Al-Tarbyiah (Islamic Education) — Level 1: Rights (Huquq)

🎨 Colour key

About these notes

Condensed revision notes — Zad Academy Series, Islamic Education (1): Rights. Structure follows the book; wording is my own summary. Qur’an and hadith texts are quoted in the original Arabic. Transcribed from study — spot-check verses against a mushaf / quran.com and hadith gradings against sunnah.com.

Core idea: humans are social by nature, and every relationship generates huquq (rights/duties owed). Fulfilling them requires knowing whose right ranks where when two collide.

Contents

1. 1. The Rights of Allah over People
2. 2. The Rights of the Prophet ﷺ over His Ummah
3. 3. The Rights of the Sahabah
4. 4. The Rights of the Scholars
5. 5. The Rights of Parents
6. 6. The Rights of Children over Their Parents
7. 7. The Rights of Spouses
8. 8. The Rights of Relatives
9. 9. The Rights of Neighbours
10. 10. The Rights of Guests and Hosts
11. 11. The Rights of Workers and Bosses
12. 12. The Rights of Rulers and Subjects

Introduction: Why Rights Exist

Allah created people to be sociable, and that mixing produces duties graded by closeness — duty to parents differs from duty to a spouse, to a fellow Muslim, to a non-Muslim.

Qur’an — Surah al-Hujurat 49:13

﴿يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقۡنَٰكُم مِّن ذَكَرٖ وَأُنثَىٰ وَجَعَلۡنَٰكُمۡ شُعُوبٗا وَقَبَآئِلَ لِتَعَارَفُوٓاْۚ إِنَّ أَكۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَىٰكُمۡۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٞ﴾

Mankind was created from a male and a female and made into peoples and tribes so they might know one another; the noblest are those with most Taqwa.

The governing principle comes from Salman al-Farisi’s rebuke to Abu’d-Darda, who had over-devoted himself to worship and neglected his wife: your Lord has a right over you, your own self has a right over you, and your family has a right over you — so give each one its due. The Prophet ﷺ endorsed it:

Hadith — Bukhari

«صَدَقَ سَلْمَانُ»

“Salman has spoken the truth.” — Abu Juhayfah

Balance, not maximalism, is the standard. This single hadith is the interpretive key to every unit below.

1. The Rights of Allah over People

The greatest and most foundational right, taking precedence over all others. Fulfilling it is the purpose of creation.

The core: Tawheed and avoiding Shirk

Summed up as worshipping Him alone with no partner, and strictly avoiding associating anything with Him.

Qur’an — Surah an-Nisa 4:36

﴿۞وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا﴾

Worship Allah and associate nothing with Him.

Qur’an — Surah adh-Dhariyat 51:56

﴿وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ﴾

I did not create jinn and mankind except to worship Me.

Ibn Katheer on al-Baqarah 2:21–22: the verse opens with Allah’s exclusive divinity because He alone is the Bestower — bringing people from non-existence into being, providing, sustaining, owning the world and all in it. Therefore He alone deserves worship.

Qur’an — Surah al-Baqarah 2:21

﴿يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ﴾

O mankind, worship your Lord who created you and those before you, that you may become righteous.

Qur’an — Surah al-Baqarah 2:22

﴿ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَٰشٗا وَٱلسَّمَآءَ بِنَآءٗ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزۡقٗا لَّكُمۡۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادٗا وَأَنتُمۡ تَعۡلَمُونَ﴾

He made the earth a bed for you and the sky a canopy, and sent down rain from the sky, bringing forth fruits as provision for you. So do not set up equals to Allah while you know.

The Mu’adh ibn Jabal hadith defines the reciprocal relationship precisely:

Hadith — Bukhari & Muslim

«حَقَّ اللَّهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ وَلاَ يُشْرِكُوا بِهِ شَيْئًا، وَحَقَّ الْعِبَادِ عَلَى اللَّهِ أَنْ لاَ يُعَذِّبَ مَنْ لاَ يُشْرِكُ بِهِ شَيْئًا»

“Allah’s right over His slaves is that they worship Him and associate nothing with Him; and the slaves’ right over Allah is that He will not punish whoever associates nothing with Him.” — Mu’adh ibn Jabal

When Mu’adh asked whether to tell people this glad tiding, the Prophet ﷺ declined — lest they rely on it and become complacent.

Ibadah — definition

Root meaning: submission and humility. In Arabic a tareeq mu’abbad is a road made smooth/paved; a ba’eer mu’abbad is a camel made docile.

Ibn Taymiyyah’s definition: a comprehensive noun covering everything Allah loves and is pleased with, of words and actions, both inward and outward.

Components of Allah’s right

Qur’an — Surah al-Hadeed 57:7

﴿ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَأَنفِقُواْ مِمَّا جَعَلَكُم مُّسۡتَخۡلَفِينَ فِيهِۖ فَٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَأَنفَقُواْ لَهُمۡ أَجۡرٞ كَبِيرٞ﴾

Believe in Allah and His Messenger, and spend out of that in which He has made you trustees. For those who believe and spend, there is a great reward.

Qur’an — Surah ash-Shura 42:11

﴿فَاطِرُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا وَمِنَ ٱلۡأَنۡعَٰمِ أَزۡوَٰجٗا يَذۡرَؤُكُمۡ فِيهِۚ لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ﴾

There is nothing like unto Him, and He is the Hearing, the Seeing.

Qur’an — Surah Ta-Ha 20:110

﴿يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ وَلَا يُحِيطُونَ بِهِۦ عِلۡمٗا﴾

…but they do not encompass Him in knowledge.

Qur’an — Surah Nuh 71:13

﴿مَّا لَكُمۡ لَا تَرۡجُونَ لِلَّهِ وَقَارٗا﴾

What is the matter with you, that you do not attribute due grandeur to Allah?

i.e. you do not fear His might nor show Him due reverence.

Ways of venerating Allah

1. Honouring His sacred ordinances — fearing to disobey and avoiding that.

Qur’an — Surah al-Hajj 22:30

﴿ذَٰلِكَۖ وَمَن يُعَظِّمۡ حُرُمَٰتِ ٱللَّهِ فَهُوَ خَيۡرٞ لَّهُۥ عِندَ رَبِّهِۦۗ وَأُحِلَّتۡ لَكُمُ ٱلۡأَنۡعَٰمُ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡۖ فَٱجۡتَنِبُواْ ٱلرِّجۡسَ مِنَ ٱلۡأَوۡثَٰنِ وَٱجۡتَنِبُواْ قَوۡلَ ٱلزُّورِ﴾

And whoever honours the sacred ordinances of Allah — it is best for him in the sight of his Lord.

2. Honouring His symbols (sha’a’ir) — i.e. His commands.

Qur’an — Surah al-Hajj 22:32

﴿ذَٰلِكَۖ وَمَن يُعَظِّمۡ شَعَـٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ﴾

And whoever honours the symbols of Allah — indeed, it is from the piety of hearts.

3. Honouring those who obey Him:

Hadith — Abu Dawud; hasan per al-Albani

«إِنَّ مِنْ إِجْلاَلِ اللَّهِ إِكْرَامَ ذِي الشَّيْبَةِ الْمُسْلِمِ وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ وَالْجَافِي عَنْهُ وَإِكْرَامَ ذِي السُّلْطَانِ الْمُقْسِطِ»

“Part of venerating Allah is honouring the grey-haired Muslim, the reciter of the Qur’an who is neither extreme nor heedless about it, and the just ruler.” — Abu Musa al-Ash’ari

Further rights included

Shyness before Allah and fear of Him in private and public:

Qur’an — Surah an-Nisa 4:108

﴿يَسۡتَخۡفُونَ مِنَ ٱلنَّاسِ وَلَا يَسۡتَخۡفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمۡ إِذۡ يُبَيِّتُونَ مَا لَا يَرۡضَىٰ مِنَ ٱلۡقَوۡلِۚ وَكَانَ ٱللَّهُ بِمَا يَعۡمَلُونَ مُحِيطًا﴾

They conceal their deeds from people, but they cannot conceal them from Allah, and He is with them when they spend the night in speech He does not accept.

Submitting to His rulings and the Messenger’s ﷺ rulings:

Qur’an — Surah al-Ahzab 33:36

﴿وَمَا كَانَ لِمُؤۡمِنٖ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدۡ ضَلَّ ضَلَٰلٗا مُّبِينٗا﴾

It is not for a believing man or woman, when Allah and His Messenger have decided a matter, to have any choice in their affair. Whoever disobeys Allah and His Messenger has strayed into clear error.

Loving Him:

Hadith — Bukhari & Muslim

«ثَلاَثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلاَوَةَ الإِيمَانِ أَنْ يَكُونَ اللَّهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا»

“Three things — whoever has them finds the sweetness of faith: that Allah and His Messenger are more beloved to him than all else…” — Anas

Ibn al-Qayyim: love grounded in servitude (ubudiyah) is the noblest love, and belongs to Allah alone.

Constant remembrance of Allah and gratitude for His blessings:

Qur’an — Surah al-Baqarah 2:152

﴿فَٱذۡكُرُونِيٓ أَذۡكُرۡكُمۡ وَٱشۡكُرُواْ لِي وَلَا تَكۡفُرُونِ﴾

So remember Me; I will remember you. And be grateful to Me and do not deny Me.

Contentment with Allah as Lord, Islam as religion, Muhammad ﷺ as Prophet. (Ibn al-Qayyim: this is Allah’s right over every one of His slaves.) Not attributing evil to Him:

Hadith — Muslim

«وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ»

“All good is in Your hands, and evil is not attributed to You.” —

Constantly seeking His forgiveness and repenting from sins:

Qur’an — Surah an-Nur 24:31

﴿وَقُل لِّلۡمُؤۡمِنَٰتِ يَغۡضُضۡنَ مِنۡ أَبۡصَٰرِهِنَّ وَيَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَاۖ وَلۡيَضۡرِبۡنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّۖ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوۡ ءَابَآئِهِنَّ أَوۡ ءَابَآءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَآئِهِنَّ أَوۡ أَبۡنَآءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَٰنِهِنَّ أَوۡ بَنِيٓ إِخۡوَٰنِهِنَّ أَوۡ بَنِيٓ أَخَوَٰتِهِنَّ أَوۡ نِسَآئِهِنَّ أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيۡرِ أُوْلِي ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفۡلِ ٱلَّذِينَ لَمۡ يَظۡهَرُواْ عَلَىٰ عَوۡرَٰتِ ٱلنِّسَآءِۖ وَلَا يَضۡرِبۡنَ بِأَرۡجُلِهِنَّ لِيُعۡلَمَ مَا يُخۡفِينَ مِن زِينَتِهِنَّۚ وَتُوبُوٓاْ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلۡمُؤۡمِنُونَ لَعَلَّكُمۡ تُفۡلِحُونَ﴾

And turn to Allah in repentance, all of you, O believers, that you might succeed.

An-Nawawi: whoever commits a sin must hasten to repent from it, for repentance is one of the dues of Allah. Thinking positively of Him:

Hadith — Muslim

«لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ»

“None of you should die except while thinking positively of Allah.” — Jabir ibn Abdillah

Benefits of knowing Allah’s rights

• Removes self-admiration and arrogance; makes one wary of the nafs
• Prevents relying on one’s own good deeds for salvation
• Instils humility and submission
• Attaches the heart to Allah, hoping for mercy and pardon
• Drives sincerity and correction of niyyah
• Produces shyness before Allah for falling short
• Produces love of Allah, longing to meet Him, joy in worship
• Whoever fulfils his duty to Allah, Allah frees him from need of people

2. The Rights of the Prophet ﷺ over His Ummah

We must believe in him, venerate him, support him and follow him. The Sahabah are the benchmark — even Urwah ibn Mas’ud (still a disbeliever at the time) observed that he had visited Caesar, Chosroes and the Negus and never seen a king venerated by his companions as Muhammad ﷺ was. (Bukhari)

1. Believing in his prophethood

Qur’an — Surah al-A’raf 7:158

﴿قُلۡ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّي رَسُولُ ٱللَّهِ إِلَيۡكُمۡ جَمِيعًا ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ لَآ إِلَٰهَ إِلَّا هُوَ يُحۡيِۦ وَيُمِيتُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِيِّ ٱلۡأُمِّيِّ ٱلَّذِي يُؤۡمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمۡ تَهۡتَدُونَ﴾

So believe in Allah and His Messenger, the unlettered prophet… and follow him that you may be guided.

Faith is invalid without believing in his message and testifying to his prophethood.

2. Believing he is the last prophet (Khatam an-Nabiyyeen)

Qur’an — Surah al-Ahzab 33:40

﴿مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٖ مِّن رِّجَالِكُمۡ وَلَٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٗا﴾

Muhammad is not the father of any of your men, but the Messenger of Allah and the last of the prophets.

He ﷺ foretold thirty liars in the ummah each claiming prophethood, “but I am the last of the prophets; there is no prophet after me.” (Abu Dawud & Ibn Majah; sahih per al-Albani)

Consensus: whoever claims prophethood after him is a disbeliever and a liar.

3. Believing in his Ismah (infallibility)

Three aspects: a. Infallible in his claim to be a Messenger:

Qur’an — Surah al-Haqqah 69:44–47

﴿وَلَوۡ تَقَوَّلَ عَلَيۡنَا بَعۡضَ ٱلۡأَقَاوِيلِ لَأَخَذۡنَا مِنۡهُ بِٱلۡيَمِينِ ثُمَّ لَقَطَعۡنَا مِنۡهُ ٱلۡوَتِينَ فَمَا مِنكُم مِّنۡ أَحَدٍ عَنۡهُ حَٰجِزِينَ﴾

Had he fabricated against Us some sayings, We would have seized him by the right hand, then severed from him the aorta, and none of you could have prevented Us from him.

b. Infallible in conveying the message: c. Protected from disbelief, Shirk and shameful deeds, before and after his mission began.

Qur’an — Surah an-Najm 53:3–4

﴿وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ إِنۡ هُوَ إِلَّا وَحۡيٞ يُوحَىٰ﴾

Nor does he speak from his own inclination; it is not but a revelation revealed.

Qur’an — Surah an-Najm 53:2

﴿مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ﴾

Your companion has not strayed, nor has he erred.

Related ruling

Whoever claims some religion other than Islam is acceptable to Allah today is a disbeliever, because he has disbelieved in the Qur’an.

4. Believing he conveyed the message completely

At the farewell, the Companions testified he had conveyed, fulfilled the trust, and been sincere; he pointed to the sky then to the people: “O Allah, bear witness” — three times. (Muslim)

5. Believing his message was for jinn and humankind

Qur’an — Surah al-Ahqaf 46:29

﴿وَإِذۡ صَرَفۡنَآ إِلَيۡكَ نَفَرٗا مِّنَ ٱلۡجِنِّ يَسۡتَمِعُونَ ٱلۡقُرۡءَانَ فَلَمَّا حَضَرُوهُ قَالُوٓاْ أَنصِتُواْۖ فَلَمَّا قُضِيَ وَلَّوۡاْ إِلَىٰ قَوۡمِهِم مُّنذِرِينَ﴾

And when We directed to you a company of the jinn, listening to the Qur’an…

Hadith — Bukhari & Muslim

«وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ كَافَّةً»

“A prophet was sent specifically to his own people, but I have been sent to all humankind.” — Jabir

6. Not exaggerating about him (Ghuluw)

One of the gravest duties. When a man addressed him with inflated praise, he ﷺ said: “Say what you have to say, but do not let Shaytan carry you away. I am Muhammad ibn Abdillah, the slave of Allah and His Messenger.” (Ahmad, an-Nasa’i; sahih per al-Albani)

Hadith — Bukhari

«لاَ تُطْرُونِي كَمَا أَطْرَتِ النَّصَارَى ابْنَ مَرْيَمَ، فَإِنَّمَا أَنَا عَبْدُهُ، فَقُولُوا عَبْدُ اللَّهِ وَرَسُولُهُ»

“Do not extol me as the Christians extolled the son of Maryam. I am only His slave — so say: the slave of Allah and His Messenger.” — Umar

Examples of exaggeration about his person

Claim	Refutation
He was not human	Contradicts (Surah Fussilat 41:6) — “I am only a man like you”
He was the first thing created	Baseless; the first human created was Adam — (Surah Saad 38:71)
He was created from light	“The angels were created from light” — only angels. Qur’anic “light” refers to the revealed guidance, not his essence
Prophets/humankind created from his light	Falsehood — (Surah Ibrahim 14:11): messengers were “only men like you”
Creation, Paradise and Hell made for his sake	Rather all creation was made to worship Allah — (Surah adh-Dhariyat 51:56)
He cast no shadow; flies avoided him	Ibn Uthaymeen: all of that is lies and falsehood

Qur’an — Surah Fussilat 41:6

﴿قُلۡ إِنَّمَآ أَنَا۠ بَشَرٞ مِّثۡلُكُمۡ يُوحَىٰٓ إِلَيَّ أَنَّمَآ إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞ فَٱسۡتَقِيمُوٓاْ إِلَيۡهِ وَٱسۡتَغۡفِرُوهُۗ وَوَيۡلٞ لِّلۡمُشۡرِكِينَ﴾

Say: I am only a man like you, to whom it has been revealed…

Qur’an — Surah Saad 38:71

﴿إِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰٓئِكَةِ إِنِّي خَٰلِقُۢ بَشَرٗا مِّن طِينٖ﴾

[Mention] when your Lord said to the angels: Indeed, I am going to create a human being from clay.

Qur’an — Surah Ibrahim 14:11

﴿قَالَتۡ لَهُمۡ رُسُلُهُمۡ إِن نَّحۡنُ إِلَّا بَشَرٞ مِّثۡلُكُمۡ وَلَٰكِنَّ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ وَمَا كَانَ لَنَآ أَن نَّأۡتِيَكُم بِسُلۡطَٰنٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ﴾

Their messengers said to them: We are only men like you, but Allah confers favour upon whom He wills of His servants.

Hadith — Muslim

«خُلِقَتِ الْمَلاَئِكَةُ مِنْ نُورٍ»

“The angels were created from light.” — Aisha

Examples of exaggeration in describing him

1. Claiming he knew the unseen — (Surah al-A’raf 7:188): had he known the unseen he would have acquired much wealth and no harm would have touched him
2. Claiming he can benefit or harm after his death — (Surah al-Jinn 72:21)
3. Swearing by him — haram: “Whoever swears, let him swear by Allah or stay silent” (Bukhari & Muslim)
4. Celebrating his birthday (Mawlid) — an innovation and misguidance; impermissible to do or approve
5. Claiming he is alive in his grave as before his death

Qur’an — Surah al-A’raf 7:188

﴿قُل لَّآ أَمۡلِكُ لِنَفۡسِي نَفۡعٗا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُۚ وَلَوۡ كُنتُ أَعۡلَمُ ٱلۡغَيۡبَ لَٱسۡتَكۡثَرۡتُ مِنَ ٱلۡخَيۡرِ وَمَا مَسَّنِيَ ٱلسُّوٓءُۚ إِنۡ أَنَا۠ إِلَّا نَذِيرٞ وَبَشِيرٞ لِّقَوۡمٖ يُؤۡمِنُونَ﴾

And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me.

Qur’an — Surah al-Jinn 72:21

﴿قُلۡ إِنِّي لَآ أَمۡلِكُ لَكُمۡ ضَرّٗا وَلَا رَشَدٗا﴾

Say: indeed I do not possess for you the power of harm or of right direction.

Hadith — Bukhari

«مَنْ كَانَ حَالِفًا فَلْيَحْلِفْ بِاللَّهِ أَوْ لِيَصْمُتْ»

“Whoever swears, let him swear by Allah or else keep silent.” — Ibn Umar

7–9. Love, precedence, veneration

Hadith — Bukhari

«لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ»

“None of you truly believes until I am more beloved to him than his parent, his child, and all people.” — Anas

Venerating and respecting him:

Qur’an — Surah al-A’raf 7:157

﴿ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَـٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ﴾

So they who have believed in him, honoured him, supported him, and followed the light sent down with him — it is those who will be successful.

10. Following him and rejecting Bid’ah

Qur’an — Surah al-Ahzab 33:21

﴿لَّقَدۡ كَانَ لَكُمۡ فِي رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٞ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأٓخِرَ وَذَكَرَ ٱللَّهَ كَثِيرٗا﴾

There is in the Messenger of Allah an excellent pattern for whoever hopes in Allah and the Last Day.

That includes obeying what he enjoined:

Qur’an — Surah an-Nur 24:56

﴿وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَطِيعُواْ ٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ﴾

And obey the Messenger, that you may receive mercy.

And avoiding what he forbade:

Qur’an — Surah al-Hashr 59:7

﴿مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنۡ أَهۡلِ ٱلۡقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِ كَيۡ لَا يَكُونَ دُولَةَۢ بَيۡنَ ٱلۡأَغۡنِيَآءِ مِنكُمۡۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُواْۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ﴾

And whatever the Messenger has given you — take it; and what he has forbidden you — refrain from it.

11. Never lying about him

Hadith — Bukhari & Muslim

«مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ»

“Whoever deliberately lies about me, let him take his seat in the Fire.” —

12–13. His family and Companions

Hadith — Muslim

«أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي»

“I remind you of Allah regarding the people of my household.” —

Honouring the Sahabah, believing in their virtue and defending them — “Do not revile my Companions…” (see 3. The Rights of the Sahabah).

14. Referring to his Sunnah for judgement

Qur’an — Surah an-Nisa 4:65

﴿فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجٗا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمٗا﴾

By your Lord, they will not believe until they make you judge in their disputes, then find no discomfort in your judgement and submit fully.

Benefits of fulfilling the Prophet’s ﷺ rights

1. A means of guidance — (Surah al-A’raf 7:158)
2. A means of attaining Allah’s love — (Surah Aal Imran 3:31)
3. Victory and success in this world and the Hereafter
4. Sweetness of faith, reassurance of heart, happiness
5. Being with the Prophet ﷺ in Paradise

Qur’an — Surah Aal Imran 3:31

﴿قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِي يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ﴾

Say: if you love Allah, then follow me, and Allah will love you.

3. The Rights of the Sahabah

The best of humanity after the prophets, by text of the Qur’an and consensus of the Salaf. Allah chose them to accompany His Prophet ﷺ, support him, and convey the religion.

1. Believing in their virtue

Allah praised the Muhajireen:

Qur’an — Surah al-Hashr 59:8

﴿لِلۡفُقَرَآءِ ٱلۡمُهَٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأَمۡوَٰلِهِمۡ يَبۡتَغُونَ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓۚ أُوْلَـٰٓئِكَ هُمُ ٱلصَّـٰدِقُونَ﴾

For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and His approval, and supporting Allah and His Messenger — those are the truthful.

And the Ansar:

Qur’an — Surah al-Hashr 59:9

﴿وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡهِمۡ وَلَا يَجِدُونَ فِي صُدُورِهِمۡ حَاجَةٗ مِّمَّآ أُوتُواْ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِهِمۡ وَلَوۡ كَانَ بِهِمۡ خَصَاصَةٞۚ وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ﴾

And those who were settled in al-Madinah and adopted the faith before them — they love those who emigrated to them and find no want in their hearts of what they were given.

Hadith — Bukhari & Muslim

«خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ»

“The best of people are my generation, then those who follow them, then those who follow them.” — Ibn Mas’ud

Ordering: Muhammad ibn al-Hanafiyah asked his father Ali ibn Abi Talib who was best after the Messenger ﷺ. He said: Abu Bakr. Then who? Then Umar. Fearing he’d say Uthman, he asked “then you?” — Ali replied: “I am no more than a man among the Muslims.” (Bukhari)

Ibn Umar: in the Prophet’s ﷺ time we used to say the best were Abu Bakr, then Umar, then Uthman. (Bukhari)

2. Testifying to Paradise for those testified for

The hadith of Abd ar-Rahman ibn Awf naming the ten: Abu Bakr, Umar, Uthman, Ali, Talhah, az-Zubayr, Abd ar-Rahman ibn Awf, Sa’d ibn Abi Waqqas, Sa’eed ibn Zayd, Abu Ubaydah ibn al-Jarrah. (Ahmad, Abu Dawud, at-Tirmidhi; sahih per al-Albani)

3. Order of virtue = chronological order as caliphs

Ibn Qudamah: most deserving of the caliphate was Abu Bakr — for his virtue and seniority in Islam, because the Prophet ﷺ chose him to lead the prayer, and because the Sahabah unanimously appointed him (and Allah would not gather them on misguidance). Then Umar, by his virtue and Abu Bakr’s appointment. Then Uthman, by the shura committee. Then Ali, by his virtue and the agreement of his contemporaries. These are the Rightly-Guided Caliphs.

4–7. Love, supplication, and defence

At-Tahhawi: we love the Companions of the Messenger ﷺ, without excessive attachment to any one of them and without disavowing any one of them. Loving them is religion, faith and ihsan; hating them is disbelief, hypocrisy and evildoing.

Praying for forgiveness for them, supplicating for them, and asking Allah’s pleasure on them:

Qur’an — Surah al-Hashr 59:10

﴿وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَٰنِ وَلَا تَجۡعَلۡ فِي قُلُوبِنَا غِلّٗا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٞ رَّحِيمٌ﴾

And those who came after them say: our Lord, forgive us and our brothers who preceded us in faith.

Not impugning or reviling them:

Hadith — Bukhari & Muslim

«لاَ تَسُبُّوا أَصْحَابِي، فَلَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلاَ نَصِيفَهُ»

“Do not revile my Companions. If one of you spent gold like Mount Uhud, it would not equal a mudd given by one of them, nor half of it.” — Abu Sa’eed al-Khudri

Disavowing whoever impugns them. At-Tahhawi: we hate those who hate them and speak ill of them, and we speak of them only in good terms.

Abu Zur’ah: if you see a man speaking ill of the Companions, know he is a heretic — because the Messenger ﷺ is true and the Qur’an is true, and it is the Companions alone who conveyed both to us. Attacking them is an attempt to discredit our witnesses and thereby undermine the Qur’an and Sunnah .

8. Believing in their integrity

Qur’an — Surah at-Tawbah 9:100

﴿وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحۡسَٰنٖ رَّضِيَ ٱللَّهُ عَنۡهُمۡ وَرَضُواْ عَنۡهُ وَأَعَدَّ لَهُمۡ جَنَّـٰتٖ تَجۡرِي تَحۡتَهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۚ ذَٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ﴾

The first forerunners among the Muhajireen and the Ansar, and those who followed them with good conduct — Allah is pleased with them and they with Him.

Meaning of their integrity: none of them may be described as an evildoer.

When a man questioned whether Anas had heard a narration directly from the Messenger ﷺ, Anas’s expression changed and he spoke harshly: not everything we narrate did we hear directly from him — but we never lied to one another. (Ibn Mandah, sahih isnad)

Ibn Hajar al-Asqalani: Ahl as-Sunnah are unanimous that all the Sahabah were people of integrity and good character; none disagrees except deviant innovators.

9. Emulating them, especially the caliphs

“I urge you to fear Allah and to hear and obey, even if an Ethiopian slave is appointed over you… adhere to my Sunnah and the way of the rightly-guided caliphs; hold fast to it.” — (Abu Dawud & at-Tirmidhi; sahih per al-Albani)

4. The Rights of the Scholars

The scholars are the heirs of the prophets and bearers of knowledge, entrusted with protecting Islam and the laws of sharia. When a scholar dies, a gap opens in Islam that nothing fills until the Day of Resurrection.

Qur’an — Surah az-Zumar 39:9

﴿أَمَّنۡ هُوَ قَٰنِتٌ ءَانَآءَ ٱلَّيۡلِ سَاجِدٗا وَقَآئِمٗا يَحۡذَرُ ٱلۡأٓخِرَةَ وَيَرۡجُواْ رَحۡمَةَ رَبِّهِۦۗ قُلۡ هَلۡ يَسۡتَوِي ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَۗ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَٰبِ﴾

Say: are those who know equal to those who do not know?

“He is not of my ummah who does not respect our elders, show compassion to our young, and recognise the status of our scholars.” — Ubadah ibn as-Samit (Ahmad; sahih per al-Albani)

The nine rights

1. Respecting and honouring them — the ijlal hadith (see Ways of venerating Allah). Ibn Abbas: “For a year I wanted to ask Umar ibn al-Khattab about a verse, but could not, out of awe and respect for him.” (Bukhari & Muslim)

From Ibn Abi Hatim’s introduction to al-Jarh wa’t-Ta’deel

He devoted a chapter to the scholars’ respect for Sufyan ath-Thawri and their acceptance of his views and fatwas, and another on their respect for Ahmad ibn Hanbal. Imam Ahmad: “We were instructed to show humility towards those from whom we learned.” Ibn Hazm: they are unanimously agreed that it is obligatory to show respect towards the people of the Qur’an, committed Muslims, the Prophet ﷺ, the caliphs, the virtuous and the scholars.

2. Loving them and regarding them as allies. Ibn Abi’l-Izz al-Hanafi: every Muslim must take Allah and His Messenger as allies, and the believers as allies — especially the heirs of the prophets.

3. Supplicating for them and praising them:

Hadith — at-Tirmidhi; classed sahih

«إِنَّ اللَّهَ وَمَلاَئِكَتَهُ وَأَهْلَ السَّمَوَاتِ وَالأَرْضِ حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الْحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِ النَّاسِ الْخَيْرَ»

“Allah and His angels, and even the ant in its hole and the fish in the sea, send blessings upon the one who teaches people good.” —

4. Referring to them and following their advice, especially in times of turmoil and novel developments:

Qur’an — Surah an-Nahl 16:43

﴿وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِمۡۖ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ﴾

So ask the people of the message if you do not know.

5. Obeying them in what is right and proper — (Surah an-Nisa 4:59). “Those in authority” (Ulu al-Amr) = the rulers and the scholars, per Ibn Katheer’s Tafsir.

Qur’an — Surah an-Nisa 4:59

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلًا﴾

O you who believe, obey Allah, obey the Messenger, and those in authority among you.

6. Consulting them and giving them precedence in gatherings. Ibn Abbas: those well-versed in the Qur’an were the ones who attended Umar’s gathering and whom he consulted, whether old or young. (Bukhari)

7. Thinking positively of them — (Surah al-Hujurat 49:12): avoid much negative assumption; some assumption is sin.

8. Showing sincerity (Nasihah) towards them:

Hadith — Muslim

«الدِّينُ النَّصِيحَةُ " قُلْنَا لِمَنْ قَالَ " لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ»

“Religion is sincerity.” We said: to whom? He said: “To Allah, to His Book, to His Messenger, to the leaders of the Muslims and their common folk.” — Tamim ad-Dari

9. Protecting their honour and defending them appropriately.

On defending scholars

Imam Ahmad: if you see a man speaking ill of Hammad ibn Salamah, be suspicious about his Islam — for he was very harsh with the people of innovation. Yahya ibn Ma’een: if you see a man speaking ill of Hammad ibn Salamah and Ikrimah the freed slave of Ibn Abbas, be suspicious about his Islam. Ibn Asakir: the flesh of the scholars is poisoned; Allah usually exposes whoever speaks ill of them — ascribing to them what they are innocent of is very serious, tarnishing their honour on falsehood is a very bad thing, and fabricating lies against those whom Allah has chosen is blameworthy conduct.

Basis of these rights

• A scholar’s mistake does not license speaking ill of him or tarnishing his reputation.
• Ismah belongs to prophets alone, no one else.
• If a scholar exercises Ijtihad: right answer → two rewards; wrong answer → excused, one reward.

Hadith — Bukhari & Muslim

«إِذَا حَكَمَ الْحَاكِمُ فَاجْتَهَدَ فَأَصَابَ فَلَهُ أَجْرَ»

“If a judge rules after striving to work it out and gets it right, he has two rewards; if he rules after striving and gets it wrong, he has one reward.” —

Since Allah excused him and still rewarded him, Muslims are more entitled to accept his excuse and keep holding him in esteem.

• If a scholar is of Ahl as-Sunnah and known for knowledge and virtue, benefit from his knowledge and do not follow his mistake.

Ibn al-Qayyim: anyone with sound knowledge of Islam and of real-life situations knows for certain that a man of integrity who has served Islam, had good impact, is known for great knowledge and religious commitment, and is held in high esteem, may commit an error or slip — but he is excused and rewarded for his effort. So no Muslim should follow him in the mistaken view, and it is not permissible to tarnish his reputation or cast aspersions on his standing.

• Impugning scholars is the way of innovators and evildoers.
• Beware backbiting them — worse than backbiting others, because it harms the religion as a whole: scholars are the standardbearers of Islam, and if trust in what they say is lost, the banner of Islam falls, harming the whole ummah.
• Beware seeking out their faults and spreading them.

Harms of neglecting the scholars’ rights

1. Undermines knowledge; spreads ignorance and Bid’ah
2. Spreads evil deeds and haram actions
3. Empowers people of misguidance, bad scholars and innovators into leadership
4. Emboldens disrespect towards the religion — sin stops being taken seriously
5. Emboldens fatwa on halal and haram without knowledge or fear of Allah, leading to great troubles and danger
6. The Sunnah and its people diminish — and wherever the Sunnah diminishes, innovation prevails
7. Truth is confused with falsehood; common folk fall prey to deviant ways and ideologies

5. The Rights of Parents

Allah mentions parents alongside mention of Himself, and enjoins gratitude to them after gratitude to Him.

Qur’an — Surah Luqman 31:14

﴿وَوَصَّيۡنَا ٱلۡإِنسَٰنَ بِوَٰلِدَيۡهِ حَمَلَتۡهُ أُمُّهُۥ وَهۡنًا عَلَىٰ وَهۡنٖ وَفِصَٰلُهُۥ فِي عَامَيۡنِ أَنِ ٱشۡكُرۡ لِي وَلِوَٰلِدَيۡكَ إِلَيَّ ٱلۡمَصِيرُ﴾

Be grateful to Me and to your parents; to Me is the final destination.

Qur’an — Surah al-Isra 17:23

﴿۞وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنًاۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡكِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفّٖ وَلَا تَنۡهَرۡهُمَا وَقُل لَّهُمَا قَوۡلٗا كَرِيمٗا﴾

Your Lord has decreed that you worship none but Him, and to parents good treatment.

Two headings: (1) honouring them and showing kindness (Bir al-Walidayn); (2) avoiding defiant disobedience and mistreatment (Uquq al-Walidayn).

A. Honouring them, especially in old age

Hadith — Bukhari & Muslim

«الصَّلاَةُ عَلَى وَقْتِهَا “. قَالَ ثُمَّ أَىُّ قَالَ " ثُمَّ بِرُّ الْوَالِدَيْنِ»

“Prayer offered on time.” Then which? “Then honouring one’s parents.” — Ibn Mas’ud

Why honouring parents is among the greatest deeds

1. It earns Allah’s pleasure — “The Lord’s pleasure is in the father’s pleasure, and the Lord’s anger is in the father’s anger.” (at-Tirmidhi; sahih per al-Albani)
2. It is the way of the prophets and the righteous — see the verses on Yahya and Isa below
3. It is one of the beauties of Islam — acknowledging and remembering parents’ favours
4. It is part of integrity and good manners. Wahb ibn al-Aswad, asked what integrity is: honouring parents and taking good care of one’s wealth
5. It is the best of supererogatory acts — a man sought permission for jihad; he ﷺ asked “Are your parents alive?” He said yes. He said: “Then strive in serving them”
6. A means of salvation — in the story of the people of the cave, one sought relief through having honoured his parents, and Allah answered
7. A means of supplications being answered — Uways al-Qarani, best of the Tabi’een, honoured his mother; the Prophet ﷺ advised the Sahabah to ask him to pray for their forgiveness
8. A means of admittance to Paradise

Qur’an — Surah Maryam 19:14

﴿وَبَرَّۢا بِوَٰلِدَيۡهِ وَلَمۡ يَكُن جَبَّارًا عَصِيّٗا﴾

And dutiful to his parents, and he was not a disobedient tyrant.

Qur’an — Surah Maryam 19:32

﴿وَبَرَّۢا بِوَٰلِدَتِي وَلَمۡ يَجۡعَلۡنِي جَبَّارٗا شَقِيّٗا﴾

And [He made me] dutiful to my mother, and He has not made me a wretched tyrant.

Hadith — at-Tirmidhi; sahih per al-Albani

«رِضَا الرَّبِّ فِي رِضَا الْوَالِدِ وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ»

“The Lord’s pleasure lies in the father’s pleasure, and the Lord’s anger lies in the father’s anger.” — Abdullah ibn Amr

Hadith — Bukhari & Muslim

«أَحَىٌّ وَالِدَاكَ “. قَالَ نَعَمْ. قَالَ " فَفِيهِمَا فَجَاهِدْ»

“Are your parents alive?” He said yes. He said: “Then strive in serving them.” —

Meaning: do your utmost in honouring and being kind to them — for you, that takes the place of fighting the enemy.

Hadith — at-Tirmidhi; sahih per al-Albani

«الْوَالِدُ أَوْسَطُ أَبْوَابِ الْجَنَّةِ»

“The father is the middle (best) gate of Paradise.” — Abu’d-Darda

Connected issues

• Parents’ rights take precedence over the rights of any other human — narrated as scholarly consensus
• The mother’s rights take precedence over the father’s — some narrated consensus on this
• Fulfilling parents’ rights takes precedence over supererogatory worship
• Obedience is obligatory in what benefits them and does not harm the child — even if they are evildoers or disbelievers — so long as they do not instruct sin (see Surah Luqman 31:15 below)
• It is obligatory for a child who can afford it to spend on parents in need
• A father may take from his son’s wealth on three conditions: (1) it is not detrimental to the child; (2) he takes only out of need, not to accumulate wealth; (3) he does not take it to give to another child

Qur’an — Surah Luqman 31:15

﴿وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشۡرِكَ بِي مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٞ فَلَا تُطِعۡهُمَاۖ وَصَاحِبۡهُمَا فِي ٱلدُّنۡيَا مَعۡرُوفٗاۖ وَٱتَّبِعۡ سَبِيلَ مَنۡ أَنَابَ إِلَيَّۚ ثُمَّ إِلَيَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ﴾

But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them; but accompany them in this world with appropriate kindness.

B. Avoiding Uquq al-Walidayn

Definition: mistreatment by the child, in word or deed. It is haram and among the gravest major sins.

Qur’an — Surah al-Isra 17:23

﴿۞وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنًاۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡكِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفّٖ وَلَا تَنۡهَرۡهُمَا وَقُل لَّهُمَا قَوۡلٗا كَرِيمٗا﴾

Do not say to them “uff”, nor repel them, but speak to them a noble word.

Hadith — Bukhari & Muslim

«أَلاَ أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ “. ثَلاَثًا. قَالُوا بَلَى يَا رَسُولَ اللَّهِ. قَالَ " الإِشْرَاكُ بِاللَّهِ، وَعُقُوقُ الْوَالِدَيْنِ “. وَجَلَسَ وَكَانَ مُتَّكِئًا فَقَالَ " أَلاَ وَقَوْلُ الزُّورِ»

“Shall I not tell you of the worst of major sins? Associating others with Allah, defiant disobedience to parents, and false speech.” —

Two categories:

In word:

1. Reviling them — or behaving so that others are prompted to revile them:

Hadith — Bukhari & Muslim

«إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْهِ “. قِيلَ يَا رَسُولَ اللَّهِ وَكَيْفَ يَلْعَنُ الرَّجُلُ وَالِدَيْهِ قَالَ " يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ، فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أَمَّهُ»

“Among the worst of major sins is that a man curses his parents.” It was said: how could a man curse his parents? He said: “A man reviles another man’s father, so that man reviles his father and reviles his mother.” —

2. Raising one’s voice to them.

In deed: glaring at them; giving others precedence over them; disrespecting, looking down on and scorning them; striking them or raising a hand against them.

Seriousness of uquq

1. Disgrace in this world, punishment in the Hereafter — “May his nose be rubbed in the dust” (three times), said of the one who lives to see one or both parents reach old age and does not enter Paradise (Muslim)
2. Incurs Allah’s wrath
3. Deprivation of Allah’s gaze on the Day of Resurrection and of admittance to Paradise (an-Nasa’i; sahih per al-Albani)
4. It is among the worst forms of severing ties of kinship (Qateeat ar-Rahm), hastening calamity and punishment: “No sin more deserves that Allah hasten its punishment in this world, besides what He stores up in the Hereafter, than transgression and severing ties of kinship” (Ahmad & at-Tirmidhi; sahih per al-Albani)
5. Prevents acceptance of good deeds — three from whom Allah accepts no obligatory or supererogatory deed: one who mistreats his parents, one who reminds others of his favours, and one who disbelieves in the divine decree (Ibn Abi Aasim; hasan per al-Albani)

Hadith — Muslim

«رَغِمَ أَنْفُهُ ثُمَّ رَغِمَ أَنْفُهُ»

“May his nose be rubbed in the dust, then may his nose be rubbed in the dust, then may his nose be rubbed in the dust.” — Abu Hurayrah

6. The Rights of Children over Their Parents

Allah will question parents about their children before He questions children about their parents. Just as the father has rights over his son, the son has rights over his father.

Qur’an — Surah al-Ankabut 29:8

﴿وَوَصَّيۡنَا ٱلۡإِنسَٰنَ بِوَٰلِدَيۡهِ حُسۡنٗاۖ وَإِن جَٰهَدَاكَ لِتُشۡرِكَ بِي مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٞ فَلَا تُطِعۡهُمَآۚ إِلَيَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ﴾

And We have enjoined upon man goodness to his parents.

Qur’an — Surah at-Tahreem 66:6

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارٗا وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُ عَلَيۡهَا مَلَـٰٓئِكَةٌ غِلَاظٞ شِدَادٞ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ﴾

O you who believe, protect yourselves and your families from a Fire whose fuel is people and stones.

Whoever neglects to teach his child what benefits him, and leaves him without guidance, has committed a grievous wrong. In most cases when children cause mischief it traces back to parents who neglected them and failed to teach them the obligations and sunnahs of Islam.

Matters relating to the child’s rights

• The child is a trust about whom parents will be questioned: “The man is a custodian of his household and responsible for them; the woman is a custodian of her husband’s household and children and responsible for them.” (Agreed upon)
• Responsibility for raising and caring rests first and foremost on the parents. Ibn Umar: discipline your son, for you will be questioned about him — how did you discipline him, and what did you teach him? (al-Bayhaqi, Shu’ab al-Eeman)
• Parents have the greatest impact on the child’s future

Hadith — Bukhari

«كُلُّكُمْ رَاعٍ فَمَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالأَمِيرُ الَّذِي عَلَى النَّاسِ رَاعٍ وَهْوَ مَسْئُولٌ عَنْهُمْ»

“Each of you is a shepherd and responsible for his flock…” — Ibn Umar

Hadith — Muslim

«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ»

“Every child is born upon the Fitrah, then his parents make him a Jew or a Christian or a Magian.” — Abu Hurayrah

A. Rights before the child exists

1. Choosing a suitable marriage partner

Hadith — Bukhari & Muslim

«تُنْكَحُ الْمَرْأَةُ لأَرْبَعٍ لِمَالِهَا وَلِحَسَبِهَا وَجَمَالِهَا وَلِدِينِهَا، فَاظْفَرْ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ»

“A woman is married for four things: her wealth, her lineage, her beauty and her religious commitment. Choose the religiously committed one — may your hands be rubbed with dust.” — Abu Hurayrah

The child’s right over his father is that he choose a good mother for him; likewise the woman must choose a husband she can trust to raise her children properly.

2. Praying for righteous offspring

Qur’an — Surah Aal Imran 3:38

﴿هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥۖ قَالَ رَبِّ هَبۡ لِي مِن لَّدُنكَ ذُرِّيَّةٗ طَيِّبَةًۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ﴾

At that, Zechariah called upon his Lord, saying: my Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.

3. Mentioning Allah’s name at intercourse:

Hadith — Agreed upon

«بِسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا»

“In the name of Allah. O Allah, keep Shaytan away from us and keep Shaytan away from what You provide us.” — Ibn Abbas

If a child is then decreed, Shaytan will never be able to harm him.

B. Rights after birth

1. Praying for the child’s well-being:

Qur’an — Surah al-Ahqaf 46:15

﴿وَوَصَّيۡنَا ٱلۡإِنسَٰنَ بِوَٰلِدَيۡهِ إِحۡسَٰنًاۖ حَمَلَتۡهُ أُمُّهُۥ كُرۡهٗا وَوَضَعَتۡهُ كُرۡهٗاۖ وَحَمۡلُهُۥ وَفِصَٰلُهُۥ ثَلَٰثُونَ شَهۡرًاۚ حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرۡبَعِينَ سَنَةٗ قَالَ رَبِّ أَوۡزِعۡنِيٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِيٓ أَنۡعَمۡتَ عَلَيَّ وَعَلَىٰ وَٰلِدَيَّ وَأَنۡ أَعۡمَلَ صَٰلِحٗا تَرۡضَىٰهُ وَأَصۡلِحۡ لِي فِي ذُرِّيَّتِيٓۖ إِنِّي تُبۡتُ إِلَيۡكَ وَإِنِّي مِنَ ٱلۡمُسۡلِمِينَ﴾

And make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.

2. Giving a good name — he ﷺ named the Sahabah’s children well and changed names with bad meanings
3. Compassion and kindness. Anas: I never saw anyone more compassionate towards children than the Messenger of Allah ﷺ. When Bedouins remarked that they never kissed their sons, he ﷺ said: “What can I do for you if Allah has taken compassion from your hearts?” (Muslim)
4. Preserving the child’s dignity — refraining from reviling, rebuking and hitting him
5. The right to play. Abu Hurayrah: al-Hasan and al-Husayn would climb on his back in prostration during Isha, and he would gently lower them, then set them on his lap when he finished (Ahmad; hasan per al-Albani). Correspondingly, a parent must not take a child to places where evil is committed, nor let him play with things damaging to faith, morals or body
6. Striving to teach and discipline the child — (Surah at-Tahreem 66:6)

That includes:

• Teaching sound Aqeedah:

Qur’an — Surah Luqman 31:13

﴿وَإِذۡ قَالَ لُقۡمَٰنُ لِٱبۡنِهِۦ وَهُوَ يَعِظُهُۥ يَٰبُنَيَّ لَا تُشۡرِكۡ بِٱللَّهِۖ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٞ﴾

And when Luqman said to his son, instructing him: O my son, do not associate anything with Allah. Indeed, association with Him is great injustice.

Hadith — Ahmad & at-Tirmidhi; sahih per al-Albani

«احْفَظِ اللَّهَ يَحْفَظْكَ احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ»

“O boy, I will teach you some words: be mindful of Allah and He will protect you; be mindful of Allah and you will find Him before you…” — Ibn Abbas

• Teaching him the Qur’an young
• Teaching the obligations, halal and haram , young:

Qur’an — Surah Ta-Ha 20:132

﴿وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡهَاۖ لَا نَسۡـَٔلُكَ رِزۡقٗاۖ نَّحۡنُ نَرۡزُقُكَۗ وَٱلۡعَٰقِبَةُ لِلتَّقۡوَىٰ﴾

And enjoin prayer upon your family, and be steadfast therein.

Hadith — Ahmad & Abu Dawud; hasan per al-Albani

«مُرُوا أَوْلاَدَكُمْ بِالصَّلاَةِ وَهُمْ أَبْنَاءُ سَبْعِ سِنِينَ وَاضْرِبُوهُمْ عَلَيْهَا وَهُمْ أَبْنَاءُ عَشْرِ سِنِينَ وَفَرِّقُوا بَيْنَهُمْ فِي الْمَضَاجِعِ»

“Instruct your children to pray when they are seven, and smack them (lightly) for it when they are ten, and separate them in their beds.” —

When al-Hasan ibn Ali put a charity date in his mouth, he ﷺ said: “No, no! Throw it away! Do you not know we do not eat what is given in charity?” (Bukhari & Muslim)

• Teaching him to venerate the symbols and rituals of Islam, and to call people to Allah:

Qur’an — Surah Luqman 31:17

﴿يَٰبُنَيَّ أَقِمِ ٱلصَّلَوٰةَ وَأۡمُرۡ بِٱلۡمَعۡرُوفِ وَٱنۡهَ عَنِ ٱلۡمُنكَرِ وَٱصۡبِرۡ عَلَىٰ مَآ أَصَابَكَۖ إِنَّ ذَٰلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ﴾

O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, that is of the matters requiring determination.

• Teaching etiquette, morals and manners:

Qur’an — Surah Luqman 31:18–19

﴿وَلَا تُصَعِّرۡ خَدَّكَ لِلنَّاسِ وَلَا تَمۡشِ فِي ٱلۡأَرۡضِ مَرَحًاۖ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ مُخۡتَالٖ فَخُورٖ وَٱقۡصِدۡ فِي مَشۡيِكَ وَٱغۡضُضۡ مِن صَوۡتِكَۚ إِنَّ أَنكَرَ ٱلۡأَصۡوَٰتِ لَصَوۡتُ ٱلۡحَمِيرِ﴾

And do not turn your cheek in contempt toward people, and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful. And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.

Hadith — Bukhari & Muslim

«يَا غُلاَمُ سَمِّ اللَّهَ، وَكُلْ بِيَمِينِكَ وَكُلْ مِمَّا يَلِيكَ»

“O boy, say Bismillah, eat with your right hand, and eat from what is directly in front of you.” — Umar ibn Abi Salamah

7. Spending on the child’s needs without extravagance or stinginess. There is no difference of opinion among the fuqaha that it is obligatory for the father to spend on his child, male or female.
8. Protecting the child from anything threatening his life or harming him.

Examples of protection

Ruqyah as prescribed — from Shaytan, enviers, and anyone who would harm him. He ﷺ sought refuge for al-Hasan and al-Husayn, saying that Ibrahim used these words for Ismail and Ishaq:

«أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لاَمَّةٍ»

“I seek refuge for you both in the perfect words of Allah from every devil and venomous creature, and from every envious evil eye.” (Bukhari)

Warding off harm. Buraydah: while he ﷺ was on the minbar, al-Hasan and al-Husayn came stumbling in red shirts; he came down, picked them up and said Allah spoke truly — Allah spoke truly — “Your wealth and your children are but a trial”:

﴿إِنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞۚ وَٱللَّهُ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ﴾

Your wealth and your children are but a trial, and Allah has with Him a great reward. — (Surah at-Taghabun 64:15)

— — “I saw these two stumbling and could not help but come down and pick them up.” (Ahmad and the four; sahih per al-Albani)

Taking him to good places and helping him mix with righteous people — as in the palm-tree hadith, where Ibn Umar wished his son had spoken up (Bukhari & Muslim)

7. The Rights of Spouses

Islam treats marriage as a solemn covenant (mithaq ghaleedh), with love and compassion placed between the spouses and practical solutions given to problems, to guarantee continuity and stability. Separation is to be avoided where possible; divorce is discouraged and is a last resort.

A. The husband’s rights over the wife

1. Among the greatest of rights after the rights of Allah over her.

Hadith — at-Tirmidhi; sahih per al-Albani

«لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لأَحَدٍ لأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا»

“Were I to command anyone to prostrate to another, I would have commanded the woman to prostrate to her husband.” — Abu Hurayrah

2. Qiwamah — Allah has ordained that men are in charge of women.

Qur’an — Surah an-Nisa 4:34

﴿ٱلرِّجَالُ قَوَّـٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّـٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّـٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا﴾

Men are in charge of women by what Allah has given one over the other and what they spend from their wealth.

3. Obedience to the husband takes precedence over obedience to parents. Imam Ahmad, on a woman with a husband and a sick mother: obeying her husband is more obligatory upon her than obeying her mother.

4. Fulfilling her duty to him is part of fulfilling her duty to Allah (Ibn Majah; hasan per al-Albani).

5. A means of admittance to Paradise — if she prays her five, fasts her month, guards her chastity and obeys her husband, it will be said: enter Paradise by whichever gate you wish (Ahmad; sahih per al-Albani).

6. Fulfilling the right to intimacy, so long as it causes her no harm for which she is excused.

Hadith — Bukhari & Muslim

«إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ، فَبَاتَ غَضْبَانَ عَلَيْهَا، لَعَنَتْهَا الْمَلاَئِكَةُ حَتَّى تُصْبِحَ»

“If a man calls his wife to his bed and she refuses, and he spends the night angry with her, the angels curse her until morning.” — Abu Hurayrah

7. Not going out without his permission:

Qur’an — Surah al-Ahzab 33:33

﴿وَقَرۡنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ ٱلۡجَٰهِلِيَّةِ ٱلۡأُولَىٰۖ وَأَقِمۡنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعۡنَ ٱللَّهَ وَرَسُولَهُۥٓۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا﴾

And abide in your houses, and do not display yourselves as was the display of the former times of ignorance.

Aisha sought his permission to visit her parents and he ﷺ granted it (Agreed upon).

Ibn Taymiyyah

The woman, with her husband, is like a slave or a prisoner: she has no right to go out except with his permission, regardless of whether the one telling her to go out is her father, her mother, or someone other than her parents. This is according to the consensus of the leading scholars.

8. Seeking his permission for voluntary fasting — “It is not permissible for a woman to fast when her husband is present, except with his permission” (Agreed upon).

9. Guarding in his absence what Allah would have her guard — (Surah an-Nisa 4:34).

Examples of guarding

• Her chastity, so none may touch her but her husband. Among the three “whom you should not ask about” (i.e. they are doomed) is a woman whose husband is absent, having left her sufficient provision, who then makes a display of herself (Ahmad; sahih per al-Albani)
• His wealth — she does not dispose of it without his permission. “No woman should spend anything from her husband’s house except with his permission.” Asked “not even food?”, he said: “That is the best of our wealth.” (at-Tirmidhi; hasan)
• His children and their affairs in his absence

Attending to his Ghayrah (protective jealousy): avoiding unnecessary mixing with non-mahram men; dressing modestly and observing hijab when going out, avoiding display; not admitting anyone — even a mahram — into his house without his permission.

Warnings against a wife’s unjust disobedience

• A cause of admittance to Hell. “I was shown Hell, and I never saw anything more terrifying than what I saw today. I saw that most of its inhabitants are women.” Asked why: “Because of their ungratefulness” — to their husbands and for kind treatment (Bukhari & Muslim)
• A cause of her prayer not being accepted — among the three from whom no prayer is accepted is a woman whose husband calls her at night and she refuses (Ibn Khuzaymah; sahih per al-Albani)
• A cause of Allah’s anger — "…the One above the heavens will remain angry with her until he is pleased with her” (Muslim)
• A cause of the angels cursing her (Bukhari & Muslim)

B. The wife’s rights over the husband

Qur’an — Surah al-Baqarah 2:228

﴿وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٖۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنۡ أَرَادُوٓاْ إِصۡلَٰحٗاۚ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٞۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ﴾

And due to the wives is similar to what is expected of them, according to what is reasonable.

“Indeed you have rights over your wives, and your wives have rights over you.” (Ahmad & at-Tirmidhi; sahih)

Hadith — Muslim

«اتَّقُوا اللَّهَ فِي النِّسَاءِ»

“Fear Allah regarding women, for you have taken them as a trust from Allah, and intimacy with them has become permissible to you by the words of Allah.” —

Two categories: financial and non-financial.

Financial rights

1. The Mahr (dowry) — wealth the wife is entitled to from her husband upon the marriage contract or consummation.

Qur’an — Surah an-Nisa 4:4

﴿وَءَاتُواْ ٱلنِّسَآءَ صَدُقَٰتِهِنَّ نِحۡلَةٗۚ فَإِن طِبۡنَ لَكُمۡ عَن شَيۡءٖ مِّنۡهُ نَفۡسٗا فَكُلُوهُ هَنِيٓـٔٗا مَّرِيٓـٔٗا﴾

And give the women their bridal gifts graciously.

The mahr is not a condition of validity and not an essential part of the contract according to the majority of fuqaha. If the contract is done without mentioning it, the contract is valid by consensus, and she is entitled to a mahr like that of her peers.

2. Nafaqah (maintenance) — food, shelter, clothing and the like. She is entitled even if she is rich.

Qur’an — Surah al-Baqarah 2:233

﴿۞وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضٖ مِّنۡهُمَا وَتَشَاوُرٖ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ﴾

Upon the father is the mothers’ provision and their clothing according to what is acceptable.

Qur’an — Surah at-Talaq 65:7

﴿لِيُنفِقۡ ذُو سَعَةٖ مِّن سَعَتِهِۦۖ وَمَن قُدِرَ عَلَيۡهِ رِزۡقُهُۥ فَلۡيُنفِقۡ مِمَّآ ءَاتَىٰهُ ٱللَّهُۚ لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا مَآ ءَاتَىٰهَاۚ سَيَجۡعَلُ ٱللَّهُ بَعۡدَ عُسۡرٖ يُسۡرٗا﴾

Let a man of wealth spend from his wealth, and he whose provision is restricted — let him spend from what Allah has given him.

"…and a dinar you spend on your wife — the greatest of these in reward is that which you spend on your wife.” — Abu Hurayrah (Muslim)

Consensus: maintenance is obligatory on the husband, on condition that she makes herself available to him. If she refuses or is defiant, she is not entitled to maintenance.

Non-financial rights

The greatest right a woman has over her husband is kind treatment (mu’asharah bi’l-ma’ruf).

Qur’an — Surah an-Nisa 4:19

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا يَحِلُّ لَكُمۡ أَن تَرِثُواْ ٱلنِّسَآءَ كَرۡهٗاۖ وَلَا تَعۡضُلُوهُنَّ لِتَذۡهَبُواْ بِبَعۡضِ مَآ ءَاتَيۡتُمُوهُنَّ إِلَّآ أَن يَأۡتِينَ بِفَٰحِشَةٖ مُّبَيِّنَةٖۚ وَعَاشِرُوهُنَّ بِٱلۡمَعۡرُوفِۚ فَإِن كَرِهۡتُمُوهُنَّ فَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـٔٗا وَيَجۡعَلَ ٱللَّهُ فِيهِ خَيۡرٗا كَثِيرٗا﴾

And live with them in kindness. For if you dislike them — perhaps you dislike a thing and Allah makes therein much good.

1. Patience with her annoyance and temper:

Hadith — Bukhari & Muslim

«اسْتَوْصُوا بِالنِّسَاءِ خَيْرًا»

“I instruct you to be kind to women, for woman was created from a rib, and the most crooked part of a rib is its top. If you try to straighten it you will break it, and if you leave it, it will remain crooked. So I instruct you to be kind to women.” — Abu Hurayrah

2. Being playful, sweet-mannered, and making her laugh — to Jabir, who had married a previously-married woman: “Why did you not marry a young woman, so you could play with her and she with you, and make each other laugh?” (Bukhari & Muslim)
3. Not reviling or cursing her — “And do not say offensive and insulting words to her.” (Mu’awiyah al-Qushayri)
4. Teaching her what she needs of religious matters, or allowing her to learn.

An-Nawawi on women attending the mosque

Women should not be prevented from going to the mosque, subject to conditions the scholars derived from hadiths: she should not wear perfume or adorn herself; not wear anklets that make a sound, or fancy clothes; not mix with men; not be young or the like such that she causes temptation; and the route should be free of anything feared to lead to mischief.

5. Moderation in Ghayrah — “In protective jealousy there is what Allah likes and what Allah dislikes. What He likes is jealousy where there is cause for suspicion; what He dislikes is jealousy where there is no cause.” (Ahmad & Abu Dawud; sahih per al-Albani) Moderation means: not heedless about minor issues that could lead to bad consequences, and not going to extremes in suspicion.
6. Treating co-wives equitably in maintenance and in spending the night — “Whoever has two wives and inclines more towards one will come on the Day of Resurrection with half his body leaning.” (Ahmad & Abu Dawud; sahih per al-Albani)
7. Not being suspicious of her — he ﷺ forbade a man returning from a journey to come to his wife at night thinking she is betraying him or seeking out her faults. Trusting one’s wife gives her reassurance and confidence, and maintains her dignity and love. (Muslim)

8. The Rights of Relatives

Upholding family ties (Silat ar-Rahm) spreads love, mutual support and harmony, and removes rancour; severing them (Qateeat ar-Rahm) breeds resentment, enmity, alienation and breakdown of community.

Hadith — Bukhari

«فَلْيَصِلْ رَحِمَهُ»

“Whoever believes in Allah and the Last Day, let him uphold ties of kinship.” — Abu Hurayrah

To a Bedouin asking what brings him close to Paradise and far from Hell: “Worshipping Allah, not associating anything with Him, establishing prayer, giving zakat, and upholding ties of kinship.” (Muslim)

Definitions

Relatives (Dhawu ar-Rahm): those related to you — antecedents (fathers, grandfathers, mothers, grandmothers) however far the line of ascent; descendants however far the line of descent; and lateral connections (brothers and sisters, paternal and maternal uncles and aunts) however distantly related.

Upholding ties of kinship: showing kindness to those most closely related and taking care of them — even if they mistreat you — being keen to bring them benefit and ward off harm, in this world and the Hereafter.

The rights

1. Being keen to benefit them in religious and worldly affairs:

Qur’an — Surah ash-Shu’ara 26:214

﴿وَأَنذِرۡ عَشِيرَتَكَ ٱلۡأَقۡرَبِينَ﴾

And warn your closest kindred.

Yet he ﷺ told his own kin plainly: “O Quraysh, ransom yourselves; I cannot avail you anything before Allah… O Fatimah bint Muhammad, ask me for whatever you want of my wealth; I cannot avail you anything before Allah.” (Bukhari & Muslim) 2. Checking on them and helping at times of need — “Charity given to a needy person is charity; charity given to a relative is twofold: charity and upholding ties of kinship.” (an-Nasa’i & at-Tirmidhi; hasan). This may be by visiting, phoning, or any means of finding out how they are. 3. Loving them and showing compassion:

Qur’an — Surah al-Anfal 8:75

﴿وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓئِكَ مِنكُمۡۚ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِۚ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمُۢ﴾

But those of blood relationship are more entitled to inheritance in the decree of Allah.

4. Patience with their annoyance and tolerance — a man complained that he keeps in touch but they cut him off, treats them well but they abuse him, is patient and kind but they insult him. He ﷺ said: “If you are as you say, then it is as if you are putting hot ashes in their mouths. Allah will continue to support you as long as you continue to do that.” (Muslim)
5. Some fuqaha regard it as obligatory to provide food, drink, clothing, shelter and medical treatment to relatives in need
6. Keeping in touch always, and being extremely careful not to sever ties

Severing ties of kinship

• A major sin incurring Allah’s curse — (Surah Muhammad 47:22–23), quoted below
• Among the most hateful deeds to Allah. Asked which deed is most hateful: “Ascribing partners to Allah.” Then which? “Then severing ties of kinship.” (Abu Ya’la; sahih per al-Albani)
• Hastens punishment in this world (Ahmad & at-Tirmidhi; sahih per al-Albani)
• Impedes acceptance of good deeds — deeds are presented every Thursday night, but no deed is accepted from one who severs ties (Ahmad; hasan per al-Albani)
• Impedes admittance to Paradise:

Hadith — Agreed upon

«لاَ يَدْخُلُ الْجَنَّةَ قَاطِعٌ»

“No one who severs the ties of kinship will enter Paradise.” — Jubayr ibn Mut’im

Qur’an — Surah Muhammad 47:22–23

﴿فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ أَن تُفۡسِدُواْ فِي ٱلۡأَرۡضِ وَتُقَطِّعُوٓاْ أَرۡحَامَكُمۡ أُوْلَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمۡ وَأَعۡمَىٰٓ أَبۡصَٰرَهُمۡ﴾

So would you perhaps, if you turned away, cause corruption on earth and sever your ties of relationship? Those are the ones Allah has cursed, so He deafened them and blinded their vision.

Issues connected to upholding ties

• Order of priority: closest first, then the next closest. “Allah instructs you to show kindness to your mothers, then your mothers, then your fathers, then the next closest, then the next closest.” (al-Adab al-Mufrad; sahih per al-Albani)
• Obligatory even with disbelieving relatives. Asma bint Abi Bakr’s mother visited her while still a polytheist; she asked the Prophet ﷺ whether to uphold ties with her. He said: “Yes, uphold ties with your mother.” (Bukhari & Muslim)
• Urf (custom) is the reference point for what counts as upholding or severing, since the Qur’an and Sunnah do not spell out the detail or extent. However, if people’s customs become corrupt and they grow careless about severing ties, that custom carries no weight
• True upholding is one-sided endurance:

Hadith — Bukhari

«لَيْسَ الْوَاصِلُ بِالْمُكَافِئِ، وَلَكِنِ الْوَاصِلُ الَّذِي إِذَا قَطَعَتْ رَحِمُهُ وَصَلَهَا»

“The one who upholds ties is not the one who reciprocates; rather the one who upholds ties is the one who, when his relatives cut him off, still upholds ties with them.” — Abdullah ibn Amr

9. The Rights of Neighbours

Kindness to neighbours is a means of attaining Allah’s love and admittance to Paradise; mistreating them is a sign of deficient faith.

Qur’an — Surah an-Nisa 4:36

﴿۞وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا﴾

…and to parents good treatment, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away…

Hadith — Bukhari

«مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ»

“Jibreel kept urging me about the neighbour until I thought he would make him an heir.” — Ibn Umar

Hadith — Bukhari & Muslim

«فَلْيُكْرِمْ جَارَهُ»

“Whoever believes in Allah and the Last Day, let him honour his neighbour.” —

Another version:

Hadith — Bukhari

«فَلاَ يُؤْذِ جَارَهُ»

"…let him not annoy or harm his neighbour.” —

The rights

1. Bearing the neighbour’s annoyance with patience — a means of attaining Allah’s love. Among “three whom Allah loves” he mentioned: a man with a neighbour he finds annoying to live beside, but who bears his annoyance patiently until they are separated by death or departure (Ahmad; sahih per al-Albani).

Al-Hasan: being a good neighbour does not mean merely refraining from causing annoyance; rather it is bearing annoyance with patience.

2. Not annoying or harming him — a cause of entering Hell. It was said to the Prophet ﷺ that a certain woman prays qiyam at night, fasts by day, does good deeds and gives charity, but hurts her neighbours with her words. He said: “There is nothing good in her; she is one of the people of Hell.” (al-Adab al-Mufrad; sahih per al-Albani)

3. Gravity of transgressing against a neighbour’s honour and wealth. He ﷺ asked his Companions about zina; they said it is haram . He said: “For a man to commit zina with ten women is less grievous than committing zina with his neighbour’s wife.” He asked about stealing; they said it is haram . He said: “For him to steal from ten households is less grievous than stealing from his neighbour’s house.” (al-Adab al-Mufrad; sahih per al-Albani)

4. Obligation of kind treatment. Ways include:

• Loving for your neighbour what you love for yourself (Muslim)
• Giving gifts:

Hadith — Muslim

«إِذَا طَبَخْتَ مَرَقَةً فَأَكْثِرْ مَاءَهَا وَتَعَاهَدْ جِيرَانَكَ»

“If you cook a broth, add plenty of water to it, and take care of your neighbours.” — Abu Dharr

• Giving him what he needs of food and drink when able — “He does not believe in me who spends the night with his stomach full while his neighbour goes hungry beside him and he is aware of it.” (at-Tabarani & al-Bazzar; sahih per al-Albani)
• Taking care of his family in his absence or after his death
• Permitting him use of your property where there is no harm — “No neighbour should prevent his neighbour from affixing a piece of wood to his wall.” (Bukhari & Muslim)

Stern warning against harming neighbours

It is a major sin. “By Allah he does not believe, by Allah he does not believe, by Allah he does not believe!” They said: who? He said:

«الَّذِي لاَ يَأْمَنُ جَارُهُ بَوَايِقَهُ»

“The one from whose harm his neighbour is not safe.” (Bukhari)

It deserves the curse of Allah and of people. A man complained about his neighbour; he ﷺ told him to put his belongings out on the street. People passing began cursing the neighbour. The neighbour came complaining that people were cursing him; he ﷺ said: “And Allah cursed you before the people did!” The man said he would not do it again, and he ﷺ told the complainant to put his belongings back, “for the matter has been solved.” (at-Tabarani & al-Bazzar; sahih per al-Albani)

It impedes admittance to Paradise — “No one will enter Paradise from whose harm his neighbour is not safe.” (Muslim)

Issues in dealing with neighbours

Kindness applies to Muslim and non-Muslim neighbours alike. Mujahid narrated that Abdullah ibn Umar’s family slaughtered a sheep; when he came he asked: did you give some to our Jewish neighbour? Did you give some to our Jewish neighbour? — citing the Jibreel hadith (Abu Dawud & at-Tirmidhi; hasan). Al-Qurtubi: kindness to neighbours is enjoined and recommended whether the neighbour is a Muslim or a disbeliever — and this is the correct view.

Three categories of neighbour

Nearer before farther. (Surah an-Nisa 4:36) distinguishes the near neighbour from the one farther away. Aisha asked which of two neighbours to give a gift to; he ﷺ said: “To the one whose door is closest to yours.” (Bukhari)

10. The Rights of Guests and Hosts

Attending to the rights of guests is an act of worship and a sign of faith; it creates harmony, removes rancour, and spreads mutual support and love.

Hadith — Bukhari & Muslim

«فَلْيُكْرِمْ ضَيْفَهُ»

“Whoever believes in Allah and the Last Day, let him honour his guest.” — Abu Hurayrah

Who counts as “the guest”?

The guest to be honoured is the traveller who is in a city other than his own — not someone living in the same city who has come to visit his neighbour’s house and the like.

A. The rights of the guest

1. The host should express joy on receiving him. When the delegation of Abd al-Qays came, he ﷺ asked who they were; they said Rabee’ah. He said: “Welcome to the people; you are not to be disgraced or caused to regret.” (Bukhari & Muslim) — meaning: you are not to feel disgraced by your coming, nor have cause to regret it.

Abu’l-Haytham said to the Prophet ﷺ and his two Companions when they visited: “Praise be to Allah, no one has more honourable guests today than me.” (Muslim)

2. Honouring one’s guest

Qur’an — Surah adh-Dhariyat 51:24

﴿هَلۡ أَتَىٰكَ حَدِيثُ ضَيۡفِ إِبۡرَٰهِيمَ ٱلۡمُكۡرَمِينَ﴾

Has there reached you the story of the honoured guests of Abraham?

“Honoured” means those whom Allah’s Prophet Ibrahim honoured.

Ways of honouring your guest

• Serving him yourself
• Being gentle and polite in speech
• Hastening to offer the best food and drink available; otherwise offer whatever you have. In Ibrahim’s story:

Qur’an — Surah adh-Dhariyat 51:26

﴿فَرَاغَ إِلَىٰٓ أَهۡلِهِۦ فَجَآءَ بِعِجۡلٖ سَمِينٖ﴾

Then he went to his family and came with a fat roasted calf, and placed it near them; he said: will you not eat?

“He went to his family” means he went quickly and discreetly to bring food

• If food is not ready, offer what is customary — fruit and the like. Abu’l-Haytham brought a branch with dates at different stages of ripeness and said “eat from this”, then took the knife and slaughtered an animal to cook (Muslim)

3. Paying attention to the guest’s customs regarding food. Grilled lizard meat was brought to the Prophet ﷺ; he stretched out his hand, but on being told it was lizard he withdrew it. Khalid ibn al-Walid asked: is it haram ? He said: “No, but it is not found in the land of my people, and I find it off-putting.” So Khalid ate while the Messenger of Allah ﷺ looked on. (Agreed upon)

Point: offering a variety of food lets the guest eat what he likes, or at least find something he can eat.

4. Putting the food close to him and urging him to eat, without forcing or embarrassing him — as in (Surah adh-Dhariyat 51:26) above: he placed it near them and said, “Will you not eat?”

5. Giving the guest precedence when food is little. A man came to the Prophet ﷺ; his wives had nothing but water. He asked: “Who would like to host this man?” An Ansari volunteered, told his wife to prepare what food they had, light the lamp, and put the children to bed. She then pretended to adjust the lamp but extinguished it, and the couple pretended to eat while going without dinner. The next morning he ﷺ said: “Allah smiled last night — or was pleased — at what you both did.” Then Allah revealed:

Qur’an — Surah al-Hashr 59:9

﴿وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡهِمۡ وَلَا يَجِدُونَ فِي صُدُورِهِمۡ حَاجَةٗ مِّمَّآ أُوتُواْ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِهِمۡ وَلَوۡ كَانَ بِهِمۡ خَصَاصَةٞۚ وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ﴾

…but they give them preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul — it is those who will be successful. — (Surah al-Hashr 59:9) (Agreed upon)

6. Accommodating him in a place befitting his standing. The Prophet ﷺ stayed with Abu Ayyub, on the lower floor, with Abu Ayyub above. Abu Ayyub woke in the night distressed at walking above the Messenger’s ﷺ head; he ﷺ said “the lower floor is easier”, but Abu Ayyub refused ever to be above him, so they swapped. (Muslim)

7. Providing what he needs to sleep:

Hadith — Muslim

«فِرَاشٌ لِلرَّجُلِ وَفِرَاشٌ لاِمْرَأَتِهِ وَالثَّالِثُ لِلضَّيْفِ وَالرَّابِعُ لِلشَّيْطَانِ»

“A bed for the man, a bed for his wife, a third for the guest, and the fourth for Shaytan.” — Jabir

8. Protecting the guest from anything that may annoy or harm him — Lut defending his guests:

Qur’an — Surah al-Hijr 15:68–69

﴿قَالَ إِنَّ هَـٰٓؤُلَآءِ ضَيۡفِي فَلَا تَفۡضَحُونِ وَٱتَّقُواْ ٱللَّهَ وَلَا تُخۡزُونِ﴾

Lot said: indeed, these are my guests, so do not shame me. And fear Allah and do not disgrace me.

i.e. they are under my protection; fear Allah’s punishment and do not transgress against them.

B. The rights of the host

1. The guest should seek permission and come at the appointed time.

Qur’an — Surah al-Ahzab 33:53

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَدۡخُلُواْ بُيُوتَ ٱلنَّبِيِّ إِلَّآ أَن يُؤۡذَنَ لَكُمۡ إِلَىٰ طَعَامٍ غَيۡرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنۡ إِذَا دُعِيتُمۡ فَٱدۡخُلُواْ فَإِذَا طَعِمۡتُمۡ فَٱنتَشِرُواْ وَلَا مُسۡتَـٔۡنِسِينَ لِحَدِيثٍۚ إِنَّ ذَٰلِكُمۡ كَانَ يُؤۡذِي ٱلنَّبِيَّ فَيَسۡتَحۡيِۦ مِنكُمۡۖ وَٱللَّهُ لَا يَسۡتَحۡيِۦ مِنَ ٱلۡحَقِّۚ وَإِذَا سَأَلۡتُمُوهُنَّ مَتَٰعٗا فَسۡـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٖۚ ذَٰلِكُمۡ أَطۡهَرُ لِقُلُوبِكُمۡ وَقُلُوبِهِنَّۚ وَمَا كَانَ لَكُمۡ أَن تُؤۡذُواْ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓاْ أَزۡوَٰجَهُۥ مِنۢ بَعۡدِهِۦٓ أَبَدًاۚ إِنَّ ذَٰلِكُمۡ كَانَ عِندَ ٱللَّهِ عَظِيمًا﴾

O you who believe, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse.

Ash-Shawkani: the prohibition was stated for the Prophet’s ﷺ house but applies to the houses of all believers — they were forbidden to enter except at the time the food is ready, not before.

2. Not overstaying so as to cause the host annoyance he is too embarrassed to mention, unless given permission — “It is not permissible for a Muslim man to stay so long in his brother’s house that he causes him to sin.” They asked how. He said: “By staying with him when he has nothing more to offer him.” (Muslim)

3. Not bringing an uninvited person; if he does, he should ask permission. Abu Shu’ayb invited five, including the Messenger ﷺ, and another man followed them. He ﷺ said: “You invited me as one of five, and this man followed us. If you wish, give him permission to enter; if you wish, do not.” He said: rather, I give him permission. (Bukhari & Muslim)

4. The host should keep some food for himself and his family, especially in times of need. In Abu’l-Haytham’s story, the Prophet ﷺ told him: “Do not slaughter any milk-giving sheep.” (Muslim)

5. Supplicating for the host. Anas: he ﷺ came to Sa’d ibn Ubadah, who brought him bread and olive oil, and he ate. Then he said:

Hadith — Ahmad, Abu Dawud, an-Nasa’i; sahih per al-Albani

«أَفْطَرَ عِنْدَكُمُ الصَّائِمُونَ وَأَكَلَ طَعَامَكُمُ الأَبْرَارُ وَصَلَّتْ عَلَيْكُمُ الْمَلاَئِكَةُ»

“May fasting people break their fast in your house, may the righteous eat your food, and may the angels send blessings upon you.” — Anas

6. The guest should not intrude on the household’s privacy. Abdullah ibn Mas’ud visited a sick person with others; there was a woman in the house and one of the men started looking at her. Abdullah said to him: if your eyes were put out, that would be better for you. (al-Adab al-Mufrad; sahih per al-Albani)

Issues of hospitality

Hospitality is for three days; anything beyond is charity.

«جَائِزَتُهُ يَوْمٌ وَلَيْلَةٌ، وَالضِّيَافَةُ ثَلاَثَةُ أَيَّامٍ»

“His due is one day and one night, and hospitality is for three days; anything more than that is charity given to him.” (Bukhari & Muslim)

Meaning: attend to the guest on the first day and night by offering the best available food and drink. On the second and third days he may be given whatever is available — no more than one usually has. After three days it is a charity and a favour: the host may do it or refrain.

May a guest take his due if the host withholds it?

Uqbah ibn Aamir asked: you send us on missions and we halt with people who offer us no hospitality — what do you think? He ﷺ said: “If you halt with people and they give you what is appropriate for a guest, accept it; but if they do not, then take from them what is due to the guest, as appropriate.” (Bukhari & Muslim)

Ibn Uthaymeen: if a guest comes and the host refuses hospitality, the guest may take from him what suffices as hospitality on a reasonable basis, without his knowledge — because the guest’s right to that is clear. This was also narrated from Imam Ahmad.

The majority view: it is not permissible for the guest to take anything without permission, even if the host offers nothing — because “it is not permissible to take anything of a person’s property unless he gives it willingly” (Ahmad; sahih per al-Albani). The majority hold hospitality is mustahabb, and interpret Uqbah’s hadith as referring to remote areas — villages, deserts and the like — not cities and towns.

Imam Malik: it is not obligatory for people living in cities and towns to offer hospitality. Sahnun: hospitality is obligatory only for those in remote villages; in towns and cities there are hotels where travellers may stay.

The book favours this last view as more appropriate and more in harmony with custom.

11. The Rights of Workers and Bosses

Work is essential to life. The prophets — the best of creation — worked: Adam as a farmer, Nuh as a carpenter, Dawud as an ironsmith, Muhammad ﷺ as a shepherd and a merchant.

“For one of you to take his rope, go to the mountains, collect firewood, sell it and eat from what he earns, and give in charity, is better for him than asking of people.” (Bukhari)

A. The worker’s rights

1. Not being burdened beyond capacity:

Hadith — Bukhari

«إِخْوَانُكُمْ خَوَلُكُمْ، جَعَلَهُمُ اللَّهُ تَحْتَ أَيْدِيكُمْ، فَمَنْ كَانَ أَخُوهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ، وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ، وَلاَ تُكَلِّفُوهُمْ مَا يَغْلِبُهُمْ، فَإِنْ كَلَّفْتُمُوهُمْ فَأَعِينُوهُمْ»

“Your servants are your brothers whom Allah has placed under your control. Whoever has a brother under his control, let him feed him from what he eats and clothe him as he clothes himself. Do not burden them with what may overwhelm them, and if you do burden them, then help them.” —

2. Being treated kindly. Aisha: the Messenger of Allah ﷺ never struck anyone with his hand — no woman and no servant.

Anas, his servant, said he ﷺ was the best of people in attitude. Once sent on an errand, Anas delayed to watch boys playing in the marketplace; the Messenger ﷺ took hold of the nape of his neck — and when Anas looked, he was smiling. He said: “O Unays, go and do what I told you to do.” Anas said: by Allah, I served him nine years, and I never knew him to say about something I had done, “why did you do such and such?”, or about something I failed to do, “why did you not do such and such?”

3. Not being paid less than he deserves:

Hadith — Bukhari

«ثَلاَثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ، رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ، وَلَمْ يُعْطِ أَجْرَهُ»

“Three whose opponent I will be on the Day of Resurrection… and a man who hires a worker, and he does everything asked of him, then he does not give him his wages.” — Abu Hurayrah

Hadith — at-Tirmidhi; sahih per al-Albani

«أَعْطُوا الأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يَجِفَّ عَرَقُهُ»

“Give the worker his wages before his sweat dries.” — Abu Hurayrah

4. Not being harmed. Abu Mas’ud struck a slave of his and heard a voice behind him: “O Abu Mas’ud, indeed Allah has more power over you than you have over him.” It was the Messenger ﷺ. Abu Mas’ud said: he is free for the sake of Allah. He ﷺ said: “If you had not done that, the Fire would have burned you on the Day of Resurrection.” This was the case of a slave he owned — so what about any other worker?

5. Being cared for. He ﷺ cared for his servants, extending even to those who were not believers. His Jewish servant boy fell gravely ill; the Prophet ﷺ kept visiting him, and when he was about to die sat by his head and called him to Islam. The boy looked to his father, who said: obey Abu’l-Qasim. He became Muslim, then passed away. The Prophet ﷺ went out saying: “Praise be to Allah Who has saved him from the Fire.” (Bukhari)

6. Being allowed to fulfil obligatory duties to Allah — prayer, fasting, Hajj and so on. Bosses should beware of being among those who bar people from the path of Allah.

Qur’an — Surah al-Alaq 96:9–10

﴿أَرَءَيۡتَ ٱلَّذِي يَنۡهَىٰ عَبۡدًا إِذَا صَلَّىٰٓ﴾

Have you seen the one who forbids a servant when he prays?

7. The right to rest. Shu’ayb said to Musa, when he wanted him to work for him:

Qur’an — Surah al-Qasas 28:27

﴿قَالَ إِنِّيٓ أُرِيدُ أَنۡ أُنكِحَكَ إِحۡدَى ٱبۡنَتَيَّ هَٰتَيۡنِ عَلَىٰٓ أَن تَأۡجُرَنِي ثَمَٰنِيَ حِجَجٖۖ فَإِنۡ أَتۡمَمۡتَ عَشۡرٗا فَمِنۡ عِندِكَۖ وَمَآ أُرِيدُ أَنۡ أَشُقَّ عَلَيۡكَۚ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّـٰلِحِينَ﴾

And I do not wish to put you in difficulty.

8. The right to a secure income. Social security (at-takaful al-ijtima’i) guarantees the citizen, when unable to work or when sick, his share from the Bayt al-Mal — “There is no believer but I am closer to him in this world and the Hereafter — recite if you wish: ‘The Prophet is closer to the believers than their own selves’ — so if any believer dies leaving wealth, it is for his heirs, whoever they are; but whoever leaves behind a debt or dependants, let them come to me, for I will take responsibility for them.” (Bukhari & Muslim)

Qur’an — Surah al-Ahzab 33:6

﴿ٱلنَّبِيُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِهِمۡۖ وَأَزۡوَٰجُهُۥٓ أُمَّهَٰتُهُمۡۗ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِ مِنَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُهَٰجِرِينَ إِلَّآ أَن تَفۡعَلُوٓاْ إِلَىٰٓ أَوۡلِيَآئِكُم مَّعۡرُوفٗاۚ كَانَ ذَٰلِكَ فِي ٱلۡكِتَٰبِ مَسۡطُورٗا﴾

The Prophet is closer to the believers than their own selves.

Withholding rights

A common haram practice: making a contract with a worker and bringing him from his own country, so that he leaves behind his family and people to seek a livelihood — then, once he arrives, the business owner tries to get out of the contract in order to give him a lower salary and fewer rights. Under this pressure the worker finds himself compelled to sign a new contract against his will. This is a grave injustice.

B. The boss’s rights

1. The worker should not be negligent — he should feel responsible, not neglect his work, fall short in it, or cheat. “The servant is a custodian of his master’s wealth and he is responsible for what is under his care.” (Bukhari)

2. Honesty and sincerity:

Hadith — Muslim

«مَنْ غَشَّ فَلَيْسَ مِنِّي»

“Whoever cheats is not one of us.” — Abu Hurayrah

Part of cheating and dishonesty is taking bribes and wasting time.

Qur’an — Surah al-Anfal 8:27

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَخُونُواْ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓاْ أَمَٰنَٰتِكُمۡ وَأَنتُمۡ تَعۡلَمُونَ﴾

O you who believe, do not betray Allah and the Messenger, or betray your trusts while you know.

3. Obedience — the worker must obey his bosses at work so long as it does not involve disobedience towards Allah, and must adhere to workplace rules and regulations; this is what he contracted for.

4. Refraining from abusing his position — including so-called “gifts” given to workers, which fall under the ruling of Ghulul (stealing from the Muslim treasury):

Hadith — Abu Dawud & at-Tirmidhi; sahih

«مَنِ اسْتَعْمَلْنَاهُ عَلَى عَمَلٍ فَرَزَقْنَاهُ رِزْقًا فَمَا أَخَذَ بَعْدَ ذَلِكَ فَهُوَ غُلُولٌ»

“Whoever we appoint to a position and allocate an income to him, whatever he takes after that is ghulul.” —

Gifts given to workers

He ﷺ appointed Ibn al-Lutbiyah over zakat collection. On returning he said: this is for you, and this was given to me. The Messenger ﷺ stood on the minbar, praised Allah, then said: “What is the matter with a worker whom I send, then he comes and says, ‘This is for you and this was given to me’? Why does he not sit in the house of his father or his mother and see whether gifts are brought to him or not? By the One in Whose hand is the soul of Muhammad, none of you takes anything of that nature but he will bring it on the Day of Resurrection, carrying it on his shoulders, whether it is a groaning camel, a lowing cow or a bleating sheep.” Then he raised his arms until the whiteness of his armpits was seen, and said twice: “Have I conveyed the message?” (Bukhari & Muslim)

12. The Rights of Rulers and Subjects

Rulership is a burden and a responsibility, prescribed only to achieve certain aims — and achieving them is a shared responsibility between ruler and subjects. The ruler is a proxy acting on behalf of the ummah and cannot alone guard the religion and manage worldly affairs, so Islam enjoins duties on the subjects towards whoever holds leadership, whether he is righteous or an evildoer.

A. The rights of the ruler over his subjects

1. Obedience — the greatest of his rights.

Qur’an — Surah an-Nisa 4:59

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلًا﴾

O you who believe, obey Allah, obey the Messenger, and those in authority among you.

Hadith — Agreed upon

«مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ، وَمَنْ يُطِعِ الأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ يَعْصِ الأَمِيرَ فَقَدْ عَصَانِي»

“Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah. Whoever obeys the leader has obeyed me, and whoever disobeys the leader has disobeyed me.” —

What obedience includes

• Believing obedience is obligatory as obedience to Allah and His Messenger ﷺ, not for worldly gain. Among the three at whom Allah will not look on the Day of Resurrection: a man who swore allegiance to a ruler only for worldly gain — pleased if given something, displeased if not (Bukhari & Muslim)
• Obedience only in what is right and proper, not in sin:

«السَّمْعُ وَالطَّاعَةُ حَقٌّ، مَا لَمْ يُؤْمَرْ بِالْمَعْصِيَةِ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلاَ سَمْعَ وَلاَ طَاعَةَ»

“Hearing and obeying is binding on the Muslim, whether he likes it or not, unless he is commanded to sin — and if he is commanded to sin, there is no hearing and no obeying.” (Agreed upon)

Ibn al-Qayyim: this hadith indicates that whoever obeys those in authority in disobeying Allah is a sinner.

• Obedience regardless of individual circumstances — “You must hear and obey in ease and hardship, in energy and reluctance, and when others are given precedence over you even if they are selfish.” (Muslim)

2. Patience with the ruler’s injustice, and not rebelling.

Hadith — Muslim

«خِيَارُ أَئِمَّتِكُمُ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ وَيُصَلُّونَ عَلَيْكُمْ وَتُصَلُّونَ عَلَيْهِمْ وَشِرَارُ أَئِمَّتِكُمُ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ»

“The best of your rulers are those whom you love and who love you, and who pray for you and you pray for them. The worst of your rulers are those whom you hate and who hate you, and whom you curse and who curse you.” — Awf ibn Malik

It was said: should we not fight them with the sword? He said: “No, not so long as they establish prayer among you. But if you see something in your rulers that you dislike, then hate their deeds, but do not withdraw your hand from obedience to them.”

Hudhayfah ibn al-Yaman: “Hear and obey the leader, even if your back is flogged and your wealth is taken; hear and obey.” (Muslim)

At-Tahhawi: we do not think anyone should rebel against our rulers and those in charge of our affairs, even if they are unjust; we should not pray against them, nor withdraw our hands from obedience to them.

3. Fulfilling the rulers’ rights even if they fall short in their duties. Ibn Mas’ud: he ﷺ said “After I am gone you will see selfishness and things you disapprove of.” They asked what to do. He said: “Give them their rights and ask Allah for your rights.” And: “Give them their rights, for Allah will question them about what He put them in charge of.” (Agreed upon)

4. Advising him sincerely (Nasihah) about what is in his and the ummah’s best interests — the “Religion is sincerity” hadith (see 4. The Rights of the Scholars).

Ibn Rajab al-Hanbali: sincerity to the rulers of the Muslims means helping them in what is right and proper, obeying them in that, reminding them of it, alerting them to issues with kindness, not rebelling against them, and praying for them to be guided.

5. Supporting and protecting him — “Whoever swears allegiance to a leader and commits himself to a covenant with him sincerely, let him obey him if he can…” (Muslim)

Al-Qadi Abu Ya’la: if the ruler does his duty towards the ummah properly, it becomes obligatory upon them to obey and support him, unless there is a reason on his part for which he deserves dismissal.

6. Respecting and honouring him — the ijlal hadith includes “honouring the just ruler.”

The scholars said: people will continue to be fine so long as they respect the ruler and the scholars. If they respect these two, Allah will rectify their affairs in this world and the Hereafter; if they show no respect to these two, Allah will corrupt their affairs in both.

7. Speaking softly and politely to him — Musa and Harun were sent to Pharaoh, who had transgressed:

Qur’an — Surah Ta-Ha 20:43–44

﴿ٱذۡهَبَآ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ فَقُولَا لَهُۥ قَوۡلٗا لَّيِّنٗا لَّعَلَّهُۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ﴾

Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech, that perhaps he may be reminded or fear Allah.

Ibn al-Qayyim: addressing leaders politely and softly is required by Islamic teachings, reason and custom.

8. Refraining from mentioning their faults and spreading them:

Qur’an — Surah al-Hujurat 49:12

﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرٗا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمٞۖ وَلَا تَجَسَّسُواْ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًاۚ أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتٗا فَكَرِهۡتُمُوهُۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابٞ رَّحِيمٞ﴾

And do not spy or backbite each other. Would one of you like to eat the flesh of his dead brother? You would detest it.

Doing so incites people against them, undermines their status, and emboldens those who want to rebel.

9. Praying behind him, whether righteous or an evildoer, and going out for jihad with him — “They lead you in prayer; if they do it correctly you will receive reward, and if they do it incorrectly, it will be for you and against them.” (Bukhari)

Hadith — Bukhari & Muslim

«لاَ هِجْرَةَ بَعْدَ الْفَتْحِ وَلَكِنْ جِهَادٌ وَنِيَّةٌ»

“There is no longer any hijrah, but there is jihad and intention.” —

Ibn Qudamah: Hajj and jihad are valid under the leadership of any ruler, righteous or evildoer, and praying Jumu’ah behind them is permissible.

10. Not fabricating lies against him or criticising him because of his position — no one should overstep by speaking about what is the ruler’s responsibility without his permission, such as matters of war and peace, carrying out the Hadd punishments, and so on.

11. Praying for him to be enabled and helped to adhere to the straight path.

B. The rights of the people over the ruler

Leadership is a responsibility, not an honour.

Hadith — Agreed upon

«إِنَّمَا الإِمَامُ جُنَّةٌ يُقَاتَلُ مِنْ وَرَائِهِ»

“The ruler is a shield, from behind whom the people fight.” — Abu Hurayrah

“The ruler in charge of the people is a custodian, and he is responsible for those under his custodianship.” (Bukhari & Muslim)

To one who asked to be appointed to authority he ﷺ said: “It is a trust, and on the Day of Resurrection it will be a source of humiliation and regret, except for the one who takes it and fulfils all obligations and does all duties required.” (Muslim)

1. Establishing and protecting the religion of the ummah.

Ways of achieving that

• Spreading knowledge and da’wah. He ﷺ sent Mu’adh to Yemen: “Call them to bear witness that there is no god worthy of worship except Allah, and that I am the Messenger of Allah. If they obey you in that, then inform them that Allah has enjoined upon them five prayers every day and night…” (Bukhari & Muslim)

• Respecting the scholars, supporting them and following their advice:

  ﴿فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ﴾

  …and consult them in the matter. — (Surah Aal Imran 3:159)

  ﴿وَٱلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّهِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَهُمۡ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ﴾

  …and whose affair is determined by consultation among themselves. — (Surah ash-Shura 42:38)

  Ibn Abbas: those well-versed in the Qur’an attended Umar’s gathering and were consulted, old or young — they attended so they could remind him if he forgot (Bukhari)

• Preventing anything that could corrupt the people’s beliefs and morals. Al-Mawardi: if an innovator appears, or someone with a specious argument begins to drift from the religion, the ruler’s duty is to discuss the matter with him on the basis of truth, explain what is correct, and apply to him what is required of rights and punishments — so the religion is protected and the ummah is not led astray

2. Judging between people by what Allah has revealed.

Qur’an — Surah al-Ma’idah 5:49

﴿وَأَنِ ٱحۡكُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ وَٱحۡذَرۡهُمۡ أَن يَفۡتِنُوكَ عَنۢ بَعۡضِ مَآ أَنزَلَ ٱللَّهُ إِلَيۡكَۖ فَإِن تَوَلَّوۡاْ فَٱعۡلَمۡ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَهُم بِبَعۡضِ ذُنُوبِهِمۡۗ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ لَفَٰسِقُونَ﴾

And judge between them by what Allah has revealed, and do not follow their inclinations.

• Applying sharia when judging between people and compelling adherence to its rulings
• Carrying out the Hadd punishments and settling matters between people. In the hadith of the woman of Juhaynah, he ﷺ summoned her guardian and said “Be kind to her, and when she has given birth, bring her to me”; he ordered her clothes be tied so she would not become uncovered, then offered the funeral prayer for her (Muslim)

Al-Mawardi, listing the ruler’s obligatory duties: carrying out the hadd punishments to protect the sacred limits of Allah from being transgressed, and to protect people’s rights from being neglected or lost.

3. Governing with justice, showing kindness and removing injustice.

Qur’an — Surah an-Nisa 4:58

﴿۞إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَٰنَٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرٗا﴾

Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people, to judge with justice.

4. Protecting the people’s lives, honour and property. “The ruler is a shield” — he is like a screen: he prevents the enemy from harming the Muslims and prevents people from harming one another; “the people fight behind him” means they fight with him against disbelievers, outlaws, rebels and all who would cause mischief.

5. Taking care of the ummah and providing what they need, especially the weak and incapacitated. Umar ibn al-Khattab, as caliph: if Allah extends my life, I shall certainly leave the widows of the people of Iraq not needing any man after I am gone. (Bukhari)

6. Being faithful and sincere towards the ummah in religious and worldly affairs — “There is no leader appointed in charge of the Muslims who then does not try his best and show sincerity towards them, but he will not be admitted to Paradise with them.” (Muslim)

Hadith — Muslim

«اللَّهُمَّ مَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَشَقَّ عَلَيْهِمْ فَاشْقُقْ عَلَيْهِ وَمَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَرَفَقَ بِهِمْ فَارْفُقْ بِهِ»

“O Allah, whoever is appointed to a position of authority among my ummah and is harsh with them, be harsh with him; and whoever is appointed to authority among my ummah and is kind to them, be kind to him.” — Aisha

7. Handling the ummah’s affairs himself and attending to their best interests — “Whoever Allah causes to be appointed to authority among the Muslims, then refuses to find out about and deal with their needs and poverty, Allah will not answer him when he calls upon Him in need and poverty.” (Ahmad & Abu Dawud; sahih per al-Albani)

Abu Ya’la: the ruler should follow up directly on the running of the Muslims’ affairs and check on them, rather than relying on delegating his responsibilities.

Qur’an — Surah Saad 38:26

﴿يَٰدَاوُۥدُ إِنَّا جَعَلۡنَٰكَ خَلِيفَةٗ فِي ٱلۡأَرۡضِ فَٱحۡكُم بَيۡنَ ٱلنَّاسِ بِٱلۡحَقِّ وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمۡ عَذَابٞ شَدِيدُۢ بِمَا نَسُواْ يَوۡمَ ٱلۡحِسَابِ﴾

O David, indeed We have made you a ruler in the land, so judge between the people in truth and do not follow desire, as it will lead you astray from the way of Allah.

Thus He instructed Dawud to handle matters directly and not delegate them to others.

8. Choosing trustworthy, honest people to run the ummah’s affairs.

Hadith — Bukhari

«إِذَا وُسِّدَ الأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْتَظِرِ السَّاعَةَ»

“When authority is entrusted to those unfit for it, then await the Hour.” — Abu Hurayrah

Umar ibn al-Khattab: whoever is in charge of any affairs of the Muslims and appoints a man because he is a friend or a relative has betrayed Allah, His Messenger, and the Muslims.

Ibn Taymiyyah: the ruler must appoint to any position of authority the most qualified person he can find. If he overlooks the most deserving and most qualified in favour of someone else, he has betrayed Allah, His Messenger and the believers, and has committed what is forbidden.

9. Being a good example to his people.

Abu Bakr, asked by a woman how long their adherence to the righteous path would last, said: it will last as long as your rulers remain steadfast in adhering to it. (Bukhari)

Umar, when dying: understand that the people will continue to be fine so long as their rulers and guides remain steadfast in Islam. (al-Bayhaqi)

Ibn Hajar: because people follow the path of their rulers — so if the leaders drift away, they cause others to drift away.

Key Terms Index

Linked concepts used above, for cross-referencing across the vault:

• Tawheed · Shirk · Ibadah · Aqeedah · Taqwa · Fitrah
• Bid’ah · Ghuluw · Mawlid · Ismah · Khatam an-Nabiyyeen
• Sahabah · Salaf · Ahl as-Sunnah · Rightly-Guided Caliphs · Ijtihad
• Bir al-Walidayn · Uquq al-Walidayn · Silat ar-Rahm · Qateeat ar-Rahm · Dhawu ar-Rahm
• Mahr · Nafaqah · Qiwamah · Ghayrah
• Nasihah · Ulu al-Amr · Hadd punishments · Bayt al-Mal · Ghulul · Urf · Ruqyah

Source: Zad Academy Series — Tarbiyah Islamiyah (1), Islamic Education: Rights, Level 1. Notes are summarised and reworded; Qur’an and hadith texts are quoted in the original Arabic.