by Alī Ibn al-Ḥussain Zayn al-Ābidīn #

About the Treatise on Rights #

Treatise on Rights (Risālat al-ḥuqūq (online Print Edition)) is a seminal Islamic text that continues to resonate with the ethical and legal challenges of our modern era. Authored by Imam Alī Ibn al-Ḥussain Zayn al-Ābidīn, the fourth Imam for the Imami Shi`a Muslim community and a towering figure in Islamic spirituality and thought, the Treatise offers a comprehensive vision of human responsibility, justice, and dignity—one that transcends time, geography, and cultural boundaries.

Treatise on Rights #

Introduction #

Know—may God have mercy on you—that God has rights upon you that encompass you in every movement you make, whether you move or remain still, whether you descend into a place or rise from it, whether you use a bodily limb or employ any instrument. Some of these rights are greater than others. The greatest of God’s rights upon you is that which He has made obligatory for Himself—Blessed and Exalted is He—of His own right. This is the root of all rights, and from it all other rights branch out.

Then comes the right which He has made obligatory upon you for your own self, from the crown of your head to the soles of your feet, according to the differences among your bodily parts. Thus, He has assigned a right over you to your eyes, and a right over you to your ears, and a right over you to your tongue, and a right over you to your hands, and a right over you to your feet, and a right over you to your stomach, and a right over you to your private parts. These are the seven limbs by which actions are carried out.

Then the Mighty and Majestic has made your actions themselves subject to rights. He has assigned a right over you to your prayer, a right to your fasting, a right to your almsgiving, a right to your sacrificial offerings, and a right to every action you perform.

Thereafter, rights flow outward from you to others who bear rights that are obligatory upon you. The most obligatory of these upon you is the right of your leaders (imāms), then the rights of your subjects, then the rights of your kin. These are rights from which other rights branch out.

The rights of your leaders (imāms) are three, the most obligatory of them being:

the right of the one who governs you by authority,

the right of the one who leads you by knowledge, and

the right of the one who exercises property ownership over you—

for every leader is an imām.

The rights of your subjects are likewise three, the most obligatory being:

the right of those governed by you through authority,

the right of those governed by you through knowledge—for the ignorant is ruled by the knowledgeable, and

the right of those governed by you through property ownership—such as spouses and those under your possession.

The rights of your kin are many and correspond to the closeness of the blood tie. The most obligatory of these are:

the right of your mother,

then the right of your father,

then the right of your child,

then the right of your brother,

and then the nearest of kin in order of proximity and seniority.

Then comes the right of your master who has bestowed favor upon you,

then the right of the master whose favor continues over you,

then the right of the one who has done you a kindness,

then the right of the one who calls you to prayer,

then the right of the one who leads you in prayer,

then the right of your companion,

then the right of your neighbor,

then the right of your close associate,

then the right of your business partner,

then the right of your property,

then the right of the one you owe a debt to,

then the right of the one who owes you,

then the right of your associate,

then the right of your adversary who lays claim against you,

then the right of your adversary against whom you lay claim,

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 seeks your advice,

then the right of the one who advises you,

then the right of the one older than you,

then the right of the one younger than you,

then the right of the one who asks you,

then the right of the one you ask,

then the right of the one through whom there has occurred any harm or joy to you—whether by word or deed, whether intentional or unintentional.

Then comes the right of the people of your religion as a whole,

then the right of the people under your covenant (ahl al-dhimma),

and then the rights that arise according to changing circumstances and events, as dictated by their causes and conditions.

So blessed is the one whom God aids in fulfilling that which He has made obligatory upon him from among these rights, and whom He grants success and guidance.

Rights and duties #

1. The greatest right of God upon you is to worship Him without associating any partners with Him. If you fulfill this with sincerity, He has promised to take care of your worldly and spiritual affairs and to preserve for you what you cherish from both realms. As for the rights of yourself, you must fulfill them in obedience to God, ensuring that you perform the duties owed to your tongue, hearing, sight, hands, feet, stomach, and private parts, seeking God’s assistance in doing so.
2. The right of your tongue is to honor it by refraining from indecency and to train it to speak good words. You should use it only in situations where it serves a beneficial purpose for your religion and daily life, avoiding frivolous speech that may cause harm or have little benefit. Your tongue should reflect your wisdom and good character.
3. As for the right of your hearing, you should protect it from being a pathway to your heart except for noble words that inspire goodness or cultivate virtuous character. Your hearing is a gateway to the heart, which can lead to both good and evil depending on what you allow in.
4. The right of your sight is to lower it from what is unlawful and to use it only for purposes of reflection or gaining knowledge. Your sight should not wander into areas that lead to temptation or distraction from your duties.
5. As for the right of your feet, you must not walk towards what is unlawful. They should not lead you into places that disregard the dignityof others. Your feet should guide you on the righteous path, ensuring that you follow the way of faith.
6. The right of your hands is to refrain from extending them towards what is unlawful. You should use your hands to fulfill the obligations God has placed upon you, avoiding actions that would bring about punishment in this life or the hereafter.
7. The right of your stomach is to avoid making it a vessel for even a little of what is unlawful. You should eat moderately from the permissible, ensuring that you do not exceed the limits of righteousness to the point of indulgence, as excess may lead to laziness and hinder you from acts of goodness.
8. As for the rights of your private parts, you must protect them from what is unlawful. This involves lowering your gaze, as it is one of the strongest means to aid you in this endeavor. Control your desires by reminding yourself of death and the greatness of God, and instill fear in your soul regarding transgressions. Seek refuge in God, for He is the source of protection and support. There is no power except with Him.
9. As for the rights of prayer, you should understand that it is an invitation to God, and you stand before Him during prayer. Knowing this, you should conduct yourself as a humble, eager, and fearful servant, approaching your prayer with calmness and reverence. Engage in sincere supplication, recognizing your shortcomings and seeking forgiveness for your sins. Stand before God with tranquility and humility. There is no power except with God.
10. As for the rights of fasting, you must realize that it is a barrier God has placed over your senses—your sight, hearing, speech, and desires—to protect you from the fire. Fasting serves as a shield; if you remain within its confines, you hope to be protected. However, if you break this barrier by giving in to temptation, you risk exposing yourself to what is forbidden. Maintain your piety and do not transgress the limits set by God. There is no power except with God.
11. As for the rights of charity, you should understand that it is your treasure with God, a trust that requires no witnesses. Recognizing this, you should keep your charity secret unless you have a reason to declare it. Maintain its confidentiality, as it is a trust between you and God. Do not boast about your charitable acts, as this could undermine their value. If you do so, you risk rendering your good deeds ineffective. There is no power except with God.
12. As for the rights of your offerings (hadiyya), you should dedicate them sincerely to God, seeking His mercy and acceptance. Do not perform them for the eyes of others. If you do this sincerely, you will not be pretentious or artificial in your acts. Remember that God desires ease, not hardship, and He has created all things with ease in mind. Humility is preferable to arrogance, as it requires no burden or effort. There is no power except with God.
13. As for the rights of your leaders, you must recognize that you are a test for him, and he is a trial for you by virtue of his authority. You should offer him sincere advice and not oppose him, especially if he has power over you. Strive to ensure his actions do not harm your faith, and seek to assist him in ways that will not compromise your obedience to God. Do not rebel against him, as this would harm both him and yourself. Instead, be a source of support for him. There is no power except with God.
14. As for the rights of your teacher, you should show him respect and honor his gatherings. Listen attentively and engage with him, as you cannot afford to be ignorant of the knowledge he imparts. Prepare your mind and heart to absorb his teachings, avoiding distractions and temptations. If you are entrusted with his teachings, do not betray that trust, and strive to convey his messages accurately. There is no power except with God.
15. As for the rights of your master in ownership, this resembles the rights of your ruler, but here your obedience must be in accordance with God’s commands. Fulfill your obligations to your master as long as they do not lead you away from your responsibilities to God. Balance your duties, ensuring you do not neglect the rights owed to God. There is no power except with God.
16. As for the rights of your subjects in governance, you should recognize that you have been granted authorityover them through God’s grace. They are under your care due to their weakness and vulnerability. Treat them kindly and with mercy, as they are in need of your support and protection. Understand that this responsibility is a trust from God, and you should be grateful for the strength He has given you to carry it. There is no power except with God.
17. As for the rights of your subjects in knowledge, you must recognize that God has made you a guardian over the knowledge you possess. As a custodian of wisdom, you should share it with your subjects with sincerity and care. If you manage this responsibility well, you will be rewarded; if not, you risk betraying their trust. Act as a compassionate and wise steward of the knowledge entrusted to you. There is no power except with God.
18. As for the rights of your spouse, you should know that God has made them a source of comfort, rest, and companionship for you. Each of you should thank God for the other, recognizing that this relationship is a great blessing. You must treat this blessing with respect, kindness, and compassion. Even if your rights over them seem strict and your obedience to them required in matters you may like or dislike, remember that they have rights to mercy, companionship, and a place of solace. This bond is significant and must be honored. There is no power except with God.
19. As for the rights of those in your possession (like your servants), you should understand that they are creations of God, sharing in your flesh and blood. You do not own them by your own creation but by God’s decree. He has entrusted them to you, and you are responsible for their care. Provide for them as you would for yourself, feeding them from what you eat and clothing them from what you wear, and do not burden them with what they cannot bear. If you find yourself unable to care for them, know that you can seek refuge in God and replace them without causing them suffering. There is no power except with God.
20. As for the rights of your mother, you should realize that she carried you in a way no one else could, nurturing you with her heart’s bounty. She has given you her hearing, sight, hands, and all her faculties, enduring discomfort and hardship for your sake. Her sacrifices are immeasurable, and she deserves your utmost gratitude and respect. Recognize her contributions and be thankful for her sacrifices, acknowledging that you could not repay her except with the help and guidance of God.
21. As for the rights of your father, you must understand that he is your root, and you are his branch. Without him, you would not exist. Whatever you see in yourself that you admire comes from him. Therefore, acknowledge him as the source of your blessings, thank God for him, and show appreciation accordingly. There is no power except with God.
22. As for the rights of your child, know that they are a part of you, associated with you in this world through their good and bad actions. You are accountable for their upbringing, teaching them good manners, guiding them to their Lord, and helping them in obedience. You will be rewarded for this guidance or held accountable for neglect. Act towards them as one who adorns himself with the good effects of their actions and seeks forgiveness for them in your supplications. There is no power except with God.
23. As for the rights of your brother, you should know that he is your hand that you extend, your back that you lean on, your honor that you rely upon, and your strength in times of need. Do not use him as a weapon for disobedience to God or as a means to oppress His creation. Always support him in his needs and help him against his enemies, protecting him from his own demons. Offer him sincere advice and direct your attention to him for the sake of God. If he submits to his Lord and responds well, that is good; if not, let your love for God take precedence over your attachment to him.
24. As for the rights of the one who has done you a favor, you should recognize that they have spent their wealth on you, freeing you from the humiliation of servitude and leading you to the honor of independence. They have released you from the chains of bondage and provided you the opportunity to worship your Lord freely. They have borne the burden of your shortcomings and deserve your utmost respect and support, particularly after your family. They are the most deserving of your assistance and loyalty, so do not prioritize yourself over them in times of need.
25. As for the rights of the servant under your care, you should understand that God has made you their protector and guide. They serve as a means between you and God, and your treatment of them can lead to your salvation from the fire. You should be just and fair in your dealings with them, ensuring they receive their rights, especially if they have no relatives to claim inheritance. If you do not protect their rights, you risk losing your own blessings. There is no power except with God.
26. As for the rights of one who has shown you kindness, you should express your gratitude, remember their good deeds, and speak well of them. Offer sincere prayers for them in your supplications to God. If you do this, you will have thanked them both privately and publicly. If possible, repay their kindness with actions; if not, at least prepare yourself to do so when the opportunity arises.
27. As for the rights of the caller to prayer (muazzin), you should recognize that he reminds you of your Lord and calls you to fulfill your religious duties. Thank him for this role, as he is among your greatest helpers in performing the obligatory prayers that God has prescribed for you. If you find yourself doubting his intentions, remember that he is indeed a blessing from God. Treat this blessing with gratitude and acknowledge it in all circumstances. There is no power except with God.
28. As for the rights of your imam in prayer, you should understand that he has taken on the role of interceding between you and God, representing you in your worship. He speaks on your behalf while you do not speak for him, he prays for you while you do not pray for him, and he seeks what is best for you without you asking for it. His concern is for your standing before God and His questioning regarding you. If he falls short in any of these respects, it does not diminish your own standing. If he commits a sin, you are not a partner in that sin. He protects himself, and in turn, he protects your prayers; thus, you should be grateful for his efforts. There is no power except with God.
29. As for the rights of a companion, you should treat them gently, making your presence pleasant for them. Be fair in your conversations and avoid overwhelming them with your attention. When you engage with them, aim for clarity so they can understand you easily. If you need to leave their company, do so only with their permission. There is no power except with God.
30. As for the rights of your neighbor, you must protect their interests when they are absent and honor them when they are present. Always support them in both situations. Do not seek out their faults or look for their shortcomings to expose them. If you come to know something undesirable about them unintentionally, be a fortress of protection and a shield for their dignity. Do not eavesdrop on their private matters, and do not betray them in difficult times. Do not envy them in their blessings; instead, forgive their missteps and exercise patience if they act out of ignorance. Always be a source of peace for them, defending them against slander and treating them with respect. There is no power except with God.
31. As for the rights of a friend, you should treat them with kindness and generosity whenever you can. If you cannot do so, at least act fairly. Honor them as they honor you, and protect them as they protect you. Do not let them outdo you in acts of kindness; if they do, reciprocate their generosity. You should commit to providing them advice and support, helping them in their obedience to God. Be a source of mercy for them and not a source of hardship. There is no power except with God.
32. As for the right of wealth; it is that you do not acquire it except through lawful means, and you do not spend it except in lawful ways. Do not divert it from its proper places, nor misappropriate it from its rightful purposes. Do not consider it—if it has come to you from God—as belonging to anyone but Him, and let it be only a means to reach God. Do not prefer with it anyone over yourself, especially one who may not praise you for it, and who may not be a good caretaker of what you leave behind. He might not use it in obedience to your Lord, and thus you would become an accomplice to his wrongdoing.

On the other hand, if someone makes better use of your wealth after you—directing it toward obedience to his Lord—then he reaps the reward, and you bear the burden of sin, sorrow, and regret, along with the consequences. And there is no power except through God.

33. As for the right of the creditor who demands payment from you:

If you are able to repay, then you must fulfill his right, settle your debt, and relieve his need, without delay or postponement. For the Messenger of God (peace be upon him) said: “Delaying payment by one who is capable is an act of injustice.”

But if you are in hardship, then satisfy him with kind words, and make a courteous request for leniency. Turn him away gently and do not combine the loss of his wealth with poor treatment—for that would be vile conduct. And there is no power except through God.

34. As for the rights of the adversary making claims against you, if their claims are valid, do not dismiss their arguments or work to invalidate their complaint. Instead, recognize that you must be your own opponent in this matter, serving as your own judge and witness to their rights without relying solely on other witnesses. If their claims are false, treat them with gentleness and remind them of their faith, aiming to soften their stance with the remembrance of God. Avoid harsh language, as it may invite further hostility and only serve to escalate the conflict. Remember that good words can combat evil. There is no power except with God.
35. As for the rights of the accused in a claim, if what they claim is true, approach the matter with clarity and compassion, recognizing that claims can be heavy on the ears of the accused. Focus on presenting your argument gently and allow time for deliberation, using clear and kind language. Do not get distracted by disputes or idle talk, as this may weaken your case. There is no power except with God.
36. As for the rights of the one seeking advice, if they present a matter to you, exert yourself to offer them sound counsel, suggesting what you believe would be the best course of action if you were in their position. Approach this with kindness and gentleness, as gentleness alleviates discomfort, while harshness creates distance. If you do not have a specific opinion to provide, guide them towards someone whose judgment you trust and approve of, thereby ensuring you have not withheld any good advice. There is no power except with God.
37. As for the rights of the one advising you, do not suspect them regarding their opinions that align with yours. Opinions and people’s behaviors can vary; be open to their perspective. If you doubt their insight, remember that suspicion should not extend to those deserving of consultation. Always express gratitude for their contributions and the quality of their advice. If their opinion aligns with yours, thank God and acknowledge your brother’s assistance with gratitude and a willingness to reciprocate in kind if they seek your help. There is no power except with God.
38. As for the rights of the one seeking your advice, it is your duty to offer them sound counsel based on what you believe is right, while ensuring your words are gentle and appropriate for their understanding. Speak to them in a manner that their intellect can grasp, for each mind has a capacity for understanding different levels of discourse. Let your approach be rooted in mercy. There is no power except with God.
39. As for the rights of the advisor, you should soften your demeanor towards them, open your heart, and lend your ear to understand their advice. Reflect on what they say; if they have succeeded in providing sound guidance, praise God for that, accept their counsel, and recognize its value. If they have erred, show them compassion and do not suspect them of ill intent, knowing that they only sought to advise you but may have made a mistake. Avoid jumping to conclusions about their character unless there is just cause. In all circumstances, do not act harshly towards them, and remember that there is no power except with God.
40. As for the rights of elders, you should respect their age and honor their status in Islam, especially if they are distinguished in the faith. Do not confront them in disputes; do not precede them in any matter, nor treat them with disregard. If they act ignorantly towards you, be patient and treat them with dignitydue to their age and their Islamic standing. The rights of age are proportional to the honor of their Islamic contributions. There is no power except with God.
41. As for the rights of the young, show them mercy, educate them, and forgive their mistakes. Protect them, treat them gently, and assist them. Conceal their youthful errors, as this can lead to their repentance. Exercise patience with them and avoid quarrels, for such behavior is more conducive to their growth and guidance.
42. As for the rights of the one who asks, you should give to them if a charitable opportunity arises and you are able to meet their needs. Pray for them in their hardship and assist them in their requests. If you have doubts about their honesty and accusations arise against them, do not let those doubts lead you to a hasty judgment. Be wary of the whispers of Satan, who seeks to divert you from your blessings and distance you from drawing closer to your Lord. Instead, cover their faults and respond to them graciously. However, if your own inclinations lead you to give in to their request despite your reservations, know that this is a matter of resolve and virtue.
43. As for the rights of the one who is asked, if they give, accept what they offer with gratitude and recognition of their generosity. Seek to understand their reasons if they withhold, and maintain a good opinion of them. Know that if they choose not to give from their wealth, it is their right to do so, and that reproaching them for their possessions is not warranted. Even if they are unjust, remember that humanity is often prone to injustice and ingratitude.
44. As for the rights of one through whom God has brought you joy, if their actions were intentional, you should first praise God and then thank them for their kindness in proportion to the reward they deserve. You should reciprocate their generosity and ensure that they are rewarded for their initial good deed. If their actions were not deliberate, you should still praise God and thank Him, recognizing that this kindness is a unique blessing from Him. You should cherish this, as it is a reason for God’s blessings upon you, and hope for further good in return. Indeed, the causes of blessings are a source of prosperity wherever they may arise. There is no power except with God.
45. As for the rights of one who has wronged you through words or actions, if their wrongdoing was intentional, then forgiveness is preferable, as it embodies restraint and good conduct towards those of their stature among creation. Indeed, God says, “And whoever avenges himself after being wronged—there is no blame upon them.” This is a matter of resolve. God, the Exalted, also said, “And if you punish [an enemy], let it be proportional to that which was inflicted upon you. But if you are patient, it is better for those who are patient.” This applies to intentional wrongdoing. If their actions were not deliberate, do not wrong them by intentionally seeking retribution, lest you respond to an error with your own deliberate wrongdoing. Instead, treat them with gentleness, and respond with the kindest response you are able to give. There is no power except with God.
46. As for the rights of your community, they include the intention of safety, spreading the wings of mercy, being gentle with those who commit wrong, fostering unity among them, seeking their reform, and expressing gratitude to those who do good, both to themselves and to you. For indeed, their kindness to themselves is their kindness to you when they refrain from causing you harm and spare you their burdens. Embrace all of them with your supplication, support all of them with your assistance, and grant each of them their rightful place: the elders should be regarded as parents, the young as children, and the middle-aged as siblings. Whoever comes to you, treat them kindly with compassion and maintain the bond of brotherhood that is due from one brother to another.
47. As for the rights of the People of the Covenant, the ruling regarding them is that you should accept from them what God has accepted, and fulfill what God has entrusted to them of His covenant and promise. You should speak to them in accordance with what is required of them, and guide them to what is obligatory upon them, and judge them according to what God has judged regarding yourself in your dealings with them. And let there be between you and their oppression a barrier of maintaining God’s covenant and fulfilling the promise of God and His Messenger. For it has reached us that he said, “Whoever oppresses a covenant holder, I will be his opponent.” So fear God, and there is no power or strength except with God. These are fifty comprehensive rights that encompass you, and you must not depart from them in any circumstances. It is incumbent upon you to observe them, to work towards fulfilling them, and to seek God’s assistance in doing so. And there is no power or strength except with God, and praise be to God, the Lord of the Worlds.

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