Human society is woven together through mutual relationships and responsibilities. When these relationships are established within the framework of justice and morality, they are called ḥuqūq (rights).
The word ḥuqūq is the plural of ḥaqq, which means responsibility or a claim based on truth. From a juristic perspective, ḥaqq refers to something that an individual or a party has the right to demand on the basis of Sharī‘ah, custom, or morality. And those upon whom the rights are due, for them, these become farā’iḍ (duties). Thus, rights and duties are two sides of the same coin—when they are owed to others, they are rights; and when they are upon oneself, they are duties.
These two form the very foundations of a balanced social life. Our society is a beautiful combination of various relationships, and these relationships are built upon respect, selflessness, and sacrifice. The beauty of relationships is maintained only when every individual recognizes his own duties and fulfills the rights of others. For indeed, the only path to securing rights is through the fulfillment of duties.
Rights are a sacred bond between the individual and society that make a human truly human. Where rights are upheld, justice, peace, love, and social welfare prevail; but where they are violated, oppression, discord, hatred, and destruction arise. This ultimately leads to the downfall of nations and the deterioration of society.
Islam has not considered rights as merely a legal requirement but has declared them a means of ‘ibādah (worship) and salvation. In the Noble Qur’ān and the blessed Aḥādīth, rights have been explained in great detail. Islam has repeatedly commanded their fulfillment and prescribed stern warnings and punishments for neglecting them.
Allah Ta‘ālā Says
إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ (An-Nisā’: 58)
“Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people, to judge with justice.”
The Noble Prophet ﷺ said:
فَإِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلِأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ (Bukhārī)
“Indeed, your Lord has a right over you, your own self has a right over you, and your family has a right over you. Therefore, give to each one his due right.”
For on the Day of Resurrection, every individual will have to give an account of his duties and dealings. Allah Ta‘ālā says:
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ (Al-Anbiyā’: 47)
“And We shall set up the scales of justice for the Day of Resurrection, so that no soul will be wronged in the least. And if there be (any deed) the weight of a mustard seed, We will bring it forth. And sufficient are We as Reckoners.”
The Noble Prophet ﷺ also said:
لَتُؤَدَّنَّ ٱلْحُقُوقَ إِلَىٰ أَهْلِهَا يَوْمَ ٱلْقِيَامَةِ (Muslim)
“On the Day of Judgment, rights will surely be restored to those entitled to them.”
Sadly, today many among us make loud claims for our own rights, yet neglect the rights of others that are due upon us. This attitude is the root of social corruption.
Islam has classified rights into two broad categories:
- Ḥuqūq Allāh ▪️ (Rights of Allah Ta‘ālā)
- Ḥuqūq al-‘Ibād ▪️ (Rights of the servants of Allah)
Ḥuqūq Allāh (The Rights of Allah Ta‘ālā)
Man in this world is not like animals or any other unaccountable creature. Rather, he is a servant of Allah Ta‘ālā, created not for a part-time task but for full-time servitude to Him. Merely offering the five daily prayers, fasting for one month in a year, giving Zakāh once, or performing Ḥajj once in a lifetime does not fulfill the true demand of servitude. What is required is that even in the times between the five prayers, a believer should remain conscious of Allah’s Exalted Being, mindful of His watchfulness, and obedient to His commands.
In the month of Ramaḍān, simply abstaining from food and drink is not the ultimate purpose of fasting. Rather, it is obligatory throughout the year—from Shawwāl to Sha‘bān—to abstain from disobedience to Allah Ta‘ālā and from violating the rights of His servants.
Zakāh, which has been made obligatory to strengthen the social and economic system of Islam, even after its payment, does not end one’s responsibility. According to circumstances, one must continue helping the needy, the distressed, and the hungry.
Allah Ta‘ālā says:
ٱلَّذِينَ يُنفِقُونَ فِي ٱلسَّرَّاءِ وَٱلضَّرَّاءِ وَٱلۡكَاظِمِينَ ٱلۡغَيۡظَ وَٱلۡعَافِينَ عَنِ ٱلنَّاسِۗ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ (Āl ‘Imrān: 134)
“My beloved servants are those who spend in prosperity and adversity, who restrain their anger, and who pardon the people. And Allah loves those who do good.”
The entire life of a Muslim is in fact a manifestation of a covenant of servitude. The very first demand of servitude is that man should recognize, accept, and fulfill the rights of his Creator and Master without negligence. All the obligations and duties that Allah Ta‘ālā has imposed upon His servants in relation to Himself—whether in the form of beliefs, acts of worship, or divine commands—fall under Ḥuqūq Allāh. Neglecting or abandoning them is a sin.
Categories of Ḥuqūq Allāh
1. The Right of Tawḥīd ▪️
The greatest right upon mankind is the right of their Lord. And the foremost of these rights is that man should acknowledge Allah Ta‘ālā as the One, the Unique, without any partner, the sole Creator and Sustainer, and that none be associated with Him in worship.
Allah Ta‘ālā says:
يَا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّـهِ عَلَيْكُمْ هَلْ مِنْ خَالِقٍ غَيْرُ اللَّـهِ يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ لَا إِلَـهَ إِلَّا هُوَ فَأَنَّى تُؤْفَكُونَ (Fāṭir)
“O mankind! Remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and the earth? There is no deity except Him. So how are you turned away (from the truth)?”
2. The Right of ‘Ibādah (Worship)
All acts of worship—such as Ṣalāh (prayer), Ṣawm (fasting), Zakāh, Ḥajj, Qurbānī (sacrifice), Jihād, recitation of the Noble Qur’ān, dhikr (remembrance), du‘ā (supplication), and shukr (gratitude)—are the rights of Allah Ta‘ālā.
Allah Ta‘ālā says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (Adh-Dhāriyāt)
“And I did not create the jinn and mankind except to worship Me.”
The Messenger of Allah ﷺ once said to Mu‘ādh (raḍiyallāhu ‘anhu):
يَا مُعَاذُ : أَتَدْرِي مَا حَقُّ اللهِ عَلَى الْعِبَادِ؟ … أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا (Bukhārī & Muslim)
“O Mu‘ādh! Do you know what Allah’s right upon His servants is? … It is that they should worship Him alone and not associate anything with Him.”
3. The Right of Shukr (Gratitude)
It is obligatory upon man to show gratitude for the favors and blessings of Allah Ta‘ālā, while ingratitude amounts to betrayal in the right of Allah.
Allah Ta‘ālā says:
فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ (Al-Baqarah: 152)
“So remember Me; I will remember you. And be grateful to Me, and do not be ungrateful.”
4. The Right of Love and Fear
True love for the Beneficent and Bountiful Lord, yearning for His pleasure, and fearing His anger and wrath—these too are among the rights of Allah Ta‘ālā.
Allah Ta‘ālā says:
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّـهُ غَفُورٌ رَّحِيمٌ (Āl ‘Imrān)
“Say: If you love Allah, then follow me; Allah will love you and forgive your sins. And Allah is Most Forgiving, Most Merciful.”
And He says:
وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ (Āl ‘Imrān)
“And fear only Me, if you are believers.”
5. The Right of Ṭā‘ah (Obedience)
It is obligatory upon the believers to accept all the commands of Allah Ta‘ālā without hesitation or objection, and to act upon them.
Allah Ta‘ālā says:
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ (Al-Aḥzāb)
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any choice about their affair.”
Difference Between Ḥuqūq Allāh and Ḥuqūq al-‘Ibād
In the matter of Ḥuqūq Allāh (the rights of Allah), forgiveness depends solely on the will of Allah Ta‘ālā. If He wills, He may forgive. As indicated in the Qur’ān:
إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ (An-Nisā’: 48)
“Indeed, Allah does not forgive that partners be associated with Him, but He forgives anything less than that for whomsoever He wills.”
However, Ḥuqūq al-‘Ibād (the rights of people) are not forgiven unless the concerned person himself forgives, which in the Hereafter will be extremely difficult, for on that Day every individual will be in dire need of his own good deeds.
For this reason, Ḥuqūq al-‘Ibād are considered even more serious than Ḥuqūq Allāh.
The Qur’ān repeatedly affirms that every person will surely be given his due right and no one will be wronged in the least. Allah Ta‘ālā says:
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا (Al-Anbiyā’: 47)
“And We shall set up the scales of justice for the Day of Resurrection, so that no soul will be wronged in the least.”
The Messenger of Allah ﷺ said:
يُغْفَرُ لِلشَّهِيدِ كُلُّ ذَنْبٍ إِلَّا الدَّيْنَ (Muslim)
“All the sins of a martyr are forgiven except debt.”
On one occasion, the Noble Prophet ﷺ said to the Companions (raḍiyallāhu ‘anhum):
أَتَدْرُونَ مَنِ الْمُفْلِسُ؟ قَالُوا: الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ، فَقَالَ: إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَصِيَامٍ وَزَكَاةٍ، وَيَأْتِي قَدْ شَتَمَ هَذَا، وَقَذَفَ هَذَا، وَأَكَلَ مَالَ هَذَا وَسَفَكَ دَمَ هَذَا، وَضَرَبَ هَذَا… (Ṣaḥīḥ Muslim)
“Do you know who the bankrupt is?” They replied, “Among us, the bankrupt is the one who has neither dirham nor goods.” He ﷺ said, “The bankrupt of my Ummah will be the one who comes on the Day of Resurrection with prayer, fasting, and zakāh, but he will also come having abused this one, slandered that one, consumed the wealth of this one, shed the blood of that one, and struck this one. His good deeds will then be taken and given to those he wronged…” (Muslim)
Definition of Ḥuqūq al-‘Ibād
In Islam, one of the most important and fundamental aspects of human life is Ḥuqūq al-‘Ibād (the rights of people). This refers to all the rights arising from mutual human relationships, without which neither social justice can be established nor peace and tranquility in human life can be achieved.
These are the rights that human beings owe to each other—whether Muslim or non-Muslim, relative or stranger, friend or enemy.
Ḥuqūq al-‘Ibād are in fact the foundation of humanity and the spirit of society. Just as Ḥuqūq Allāh symbolize the bond between the servant and the Creator, Ḥuqūq al-‘Ibād represent the scale of relationships and responsibilities among people. A person’s faith and worship cannot be complete until he deals with his fellow human beings with justice, compassion, love, and honesty.
Key Aspects of Ḥuqūq al-‘Ibād
- Protection of others’ life and property
- Respect for honor and dignity
- Truthfulness and honesty
- Avoiding oppression and injustice
- Fulfilling promises and safeguarding trusts
- Transparency in financial dealings
- Helping the needy and supporting orphans and the destitute
The Messenger of Allah ﷺ said:
المسلم أخو المسلم، لا يَظلِمُهُ ولا يَخذُلُهُ ولا يَحقِرُه (Muslim)
“A Muslim is the brother of another Muslim; he does not wrong him, nor forsake him, nor look down upon him.”
Importance of Ḥuqūq al-‘Ibād
The Noble Qur’ān repeatedly emphasizes justice, benevolence, kinship ties, service to humanity, and social justice.
Allah Ta‘ālā says:
إِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ (An-Naḥl: 90)
“Indeed, Allah commands justice, excellence, and giving to relatives.”
And He says:
وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ (Banī Isrā’īl: 26)
“Give to the relative his due, and to the needy and the traveler.”
The Noble Prophet ﷺ declared that Ḥuqūq al-‘Ibād are a sign of faith. He said:
ٱلْمُسْلِمُ مَنْ سَلِمَ ٱلنَّاسُ مِنْ لِسَانِهِ وَيَدِهِ وَٱلْمُؤْمِنُ مَنْ أَمِنَهُ ٱلنَّاسُ عَلَىٰ دِمَائِهِمْ وَأَمْوَالِهِمْ (Tirmidhī, Nasā’ī)
“A Muslim is the one from whose tongue and hand people are safe; and a believer is the one from whom people feel secure regarding their lives and wealth.”
And he ﷺ said:
لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ (Bukhārī, Muslim)
“None of you truly believes until he loves for his brother what he loves for himself.”
“لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَلَمْ يُوَقِّرْ كَبِيرَنَا” (Tirmidhī)
“He is not one of us who does not show mercy to our young and respect to our elders.”
And the Messenger of Allah ﷺ declared wealth acquired through injustice as unlawful. He said:
“لَا يَحِلُّ مَالُ ٱمْرِئٍ مُسْلِمٍ إِلَّا بِطِيبِ نَفْسٍ مِّنْهُ” (Sunan Bayhaqī, Dāraquṭnī)
“The wealth of a Muslim is not lawful (for anyone) except with his willing consent.”
“مَنْ ظَلَمَ قِيدَ شِبْرٍ مِّنَ ٱلْأَرْضِ طَوَّقَهُ مِن سَبْعِ أَرَاضِينَ” (Bukhārī, Muslim)
“Whoever wrongfully seizes even a handspan of land, it will be hung around his neck down to seven earths on the Day of Resurrection.”
In a Ḥadīth Qudsī, the Noble Prophet ﷺ said:
“قَالَ ٱللَّهُ تَعَالَىٰ: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ ٱلْقِيَامَةِ… وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَٱسْتَوْفَىٰ مِنْهُ وَلَمْ يُعْطِ أَجْرَهُ” (Bukhārī)
“Allah Almighty said: Three types of people I will be against on the Day of Resurrection… and among them is the one who hired a worker, took full work from him, but did not pay his wages.”
The Rights of Common Humanity
Islam has not only established the rights of Muslims, but for the survival of human society and the preservation of peace and security, it has also elaborated in great detail the rights of all human beings in general.
For example:
The Right to Life
Islam first and foremost recognized the sanctity and dignity of human life, declaring that every soul is precious and its protection is the responsibility of every believer, regardless of whose life it may be.
Allah Almighty says:
“وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ” (Al-Isrāʾ: 33)
“And do not kill the soul which Allah has made sacred, except by right.”
In another place, it is said:
“مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ… فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا” (Al-Māʾidah: 32)
“Whoever kills a soul unjustly—it is as if he has killed all of humanity. And whoever saves one life—it is as if he has saved all of humanity.”
This noble verse encompasses every form of danger to life and all means of its protection. Just as causing loss of life is equal to enmity against humanity, likewise striving to protect life is equal to saving all humanity. For example, standing up for the oppressed at the right time, or providing medicine, treatment, and food in emergencies.
The Right to Food
Food is a basic necessity for the survival of human life. It is the fundamental right of every human being. If Muslims find any community facing food shortage, then to the best of their ability they are obliged to provide food there.
The Qur’an regards feeding the poor, the orphan, and the captive as an act of righteousness:
“وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا” (Al-Insān: 8)
“And they give food, despite their love for it, to the needy, the orphan, and the captive.”
In Sūrah al-Māʿūn, those who neglect the orphan and do not care for the poor are described as deniers of the Day of Judgment:
“أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ، فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ، وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ” (Al-Māʿūn)
“Have you seen the one who denies the religion? That is the one who repels the orphan, and does not encourage the feeding of the poor.”
The Noble Prophet ﷺ said:
“كفى بالمرء إثمًا أن يُضَيِّعَ من يَقُوتُ” (Abū Dāwūd)
“It is sufficient sin for a person to neglect those under his care (by depriving them of food).”
The Right to Honor
Islam has given equal status to every human being and declared that every person, by virtue of being human, is dignified and honorable.
Allah Almighty says:
“وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ” (Al-Isrāʾ: 70)
“And indeed We have honored the children of Adam.”
Therefore, as Muslims, we are bound to respect and uphold the dignity of every human being.
The Right to Religious Freedom
Islam guarantees religious freedom. Every individual has the complete liberty to follow the religion of their choice. It is not permissible in Islam to apply any kind of pressure on someone to accept Islam.
Allah Almighty says:
“لَا إِكْرَاهَ فِي الدِّينِ” (Al-Baqarah: 256)
“There is no compulsion in religion.”
In another place, He says:
“فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ” (Al-Kahf: 29)
“Let him who wills believe, and let him who wills disbelieve.”
The Messenger of Allah ﷺ said regarding non-Muslim citizens:
“من آذى ذميًّا فقد آذاني” (Ṭabarānī)
“Whoever harms a dhimmī (a non-Muslim citizen under Muslim protection), he has harmed me.”
The Right to Justice
Justice, equality, and respect for humanity hold fundamental importance in Islamic society. Without them, the existence of a righteous society is impossible. For this reason, Islam has emphasized these principles with great insistence.
Allah Almighty says:
“إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ” (Al-Naḥl: 90)
“Indeed, Allah commands justice and excellence.”
And He further commands:
“وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَلَّا تَعْدِلُوا۟ ۖ اعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ” (Al-Māʾidah: 8)
“Do not let the hatred of a people lead you to injustice. Be just; that is nearer to righteousness.”
Cooperation in Good Deeds
Islam commands human beings to cooperate with one another in acts of goodness.
Allah Almighty says:
“وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ” (Al-Māʾidah: 2)
“And cooperate with one another in righteousness and piety, but do not cooperate in sin and aggression.”
Supporting Good and Opposing Evil
Good deeds must be supported and evil deeds opposed, regardless of who performs them.
The Messenger of Allah ﷺ said:
“واللهُ في عونِ العبدِ ما كان العبدُ في عونِ أخيه” (Muslim)
“Allah is in the aid of His servant as long as the servant is in the aid of his brother.”
Islam has granted human beings all the rights necessary for the establishment of a civilized society: respect for humanity, equality, protection of life, provision of food and medical care, personal freedom, religious freedom, justice, and cooperation in goodness.
All these teachings manifest Islam’s compassion for humanity and its universality, showing that Islam, in the truest sense, is a Dīn of Mercy.
Violation of Rights: A Grave Sin
Violating the rights of others is not merely a moral crime; in the sight of Allah Almighty it is a punishable sin. Due to the denial of people’s rights, even great acts of worship—such as prayer, fasting, and ḥajj—may become void of benefit.
A society where rights are trampled inevitably falls into oppression, coercion, restlessness, and disorder. The fulfillment of rights is therefore essential for social reform.
If we truly desire that our society becomes:
- a cradle of peace and security,
- a place where justice and fairness prevail,
- an environment filled with love and cooperation,
- and a community where the dignity of humanity is elevated,
then the first step is to recognize, become aware of, and fulfill the rights of others.
Islam has declared the fulfillment of rights as both an obligation and an act of worship. Rights are not only a legal demand but also a means of attaining Allah’s pleasure, a path to salvation on the Day of Judgment, and the foundation of social well-being.
Today, the urgent need is that every individual, before demanding his own rights, should fulfill the rights of others. For when people begin to give others their due voluntarily, there will be no need for demands.
اللھم وفقنا لماتحب وترضی
“O Allah, grant us success in what You love and are pleased with.”