Rights of Others in Islam

Any act by which someone is hurt, or his person, possession or dignity are subjected to any loss is absolutely forbidden; it is forbidden in the same way as is pork, alcohol or usury.

Indeed, while some leniency may be shown when unlawful food is consumed in extreme cases of emergency, no such mitigation on account of extraordinary situations is possible in case of violating such prohibitions as not to usurp others’ property, nor backbite nor defame nor slander. The punishment for these is only hellfire. Even worse would be the fact that Allah would not talk to such offenders, nor cleanse them of their sins. (Al-Imran 3: 77)

There is no pardon from Allah in cases where personal rights have been violated: forgiveness may only come from the person aggrieved – either directly or when Allah makes it possible for that person to grant such pardon. Just save yourself from such acts. And if you were to violate others’ rights, obtain their forgiveness here in this world or else you’ll be left absolutely destitute and bankrupt on the Day of Judgment.

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All praise is due to Allah, who honoured us in His Book with these words;

“Verily Allah commands you to fulfill trust (rights) to its recipients and when you judge between people then judge with justice'Al- Qur'aan

and salutations (Salaat) and peace (Salaam) be upon His Messenger, our leader Muhammad (Sallallahu Alayhi Wasallam), who made us aware with his words;

“Whoever has oppressed his brother should repay ft before the Day of Qiyaamah) even if it be a Dinaar or Dirham (rand or cent)[Hadith]”

and upon his family and companions who fulfilled what they were commanded by Allah and upon the Ulama of his Ummah.

It is apparent that we as believers have been ordained to fulfill certain rights. Some of these rights of Islam pertain to Allah Ta'ala and some to His servants. As concerns the rights of the servants of Allah, some are Deeni (religious) while others are Dunyawi (worldly) obligations. The worldly rights include that of close relatives, neighbours, colleagues, friends, Elders, the young and of all Muslims in general. It has become predominant that due to lack of knowledge we blatantly disregard these rights, or that we are neglectful in fulfilling these rights. For this reason it was envisaged that a concise booklet should be written in which these rights are discussed. It is hoped that this will lnsha-Allah be beneficial to all of us. This book has been divided into several sub-divisions, each of which deals with a particular topic under discussion.

Rights Of Allah

The first right upon a servant is that due to Allah Ta'ala, Who has blessed us with innumerable bounties and favours and Who takes us out of misguidedness towards Guidance and has promised us enormous reward for our actions.

The rights of Allah Ta'ala, called `Huququllah' are:

Our beliefs regarding the Being and Qualifies of Allah Ta'ala should be in accordance with the Qur'aan and Hadith.

That we should make our beliefs, actions, business transactions, social life and character in accordance to the Pleasure of Allah Ta'ala, and abstain from all those things which lead to His displeasure.

That you give preference to the Pleasure and Love of Allah Ta'ala over all other loves and pleasures of life. 

Whatever you have, be it love or enmity for anyone, having good relations or breaking-off of ties, should only be for the pleasure of Allah Ta'ala.

Rights of Ambiyaa and Malaaikah

We have been informed of the `Being' and Qualities of Allah Ta'ala, and what leads to His pleasure and displeasure through means of the Ambiyaa (Prophets), and they through wahi (revelation) conveyed by the Angels. Thus there are certain rights due to them for this favour upon us. 

For all that they showed us is, for our Deeni and worldly benefit and to safeguard us from harmful things in both the worlds. 

Many angels are appointed to tasks that are of benefit to us (such as bringing rain) and they fulfill these tasks by the Command of Allah Ta'ala. Thus the rights due to the Ambiyaa (Alaihimus Salaam) and the Malaa'ikah are in part, of the rights of Allah Ta'ala.

In particular the favours of Rasulullah Sallallahu Alayhi Wasallam upon us are the most, thus the rights due to him are also the most.

The rights due to him are:

• to believe in his Nubuwwat (Prophethood)
• to follow his every command and Sunnat (way)
• to honour and love him in your heart
• to continuously convey Salaat and Salaams (Durood) upon him

The rights of the angels are:

• to believe in their existence.
• to believe them to be free of sin.
• When their names are mentioned to say `Alayhis Salaam'.
• Not to enter the Musjid after having eaten or taking something which has an offensive odour, which will cause difficulty to the angels.

To save yourself from all things which displease the angels such as: To keep pictures, to be lax in purifying yourself from janaabat (impurities) and to unnecessarily become involved in Makrooh (disliked) things. 

Rights of Sahaaba and Ahle Bayt

 

The Sahaba Kiraam (Radiallahu Anhum) and the Ahl-eBayt (family of Rasulullah Sallallahu Alayhi Wasallam) have Deeni and worldly attachment directly with Rasulullah Sallallahu Alayhi Wasallam. Therefore fulfilling their rights is also part of fulfilling Rasulullah Sallallahu Alayhi Wasallam's rights.

The rights due to them are:

• To follow and obey them.
• To have love for them.
• To believe in their being people worthy of honour and nobility.
• To have love for their friends and enmity for their enemies.

Rights of Ulama and Mashaaikh

The Ulama of the external and internal aspects of Deen are the inheritors and successors of Sayyiduna Rasulullah Sallallahu Alayhi Wasallam; therefore their rights are also part of Rasulullah Sallallahu Alayhi Wasallam's rights. 

Their rights are:

• Continue making Dua for the Fuqahaah, Mujtahideen (Islamic Jurists), Ulama, Muhadditheen, Asaatiza (your Deeni teachers), Mashaa'ikh (Sheikhs) and authors of Islamic works.
• Follow and obey them in all matters pertaining to and in accordance with Shari' at.
• Those of them who are living, have love for them and honour them, do not have enmity for them or oppose them.
• If possible, also assist them according to your capacity to fulfill their (financial) necessities.

Rights of Parents

All the above-mentioned categories of people are the means of our receiving Deeni bounties and favours, therefore their rights were made compulsory on us. On the other hand there are others who are the means of worldly favours and benefit. Their rights have also been commanded by Shari' at.

Foremost amongst them are our parents. They are the means of our being born and living and also our upbringing when we were young (and unable to do anything for ourselves.) Therefore their rights are incumbent upon us.

The rights of parents are:

• Do not give them any trouble or harm, even though there may be some excess on their part.
• Honour and respect them, verbally and by deed (action).
• Completely obey and serve them in all those things permitted by Shari' at.
• If they are in need, then serve them with your wealth and money, even if they be kaafirs (unbelievers).

Rights of Grandparents

The rights of your grandparents according to Shariat are exactly the same as those of your parents, (whether they be living or have passed away). Therefore as you fulfill your parent's rights so too must you regard your grandparent's rights.

Similar is the case that your mother's brothers and sisters are like your mother; and your father's brothers and sisters are like your father in regard to their rights.

Therefore fulfill the rights of these close family ties, as that of your parents, as they are Islamically also your Mahram.

Rights of children

As parents have rights on their children, so to do children have rights on their parents. Your children's rights are:

• Firstly, a man should marry a pious wife of good character so that the offspring may be pious and good-natured. [so too is the case of a woman.]
• You should bring up and cherish your children with love in their infancy and childhood. Great reward and virtues have been mentioned for having love for your children. Particularly in regard with daughters, do not become disheartened by them, for very great reward has been mentioned for bringing-up and looking after your daughters.
• The occasion arises where children have to be fed by a wet-nurse, then choose a woman who is pious and good-natured, for the milk drank by children effects their character and temperament.
• You should give them Deeni Ilm (knowledge) and teach them good character, manners and etiquette.
• When they reach marriageable age then have their nikah performed. If a daughter's husband passes away then take care of her until she is married again. You should bear her expenses and look after her.

Rights of a wet nurse

A wet-nurse by virtue of breast-feeding you, is similar to your mother. She too has been accorded rights. Her rights are:

• Treat her with respect and honour.
• If she is needy and you are wealthy then serve her with your wealth.
• If possible then acquire a servant or maid to serve her.
• Since her husband is her partner, therefore be kind and generous towards him also.

Rights of a stepmother

Due to the fact that your stepmother is married to and has a bond with your father, and we have been commanded to have good relations with our parent's friends, therefore the stepmother also has rights: These rights are those mentioned(previously-Rights of a wet nurse)[ Similarly is the case of a stepfather.]

It has been mentioned in the Hadith that the big brother is similar to the father. Thus, it therefore necessitates that the younger brother is like your children in respect of their rights over you. Therefore, as regards your elder and younger brothers, they have the same rights as that of your parents and of your children respectively. Regard the rights of sisters upon the same principle.

Rights of your family and relatives

In the same manner your close relatives and family also have rights over you. Which concisely mentioned are:

• If anyone from your Mahram (those people you cannot marry) are needy and have no means of income, then to provide for them as will suffice them becomes Waajib (obligatory), as is the case of your children. Generally in others circumstances it is not waajib to provide for your mahrams, but it is necessary to serve and be kind towards them.
• Go and visit them regularly.
• Do not break-off ties with them. Even if they cause you some trouble or harm then make Sabr (be patient) on that.

Rights of your Ustaadh and Sheikh

As your Ustaadh and Sheikh are with regard to your internal (character) up bringing, like your father, therefore treat them, their family and relatives as you would treat your father, your immediate family and relatives. From this we understand the need for honouring and respecting our Elders, Sheikhs and teachers. From here a very important point emerges. The students or mureeds are in the category of children of the Sheikh or Ustaadh respectively, their rights with each other are similar to those of brothers and sisters. 

Rights of a student or mureed

Since mureeds and students are like the Sheikh's or Ustaadh's own children, therefore as regards their spiritual up bringing, compassion and kindness, their rights are like those of his own children.

Rights of Spouses

To fulfill the rights of the husband and wife respectively, are very important for a happy and fulfilling marriage.

The rights upon a husband are:

• To spend and take care of the expenses of your wife according to your capability. Not to be miserly in this regard.
• To continuously teach her the masaa'il (laws) of Deen and to encourage her towards doing good deeds.
• To permit her to visit her parents, brothers and sisters, and family.
• If occasionally the need arises to reprimand her, then do not be excessive.

The rights upon a wife are:

• To obey, respect and fulfill the needs and desires of her husband. But with soft words excuse yourself from any unlawful thing (which is against Shariat).
• Do not ask for things beyond his means.
• Do not spend his wealth without his permission.
• Do not be abusive or unkind to his close family, which causes hurt, worry or resentment in his heart. Especially with his parents, treat them with respect and honor.

Rights of an Employer and his Employee

The term "master" here includes 'a king, ruler, his deputy, an employer, etc.' and an "underling" includes 'a subject, servant, employee, etc.'

The rights upon a master are:

• Do not place too burdensome tasks upon an underling.
• If there is a difference or argument between two workers then be just. Do not favour one.
• Be mindful of their safety and ease. Make suitable arrangements so that they may be able to bring you their complaints without difficulty.
• If at times they are unable to carry out your orders, then accept their excuse and forgive them.

The rights on an underling are:

• Obey and seek good for your ruler or employer. But do not obey him in things against Shariat.
• If the master or employer does or says something, which is against your temperament, then make Sabr and be patient. Do not complain or curse him. Make dua that Allah Ta'ala makes his heart soft. In one Hadith it is mentioned that you yourself should obey Allah Ta'ala so that Allah Ta'ala will make the rulers heart soft and kindhearted towards you.
• If your employer or ruler does something, which gives you ease, then be grateful to him.
• Merely due to your own desires, do not be rebellious.

These rights are valid for as long as a person is under the rule or employment of a person. Otherwise he has his own free will. 

Rights of the in-laws

In the Qur'aan Majeed Allah Ta'ala has also mentioned the `in-laws' to be amongst your relatives and this type of family relations to be a Ne'mat and bounty from Allah Ta'ala.

From this it becomes apparent that as concerns your father and mother-in-law, brothers and sisters-in-law as well as children from your spouse's previous marriage, have a certain degree of rights.

Therefore as regards them you should take particular care of being kind, good-natured and helpful to them. Also visit them sometimes. 

Rights of All Muslims in general

 

Apart from your relatives and friends, all Muslims in general have certain rights over you. Allaamah Subhaani in `Targheeb wa Targheeb' has mentioned them on the authority of Hazrat Ali (Radiallahu Anhu) to be:

1.      Forgive the fault of your Muslim brother

2.      Have compassion during their grief and crying.

3.      Hide their faults.

4.      Accept their excuse.

5.      Remove any trouble or difficulty, which has befallen them.

6.      Always desire good for them.

7.      Guard the love they have for you.

8.      Be mindful of their rights.

9.      If they are sick then visit them.

10. If they pass away then attend their funeral (Janaaza).

11. Accept their invitation (Da'waat).

12. Accept the gifts they send to you.

13. Return the good they do to you.

14. Be grateful to them for their favours to you.

15. When the occasion arises, assist them.

16. Protect and look after their household and families.

17. Assist them in their need.

18. Listen to their requests.

19. Accept their intercession on behalf of others.

20. Do not make them despair from achieving their aims.

21. When they sneeze and say `Alhamdulillah', then reply by saying 'Yarhamukallah'.

22. Return their lost goods to them.

23. Reply to their Salaam.

24. Speak to them with kindness and with soft and pleasant words.

25. Be kind and bountiful towards them.

26. If they take a pledge while relying on you, then fulfill their pledge.

27. If someone is oppressing them then assist them; and if they are oppressing someone else then stop them.

28. Have love for them and do not have enmity with them.

29. Do not degrade them.

30. Whatever you desire for yourself, desire the same for them.

In other Hadiths this too has been added:

31. At the time when meeting them then make Salaam; and if you shake their hands then that will be better.

32. If coincidently you become angry with someone, then do not stop speaking to him for more than three days.

33. Do not be suspicious or doubt him.

34. Do not be jealous or have enmity and hatred towards him.

35. As far as possible command good and forbid him from evil.

36. Be kind to the young and respect the Elderly.

37. If two Muslims fight then create a truce between them.

38. Do not backbite about him.

39. Do not cause him any harm, neither in his honour nor in his wealth.

40. If he cannot mount his conveyance then give him support and assist him.

41. Do not make him stand up from his place for you to sit down on it.

42. Two people should not speak amongst themselves while leaving a third person out.

An important point to note is that previously all the rights mentioned were for special groups of people. Their rights are over and above and also include the above-mentioned rights.

Rights of Neighbours Companions and Colleagues

 

Certain groups of people, who have specific relations with you (viz. neighbours, colleagues and companions), enjoy additional rights to those of the general Muslim populace.

Their rights include:

• Be kind and considerate towards them.
• Safeguard the honour of his household and family.
• At times send some gift for him. Especially when they are destitute or poverty-stricken then send some food for them too. Do not cause him trouble, do not become angry or create a quarrel with him on minor things. For, to remove any difficulty from him, the Shariat has granted him the `right of neighbour-ship. [This means that according to Shariat if you want to sell your home, then the neighbour has the first option and right to buy it.]

The Ulama have said that just as you have colleagues and neighbours when at home, so too when on travel. That is, you have travel-companions, and they are those people who travel with you when you leave home or those who coincidently join you while travelling.

This too has been mentioned in the Hadith. Their rights too are like those of your neighbours, companions and colleagues at home.

The result of all these rights is this: - that give preference to their ease over your ease. Some people inconvenience many others when travelling on some form of public transport, like a bus, train, plane, etc. This is a very bad habit. 

Rights of the Orphans and the Weak

 

In the same manner those people who are disadvantaged, like orphans, widows, the weak, the destitute, the needy, the sick, the traveller and the beggar, also have some additional rights. They are:

• Help and serve them.
• Assist and do their work with your own hands.
• Be compassionate and cheer them up.
• Do not reject or turn away their needs and requests.

Rights of guests

The guest also has certain rights and they are:

• To welcome them when they arrive, and to at least accompany them till the door when they are departing.
• To organise and prepare their necessities, food, sleeping place, etc. due to which they experience ease.
• To treat them with honour and respect, in fact serve them with your own hands.
• At least on one day prepare a special meal for them in which you take great care, but only to that extent where you do not feel burdened, nor the guest embarrassed and at the minimum you should be their host for three days.

So much is their necessary right and your duty, thereafter for as long as they stay it is a favour of their host upon them. But it is more appropriate for the guest that he should not inconvenience the host, neither by staying for too long, nor by unnecessarily requesting things, nor by interfering in the choice of food, place, manner of serving, etc of the host. 

Rights of friends

The Quran Kareem has mentioned that the 'specialties', which exist in, close family ties, as being the same found in friendship.

These are the etiquettes and rights of friends:

• The person, with whom you desire to be friends, should be observed carefully regarding his beliefs, actions, dealings and character. If they are sound and of a pious nature then forge friendship with such a person, otherwise stay far from him. Great stress has been laid on safeguarding oneself from bad company. From experience too, we see its harmful effects. When you do find a pious, good-natured and loyal friend, of the same sex; then there is no harm in forging strong bonds of friendship. In fact in this world one of the greatest means of ease and comfort is friendship.
• Never betray or be miserly towards him, whether in your person or in your wealth.
• If he does something, which is against your temperament, then overlook it. If by any chance there is a misunderstanding or he does something wrong or embarrassing then immediately clear the matter up.
• Do not be lax in seeking good for him, and never refrain from giving him your good advice and consultation (mashwara). Listen to his consultation with sincerity and if it is worthy of following then act upon it.

An important and noteworthy aspect is that the custom of 'adopting' children, wherein they are regarded in all aspects like your own children, which has become prevalent has no real basis in Shariat. The Islamic legal status of adopted children is no more than that of 'sincere friendship', and it will fall in that category. As for the rest legally speaking, like in inheritance, etc., they do not receive any share. For inheritance is a Shariat command in which man has no say, it is not voluntary, that for whoever you wish you give inheritance and for whoever you wish you disinherit him. 

THE LAW PERTAINING TO DISINHERITANCE From this it becomes quite clear that this custom which has become prevalent of disinheriting; that a person says that so and so (of his children or Islamically legal heir) should not receive inheritance and then dies, is completely unlawful and null and void.

As has been explained above inheritance is a command of Shariat and thus obligatory, and not voluntary. [Do not involve yourself in punishment and torment for wealth that is no longer of any benefit to you after your death.]

Rights of our fellow Humans

As a great deal of rights have been ordained in Islam, due to a person being close to you or due to having the same religion, so too some rights are ordained due to us being from the same species. That is, due to being human it is necessary to be considerate of them, even though they may not be Muslims.

Their rights are:

• Without reason do not give trouble to or harm anyone, neither in his person nor in his wealth.
• Without any Shariat reason do not speak evil or insult anyone.
• If you see someone afflicted with difficulty, poverty or sickness, then help him, give him food and drink, and give him medical treatment.
• Even in those cases where Shariat has given permission to punish someone, do not be cruel or excessive, nor should you threaten him unjustly.

Rights of Animals

Similarly due to being of the same class, some rights are also required. That is as far as the rights of animals are concerned, we should also consider them.

They are:

• Those animals from which we do not derive any direct benefit, do not cage them up for no reason. Especially do not take the young away from their nests, dens, burrows or homes and then make their parents concerned and grieved. To do this is being very merciless.
• Those animals, which can be of benefit, as well as those animals which do not directly benefit us, do not merely kill them for sport. Many game hunters (deep-sea fishermen, etc) are involved in this.
• Those animals, which we use for our benefit, do take care in providing for their food, care, etc. Do not make them do tasks which are beyond their capabilities and do not beat them over the limit.
• Those animals, which are to be slaughtered or that animal which has to be killed due to being harmful. Kill it with a sharp instrument, knife, etc. Do not make it suffer unnecessarily. Do not starve an animal or cause it to die.

Miscellaneous Rights

Thus far all the rights mentioned are those that are obligatory on a person from the very beginning. There are other rights which man, of his own choice, makes compulsory upon himself.

There are some, which pertain to `Huququllah' (the rights of Allah Ta'ala).

These are of three types: - 

Type one: That right whose means is obedience (to Allah Ta'ala). It is to make a `Nazar'. [Nazar means that you promise that if some work of yours gets done, you will perform a certain Ibaadat or give a certain sum in charity, etc]. 

If it (i.e. what you promise to do) is from the 'Ibaadat Maksooda' (actual Ibaadat like Salaat, Sadaqah, etc) then to fulfill it is Farz and compulsory. If it is from `Ibaadat Ghair-Maksooda' (like you promise to feed a person) then to fulfill it is Mustahab. If it is on something, which is Mubah (permissible), then the nazar or promise will be regarded as nonsense. If it is on something that is Maasiyat (sinful), then it will be haraam; and to make a nazar on anything other than Allah Ta'ala, is shirk (ascribing partners to Allah Ta'ala). 

Type two: Those things whose means are something permissible. Like the Kaffaarah (compensation) of an oath (yameen), or the Qazaa of Ramadhan for a traveller or sick person. These rights are compulsory (Waajib) to fulfill. 

Type three: The reason for it is due to your having committed some disobedience or sin. Like the Kaffaarah (compensation) for a fast which you broke in Ramadhan without any valid Shari' reason. The commands of these rights are also compulsory (Waajib) to fulfill. 

The second type of voluntary rights which a person places upon himself are those which pertain to 'Huqooqul-Ibaad' (the rights of men).

 

These too, as in the above case are of three types: -

Type one: those whose reason are obedience (to Allah Ta'ala). Like to fulfill a promise made with someone. It is necessary to fulfill this right. To be lax in this is mentioned to be a sign of hypocrisy.

Type two: These are those whose reason are due to it being permissible. Like giving a loan or similar transactions, accepting goods bought, to pay the Mahr, to pay a worker his salary, to return a trust placed in your care, etc.

All these things are Waajib and compulsory.

Type three: Those things whose reason is a sin or disobedience. Like killing someone, stealing something, to breach a trust, to dishonour or degrade someone, to be insulting, to swear at or to backbite someone, etc. To stop all these things and to seek forgiveness from the people concerned is Farz and obligatory. Otherwise in the Akhirat you will have to recompense them by giving them your good deeds, or you will have to undergo punishment for these transgressions.

Conclusion

Whatever rights are still left outstanding on you, if it is from amongst the "Huququllah", and if it is from `Ibaadat' then fulfill it. Like for example if you have certain Namaazes, or Rozas (fast) or Zakaat that has not been paid yet and it is outstanding, then work out how much is outstanding and fulfill it. If due to not having sufficient time or wealth at present you are unable to fulfill it (make Qazaa) immediately, then make a firm intention in your heart that when the opportunity avails and I have sufficient wealth, then I will not delay in fulfilling these duties and making my Qazaa.

If these rights outstanding are "Huququllah", but are due to 'disobedience and sin', i.e. you have not obeyed a command of Allah Ta'ala or been disobedient, then make sincere and true Taubah (repentance) - Insha-Allah everything will be forgiven. 

On the other hand, if the rights outstanding belong to the category of "Huqooqul-Ibaad" (the rights of servants), and they are capable of being `recompensed or repaid', such as debts, or if you have not returned a trust, etc.; then repay it or return it immediately or have it forgiven by that person.

If the rights are "Huqooqul-Ibaad" but they are of such a nature that they can only be `forgiven', such as back-biting, etc. then ask the person or people concerned for Ma'aafi (forgiveness) and have it forgiven by them. 

If due to some valid Shari' reason, you cannot ask the person directly to forgive you or cannot repay the right due to him, because of, for example him having passed away, etc. then you should always and regularly make dua for his forgiveness and that Allah Ta'ala have mercy on him and grant him a much better and greater recompense. It is not surprising or beyond Him, that Allah Ta'ala will satisfy him on the Day of Qiyamat and have it forgiven. (Note: An important point is that if the person concerned passed away and you owe something to him, such as a debt, it has to be paid to his estate and inheritors.) 

Though, if you have the ability to repay it or seek forgiveness and make Istigfar for that person, then do so immediately. Do not delay or be lax in this. 

Alternately if there are certain rights of yours, which are outstanding and the responsibility of other people, then those rights for which you have hope of it being repaid or returned, like your debtors, then ask for it politely from those people. 

If you have no hope of recovering it from them, or if they are from the category of being `forgiven' only, like their having back-bitten about you, then even though you will be able to claim good deeds from them, but for you to forgive them completely will entail a greater reward for you and is more virtuous and significant. 

Therefore it better if you forgive all of them completely, and especially when someone comes and asks you for ma'aafi and forgiveness. 

May Allah Ta'ala give us all the Taufeeq of fulfilling all the rights due on us, whether they be Huququllah or Huqooqul-Ibaad. Ameen.

Sunnipath

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The great importance of Fulfilling rights of people

Allah, the Almighty, calls attention to an aspect of honouring people’s rights when He says,

“And eat up not one another’s property unjustly.” (Al-Baqarah 2: 188)

The Prophet also corroborated this point when he said,

“A Muslim’s property should not be taken except by his willing consent.” He also said, “Verily, your blood, properties and honour are sacred to each another, just as the sacredness of this day of yours in this month of yours and in this city of yours.” This is confirmed by another statement of his, “The hand is responsible for whatever it takes until it returns it.” He also says, “Render back the trust to whoever put something in your trust and do not betray he who betrays you.” (Aboo Dawood and others).

Fellow Muslims! Among the people’s rights that Islam guarantees and firmly laid it’s foundation and principles is paying debts owed to fellow human beings. Islam strongly warns against negligence in paying debts, unnecessarily delaying them or treating them with utter disregard. Debts due to human beings are great trusts and huge responsibilities in the eyes of Islam. Allah says,

“Verily! Allah commands that you should render back the trusts to whom they are due; and that when you judge between men, you judge with justice.”(An-Nisaa 4: 58)

Imaam Al-Bukhaaree titled a chapter in his Saheeh: “Chapter: Paying of Debts” He then completely quoted the above verse and said, Allah, the Mighty and Exalted, strongly commands His slaves, saying,

“Then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).” (Al-Baqarah 2: 283)

He also says,

“O you who believe! Fulfil (your) obligations.”(Al-Maa’idah 5: 1)

Further, Islam strongly condemns violation of these rights. The Prophet said

, “Whoever has done a wrong to his brother should free himself from that (i.e. by rectifying it) for he will possess not a single gold or silver coin (on the Day of Judgement) until his wronged brother is given of his good deeds (as a compensation). If he however has no good deeds to his credit, some of sins of his wronged brother will be taken and thrown upon him.”

Islam regards debts so seriously, that they are exempted from the deeds than can be forgiven and overlooked. The Prophet said,

“Allah will forgive the martyr all his sins except for his debts.” (Muslim)

In a Hadeeth narrated by Aboo Qatadah, the Prophet stood among them (his companions) and said,

“Indeed, Jihaad in the way of Allah and Eeman are the best of all deeds.” A man stood up and said, “Tell me, if I am killed in the way of Allah, shall all my sins be removed, O Messenger of Allah?” The Prophet said, :Yes, if you are patient, seeking your reward from Allah, facing the enemy and not turning your back to him- except debt- That is what Jibreel told me.” (Muslim)

It is also to stress the gravity of debts that the Prophet did not pray upon a debtor when he died. Jaabir narrated that,

“A man died among us and we bathed him, perfumed him and shrouded him. Then we came to the Prophet and asked him, ‘Will you pray on him?’ He took a few steps and then said, ‘Has he any debts?’ We replied, ‘He has a debt of two dinars.’ Upon hearing that, the Prophet went away. Then Aboo Qatadah undertook to pay the debt. We, thereafter went to the Prophet and Aboo Qatadah told him, ‘I would pay the two dinars.’ The Prophet then said, ‘The creditors right is guaranteed and the deceased is free from debt?’ He said, ‘Yes.’ The Prophet then prayed on him.” (Ahmad and others)

In a Hadeeth narrated by Aboo Hurayrah, the deceased persons used to be brought to the Prophet and he would ask,

‘Did he leave anything with which his debt could be paid?’ If we told him that he left something, he would pray on him and if not, he would say, ‘Pray on your man (yourselves).’ When Allah opened the treasures for him as a result of the conquests he would say, ‘I am closer to the believers than their own selves; whoever dies (among them) and he has debts, I will be responsible for his debts.’” (Al-Bukhaaree and Muslim)

The Ulamaa say,

“His abstention from praying on debtors when they died was because his prayer on them is an intercession, and his intercession is accepted, while nothing cancels debts except paying it.”

Brothers in Islam! Deferment of paying outstanding debts on the part of rich people is injustice and when one of you is made to follow a solvent man, he would follow him.” (Al-Bukhaaree and Muslim)He also said,

“The delay of a capable man in paying his debts desecrates his honour and makes him liable to punishment.”

Brothers in Islam! There are some divine injunctions and Prophetic admonitions on matters of debts that emanate from Islam’s recognition of reality and its principle of kindness, mercy, compassion, facilitation and flexibility, of which is its permission for a Muslim to borrow when in a period of need with a good intention and a sincere determination to pay back the debt. He should not take it with an evil intention (i.e. with intention of not paying it back).

The Messenger of Allah said

, “Whoever takes people’s money (by debt) with the intention of paying it back, Allah will pay it back on his behalf, and whoever takes it with the intention of usurping it, Allah will destroy him.”

The Ulamaa say

, “Allah’s paying it back on his behalf means facilitating its payment for him in this world and paying it back on his behalf in the hereafter with whatever He wills if the debtor could not pay it in this world.”

Ibn Majah and others reported that the Prophet, said

“No Muslim will take a debt which Allah knows that he wants to pay it back except that Allah pay it back on his behalf in this world and the hereafter.”

One should therefore be aware of nursing bad intention of not paying back the debt for whoever does that exposes himself to the destruction mentioned in the above-quoted Hadeeth. The Ulamaa say

, “The destruction includes destruction of his life, his good living, making things difficult for him and making him devoid of blessings (Barakah) in this world not to mention the torment which awaits him in the hereafter.”

Brothers in faith! Of the noble instructions that Islam gives is its enjoinment of the creditor to give out debt with kindness, and honour the debtor when he is paying back.

The Prophet borrowed a young camel from a man and when the Zakah camels were brought to him he ordered Aboo Raafi (his servant) to pay back the borrowed young camel. Aboo Raafi told him that he could not find a young camel among the brought ones and that all the camels were of the best type. The Prophet told him, ‘Give it to him, for it is the best of all people who pays back in the best form.’” (Muslim)

Fellow Muslims! One of the legacies of Islamic law is that one should make things easy for the poor and the needy and grant them respite in paying back their debts. Allah say,

“And if the debtor is in a hard time (has no money) then grant him time till it is easy for him to repay.”(Al-Baqarah 2: 280)

Brothers in Islam! Making things easy for the poor has a great virtue and a huge reward. The Prophet said,

“Whoever makes things easy for a person in hardship, Allah will make things easy for him in this world and the hereafter.”

Among major means of facilitation is to write off the whole debt or part of it. Allah says,

“But if you remit it by way of charity, that is better for you.”(Al-Baqarah 2: 280)

The Prophet said,

“There was a merchant who would lend money to people. Whenever he saw a poor person who could not pay, he would tell his workers, ‘Write off his debt that Allah may forgive us.’ So Allah forgave him.” (Al-Bukhaaree and Muslim)

In another Hadeeth, Hudhayfah and Aboo Mas’ood Al-Ansaaree narrated that they heard the Prophet saying,

“A man died and was asked, ‘Why did Allah forgive you?’ He replied, ‘I used to have business transactions with people and I would write off debts owed me by the poor and alleviate for the rich.’”

The Prophet also said,

“Whoever gives respite to a poor person or writes off his debt, Allah will put him under His shade on a day on which there will be no shade except His.”

Brothers in Islam who are wealthy! Visit the poor and look for the debtors, support them with which that Allah has bestowed on you and make things easy for them. The Prophet said,

“Whoever relieves a believer of a hardship of this world, Allah will relieve him of a hardship of the Day of Resurrection.” He also says, “Whoever wants his supplications to be accepted or his hardships to be removed should remove hardship from the poor.” (Ahmad)

Brothers in faith! Adhere to all these injunctions and enliven them: you will prosper, your affairs will be made good and your society will be upright.

Dear Brothers! Among the rights that Islam strongly enjoins and seriously condemns its postponement is unnecessary delay in payment of the wages of hired workers. The Prophet said,   

“Allah says, ‘There are three people whom I shall be their opponent on the Day of Judgement: (1) A man who was given something in My Name and then betrays; (2) A man who sells-off a free man (as a slave) and consumes the price; and (3) A man who hires a labourer, makes use of his service then does not give him his wages.’” (Al-Bukhaaree). He also says, “Give the labourer his wages before his sweat dries.” (Ibn Majah)

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