FRIDAY SERMON: The Rights of Human Beings in Islam

Huquq al-Ibad: the rights, duties, and responsibilities that one human being owes to another.

Mohammad Younis Bhat (Zahid)

Allah Almighty says in the Holy Qur’an:

﴿وَاعْبُدُوا اللّٰهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَّبِالْوَالِدَيْنِ إِحْسَانًا وَّبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ﴾
“Worship Allah and associate nothing with Him, and be good to parents, relatives, orphans, the needy, near and distant neighbors, close companions, and travelers.”
(Surah An-Nisa, 4:36)

On this blessed day of Friday, we have gathered to discuss a subject of immense importance, a subject that is deeply connected with every aspect of our lives.

This is not a subject limited to the Masjids. It is not confined to our prayers, fasting, or other acts of worship. Rather, it is a subject that encompasses our entire life.

It concerns our homes, our families, our marriages, our parents, our children, our brothers and sisters, our relatives, our neighbors, our businesses, our offices, our society, and even those who do not belong to our faith.

The truth is that human life cannot be complete without fulfilling the rights of others.
When we wake up in the morning, we are connected to one or more human beings. At home, we have responsibilities toward our family members. In the marketplace, we have obligations toward buyers and sellers. In the workplace, we have duties toward our employees, employers, and colleagues. While traveling, we have responsibilities toward fellow travelers. In society, we have rights and duties toward our neighbors and the general public.

In other words, our entire life is surrounded by the rights of human beings.

That is why Islam has given Huquq al-Ibad extraordinary importance and has emphasized its fulfillment.

What Are Huquq al-Ibad?

Huquq al-Ibad means the rights, duties, and responsibilities that one human being owes to another.
These include:

• Not oppressing anyone.
• Not unlawfully taking anyone’s wealth.
• Not violating anyone’s dignity.
• Not hurting someone’s feelings without reason.
• Not deceiving others.
• Not betraying a trust.
• Helping others when they are in need.
• Fulfilling the rights of parents, spouses, children, and relatives.
• Treating people with justice, kindness, compassion, and good character.

Islam does not merely want us to be worshippers before Allah. Islam also wants us to become a source of goodness and mercy for His creation.

A Muslim’s identity is not determined only by outward acts of worship. His character, conduct, speech, attitude, and treatment of others are also essential aspects of his identity.

The Messenger of Allah ﷺ said:
«الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ»
“A Muslim is the one from whose tongue and hand other Muslims are safe.”
(Sahih al-Bukhari: 10; Sahih Muslim: 40)

Islam has described a Muslim in terms of the safety and security that others experience from him.

We may perform our prayers, observe our fasts, and recite the Qur’an, but if people are not safe from our tongues, if their wealth is not safe from our hands, or if their hearts are constantly hurt by our behavior, then we must sincerely examine our character.
The Great Significance of Huquq al-Ibad and Accountability on the Day of Judgment

The importance of Huquq al-Ibad can be understood from the fact that on the Day of Judgment, a person’s good deeds may become a source of loss if he has failed to fulfill the rights of others.

The Messenger of Allah ﷺ asked his companions:

“Do you know who the bankrupt person is?”
The companions replied that, according to their understanding, a bankrupt person is someone who has no wealth or money.
The Prophet ﷺ explained that the bankrupt person from his Ummah would be one who comes on the Day of Judgment with prayers, fasting, and charity, but who had also abused someone, slandered someone, unlawfully consumed another person’s wealth, shed someone’s blood, or physically harmed someone.

His good deeds would be transferred to those whom he had wronged. If his good deeds were exhausted, the sins of those people would be placed upon him, and then he would be thrown into the Fire.
(Sahih Muslim: 2581)

SubhanAllah!
This Hadith should deeply awaken our hearts.

A person may pray, fast, and perform numerous acts of worship, yet if he violates the rights of people, his good deeds may be transferred to those whom he oppressed on the Day of Judgment.
Therefore, we must understand that Huquq al-Ibad is not a minor matter.

Worshipping Allah is essential, and fulfilling the rights of His servants is also essential.

1. The Rights of Parents One of the Greatest Human Relationships

Among the most important rights in Islam are the rights of parents.
Allah Almighty has commanded us to worship Him and, alongside that command, has emphasized kindness toward parents.

Allah says in the Holy Qur’an:
﴿وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا﴾
“Your Lord has decreed that you worship none but Him, and that you show kindness to your parents. If one or both of them reach old age in your care, do not even say ‘uff’ to them, nor scold them, but speak to them with words of respect.”
(Surah Al-Isra, 17:23)

Allah Almighty has placed tremendous emphasis on treating parents with kindness.

Parents are the people who raised us, fulfilled our needs, sacrificed for us, stayed awake during our illnesses, rejoiced in our happiness, and felt our pain as their own.

The sacrifices of a mother are particularly highlighted in the Qur’an:
﴿حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ﴾
“His mother carried him through weakness upon weakness.”
(Surah Luqman, 31:14)

Sadly, in our society today, some people consider their parents their greatest support during childhood, but when their parents grow old, they begin to consider them a burden.

Some speak harshly to their parents. Some neglect their needs. Others fail to give them their time and attention.

Remember!
The rights of parents are not limited to financial assistance.

Their rights include:

• Speaking to them with respect and dignity.
• Taking care of their needs.
• Serving them in their old age.
• Listening to them patiently.
• Praying for them.
• Avoiding anything that hurts their feelings.
• Treating them with love, compassion, and kindness.

The Messenger of Allah ﷺ was asked:
“Who is most deserving of my good companionship?”
He replied:
“Your mother.”
The question was repeated, and he again said:
“Your mother.”
The question was asked a third time, and he again replied:
“Your mother.”
Then he said:
“Your father.”
(Sahih al-Bukhari: 5971; Sahih Muslim: 2548)

We must also remember that the rights of parents do not end when they pass away.
Praying for them, fulfilling their permissible bequests, and maintaining good relations with their friends and relatives are also among the acts of righteousness.
May Allah grant us the ability to value our parents, serve them, and become a source of comfort for them. Ameen.

2. The Mutual Rights of Husband and Wife Love, Mercy, and Responsibility in Marriage

In Islam, marriage is not merely a legal contract. It is a sacred, dignified, and responsible relationship based on love, mercy, mutual respect, and companionship.

Allah Almighty says in the Holy Qur’an:
﴿وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَّوَدَّةً وَّرَحْمَةً﴾
“And among His signs is that He created for you spouses from among yourselves so that you may find comfort in them, and He placed between you love and mercy.”
(Surah Ar-Rum, 30:21)
Reflect upon this verse!

Allah Almighty has described tranquility, love, and mercy as the fundamental purposes of married life.
A husband must treat his wife with dignity, affection, kindness, and respect.
A wife must treat her husband with respect, loyalty, cooperation, and good conduct in matters that are permissible.
Both must be conscious of each other’s rights.

The Messenger of Allah ﷺ said:
«خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ، وَأَنَا خَيْرُكُمْ لِأَهْلِي»
“The best of you is the one who is best to his family, and I am the best among you to my family.”
(Jami’ at-Tirmidhi: 3895)
This Hadith provides us with an excellent standard of character.

A person may behave very politely with people outside his home, but if he is harsh, abusive, arrogant, or cruel toward his own family, he must examine his character.
A good husband is one who respects his wife, understands her feelings, fulfills her legitimate needs, and treats her gently.

A good wife is one who respects her husband, cooperates with him, and contributes toward maintaining an atmosphere of love and peace in the home.

Allah Almighty says:
﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾
“And live with them in kindness.”
(Surah An-Nisa, 4:19)

This is not merely a recommendation for good manners. It is a fundamental Qur’anic principle governing married life.

Husband and wife should not turn disagreements into hostility. They should not destroy each other’s dignity in anger. They should not insult each other’s families or expose their private matters before others.

Marriage is not merely a means of fulfilling physical desires. It is also a means of companionship, mutual responsibility, tranquility, the continuation of generations, the upbringing of children, and the establishment of a righteous family.

Remember!
Where rights are fulfilled, love flourishes.
Where rights are violated, resentment, conflict, and unhappiness begin to grow.

3. The Rights of Children — The Great Responsibility of Parents

Just as children have rights over their parents, parents also have responsibilities toward their children.
Islam does not merely instruct parents to provide food, clothing, shelter, and education. It also emphasizes their moral, religious, spiritual, and social upbringing.

Allah Almighty says:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾
“O you who believe! Protect yourselves and your families from a Fire.”
(Surah At-Tahrim, 66:6)

This verse teaches us that the responsibility of parents is not limited to fulfilling worldly needs. Religious guidance and moral upbringing are also their responsibilities.

Today, we are deeply concerned about our children’s education, future, careers, employment, and success. These concerns are legitimate and important.

But we must also ask ourselves:
Are we equally concerned about their prayers, their character, their honesty, their modesty, and their moral values?

The Messenger of Allah ﷺ said:
«كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ»
“Every one of you is a shepherd, and every one of you will be questioned about those under your care.”
(Sahih al-Bukhari: 893; Sahih Muslim: 1829)

Therefore, parents should:

• Give their children love and affection.
• Treat all children with fairness and justice.
• Avoid unjust discrimination between them.
• Teach them what is lawful and unlawful.
• Encourage them to pray and develop good character.
• Listen to them and care for their emotional needs.
• Teach them how to respect the rights of others.
  Some parents insult one another in front of their children. Some humiliate their children publicly. Others neglect their legitimate needs.
  Such behaviors may negatively affect a child’s personality and development.

Remember!
Children do not learn only from our words. They also learn from our behavior.
If a father respects his own parents, his children learn to respect their parents.
If a mother treats others with compassion, her children learn compassion.
If a home is filled with honesty, justice, respect, and good manners, these values are passed on to future generations.

4. The Rights of Brothers and Sisters Preserving Family Bonds

Allah Almighty has established many relationships among human beings. The relationship between brothers and sisters is also extremely important.
This is a relationship that develops from childhood, often within the same home, under the care of the same parents, surrounded by shared experiences and memories.
Unfortunately, worldly matters sometimes weaken these bonds.

Disputes over property, financial matters, family disagreements, marriage-related issues, and ego can separate brothers from one another and create lasting resentment between siblings.
Sometimes a brother stops speaking to his brother, or a sister becomes estranged from her family, and years pass without reconciliation.

We must ask ourselves:

Are a few pieces of land, a little money, or a worldly disagreement so important that we should destroy our family relationships?

Allah Almighty says:
﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ﴾
“The believers are but brothers, so make peace between your brothers.”
(Surah Al-Hujurat, 49:10)

Islam teaches us reconciliation, love, cooperation, and mutual respect.
The rights of brothers include respecting one another, sharing one another’s joys and sorrows, helping one another, and resolving disagreements with fairness.
The rights of sisters are equally important.

A sister’s relationship with her brothers does not end after her marriage. Her dignity, well-being, family, children, and needs should continue to matter to her brothers.

Similarly, brothers should treat their sisters’ husbands, sisters-in-law, and other family members with good manners and respect.

The Messenger of Allah ﷺ said:
«لَا يَدْخُلُ الْجَنَّةَ قَاطِعٌ»
“The one who severs family ties will not enter Paradise.”
(Sahih al-Bukhari: 5984; Sahih Muslim: 2556)

This Hadith emphasizes the seriousness of severing family relationships.

We should become people who unite families, not people who divide them.

If a brother is upset, make an effort toward reconciliation. If a sister has become distant, inquire about her well-being. If misunderstandings arise within a family, try to resolve them.

However, if a relative is abusive or unjust, one is not required to accept oppression. One may protect one’s rights and maintain appropriate boundaries while making reasonable efforts to preserve family ties.

5. The Rights of Poor and Needy Relatives

One very important aspect of Huquq al-Ibad is our responsibility toward poor, weak, and needy relatives.
Sometimes within our own families, there are people who are financially struggling. They may lack sufficient resources, their children may be deprived of education, and they may find it difficult to fulfill their basic household needs.

Sadly, some people distance themselves from such relatives instead of helping them.
Sometimes their poverty becomes a subject of ridicule. Sometimes they are ignored at family gatherings. Sometimes comments are made about their clothing, financial condition, or social status.
This is contrary to Islamic ethics.

Allah Almighty says:
﴿وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ﴾
“Give the relative his due, and also the poor and the traveler.”
(Surah Al-Isra, 17:26)

Allah Almighty has commanded us to give relatives their due rights.

Helping relatives is not limited to financial assistance.
Helping a needy relative’s child with education, arranging medical treatment for a sick relative, helping an unemployed relative find employment, supporting a distressed family, or making life easier for someone in need are all acts of goodness.

The Messenger of Allah ﷺ said:
«الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ، وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ»
“Giving charity to a poor person is charity, but giving charity to a relative is two things: charity and maintaining family ties.”
(Jami’ at-Tirmidhi: 658; Sunan an-Nasa’i: 2582)

SubhanAllah!
When we help a poor stranger, we receive the reward of charity. When we help a needy relative, we receive the reward of charity as well as the reward of maintaining family ties.

Therefore, we should identify those relatives who genuinely need assistance.
Help them in a way that does not damage their dignity. Do not disclose their circumstances unnecessarily. Do not turn their poverty into a source of humiliation.

Remember!
Protecting the dignity of a poor relative is also part of Huquq al-Ibad.

6. The Rights of Distant Relatives — The Broad Meaning of Maintaining Family Ties

Maintaining family ties is not limited to relatives who live close to us.
Islam has given a broad meaning to family relationships.
Uncles, aunts, maternal relatives, paternal relatives, cousins, and other members of our extended family including those living in distant cities or countries deserve appropriate care and attention.

Today, modern technology provides us with many ways to remain connected.

We can inquire about our relatives through telephone calls, messages, video calls, visits, and other means.

However, some people remember their relatives only when they need something, when they have a financial requirement, or when a family event takes place.
Islam teaches us a better way.

The Messenger of Allah ﷺ said:
«مَنْ كَانَ يُؤْمِنُ بِاللّٰهِ وَالْيَوْمِ الْآخِرِ فَلْيَصِلْ رَحِمَهُ»
“Whoever believes in Allah and the Last Day should maintain his family ties.”
(Sahih al-Bukhari: 6138)

Maintaining family ties does not mean that we only remain connected with those who treat us well.

The Messenger of Allah ﷺ said:
«لَيْسَ الْوَاصِلُ بِالْمُكَافِئِ، وَلَكِنِ الْوَاصِلُ الَّذِي إِذَا قُطِعَتْ رَحِمُهُ وَصَلَهَا»
“The one who maintains family ties is not the one who merely reciprocates. Rather, the true maintainer of family ties is the one who continues to maintain them when his relatives sever them.”
(Sahih al-Bukhari: 5991)
This Hadith gives us a profound moral lesson.

If a relative has become distant, ignores us, or does not treat us well, we should still make reasonable efforts to maintain the relationship with wisdom and patience.

This does not mean that we must tolerate oppression. It means that we should not completely abandon family ties from our side.
May Allah include us among those who maintain family relationships. Ameen.

7. The Rights of Neighbors The Rights of Those Living Around Us

Islam gives great importance to the rights of neighbors.
A neighbor is not only someone who belongs to our family. A neighbor is also someone who lives near our home, whether he is related to us or not, and whether he is Muslim or non-Muslim.
Allah Almighty has commanded us to treat both near and distant neighbors with kindness in Surah An-Nisa, verse 36.
The Messenger of Allah ﷺ said:
«مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّىٰ ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ»
“Jibreel continued to advise me regarding the neighbor until I thought that he would make him an heir.”
(Sahih al-Bukhari: 6014; Sahih Muslim: 2624)
Reflect upon this!

The Prophet ﷺ was repeatedly advised about the rights of neighbors, to such an extent that he thought they might even be granted a share in inheritance.

The rights of neighbors include:

• Protecting their dignity, life, and property.
• Respecting the peace and comfort of their homes.
• Avoiding unnecessary noise and disturbance.
• Helping them when they are in need.
• Sharing in their happiness and sorrow.
• Respecting their families.
• Avoiding unnecessary interference in their private lives.

In our society today, some people cause inconvenience to their neighbors through loud noises, improper parking, throwing garbage, disputes over water or land, and other matters.

The Messenger of Allah ﷺ said:
«وَاللّٰهِ لَا يُؤْمِنُ، وَاللّٰهِ لَا يُؤْمِنُ، وَاللّٰهِ لَا يُؤْمِنُ»
The companions asked, “Who, O Messenger of Allah?”
He replied:
«الَّذِي لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ»
“The person whose neighbor is not safe from his harmful actions.”
(Sahih al-Bukhari: 6016)

Therefore, a Muslim should be someone from whom his neighbors experience peace, comfort, and goodness.

8. The Rights of the General Public Justice and Kindness Toward Every Person

Huquq al-Ibad is not limited to our blood relatives.
Islam teaches us to treat every human being with kindness and justice.
Whether we are in the marketplace, traveling, working in an institution, or present in a public place, we must respect the rights of others.

Allah Almighty says:
﴿إِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ﴾
“Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, wrongdoing, and oppression.”
(Surah An-Nahl, 16:90)

This verse commands us to practice justice and kindness.
Justice means giving every person his or her due right.
Ihsan means going beyond the minimum requirement and treating others with generosity and excellence.

We should ask ourselves:
Do we respect the rights of others while walking on the road?
Do we follow traffic rules?
Do we wait for our turn in a queue?
Do we push aside weaker people?
Do we give way to the elderly or the sick?

These are all matters related to Huquq al-Ibad.
Islam does not teach us to think only about our own convenience. It teaches us to consider the convenience and rights of others as well.

The Messenger of Allah ﷺ said:
«إِمَاطَةُ الْأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ»
“Removing something harmful from the road is an act of charity.”
(Sahih al-Bukhari: 2989; Sahih Muslim: 1009)
Reflect upon this!

Even removing something harmful from a pathway is considered charity.
This shows that providing convenience and safety to others is also an act of righteousness.
Removing a stone from the road, helping an elderly person cross the street, guiding someone who is lost, or helping an injured person are all practical examples of fulfilling human rights.

9. The Rights of Non-Muslims Justice and Good Conduct in Islam

This is a particularly important subject that deserves our attention.
Islam does not teach us to treat only Muslims with kindness. It also commands us to treat non-Muslims with justice, fairness, and good conduct.

Allah Almighty says in the Holy Qur’an:
﴿لَا يَنْهَاكُمُ اللّٰهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللّٰهَ يُحِبُّ الْمُقْسِطِينَ﴾
“Allah does not forbid you from being kind and just toward those who have not fought you because of religion nor expelled you from your homes. Indeed, Allah loves those who act justly.”
(Surah Al-Mumtahanah, 60:8)

This verse clearly establishes that kindness and justice toward non-Muslims are part of Islamic teachings.

We must not oppress a non-Muslim because of his religion. We must not violate his dignity, unlawfully take his wealth, or deceive him.

If a non-Muslim is our neighbor, he has the rights of a neighbor.
If he is our business partner, he has the rights of a business partner.

If he is our employee, he has the rights of an employee.
If he is traveling with us, he has the rights of a fellow traveler.
If he is facing hardship, he deserves humane compassion and appropriate assistance.

The Messenger of Allah ﷺ said:
«مَنْ قَتَلَ مُعَاهَدًا لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ»
“Whoever kills a person under a covenant will not smell the fragrance of Paradise.”
(Sahih al-Bukhari: 3166)

This Hadith demonstrates the seriousness with which Islam protects the life of a non-Muslim who is under a covenant of peace.
We must understand that the message of Islam is a message of justice, mercy, trustworthiness, and good character.

We may disagree with someone regarding religion, but such disagreement does not permit us to violate his legitimate rights.

May Allah grant us the ability to treat all human beings with justice and wisdom.

10. Huquq al-Ibad in Offices, Businesses, and Employment

One very important area of Huquq al-Ibad is our professional life.
Many of us conduct businesses, work in offices, manage institutions, or serve under employers.
Islam has taught us honesty, trustworthiness, justice, and responsibility in all these matters.

Allah Almighty says:
﴿إِنَّ اللّٰهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ﴾
“Indeed, Allah commands you to return trusts to their rightful owners, and when you judge between people, to judge with justice.”
(Surah An-Nisa, 4:58)

Let us consider some practical examples of Huquq al-Ibad in the workplace.

If someone is an employee, he must fulfill his professional responsibilities. He should not waste working hours on personal activities or neglect the duties assigned to him.

If someone is an employer or manager, he must treat his employees fairly. He should pay their salaries on time, respect their dignity, and avoid imposing unjust pressure upon them.

If someone conducts a business, he must deal honestly and transparently with his customers.

Allah Almighty says:
﴿وَيْلٌ لِلْمُطَفِّفِينَ ۝ الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ ۝ وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ﴾
“Woe to those who give less in measure; those who take full measure when they receive from people, but give less when they measure or weigh for others.”
(Surah Al-Mutaffifin, 83:1–3)
These verses clearly emphasize business honesty.
Today, the violation of Huquq al-Ibad is not limited to stealing money or physically harming someone.

It may include:

• Withholding employees’ salaries.
• Lying in business transactions.
• Deceiving customers.
• Selling defective products while claiming they are of good quality.
• Taking credit for someone else’s work.
• Damaging someone’s reputation in the workplace.
• Practicing favoritism and injustice.
• Knowingly withholding someone’s rightful payment.

The Messenger of Allah ﷺ said:
«مَطْلُ الْغَنِيِّ ظُلْمٌ»
“Delay in payment by a wealthy person is an act of oppression.”
(Sahih al-Bukhari: 2400; Sahih Muslim: 1564)

Therefore, a person who has the ability to repay a debt should not delay its repayment without a valid reason.
Similarly, withholding an employee’s wages, depriving someone of their rightful payment, or betraying a trust is a serious matter.

Remember!
An honest businessman, a just manager, a responsible employee, and a trustworthy employer are all serving the cause of goodness through their conduct.

11. The Rights of the Tongue Avoiding Backbiting, Slander, Suspicion, and Hurtful Speech

One of the greatest sources of violation of Huquq al-Ibad is our tongue.

Sometimes a person does not harm anyone physically, but through his speech he damages another person’s dignity.

Speaking lies about someone, backbiting, slandering, mocking others, exposing someone’s weaknesses, or spreading private information are all serious matters related to the rights of others.

Allah Almighty says:
﴿وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ﴾
“And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would detest it.”
(Surah Al-Hujurat, 49:12)

This is a powerful and deeply meaningful example from the Holy Qur’an.
Backbiting means mentioning something about a person in his absence that he would dislike, even if that statement is true.
If the statement is false, it is slander.

The Messenger of Allah ﷺ said:
«مَنْ كَانَ يُؤْمِنُ بِاللّٰهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ»
“Whoever believes in Allah and the Last Day should speak good or remain silent.”
(Sahih al-Bukhari: 6018; Sahih Muslim: 47)

This Hadith provides us with a great principle for everyday life.

If our words can help someone improve, then speak with wisdom.
If our words can help someone in need, then speak.
If our words can bring happiness to someone’s heart, then speak.

But if our words will destroy someone’s dignity, hurt someone’s heart, or create hatred between people, then silence is better.

Today, the violation of Huquq al-Ibad is also widespread on social media.
Spreading unverified news, sharing someone’s picture or video in a misleading way, making false accusations, or exposing someone’s private life publicly are all actions that can cause harm to others.

Allah Almighty says:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا﴾
“O you who believe! If a sinful person comes to you with information, investigate it.”
(Surah Al-Hujurat, 49:6)

Therefore, we should not believe every piece of information, nor should we spread it without verification.

Our tongue, our mobile phone, our messages, and our social media activities can all become either a means of fulfilling the rights of others or violating them.

12. Human Dignity, Compassion, and Forgiveness

Islam also teaches us never to look down upon a person because of his poverty, weakness, color, language, family background, profession, or social status.

Allah Almighty says in the Holy Qur’an:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّنْ قَوْمٍ عَسَىٰ أَنْ يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّنْ نِّسَاءٍ عَسَىٰ أَنْ يَكُنَّ خَيْرًا مِّنْهُنَّ﴾
“O you who believe! Let not one group ridicule another group; perhaps they may be better than them. Nor should women ridicule other women; perhaps they may be better than them.”
(Surah Al-Hujurat, 49:11)

We do not know who holds the highest status in the sight of Allah.
A poor person may hold a very high position in the sight of Allah, while a wealthy person may lose Allah’s mercy because of arrogance.

A simple laborer’s good deeds may be greatly loved by Allah, while a person holding a high position may become accountable because of his oppression.

Therefore, we must respect every human being.

The Messenger of Allah ﷺ said:
«مَنْ لَا يَرْحَمُ لَا يُرْحَمُ»
“Whoever does not show mercy will not be shown mercy.”
(Sahih al-Bukhari: 6013; Sahih Muslim: 2318)

Compassion means feeling the pain and difficulties of others.

Placing a hand on the head of an orphan, visiting a sick person, helping a poor person, comforting someone who is distressed, serving an elderly person, and supporting someone who is weak are all practical expressions of compassion.

We should make compassion a regular part of our lives.

13. Forgiveness, Forbearance, and Restoring the Rights of Others

One of the most important matters in Huquq al-Ibad is that if we wrong another human being, we must make amends.

Some people refuse to acknowledge their mistakes.
Some consider apologizing to be a humiliation.
Others say, “Whatever I did was right.”
But Islam teaches us self-correction, humility, and forgiveness.

Allah Almighty says:
﴿وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللّٰهُ لَكُمْ﴾
“Let them pardon and overlook. Do you not love that Allah should forgive you?”
(Surah An-Nur, 24:22)

This verse teaches us the great virtue of forgiveness.
However, an important point must be understood.
If we have taken someone’s money, merely asking for verbal forgiveness is not sufficient; we must return the money or otherwise restore the person’s right.
If we have damaged someone’s reputation, we should correct our mistake and seek forgiveness where appropriate.
If we have oppressed someone, we must stop the oppression and fulfill that person’s rights.

The Messenger of Allah ﷺ said:
«مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لِأَخِيهِ مِنْ عِرْضِهِ أَوْ شَيْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ، قَبْلَ أَنْ لَا يَكُونَ دِينَارٌ وَلَا دِرْهَمٌ»
“Whoever has wronged his brother concerning his honor or anything else should seek his forgiveness today, before there is no dinar or dirham.”
(Sahih al-Bukhari: 2449)

This Hadith invites us to correct our affairs while we are still in this world.
If we have a dispute with someone, if we owe someone a right, or if we have wronged someone, we should begin the process of correction today.

Tomorrow will be the Day of Judgment, when neither worldly wealth nor worldly positions will be of benefit.

Now the question is:

How can we implement this message in our daily lives?
Are Huquq al-Ibad merely a topic for Friday sermons?
Are they only something to be read in books?
Are they merely a subject discussed by scholars?
No!
Huquq al-Ibad are practical responsibilities that must be fulfilled in our everyday lives.

We should make a sincere commitment today:
If our parents are alive, we will serve them.
If our parents have passed away, we will pray for them.
If there are disagreements between husband and wife, we will try to resolve them with love and wisdom.
If we have children, we will provide them with proper religious and moral upbringing.
If we have grievances with our brothers and sisters, we will make efforts toward reconciliation.
If there are poor relatives in our family, we will help them.
If our neighbors are experiencing inconvenience because of us, we will correct our behavior.
If someone is working under our supervision, we will treat them with justice.
If we are engaged in business, we will maintain honesty and integrity.
If someone’s right has been taken by us, we will restore it.
And if we have hurt someone’s feelings, we will sincerely try to correct our mistake.

Always remember:

Huquq Allah connect us with Allah Almighty, while Huquq al-Ibad teach us how to establish the correct relationship with His servants.
We must be concerned about fulfilling both.

Our prayers teach us to bow before Allah.
Our fasting teaches us patience and righteousness.
Our Zakat teaches us to help those in need.

And our Islamic way of life teaches us not to become a source of oppression, suffering, or hatred for any human being, but rather to become a source of goodness, love, justice, and mercy.

Allah Almighty says in the Holy Qur’an:
﴿وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾
“Cooperate with one another in righteousness and piety, but do not cooperate in sin and aggression.”
(Surah Al-Ma’idah, 5:2)

Therefore, we should strive to establish a society in which people respect one another’s rights.
A society where parents are honored.
Where children receive love and care.
Where women are treated with dignity.
Where the poor are helped.
Where relatives remain connected.
Where neighbors experience peace.
Where businesses are conducted honestly.
Where employees receive their rightful treatment.
And where non-Muslims are also treated with justice and fairness.

This is the kind of society that Islam seeks to establish.

Final Supplication (Dua)

O Allah! We are Your humble and sinful servants.
O Allah! Fill our hearts with righteousness and consciousness of You.
O Allah! Grant us the ability to fulfill both Huquq Allah and Huquq al-Ibad correctly.
O Allah! Have mercy upon our parents. If they are alive, grant them health, well-being, and a life filled with faith. If they have passed away, forgive them, fill their graves with light, and grant them the highest ranks in Jannat al-Firdaws.

O Allah! Fill the relationships between our husbands and wives with love, mercy, tranquility, and blessings.
O Allah! Make our children righteous, obedient, morally upright, and successful in this world and the Hereafter.
O Allah! Create love, unity, and understanding among our brothers and sisters.
O Allah! Make family ties strong and fill our families with the spirit of compassion and reconciliation.
O Allah! Help our poor relatives, the needy, the orphans, the sick, and all those who are suffering.
O Allah! Grant us the ability to fulfill the rights of our neighbors.
O Allah! Make us people who treat every human being with justice, kindness, compassion, and good character.
O Allah! Protect us from violating the rights of others.
O Allah! If we have wronged anyone, grant us the ability to make amends and seek their forgiveness.
O Allah! Protect our tongues from backbiting, slander, falsehood, abusive speech, and hurting the feelings of others.
O Allah! Bless our businesses, grant us honesty in our employment, and establish justice and fairness in our institutions.
O Allah! Create unity, love, and brotherhood among the Muslim Ummah.
O Allah! Remove oppression, hatred, injustice, the severing of family ties, and bad character from our society.
O Allah! Make us Muslims who fulfill Your rights and the rights of Your servants.
O Allah! Grant us a righteous life in this world and success in the Hereafter.

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَّفِي الْآخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّارِ
“Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”
(Surah Al-Baqarah, 2:201)
رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِين
“Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.”
(Surah Al-A’raf, 7:23)

وَصَلَّى اللّٰهُ تَعَالَىٰ عَلَىٰ خَيْرِ خَلْقِهِ مُحَمَّدٍ وَعَلَىٰ آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ۔
جزاکم اللہ خیراً۔
May Allah accept this effort, make it beneficial for the Muslim Ummah, and grant us all the ability to fulfill the rights of His servants. Ameen.
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