Introduction
It should be made clear that, both according to transmitted sources and rational evidence, it is established that certain rights/duties have been demanded from us. These include the “Rights of Allah” (Huquq-ul-Allah), which are the duties and obligations every individual must fulfil towards Allah (SWT). In contrast, Huquq-ul-Ibaad refers to the rights owed to fellow human beings.
Among the rights owed to fellow human beings, some are religious and others are worldly.
However, most people are unaware of many of these rights due to ignorance. And among those who are aware, many do not act upon them due to their bad habits or negligence. This article briefly compiles these important matters in one place, with the hope that it will offer benefits to readers.
Rights of Allah (SWT) “Huquq-ul-Allah”
In Islam, duties are categorized into major (Kabira) and minor (Sagira). Some of the rights of Allah (SWT) upon His servants are as follows:
• The primary right of Allah is to be worshipped alone and not to have any partner in worship. This includes believing in His oneness (Tawhid) and acknowledging Him as the only God worthy of worship.
• One must hold beliefs about His essence and attributes in accordance with the Qur’an and Hadith.
• In matters of beliefs, actions, dealings, and character, one must adopt what is pleasing to Him and avoid what He dislikes.
• The pleasure and love of Allah should be given priority over the pleasure and love of all others.
• One’s love, hatred, and dealings must revolve solely around Allah, guided entirely by devotion to Him.
Rights of mankind “Huquq-ul-Ibaad”
Huquq-ul-Ibaad, or the rights of people, hold a significant place in Islam. These include respecting others, speaking the truth, delivering justice, fulfilling promises, avoiding harm, and protecting the honor, wealth, and life of fellow human beings. Islam teaches that Allah may forgive violations of His rights, but He will not forgive the rights of people unless the wronged person forgives. Acts like backbiting, cheating, and injustice are serious sins in this regard.
Allah says in the Qur’an, “Woe to those who give less [than due]” (Surah Al-Mutaffifin) and “Do not backbite on each other” (Surah Al-Hujurat). Violating others’ rights is a sin against both creation and the Creator, and such wrongs must be repaid or forgiven. The Prophet Muhammad (PBUH) said, “Do you know who is bankrupt? He is the one who comes on the Day of Resurrection with prayers, fasting, and charity but has wronged others… and they will take from his good deeds” (Sahih Muslim).
In Islam, the “rights of the servants” ultimately belong to Allah (SWT). Consequently, the punishments prescribed for violating those rights are the same as for infringing God’s rights. As Allah’s greatness knows no bounds, His punishment bears a weight that reflects His infinite majesty. You might wonder: “If someone kills one person, why should he suffer in Hell for so many years? He killed just one person—surely a finite punishment would suffice.” You could say, “Fine, imprison them for ten years, since the victim was destined to live ten more years.” But Allah’s standard is not our finite measure; His justice surpasses human standards.
Also, the backbiting is primarily a violation against another person, but it also constitutes disobedience to Allah, who has clearly forbidden it in the Qur’an. Therefore, any harm done to others not only breaches their rights but also violates divine commandments. Observing both sets of rights is essential for a balanced and righteous Islamic life.
Consider disobedience to parents: if your father tells you to give someone water and you refuse, that’s one sin; if your brother gives the same instruction and you refuse, it is still disobedience, but less severe. Disobeying your father is more serious than disobeying a brother, while disobeying a friend holds minimal weight. You see the same action—refusing to give water—but the moral gravity shifts depending on whose command you flout. Likewise, disobeying Allah (SWT) may seem like a single act of rebellion, but in Divine reckoning, it carries the heaviest weight imaginable.
Many of us are extraordinarily meticulous about protecting Allah’s rights, especially when it comes to preserving their prayers. We have seen fellow in bitter cold stop whatever they’re doing—even if they’ve become ritually impure in the night—and go to great lengths to perform the required purification before dawn, because they would not allow a single prayer to be missed. In contrast, when it comes to people’s rights—like property, honor, security—we’re far less conscientious, even though those are equally Allah’s rights.
Conclusion
So, here’s my final point: when teaching people about fair dealings, emphasize this verse: “Woe to those who give less [than due]” (Surah Al-Mutaffifin). Although the immediate context criticizes merchants who short measure their customers, its principle is universal: anyone entrusted with a full wage or a duty—teachers, police officers, civil servants—who receives their salary but shirks their responsibilities is covered by this warning. A teacher who takes full pay yet neglects students; a police officer paid to maintain peace but neglects duty; even spouses or family members who accept their rights but withhold care and support—all fall under the same Divine admonition.
For example, when a woman marries and comes into her husband’s household, she brings countless rights: affection, protection, and financial support. She does her part—bearing children, nurturing them, expecting her husband to fulfil his responsibilities: providing for her, safeguarding her wellbeing. If he fails, he has violated her rights. Yet our sermons on marriage often neglect to teach the obligations spouses owe one another: honoring her health, feeding her properly, especially when she’s nursing, easing her workload, and so on. In that respect, we likewise “give less than due,” even though the Qur’an’s principles apply just as much to these domestic duties.