wished our body not to be able to survive without blood. Notice that in the above examples, both Imam and blood are no more than the creation of Allah.

A divinely appointed Imam is a human, but being human does not mean that he could not have any authority over other human by the permission of Allah. The closer the human is to Allah, the more authority he will have. Closeness to Allah is obtained through obedience and piety.

When one reaches that level of perfection, he does not desire anything except Allah’s orders. Imam is not divine, but he is fully supported by divine power. He has been given authority as the Qur’anic verses below testifies. This authority has come from Allah and is also controlled by Allah.

Another example would be to consider a company with a president and some managers and employees. The one who is closer to the president (in his position or any other aspects) has more authority than the others. This authority is given and is controlled by the president at any time. This authority is not in parallel with the authority of president, and remains as long as the president wishes to. The authorized person does not feel independence and can not do anything against the order of the president, otherwise the position will be taken away from him. The president has appointed that person to carry out a task.

Similarly, a divinely appointed Imam is not considered a parallel power beside Allah, and his authority is not independent of Allah since Allah does not relinquish His Majesty and Sovereignty to anyone. If He gives His righteous Servant a certain power or authority, He will still have control over that individual. Qur’an testifies that Allah has assigned some Imams with authority to guide mankind:

"And We assigned them Imams who guide by our authority and We have inspired in them the doing of good deeds.”(Qur’an 21:73)

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ

Also:

"And We appointed from among them some Imams who guide by our authority since they were patient and believed firmly in Our Signs.”(Qur’an 32:24)

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ

Moreover, on the commentary of Qur’anic verse: "And lo! verily I am Forgiving toward him who repents and believes and does good deeds, and afterward he accept guidance (20:82)", Ibn Hajar mentioned that it is narrated from Imam Muhammad al-Baqir (as) as well as Thabit al-Lubnani that, the end of verse means "he is guided to the Wilayah of the Ahlul-Bayt.”(al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p235).

Allah, Exalted, also said:

"O’ you who believe! Obey Allah, and Obey Apostle and those from among you who are given authority (by Allah).”(Qur’an 4:59)

Who are those Imams whom Allah gave them authority and are to be obeyed beside the Prophet?

The above verses of Qur’an prove beyond doubt that a divinely appointed Imam has authority and he guides. The authority of Imam is not restricted over a group of people but also covers every other creatures (see Qur’an 36:12 which uses the word Imam for keeping the account of everything). Again, this authority is controlled by Allah.

Allah also said in Qur’an:

"(O’ Muhammad!) You are but a Warner, and for every community there exists a Guide.”(Qur’an 13:7).

إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ

Prophet Muhammad was a Warner, and the Imams of his Ahlul-Bayt were each a Guide for the people of their time. In fact, the following Sunni commentators of Qur’an narrated that the word "Guide”in the above verse was Imam ‘Ali (as):

• Tafsir al-Tabari, v13, p72;

• Tafsir al-Kabir, by Fakhr al-Razi, on the commentary of verse 13:7

• Tafsir al-Durr al-Manthoor, by al-Suyuti, under verse 13:7 of Qur’an

• Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p157

• Noor al-Absar, by al-Shablanji, p70

• Kunooz al-Haqa’iq, by al-Manawi, p42.

If there should be a Guide for each time, as the verse 13:7 testifies, then my question is: Who is this guide today? There should be an alive Imam in every instant of time, in order the above verses make sense. This is another proof for the fact that Imam al-Mahdi (as) is alive. Moreover, Allah said:

That which is spared by Allah (on the earth) is better for you if you are believers. (Qur’an 11:86)

بَقِيَّتُ اللَّـهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

The above verse is another proof for the fact that there exists one individual at each era who is spared by Allah (Baqiyyatullah) on the earth to maintain the cause of faith and he is the Imam of that age, and this position was never vacated so long as the earth carries even one human being.

This, in fact, is a doctrine of Shi’a Muslims that a "Proof (Hujjah) of Allah”should always exist on earth for earth to continue its function as a living place for human being. It is NOT that Hujjah is god or life-giver, rather it is because Allah has created the world for the best of His servants. The best of Allah’s creation is the one who is the most obedient to him at each time.

Other creatures are considered to be secondary objects in the sight of Allah. Besides, there are traditions stating that if it happens that there exists only one human on the earth, he is the "Proof (Hujjah) of Allah".

This implies that Allah never left the human on the earth without His representative. At the time of the prophets, the Hujjah were the prophets. Now that there will be no prophet after Prophet Muhammad, the Hujjah is his living Ahlul-Bayt at each era till the day of resurrection. The necessity of the existence of a Hujjah on the earth follows that this world will end when the last Imam passes away.

Beside what we quoted from Qur’an, let us quote some traditions from Sunni sources to support the above assertions. Ahmad Ibn Hanbal and many others narrated:

The Messenger of Allah said: "The stars are amnesty for the inhabitants of the heavens, and if the stars go away (i.e., become non-existent), the inhabitants of the heavens will be destroyed. And my Ahlul-Bayt are amnesty for the inhabitants of the earth, and if my Ahlul-Bayt go away (i.e., all die), the inhabitants of the earth will be destroyed."

Sunni References:

• Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p671, Tradition #1145

• Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p14

• Manaqib Ahmad, and many more such as al-Tabarani, etc.

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p234

• Musnad, Abu Ya’ala, on the authority of Salama Ibn Awka’ in which the wording is: "The stars are amnesty for the inhabitants of the heavens, and my Ahlul-Bayt are the amnesty for my Ummah."

Also:

The Messenger of Allah said: "The stars help prevent the inhabitants of the earth from being drowned, and my Ahlul-Bayt are the protectors of my community against disputes (in religious matters). Therefore, whichever groups among the Arabs opposes my Ahlul-Bayt, shall be split up by dissensions and will become (a party of) Satan."

Sunni reference:

• al-Mustadrak, by al-Hakim, v3, p149, who said this tradition is authentic (Sahih).

• al-Tabarani, quoting Ibn Abbas

• Also in al-Manaqib Ahmad, as quoted by Muhibbuddin al-Tabari.

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p234

Ibn Hajar mentioned the above two traditions as well as many other similar ones under the commentary of the following Qur’anic verse:

"It is not for Allah to punish them while you are among them.”(Qur’an 8:33)

Then Ibn Hajar comments that: "Ahlul-Bayt are amnesty for the inhabitant of the earth the same as the Messenger of Allah was amnesty for them.”In the next page, after mentioning a tradition from Sahih Muslim which states that after the end of government of Justice in the last days, just before the day of resurrection Allah sends a wind which takes the souls of all the believers and only wrong-doers will remain when the earthquakes of hour of resurrection occurs. Then Ibn Hajar comments:

To my opinion, it probably refers to the Ahlul-Bayt, since Allah created this world for the sake of the Prophet, and has made its existence conditional to the existence of his Ahlul-Bayt for they have certain virtues in common with the Prophet as Fakhr al-Razi mentioned, and because the Messenger of Allah said on their virtue that: "O Allah! They are from me and I am from them”since they are a part of him as their mother, Fatimah, was a part of him. Thus they (Ahlul-Bayt) are also amnesty for the earth (similar to what the above verse establishes for the Prophet himself).

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p234

In another tradition, it is narrated that:

The holy Prophet was asked: "What would be the condition of the people after the Ahlul-Bayt,”and he replied: "Their condition will be like that of an ass whose spine is fractured."

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, p143

These traditions, therefore, leave no room for any doubt regarding to existence of Ahlul-Bayt in each era, and that the Imam of the time, Imam al-Mahdi (as), is alive. Now look at the following tradition:

The Messenger of Allah said: "Regard the Ahlul-Bayt among you as the head to the body, or the eyes to the face, for the face is only guided by the eyes."

Sunni References:

• Is’af al-Raghibeen, by al-Saban

• al-Sharaf al-Mua’abbad, by Shaikh Yusuf al-Nabahani, p31, by more than one authority

Also the Messenger of Allah (S) said:

"In every generation of my followers there are going to be just and righteous members of my Ahlul-Bayt to counteract the alterations and corruption’s which the misguided people will try to make in my religion, to remove the false allegations of the untruthful and contradict the misinterpretations of the ignorant. Be aware! Your Imam shall be your representative before Allah, so be careful whom you adopt as your representative."

Sunni References:

• al-Sirah, by al-Mala

• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p231 under the commentary of verse: "And stop them, for they shall be questioned! (37:24)"

And now a saying from Commander of Believers, Imam ‘Ali (as):

"I and my pure holy descendants and my virtuous household are most sober in childhood and when we grow up we are the wisest: we are the means through which Allah shall exterminate falsehood and break the teeth of blood-thirsty wolves and restore you the freedom by removing the ropes that are tied around your necks. Allah wishedto commence (all things) through us, and to complete (all things) through us."

Sunni References:

• Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p36

• Aydah al-Ishkal, by Abd al-Ghani

The clear and unequivocal terms in which the Holy Prophet has directed us about these matters in the above-mentioned traditions cannot be surpassed or equaled in any other language. The word Ahlul-Bayt can not cover all the family of the Prophet (S). This label applies only to those who occupy the position of Imams by Divine Decree, as established by reasons and upheld by the traditions. Learned scholars from the major section of the Muslims also admit this. For instance, Ibn Hajar writes in his al-Sawa’iq al-Muhriqah:

"The Ahlul-Bayt, whom the Holy Prophet has designated as protectors are the learned men among his family, since the guidance can be attained only through them. They are like the stars through whom we are guided in the right direction, and if the starts are taken away (or hidden) we would come face to face with the signs of the Almighty as promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come, as mentioned in the traditions, and the Prophet Jesus will say his prayers behind him, the Dajjal will be slain, and then the signs of the Almighty will appear one after another."

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p234

This is why the demise of the twelfth Imam will bring the end of the world, and this is one of the reasons that he should be alive. In another place, Ibn Hajar writes:

"The traditions which describe the necessity of adherence to Ahlul-Bayt until the day of Judgment, also imply that the existence of the righteous members of the family of the Prophet will NOT terminate until the day of Judgment the same way as the Book of Allah will remain."

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p232

The occultation of the twelfth Imam is divided into two parts: the first, the minor occultation (Ghaybah al-Sughra) which began in 259/873 and ended in 329/939, lasting about seventy year. On that period, people were in contact with him through four special deputies. These four deputies knew the place of Imam and were able to directly contact him. That period served as preparing his followers to the absence of the Imam. The second, the major occultation which commenced in 329/939 and will continue as long as God wills it. There is no special deputy in direct contact with him in this period, and Muslim scholars are his general deputies at this time without having ability to meet him. It might be that the Imam (as) showed himself to someone during the major occultation, but it was never a regular occurrence, and no one can claim to meet him anytime he wishes.

Moreover, even if Imam (as) appears to a person and gives him an instruction, it is only personal, and is not meant for all people. The Shi’a doctrine quite clearly states that the Imam (as) would not deputize a person at this time. In fact, any claim of receiving new public orders (which are not found in our traditions narrated from Ahlul-Bayt) during the major occultation is considered itself to be the proof of the falsity of such claim.

There is no specific place of residence known for Imam al-Mahdi (as) and no one knows his whereabouts on the earth except Allah, and he has been seen by different people throughout his life in various locations of the world.

Imam al-Mahdi (as) wrote through one of his special deputies during the minor occultation:

"Rest assured, no one has a special relationship with Allah. Whoever denies me is not from my (community). The appearance of the Relief (al-Faraj) depends solely upon Allah. Therefore those who propose a certain time for it are liars.

As to the benefit of my existence in occultation, it is like the benefit of the sun behind the clouds where the eyes do not see it. Indeed, my existence is an amnesty for the inhabitants of the earth. Pray much to Allah to hasten the Relief, for therein also lies the release from your sufferings."

إعلم أنه ليس بين الله عز وجل وبين أحد قرابة، ومن أنكرني فليس مني، وأما ظهور الفرج فإنه إلى الله عز وجل و كذب الوقاتون. وأما وجه الانتفاع بي في غيبتي فكالانتفاع بالشمس إذا غيبتها عن الابصار السحاب، وإني لامان أهل الارض كما أن النجوم أمان لاهل السماء وأكثروا الدعاء بتعجيل الفرج فإن ذلك فرجكم

Guidance can be of different ways. Do we need to see God to guide us? How about the Prophet who has already passed away? The above tradition of Imam al-Mahdi (as) gives a very interesting analogy, and the same analogy was given by the Prophet (S) on the account of Imam al-Mahdi (please see the article titled: Leadership and Infallibility).

If we want to see our way and in order to walk safely, we need light. The Sun provides this light for us even if it is hidden behind the clouds where the eyes do not see it directly. Similarly, we benefit from the guidance of Imam al-Mahdi (as) even though we can not see him during his period of occultation.

As I mentioned earlier, Imam al-Mahdi and all other Imams and prophets are not anything but the best creatures of Allah. They were NOT divine in any way. However, I have seen few English translated Shi’i books in which the phrases like "divine Imam”or "divine Prophet”have been used. By looking at those books in the original language, it became evident that by "a divine leader”the translator meant "a divinely appointed leader", that is, a leader who has been assigned by Allah (and not by people).

Such phrases should not any how imply that those leaders are divine themselves. This is the matter of understanding the phrase. Although there are many translated Islamic books which have very poor translation, but fortunately the occurrence of such ambiguous words which are critical to the understanding of the reader, is quite rare.

Also Imam al-Mahdi (as) is not a prophet, and as such he will bring neither a new religion nor a new religious law. He does not cancel any regulations set by Prophet Muhammad (S), but he will enforce the true Islamic based on the genuine Sunnah of the Prophet (S). However there are some authentic traditions which state that although Imam al-Mahdi does not bring any new law when he comes, some people say: he is bringing a new religion.

Those traditions further explain that it is as a result of many innovations set by pseudo-scholars into to the religion of Islam. Imam al-Mahdi’s mission is to reject all the innovations and to revive the Sunnah of Prophet Muhammad which was polluted by people throughout the history. As a result of ignorance of people to the true Sunnah of Prophet, they think he is bringing a new religion. Some traditions say that Imam al-Mahdi will also provide the unique interpretation (Tafsir book; divine commentary) for the Qur’an.

More on Imam al-Mahdi (as)

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

The Shi’ite point of view of living al-Mahdi is not something that is hard to believe if one believes in Allah (SWT) and His (SWT) Book, the Qur’an. Indeed, the Shi’a aggressively assert that the concept of the Mahdi (as) being alive does not violate the Qur’an in any way, shape, or form.

For the believer whose heart has been filled with the love of and belief in Allah (SWT), there is no hesitance whatsoever in accepting the doctrine of al-Mahdi (as). For we as believers in Allah (SWT), believe in many hidden, unknown, miraculous, and seemingly impossible things that are stated in the Qur’an. Not only are they stated in the Qur’an, but a Muslim MUST submit in obedience and believe in these events. We also believe that Allah (SWT) is capable of anything and nothing is difficult or impossible for Him (SWT) to accomplish. Indeed Allah (SWT) asserts unequivocally that if He (SWT) wanted something, all He (SWT) has to do is to say to it: "Be! and it will be!"

Let us look at some examples of miraculous events reported in Qur’an. Please take note of that NOTHING in the following verses or stories can occur, except by Allah’s (SWT) leave.

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that a man passed by a village and said to himself: "How can Allah (SWT) revive this dead land?”Allah (SWT), in turn, put him to death for one hundred years, and then brought him back to life. Furthermore, Allah (SWT) had left the man’s food INTACT for one hundred years!!! Then Allah (SWT) told the man to look at the donkey and observe how Allah (SWT) brings him back to life by reconstructing his bones and enclosing them with flesh. When the man saw that, he said: "Now I know (for certain) that Allah (SWT) is indeed All Powerful, and is capable of anything."

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that the Prophet Abraham (as) chopped up the birds into pieces and dispersed their parts over the mountains and then called on to them and they came flying by the leave of Allah (SWT)!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that the blazing fire prepared by the nonbelievers for the Prophet Abraham (as) turned cool when the Prophet Abraham (as) was placed in it!!! Not only did the fire turn cold, but it turned cold in moderation to prevent the chill from killing the Prophet Abraham (as)!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that Jesus (as) was born without a father by the leave of Allah (SWT)!!! We also believe that he (as) is not dead and that he (as) will return to Earth when Allah (SWT) wishes!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that Jesus (as) brought the dead back to life by the leave of Allah (SWT); and that he (as) cured the sick, the blind, and others!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that the stick of Moses (as) turned into a snake!!! We also believe that the ocean was split in half to allow a safe passage for the Jews to escape the persecution of the Pharaoh!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that the water of the Nile River was turned into blood by the leave of Allah (SWT)!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that Solomon (as) understood the language of the birds and conversed with them; and with the ants; and with the Jinn; and that his (as) kingdom can fly up in the air; and that the kingdom of the Queen Bilqis was brought before him (as) in the blink of an eye, ALL by the leave of Allah (SWT)!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that the people of the Cave (Ahl al-Kahf) were put to death for 309 years or more or less, and then were brought back to life by the leave of Allah (SWT)!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that al-Khidr (as) is alive and that he (as) has met the Prophet Moses (as) when they were together in a boat by the leave of Allah (SWT)!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that Satan, the accursed, is still alive even though he was born before Adam (as); and that he watches us from where we cannot see him by the leave of Allah (SWT)!!!

We as Believing Muslims, believe Allah (SWT) when He (SWT) states in the Qur’an that Adam (as) was born without a mother or a father by the leave of Allah (SWT)!!!

We as Believing Muslims, believe that Prophet Noah (as) lived more than 950 years. We as Believing Muslims, believe Jesus (as) is still alive and he is 1,994 years old now. We as Believing Muslims, believe that al-Khidr (as) is still alive.

All the above CANNOT be proved or disproved scientifically, logically, or symbolically for that matter; yet, you ARE to ACCEPT it and BELIEVE it, or you are NOT a Muslim that has TOTALLY submitted to Allah (SWT). Why then believe all the above, but not the notion of the Mahdi (as)?

Now, the question is: If you, as a Believing Muslim, are COMMANDED to BELIEVE (there is no choice here) in the above issues, why is it so strange to you when the Shi’a say that the Mahdi (as) is alive and will return when Allah (SWT) wills? Do you not believe in the Infinite Wisdom of Allah (SWT), in that He (SWT) will bring forth the Mahdi (as) when the time is right? Is it not a clear promise by Allah (SWT) to grant victory to His (SWT) religion?

Other than the concept of his being alive, there is no fundamental difference between the Shi’a and the Sunni on the subject of the al-Mahdi (as). Since they both believe in his appearance towards the end of this world, and that Jesus (S) will pray behind him in group prayer, and that he will fill the earth with fairness and justice just like it has been filled with injustice and unfairness, and that the Muslims will control the whole earth in his time and that prosperity fills the earth such that there won’t be a poor person, and that all Muslims will unite under his command. So let’s pray together to Allah that He would make that day near, since his appearance is the victory for the nation of the Prophet Muhammad (S).

The Treatise On Rights

In the Name of Allah, the All-merciful, the All-compassionate

Know - God have mercy upon you - that God has rights against you and that these encompass you in every movement through which you move, every rest through which you rest, every way-station in which you reside, every limb which you employ, and every instrument which you put to work. Some of these rights are greater and some less.

بسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

إعْلَمْ رَحِمَكَ اللهُ أَنَّ للهِ عَلَيْكَ حُقُوقًا مُحِيطَةً بكَ فِي كلِّ حَرَكَةٍ تَحَرَّكْتَهَا، أَوْ سَكَنَةٍ سَكَنْتَهَا، أَوْ مَنْزِلَةٍ نَزَلْتَهَا، أَوْ جَارِحَةٍ قَلَّبْتَهَا وَآلَةٍ تَصَرَّفْتَ بهَا، بَعْضُهَا أَكْبَرُ مِنْ بَعْضٍ.

The greatest of God's rights against you is the right which He has made incumbent upon you for Himself and which is the root of all rights, then those which He has made incumbent upon you in yourself, from your crown to your foot, in keeping with the diversity of your organs.

وَأَكْبَرُ حُقُوقِ اللهِ عَلَيْكَ مَا أَوْجَبَهُ لِنَفْسِهِ تَبَارَكَ وَتَعَالَى مِنْ حَقِّهِ الَّذِي هُوَ أَصْلُ الْحُقُوقِ وَمِنْهُ تَفَرَّعَ. ثُمَّ أَوْجَبَهُ عَلَيْكَ لِنَفْسِكَ مِنْ قَرْنِكَ إلَى قَدَمِكَ عَلَى اِختِلافِ جَوَارِحِكَ.

He has given your tongue a right against you, your hearing a right against you, your sight a right against you, your hand a right against you, your leg a right against you, your stomach a right against you, and your private part a right against you. These are the seven organs through which acts (af'al) take place.

فَجَعَلَ ِلِلِسَانِكَ عَلَيْكَ حَقًّا وَلِسَمْعِكَ عَلَيْكَ حَقًّا وِ لِبَصَرِكَ عَلَيْكَ حَقًّا وَلِيَدِكَ عَلَيْكَ حَقًّا وَلِرِجْلِكَ عَلَيْكَ حَقًّا وَلِبَطْنِكَ عَلَيْكَ حَقًّا وَلِفَرْجِكَ عَلَيْكَ حَقًّا، فَهَذِهِ الْجَوَارِحُ السَّبْعُ الَّتِي بهَا تَكُونُ الأَفْعَالُ.

Then He gave your acts rights against you: He gave your ritual prayer a right against you, your fasting a right against you, your charity a right against you, your offering a right against you, and your acts a right against you.

ثُمَّ جَعَلَ عَزَّ وَجَلَّ لأَفْعَالِكَ عَلَيْكَ حُقُوقًا فَجَعَلَ لِصَلاتِكَ عَلَيْكَ حَقًّا وَلِصَوْمِكَ عَلَيْكَ حَقًّا وَلِصَدَقَتِكَ عَلَيْكَ حَقًّا وَلِهَدْيِكَ عَلَيْكَ حَقًّا وَلأَفعَالِكَ عَلَيْكَ حَقًّا.

Then these rights extend out from you to others who have rights against you. The most incumbent of them against you are the rights toward your leaders (a'imma), then the rights toward your subjects (ra'iyya), then the rights toward your womb [relatives] (rahim).

ثُمَّ تَخرُجُ الْحُقُوقُ مِنْكَ إلَى غَيْرِكَ مِنْ ذَوِي الْحُقُوقِ الْوَاجِبةِ عَلَيكَ. وَأَوْجَبُهَا عَلَيْكَ حُقُوقُ أَئِمَّتِكَ ثُمَّ حُقُوقُ رَعِيَّتِكَ ثُمَّ حُقُوقُ رَحِمِكَ.

From these rights branch out other rights. The rights of your leaders are three: The most incumbent upon you is the right of him who trains you through authority, then of him who trains you through knowledge, then of him who trains you through property.

فَهَذِهِ حُقُوقٌ يَتَشَعَّبُ مِنْهَا حُقُوقٌ: فَحُقُوقُ أَئِمَّتِكَ ثَلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ سَائِسِكَ بالسُّلْطَانِ ثُمَّ سَائِسِكَ بالْعِلْمِ، ثُمَّ حَقُّ سَائِسِكَ بالْمُلْكِ.

The rights of your subjects are three: The most incumbent upon you is the right of those who are your subjects through authority, then the right of those who are your subjects through knowledge - for the man of ignorance is the subject of the man of knowledge - then the right of those who are your subjects through property, such as wives and what is owned by the right hand.

وَحُقُوقُ رَعِيَّتِكَ ثلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ رَعِيَّتِكَ بالسُّلْطَان، ثُمَّ حَقُّ رعِيَّتِكَ بالْعِلْمِ، فَإنَّ الْجَاهِلَ رَعِيَّةُ الْعَالِمِ، وَحَقُّ رَعِيَّتِكَ بالْمُلْكِ مِنَ الأَزْوَاجِ وَمَا مَلَكْتَ مِنَ الأَيْمَانِ.

The rights of your womb relatives are many; they are connected to you in the measure of the connection of the womb relationship. The most incumbent upon you is the right of your mother, then the right of your father, then the right of your child, then the right of your brother, then the next nearest, then the next nearest - the most worthy, then the next most worthy.

وَحُقُوقُ رَحِمِكَ كَثِيرَةٌ مُتَّصِلَةٌ بقَدْرِ اتِّصَالِ الرَّحِمِ فِي الْقَرَابَةِ فَأَوْجَبُهَا عَلَيْكَ حَقُّ أُمِّكَ ثُمَّ حَقُّ أَبيكَ ثُمَّ حَقُّ وَلَدِكَ ثُمَّ حَقُّ أَخِيكَ ثُمَّ الأَقْرَبُ فَالأَقْرَبُ وَالأَوَّلى فَالأَوَّلى.

Then there is the right of your master who favours you [by freeing you from slavery], then the right of the slave whose favours reach you [by the fact that you free him], then the right of him who does a kindly act toward you, then the right of the mu’adhdhin who calls you to the ritual prayer, then the right of the imam who leads the prayer, then the right of your sitting companion, then the right of your neighbour, then the right of your companion, then the right of your partner, then the right of your property, then the right of him who has a debt he must pay back to you, then the right of him to whom you owe a debt.

ثُمَّ حَقُّ مَوْلاكَ الْمُنْعِمِ عَلَيْكَ، ثُمَّ حَقُّ مَوْلاكَ الْجَارِيَةُ نِعْمَتُكَ عَلَيْهِ، ثُمَّ حَقُّ ذِي الْمَعْرُوفِ لَدَيْكَ، ثُمَّ حَقُّ مُؤَذِّنُكَ بالصَّلاةِ، ثُمَّ حَقُّ إمَامِكَ فِي صَلاتِكَ، ثُمَّ حَقُّ جَلِيسِكَ، ثُمَّ حَقُّ جَارِكَ، ثُمَّ حَقُّ صَاحِبكَ،

Then the right of your associate, then the right of your adversary who has a claim against you, then the right of your adversary against whom you have a claim, then the right of him who asks you for advice, then the right of him whom you ask for advice, then the right of him who asks your counsel, then the right of him who counsels you, then the right of him who is older than you, then the right of him who is younger than you.

ثُمَّ حَقُّ شَرِيكِكَ، ثُمَّ حَقُّ مَالِكَ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي تُطَالِبُهُ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ، ثُمَّ حَقُّ خَلِيطِكَ، ثُمَّ حَقُّ خَصْمِكَ الْمُدَّعِي عَلَيْكَ، ثُمَّ حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ، ثُمَّ حَقُّ مُسْتَشِيرِكَ، ثُمَّ حَقُّ الْمُشِيرِ عَلَيْكَ، ثُمَّ حَقُّ مُسْتَنْصِحِكَ، ثُمَّ حَقُّ النَّاصِحِ لَكَ، ثُمَّ حَقُّ مَنْ هُوَ أَكْبَرُ مِنْكَ، ثُمَّ حَقُّ مَنْ هُوَ أَصْغَرُ مِنْكَ،

Then the right of him who asks from you, then the right of him from whom you ask, then the right of him who does something evil to you through word or deed, or him who makes you happy through word or deed, intentionally or unintentionally, then the right of the people of your creed, then the right of the people under your protection, then all rights in the measure of the causes of the states and the occurrence of events.

ثُمَّ حَقُّ سَائِلِكَ، ثُمَّ حَقُّ مَن سَأَلْتَهُ، ثُمَّ حَقُّ مَن جَرَى لَكَ عَلَى يَدَيْهِ مَسَاءَةٌ بقَوْلٍ أَو فِعْلٍ أَوْ مَسَرَّةٍ بذَلِكَ بقَوْلٍ أَوْ فِعْلٍ عَنْ تَعَمُّدٍ مِنْهُ أَوْ غَيْرِ تَعَمُّدٍ مِنْهُ، ثُمَّ حَقُّ أَهْلِ مِلَّتِكَ عَامَّةً ثُمَّ حَقُّ أَهْلِ الذِّمَّةِ، ثُمَّ الْحُقُوقُ الْجَارِيَةُ بقَدْرِ عِلَل الأَحْوَالِ وَتَصَرُّفِ الأَسْبَاب.

Therefore happy is he whom God aids in the rights which He has made incumbent upon him and whom He gives success therein and points in the proper direction!

فَطُوبَى لِمَنْ أَعَانَهُ اللهُ عَلَى قَضَاءِ مَا أَوْجَبَ عَلَيْهِ مِنْ حُقُوقِهِ وَوَفَّقَهُ وَسَدَّدَهُ.

The Rights of Allah against oneself

1. The Greatest Right of Allah

The greatest right of God against you is that you worship Him without associating anything with Him. When you do that with sincerity (ikhlas), He has made it binding upon Himself to give you sufficiency in the affair of this world and the next.

حقوق الله

1. حق الله الأكبر

فأَمَّا حَقُّ اللهِ الأَكْبَرُ فَإنَّكَ تَعْبُدُهُ لا تُشْرِكُ بهِ شَيْئاً، فَإذَا فَعَلْتَ ذَلِكَ بإخلاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكفِيَكَ أَمْرَ الدُّنْيَا وَالآخِرَةِ وَيَحْفَظَ لَكَ مَا تُحِبُّ مِنْهَما.

2) The Right of your self

The right of your self (nafs) against you is that you employ it in obeying God; then you deliver to your tongue its right, to your hearing its right, to your sight its right, to your hand its right, to your leg its right, to your stomach its right, to your private part its right, and you seek help from God in all that.

2. حق النفس

وَأَمَّا حَقُّ نَفْسِكَ عَلَيْكَ فَأَنْ تَسْتَوْفِيَهَا فِي طَاعَةِ اللهِ فَتُؤَدّي إلَى لِسَانِكَ حَقَّهُ وَإلَى سَمْعِك حَقَّهُ وَإلَى بَصَرِكَ حَقّهُ وَإلَى يَدِكَ حَقَّهَا وَإلَى رِجْلِك حَقَّهَا وَإلَى بَطْنِكَ حَقَّهُ وَإلَى فَرْجِكَ حَقَّهُ وَتَسْتَعِينَ باللهِ عَلَى ذَلِك.

3) The Right of the Tongue

The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.

3. حق اللسان

وَأَمَّا حَقُّ اللّسَان فَإكْرَامُهُ عَنِ الْخَنَى وتَعْوِيدُهُ الْخَيْرِ وَ تَرك الْفُضُول الَّتي لا فائِدَةِ لَها و البِرُّ بالنَّاسِ و حُسْن القَولِ فيهم.

4) The Right of the Hearing

The right of hearing is to keep it pure from listening to backbiting (ghiba) and listening to that to which it is unlawful to listen.

4. حق السمع

وَأَمَّا حَقُّ السَّمْعِ فَتَنْزِيهُهُ عَنْ سَماع الغيبةِ و سَماعِها لا يحِلّ سَماعه.

5) The Right of the Sight

The right of sight is that you lower it before everything which is unlawful to you and that you take heed whenever you look at anything.1

5. حق البصر

وَأَمَّا حَقُّ بَصَرِكَ أن تُغْمِضَهُ عَمَّا لا يَحِلُّ لَكَ و تَعْتَبِر بالنَّظَرِ بِهِ.

6) The Right of the Hand

The right of your hand is that you stretch it not toward that which is unlawful to you.

6. حق اليد

وَأَمَّا حَقُّ يَدِكَ فَأَنْ لا تَبْسُطَهَا إلَى مَا لا يَحِلُّ لَكَ.

7) The Right of the Legs

The right of your two legs is that you walk not with them toward that which is unlawful to you. You have no escape from standing upon the narrow bridge (al-sirat [over hell]), so you should see to it that your legs do not slip and cause you to fall into the Fire.

7. حق الرجلين

وَأَمَّا حَقُّ رِجْلَيْكَ فَأَنْ لا تَمْشِي بهِمَا إلَى مَا لا يَحِلُّ لَكَ فيهما، تقف على الصراط فانظر أن لا تزل بك فتتردى في النار.

8) The Right of the Stomach

The right of your stomach is that you make it not into a container for that which is unlawful to you and you eat no more than your fill (shib').

8. حق البطن

وَأَمَّا حَقُّ بَطْنِكَ فَأَنْ لا تَجْعَلَهُ وِعَاءً لِلْحَرَامِ وَلا تَزيد على الشَّبْعَ.

9) The Right of the Private part

The right of your private part (farj) is that you protect it from fornication and guard it against being looked upon.

9. حق الفرج

وَأَمَّا حَقُّ فَرْجِكَ انْ تُحْصِنَهُ عَن الْزِّنا و تَحْفِظَهَ مِن أنْ يُنْظَر الَيْهِ..

The Rights of Acts

10) The Right of the Prayer

The right of your ritual prayer (salat) is that you know that it is an arrival before God and that through it you are standing before Him. When you know that, then you will stand in the station of him who is lowly, vile, beseeching, trembling, hopeful, fearful, and abased, and you will magnify Him who is before you through stillness and dignity. You will approach the prayer with your heart and you will perform it according to its bounds and its rights.

ثم حقوق الأفعال

10.حق الصلاة

فَأَمَّا حَقُّ الصَّلاةِ فَأَنْ تَعْلَمَ أنّهَا وِفَادَةٌ إلَى اللهِ وَأَنَّكَ فيها قَائِمٌ بَيْنَ يَدَيِ اللهِ، فَإذَا عَلِمْتَ ذَلِكَ قُمْتَ مَقَامَ الذَّلِيلِ الْحَقيرِ الرَّاغِب الرَّاهِب الرَّاجِي الْخَائِفِ الْمِسْتَكِينِ الْمُتَضَرِّعِ الْمُعَظِّمِ لِمَنْ كانَ بَيْنَ يَدَيْهِ بالسُّكُونِ و الوقارِ و تقبل عليها بِقَلبِكَ و تقيمها بِحُدُودِها و حُقوقِها.

11) The Right of the Hajj

The right of the hajj is that you know it is an arrival before your Lord and a flight to Him from your sins; through it your repentance is accepted and you perform an obligation made incumbent upon you by God.

11. حق الحج

وَأَمَّا حَقُّ الحَجّ أَنْ تَعْلَمَ أَنّه وِفادةٌ إلى رَبّكَ، و فِرارٌ إليه من ذُنوبكَ و بهِ قبولُ تَوبتِكَ وقَضاءُ الفَرضِ الَّذي أوجَبَه الله عَليك.

12) The Right of the Fast

The right of fasting is that you know it is a veil which God has set up over your tongue, your hearing, your sight, your stomach, and your private part to protect you from the Fire. If you abandon the fast, you will have torn God's protective covering away from yourself.

12. حق الصوم

وَأَمَّا حَقُّ الصَّوْمِ فَأَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اللهُ عَلَى لِسَانِكَ وَسَمْعِكَ وبَصَرِكَ وَفَرْجِكَ وبَطْنِكَ لِيَسْتركَ بهِ مِن النَّارِ. فان تركتَ الصومَ خرقتَ ستر الله عليك.

13) The Right of Charity

The right of charity (sadaqa) is that you know it is a storing away with your Lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public.2 You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world.

 13. حق الصدقة

وَأَمَّا حَقُّ الصَّدَقَةِ فَأَنْ تَعْلَمَ أنَّها ذُخرُكَ عِنْدَ رَبكَ وَوَديعَتُكَ الَّتِي لا تَحْتَاجُ إلَى الإشْهَادِ عَليها، و كُنْتَ بمَا تَسْتَودِعُهُ سِرًّا أَوْثقَ مِنْكَ بمَا تَسْتَوْدِعُهُ عَلانِيَةً، و تعلم أنَّها تَدْفَعُ البلايا و الأسقام عنك في الدنيا، وتَدفَعُ عنك النار في الآخرة.

14) The Right of the Offering

The right of the offering (hady)3 is that through it you desire God and you not desire His creation; through it you desire only the exposure of your soul to God's mercy and the deliverance of your spirit on the day you encounter Him..

14. حق الهدي

وحق الهدي أن تريد به الله عز وجل ولا تريد به خلقه ولا تريد به إلا التعرض لرحمة الله ونجاة روحك يوم تلقاه.

Rights of Leaders

15) The Right of the Possessor of authority

The right of the possessor of authority (sultan) is that you know that God has made you a trial (fitna) for him. God is testing him through the authority He has given him over you. You should not expose yourself to his displeasure, for thereby you cast yourself by your own hands into destruction4 and become his partner in his sin when he brings evil down upon you.5

ثم حقوق الأئمَّة

15. حق السلطان

فأَمَّا حَقُّ السُّلْطَانِ فَأَنْ تَعْلَمَ أنّكَ جُعِلْتَ لَهُ فِتنَةً وأنَّهُ مُبْتَلىً فِيكَ بمَا جَعَلَهُ اللهُ لَهُ عَلَيْكَ مِنَ السُّلْطَانِ وأن عليك أن لا تتعرض لسخطه، فتلقي بيديك إلى التهلكة، وتكون شريكا له فيما يأتي إليك من سوء.

16) The Right of One who Trains through Knowledge

The right of the one who trains you (sa'is) through knowledge is magnifying him, respecting his sessions, listening well to him, and attending to him with devotion. You should not raise your voice toward him. You should never answer anyone who asks him about something, in order that he may be the one who answers. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You should not sit with him in enmity or show hostility toward him in friendship. If you do all of this, God's angels will give witness for you that you went straight to him and learned his knowledge for God's sake, not for the sake of the people.

16. حق سائسك بالعلم

وأَمَّا حَقُّ سَائِسِكَ بالعِلْمِ التَّعْظِيمُ لَهُ والتَّوْقِيرُ لِمَجْلِسِهِ وَحُسْنُ الاسْتِمَاعِ إليهِ وَالإقْبَالُ عَلَيْه وأن لا ترفع عليه صوتك، ولا تجيب أحدا يسأله عن شئ حتى يكون هو الذي يجيب، ولا تحدث في مجلسه أحدا ولا تغتاب عنده أحدا وأن تدفع عنه إذا ذكر عندك بسوء وأن تستر عيوبه وتظهر مناقبه ولا تجالس له عدوا ولا تعادي له وليا فإذا فعلت ذلك شهدت لك ملائكة الله بأنك قصدته، وتعلمت علمه لله جل اسمه لا للناس.

17) The Right of One who trains through Property

The right of him who trains you through property is that you should obey him and not disobey him, unless obeying him would displease God, for there can be no obedience to a creature when it is disobedience to God.

17. حق السائس بالملك

وأمَّا حَقُّ سَائِسِكَ بالمِلْكِ فأن تطيعه ولا تعصيه إلا فيما يسخط الله عز وجل فانه لا طاعة لمخلوق في معصية الخالق.

Rights of Subjects

18) The Rights of Subjects through Authority

The right of your subjects through authority is that you should know that they have been made subjects through their weakness and your strength. Hence it is incumbent upon you to act with justice toward them and to be like a compassionate father toward them. You should forgive them their ignorance and not hurry them to punishment and you should thank God for the power over them which He has given to you.

ثم حقوق الرعية

18. حق الرعية بالسلطان

فأَمَّا حُقُوقُ رَعِيَّتِكَ بالسُّلْطَانِ فَأَنْ تَعْلَمَ أنهم صاروا رعيتك لضعفهم قوتك فيجب أن تعدل فيهم وتكون لهم كالوالد الرحيم، وتغفر لهم جهلهم، ولا تعاجلهم بالعقوبة، وتشكر الله عز وجل على ما آتاك من القوة عليهم.

19) The Rights of Subjects through Knowledge

The right of your subjects through knowledge is that you should know that God made you a caretaker over them only through the knowledge He has given you and His storehouses which He has opened up to you. If you do well in teaching the people, not treating them roughly or annoying them, then God will increase His bounty toward you. But if you withhold your knowledge from people or treat them roughly when they seek knowledge from you, then it will be God's right to deprive you of knowledge and its splendour and to make you fall from your place in people's hearts.

19. حق الرعية بالعلم

وأمَّا حَقُّ رَعِيَّتِكَ بالعِلْمِ فَأَنْ تَعْلَمَ أن الله عز وجل إنما جعلك قيما لهم فيما آتاك من العلم وفتح لك من خزائنه فان أحسنت في تعليم الناس، ولم تخرق بهم، ولم تضجر عليهم، زادك الله من فضله، وإن أنت منعت الناس علمك أو خرقت بهم عند طلبهم العلم منك كان حقا على الله عز وجل أن يسلبك العلم وبهاءه ويسقط من القلوب محلك.

20) The Right of the Wife

The right of your wife (zawja) is that you know that God has made her a repose and a comfort for you; you should know that she is God's favour toward you, so you should honour her and treat her gently. Though her right toward you is more incumbent, you must treat her with compassion, since she is your prisoner (asir) whom you feed and clothe. If she is ignorant, you should pardon her.

20. حق الزوجة

وأما حق الزوجة فأن تعلم أن الله عز وجل جعلها لك سكنا وأنسا فتعلم أن ذلك نعمة من الله عليك فتكرمها وترفق بها، وإن كان حقك عليها أوجب فان لها عليك أن ترحمها لأنها أسيرك وتطعمها وتكسوها وإذا جهلت عفوت عنها.

21) The Right of the Slave

The right of your slave (mamluk) is that you should know that he is the creature of your Lord, the son of your father and mother, and your flesh and blood. You own him, but you did- not make him; God made him. You did not create any one of his limbs, nor do you provide him with his sustenance; on the contrary, God gives you the sufficiency for that.

Then He subjugated him to you, entrusted him to you, and deposited him with you so that you may be safeguarded by the good you give to him. So act well toward him, just as God has acted well toward you. If you dislike him, replace him, but do not torment a creature of God. And there is no strength save in God.6

21. حق الرعية بملك اليمين

وأما حق مملوكك فأن تعلم أنه خلق ربك وابن أبيك وأمك ولحمك ودمك تملكه،لا أنت صنعته من دون الله ولا خلقت شيئا من جوارحه، ولا أخرجت له رزقا ولكن الله عز وجل كفاك ذلك ثم سخره لك وائتمنك عليه واستودعك إياه، ليحفظ لك ما تأتيه من خير إليه فأحسن إليه كما أحسن الله إليك، وإن كرهته استبدلت به، ولم تعذب خلق الله عز وجل ولا قوة إلا بالله.

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.7

حقوقّ الرّحم

22. حق الأم

و أما حَقُّ أُمِّكَ، فَأَنْ تَعْلَمَ أَنَّهَا حَمَلَتكَ حَيْثُ لا يحتمل أحدٌ أحداَ، وأعْطَتْكَ مِن ثَمْرَةِ قَلبِها ما لا يُعطي أحدٌ أحداَ، ووَقَتْكَ بِجَمِيعِ جَوارحِها، ولَمْ تبال أن تجوع وتطعمك، وتعطش وتسقيك، وتعرى وتكسوك، وتضحى وتظلك، وتهجر النوم لأجلك، ووَقَتْكَ الحَرَّ والبَردَ، لتكون لها، فانك لا تُطيق شُكرها إلّا بِعَونِ اللهِ 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, 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 الأب

وَأمَّا حَقُّ أَبيكَ فان تَعْلَمَ أنَّهُ أَصْلُكَ، وَأَنَّهُ لَوْلاهُ لَمْ تَكُنْ. فَمَهْمَا رَأيْتَ فِي نفْسِكَ مِمَّا يُعْجِبُكَ فَاعْلَمْ أَنَّ أَبَاكَ أَصْلُ النِّعْمَةِ عَلَيْكَ فِيهِ وَاحْمَدِ اللَّهَ وَاشْكُرْهُ عَلَى قَدْرِ ذَلِكَ وَلا قُوَّةَ إلاّ باللهِ.

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

وَأمَّا حَقُّ وَلَدِكَ فَان تَعْلَمَ أنَّهُ مِنْكَ وَمُضَافٌ إلَيكَ فِي عَاجِلِ الدُنْيَا بخَيْرِهِ وَشَرِّهِ، وَأَنَّكَ مَسْئولٌ عَمَّا ولِّيتَهُ بِهِ مِنْ حُسْنِ الأَدَب وَالدّلالَةِ عَلَى رَبهِ وَالْمَعُونةِ لَهُ عَلَى طَاعَتِهِ فَاعْمَلْ فِي أَمْرِهِ عَمَلَ من يعلم أنه مثاب على الإحسان إليه مُعاقِب على الإساءةِ 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 الأخ

وَأَمّا حَقُّ أَخِيكَ فَأن تَعْلَمَ أَنّهُ يَدُكَ وَعِزُّكَ وَقُوَّتُكَ ، فَلا تَتَّخِذْهُ سِلاحًا علَى مَعصيةِ اللَّهِ ولا عُدَّةً لِلظُّلْمِ لِخَلْقِ اللَّهِ، ولا تَدَعْ نُصْرتَهُ عَلَى عَدُوِّهِ، والنَّصِيحَة لَهُ فَاِنْ أطاعَ اللهَ وإلا فلْيَكُنِ الله أكرم عليك منه ولا قوة إلا بالله.

Rights of Others

26) The Right of the Master on his Slave

The right of your master (mawla) who has favoured you [by freeing you from slavery] is that you know that he has spent his property for you and brought you out of the abasement and estrangement of bondage to the exaltation and comfort of freedom. He has freed you from the captivity of possession and loosened the bonds of slavehood from you.

He has brought you out of prison, given you ownership of yourself, and given you leisure to worship your Lord. You should know that he is the closest of God's creatures to you in your life and your death and that aiding him with your life and what he needs from you is incumbent upon you. And there is no strength save in God.

حقوق الآخرين

26. حق المنعم على مولاه

وأما حق مولاك المنعم عليك فأن تعلم أنه أنفق فيك ماله وأخرجك من ذل الرق ووحشته إلى عز الحرية وانسها، فأطلقك من أسر الملكة، وفك عنك قيد العبودية، وأخرجك من السجن، وملكك نفسك، وفرغك لعبادة ربك وتعلم أنه أولى الخلق بك في حياتك وموتك، وأن نصرته عليك واجبة بنفسك، وما احتاج إليه منك، ولا قوة إلا بالله.

27) The Right of the Freed Slave

The right of the slave (mawla) whom you have favoured [by freeing him] is that you know that God has made your freeing him a means of access to Him and a veil against the Fire. Your immediate reward is to inherit from him- if he does not have any maternal relatives- as a compensation for the property you have spent for him, and your ultimate reward is the Garden.

27. حق المولى الذي أنعمت عليه

وأما حق مولاك الذي أنعمت عليه فأن تعلم أن الله عز وجل جعل عتقك له وسيلة إليه وحجابا لك من النار، وأن ثوابك في العاجل ميراثه، إذا لم يكن له رحم مكافأة بما أنفقت من مالك، وفى الأجل الجنة.

28) The Right of One who does a Kindly Act

The right of him who does a kindly act (dhu l-ma'ruf) toward you is that you thank him and mention his kindness; you reward him with beautiful words and you supplicate for him sincerely in that which is between you and God. If you do that, you have thanked him secretly and openly. Then, if you are able to repay him one day, you repay him.

28. حق ذي المعروف

وَأمّا حَقُّ ذِي المَعْرُوفِ عَلَيكَ فَأَنْ تَشْكُرَهُ وتَذْكُرَ مَعْرُوفَهُ وتَنْشُرَ لَهُ الْمَقَالَةَ الْحَسَنَةَ، وَتُخلِصَ لَهُ الدُّعَاءَ فِيمَا بَينَكَ وبَيْنَ اللَّهِ عز وجل ، فَإنّكَ إذَا فَعَلْتَ ذَلِكَ كُنْتَ قَدْ شَكَرْتَهُ سِرًّا وَعَلانِيَةً. ثُمَّ إنْ قدرت على مكافأته يوماً كافأته.

29) The Right of the Mu’adhdhin

The right of the mu’adhdhin is that you know that he is reminding you of your Lord, calling you to your good fortune, and helping you to accomplish what God has made obligatory upon you. So thank him for that just as you thank one who does good to you.

29. حق المؤذن

وَأمّا حَقُّ الْمُؤَذِّنِ فَأَنْ تَعْلَمَ أنّهُ مُذَكِّرُ لَكَ برَبكَ وداعٍ لك إلى حَظِّكَ وعَونُكَ على قضاء فرض الله عليك، فَاشْكُرْهُ عَلَى ذَلِكَ شُكْرَكَ لِلْمُحْسِنِ إلَيكَ.

30) The Right of the Imam in the Ritual Prayer

The right of your imam in your ritual prayer is that you know that he has taken on the role of mediator between you and your Lord. He speaks for you, but you do not speak for him; he supplicates for you, but you do not supplicate for him. He has spared you the terror of standing before God. If he performs the prayer imperfectly, that belongs to him and not to you; but if he performs it perfectly, you are his partner, and he has no excellence over you. So protect yourself through him, protect your prayer through his prayer, and thank him in that measure.

30. حق الإمام في الصلاة

وحق إمامك في صلاتك فأن تعلم أنه تقلد السفارة فيما بينك وبين ربك عز وجل وتكلم عنك ولم تتكلم عنه ودعا لك ولم تدع له وكفاك هول المقام بين يدي الله عز وجل، فإن كان نقص كان به دونك، وإن كان تماما كنت شريكه، ولم يكن له عليك فضل، فوقى نفسك بنفسه وصلاتك بصلاته فتشكر له على قدر ذلك.

31) The Right of the Sitting Companion

The right of your sitting companion (jalis) is that you treat him mildly, show fairness toward him while vying with him in discourse, and do not stand up from sitting with him without his permission. But it is permissible for him who sits with you to leave without asking your permission. You should forget his slips and remember his good qualities, and you should tell nothing about him but good.

31. حق الجليس

وأما حق جليسك فأن تلين له جانبك، وتنصفه في مجاراة اللفظ، ولا تقوم من مجلسك إلا بإذنه، ومن يجلس إليك يجوز له القيام عنك بغير إذنه، وتنسى زلاته وتحفظ خيراته، ولا تسمعه إلا خيرا.

32) The Right of the Neighbour

The right of your neighbour (jar) is that you guard him when he is absent, honour him when he is present, and aid him when he is wronged. You do not pursue anything of his that is shameful; if you know of any evil from him, you conceal it. If you know that he will accept your counsel, you counsel him in that which is between him and you. You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously. And there is no strength save in God.

32. حق الجار

وأما حق جارك فحفظه غائبا وإكرامه شاهدا ونصرته إذا كان مظلوما، ولا تتبع له عورة، فإن علمت عليه سوءا سترته عليه، وإن علمت أنه يقبل نصيحتك نصحته فيما بينك وبينه، ولا تسلمه عند شديدة، وتقيل عثرته، وتغفر ذنبه، وَتُعَاشِرَهُ مُعَاشَرَةً كَرِيمَةً. وَلا قُوَّةَ إلا باللهِ.

33) The Right of the Companion

The right of the companion (sahib) is that you act as his companion with bounty and in fairness. You honour him as he honours you and you do not let him be the first to act with generosity. If he is the first, you repay him. You wish for him as he wishes for you and you restrain him from any act of disobedience he might attempt. Be a mercy for him, not a chastisement. And there is no strength save in God.

33. حق الصاحب

وأما حق الصاحب فأن تصحبه بالتفضل والإنصاف، وتكرمه كما يكرمك ولا تدعه يسبق إلى مكرمة، فان سبق كافأته، وتودّه كما يودك، وتزجره عما يهم به من معصية، وكن عليه رحمة ولا تكن عليه عذابا ولا قوة إلا بالله.

34) The Right of the Partner

The right of the partner (sharik) is that if he should be absent, you suffice him in his affairs, and if he should be present, you show regard for him. You make no decision without his decision and you do nothing on the basis of your own opinion, but you exchange views with him. You guard his property for him, and you do not betray him in that of his affair which is difficult or of little importance, for God's hand is above the hands of two partners as long as they do not betray each other. And there is no strength save in God.

34. حق الشريك

وأما حق الشريك فإنْ غابَ كَفَيتَهُ، وإن حضر رعيتَهُ، ولا تحكم دون حكمه، ولا تعمل برأيك دون مناظرته، وتحفظ عليه ماله، ولا تخونه فيما عز أو هان من أمره فإن يد الله تبارك وتعالى على أيدي الشريكين ما لم يتخاونا ولا قوة إلا بالله.

35) The Right of Property

The right of your property (mal) is that you take it only from what is lawful and you spend it only in what is proper. Through it you should not prefer above yourself those who will not praise you. You should act with it in obedience to your Lord and not be miserly with it, lest you fall back into regret and remorse while suffering the ill consequence. And there is no strength save in God.

35. حق المال

وأما حق مالك فأن لا تأخذه إلا من حله، ولا تنفقه إلا في وجهه، ولا تؤثر به على نفسك من لا يحمدك، فاعمل فيه بطاعة ربك ولا تبخل به فتبوء بالحسرة و الندامة مع التبعة ولا قوة إلا بالله.

36) The Right of the Creditor

The right of him to whom you owe a debt (al-gharim alladhi yutalibuka) is that, if you have the means, you pay him back, and if you are in straitened circumstances, you satisfy him with good words and you send him away with gentleness.

36. حق الغريم الطالب

وأما حق غريمك الذي يطالبك فإن كنت موسرا أعطيته وإن كنت معسرا أرضيته بحسن القول ورددته عن نفسك ردا لطيفا.

37) The Right of the Associate

The right of the associate (khalit) is that you neither mislead him, nor act dishonestly toward him, nor deceive him, and you fear God in his affair.

37. حق الخليط

وحق الخليط أن لا تغره ولا تغشه ولا تخدعه وتتقي الله تبارك وتعالى في أمره.

38) The Right of the Adversary who has a claim against you

The right of the adversary (khasm) who has a claim against you is that, if what he claims against you is true, you give witness to it against yourself. You do not wrong him and you give him his full due. If what he claims against you is false, you act with kindness toward him and you show nothing in his affair other than kindness; you do not displease your Lord in his affair. And there is no strength save in God.8

38. حق الخصم المدعي عليك

وحق الخصم المدعي عليك، فإن كان ما يدعي عليك حقا كنت شاهده على نفسك، ولم تظلمه وأوفيته حقه، وإن كان ما يدعي به باطلا رفقت به ولم تأت في أمره غير الرفق، ولم تسخط ربك في أمره ولا قوة إلا بالله.

39) The Right of the Adversary against whom you have a claim

The right of the adversary against whom you have a claim is that, if your claim against him is true, you maintain polite moderation in speaking to him and you do not deny his right. If your claim is false, you fear God, repent to Him, and abandon your claim.

حق الخصم تدعى عليه

وحق خصمك الذي تدعي عليه إن كنت محقا في دعواك أجملت مقاولته، و لم تجحد حقه وإن كنت مبطلا في دعواك اتقيت الله عزوجل وتبت إليه وتركت الدعوى.

40) The Right of one who seeks advice

The right of him who asks you for advice (mustashir) is that, if you consider that he has a correct opinion, you advise him to follow it, and if you do not consider it so, you direct him to someone who does consider it so.

39. حق المستشير

وحق المستشير إن علمت له رأيا حسنا له رأيا أشرت عليه وإن لم تعلم أرشدته إلى من يعلم.

41) The Right of one whose Advice you seek

The right of him whom you ask for advice (mushir) is that you do not make accusations against him for an opinion which does not conform to your own opinion. If it conforms to it, you praise God.

41. حق المشير

وحق المشير عليك أن لا تتهمه فيما لا يوافقك من رأيه وإن وافقك حمدت الله عز وجل.

42) The Right of one who asks your Counsel

The right of him who asks your counsel (mustansih) is that you give him your counsel, but you conduct yourself toward him with compassion and kindness.

42. حق المستنصح

وحق المستنصح أن تؤدي إليه النصيحة، وليكن مذهبك الرحمة له والرفق به.

43) The Right of the Counselor

The right of your counselor (nasih) is that you act gently toward him and give ear to him. If he presents you with the right course, you praise God, but if he does not agree with you, you show compassion toward him and make no accusations against him; you consider him to have made a mistake, and you do not take him to task for that, unless he should be deserving of accusation. Then attach no more importance to his affair. And there is no strength save in God.

43. حق الناصح

وحق الناصح أن تلين له جناحك وتصغي إليه بسمعك، فان أتى بالصواب حمدت الله عز وجل وإن لم وافق رحِمته ولم تتهمه وعلمت أنه أخطأ ولم تؤاخذه بذلك إلا أن يكون مستحقا للتهمة، فلا تعبأ بشيء من أمره على حال ولا قوة إلا بالله.

44) The Right of the one Older than you

The right of him who is older than you (kabir) is that you show reverence toward him because of his age and you honour him because he entered Islam before you. You leave off confronting him in a dispute, you do not precede him in a path, you do not go ahead of him, and you do not consider him foolish. If he should act foolishly toward you, you put up with him and you honour him because of the right of Islam and the respect due to it.

44. حق الكبير

وحق الكبير توقيره لسنه، وإجلاله لتقدمه في الإسلام قبلك، وترك مقابلته عند الخصام، ولا تسبقه إلى طريق، ولا تتقدمه، ولا تستجهله وإن جهل عليك احتملته وأكرمته لحق الإسلام وحرمته.

45) The Right of the one Younger than you

The right of him who is younger (saghir) is that you show compassion toward him through teaching him, pardoning him, covering his faults, kindness toward him, and helping him.

45. حق الصغير

وحق الصغير رحمته في تعليمه والعفو عنه والستر عليه والرفق به والمعونة له.

46) The Right of the one who asks

The right of him who asks (sa'il) from you is that you give to him in the measure of his need.

46. حق السائل

وحق السائل إعطاؤه على قدر حاجته.

47) The Right of the one who is asked

The right of him from whom you ask is that you accept from him with gratitude and recognition of his bounty if he gives, and you accept his excuse if he withholds.

47. حق المسؤول

وحق المسؤول إن أعطى فاقبل منه بالشكر والمعرفة بفضلة، وإن منع فاقبل عذره.

48) The Right of one through whom God makes you happy

The right of him through whom God makes you happy (surur) is that you first praise God, then you thank the person.

48. حق من سرك الله به

وحق من سرك الله تعالى به أن تحمد الله عزوجل أولا ثم تشكره.

49) The Right of one who does evil to you

The right of him who does evil to you is that you pardon him. But if you know that your pardon will harm him, you defend yourself. God says,

Whosoever defends himself after he has been wronged - against them there is no way (42:41).

49. حق من ساءك

وحق من ساءك أن تعفو عنه وإن علمت أن العفو يضر انتصرت قال الله تبارك وتعالى "ولمن انتصر من بعد ظلمه فأولئك ما عليهم من سبيل" (الشورى/41).

50) The Right of the People of your Creed

The right of the people of your creed (milla) is harbouring safety for them, compassion toward them, kindness toward their evildoer, treating them with friendliness, seeking their well-being, thanking their good-doer, and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children.

50. حق أهل ملتك

وحق أهل ملتك إضمار السلامة لهم والرحمة لهم، والرفق بمسيئهم وتألفهم واستصلاحهم، وشكر محسنهم وكف الأذى عنهم، وتحب لهم ما تحب لنفسك، و تكره لهم ما تكره لنفسك، وأن تكون شيوخهم بمنزلة أبيك، وشبابهم بمنزلة اخوتك، وعجائزهم بمنزلة أمك، والصغار بالمنزلة أولادك.

51) The Right of People under the protection of Islam

The right of the people under the protection [of Islam] (dhimma) is that you accept from them what God has accepted from them and you do no wrong to them as long as they fulfil God's covenant.

51. حق أهل الذمة

وحق الذمة أن تقبل منهم ما قبل الله عز وجل [منهم] ولا تظلمهم ما وفوا لله عز وجل بعهده

The Treatise On Rights

In the Name of Allah, the All-merciful, the All-compassionate

Know - God have mercy upon you - that God has rights against you and that these encompass you in every movement through which you move, every rest through which you rest, every way-station in which you reside, every limb which you employ, and every instrument which you put to work. Some of these rights are greater and some less.

بسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

إعْلَمْ رَحِمَكَ اللهُ أَنَّ للهِ عَلَيْكَ حُقُوقًا مُحِيطَةً بكَ فِي كلِّ حَرَكَةٍ تَحَرَّكْتَهَا، أَوْ سَكَنَةٍ سَكَنْتَهَا، أَوْ مَنْزِلَةٍ نَزَلْتَهَا، أَوْ جَارِحَةٍ قَلَّبْتَهَا وَآلَةٍ تَصَرَّفْتَ بهَا، بَعْضُهَا أَكْبَرُ مِنْ بَعْضٍ.

The greatest of God's rights against you is the right which He has made incumbent upon you for Himself and which is the root of all rights, then those which He has made incumbent upon you in yourself, from your crown to your foot, in keeping with the diversity of your organs.

وَأَكْبَرُ حُقُوقِ اللهِ عَلَيْكَ مَا أَوْجَبَهُ لِنَفْسِهِ تَبَارَكَ وَتَعَالَى مِنْ حَقِّهِ الَّذِي هُوَ أَصْلُ الْحُقُوقِ وَمِنْهُ تَفَرَّعَ. ثُمَّ أَوْجَبَهُ عَلَيْكَ لِنَفْسِكَ مِنْ قَرْنِكَ إلَى قَدَمِكَ عَلَى اِختِلافِ جَوَارِحِكَ.

He has given your tongue a right against you, your hearing a right against you, your sight a right against you, your hand a right against you, your leg a right against you, your stomach a right against you, and your private part a right against you. These are the seven organs through which acts (af'al) take place.

فَجَعَلَ ِلِلِسَانِكَ عَلَيْكَ حَقًّا وَلِسَمْعِكَ عَلَيْكَ حَقًّا وِ لِبَصَرِكَ عَلَيْكَ حَقًّا وَلِيَدِكَ عَلَيْكَ حَقًّا وَلِرِجْلِكَ عَلَيْكَ حَقًّا وَلِبَطْنِكَ عَلَيْكَ حَقًّا وَلِفَرْجِكَ عَلَيْكَ حَقًّا، فَهَذِهِ الْجَوَارِحُ السَّبْعُ الَّتِي بهَا تَكُونُ الأَفْعَالُ.

Then He gave your acts rights against you: He gave your ritual prayer a right against you, your fasting a right against you, your charity a right against you, your offering a right against you, and your acts a right against you.

ثُمَّ جَعَلَ عَزَّ وَجَلَّ لأَفْعَالِكَ عَلَيْكَ حُقُوقًا فَجَعَلَ لِصَلاتِكَ عَلَيْكَ حَقًّا وَلِصَوْمِكَ عَلَيْكَ حَقًّا وَلِصَدَقَتِكَ عَلَيْكَ حَقًّا وَلِهَدْيِكَ عَلَيْكَ حَقًّا وَلأَفعَالِكَ عَلَيْكَ حَقًّا.

Then these rights extend out from you to others who have rights against you. The most incumbent of them against you are the rights toward your leaders (a'imma), then the rights toward your subjects (ra'iyya), then the rights toward your womb [relatives] (rahim).

ثُمَّ تَخرُجُ الْحُقُوقُ مِنْكَ إلَى غَيْرِكَ مِنْ ذَوِي الْحُقُوقِ الْوَاجِبةِ عَلَيكَ. وَأَوْجَبُهَا عَلَيْكَ حُقُوقُ أَئِمَّتِكَ ثُمَّ حُقُوقُ رَعِيَّتِكَ ثُمَّ حُقُوقُ رَحِمِكَ.

From these rights branch out other rights. The rights of your leaders are three: The most incumbent upon you is the right of him who trains you through authority, then of him who trains you through knowledge, then of him who trains you through property.

فَهَذِهِ حُقُوقٌ يَتَشَعَّبُ مِنْهَا حُقُوقٌ: فَحُقُوقُ أَئِمَّتِكَ ثَلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ سَائِسِكَ بالسُّلْطَانِ ثُمَّ سَائِسِكَ بالْعِلْمِ، ثُمَّ حَقُّ سَائِسِكَ بالْمُلْكِ.

The rights of your subjects are three: The most incumbent upon you is the right of those who are your subjects through authority, then the right of those who are your subjects through knowledge - for the man of ignorance is the subject of the man of knowledge - then the right of those who are your subjects through property, such as wives and what is owned by the right hand.

وَحُقُوقُ رَعِيَّتِكَ ثلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ رَعِيَّتِكَ بالسُّلْطَان، ثُمَّ حَقُّ رعِيَّتِكَ بالْعِلْمِ، فَإنَّ الْجَاهِلَ رَعِيَّةُ الْعَالِمِ، وَحَقُّ رَعِيَّتِكَ بالْمُلْكِ مِنَ الأَزْوَاجِ وَمَا مَلَكْتَ مِنَ الأَيْمَانِ.

The rights of your womb relatives are many; they are connected to you in the measure of the connection of the womb relationship. The most incumbent upon you is the right of your mother, then the right of your father, then the right of your child, then the right of your brother, then the next nearest, then the next nearest - the most worthy, then the next most worthy.

وَحُقُوقُ رَحِمِكَ كَثِيرَةٌ مُتَّصِلَةٌ بقَدْرِ اتِّصَالِ الرَّحِمِ فِي الْقَرَابَةِ فَأَوْجَبُهَا عَلَيْكَ حَقُّ أُمِّكَ ثُمَّ حَقُّ أَبيكَ ثُمَّ حَقُّ وَلَدِكَ ثُمَّ حَقُّ أَخِيكَ ثُمَّ الأَقْرَبُ فَالأَقْرَبُ وَالأَوَّلى فَالأَوَّلى.

Then there is the right of your master who favours you [by freeing you from slavery], then the right of the slave whose favours reach you [by the fact that you free him], then the right of him who does a kindly act toward you, then the right of the mu’adhdhin who calls you to the ritual prayer, then the right of the imam who leads the prayer, then the right of your sitting companion, then the right of your neighbour, then the right of your companion, then the right of your partner, then the right of your property, then the right of him who has a debt he must pay back to you, then the right of him to whom you owe a debt.

ثُمَّ حَقُّ مَوْلاكَ الْمُنْعِمِ عَلَيْكَ، ثُمَّ حَقُّ مَوْلاكَ الْجَارِيَةُ نِعْمَتُكَ عَلَيْهِ، ثُمَّ حَقُّ ذِي الْمَعْرُوفِ لَدَيْكَ، ثُمَّ حَقُّ مُؤَذِّنُكَ بالصَّلاةِ، ثُمَّ حَقُّ إمَامِكَ فِي صَلاتِكَ، ثُمَّ حَقُّ جَلِيسِكَ، ثُمَّ حَقُّ جَارِكَ، ثُمَّ حَقُّ صَاحِبكَ،

Then the right of your associate, then the right of your adversary who has a claim against you, then the right of your adversary against whom you have a claim, then the right of him who asks you for advice, then the right of him whom you ask for advice, then the right of him who asks your counsel, then the right of him who counsels you, then the right of him who is older than you, then the right of him who is younger than you.

ثُمَّ حَقُّ شَرِيكِكَ، ثُمَّ حَقُّ مَالِكَ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي تُطَالِبُهُ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ، ثُمَّ حَقُّ خَلِيطِكَ، ثُمَّ حَقُّ خَصْمِكَ الْمُدَّعِي عَلَيْكَ، ثُمَّ حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ، ثُمَّ حَقُّ مُسْتَشِيرِكَ، ثُمَّ حَقُّ الْمُشِيرِ عَلَيْكَ، ثُمَّ حَقُّ مُسْتَنْصِحِكَ، ثُمَّ حَقُّ النَّاصِحِ لَكَ، ثُمَّ حَقُّ مَنْ هُوَ أَكْبَرُ مِنْكَ، ثُمَّ حَقُّ مَنْ هُوَ أَصْغَرُ مِنْكَ،

Then the right of him who asks from you, then the right of him from whom you ask, then the right of him who does something evil to you through word or deed, or him who makes you happy through word or deed, intentionally or unintentionally, then the right of the people of your creed, then the right of the people under your protection, then all rights in the measure of the causes of the states and the occurrence of events.

ثُمَّ حَقُّ سَائِلِكَ، ثُمَّ حَقُّ مَن سَأَلْتَهُ، ثُمَّ حَقُّ مَن جَرَى لَكَ عَلَى يَدَيْهِ مَسَاءَةٌ بقَوْلٍ أَو فِعْلٍ أَوْ مَسَرَّةٍ بذَلِكَ بقَوْلٍ أَوْ فِعْلٍ عَنْ تَعَمُّدٍ مِنْهُ أَوْ غَيْرِ تَعَمُّدٍ مِنْهُ، ثُمَّ حَقُّ أَهْلِ مِلَّتِكَ عَامَّةً ثُمَّ حَقُّ أَهْلِ الذِّمَّةِ، ثُمَّ الْحُقُوقُ الْجَارِيَةُ بقَدْرِ عِلَل الأَحْوَالِ وَتَصَرُّفِ الأَسْبَاب.

Therefore happy is he whom God aids in the rights which He has made incumbent upon him and whom He gives success therein and points in the proper direction!

فَطُوبَى لِمَنْ أَعَانَهُ اللهُ عَلَى قَضَاءِ مَا أَوْجَبَ عَلَيْهِ مِنْ حُقُوقِهِ وَوَفَّقَهُ وَسَدَّدَهُ.

The Rights of Allah against oneself

1. The Greatest Right of Allah

The greatest right of God against you is that you worship Him without associating anything with Him. When you do that with sincerity (ikhlas), He has made it binding upon Himself to give you sufficiency in the affair of this world and the next.

حقوق الله

1. حق الله الأكبر

فأَمَّا حَقُّ اللهِ الأَكْبَرُ فَإنَّكَ تَعْبُدُهُ لا تُشْرِكُ بهِ شَيْئاً، فَإذَا فَعَلْتَ ذَلِكَ بإخلاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكفِيَكَ أَمْرَ الدُّنْيَا وَالآخِرَةِ وَيَحْفَظَ لَكَ مَا تُحِبُّ مِنْهَما.

2) The Right of your self

The right of your self (nafs) against you is that you employ it in obeying God; then you deliver to your tongue its right, to your hearing its right, to your sight its right, to your hand its right, to your leg its right, to your stomach its right, to your private part its right, and you seek help from God in all that.

2. حق النفس

وَأَمَّا حَقُّ نَفْسِكَ عَلَيْكَ فَأَنْ تَسْتَوْفِيَهَا فِي طَاعَةِ اللهِ فَتُؤَدّي إلَى لِسَانِكَ حَقَّهُ وَإلَى سَمْعِك حَقَّهُ وَإلَى بَصَرِكَ حَقّهُ وَإلَى يَدِكَ حَقَّهَا وَإلَى رِجْلِك حَقَّهَا وَإلَى بَطْنِكَ حَقَّهُ وَإلَى فَرْجِكَ حَقَّهُ وَتَسْتَعِينَ باللهِ عَلَى ذَلِك.

3) The Right of the Tongue

The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.

3. حق اللسان

وَأَمَّا حَقُّ اللّسَان فَإكْرَامُهُ عَنِ الْخَنَى وتَعْوِيدُهُ الْخَيْرِ وَ تَرك الْفُضُول الَّتي لا فائِدَةِ لَها و البِرُّ بالنَّاسِ و حُسْن القَولِ فيهم.

4) The Right of the Hearing

The right of hearing is to keep it pure from listening to backbiting (ghiba) and listening to that to which it is unlawful to listen.

4. حق السمع

وَأَمَّا حَقُّ السَّمْعِ فَتَنْزِيهُهُ عَنْ سَماع الغيبةِ و سَماعِها لا يحِلّ سَماعه.

5) The Right of the Sight

The right of sight is that you lower it before everything which is unlawful to you and that you take heed whenever you look at anything.1

5. حق البصر

وَأَمَّا حَقُّ بَصَرِكَ أن تُغْمِضَهُ عَمَّا لا يَحِلُّ لَكَ و تَعْتَبِر بالنَّظَرِ بِهِ.

6) The Right of the Hand

The right of your hand is that you stretch it not toward that which is unlawful to you.

6. حق اليد

وَأَمَّا حَقُّ يَدِكَ فَأَنْ لا تَبْسُطَهَا إلَى مَا لا يَحِلُّ لَكَ.

7) The Right of the Legs

The right of your two legs is that you walk not with them toward that which is unlawful to you. You have no escape from standing upon the narrow bridge (al-sirat [over hell]), so you should see to it that your legs do not slip and cause you to fall into the Fire.

7. حق الرجلين

وَأَمَّا حَقُّ رِجْلَيْكَ فَأَنْ لا تَمْشِي بهِمَا إلَى مَا لا يَحِلُّ لَكَ فيهما، تقف على الصراط فانظر أن لا تزل بك فتتردى في النار.

8) The Right of the Stomach

The right of your stomach is that you make it not into a container for that which is unlawful to you and you eat no more than your fill (shib').

8. حق البطن

وَأَمَّا حَقُّ بَطْنِكَ فَأَنْ لا تَجْعَلَهُ وِعَاءً لِلْحَرَامِ وَلا تَزيد على الشَّبْعَ.

9) The Right of the Private part

The right of your private part (farj) is that you protect it from fornication and guard it against being looked upon.

9. حق الفرج

وَأَمَّا حَقُّ فَرْجِكَ انْ تُحْصِنَهُ عَن الْزِّنا و تَحْفِظَهَ مِن أنْ يُنْظَر الَيْهِ..

The Rights of Acts

10) The Right of the Prayer

The right of your ritual prayer (salat) is that you know that it is an arrival before God and that through it you are standing before Him. When you know that, then you will stand in the station of him who is lowly, vile, beseeching, trembling, hopeful, fearful, and abased, and you will magnify Him who is before you through stillness and dignity. You will approach the prayer with your heart and you will perform it according to its bounds and its rights.

ثم حقوق الأفعال

10.حق الصلاة

فَأَمَّا حَقُّ الصَّلاةِ فَأَنْ تَعْلَمَ أنّهَا وِفَادَةٌ إلَى اللهِ وَأَنَّكَ فيها قَائِمٌ بَيْنَ يَدَيِ اللهِ، فَإذَا عَلِمْتَ ذَلِكَ قُمْتَ مَقَامَ الذَّلِيلِ الْحَقيرِ الرَّاغِب الرَّاهِب الرَّاجِي الْخَائِفِ الْمِسْتَكِينِ الْمُتَضَرِّعِ الْمُعَظِّمِ لِمَنْ كانَ بَيْنَ يَدَيْهِ بالسُّكُونِ و الوقارِ و تقبل عليها بِقَلبِكَ و تقيمها بِحُدُودِها و حُقوقِها.

11) The Right of the Hajj

The right of the hajj is that you know it is an arrival before your Lord and a flight to Him from your sins; through it your repentance is accepted and you perform an obligation made incumbent upon you by God.

11. حق الحج

وَأَمَّا حَقُّ الحَجّ أَنْ تَعْلَمَ أَنّه وِفادةٌ إلى رَبّكَ، و فِرارٌ إليه من ذُنوبكَ و بهِ قبولُ تَوبتِكَ وقَضاءُ الفَرضِ الَّذي أوجَبَه الله عَليك.

12) The Right of the Fast

The right of fasting is that you know it is a veil which God has set up over your tongue, your hearing, your sight, your stomach, and your private part to protect you from the Fire. If you abandon the fast, you will have torn God's protective covering away from yourself.

12. حق الصوم

وَأَمَّا حَقُّ الصَّوْمِ فَأَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اللهُ عَلَى لِسَانِكَ وَسَمْعِكَ وبَصَرِكَ وَفَرْجِكَ وبَطْنِكَ لِيَسْتركَ بهِ مِن النَّارِ. فان تركتَ الصومَ خرقتَ ستر الله عليك.

13) The Right of Charity

The right of charity (sadaqa) is that you know it is a storing away with your Lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public.2 You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world.

 13. حق الصدقة

وَأَمَّا حَقُّ الصَّدَقَةِ فَأَنْ تَعْلَمَ أنَّها ذُخرُكَ عِنْدَ رَبكَ وَوَديعَتُكَ الَّتِي لا تَحْتَاجُ إلَى الإشْهَادِ عَليها، و كُنْتَ بمَا تَسْتَودِعُهُ سِرًّا أَوْثقَ مِنْكَ بمَا تَسْتَوْدِعُهُ عَلانِيَةً، و تعلم أنَّها تَدْفَعُ البلايا و الأسقام عنك في الدنيا، وتَدفَعُ عنك النار في الآخرة.

14) The Right of the Offering

The right of the offering (hady)3 is that through it you desire God and you not desire His creation; through it you desire only the exposure of your soul to God's mercy and the deliverance of your spirit on the day you encounter Him..

14. حق الهدي

وحق الهدي أن تريد به الله عز وجل ولا تريد به خلقه ولا تريد به إلا التعرض لرحمة الله ونجاة روحك يوم تلقاه.

Rights of Leaders

15) The Right of the Possessor of authority

The right of the possessor of authority (sultan) is that you know that God has made you a trial (fitna) for him. God is testing him through the authority He has given him over you. You should not expose yourself to his displeasure, for thereby you cast yourself by your own hands into destruction4 and become his partner in his sin when he brings evil down upon you.5

ثم حقوق الأئمَّة

15. حق السلطان

فأَمَّا حَقُّ السُّلْطَانِ فَأَنْ تَعْلَمَ أنّكَ جُعِلْتَ لَهُ فِتنَةً وأنَّهُ مُبْتَلىً فِيكَ بمَا جَعَلَهُ اللهُ لَهُ عَلَيْكَ مِنَ السُّلْطَانِ وأن عليك أن لا تتعرض لسخطه، فتلقي بيديك إلى التهلكة، وتكون شريكا له فيما يأتي إليك من سوء.

16) The Right of One who Trains through Knowledge

The right of the one who trains you (sa'is) through knowledge is magnifying him, respecting his sessions, listening well to him, and attending to him with devotion. You should not raise your voice toward him. You should never answer anyone who asks him about something, in order that he may be the one who answers. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You should not sit with him in enmity or show hostility toward him in friendship. If you do all of this, God's angels will give witness for you that you went straight to him and learned his knowledge for God's sake, not for the sake of the people.

16. حق سائسك بالعلم

وأَمَّا حَقُّ سَائِسِكَ بالعِلْمِ التَّعْظِيمُ لَهُ والتَّوْقِيرُ لِمَجْلِسِهِ وَحُسْنُ الاسْتِمَاعِ إليهِ وَالإقْبَالُ عَلَيْه وأن لا ترفع عليه صوتك، ولا تجيب أحدا يسأله عن شئ حتى يكون هو الذي يجيب، ولا تحدث في مجلسه أحدا ولا تغتاب عنده أحدا وأن تدفع عنه إذا ذكر عندك بسوء وأن تستر عيوبه وتظهر مناقبه ولا تجالس له عدوا ولا تعادي له وليا فإذا فعلت ذلك شهدت لك ملائكة الله بأنك قصدته، وتعلمت علمه لله جل اسمه لا للناس.

17) The Right of One who trains through Property

The right of him who trains you through property is that you should obey him and not disobey him, unless obeying him would displease God, for there can be no obedience to a creature when it is disobedience to God.

17. حق السائس بالملك

وأمَّا حَقُّ سَائِسِكَ بالمِلْكِ فأن تطيعه ولا تعصيه إلا فيما يسخط الله عز وجل فانه لا طاعة لمخلوق في معصية الخالق.

Rights of Subjects

18) The Rights of Subjects through Authority

The right of your subjects through authority is that you should know that they have been made subjects through their weakness and your strength. Hence it is incumbent upon you to act with justice toward them and to be like a compassionate father toward them. You should forgive them their ignorance and not hurry them to punishment and you should thank God for the power over them which He has given to you.

ثم حقوق الرعية

18. حق الرعية بالسلطان

فأَمَّا حُقُوقُ رَعِيَّتِكَ بالسُّلْطَانِ فَأَنْ تَعْلَمَ أنهم صاروا رعيتك لضعفهم قوتك فيجب أن تعدل فيهم وتكون لهم كالوالد الرحيم، وتغفر لهم جهلهم، ولا تعاجلهم بالعقوبة، وتشكر الله عز وجل على ما آتاك من القوة عليهم.

19) The Rights of Subjects through Knowledge

The right of your subjects through knowledge is that you should know that God made you a caretaker over them only through the knowledge He has given you and His storehouses which He has opened up to you. If you do well in teaching the people, not treating them roughly or annoying them, then God will increase His bounty toward you. But if you withhold your knowledge from people or treat them roughly when they seek knowledge from you, then it will be God's right to deprive you of knowledge and its splendour and to make you fall from your place in people's hearts.

19. حق الرعية بالعلم

وأمَّا حَقُّ رَعِيَّتِكَ بالعِلْمِ فَأَنْ تَعْلَمَ أن الله عز وجل إنما جعلك قيما لهم فيما آتاك من العلم وفتح لك من خزائنه فان أحسنت في تعليم الناس، ولم تخرق بهم، ولم تضجر عليهم، زادك الله من فضله، وإن أنت منعت الناس علمك أو خرقت بهم عند طلبهم العلم منك كان حقا على الله عز وجل أن يسلبك العلم وبهاءه ويسقط من القلوب محلك.

20) The Right of the Wife

The right of your wife (zawja) is that you know that God has made her a repose and a comfort for you; you should know that she is God's favour toward you, so you should honour her and treat her gently. Though her right toward you is more incumbent, you must treat her with compassion, since she is your prisoner (asir) whom you feed and clothe. If she is ignorant, you should pardon her.

20. حق الزوجة

وأما حق الزوجة فأن تعلم أن الله عز وجل جعلها لك سكنا وأنسا فتعلم أن ذلك نعمة من الله عليك فتكرمها وترفق بها، وإن كان حقك عليها أوجب فان لها عليك أن ترحمها لأنها أسيرك وتطعمها وتكسوها وإذا جهلت عفوت عنها.

21) The Right of the Slave

The right of your slave (mamluk) is that you should know that he is the creature of your Lord, the son of your father and mother, and your flesh and blood. You own him, but you did- not make him; God made him. You did not create any one of his limbs, nor do you provide him with his sustenance; on the contrary, God gives you the sufficiency for that.

Then He subjugated him to you, entrusted him to you, and deposited him with you so that you may be safeguarded by the good you give to him. So act well toward him, just as God has acted well toward you. If you dislike him, replace him, but do not torment a creature of God. And there is no strength save in God.6

21. حق الرعية بملك اليمين

وأما حق مملوكك فأن تعلم أنه خلق ربك وابن أبيك وأمك ولحمك ودمك تملكه،لا أنت صنعته من دون الله ولا خلقت شيئا من جوارحه، ولا أخرجت له رزقا ولكن الله عز وجل كفاك ذلك ثم سخره لك وائتمنك عليه واستودعك إياه، ليحفظ لك ما تأتيه من خير إليه فأحسن إليه كما أحسن الله إليك، وإن كرهته استبدلت به، ولم تعذب خلق الله عز وجل ولا قوة إلا بالله.

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.7

حقوقّ الرّحم

22. حق الأم

و أما حَقُّ أُمِّكَ، فَأَنْ تَعْلَمَ أَنَّهَا حَمَلَتكَ حَيْثُ لا يحتمل أحدٌ أحداَ، وأعْطَتْكَ مِن ثَمْرَةِ قَلبِها ما لا يُعطي أحدٌ أحداَ، ووَقَتْكَ بِجَمِيعِ جَوارحِها، ولَمْ تبال أن تجوع وتطعمك، وتعطش وتسقيك، وتعرى وتكسوك، وتضحى وتظلك، وتهجر النوم لأجلك، ووَقَتْكَ الحَرَّ والبَردَ، لتكون لها، فانك لا تُطيق شُكرها إلّا بِعَونِ اللهِ 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, 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 الأب

وَأمَّا حَقُّ أَبيكَ فان تَعْلَمَ أنَّهُ أَصْلُكَ، وَأَنَّهُ لَوْلاهُ لَمْ تَكُنْ. فَمَهْمَا رَأيْتَ فِي نفْسِكَ مِمَّا يُعْجِبُكَ فَاعْلَمْ أَنَّ أَبَاكَ أَصْلُ النِّعْمَةِ عَلَيْكَ فِيهِ وَاحْمَدِ اللَّهَ وَاشْكُرْهُ عَلَى قَدْرِ ذَلِكَ وَلا قُوَّةَ إلاّ باللهِ.

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

وَأمَّا حَقُّ وَلَدِكَ فَان تَعْلَمَ أنَّهُ مِنْكَ وَمُضَافٌ إلَيكَ فِي عَاجِلِ الدُنْيَا بخَيْرِهِ وَشَرِّهِ، وَأَنَّكَ مَسْئولٌ عَمَّا ولِّيتَهُ بِهِ مِنْ حُسْنِ الأَدَب وَالدّلالَةِ عَلَى رَبهِ وَالْمَعُونةِ لَهُ عَلَى طَاعَتِهِ فَاعْمَلْ فِي أَمْرِهِ عَمَلَ من يعلم أنه مثاب على الإحسان إليه مُعاقِب على الإساءةِ 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 الأخ

وَأَمّا حَقُّ أَخِيكَ فَأن تَعْلَمَ أَنّهُ يَدُكَ وَعِزُّكَ وَقُوَّتُكَ ، فَلا تَتَّخِذْهُ سِلاحًا علَى مَعصيةِ اللَّهِ ولا عُدَّةً لِلظُّلْمِ لِخَلْقِ اللَّهِ، ولا تَدَعْ نُصْرتَهُ عَلَى عَدُوِّهِ، والنَّصِيحَة لَهُ فَاِنْ أطاعَ اللهَ وإلا فلْيَكُنِ الله أكرم عليك منه ولا قوة إلا بالله.

Rights of Others

26) The Right of the Master on his Slave

The right of your master (mawla) who has favoured you [by freeing you from slavery] is that you know that he has spent his property for you and brought you out of the abasement and estrangement of bondage to the exaltation and comfort of freedom. He has freed you from the captivity of possession and loosened the bonds of slavehood from you.

He has brought you out of prison, given you ownership of yourself, and given you leisure to worship your Lord. You should know that he is the closest of God's creatures to you in your life and your death and that aiding him with your life and what he needs from you is incumbent upon you. And there is no strength save in God.

حقوق الآخرين

26. حق المنعم على مولاه

وأما حق مولاك المنعم عليك فأن تعلم أنه أنفق فيك ماله وأخرجك من ذل الرق ووحشته إلى عز الحرية وانسها، فأطلقك من أسر الملكة، وفك عنك قيد العبودية، وأخرجك من السجن، وملكك نفسك، وفرغك لعبادة ربك وتعلم أنه أولى الخلق بك في حياتك وموتك، وأن نصرته عليك واجبة بنفسك، وما احتاج إليه منك، ولا قوة إلا بالله.

27) The Right of the Freed Slave

The right of the slave (mawla) whom you have favoured [by freeing him] is that you know that God has made your freeing him a means of access to Him and a veil against the Fire. Your immediate reward is to inherit from him- if he does not have any maternal relatives- as a compensation for the property you have spent for him, and your ultimate reward is the Garden.

27. حق المولى الذي أنعمت عليه

وأما حق مولاك الذي أنعمت عليه فأن تعلم أن الله عز وجل جعل عتقك له وسيلة إليه وحجابا لك من النار، وأن ثوابك في العاجل ميراثه، إذا لم يكن له رحم مكافأة بما أنفقت من مالك، وفى الأجل الجنة.

28) The Right of One who does a Kindly Act

The right of him who does a kindly act (dhu l-ma'ruf) toward you is that you thank him and mention his kindness; you reward him with beautiful words and you supplicate for him sincerely in that which is between you and God. If you do that, you have thanked him secretly and openly. Then, if you are able to repay him one day, you repay him.

28. حق ذي المعروف

وَأمّا حَقُّ ذِي المَعْرُوفِ عَلَيكَ فَأَنْ تَشْكُرَهُ وتَذْكُرَ مَعْرُوفَهُ وتَنْشُرَ لَهُ الْمَقَالَةَ الْحَسَنَةَ، وَتُخلِصَ لَهُ الدُّعَاءَ فِيمَا بَينَكَ وبَيْنَ اللَّهِ عز وجل ، فَإنّكَ إذَا فَعَلْتَ ذَلِكَ كُنْتَ قَدْ شَكَرْتَهُ سِرًّا وَعَلانِيَةً. ثُمَّ إنْ قدرت على مكافأته يوماً كافأته.

29) The Right of the Mu’adhdhin

The right of the mu’adhdhin is that you know that he is reminding you of your Lord, calling you to your good fortune, and helping you to accomplish what God has made obligatory upon you. So thank him for that just as you thank one who does good to you.

29. حق المؤذن

وَأمّا حَقُّ الْمُؤَذِّنِ فَأَنْ تَعْلَمَ أنّهُ مُذَكِّرُ لَكَ برَبكَ وداعٍ لك إلى حَظِّكَ وعَونُكَ على قضاء فرض الله عليك، فَاشْكُرْهُ عَلَى ذَلِكَ شُكْرَكَ لِلْمُحْسِنِ إلَيكَ.

30) The Right of the Imam in the Ritual Prayer

The right of your imam in your ritual prayer is that you know that he has taken on the role of mediator between you and your Lord. He speaks for you, but you do not speak for him; he supplicates for you, but you do not supplicate for him. He has spared you the terror of standing before God. If he performs the prayer imperfectly, that belongs to him and not to you; but if he performs it perfectly, you are his partner, and he has no excellence over you. So protect yourself through him, protect your prayer through his prayer, and thank him in that measure.

30. حق الإمام في الصلاة

وحق إمامك في صلاتك فأن تعلم أنه تقلد السفارة فيما بينك وبين ربك عز وجل وتكلم عنك ولم تتكلم عنه ودعا لك ولم تدع له وكفاك هول المقام بين يدي الله عز وجل، فإن كان نقص كان به دونك، وإن كان تماما كنت شريكه، ولم يكن له عليك فضل، فوقى نفسك بنفسه وصلاتك بصلاته فتشكر له على قدر ذلك.

31) The Right of the Sitting Companion

The right of your sitting companion (jalis) is that you treat him mildly, show fairness toward him while vying with him in discourse, and do not stand up from sitting with him without his permission. But it is permissible for him who sits with you to leave without asking your permission. You should forget his slips and remember his good qualities, and you should tell nothing about him but good.

31. حق الجليس

وأما حق جليسك فأن تلين له جانبك، وتنصفه في مجاراة اللفظ، ولا تقوم من مجلسك إلا بإذنه، ومن يجلس إليك يجوز له القيام عنك بغير إذنه، وتنسى زلاته وتحفظ خيراته، ولا تسمعه إلا خيرا.

32) The Right of the Neighbour

The right of your neighbour (jar) is that you guard him when he is absent, honour him when he is present, and aid him when he is wronged. You do not pursue anything of his that is shameful; if you know of any evil from him, you conceal it. If you know that he will accept your counsel, you counsel him in that which is between him and you. You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously. And there is no strength save in God.

32. حق الجار

وأما حق جارك فحفظه غائبا وإكرامه شاهدا ونصرته إذا كان مظلوما، ولا تتبع له عورة، فإن علمت عليه سوءا سترته عليه، وإن علمت أنه يقبل نصيحتك نصحته فيما بينك وبينه، ولا تسلمه عند شديدة، وتقيل عثرته، وتغفر ذنبه، وَتُعَاشِرَهُ مُعَاشَرَةً كَرِيمَةً. وَلا قُوَّةَ إلا باللهِ.

33) The Right of the Companion

The right of the companion (sahib) is that you act as his companion with bounty and in fairness. You honour him as he honours you and you do not let him be the first to act with generosity. If he is the first, you repay him. You wish for him as he wishes for you and you restrain him from any act of disobedience he might attempt. Be a mercy for him, not a chastisement. And there is no strength save in God.

33. حق الصاحب

وأما حق الصاحب فأن تصحبه بالتفضل والإنصاف، وتكرمه كما يكرمك ولا تدعه يسبق إلى مكرمة، فان سبق كافأته، وتودّه كما يودك، وتزجره عما يهم به من معصية، وكن عليه رحمة ولا تكن عليه عذابا ولا قوة إلا بالله.

34) The Right of the Partner

The right of the partner (sharik) is that if he should be absent, you suffice him in his affairs, and if he should be present, you show regard for him. You make no decision without his decision and you do nothing on the basis of your own opinion, but you exchange views with him. You guard his property for him, and you do not betray him in that of his affair which is difficult or of little importance, for God's hand is above the hands of two partners as long as they do not betray each other. And there is no strength save in God.

34. حق الشريك

وأما حق الشريك فإنْ غابَ كَفَيتَهُ، وإن حضر رعيتَهُ، ولا تحكم دون حكمه، ولا تعمل برأيك دون مناظرته، وتحفظ عليه ماله، ولا تخونه فيما عز أو هان من أمره فإن يد الله تبارك وتعالى على أيدي الشريكين ما لم يتخاونا ولا قوة إلا بالله.

35) The Right of Property

The right of your property (mal) is that you take it only from what is lawful and you spend it only in what is proper. Through it you should not prefer above yourself those who will not praise you. You should act with it in obedience to your Lord and not be miserly with it, lest you fall back into regret and remorse while suffering the ill consequence. And there is no strength save in God.

35. حق المال

وأما حق مالك فأن لا تأخذه إلا من حله، ولا تنفقه إلا في وجهه، ولا تؤثر به على نفسك من لا يحمدك، فاعمل فيه بطاعة ربك ولا تبخل به فتبوء بالحسرة و الندامة مع التبعة ولا قوة إلا بالله.

36) The Right of the Creditor

The right of him to whom you owe a debt (al-gharim alladhi yutalibuka) is that, if you have the means, you pay him back, and if you are in straitened circumstances, you satisfy him with good words and you send him away with gentleness.

36. حق الغريم الطالب

وأما حق غريمك الذي يطالبك فإن كنت موسرا أعطيته وإن كنت معسرا أرضيته بحسن القول ورددته عن نفسك ردا لطيفا.

37) The Right of the Associate

The right of the associate (khalit) is that you neither mislead him, nor act dishonestly toward him, nor deceive him, and you fear God in his affair.

37. حق الخليط

وحق الخليط أن لا تغره ولا تغشه ولا تخدعه وتتقي الله تبارك وتعالى في أمره.

38) The Right of the Adversary who has a claim against you

The right of the adversary (khasm) who has a claim against you is that, if what he claims against you is true, you give witness to it against yourself. You do not wrong him and you give him his full due. If what he claims against you is false, you act with kindness toward him and you show nothing in his affair other than kindness; you do not displease your Lord in his affair. And there is no strength save in God.8

38. حق الخصم المدعي عليك

وحق الخصم المدعي عليك، فإن كان ما يدعي عليك حقا كنت شاهده على نفسك، ولم تظلمه وأوفيته حقه، وإن كان ما يدعي به باطلا رفقت به ولم تأت في أمره غير الرفق، ولم تسخط ربك في أمره ولا قوة إلا بالله.

39) The Right of the Adversary against whom you have a claim

The right of the adversary against whom you have a claim is that, if your claim against him is true, you maintain polite moderation in speaking to him and you do not deny his right. If your claim is false, you fear God, repent to Him, and abandon your claim.

حق الخصم تدعى عليه

وحق خصمك الذي تدعي عليه إن كنت محقا في دعواك أجملت مقاولته، و لم تجحد حقه وإن كنت مبطلا في دعواك اتقيت الله عزوجل وتبت إليه وتركت الدعوى.

40) The Right of one who seeks advice

The right of him who asks you for advice (mustashir) is that, if you consider that he has a correct opinion, you advise him to follow it, and if you do not consider it so, you direct him to someone who does consider it so.

39. حق المستشير

وحق المستشير إن علمت له رأيا حسنا له رأيا أشرت عليه وإن لم تعلم أرشدته إلى من يعلم.

41) The Right of one whose Advice you seek

The right of him whom you ask for advice (mushir) is that you do not make accusations against him for an opinion which does not conform to your own opinion. If it conforms to it, you praise God.

41. حق المشير

وحق المشير عليك أن لا تتهمه فيما لا يوافقك من رأيه وإن وافقك حمدت الله عز وجل.

42) The Right of one who asks your Counsel

The right of him who asks your counsel (mustansih) is that you give him your counsel, but you conduct yourself toward him with compassion and kindness.

42. حق المستنصح

وحق المستنصح أن تؤدي إليه النصيحة، وليكن مذهبك الرحمة له والرفق به.

43) The Right of the Counselor

The right of your counselor (nasih) is that you act gently toward him and give ear to him. If he presents you with the right course, you praise God, but if he does not agree with you, you show compassion toward him and make no accusations against him; you consider him to have made a mistake, and you do not take him to task for that, unless he should be deserving of accusation. Then attach no more importance to his affair. And there is no strength save in God.

43. حق الناصح

وحق الناصح أن تلين له جناحك وتصغي إليه بسمعك، فان أتى بالصواب حمدت الله عز وجل وإن لم وافق رحِمته ولم تتهمه وعلمت أنه أخطأ ولم تؤاخذه بذلك إلا أن يكون مستحقا للتهمة، فلا تعبأ بشيء من أمره على حال ولا قوة إلا بالله.

44) The Right of the one Older than you

The right of him who is older than you (kabir) is that you show reverence toward him because of his age and you honour him because he entered Islam before you. You leave off confronting him in a dispute, you do not precede him in a path, you do not go ahead of him, and you do not consider him foolish. If he should act foolishly toward you, you put up with him and you honour him because of the right of Islam and the respect due to it.

44. حق الكبير

وحق الكبير توقيره لسنه، وإجلاله لتقدمه في الإسلام قبلك، وترك مقابلته عند الخصام، ولا تسبقه إلى طريق، ولا تتقدمه، ولا تستجهله وإن جهل عليك احتملته وأكرمته لحق الإسلام وحرمته.

45) The Right of the one Younger than you

The right of him who is younger (saghir) is that you show compassion toward him through teaching him, pardoning him, covering his faults, kindness toward him, and helping him.

45. حق الصغير

وحق الصغير رحمته في تعليمه والعفو عنه والستر عليه والرفق به والمعونة له.

46) The Right of the one who asks

The right of him who asks (sa'il) from you is that you give to him in the measure of his need.

46. حق السائل

وحق السائل إعطاؤه على قدر حاجته.

47) The Right of the one who is asked

The right of him from whom you ask is that you accept from him with gratitude and recognition of his bounty if he gives, and you accept his excuse if he withholds.

47. حق المسؤول

وحق المسؤول إن أعطى فاقبل منه بالشكر والمعرفة بفضلة، وإن منع فاقبل عذره.

48) The Right of one through whom God makes you happy

The right of him through whom God makes you happy (surur) is that you first praise God, then you thank the person.

48. حق من سرك الله به

وحق من سرك الله تعالى به أن تحمد الله عزوجل أولا ثم تشكره.

49) The Right of one who does evil to you

The right of him who does evil to you is that you pardon him. But if you know that your pardon will harm him, you defend yourself. God says,

Whosoever defends himself after he has been wronged - against them there is no way (42:41).

49. حق من ساءك

وحق من ساءك أن تعفو عنه وإن علمت أن العفو يضر انتصرت قال الله تبارك وتعالى "ولمن انتصر من بعد ظلمه فأولئك ما عليهم من سبيل" (الشورى/41).

50) The Right of the People of your Creed

The right of the people of your creed (milla) is harbouring safety for them, compassion toward them, kindness toward their evildoer, treating them with friendliness, seeking their well-being, thanking their good-doer, and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children.

50. حق أهل ملتك

وحق أهل ملتك إضمار السلامة لهم والرحمة لهم، والرفق بمسيئهم وتألفهم واستصلاحهم، وشكر محسنهم وكف الأذى عنهم، وتحب لهم ما تحب لنفسك، و تكره لهم ما تكره لنفسك، وأن تكون شيوخهم بمنزلة أبيك، وشبابهم بمنزلة اخوتك، وعجائزهم بمنزلة أمك، والصغار بالمنزلة أولادك.

51) The Right of People under the protection of Islam

The right of the people under the protection [of Islam] (dhimma) is that you accept from them what God has accepted from them and you do no wrong to them as long as they fulfil God's covenant.

51. حق أهل الذمة

وحق الذمة أن تقبل منهم ما قبل الله عز وجل [منهم] ولا تظلمهم ما وفوا لله عز وجل بعهده

The Treatise On Rights

In the Name of Allah, the All-merciful, the All-compassionate

Know - God have mercy upon you - that God has rights against you and that these encompass you in every movement through which you move, every rest through which you rest, every way-station in which you reside, every limb which you employ, and every instrument which you put to work. Some of these rights are greater and some less.

بسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

إعْلَمْ رَحِمَكَ اللهُ أَنَّ للهِ عَلَيْكَ حُقُوقًا مُحِيطَةً بكَ فِي كلِّ حَرَكَةٍ تَحَرَّكْتَهَا، أَوْ سَكَنَةٍ سَكَنْتَهَا، أَوْ مَنْزِلَةٍ نَزَلْتَهَا، أَوْ جَارِحَةٍ قَلَّبْتَهَا وَآلَةٍ تَصَرَّفْتَ بهَا، بَعْضُهَا أَكْبَرُ مِنْ بَعْضٍ.

The greatest of God's rights against you is the right which He has made incumbent upon you for Himself and which is the root of all rights, then those which He has made incumbent upon you in yourself, from your crown to your foot, in keeping with the diversity of your organs.

وَأَكْبَرُ حُقُوقِ اللهِ عَلَيْكَ مَا أَوْجَبَهُ لِنَفْسِهِ تَبَارَكَ وَتَعَالَى مِنْ حَقِّهِ الَّذِي هُوَ أَصْلُ الْحُقُوقِ وَمِنْهُ تَفَرَّعَ. ثُمَّ أَوْجَبَهُ عَلَيْكَ لِنَفْسِكَ مِنْ قَرْنِكَ إلَى قَدَمِكَ عَلَى اِختِلافِ جَوَارِحِكَ.

He has given your tongue a right against you, your hearing a right against you, your sight a right against you, your hand a right against you, your leg a right against you, your stomach a right against you, and your private part a right against you. These are the seven organs through which acts (af'al) take place.

فَجَعَلَ ِلِلِسَانِكَ عَلَيْكَ حَقًّا وَلِسَمْعِكَ عَلَيْكَ حَقًّا وِ لِبَصَرِكَ عَلَيْكَ حَقًّا وَلِيَدِكَ عَلَيْكَ حَقًّا وَلِرِجْلِكَ عَلَيْكَ حَقًّا وَلِبَطْنِكَ عَلَيْكَ حَقًّا وَلِفَرْجِكَ عَلَيْكَ حَقًّا، فَهَذِهِ الْجَوَارِحُ السَّبْعُ الَّتِي بهَا تَكُونُ الأَفْعَالُ.

Then He gave your acts rights against you: He gave your ritual prayer a right against you, your fasting a right against you, your charity a right against you, your offering a right against you, and your acts a right against you.

ثُمَّ جَعَلَ عَزَّ وَجَلَّ لأَفْعَالِكَ عَلَيْكَ حُقُوقًا فَجَعَلَ لِصَلاتِكَ عَلَيْكَ حَقًّا وَلِصَوْمِكَ عَلَيْكَ حَقًّا وَلِصَدَقَتِكَ عَلَيْكَ حَقًّا وَلِهَدْيِكَ عَلَيْكَ حَقًّا وَلأَفعَالِكَ عَلَيْكَ حَقًّا.

Then these rights extend out from you to others who have rights against you. The most incumbent of them against you are the rights toward your leaders (a'imma), then the rights toward your subjects (ra'iyya), then the rights toward your womb [relatives] (rahim).

ثُمَّ تَخرُجُ الْحُقُوقُ مِنْكَ إلَى غَيْرِكَ مِنْ ذَوِي الْحُقُوقِ الْوَاجِبةِ عَلَيكَ. وَأَوْجَبُهَا عَلَيْكَ حُقُوقُ أَئِمَّتِكَ ثُمَّ حُقُوقُ رَعِيَّتِكَ ثُمَّ حُقُوقُ رَحِمِكَ.

From these rights branch out other rights. The rights of your leaders are three: The most incumbent upon you is the right of him who trains you through authority, then of him who trains you through knowledge, then of him who trains you through property.

فَهَذِهِ حُقُوقٌ يَتَشَعَّبُ مِنْهَا حُقُوقٌ: فَحُقُوقُ أَئِمَّتِكَ ثَلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ سَائِسِكَ بالسُّلْطَانِ ثُمَّ سَائِسِكَ بالْعِلْمِ، ثُمَّ حَقُّ سَائِسِكَ بالْمُلْكِ.

The rights of your subjects are three: The most incumbent upon you is the right of those who are your subjects through authority, then the right of those who are your subjects through knowledge - for the man of ignorance is the subject of the man of knowledge - then the right of those who are your subjects through property, such as wives and what is owned by the right hand.

وَحُقُوقُ رَعِيَّتِكَ ثلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ رَعِيَّتِكَ بالسُّلْطَان، ثُمَّ حَقُّ رعِيَّتِكَ بالْعِلْمِ، فَإنَّ الْجَاهِلَ رَعِيَّةُ الْعَالِمِ، وَحَقُّ رَعِيَّتِكَ بالْمُلْكِ مِنَ الأَزْوَاجِ وَمَا مَلَكْتَ مِنَ الأَيْمَانِ.

The rights of your womb relatives are many; they are connected to you in the measure of the connection of the womb relationship. The most incumbent upon you is the right of your mother, then the right of your father, then the right of your child, then the right of your brother, then the next nearest, then the next nearest - the most worthy, then the next most worthy.

وَحُقُوقُ رَحِمِكَ كَثِيرَةٌ مُتَّصِلَةٌ بقَدْرِ اتِّصَالِ الرَّحِمِ فِي الْقَرَابَةِ فَأَوْجَبُهَا عَلَيْكَ حَقُّ أُمِّكَ ثُمَّ حَقُّ أَبيكَ ثُمَّ حَقُّ وَلَدِكَ ثُمَّ حَقُّ أَخِيكَ ثُمَّ الأَقْرَبُ فَالأَقْرَبُ وَالأَوَّلى فَالأَوَّلى.

Then there is the right of your master who favours you [by freeing you from slavery], then the right of the slave whose favours reach you [by the fact that you free him], then the right of him who does a kindly act toward you, then the right of the mu’adhdhin who calls you to the ritual prayer, then the right of the imam who leads the prayer, then the right of your sitting companion, then the right of your neighbour, then the right of your companion, then the right of your partner, then the right of your property, then the right of him who has a debt he must pay back to you, then the right of him to whom you owe a debt.

ثُمَّ حَقُّ مَوْلاكَ الْمُنْعِمِ عَلَيْكَ، ثُمَّ حَقُّ مَوْلاكَ الْجَارِيَةُ نِعْمَتُكَ عَلَيْهِ، ثُمَّ حَقُّ ذِي الْمَعْرُوفِ لَدَيْكَ، ثُمَّ حَقُّ مُؤَذِّنُكَ بالصَّلاةِ، ثُمَّ حَقُّ إمَامِكَ فِي صَلاتِكَ، ثُمَّ حَقُّ جَلِيسِكَ، ثُمَّ حَقُّ جَارِكَ، ثُمَّ حَقُّ صَاحِبكَ،

Then the right of your associate, then the right of your adversary who has a claim against you, then the right of your adversary against whom you have a claim, then the right of him who asks you for advice, then the right of him whom you ask for advice, then the right of him who asks your counsel, then the right of him who counsels you, then the right of him who is older than you, then the right of him who is younger than you.

ثُمَّ حَقُّ شَرِيكِكَ، ثُمَّ حَقُّ مَالِكَ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي تُطَالِبُهُ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ، ثُمَّ حَقُّ خَلِيطِكَ، ثُمَّ حَقُّ خَصْمِكَ الْمُدَّعِي عَلَيْكَ، ثُمَّ حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ، ثُمَّ حَقُّ مُسْتَشِيرِكَ، ثُمَّ حَقُّ الْمُشِيرِ عَلَيْكَ، ثُمَّ حَقُّ مُسْتَنْصِحِكَ، ثُمَّ حَقُّ النَّاصِحِ لَكَ، ثُمَّ حَقُّ مَنْ هُوَ أَكْبَرُ مِنْكَ، ثُمَّ حَقُّ مَنْ هُوَ أَصْغَرُ مِنْكَ،

Then the right of him who asks from you, then the right of him from whom you ask, then the right of him who does something evil to you through word or deed, or him who makes you happy through word or deed, intentionally or unintentionally, then the right of the people of your creed, then the right of the people under your protection, then all rights in the measure of the causes of the states and the occurrence of events.

ثُمَّ حَقُّ سَائِلِكَ، ثُمَّ حَقُّ مَن سَأَلْتَهُ، ثُمَّ حَقُّ مَن جَرَى لَكَ عَلَى يَدَيْهِ مَسَاءَةٌ بقَوْلٍ أَو فِعْلٍ أَوْ مَسَرَّةٍ بذَلِكَ بقَوْلٍ أَوْ فِعْلٍ عَنْ تَعَمُّدٍ مِنْهُ أَوْ غَيْرِ تَعَمُّدٍ مِنْهُ، ثُمَّ حَقُّ أَهْلِ مِلَّتِكَ عَامَّةً ثُمَّ حَقُّ أَهْلِ الذِّمَّةِ، ثُمَّ الْحُقُوقُ الْجَارِيَةُ بقَدْرِ عِلَل الأَحْوَالِ وَتَصَرُّفِ الأَسْبَاب.

Therefore happy is he whom God aids in the rights which He has made incumbent upon him and whom He gives success therein and points in the proper direction!

فَطُوبَى لِمَنْ أَعَانَهُ اللهُ عَلَى قَضَاءِ مَا أَوْجَبَ عَلَيْهِ مِنْ حُقُوقِهِ وَوَفَّقَهُ وَسَدَّدَهُ.

The Rights of Allah against oneself

1. The Greatest Right of Allah

The greatest right of God against you is that you worship Him without associating anything with Him. When you do that with sincerity (ikhlas), He has made it binding upon Himself to give you sufficiency in the affair of this world and the next.

حقوق الله

1. حق الله الأكبر

فأَمَّا حَقُّ اللهِ الأَكْبَرُ فَإنَّكَ تَعْبُدُهُ لا تُشْرِكُ بهِ شَيْئاً، فَإذَا فَعَلْتَ ذَلِكَ بإخلاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكفِيَكَ أَمْرَ الدُّنْيَا وَالآخِرَةِ وَيَحْفَظَ لَكَ مَا تُحِبُّ مِنْهَما.

2) The Right of your self

The right of your self (nafs) against you is that you employ it in obeying God; then you deliver to your tongue its right, to your hearing its right, to your sight its right, to your hand its right, to your leg its right, to your stomach its right, to your private part its right, and you seek help from God in all that.

2. حق النفس

وَأَمَّا حَقُّ نَفْسِكَ عَلَيْكَ فَأَنْ تَسْتَوْفِيَهَا فِي طَاعَةِ اللهِ فَتُؤَدّي إلَى لِسَانِكَ حَقَّهُ وَإلَى سَمْعِك حَقَّهُ وَإلَى بَصَرِكَ حَقّهُ وَإلَى يَدِكَ حَقَّهَا وَإلَى رِجْلِك حَقَّهَا وَإلَى بَطْنِكَ حَقَّهُ وَإلَى فَرْجِكَ حَقَّهُ وَتَسْتَعِينَ باللهِ عَلَى ذَلِك.

3) The Right of the Tongue

The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.

3. حق اللسان

وَأَمَّا حَقُّ اللّسَان فَإكْرَامُهُ عَنِ الْخَنَى وتَعْوِيدُهُ الْخَيْرِ وَ تَرك الْفُضُول الَّتي لا فائِدَةِ لَها و البِرُّ بالنَّاسِ و حُسْن القَولِ فيهم.

4) The Right of the Hearing

The right of hearing is to keep it pure from listening to backbiting (ghiba) and listening to that to which it is unlawful to listen.

4. حق السمع

وَأَمَّا حَقُّ السَّمْعِ فَتَنْزِيهُهُ عَنْ سَماع الغيبةِ و سَماعِها لا يحِلّ سَماعه.

5) The Right of the Sight

The right of sight is that you lower it before everything which is unlawful to you and that you take heed whenever you look at anything.1

5. حق البصر

وَأَمَّا حَقُّ بَصَرِكَ أن تُغْمِضَهُ عَمَّا لا يَحِلُّ لَكَ و تَعْتَبِر بالنَّظَرِ بِهِ.

6) The Right of the Hand

The right of your hand is that you stretch it not toward that which is unlawful to you.

6. حق اليد

وَأَمَّا حَقُّ يَدِكَ فَأَنْ لا تَبْسُطَهَا إلَى مَا لا يَحِلُّ لَكَ.

7) The Right of the Legs

The right of your two legs is that you walk not with them toward that which is unlawful to you. You have no escape from standing upon the narrow bridge (al-sirat [over hell]), so you should see to it that your legs do not slip and cause you to fall into the Fire.

7. حق الرجلين

وَأَمَّا حَقُّ رِجْلَيْكَ فَأَنْ لا تَمْشِي بهِمَا إلَى مَا لا يَحِلُّ لَكَ فيهما، تقف على الصراط فانظر أن لا تزل بك فتتردى في النار.

8) The Right of the Stomach

The right of your stomach is that you make it not into a container for that which is unlawful to you and you eat no more than your fill (shib').

8. حق البطن

وَأَمَّا حَقُّ بَطْنِكَ فَأَنْ لا تَجْعَلَهُ وِعَاءً لِلْحَرَامِ وَلا تَزيد على الشَّبْعَ.

9) The Right of the Private part

The right of your private part (farj) is that you protect it from fornication and guard it against being looked upon.

9. حق الفرج

وَأَمَّا حَقُّ فَرْجِكَ انْ تُحْصِنَهُ عَن الْزِّنا و تَحْفِظَهَ مِن أنْ يُنْظَر الَيْهِ..

The Rights of Acts

10) The Right of the Prayer

The right of your ritual prayer (salat) is that you know that it is an arrival before God and that through it you are standing before Him. When you know that, then you will stand in the station of him who is lowly, vile, beseeching, trembling, hopeful, fearful, and abased, and you will magnify Him who is before you through stillness and dignity. You will approach the prayer with your heart and you will perform it according to its bounds and its rights.

ثم حقوق الأفعال

10.حق الصلاة

فَأَمَّا حَقُّ الصَّلاةِ فَأَنْ تَعْلَمَ أنّهَا وِفَادَةٌ إلَى اللهِ وَأَنَّكَ فيها قَائِمٌ بَيْنَ يَدَيِ اللهِ، فَإذَا عَلِمْتَ ذَلِكَ قُمْتَ مَقَامَ الذَّلِيلِ الْحَقيرِ الرَّاغِب الرَّاهِب الرَّاجِي الْخَائِفِ الْمِسْتَكِينِ الْمُتَضَرِّعِ الْمُعَظِّمِ لِمَنْ كانَ بَيْنَ يَدَيْهِ بالسُّكُونِ و الوقارِ و تقبل عليها بِقَلبِكَ و تقيمها بِحُدُودِها و حُقوقِها.

11) The Right of the Hajj

The right of the hajj is that you know it is an arrival before your Lord and a flight to Him from your sins; through it your repentance is accepted and you perform an obligation made incumbent upon you by God.

11. حق الحج

وَأَمَّا حَقُّ الحَجّ أَنْ تَعْلَمَ أَنّه وِفادةٌ إلى رَبّكَ، و فِرارٌ إليه من ذُنوبكَ و بهِ قبولُ تَوبتِكَ وقَضاءُ الفَرضِ الَّذي أوجَبَه الله عَليك.

12) The Right of the Fast

The right of fasting is that you know it is a veil which God has set up over your tongue, your hearing, your sight, your stomach, and your private part to protect you from the Fire. If you abandon the fast, you will have torn God's protective covering away from yourself.

12. حق الصوم

وَأَمَّا حَقُّ الصَّوْمِ فَأَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اللهُ عَلَى لِسَانِكَ وَسَمْعِكَ وبَصَرِكَ وَفَرْجِكَ وبَطْنِكَ لِيَسْتركَ بهِ مِن النَّارِ. فان تركتَ الصومَ خرقتَ ستر الله عليك.

13) The Right of Charity

The right of charity (sadaqa) is that you know it is a storing away with your Lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public.2 You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world.

 13. حق الصدقة

وَأَمَّا حَقُّ الصَّدَقَةِ فَأَنْ تَعْلَمَ أنَّها ذُخرُكَ عِنْدَ رَبكَ وَوَديعَتُكَ الَّتِي لا تَحْتَاجُ إلَى الإشْهَادِ عَليها، و كُنْتَ بمَا تَسْتَودِعُهُ سِرًّا أَوْثقَ مِنْكَ بمَا تَسْتَوْدِعُهُ عَلانِيَةً، و تعلم أنَّها تَدْفَعُ البلايا و الأسقام عنك في الدنيا، وتَدفَعُ عنك النار في الآخرة.

14) The Right of the Offering

The right of the offering (hady)3 is that through it you desire God and you not desire His creation; through it you desire only the exposure of your soul to God's mercy and the deliverance of your spirit on the day you encounter Him..

14. حق الهدي

وحق الهدي أن تريد به الله عز وجل ولا تريد به خلقه ولا تريد به إلا التعرض لرحمة الله ونجاة روحك يوم تلقاه.

Rights of Leaders

15) The Right of the Possessor of authority

The right of the possessor of authority (sultan) is that you know that God has made you a trial (fitna) for him. God is testing him through the authority He has given him over you. You should not expose yourself to his displeasure, for thereby you cast yourself by your own hands into destruction4 and become his partner in his sin when he brings evil down upon you.5

ثم حقوق الأئمَّة

15. حق السلطان

فأَمَّا حَقُّ السُّلْطَانِ فَأَنْ تَعْلَمَ أنّكَ جُعِلْتَ لَهُ فِتنَةً وأنَّهُ مُبْتَلىً فِيكَ بمَا جَعَلَهُ اللهُ لَهُ عَلَيْكَ مِنَ السُّلْطَانِ وأن عليك أن لا تتعرض لسخطه، فتلقي بيديك إلى التهلكة، وتكون شريكا له فيما يأتي إليك من سوء.

16) The Right of One who Trains through Knowledge

The right of the one who trains you (sa'is) through knowledge is magnifying him, respecting his sessions, listening well to him, and attending to him with devotion. You should not raise your voice toward him. You should never answer anyone who asks him about something, in order that he may be the one who answers. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You should not sit with him in enmity or show hostility toward him in friendship. If you do all of this, God's angels will give witness for you that you went straight to him and learned his knowledge for God's sake, not for the sake of the people.

16. حق سائسك بالعلم

وأَمَّا حَقُّ سَائِسِكَ بالعِلْمِ التَّعْظِيمُ لَهُ والتَّوْقِيرُ لِمَجْلِسِهِ وَحُسْنُ الاسْتِمَاعِ إليهِ وَالإقْبَالُ عَلَيْه وأن لا ترفع عليه صوتك، ولا تجيب أحدا يسأله عن شئ حتى يكون هو الذي يجيب، ولا تحدث في مجلسه أحدا ولا تغتاب عنده أحدا وأن تدفع عنه إذا ذكر عندك بسوء وأن تستر عيوبه وتظهر مناقبه ولا تجالس له عدوا ولا تعادي له وليا فإذا فعلت ذلك شهدت لك ملائكة الله بأنك قصدته، وتعلمت علمه لله جل اسمه لا للناس.

17) The Right of One who trains through Property

The right of him who trains you through property is that you should obey him and not disobey him, unless obeying him would displease God, for there can be no obedience to a creature when it is disobedience to God.

17. حق السائس بالملك

وأمَّا حَقُّ سَائِسِكَ بالمِلْكِ فأن تطيعه ولا تعصيه إلا فيما يسخط الله عز وجل فانه لا طاعة لمخلوق في معصية الخالق.

Rights of Subjects

18) The Rights of Subjects through Authority

The right of your subjects through authority is that you should know that they have been made subjects through their weakness and your strength. Hence it is incumbent upon you to act with justice toward them and to be like a compassionate father toward them. You should forgive them their ignorance and not hurry them to punishment and you should thank God for the power over them which He has given to you.

ثم حقوق الرعية

18. حق الرعية بالسلطان

فأَمَّا حُقُوقُ رَعِيَّتِكَ بالسُّلْطَانِ فَأَنْ تَعْلَمَ أنهم صاروا رعيتك لضعفهم قوتك فيجب أن تعدل فيهم وتكون لهم كالوالد الرحيم، وتغفر لهم جهلهم، ولا تعاجلهم بالعقوبة، وتشكر الله عز وجل على ما آتاك من القوة عليهم.

19) The Rights of Subjects through Knowledge

The right of your subjects through knowledge is that you should know that God made you a caretaker over them only through the knowledge He has given you and His storehouses which He has opened up to you. If you do well in teaching the people, not treating them roughly or annoying them, then God will increase His bounty toward you. But if you withhold your knowledge from people or treat them roughly when they seek knowledge from you, then it will be God's right to deprive you of knowledge and its splendour and to make you fall from your place in people's hearts.

19. حق الرعية بالعلم

وأمَّا حَقُّ رَعِيَّتِكَ بالعِلْمِ فَأَنْ تَعْلَمَ أن الله عز وجل إنما جعلك قيما لهم فيما آتاك من العلم وفتح لك من خزائنه فان أحسنت في تعليم الناس، ولم تخرق بهم، ولم تضجر عليهم، زادك الله من فضله، وإن أنت منعت الناس علمك أو خرقت بهم عند طلبهم العلم منك كان حقا على الله عز وجل أن يسلبك العلم وبهاءه ويسقط من القلوب محلك.

20) The Right of the Wife

The right of your wife (zawja) is that you know that God has made her a repose and a comfort for you; you should know that she is God's favour toward you, so you should honour her and treat her gently. Though her right toward you is more incumbent, you must treat her with compassion, since she is your prisoner (asir) whom you feed and clothe. If she is ignorant, you should pardon her.

20. حق الزوجة

وأما حق الزوجة فأن تعلم أن الله عز وجل جعلها لك سكنا وأنسا فتعلم أن ذلك نعمة من الله عليك فتكرمها وترفق بها، وإن كان حقك عليها أوجب فان لها عليك أن ترحمها لأنها أسيرك وتطعمها وتكسوها وإذا جهلت عفوت عنها.

21) The Right of the Slave

The right of your slave (mamluk) is that you should know that he is the creature of your Lord, the son of your father and mother, and your flesh and blood. You own him, but you did- not make him; God made him. You did not create any one of his limbs, nor do you provide him with his sustenance; on the contrary, God gives you the sufficiency for that.

Then He subjugated him to you, entrusted him to you, and deposited him with you so that you may be safeguarded by the good you give to him. So act well toward him, just as God has acted well toward you. If you dislike him, replace him, but do not torment a creature of God. And there is no strength save in God.6

21. حق الرعية بملك اليمين

وأما حق مملوكك فأن تعلم أنه خلق ربك وابن أبيك وأمك ولحمك ودمك تملكه،لا أنت صنعته من دون الله ولا خلقت شيئا من جوارحه، ولا أخرجت له رزقا ولكن الله عز وجل كفاك ذلك ثم سخره لك وائتمنك عليه واستودعك إياه، ليحفظ لك ما تأتيه من خير إليه فأحسن إليه كما أحسن الله إليك، وإن كرهته استبدلت به، ولم تعذب خلق الله عز وجل ولا قوة إلا بالله.

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.7

حقوقّ الرّحم

22. حق الأم

و أما حَقُّ أُمِّكَ، فَأَنْ تَعْلَمَ أَنَّهَا حَمَلَتكَ حَيْثُ لا يحتمل أحدٌ أحداَ، وأعْطَتْكَ مِن ثَمْرَةِ قَلبِها ما لا يُعطي أحدٌ أحداَ، ووَقَتْكَ بِجَمِيعِ جَوارحِها، ولَمْ تبال أن تجوع وتطعمك، وتعطش وتسقيك، وتعرى وتكسوك، وتضحى وتظلك، وتهجر النوم لأجلك، ووَقَتْكَ الحَرَّ والبَردَ، لتكون لها، فانك لا تُطيق شُكرها إلّا بِعَونِ اللهِ 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, 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 الأب

وَأمَّا حَقُّ أَبيكَ فان تَعْلَمَ أنَّهُ أَصْلُكَ، وَأَنَّهُ لَوْلاهُ لَمْ تَكُنْ. فَمَهْمَا رَأيْتَ فِي نفْسِكَ مِمَّا يُعْجِبُكَ فَاعْلَمْ أَنَّ أَبَاكَ أَصْلُ النِّعْمَةِ عَلَيْكَ فِيهِ وَاحْمَدِ اللَّهَ وَاشْكُرْهُ عَلَى قَدْرِ ذَلِكَ وَلا قُوَّةَ إلاّ باللهِ.

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

وَأمَّا حَقُّ وَلَدِكَ فَان تَعْلَمَ أنَّهُ مِنْكَ وَمُضَافٌ إلَيكَ فِي عَاجِلِ الدُنْيَا بخَيْرِهِ وَشَرِّهِ، وَأَنَّكَ مَسْئولٌ عَمَّا ولِّيتَهُ بِهِ مِنْ حُسْنِ الأَدَب وَالدّلالَةِ عَلَى رَبهِ وَالْمَعُونةِ لَهُ عَلَى طَاعَتِهِ فَاعْمَلْ فِي أَمْرِهِ عَمَلَ من يعلم أنه مثاب على الإحسان إليه مُعاقِب على الإساءةِ 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 الأخ

وَأَمّا حَقُّ أَخِيكَ فَأن تَعْلَمَ أَنّهُ يَدُكَ وَعِزُّكَ وَقُوَّتُكَ ، فَلا تَتَّخِذْهُ سِلاحًا علَى مَعصيةِ اللَّهِ ولا عُدَّةً لِلظُّلْمِ لِخَلْقِ اللَّهِ، ولا تَدَعْ نُصْرتَهُ عَلَى عَدُوِّهِ، والنَّصِيحَة لَهُ فَاِنْ أطاعَ اللهَ وإلا فلْيَكُنِ الله أكرم عليك منه ولا قوة إلا بالله.

Rights of Others

26) The Right of the Master on his Slave

The right of your master (mawla) who has favoured you [by freeing you from slavery] is that you know that he has spent his property for you and brought you out of the abasement and estrangement of bondage to the exaltation and comfort of freedom. He has freed you from the captivity of possession and loosened the bonds of slavehood from you.

He has brought you out of prison, given you ownership of yourself, and given you leisure to worship your Lord. You should know that he is the closest of God's creatures to you in your life and your death and that aiding him with your life and what he needs from you is incumbent upon you. And there is no strength save in God.

حقوق الآخرين

26. حق المنعم على مولاه

وأما حق مولاك المنعم عليك فأن تعلم أنه أنفق فيك ماله وأخرجك من ذل الرق ووحشته إلى عز الحرية وانسها، فأطلقك من أسر الملكة، وفك عنك قيد العبودية، وأخرجك من السجن، وملكك نفسك، وفرغك لعبادة ربك وتعلم أنه أولى الخلق بك في حياتك وموتك، وأن نصرته عليك واجبة بنفسك، وما احتاج إليه منك، ولا قوة إلا بالله.

27) The Right of the Freed Slave

The right of the slave (mawla) whom you have favoured [by freeing him] is that you know that God has made your freeing him a means of access to Him and a veil against the Fire. Your immediate reward is to inherit from him- if he does not have any maternal relatives- as a compensation for the property you have spent for him, and your ultimate reward is the Garden.

27. حق المولى الذي أنعمت عليه

وأما حق مولاك الذي أنعمت عليه فأن تعلم أن الله عز وجل جعل عتقك له وسيلة إليه وحجابا لك من النار، وأن ثوابك في العاجل ميراثه، إذا لم يكن له رحم مكافأة بما أنفقت من مالك، وفى الأجل الجنة.

28) The Right of One who does a Kindly Act

The right of him who does a kindly act (dhu l-ma'ruf) toward you is that you thank him and mention his kindness; you reward him with beautiful words and you supplicate for him sincerely in that which is between you and God. If you do that, you have thanked him secretly and openly. Then, if you are able to repay him one day, you repay him.

28. حق ذي المعروف

وَأمّا حَقُّ ذِي المَعْرُوفِ عَلَيكَ فَأَنْ تَشْكُرَهُ وتَذْكُرَ مَعْرُوفَهُ وتَنْشُرَ لَهُ الْمَقَالَةَ الْحَسَنَةَ، وَتُخلِصَ لَهُ الدُّعَاءَ فِيمَا بَينَكَ وبَيْنَ اللَّهِ عز وجل ، فَإنّكَ إذَا فَعَلْتَ ذَلِكَ كُنْتَ قَدْ شَكَرْتَهُ سِرًّا وَعَلانِيَةً. ثُمَّ إنْ قدرت على مكافأته يوماً كافأته.

29) The Right of the Mu’adhdhin

The right of the mu’adhdhin is that you know that he is reminding you of your Lord, calling you to your good fortune, and helping you to accomplish what God has made obligatory upon you. So thank him for that just as you thank one who does good to you.

29. حق المؤذن

وَأمّا حَقُّ الْمُؤَذِّنِ فَأَنْ تَعْلَمَ أنّهُ مُذَكِّرُ لَكَ برَبكَ وداعٍ لك إلى حَظِّكَ وعَونُكَ على قضاء فرض الله عليك، فَاشْكُرْهُ عَلَى ذَلِكَ شُكْرَكَ لِلْمُحْسِنِ إلَيكَ.

30) The Right of the Imam in the Ritual Prayer

The right of your imam in your ritual prayer is that you know that he has taken on the role of mediator between you and your Lord. He speaks for you, but you do not speak for him; he supplicates for you, but you do not supplicate for him. He has spared you the terror of standing before God. If he performs the prayer imperfectly, that belongs to him and not to you; but if he performs it perfectly, you are his partner, and he has no excellence over you. So protect yourself through him, protect your prayer through his prayer, and thank him in that measure.

30. حق الإمام في الصلاة

وحق إمامك في صلاتك فأن تعلم أنه تقلد السفارة فيما بينك وبين ربك عز وجل وتكلم عنك ولم تتكلم عنه ودعا لك ولم تدع له وكفاك هول المقام بين يدي الله عز وجل، فإن كان نقص كان به دونك، وإن كان تماما كنت شريكه، ولم يكن له عليك فضل، فوقى نفسك بنفسه وصلاتك بصلاته فتشكر له على قدر ذلك.

31) The Right of the Sitting Companion

The right of your sitting companion (jalis) is that you treat him mildly, show fairness toward him while vying with him in discourse, and do not stand up from sitting with him without his permission. But it is permissible for him who sits with you to leave without asking your permission. You should forget his slips and remember his good qualities, and you should tell nothing about him but good.

31. حق الجليس

وأما حق جليسك فأن تلين له جانبك، وتنصفه في مجاراة اللفظ، ولا تقوم من مجلسك إلا بإذنه، ومن يجلس إليك يجوز له القيام عنك بغير إذنه، وتنسى زلاته وتحفظ خيراته، ولا تسمعه إلا خيرا.

32) The Right of the Neighbour

The right of your neighbour (jar) is that you guard him when he is absent, honour him when he is present, and aid him when he is wronged. You do not pursue anything of his that is shameful; if you know of any evil from him, you conceal it. If you know that he will accept your counsel, you counsel him in that which is between him and you. You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously. And there is no strength save in God.

32. حق الجار

وأما حق جارك فحفظه غائبا وإكرامه شاهدا ونصرته إذا كان مظلوما، ولا تتبع له عورة، فإن علمت عليه سوءا سترته عليه، وإن علمت أنه يقبل نصيحتك نصحته فيما بينك وبينه، ولا تسلمه عند شديدة، وتقيل عثرته، وتغفر ذنبه، وَتُعَاشِرَهُ مُعَاشَرَةً كَرِيمَةً. وَلا قُوَّةَ إلا باللهِ.

33) The Right of the Companion

The right of the companion (sahib) is that you act as his companion with bounty and in fairness. You honour him as he honours you and you do not let him be the first to act with generosity. If he is the first, you repay him. You wish for him as he wishes for you and you restrain him from any act of disobedience he might attempt. Be a mercy for him, not a chastisement. And there is no strength save in God.

33. حق الصاحب

وأما حق الصاحب فأن تصحبه بالتفضل والإنصاف، وتكرمه كما يكرمك ولا تدعه يسبق إلى مكرمة، فان سبق كافأته، وتودّه كما يودك، وتزجره عما يهم به من معصية، وكن عليه رحمة ولا تكن عليه عذابا ولا قوة إلا بالله.

34) The Right of the Partner

The right of the partner (sharik) is that if he should be absent, you suffice him in his affairs, and if he should be present, you show regard for him. You make no decision without his decision and you do nothing on the basis of your own opinion, but you exchange views with him. You guard his property for him, and you do not betray him in that of his affair which is difficult or of little importance, for God's hand is above the hands of two partners as long as they do not betray each other. And there is no strength save in God.

34. حق الشريك

وأما حق الشريك فإنْ غابَ كَفَيتَهُ، وإن حضر رعيتَهُ، ولا تحكم دون حكمه، ولا تعمل برأيك دون مناظرته، وتحفظ عليه ماله، ولا تخونه فيما عز أو هان من أمره فإن يد الله تبارك وتعالى على أيدي الشريكين ما لم يتخاونا ولا قوة إلا بالله.

35) The Right of Property

The right of your property (mal) is that you take it only from what is lawful and you spend it only in what is proper. Through it you should not prefer above yourself those who will not praise you. You should act with it in obedience to your Lord and not be miserly with it, lest you fall back into regret and remorse while suffering the ill consequence. And there is no strength save in God.

35. حق المال

وأما حق مالك فأن لا تأخذه إلا من حله، ولا تنفقه إلا في وجهه، ولا تؤثر به على نفسك من لا يحمدك، فاعمل فيه بطاعة ربك ولا تبخل به فتبوء بالحسرة و الندامة مع التبعة ولا قوة إلا بالله.

36) The Right of the Creditor

The right of him to whom you owe a debt (al-gharim alladhi yutalibuka) is that, if you have the means, you pay him back, and if you are in straitened circumstances, you satisfy him with good words and you send him away with gentleness.

36. حق الغريم الطالب

وأما حق غريمك الذي يطالبك فإن كنت موسرا أعطيته وإن كنت معسرا أرضيته بحسن القول ورددته عن نفسك ردا لطيفا.

37) The Right of the Associate

The right of the associate (khalit) is that you neither mislead him, nor act dishonestly toward him, nor deceive him, and you fear God in his affair.

37. حق الخليط

وحق الخليط أن لا تغره ولا تغشه ولا تخدعه وتتقي الله تبارك وتعالى في أمره.

38) The Right of the Adversary who has a claim against you

The right of the adversary (khasm) who has a claim against you is that, if what he claims against you is true, you give witness to it against yourself. You do not wrong him and you give him his full due. If what he claims against you is false, you act with kindness toward him and you show nothing in his affair other than kindness; you do not displease your Lord in his affair. And there is no strength save in God.8

38. حق الخصم المدعي عليك

وحق الخصم المدعي عليك، فإن كان ما يدعي عليك حقا كنت شاهده على نفسك، ولم تظلمه وأوفيته حقه، وإن كان ما يدعي به باطلا رفقت به ولم تأت في أمره غير الرفق، ولم تسخط ربك في أمره ولا قوة إلا بالله.

39) The Right of the Adversary against whom you have a claim

The right of the adversary against whom you have a claim is that, if your claim against him is true, you maintain polite moderation in speaking to him and you do not deny his right. If your claim is false, you fear God, repent to Him, and abandon your claim.

حق الخصم تدعى عليه

وحق خصمك الذي تدعي عليه إن كنت محقا في دعواك أجملت مقاولته، و لم تجحد حقه وإن كنت مبطلا في دعواك اتقيت الله عزوجل وتبت إليه وتركت الدعوى.

40) The Right of one who seeks advice

The right of him who asks you for advice (mustashir) is that, if you consider that he has a correct opinion, you advise him to follow it, and if you do not consider it so, you direct him to someone who does consider it so.

39. حق المستشير

وحق المستشير إن علمت له رأيا حسنا له رأيا أشرت عليه وإن لم تعلم أرشدته إلى من يعلم.

41) The Right of one whose Advice you seek

The right of him whom you ask for advice (mushir) is that you do not make accusations against him for an opinion which does not conform to your own opinion. If it conforms to it, you praise God.

41. حق المشير

وحق المشير عليك أن لا تتهمه فيما لا يوافقك من رأيه وإن وافقك حمدت الله عز وجل.

42) The Right of one who asks your Counsel

The right of him who asks your counsel (mustansih) is that you give him your counsel, but you conduct yourself toward him with compassion and kindness.

42. حق المستنصح

وحق المستنصح أن تؤدي إليه النصيحة، وليكن مذهبك الرحمة له والرفق به.

43) The Right of the Counselor

The right of your counselor (nasih) is that you act gently toward him and give ear to him. If he presents you with the right course, you praise God, but if he does not agree with you, you show compassion toward him and make no accusations against him; you consider him to have made a mistake, and you do not take him to task for that, unless he should be deserving of accusation. Then attach no more importance to his affair. And there is no strength save in God.

43. حق الناصح

وحق الناصح أن تلين له جناحك وتصغي إليه بسمعك، فان أتى بالصواب حمدت الله عز وجل وإن لم وافق رحِمته ولم تتهمه وعلمت أنه أخطأ ولم تؤاخذه بذلك إلا أن يكون مستحقا للتهمة، فلا تعبأ بشيء من أمره على حال ولا قوة إلا بالله.

44) The Right of the one Older than you

The right of him who is older than you (kabir) is that you show reverence toward him because of his age and you honour him because he entered Islam before you. You leave off confronting him in a dispute, you do not precede him in a path, you do not go ahead of him, and you do not consider him foolish. If he should act foolishly toward you, you put up with him and you honour him because of the right of Islam and the respect due to it.

44. حق الكبير

وحق الكبير توقيره لسنه، وإجلاله لتقدمه في الإسلام قبلك، وترك مقابلته عند الخصام، ولا تسبقه إلى طريق، ولا تتقدمه، ولا تستجهله وإن جهل عليك احتملته وأكرمته لحق الإسلام وحرمته.

45) The Right of the one Younger than you

The right of him who is younger (saghir) is that you show compassion toward him through teaching him, pardoning him, covering his faults, kindness toward him, and helping him.

45. حق الصغير

وحق الصغير رحمته في تعليمه والعفو عنه والستر عليه والرفق به والمعونة له.

46) The Right of the one who asks

The right of him who asks (sa'il) from you is that you give to him in the measure of his need.

46. حق السائل

وحق السائل إعطاؤه على قدر حاجته.

47) The Right of the one who is asked

The right of him from whom you ask is that you accept from him with gratitude and recognition of his bounty if he gives, and you accept his excuse if he withholds.

47. حق المسؤول

وحق المسؤول إن أعطى فاقبل منه بالشكر والمعرفة بفضلة، وإن منع فاقبل عذره.

48) The Right of one through whom God makes you happy

The right of him through whom God makes you happy (surur) is that you first praise God, then you thank the person.

48. حق من سرك الله به

وحق من سرك الله تعالى به أن تحمد الله عزوجل أولا ثم تشكره.

49) The Right of one who does evil to you

The right of him who does evil to you is that you pardon him. But if you know that your pardon will harm him, you defend yourself. God says,

Whosoever defends himself after he has been wronged - against them there is no way (42:41).

49. حق من ساءك

وحق من ساءك أن تعفو عنه وإن علمت أن العفو يضر انتصرت قال الله تبارك وتعالى "ولمن انتصر من بعد ظلمه فأولئك ما عليهم من سبيل" (الشورى/41).

50) The Right of the People of your Creed

The right of the people of your creed (milla) is harbouring safety for them, compassion toward them, kindness toward their evildoer, treating them with friendliness, seeking their well-being, thanking their good-doer, and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children.

50. حق أهل ملتك

وحق أهل ملتك إضمار السلامة لهم والرحمة لهم، والرفق بمسيئهم وتألفهم واستصلاحهم، وشكر محسنهم وكف الأذى عنهم، وتحب لهم ما تحب لنفسك، و تكره لهم ما تكره لنفسك، وأن تكون شيوخهم بمنزلة أبيك، وشبابهم بمنزلة اخوتك، وعجائزهم بمنزلة أمك، والصغار بالمنزلة أولادك.

51) The Right of People under the protection of Islam

The right of the people under the protection [of Islam] (dhimma) is that you accept from them what God has accepted from them and you do no wrong to them as long as they fulfil God's covenant.

51. حق أهل الذمة

وحق الذمة أن تقبل منهم ما قبل الله عز وجل [منهم] ولا تظلمهم ما وفوا لله عز وجل بعهده