Charter of Rights (Risalat Al-Huquq)

رسالة الإمام علي زين العابدين × المعروفة برسالة الحقوق‏:

اعلم رحمك الله أن لله عليك حقوقا محيطة بك, في كل حركة تحركتها, أو سكنة سكنتها, أو منزلة نزلتها, أو جارحة قلبتها, وآلة تصرفت بها, بعضها أكبر من بعض, وأكبر حقوق الله عليك ما أوجبه لنفسه تبارك وتعالى من حقه الذي هو أصل الحقوق ومنه تفرع, ثم أوجبه عليك لنفسك من قرنك إلى قدمك على اختلاف جوارحك, فجعل لبصرك عليك حقا, ولسمعك عليك حقا, وللسانك عليك حقا, وليدك عليك حقا, ولرجلك عليك حقا, ولبطنك عليك حقا, ولفرجك عليك حقا, فهذه الجوارح السبع التي بها تكون الأفعال, ثم جعل عز وجل لأفعالك عليك حقوقا, فجعل لصلاتك عليك حقا, ولصومك عليك حقا, ولصدقتك عليك حقا, ولهديك عليك حقا, ولأفعالك عليك حقا, ثم تخرج الحقوق منك إلى غيرك من ذوي الحقوق الواجبة عليك وأوجبها عليك, حقوق أئمتك, ثم حقوق رعيتك, ثم حقوق رحمك, فهذه حقوق يتشعب منها حقوق, فحقوق أئمتك ثلاثة أوجبها عليك: حق سائسك بالسلطان, ثم سائسك بالعلم, ثم حق سائسك بالملك, وكل سائس‏ إمام,‏ وحقوق رعيتك ثلاثة أوجبها عليك: حق رعيتك بالسلطان, ثم حق رعيتك بالعلم فإن الجاهل رعية العالم, وحق رعيتك بالملك من الأزواج وما ملكت من الأيمان,‏ وحقوق رحمك كثيرة متصلة بقدر اتصال الرحم في القرابة فأوجبها عليك: حق أمك, ثم حق أبيك, ثم حق ولدك, ثم حق أخيك, ثم الأقرب فالأقرب والأول فالأول, ثم حق مولاك المنعم عليك, ثم حق مولاك الجارية نعمتك عليه, ثم حق ذي المعروف لديك, ثم حق مؤذنك بالصلاة, ثم حق إمامك في صلاتك, ثم حق جليسك, ثم حق جارك, ثم حق صاحبك, ثم حق شريكك, ثم حق مالك, ثم حق غريمك الذي تطالبه, ثم حق غريمك الذي يطالبك, ثم حق خليطك, ثم حق خصمك المدعي عليك, ثم حق خصمك الذي تدعي عليه, ثم حق مستشيرك, ثم حق المشير عليك, ثم حق مستنصحك, ثم حق الناصح لك, ثم حق من هو أكبر منك, ثم حق من هو أصغر منك, ثم حق سائلك, ثم حق من سألته, ثم حق من جرى لك على يديه مساءة بقول أو فعل أو مسرة بذلك بقول أو فعل عن تعمد منه أو غير تعمد منه, ثم حق أهل ملتك عامة, ثم حق أهل الذمة, ثم الحقوق الجارية بقدر علل الأحوال وتصرف الأسباب, فطوبى لمن أعانه الله على قضاء ما أوجب عليه من حقوقه ووفقه وسدده.

 

1 - فأما حق الله الأكبر:

فإنك تعبده لا تشرك به شيئا, فإذا فعلت ذلك بإخلاص جعل لك على نفسه أن يكفيك أمر الدنيا والآخرة, ويحفظ لك ما تحب منها.

2 - وأما حق نفسك عليك:

فأن تستوفيها في طاعة الله, فتؤدي إلى لسانك حقه, وإلى سمعك حقه, وإلى بصرك حقه, وإلى يدك حقها, وإلى رجلك حقها, وإلى بطنك حقه, وإلى فرجك حقه, وتستعين بالله على ذلك.

3 - وأما حق اللسان:

فإكرامه عن الخنا, وتعويده على الخير, وحمله على الأدب, وإجمامه إلا لموضع الحاجة, والمنفعة للدين والدنيا, وإعفاؤه عن الفضول الشنعة القليلة الفائدة التي لا يؤمن ضررها مع قلة عائدتها ويعد شاهد العقل والدليل عليه, وتزين العاقل بعقله حسن سيرته في لسانه, ولا قوة إلا بالله‏ العلي العظيم.

 

4 - وأما حق السمع:

فتنزيهه عن أن تجعله طريقا إلى قلبك إلا لفوهة كريمة تحدث في قلبك خيرا, أو تكسب خلقا كريما, فإنه باب الكلام إلى القلب يؤدي إليه ضروب المعاني على ما فيها من خير أو شر, ولا قوة إلا بالله.

5 - وأما حق بصرك:

فغضه عما لا يحل لك, وترك ابتذاله إلا لموضع عبرة تستقبل بها بصرا أو تستفيد بها علما, فإن البصر باب الاعتبار.

6 - وأما حق رجليك:

فأن لا تمشي بهما إلى ما لا يحل لك, ولا تجعلهما مطيتك في الطريق المستخفة بأهلها فيها, فإنها حاملتك وسالكة بك مسلك الدين والسبق لك, ولا قوة إلا بالله.

 

7 - وأما حق يدك:

فأن لا تبسطها إلى ما لا يحل لك فتنال بما تبسطها إليه من الله العقوبة في الأجل, ومن الناس بلسان اللائمة في العاجل, ولا تقبضها مما افترض الله عليها, ولكن توقرها بقبضها عن كثير مما يحل لها, وتبسطها إلى كثير مما ليس عليها, فإذا هي قد عقلت وشرفت في العاجل,‏ وجب لها حسن الثواب في الآجل.

8 - وأما حق بطنك:

فأن لا تجعله وعاء لقليل من الحرام ولا لكثير, وأن تقتصد له في الحلال, ولا تخرجه من حد التقوية إلى حد التهوين وذهاب المروة, وضبطه إذا هم بالجوع والظمإ, فإن الشبع المنتهي بصاحبه إلى التخم مكسلة ومثبطة ومقطعة عن كل بر وكرم, وإن الري المنتهي بصاحبه إلى السكر مسخفة ومجهلة ومذهبة للمروة.

9 - وأما حق فرجك:

فحفظه مما لا يحل لك, والاستعانة عليه بغض البصر فإنه من أعون الأعوان, وكثرة ذكر الموت, والتهدد لنفسك بالله, والتخويف لها به, وبالله العصمة والتأييد, ولا حول ولا قوة إلا به‏.

ثم حقوق الأفعال‏:

10 - فأما حق الصلاة:

فأن تعلم أنها وفادة إلى الله, وأنك قائم بها بين يدي الله, فإذا علمت ذلك كنت خليقا أن تقوم فيها مقام الذليل الراغب الراهب الخائف الراجي المسكين المتضرع, المعظم من قام بين يديه بالسكون والإطراق,‏ وخشوع الأطراف, ولين الجناح, وحسن المناجاة له في نفسه, والطلب إليه في فكاك رقبتك التي أحاطت به خطيئتك واستهلكتها ذنوبك, ولا قوة إلا بالله‏.

11 - وأما حق الصوم:

فأن تعلم أنه حجاب ضربه الله على لسانك وسمعك وبصرك وفرجك وبطنك ليسترك به من النار, وهكذا جاء في الحديث: الصوم جنة من النار, فإن سكنت أطرافك في حجبتها رجوت أن تكون محجوبا, وإن أنت تركتها تضطرب في حجابها, وترفع جنبات الحجاب فتطلع إلى ما ليس لها بالنظرة الداعية للشهوة والقوة الخارجة عن حد التقية لله, لم تأمن أن تخرق الحجاب وتخرج منه, ولا قوة إلا بالله.

12 - وأما حق الصدقة:

فأن تعلم أنها ذخرك عند ربك, ووديعتك التي لا تحتاج إلى الإشهاد, فإذا علمت ذلك كنت بما استودعته سرا أوثق بما استودعته علانية, وكنت جديرا أن تكون أسررت إليه أمرا أعلنته, وكان الأمر بينك وبينه فيها سرا على كل حال, ولم تستظهر عليه فيما استودعته منها بإشهاد الأسماع والأبصار عليه بها, كأنها أوثق في نفسك لا كأنك‏ لا تثق به في تأدية وديعتك إليك, ثم لم تمتن بها على أحد لأنها لك, فإذا امتننت بها لم تأمن أن تكون بها مثل تهجين‏ حالك منها إلى من مننت بها عليه, لأن في ذلك دليلا على أنك لم ترد نفسك بها ولو أردت نفسك بها لم تمتن بها على أحد, ولا قوة إلا بالله.

13 - وأما حق الهدي:

فأن تخلص بها الإرادة إلى ربك، والتعرض لرحمته وقبوله، ولا تريد عيون‏ الناظرين دونه، فإذا كنت كذلك لم تكن متكلفا ولا متصنعا، وكنت إنما تقصد إلى الله، واعلم أن الله يراد باليسير ولا يراد بالعسير، كما أراد بخلقه التيسير ولم يرد بهم التعسير، وكذلك التذلل أولى بك من التدهقن؛ لأن الكلفة والمؤنة في المتدهقنين، فأما التذلل والتمسكن فلا كلفة فيهما، ولا مؤنة عليهما، لأنهما الخلقة، وهما موجودان في الطبيعة، ولا قوة إلا بالله.

ثم حقوق الأئمة:

14 - فأما حق سائسك بالسلطان:

فأن تعلم أنك جعلت له فتنة، وأنه مبتلى فيك بما جعله الله له عليك من السلطان وأن تخلص له في النصيحة، وأن لا تماحكه وقد بسطت يده عليك، فتكون سبب هلاك نفسك وهلاكه وتذلل وتلطف لإعطائه من الرضى ما يكفه عنك، ولا يضر بدينك، وتستعين عليه في ذلك بالله، ولا تعازه ولا تعانده، فإنك إن فعلت ذلك عققته وعققت نفسك، فعرضتها لمكروهه وعرضته للهلكة فيك، وكنت خليقا أن تكون معينا له على نفسك، وشريكا له فيما أتى إليك، ولا قوة إلا بالله.

15 - وأما حق سائسك بالعلم:

فالتعظيم له والتوقير لمجلسه، وحسن الاستماع إليه، والإقبال عليه، والمعونة له على نفسك فيما لا غنى بك عنه من العلم، بأن تفرغ له عقلك، وتحضره فهمك، وتذكي له قلبك، وتجلي له بصرك بترك اللذات، ونقص الشهوات، وأن تعلم أنك فيما ألقى إليك رسوله إلى من لقيك من أهل الجهل، فلزمك حسن التأدية عنه إليهم، ولا تخنه في تأدية رسالته والقيام بها عنه، إذا تقلدتها، ولا حول ولا قوة إلا بالله.

16 - وأما حق سائسك بالملك:

فنحو من سائسك بالسلطان إلا أن هذا يملك ما لا يملكه ذاك، تلزمك طاعته فيما دق وجل منك، إلا أن يخرجك من وجوب حق الله، ويحول بينك وبين حقه وحقوق الخلق، فإذا قضيته رجعت إلى حقه فتشاغلت به، ولا قوة إلا بالله.

ثم حقوق الرعية

17 - فأما حقوق رعيتك بالسلطان:

فأن تعلم أنك إنما استرعيتهم بفضل قوتك عليهم، فإنه إنما أحلهم محل الرعية لك ضعفهم وذلهم، فما أولى من كفاكه ضعفه وذله، حتى صيره لك رعية، وصير حكمك عليه نافذا لا يمتنع منك بعزة ولا قوة، ولا يستنصر فيما تعاظمه منك إلا بالله بالرحمة والحياطة والأناة، وما أولاك إذا عرفت ما أعطاك الله من فضل هذه العزة، والقوة التي قهرت بها أن تكون لله شاكرا، ومن شكر الله أعطاه فيما أنعم عليه، ولا قوة إلا بالله.

18 - وأما حق رعيتك بالعلم:

فأن تعلم أن الله قد جعلك لهم فيما آتاك من العلم وولاك من خزانة الحكمة، فإن أحسنت فيما ولاك الله من ذلك، وقمت به لهم مقام الخازن الشفيق الناصح لمولاه في عبيده، الصابر المحتسب الذي إذا رأى ذا حاجة أخرج له من الأموال التي في يديه كنت راشدا، وكنت لذلك آملا معتقدا، وإلا كنت له خائنا، ولخلقه ظالما، ولسلبه وعزه متعرضا.

 

19 - وأما حق رعيتك بملك النكاح:

فأن تعلم أن الله جعلها سكنا، ومستراحا، وأنسا وواقية، وكذلك كل واحد منكما يجب أن يحمد الله على صاحبه، ويعلم أن ذلك نعمة منه عليه، ووجب أن يحسن صحبة نعمة الله، ويكرمها ويرفق بها، وإن كان حقك عليها أغلظ وطاعتك بها ألزم فيما أحببت وكرهت، ما لم تكن معصية فإن لها حق الرحمة والمؤانسة، وموضع السكون إليها قضاء اللذة التي لابد من قضائها، وذلك عظيم، ولا قوة إلا بالله.

20 -  وأما حق رعيتك بملك اليمين:

فأن تعلم أنه خلق ربك ولحمك ودمك، وأنك تملكه لا أنت صنعته دون الله، ولا خلقت له سمعا ولا بصرا، ولا أجريت له رزقا، ولكن الله كفاك ذلك. ثم سخره لك وائتمنك عليه، واستودعك إياه لتحفظه فيه، وتسير فيه بسيرته، فتطعمه مما تأكل، وتلبسه مما تلبس، ولا تكلفه ما لا يطيق، فإن كرهته خرجت إلى الله منه، واستبدلت به، ولم تعذب خلق الله، ولا قوة إلا بالله.

و أما حق الرحم‏:

21 -  فحق أمك:

فأن تعلم أنها حملتك حيث لا يحمل أحد أحدا، وأطعمتك من ثمرة قلبها ما لا يطعم أحد أحدا، وإنها وقتك بسمعها وبصرها ويدها ورجلها وشعرها وبشرها وجميع جوارحها، مستبشرة بذلك، فرحة موابلة، محتملة لما فيه مكروهها وألمها وثقلها وغمها، حتى دفعتها عنك يد القدرة، وأخرجتك إلى الأرض، فرضيت أن تشبع وتجوع هي، وتكسوك وتعرى, وترويك وتظمأ, وتظلك وتضحى، وتنعمك ببؤسها، وتلذذك بالنوم بأرقها، كان بطنها لك وعاء، وحجرها لك حواء، وثديها لك سقاء، ونفسها لك وقاء، تباشر حر الدنيا وبردها لك ودونك، فتشكرها على قدر ذلك، ولا تقدر عليه إلابعون الله وتوفيقه.

22 - وأما حق أبيك:

فتعلم أنه أصلك، وأنك فرعه، وأنك لولاه لم تكن، فمهما رأيت في نفسك مما يعجبك، فاعلم أن أباك أصل النعمة عليك فيه، واحمد الله واشكره على قدر ذلك, ولا قوة إلا بالله.

23 - وأما حق ولدك:

فتعلم أنه منك، ومضاف إليك في عاجل الدنيا بخيره وشره، وأنك مسؤول عما وليته من حسن الأدب والدلالة إلى ربه، والمعونة له على طاعته فيك وفي نفسه، فمثاب على ذلك ومعاقب، فاعمل في أمره عمل المتزين بحسن أثره عليه في عاجل الدنيا، المعذر إلى ربه فيما بينك وبينه بحسن القيام عليه والأخذ له منه، ولا قوة إلا بالله.

24 - وأما حق أخيك:

فتعلم أنه يدك التي تبسطها، وظهرك الذي تلتجئ إليه، وعزك الذي تعتمد عليه، وقوتك التي تصول بها، فلا تتخذه سلاحا على معصية الله، ولا عدة للظلم بحق الله، ولا تدع نصرته على نفسه، ومعونته على عدوه، والحول بينه وبين شياطينه، وتأدية النصيحة إليه، والإقبال عليه في الله، فإن انقاد لربه وأحسن الإجابة له، وإلا فليكن الله آثر عندك، وأكرم عليك منه.

25 -  وأما حق المنعم عليك بالولاء:

فأن تعلم أنه أنفق فيك ماله، وأخرجك من ذل الرق، ووحشته إلى عز الحرية وأنسها، وأطلقك من أسر الملكة، وفك عنك حلق العبودية، وأوجدك رائحة العز، وأخرجك من سجن القهر، ودفع عنك العسر، وبسط لك لسان الإنصاف، وأباحك الدنيا كلها، فملكك نفسك، وحل أسرك، وفرغك لعبادة ربك، واحتمل بذلك التقصير في ماله، فتعلم أنه أولى الخلق بك بعد أولي رحمك في حياتك وموتك، وأحق الخلق بنصرك ومعونتك، ومكانفتك في ذات الله، فلا تؤثر عليه نفسك ما احتاج إليك.

26 - وأما حق مولاك الجارية عليه نعمتك:

فأن تعلم أن الله جعلك حامية عليه، وواقية وناصرا ومعقلا، وجعله لك وسيلة وسببا بينك وبينه، فبالحري أن يحجبك عن النار، فيكون في ذلك ثواب منه في الآجل، ويحكم لك بميراثه في العاجل، إذا لم يكن له رحم مكافأة لما أنفقته من مالك عليه، وقمت به من حقه بعد إنفاق مالك، فإن لم تقم بحقه خيف عليك أن لا يطيب لك ميراثه، ولا قوة إلا بالله.

27 - وأما حق ذي المعروف عليك:

فأن تشكره وتذكر معروفه وتنشر له المقالة الحسنة، وتخلص له الدعاء فيما بينك وبين الله سبحانه، فإنك إذا فعلت ذلك كنت قد شكرته سرا وعلانية، ثم إن أمكن مكافأته بالفعل كافأته، وإلا كنت مرصدا له موطنا نفسك عليها.

28 - وأما حق المؤذن:

فأن تعلم أنه مذكرك بربك، وداعيك إلى حظك، وأفضل أعوانك على قضاء الفريضة التي افترضها الله عليك، فتشكره على ذلك شكرك للمحسن إليك، وإن كنت في بيتك مهتما لذلك لم تكن لله في أمره متهما، وعلمت أنه نعمة من الله عليك، لا شك فيها، فأحسن صحبة نعمة الله بحمد الله عليها على كل حال، ولا قوة إلا بالله.

29 - وأما حق إمامك في صلاتك:

فأن تعلم أنه قد تقلد السفارة فيما بينك وبين الله، والوفادة إلى ربك، وتكلم عنك ولم تتكلم عنه، ودعا لك ولم تدع له، وطلب فيك ولم تطلب فيه، وكفاك هم المقام بين يدي الله، والمسألة له فيك، ولم تكفه ذلك، فإن كان في شي‏ء من ذلك تقصير كان به دونك، وإن كان آثما لم تكن شريكه فيه ولم يكن له عليك فضل، فوقى نفسك بنفسه، ووقى صلاتك بصلاته، فتشكر له على ذلك، ولا حول ولا قوة إلا بالله.

30 - وأما حق الجليس:

فأن تلين له كنفك، وتطيب له جانبك، وتنصفه في مجاراة اللفظ، ولا تغرق في نزع اللحظ إذا لحظت، وتقصد في اللفظ إلى إفهامه إذا لفظت، وإن كنت الجليس إليه كنت في القيام عنه بالخيار، وإن كان الجالس إليك كان بالخيار، ولا تقوم إلا بإذنه، ولا قوة إلا بالله.

31 - وأما حق الجار:

فحفظه غائبا، وكرامته شاهدا، ونصرته ومعونته في الحالين جميعا، لا تتبع له عورة، ولا تبحث له عن سوأة لتعرفها، فإن عرفتها منه من غير إرادة منك ولا تكلف، كنت لما علمت حصنا حصينا، وسترا ستيرا، لو بحثت الأسنة عنه ضميرا لم تتصل إليه، لانطوائه عليه، لا تستمع عليه من حيث لا يعلم، لا تسلمه عند شديدة، ولاتحسده عند نعمة، تقيل عثرته، وتغفر زلته، ولا تدخر حلمك عنه إذا جهل عليك، ولا تخرج أن تكون سلما له ترد عنه لسان الشتيمة، وتبطل فيه كيد حامل النصيحة، وتعاشره معاشرة كريمة، ولا حول ولا قوة إلا بالله.

32 - وأما حق الصاحب:

فأن تصحبه بالفضل ما وجدت إليه سبيلا، وإلا فلا أقل من الإنصاف، وأن تكرمه كما يكرمك، وتحفظه كما يحفظك، ولا يسبقك فيما بينك وبينه إلى مكرمة، فإن سبقك كافأته، ولا تقصر به عما يستحق من المودة تلزم نفسك نصيحته وحياطته، ومعاضدته على طاعة ربه، ومعونته على نفسه، فيما لا يهم به من معصية ربه، ثم تكون عليه رحمة، ولا تكون عليه عذابا، ولا قوة إلا بالله.

33 - وأما حق الشريك:

فإن غاب كفيته، وإن حضر ساويته، ولا تعزم على حكمك دون حكمه، ولا تعمل برأيك دون مناظرته، وتحفظ عليه ماله، وتنفي عنه خيانته فيما عز أو هان، فإنه بلغنا أن يد الله على الشريكين ما لم يتخاونا، ولا قوة إلا بالله.

34 - أما حق المال:

فأن لا تأخذه إلامن حله، ولا تنفقه إلافي حله، ولا تحرفه عن مواضعه، ولا تصرفه عن حقائقه، ولا تجعله إذا كان من الله إلاإليه، وسببا إلى الله لا تؤثر به على نفسك من لعله لا يحمدك، وبالحري أن لا يحسن خلافته في تركتك، ولا يعمل فيه بطاعة ربك فتكون معينا له على ذلك، أو بما أحدث في مالك أحسن نظرا لنفسه، فيعمل بطاعة ربه فيذهب بالغنيمة، وتبوء بالإثم والحسرة والندامة مع التبعة، ولا قوة إلا بالله.

35 - وأما حق الغريم الطالب لك:

فإن كنت موسرا أوفيته وكفيته وأغنيته، ولم تردده وتمطله، فإن رسول الله |‏ قال: مطل الغني ظلم. وإن كنت معسرا أرضيته بحسن القول، وطلبت إليه طلبا جميلا، ورددته عن نفسك ردا لطيفا، ولم تجمع عليه ذهاب ماله وسوء معاملته، فإن ذلك لؤم، ولا قوة إلا بالله.

36 - وأما حق الخليط:

فأن لا تغره، ولا تغشه، ولا تكذبه، ولا تغفله، ولا تخدعه، ولاتعمل في انتقاضه عمل العدو الذي لا يبقي على صاحبه، وإن اطمأن إليك استقصيت له على نفسك، وعلمت أن غبن المسترسل ربا. ولا قوة إلا بالله.

37 - وأما حق الخصم المدعي عليك:

فإن كان ما يدعي عليك حقا لم تنفسخ في حجته، ولم تعمل في إبطال دعوته وكنت خصم نفسك له، والحاكم عليها، والشاهد له بحقه دون شهادة الشهود، فإن ذلك حق الله عليك، وإن كان ما يدعيه باطلا رفقت به، وروعته وناشدته بدينه، وكسرت حدته عنك بذكر الله، وألقيت حشو الكلام، ولغطه الذي لا يرد عنك عادية عدوك، بل تبوء بإثمه، وبه يشحذ عليك سيف عداوته، لأن لفظة السوء تبعث الشر، والخير مقمعة للشر، ولا قوة إلا بالله.

38 - وأما حق الخصم المدعى عليه:

فإن كان ما تدعيه حقا أجملت في مقاولته بمخرج الدعوى، فإن للدعوى غلظة في سمع المدعى عليه، وقصدت قصد حجتك بالرفق، وأمهل المهلة، وأبين البيان، وألطف اللطف، ولم تتشاغل عن حجتك بمنازعته بالقيل والقال، فتذهب عنك حجتك، ولا يكون لك في ذلك درك، ولا قوة إلا بالله.

39 - وأما حق المستشير:

فإن حضرك له وجه رأي جهدت له في النصيحة، وأشرت عليه بما تعلم، أنك لو كنت مكانه عملت به، وذلك ليكن منك في رحمة ولين، فإن اللين يؤنس الوحشة، وإن الغلظ يوحش موضع الأنس وإن لم يحضرك له رأي، وعرفت له من تثق برأيه، وترضى به لنفسك دللته عليه، وأرشدته إليه، فكنت لم تأ له خيرا، ولم تدخره نصحا، ولا حول ولا قوة إلا بالله.

40 - وأما حق المشير عليك:

فلا تتهمه فيما لا يوافقك عليه من رأيه إذا أشار عليك، فإنما هي الآراء وتصرف الناس فيها واختلافهم، فكن عليه في رأيه بالخيار إذا اتهمت رأيه، فأما تهمته فلا تجوز لك إذا كان عندك ممن يستحق المشاورة، ولا تدع شكره على ما بدا لك من إشخاص رأيه وحسن وجه مشورته، فإذا وافقك حمدت الله، وقبلت ذلك من أخيك بالشكر والإرصاد بالمكافأة في مثلها إن فزع إليك، ولا قوة إلا بالله.

41 - وأما حق المستنصح:

فإن حقه أن تؤدي إليه النصيحة على الحق الذي ترى له أنه يحمل، ويخرج المخرج الذي يلين على مسامعه، وتكلمه من الكلام بما يطيقه عقله، فإن لكل عقل طبقة من الكلام يعرفه ويجتنبه، وليكن مذهبك الرحمة، ولا قوة إلا بالله.

42 - وأما حق الناصح:

فأن تلين له جناحك، ثم تشرئب له قلبك، وتفتح له سمعك حتى تفهم عنه‏ نصيحته، ثم تنظر فيها، فإن كان وفق فيها للصواب حمدت الله على ذلك وقبلت منه، وعرفت له نصيحته، وإن لم يكن وفق له فيها رحمته، ولم تتهمه، وعلمت أنه لم يألك نصحا، إلاأنه أخطأ، إلاأن يكون عندك مستحقا للتهمة، فلا تعبأ بشي‏ء من أمره على كل حال، ولا قوة إلا بالله.

 

43 - وأما حق الكبير:

فإن حقه توقير سنه، وإجلال إسلامه إذا كان من أهل الفضل في الإسلام بتقديمه فيه، وترك مقابلته عند الخصام، ولا تسبقه إلى طريق، ولا تؤمه في طريق ولا تستجهله، وإن جهل عليك تحملت، وأكرمته بحق إسلامه مع سنه، فإنما حق السن بقدر الإسلام، ولا قوة إلا بالله.

44 - وأما حق الصغير:

فرحمته وتثقيفه وتعليمه والعفو عنه، والستر عليه، والرفق به، والمعونة له، والستر على جرائر حداثته، فإنه سبب للتوبة، والمداراة له، وترك مماحكته، فإن ذلك أدنى لرشده.

45 - وأما حق السائل:

فإعطاؤه إذا تيقنت صدقه، وقدرت على سد حاجته، والدعاء له فيما نزل به، والمعاونة له على طلبته، وإن شككت في صدقه وسبقت إليه التهمة له، ولم تعزم على ذلك لم تأمن أن يكون من كيد الشيطان، أراد أن يصدك عن حظك، ويحول بينك وبين التقرب إلى ربك فتركته بستره، ورددته ردا جميلا، وإن غلبت نفسك في أمره وأعطيته على ما عرض في نفسك منه، فإن ذلك‏ من عزم الامور.

46 - وأما حق المسؤول:

فحقه إن أعطى قبل منه ما أعطى بالشكر له والمعرفة لفضله، وطلب وجه العذر في منعه، وأحسن به الظن، واعلم أنه إن منع فماله منع، وأن ليس التثريب في ماله وإن كان ظالما، فإن الإنسان لظلوم كفار.

47 - وأما حق من سرك الله به وعلى يديه:

فإن كان تعمدها لك حمدت الله أولا، ثم شكرته على ذلك بقدره في موضع الجزاء، وكافأته على فضل الابتداء، وأرصدت له المكافأة، وإن لم يكن تعمدها حمدت الله وشكرته وعلمت أنه منه توحدك بها، وأحببت هذا إذ كان سببا من أسباب نعم الله عليك، وترجو له بعد ذلك خيرا، فإن أسباب النعم بركة حيث ما كانت وإن كان لم يتعمد، ولا قوة إلا بالله.

48 - وأما حق من ساءك القضاء على يديه بقول أو فعل:

فإن كان تعمدها كان العفو أولى بك لما فيه له من القمع وحسن الأدب مع كثير أمثاله من الخلق، فإن الله يقول: {ولمن انتصر بعد ظلمه فأولئك ما عليهم من سبيل} إلى قوله: {لمن عزم الأمور}، وقال عز وجل: {وإن عاقبتم فعاقبوا بمثل ما عوقبتم به ولئن صبرتم لهو خير للصابرين}، هذا في العمد؛ فإن لم يكن عمدا لم تظلمه بتعمد الانتصار منه، فتكون قد كافأته في تعمد على خطإ، ورفقت به ورددته بألطف ما تقدر عليه، ولا قوة إلا بالله.

49 - وأما حق أهل ملتك عامة:

فإضمار السلامة، ونشر جناح الرحمة، والرفق بمسيئهم، وتألفهم، واستصلاحهم، وشكر محسنهم إلى نفسه وإليك، فإن إحسانه إلى نفسه إحسانه إليك إذا كف عنك أذاه، وكفاك مؤونته، وحبس عنك نفسه، فعمهم جميعا بدعوتك، وانصرهم جميعا بنصرتك، وأنزلهم جميعا منك منازلهم، كبيرهم بمنزلة الوالد، وصغيرهم بمنزلة الولد، وأوسطهم بمنزلة الأخ، فمن أتاك تعاهدته بلطف ورحمة، وصل أخاك بما يجب للأخ على أخيه.

50 - وأما حق أهل الذمة:

فالحكم فيهم أن تقبل منهم ما قبل الله، وتفي بما جعل الله لهم من ذمته وعهده، وتكلهم إليه فيما طلبوا من أنفسهم، وأجبروا عليه، وتحكم فيهم بما حكم الله به على نفسك فيما جرى بينك وبينهم من معاملة، وليكن بينك وبين ظلمهم من رعاية ذمة الله، والوفاء بعهده وعهد رسول الله | حائل، فإنه بلغنا أنه قال: من ظلم معاهدا كنت خصمه فاتق الله، ولا حول ولا قوة إلا بالله.

فهذه خمسون حقا محيطا بك، لا تخرج منها في حال من الأحوال، يجب عليك رعايتها، والعمل في تأديتها، والاستعانة بالله جل ثناؤه على ذلك، ولا حول ولا قوة إلا بالله، والحمد لله رب العالمين‏. [1]

Know, may Allah have mercy on you, that Allah has rights that encompass you in every movement you make, or stillness you maintain, or residence you take, or limb you use, and some of these rights are greater than others. The greatest of Allah's rights upon you is that which He has obligated for Himself, blessed and exalted, and it is the origin of all rights from which they branch out. Then He has made it obligatory upon you to uphold His rights for yourself from your head to your feet, and for each of your organs. Thus, He has granted your eyes their right, your ears their right, your tongue its right, your hands their right, your feet their right, your stomach its right, and your private parts their right. These are the seven organs through which actions are performed. Then the Almighty has made your actions themselves have rights upon you. He has made your prayer have a right upon you, your fasting have a right upon you, your charity have a right upon you, and your sacrifice have a right upon you. Then these rights extend from you to others who have rights that are obligatory upon you. The foremost of these obligatory rights are the rights of your leaders, then the rights of your subjects, then the rights of your relatives. These rights branch out into further rights. The rights of your leaders are three: the right of the ruler who governs you, the right of the one who teaches you knowledge, and the right of the owner who manages your wealth. Each of these leaders is an imam (leader). The rights of your subjects are three: the right of your subjects over whom you have authority, the right of your subjects whom you teach knowledge, for the ignorant are subjects of the knowledgeable, and the right of your subjects in terms of wealth, such as spouses and those whom your right hand possesses. The rights of your relatives are numerous and connected according to the closeness of kinship. These rights are obligatory upon you: the right of your mother, the right of your father, the right of your child, the right of your brother, and so on, with the closest and then the next closest. Then the right of your benefactor, then the right of the one whom you benefited, then the right of the one who has done good to you, then the right of your caller to prayer, then the right of your Imam in prayer, then the right of your companion, then the right of your neighbor, then the right of your friend, then the right of your partner, then the right of your property, then the right of your debtor whom you claim from, then the right of your creditor who claims from you, then the right of your associate, then the right of your opponent who has a claim against you, then the right of your opponent whom you claim against, then the right of the one who asks you for advice, then the right of the one who advises you, then the right of the one who seeks your counsel, then the right of the one who counsels you, then the right of the one who is older than you, then the right of the one who is younger than you, then the right of your asker, then the right of the one whom you ask, then the right of the one who has wronged you in word or deed or has done good to you in word or deed, whether intentionally or unintentionally.

Then the right of the people of your faith generally, then the right of the people under your protection (dhimma), then the rights that arise according to the conditions and changes of circumstances. Blessed is the one whom Allah aids in fulfilling what He has mandated upon him of his rights and grants him success and guidance.

1-As for the greatest right of Allah:

Worship Him without associating anything with Him. If you do this sincerely, He has promised that He will suffice you in worldly and hereafter matters, and will preserve for you what you love of them.

2 -The right of yourself upon you:

Fulfill it by obeying Allah, by giving each of your organs their due rights: your tongue, your hearing, your sight, your hand, your foot, your stomach, and your private parts. Seek Allah's help in fulfilling these rights.

3. And as for the right of the tongue:

It is to honor it by abstaining from obscenity, to train it to speak good, to encourage it to be well-mannered, to refrain from speaking unless there is a need or benefit for religion and worldly matters, to protect it from excessive and disgraceful talk that is of little benefit and whose harm cannot be guaranteed, as it is considered the witness and evidence of the intellect. The wise person adorns their intellect with the good conduct of their tongue. There is no power except with Allah, the Most High, the Great.

4 - And as for the right of the hearing:

It is to protect it from being a pathway to your heart except for noble words that bring good to your heart or instill in you noble character. For it is the gateway of speech to the heart, conveying various meanings to it, whether good or evil. There is no power except with Allah.

5 - And as for the right of your sight:

It is to avert it from what is not permissible for you and not to misuse rather but using it for a place of learning or gaining knowledge. Indeed, sight is the gateway to consideration.

6 - And as for the right of your feet:

It is to not walk with them to what is not permissible for you and not to use them in a manner that belittles the people in the path. They are your carriers and will take you on the path of religion and to your desired destination. There is no power except with Allah.

7 - And as for the right of the hand:

The right of the hand is that you do not extend it to what is not permissible for you, thereby incurring punishment from Allah in the Hereafter and blame from people in this world. Do not withhold it from what Allah has made obligatory upon it. Rather, dignify it by restraining it from much that is permissible for it, and extend it to much that is not obligatory upon it. Thus, it will be rational and honored in this world and entitled to a good reward in the Hereafter.

8 - And as for the right of your stomach:

The right of your stomach is that you do not make it a container for unlawful food, whether a little or a lot, and that you are moderate with lawful food. Do not go to excess, causing harm to your body and losing dignity. Control it when it craves food and drink, for overeating leads to laziness, indolence, and detachment from every good deed and honor. Overdrinking to the point of drunkenness leads to foolishness, ignorance, and loss of dignity.

9 - And as for the right of your private parts:

The right of your private parts is to guard them from what is not permissible for you and to seek help in this by lowering your gaze, as it is one of the best helpers. Frequently remember death, admonish yourself with Allah's warnings, and instill fear of Him in yourself. By Allah's protection and support, and there is no power or strength except through Him.

As for the rights of acts:

10 - As for the right of prayer:

The right of prayer is that you know it is an audience with Allah and that you stand through it before Allah. When you realize this, you should stand in it as a humble, hopeful, fearful, trembling, and imploring servant, who magnifies the presence of Allah with stillness, lowering your gaze, and humbling your limbs. You should soften your heart and engage in earnest conversation with Him, asking for the freedom of your neck, which is bound by your sins and consumed by your misdeeds. There is no power except with Allah.

11 - As for the right of fasting:

The right of fasting is that you know it is a veil that Allah has set up over your tongue, your hearing, your sight, your private parts, and your stomach to protect you from the fire. As it is said in the tradition, "Fasting is a shield from the fire." If your limbs rest within this shield, you hope to be protected, but if you let them act recklessly within the shield and lift its edges, looking at what is forbidden and allowing yourself to be led by desire, you cannot be sure that the shield will not be pierced and you will be exposed. There is no power except with Allah.

12 - As for the right of charity:

The right of charity is that you know it is your deposit with your Lord and a trust for which you need not witness. When you know this, you will be more certain of what you have deposited in secret than what you have given openly. You should be sincere in whatever you have kept secret or made public, keeping the matter between you and Allah in secrecy in all cases. Do not rely on witnesses of ears and eyes regarding it, as if they are more trustworthy to you. Do not boast about it to anyone, for it belongs to you, and if you boast about it, you may be subjecting yourself to disgrace before those to whom you have given. This indicates that you did not intend the act for yourself, and if you had intended it for yourself, you would not have boasted. There is no power except with Allah.

13 - As for the right of offering:

The right of offering is that you purify your intention through it for your Lord, seeking His mercy and acceptance, and not desiring the eyes of the onlookers instead. If you are like this, you will not be pretentious or artificial, but rather you will aim solely at Allah. Know that Allah is approached with ease and not with hardship, as He intended ease for His creation and did not intend hardship. Likewise, humility is more fitting for you than pride because pretentiousness and costliness belong to the proud, whereas humility and submissiveness are free from pretentiousness and cost. They are natural and innate, and there is no power except with Allah.

The rights of Imams:

14 - As for the right of the one who leads you with authority:

The right of the one who leads you with authority is that you know you are a test for him, and he is tried through you by the authority Allah has given him over you. You should sincerely advise him, not oppose him when he has power over you, lest you cause your own and his ruin. Humble yourself and be gentle in giving him satisfaction without harming your religion. Seek help from Allah in this, and do not challenge or oppose him, for if you do, you would wrong both him and yourself, exposing yourself to his displeasure and him to ruin through you. You would be fit to be his helper against yourself and a partner in the harm he brings upon you. There is no power except with Allah.

15 - As for the right of the one who teaches you with knowledge:

The right of the one who teaches you with knowledge is to honor him and revere his session, to listen to him well and attend to him. Assist him in teaching you, by dedicating your mind to him, being present with your understanding, and awakening your heart. Make your vision clear for him by abstaining from pleasures and reducing desires. Know that you are his messenger to those who meet you among the ignorant. It is incumbent upon you to convey his teachings well and not betray him in delivering his message and fulfilling it on his behalf when you bear it. There is no power except with Allah.

16 - As for the right of the one who governs you through ownership:

It is similar to the right of the one who governs you with authority, except that this one owns what the other does not. You must obey him in all matters, big and small, unless he takes you away from the obligations of Allah or prevents you from His rights and the rights of others. Once you have fulfilled these obligations, you return to fulfilling his rights. There is no power except with Allah.

17 - As for the rights of those you govern with authority:

You should know that you govern them due to the strength you have over them. They are placed in the position of being your subjects because of their weakness and lowliness. You should show mercy and care towards those whose weakness and lowliness have made them your subjects, making your rule over them effective without them being able to resist you with pride or power. They can only seek help against what they find difficult from you by turning to Allah. Show them mercy, protection, and patience. Recognize the favor Allah has given you through the strength and power by which you have overcome them, and be grateful to Allah. Whoever thanks Allah for His blessings will be given more. There is no power except with Allah.

18 - As for the right of those you govern with knowledge:

You should know that Allah has placed you over them by what He has given you of knowledge and appointed you as a keeper of the treasures of wisdom. If you perform well in this role that Allah has assigned to you and act as a compassionate, sincere guardian of His servants, enduring hardships with patience, and if you see someone in need, you share with him the wealth of knowledge that you possess, then you will be rightly guided and hopeful. Otherwise, you would be a betrayer of His trust, oppressing His creation, and exposing yourself to being stripped of His blessings and power.

19 - As for the right of those you govern through marriage:

You should know that Allah has made her a means of tranquility, rest, companionship, and protection for you. Each of you should thank Allah for your spouse and recognize that this is a blessing from Him. It is obligatory to maintain good companionship with Allah's blessing, to honor and be kind to her. Even though your rights over her are greater and her obedience to you is more binding in what you love and hate, as long as it is not a sin, she has the right to kindness, companionship, and the fulfillment of mutual pleasures, which is significant. There is no power except with Allah.

20 - As for the right of those you govern through ownership:

You should know that they are the creation of your Lord, made of your flesh and blood. You did not create them, nor did you give them hearing, sight, or provide for their sustenance; rather, Allah has done that for you. He has subjected them to you and entrusted them to you, making you their caretaker. You should feed them what you eat, clothe them with what you wear, and not burden them with what they cannot bear. If you dislike them, you can turn to Allah and seek a replacement without torturing His creation. There is no power except with Allah.

21 - As for the right of the kinship:

The right of your mother is that you know she carried you where no one carries anyone, fed you from the fruit of her heart what no one feeds anyone, and protected you with all her body parts, being happy and joyful, enduring what she disliked, and bearing pain and heaviness until the hand of power delivered you from her and brought you into this world. She was content to go hungry as long as you were fed, to be naked as long as you were clothed, to be thirsty as long as you were satisfied, to be exposed to the sun as long as you were in shade, to forego comfort as long as you were content, to stay awake as long as you were asleep. Her womb was your vessel, her lap your refuge, her breast your nourishment, and her soul your protection. She endured the heat and cold of the world for you and protected you. You should thank her for that, and you cannot do so except with Allah's help and success.

22 - As for the right of your father:

You should know that he is your origin, and you are his branch, and without him, you would not be. Whenever you see anything in yourself that pleases you, know that your father is the root of this blessing upon you. Thank Allah and be grateful to Him accordingly. There is no power except with Allah.

23 - As for the right of your child:

You should know that he is from you and attributed to you in this world with all its good and evil. You are responsible for guiding him with good manners, directing him to his Lord, and assisting him in obeying Allah in relation to you and himself. You will be rewarded or punished for how well you fulfill this responsibility. Therefore, work in his upbringing in a way that adorns you with the good effects you have on him in this world and that excuses you before your Lord through good supervision and guidance. There is no power except with Allah.

24 - As for the right of your brother:

You should know that he is your hand that you extend, your back that you rely upon, your honor that you depend on, and your strength through which you strike. Do not take him as a weapon for disobeying Allah or as an aid for wronging others. Do not withhold your support from him against himself or your assistance against his enemy. Intervene between him and his devils, and offer him sincere advice and turn towards him with devotion to Allah. If he obeys his Lord and responds well, then that is good; otherwise, let Allah be more important to you and more honored than him.

25 - As for the right of the one who grants you freedom:

You should know that he spent his wealth on you, freeing you from the humiliation and isolation of slavery to the honor and companionship of freedom. He released you from the captivity of ownership, removed the shackles of servitude from you, enabled you to experience the scent of honor, and freed you from the prison of coercion. He relieved your hardship, extended to you the tongue of fairness, and granted you the freedom of the whole world. He gave you control over yourself, broke your bondage, and freed you to worship your Lord. By doing so, he bore the financial loss. You should recognize that he has the most right over you after your immediate family in your life and death. He is the most deserving of your support, assistance, and protection in Allah's cause. Do not prioritize yourself over him as long as he needs you.

26 - As for the right of your servant upon whom you have granted a favor:

You should know that Allah has made you his protector, guardian, and supporter. He has made him a means and a cause between you and Himself. It is most fitting that he shields you from the fire, providing you with a reward in the Hereafter. In the present life, he entitles you to inherit from him if he has no kin, as a recompense for the wealth you spent on him and the rights you upheld. If you fail to fulfill his rights, you risk not having a pure and rightful claim to his inheritance. There is no power except with Allah.

27 - As for the right of the one who does a favor for you:

You should thank him, remember his favor, and speak well of him. Sincerely pray for him between yourself and Allah. By doing so, you show gratitude both privately and publicly. If possible, repay the favor in kind; otherwise, be prepared and willing to repay it when the opportunity arises.

28 - As for the right of the caller to prayer:

You should know that he is reminding you of your Lord and calling you to your good fortune. He is among your best helpers in fulfilling the obligatory duties that Allah has imposed on you. Therefore, you should thank him as you would thank someone who does you a favor. Even if you are at home and occupied, you should not be suspicious of his intentions towards Allah. Recognize that he is a blessing from Allah to you without any doubt, so treat this blessing with gratitude to Allah in every situation. There is no power except with Allah.

29 - As for the right of your prayer leader:

You should know that he has assumed the responsibility of mediating between you and Allah. He represents you before your Lord, speaks on your behalf, prays for you, and intercedes for you without you having to do so. He bears the burden of standing before Allah and making supplications for you, which you do not bear. If there is any deficiency in this duty, it falls on him, not on you. If he commits a sin, you are not his partner in it, and he has no favor over you. He protects you with his own self and safeguards your prayer with his prayer. Therefore, you should thank him for this. There is no power except with Allah.

30 - As for the right of your companion:

You should be gentle and kind to him, treating him with fairness in your conversations. Do not overwhelm him with your gaze when you look at him, and aim to communicate clearly when you speak. If you are the one visiting him, you have the choice to leave when you wish. If he is the one visiting you, he has the choice, and you should not leave without his permission. There is no power except with Allah.

31 - As for the right of your neighbor:

You should protect him when he is absent and honor him when he is present. Support and assist him in all situations. Do not seek out his faults or try to find his shortcomings. If you come to know of them unintentionally or without seeking, be a strong protector and a cover for him. Do not listen to or spy on him in secret. Do not abandon him in times of hardship, and do not envy him in times of blessing. Forgive his mistakes and do not withhold patience if he wrongs you. Be a shield against slander and cancel out any malicious advice directed at him. Treat him with kindness and respect. There is no power except with Allah.

32 - As for the right of your friend (companion):

You should accompany him with kindness whenever you can, or at least be fair to him. Honor him as he honors you and protect him as he protects you. Do not let him outdo you in acts of kindness; if he does, reciprocate his generosity. Do not fall short of the affection he deserves. Be committed to advising him, supporting him in obeying his Lord, and assisting him in avoiding disobedience. Show him mercy rather than punishment. There is no power except with Allah.

33 - As for the right of your partner (in business):

When he is absent, take care of his interests. When he is present, treat him equally. Do not make decisions or judgments without considering his opinion, and do not act on your own judgment without consultation. Safeguard his assets and protect him from betrayal, whether in difficult or easy matters. It has been reported that Allah's hand is with the partners as long as they do not betray each other. There is no power except with Allah.

34 - As for the right of wealth:

You should only acquire it through lawful means and spend it only in permissible ways. Do not divert it from its rightful places or misuse it. If the wealth is from Allah, use it only for Allah's purposes and not to favor yourself in ways that may not be praiseworthy. It is crucial to manage it wisely and work in obedience to your Lord, ensuring that you do not squander it or be responsible for its loss, which would result in sin, regret, and accountability. There is no power except with Allah.

35 - As for the right of a creditor who claims from you:

If you are financially able, you should repay him, settle the debt, and enrich him without delay. The Prophet Muhammad (Pbuh) said, "Delay by a rich person is injustice." If you are in financial difficulty, address him with kind words, request his patience graciously, and return his claim gently without combining the loss of his money with poor treatment. Failing to do so would be considered ingratitude. There is no power except with Allah.

36 - As for the right of a partner:

Do not deceive, cheat, lie to, neglect, or mislead him. Do not act in ways that would undermine or harm him as an enemy would. If he trusts you, be diligent in fulfilling your responsibilities towards him and understand that exploiting his trust for personal gain is a form of usury. There is no power except with Allah.

37 - As for the right of a plaintiff who makes a claim against you:

If what he claims is true, you should not try to invalidate his argument or oppose his claim; instead, you should be your own adversary, judge, and witness in recognizing his right. This is a duty imposed by Allah upon you. If his claim is false, treat him with gentleness and appeal to his sense of religion. Counter his harshness with reminders of Allah and avoid excessive or irrelevant arguments that do not benefit you. The aim is to avoid sin and not provoke further animosity, as harsh words can incite more conflict, whereas goodness can suppress it. There is no power except with Allah.

38 - As for the right of a defendant:

If what you claim is true, present your case clearly and with firmness. Understand that a claim can be overwhelming for the defendant, so approach the matter with gentleness and patience, and provide clear and soft explanations without getting entangled in disputes or unnecessary arguments that might weaken your case. This approach will help you maintain your argument and ensure you are heard. There is no power except with Allah.

39 - As for the right of a consultant (someone seeking advice):

If you have a valid opinion for him, offer your advice sincerely and suggest what you would do if you were in his place. Approach him with compassion and kindness, as gentleness eases distress, while harshness creates discomfort. If you do not have an opinion but know someone whose advice you trust and would accept for yourself, guide him to that person and recommend them. This way, you are being helpful and not withholding good counsel. There is no power except with Allah.

40 - As for the right of someone who advises you:

Do not doubt their opinion if it does not align with yours. Opinions and people’s judgments can differ, so give them the benefit of the doubt if they are someone deserving of consultation. Do not withhold your gratitude for their advice and the positive intention behind it. If their advice aligns with your needs, thank Allah and show appreciation to your friend, reciprocating their kindness if they seek your help. There is no power except with Allah.

41 - As for the right of someone seeking advice:

You should offer sincere advice based on the truth you believe is best for them, presented in a manner that is gentle and considerate of their understanding. Speak in a way that their intellect can comprehend and avoid overwhelming them. Your approach should be compassionate. There is no power except with Allah.

42 - As for the right of a counselor:

You should be open and attentive to their advice, understanding their suggestions carefully. If their advice is correct and beneficial, thank Allah and acknowledge their contribution. If their advice is flawed, show them mercy and do not accuse them of ill intent. Recognize that they meant to offer good advice, even if they made a mistake, unless they are someone who is unworthy of trust. There is no power except with Allah.

43 - As for the right of an elder:

You should show respect for their age and honor their status if they are distinguished in Islam. Avoid confronting them in disputes, not obstructing their path, and not being disrespectful or impatient with them. If they show ignorance towards you, be patient and honor them because of their age and their standing in Islam. Respect for age is in accordance with their place in the religion. There is no power except with Allah.

44 - As for the right of a young person:

You should show them mercy, educate and guide them, forgive their mistakes, cover their faults, and handle them with kindness. Help them and be patient with their youthful errors as they are an opportunity for repentance and growth. Avoid arguing with them, as this approach is more likely to lead to their guidance. There is no power except with Allah.

45 - As for the right of someone who asks for help:

Give them what you can if you are certain of their sincerity and can meet their need. Pray for them and assist them with their request. If you have doubts about their sincerity and suspect deception, be cautious but still respond with kindness, protecting yourself from potential deceit. If you decide to help them despite your reservations, do so with good intentions, as this reflects strong resolve. There is no power except with Allah.

46 - As for the right of someone who has been asked:

If they give, accept their contribution with gratitude and acknowledge their generosity. If they refuse, seek to understand their reasons and maintain a good opinion of them. Remember that if they withhold, it is their right to do so, and it is not appropriate to criticize them for their property, even if they are unjust, as human beings are often unjust and ungrateful. There is no power except with Allah.

47 - As for the right of someone through whom Allah has granted you a favor:

If their action was intentional, thank Allah first, then express your gratitude to them appropriately and reward them for their kindness. Ensure you acknowledge their role and provide a fitting recompense. If their action was not intentional, thank Allah and express your appreciation, recognizing that this is part of Allah’s blessings. Cherish the causes of blessings regardless of their intent and hope for continued goodness. There is no power except with Allah.

48 - As for the right of someone who has wronged you by their words or actions:

If their actions were deliberate, it is better to forgive them to correct their behavior and foster good manners, as Allah says: "But those who, when they are wronged, defend themselves," and "The recompense for an evil is an evil like it." And: "But if you are patient, it is better for the patient." If their wrongdoing was not intentional, do not seek revenge, as this would only reciprocate a mistake with another. Instead, treat them with kindness and respond in the gentlest manner you can. There is no power except with Allah.

49 - As for the right of the people of your faith in general:

Maintain goodwill and extend the wings of mercy. Be gentle with those who may err, seek to guide and reform them, and show appreciation for those who do good to you. If their good deeds benefit you and protect you from harm, consider their kindness as a shared benefit. Treat all members of your community with respect: honor the elders as you would honor a parent, regard the younger ones as you would your own children, and consider your peers as your siblings. Extend your support and compassion to them, welcoming them with kindness and fulfilling your obligations as an ally and friend.

50 - As for the rights of the people of the dhimma (non-Muslim citizens under Muslim protection): The ruling concerning them is that you accept from them what Allah has accepted, and fulfill what Allah has stipulated for them in terms of His protection and covenant. Leave them to themselves regarding what they seek for themselves and are compelled to do. Judge them according to what Allah has decreed for yourself in matters of interaction between you and them. Let the observance of Allah’s protection and the fulfillment of His covenant and the covenant of the Messenger of Allah (Pbuhp) be a barrier between you and oppressing them. For it has reached us that he said, "Whoever oppresses a person under covenant, I will be his opponent." So fear Allah, and there is no power and no strength except through Allah.

 

These fifty rights encompass all that you are responsible for; you should uphold them in all circumstances. It is essential to observe and fulfill these duties with the help and guidance of Allah. There is no power except with Allah, and all praise is due to Him, the Lord of all the worlds.

Tihaf Al-O’qoul p.255