Rights towards Allah Almighty

1. Rights towards Allah Almighty

The fundamental right of Allah (Almighty) towards man is that he should serve Him alone, and not associate with Him any rivals, partners, helpers, or any sons or daughters. Man must bear witness to the truth. He is said to testify that “there is no deity but Allah alone.”

This certificate includes the following requirements:

Full Faith: Man must submit to Allah (Almighty) with full faith and conviction. He must declare from his heart that “there is no deity but Allah alone.” He (Almighty) has no partner, helper, son or anything like that.

Allah Almighty says in the Quran al-Karim Sura Muhammad (Peace be upon him) 47:19, which can be translated in meaning as follows:

(Know now that there is no god but Allah, and ask forgiveness for your sins and for the believing men and the believing women. And Allah knows where you go or stay.)

Sole Worship: Allah (Almighty) alone is worthy of full worship. No one has the right to be worshiped instead of or alongside Him. All statements, actions and hidden intentions must be in accordance with what Allah Almighty has chosen. All actions of man must be done to please the Almighty.

Allah Almighty says in the Quran al-Karim Surah Al-Ghafir (The Forgiving) 40:60, which can be translated in meaning as follows:

(And your Lord said, “Ask Me; I want to hear your request. But those who are too arrogant to serve Me will enter Jahannam submissively.”)

An example of this worship is the performance of the obligatory prayers. One of the fruits of performing and maintaining such prayers is doing good deeds and refraining from doing bad things.

Allah Almighty says in the Quran al-Karim Surah Al-'Ankabut (The Spider) 29:45, which can be translated in meaning as follows:

(Read what was revealed to you from the Book and perform the prayer. Verily prayer averts shameful and abominable things; and remembering Allah is certainly the highest. And Allah knows what you do.)

Furthermore, paying Zakat to the needy ensures self-purification and eradication of poverty and avarice. Additionally, one who gives alms becomes considerate of others, especially the needy and the poor. Allah Almighty says in the Quran al-Karim Surah Al-Lail (The Night) 92:17-20, which can be translated in meaning as follows:

(He will be spared from him who fears God, who gives away his wealth to purify himself, and who owes no favor to anyone that needs to be repaid except to seek the pleasure of his Lord, the Most High.)

In addition, fasting enables people to better control temptations and passions. It increases self-discipline and gives man a better understanding of the meaning of piety and godliness, a fact that is very difficult to explain and visualize.

Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:183, which can be translated in meaning as follows:

(O you who believe! Fasting is prescribed for you, as it was prescribed for those who came before you. Perhaps you will fear (Allah).)

Performing Hajj also involves a special wisdom, as Allah Almighty says in the Quran al-Karim Sura Al-Hajj (The Pilgrimage) 22:28, which can be translated in meaning as follows:

(And call people to pilgrimage. They will come to you on foot and on every lean camel from all distant places, so that they may enjoy all sorts of benefits and remember the name of Allah for a certain number of days for what He has given them in livestock. Therefore eat of it and feed the needy, the needy.)

Furthermore, all acts of worship can actually be carried out in Islam. Every normal human being is capable of practicing and observing all the acts of worship that Allah (Almighty) has made man obligatory. Islam is a natural and practical religion. Allah Almighty never requires a duty that man cannot fulfill or maintain regularly. Allah (Almighty) means well towards His creatures. He never intends to impose any hardship or difficulty on them.

Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:185, which can be translated in meaning as follows: (Allah wants it easy for you, He does not want to make it difficult for you.)

Supporting this, the Messenger of Allah (Peace be upon him) said:

“If I command you to do anything, do it as best you can.”

In cases of hardship, such acts of worship are either completely abolished or at least reduced with permission. However, the permission does not include an excuse for refraining from the acts of worship. For example, standing is a part of the daily prescribed prayer. If a person is unable to perform the prayer while standing, he may pray it while sitting. If a praying person is unable to perform it while sitting, he/she may pray it lying on his/her side or supine or any other position that is more comfortable for him/her. If a praying person is unable to pray in any of the ways previously described, he may point, blink his eyes, and yet still pray in an appropriate manner, indicating his movements for rising, bowing, prostrating, and sitting.

Similarly, male Muslims are required to perform daily prayers in a group, with the congregation (preferably the first call) in the mosque. This rule is no longer mandatory in the event of fear of danger, severe cold, rain, snow or similar conditions. Furthermore, we are required to perform ablution before praying. This obligation is lifted when water is scarce. A Muslim who cannot find accessible water may perform tayammun (dry ablution) and continue to pray as if he had performed regular ablution with water. Furthermore, a woman is exempt from praying when she has her period or after the birth of a child until she is completely free from bleeding. And the Muslim woman does not need to make up for the prayers missed under these conditions.

A Muslim, man or woman, who does not have Nisab (the basic amount above which it is obligatory to pay Zakat) does not need to pay Zakat.

An old person who is no longer able to fast and a sick person who is also unable to fast are exempt from fasting. You must pay his restitution. Reparation consists of paying a person a meal for each day they do not fast. The traveler feels the same way; he is allowed to break his fasting during the journey, because traveling involves hardship and tiredness. In addition, a woman who is on her period or a woman after childbirth should not fast until the bleeding has completely stopped. However, these women have to make up for the days of fasting they missed.

Hağğ, the pilgrimage is not an obligation for a person who is unable to perform it either for physical or financial reasons. Someone who could financially afford the pilgrimage but is physically unable to do so must pay someone else to perform the Hağğ rites for them. A person who does not have enough money is not obliged to fulfill this pillar of Islam until he can financially afford it. Such a person must have enough money to meet the needs of himself and his family.

This is justified by the following Ayat of the Qur'an al-Karim Sura Al-Imran (The House of Imran) (3:97), which can be translated in terms of meaning as follows:

(In him are clear signs - the place of Abraham. And whoever enters it is safe. And people's duty towards Allah is the pilgrimage to the House, whoever can make the way to him. But whoever disbelieves - surely Allah is not dependent on the worlds.)

When a person is faced with a lack of permitted food and is on the verge of starvation, he is also permitted to eat forbidden foods (meat from dead animals, pig, and wine). Nevertheless, he is only allowed to eat the smallest amount of it that is necessary to maintain his life.

This law has its foundation in the Qur'an al-Karim Sura Al-Baqarah (The Cow) 2:173, which can be translated in terms of meaning as follows:

(He has forbidden you only (the consumption of) naturally dead things, blood, pork, and what other than Allah has been invoked about. But if someone is compelled to do so without desiring and without exceeding the limit, he is not guilty; Verily, Allah is Most Forgiving, Merciful.)

Sayyid Qutub, a well-known scholar, comments on this Ajat:

“This is the faith or religion that recognizes humanity as a human being. Man is treated neither as a pure angel with angelic qualities nor as a devil. People are treated according to their physical abilities. All weak points are taken into account when it comes to the obligatory fulfillment of the service. But strengths are also taken into account when it comes to obligatory acts of worship of all kinds. What's more, people are viewed and treated as a whole. Man's soul, his physical needs, natural desires, mental abilities, emotional abilities and other needs are in Be costume drawn when he is supposed to carry out obligatory or voluntary acts of worship. These should be consistent in terms of quality. No hardship should arise, no burden should be laid upon him, and nothing beyond the reach of man should be assigned to him.”

A believing Muslim must be filled with faith in the “names” and “attributes” given to Himself by Allah or in those bestowed on Him by His Prophet and Messenger. It is not for a person to attribute names or attributes to Allah that neither Allah (Almighty) nor His Prophet and Messenger have attributed to Him. He must not make any improper statement or offer any likeness or form to express his opinion regarding these names and attributes of Allah (Almighty).

This has its basis in the Qur'an al-Karim Surah Ash-Shura (The Advice) 42:11, which can be translated in meaning as follows:

(The Creator of the heavens and the earth - He has made spouses for you from yourselves and couples from the animals. This is how he multiplies you. There is nothing like him; and He is the All-Hearing, the All-Seeing.)

The human being must achieve complete submission to Allah's will. This is shown by conscious obedience to all the commands of Allah (Almighty).

This has its basis in the instructions from the Quran al-Karim Sura Al-Ahzaab (The Allies) (33:36), which can be translated in meaning as follows:

(And it is not befitting a believing man or woman that when Allah and His Messenger have decided on a matter, they should make a different choice in their matter. And he who disobeys Allah and His Messenger surely goes astray.)

A Muslim must achieve to love Allah (Almighty) and His Messenger (Peace be upon him) completely purely. This love should surpass the love for all other creatures.

This instruction is based on the commands in the Quran al-Karim Sura At-Tauba (Repentance) 9:24, which can be translated in meaning as follows:

(Say: “If your fathers, and your sons, and your brothers, and your wives, and your relatives, and the wealth which you have acquired, and the trade which you fear will be ruined, and the dwellings which you love, are dearer to you than Allah and His Messenger and fighting for His cause, then wait until Allah comes with His decision; and Allah does not guide the disobedient.”)

2. Rights towards the Prophet Muhammad (Peace be upon him):

In brief, these rights can be encompassed by the following statement: “Muhammad (Peace be upon him) is the servant and Messenger of Allah (Almighty)”.

This declaration requires the following:

• The unshakable belief in the universality of Muhammad's (Peace be upon him) message for all humanity. Islam is not only aimed at a certain type of people, as was the case with previous prophets and messengers.

This can be seen from the Ajat from the Quran al-Karim Sura Al-A'raf (The Heights) 7:158, which can be translated in terms of meaning as follows:

(Say: “O people, I am for all of you a Messenger of Allah, whose kingdom is the kingdom of the heavens and the earth. There is no God but Him. He gives life and causes death. Therefore believe in Allah and in His Messenger, the Prophet, who is illiterate, who believes in Allah and in His words; and follow him, that you may be guided.”)

• The unshakable belief that Allah's Messenger and Prophet Muhammad (Peace be upon him) was completely protected from human errors. This also corresponds to the belief that the Prophet (Peace be upon him) never left out or added anything when delivering the complete message of Allah (Almighty).

This is justified by the Ajat from the Qur'an al-Karim Sura An-Nağm (The Star) (53:2-3), which can be translated in terms of meaning as follows: (Your companion is neither confused, nor wrong, nor speaking out of desire.)

• The unshakable belief that the Prophet Muhammad (Peace be upon him) is the last prophet and messenger of Allah (Almighty) to humanity. After all, he is the best of all prophets and messengers and after him (Peace be upon him) there will be no more prophets or messengers.

This has its justification in the Qur'an al-Karim Sura Al-Ahzaab (The Allies) 33:40, which can be translated as follows:

(Muhammad is not the father of any of your men, but the Messenger of Allah and the last of all Prophets, and Allah has full knowledge of all things.)

• The unshakable belief that the religious duties and divine commands to humanity are complete and that the Prophet (Peace be upon him) delivered the message of Allah (Almighty) in its entirety. Furthermore, the Prophet (Peace be upon him) and Messenger of Allah has given his Ummah, community, the best advice and guidance to do only good and avoid the bad.

This is proven by the Ajat in the Quran al-Karim Sura Al-Ma'idah (The Table) 5:3, which can be translated in terms of meaning as follows:

(Today the unbelievers have given up on your faith; so do not fear them, but fear Me. Today I have perfected your religion and completed My grace upon you and have chosen Islam for your faith. But whoever is forced by famine, without any sinful inclination - then Allah is Forgiving, Merciful.)

• The unshakable belief that the laws enacted by Islam are considered approved in the sight of Allah. All forms of worship must depend on and revolve around these divine laws. A person's actions will not be recognized, Allah knows best, until they are all in accordance with these divine laws.

This is justified by the Ayat in the Qur'an al-Karim Sura Al-'Imran (The House of 'Imran) 3:85, which can be translated in terms of meaning as follows:

(And whoever desires a religion other than Islam, it shall never be accepted by him, and he will be among the losers in the Hereafter. )

• A believer must give absolute obedience to the commands of the Prophet (Peace be upon him). At the same time he must try to avoid any act of disobedience.

This is justified by the Ajat in the Quran al-Karim Sura Al-Hashr (The Gathering) 59:7, which can be translated in meaning as follows:

(And whatever the Messenger gives you, accept it; and whatever he forbids you, abstain from. And fear Allah; verily, Allah is severe in punishment.)

• A Muslim must fully acknowledge, tolerate and be satisfied with every judgment issued by the Prophet and Messenger of Allah.

This is justified by the Ayat in the Qur'an al-Karim Sura An-Nisa' (The Women) 4:65, which can be translated in terms of meaning as follows:

(No, by your Lord; They are no longer believers until they make you the judge of all that is in dispute between them, and then find in their hearts no objection to your decision and submit with full submission.)

• A Muslim must follow every Sunnah and the credible traditions of the life of the Messenger of Allah and Prophet (Peace be upon him). No one is allowed to change, add or subtract anything from any Sunnah of Allah's Prophet and Messenger ((Peace be upon him)).

This is justified by the Ajat in the Qur'an al-Karim Sura Al-'Imran (The House of 'Imran) 3:31, which can be translated in terms of meaning as follows:

(Say: “If you love Allah, follow me. Allah will forgive you and your sins; for Allah is Forgiving, Merciful.”)

• A believer must maintain the honor and dignity that Allah bestowed on His Prophet (Peace be upon him). No one has the right to exaggerate his rank.

This is based on the saying of the Prophet (Peace be upon him):

“Don’t praise me more than I deserve. Allah created me as a slave - servant before He called me to be His Prophet, Messenger."

• A Muslim must salute Allah's Prophet and Messenger (Peace be upon him) with honor every time his name is mentioned.

This has its justification in the Qur'an al-Karim Sura Al-Ahzaab (The Allies) 33:56, which can be translated as follows:

(Indeed, Allah sends blessings upon the Prophet, and His angels ask for them on his behalf. O you who believe, pray for him and wish him peace with all reverence.)

• A believer must develop true love and affection for the Prophet and Messenger of Allah (Peace be upon him) above all else. And this is because of the grace, benevolence and blessing that the Prophet (Peace be upon him) brought to us the guidance to the true religion of Allah (Almighty).

This instruction is based on the commands in the Quran al-Karim Sura At-Tauba (Repentance) 9:24, which can be translated in meaning as follows:

(Say: “If your fathers, and your sons, and your brothers, and your wives, and your relatives, and the wealth which you have acquired, and the trade which you fear will be ruined, and the dwellings which you love, are dearer to you than Allah and His Messenger and fighting for His cause, then wait until Allah comes with His decision; and Allah does not guide the disobedient.”)

• A Muslim must take every opportunity to call others to the message of Muhammad (Peace be upon him). This must be done and carried out with wisdom. Informing the unsuspecting, teaching the ignorant, strengthening the faith of the undecided; all of this must be done with a high degree of wisdom.

This has its justification in the Qur'an al-Karim Sura An-Nahl (The Bee) 16:125, which can be translated in terms of meaning as follows:

(Call to the way of your Lord with wisdom and fair admonition, and contend with them in the best way. Verily your Lord knows best who has strayed from His way; and He knows best those who are rightly guided.)

Add Actually, it is based on the saying of the Prophet and Messenger of Allah (Peace be upon him): “Send at least one verse for my benefit.”

3. Rights towards other prophets and messengers:

In Islam, a Muslim's faith is not considered complete until he declares his full belief in the veracity of all previous Prophets and Messengers of Allah (Almighty). A Muslim must believe that all previous prophets and messengers were sent to specific people groups and at specific periods of history. The mission and messages of these prophets were different from those of Islam. The message of Islam and the Prophet Muhammad (Peace be upon him) is all-inclusive, for all time and endures until the Day of Judgment.

This is justified by the Qur'an al-Karim Surah Al-Baqara (The Cow) 2:285, which can be translated in terms of meaning as follows:

(The Messenger believes in what has been revealed to him from his Lord, and so do those who believe; They all believe in Allah and His angels and His books and His messengers. We make no distinction between His messengers. And they say, “We hear and obey. Grant us your forgiveness, our Lord, and to you is our return.”)

As emphasized previously, Muslims must invite others to the message of Islam as a way of life and as part of a commitment. Muslims are only obligated to educate others about the message of Islam and not to force or coerce others to accept it.

This has its basis in the Quran al-Karim Surah Al-Kahf (The Cave) 18:29, which can be translated in meaning as follows:

(And say: “It is the truth from your Lord.” Therefore let him who will believe, and he who will disbelieve.)

4. The rights of parents:

Parental rights will soon mean total obedience. This obedience must not contradict obedience to Allah's commands. It also involves treating both parents equally when it comes to gifts and care. Additionally, a son or daughter must provide necessities for parents, such as food, clothing, and shelter (primarily with him and his family, if possible). Furthermore, a son or daughter must show humility and respect towards both parents equally.

A believing Muslim as a son or daughter must not show pride or arrogance towards both parents. A son or daughter must show patience and persistence when serving both parents. A son/daughter must give all possible equal attention to his/her parents' feelings and emotions.

This is based on the Qur'an al-Karim Sura Al-Isra (The Night Journey) 17:23, which can be translated as follows:

(And your Lord has commanded: “Worship none but Him, and (show) kindness to parents. When one or both of your parents reach old age, don't say “Ugh!” to them and do not snap at them, but speak to them in a respectful manner.)

This is also based on the instruction of the Prophet and Messenger of Allah (Peace be upon him):

“Allah's satisfaction (with a man) is based on the satisfaction of both parents (with their child). Accordingly, the cursing of Allah (for a person) is based on the anger of the parents against such a child.”

Both parents have these rights, even if they are not Muslims, as long as they do not encourage their children to disobey Allah (Almighty). This is based on the instruction of Allah's Messenger (Peace be upon him), as reported by A'ishah (May Allah be pleased with him): “My mother visited me when she was not yet a Muslim. I asked Allah's Prophet (Peace be upon him) regarding her visit (and how I should treat her during it) and said: My mother wants to visit me. Should I (or should I not) extend my courtesy (as a host)? He said: “The mother must be given priority in terms of kindness, affection, good feelings, love and warmth.

This is based on the instruction of the Prophet Allah (Peace be upon him):

“A man came to Allah's Prophet (Peace be upon him) and asked him: “O Prophet of Allah! Which person deserves my company most?” He (Peace be upon him) replied: “Your mother.” The man further asked, “And who is next (who has claim to my company)?” Allah's Messenger ((Peace be upon him)) replied: “Your mother.” The man asked [for the third time], “And who is next?” Allah's Messenger (Peace be upon him) replied: “It is your mother.” The man asked [the fourth time], “Who’s next?” Allah's Messenger ((Peace be upon him)) replied: “Then your father.” Then the next in the family.”

So we find that the Messenger of Allah grants the mother a threefold right to companionship, while the father is entitled to only one share. This is so - and Allah knows best - because mothers suffer much more than fathers do. The mother raises the children, carries them and exercises patience with them.

In addition, it is based on the Instructions of the Ajat in the Quran al-Karim Sura Al-Ahqaaf (The Sand Dunes) 46:15, which can be translated in meaning as follows:

(And We have commanded man to be kind to his parents. His mother carried him against her will, and against her will she gave birth to him.)

Mothers carry their child as a fetus for nine months. The fetus receives its nutrition as an embryo from its mother's food. And the mother suffers greatly during labor and the birth process. Then the mother continues to suffer as she takes care of the child after the birth.

5.The rights of the husband towards his wife:

Financial and Other Concern: A husband has the right to manage and run the house. The husband, although he is the leader, should not be a tyrannical commander. A husband has the authority to see that the interests of the family are well protected.

This has its basis in the Ayat in the Quran al-Karim Sura Al-Nisa (The Women) 4:34, which can be translated in meaning as follows:

(The men are responsible for the women because Allah has distinguished one over the other and because they give of their wealth.)

Furthermore, as a man, the husband is more sensible when it comes to deciding things that affect the family. The wife, as a woman, is generally more emotional.

The wife is required to obey the commands and orders of her husband as long as they do not involve any action that requires disobedience to Allah's commands or the instructions of the Prophet.

This is the answer of Allah's Messenger ((Peace be upon him)) to Allah's ((May Allah be pleased with him)) question:

“Who has the greatest right over a woman?” Then he spontaneously replied: “Your husband.” Similarly, the Messenger of Allah (Peace be upon him) answered the question: “Who has the greatest right over a man?” He (Peace be upon him) said, “It is his own mother.”

A woman must not ask her husband to do things that he cannot afford or ask him to do things that he cannot do. A wife is also expected to preserve her husband's wealth, children and lineage [by protecting herself and remaining completely chaste]. Accordingly, a woman may not leave her husband's house without his prior knowledge and consent. A woman is also not allowed to admit someone her husband hates or does not like to see in his house.

This is based on the instruction of Allah's Messenger (Peace be upon him):

“The best of women is the one with whom you are pleased when you look at her, when you command her [anything permitted], she obeys you, and when you are absent or not at her (home), she protects and preserves your wealth and your lineage.”

6. The rights of the wife against her husband:

Dowry: A wife is entitled to a dowry from her husband, without which the marriage contract is not complete. The dowry cannot be waived even if the woman agrees to it; Unless the marriage contract has already been concluded, the woman can waive the dowry to which she is entitled.

This is evident from the instruction of Allah (Almighty) in the Qur'an al-Karim Sura An-Nisa (The Women) 4:4, which can be translated in meaning as follows: (And give the women their bounty as a gift. And if they are happy to forgive you some of it, you can safely use it for your well-being.)

Equality and Justice: These two principles apply when the husband has more than two wives. A man's wives are entitled to justice and equal treatment by their husband, because a man who has more than one wife must treat all his wives equally. They must provide their wives with the same living conditions, the same or comparable clothing and spend the same amount of time with each one. Otherwise, such a husband acts unjustly.

This is justified by the saying of the Messenger of Allah (Peace be upon him):

“He who receives two wives and does not treat them both equally (or fairly), (such a husband) will appear on the Day of Judgment with a slanted (paralyzed) side (on both sides: right and left)”

Financial Support:

A husband must financially support his wife, family and children. Husbands are obliged to provide their household with appropriate housing and living conditions. The husband must provide the necessary and basic things for his wife (women) and the entire household and all family members: subsistence, medical care, clothing and basic necessities. Husbands must provide for their families according to their means and limitations.

This is based on the instructions from the Quran al-Karim Surah Al-Talaq (The Divorce) 65:7, which can be translated in meaning as follows:

(Everyone should get out of their own Spend abundance when he has the abundance; and he whose means are limited should spend according to what Allah has given him. Allah does not demand anything from any soul beyond what He has given it. Allah will provide relief after affliction.)

Equal time and confidential relationship: One of the most important rights of the wife over her husband is to maintain a satisfactory level of confidential relationship and to spend a reasonable amount of time with him and his family members. Islamic laws and teachings insist on their principles and derive great benefit from them. The rights of women, women and family members must be fully fulfilled. A woman needs a loving husband who will take care of her and meet her basic life needs. Otherwise, if he does not provide the necessary care and affection, the resulting situation may lead to the destruction of the marriage, may Allah protect us from this.

Protection of all wife's secrets: A husband must not reveal any faults or shortcomings of his wife. A husband must keep everything he sees or hears from his wife as a protected secret that must never be revealed and become a topic of public conversation. Any intimate relationship between a husband and his wife must be nurtured, protected and never revealed in public, no matter what. According to Islam, marital relationships are sacred relationships and should not be abused.

This is based on the instruction of the Messenger of Allah (Peace be upon him):

“One of the worst positions in the sight of Allah on the Day of Judgment will be a man [husband] who has an intimate relationship with his [lawful] wife and then each of them reveals the secrets of his partner [husband] in public.”

Fair and Kind Treatment: A husband must show fair treatment to his wife/wives and his household. A husband must show concern, kindness and solve any problem according to his abilities. A husband must avoid mistakes and make up for his wife's shortcomings in order to achieve Allah's favor in both worlds. A husband must consult with his wife/wives about their life and their future needs and plans. A husband must neither assume an authoritarian position nor show dominant behavior all the time. It is not absolutely necessary that one of the husband's considerations always turns out to be correct. The husband is obliged to secure and provide a loving, peaceful and caring environment at home and outside for his wife/women and household by all means possible. A husband must show his true love to his wife/wives and family members. A husband must be kind and attentive to his wife and children.

This is based on the instruction of the Messenger of Allah (Peace be upon him):

“The one of the believers with the most complete faith is the one who has the best character [conduct and conduct]. Moreover, the best among you (Muslims) are those who are best to their families (wives).”

Protection and Preservation:

A husband shall not bring or expose his wife or family members to a dangerous or depraved situation. A husband must not allow his wife or family members to stay in bad surroundings.

This is based on the instructions from the Quran al-Karim Sura Al-Tahrim (The Prohibition) 66:6, which can be translated in meaning as follows:

(O you who believe, save yourselves and your loved ones from a Fire whose fuel is people and stones, over which are appointed stern angels, who do not disobey Allah in what He commands them, and who do all that they do is commanded.)

A husband must protect his wife's private wealth, property and personal financial assets. A husband may not take any of her personal belongings without first asking her permission. A husband may not undertake any transactions affecting his wife's finances without her consent.

7. The rights of children

Children's rights are many. Essentially, they have the right to a decent and peaceful life and also the right to good and worthy names. In addition, they are entitled to the necessities of life, which include an affordable house and permitted food. Furthermore, they are entitled to useful education and proper upbringing. This gives them both a well-mannered character and protection against all sorts of vices and bad qualities, such as lying, cheating, stealing, jealousy, cheating and unfriendly behavior towards their parents.

This is based on the instructions of the Messenger of Allah(Peace be upon him):

“It is enough for a being to be sin, those who do it would have to feed, to let it spoil."55

Furthermore, children are entitled to fair and equal treatment. No child shall be favored or given any kind of privilege over the others as to gifts, grants, property or inheritance. Accordingly, all children must be treated equally when it comes to friendly treatment and good behavior. Unfair treatment of children can result in bad behavior towards each other and towards their parents. Any unfair treatment of children can also fuel hatred among children. This is based on the instructions of the Messenger of Allah (Peace be upon him) when a man came to him and asked him: “O Prophet of Allah! I want you to give a share to one of my children, and I want you to be a witness to it.”

Hearing the man's request, Allah's Messenger ((Peace be upon him)) asked:

“Are you making the gift to all the children?” The man who asked said, “No, I don’t!” Allah's Messenger (Peace be upon him) replied: “Then find someone else to witness your donation, for I will not witness any unjust or inequitable situation. Be conscious of (and fear) Allah. Be just, fair and equal in the treatment of your children.”56