3214 - رَوَى إِسْمَاعِيلُ بْنُ اَلْفَضْلِ عَنْ ثَابِتِ بْنِ دِينَارٍ عَنْ سَيِّدِ اَلْعَابِدِينَ عَلِيِّ بْنِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : «حَقُّ اَللَّهِ اَلْأَكْبَرُ عَلَيْكَ أَنْ تَعْبُدَهُ وَ لاَ تُشْرِكَ بِهِ شَيْئاً فَإِذَا فَعَلْتَ ذَلِكَ بِإِخْلاَصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ أَمْرَ اَلدُّنْيَا وَ اَلْآخِرَةِ وَ حَقُّ نَفْسِكَ عَلَيْكَ أَنْ تَسْتَعْمِلَهَا بِطَاعَةِ اَللَّهِ عَزَّ وَ جَلَّ وَ حَقُّ اَللِّسَانِ إِكْرَامُهُ عَنِ اَلْخَنَا وَ تَعْوِيدُهُ اَلْخَيْرَ وَ تَرْكُ اَلْفُضُولِ اَلَّتِي لاَ فَائِدَةَ لَهَا وَ اَلْبِرُّ بِالنَّاسِ وَ حُسْنُ اَلْقَوْلِ فِيهِمْ وَ حَقُّ اَلسَّمْعِ تَنْزِيهُهُ عَنْ سَمَاعِ اَلْغِيبَةِ وَ سَمَاعِ مَا لاَ يَحِلُّ سَمَاعُهُ وَ حَقُّ اَلْبَصَرِ أَنْ تَغُضَّهُ عَمَّا لاَ يَحِلُّ لَكَ وَ تَعْتَبِرَ بِالنَّظَرِ بِهِ وَ حَقُّ يَدِكَ أَنْ لاَ تَبْسُطَهَا إِلَى مَا لاَ يَحِلُّ لَكَ وَ حَقُّ رِجْلَيْكَ أَنْ لاَ تَمْشِيَ بِهِمَا إِلَى مَا لاَ يَحِلُّ لَكَ فَبِهِمَا تَقِفُ عَلَى اَلصِّرَاطِ فَانْظُرْ أَنْ لاَ تَزِلاَّ بِكَ فَتَرَدَّى فِي اَلنَّارِ وَ حَقُّ بَطْنِكَ أَنْ لاَ تَجْعَلَهُ وِعَاءً لِلْحَرَامِ وَ لاَ تَزِيدَ عَلَى اَلشِّبَعِ وَ حَقُّ فَرْجِكَ أَنْ تُحْصِنَهُ عَنِ اَلزِّنَا وَ تَحْفَظَهُ مِنْ أَنْ يُنْظَرَ إِلَيْهِ وَ حَقُّ اَلصَّلاَةِ أَنْ تَعْلَمَ أَنَّهَا وِفَادَةٌ إِلَى اَللَّهِ عَزَّ وَ جَلَّ وَ أَنْتَ فِيهَا قَائِمٌ بَيْنَ يَدَيِ اَللَّهِ عَزَّ وَ جَلَّ فَإِذَا عَلِمْتَ ذَلِكَ قُمْتَ مَقَامَ اَلْعَبْدِ اَلذَّلِيلِ اَلْحَقِيرِ اَلرَّاغِبِ اَلرَّاهِبِ اَلرَّاجِي اَلْخَائِفِ اَلْمُسْتَكِينِ اَلْمُتَضَرِّعِ اَلْمُعَظِّمِ لِمَنْ كَانَ بَيْنَ يَدَيْهِ بِالسُّكُونِ وَ اَلْوَقَارِ وَ تُقْبِلَ عَلَيْهَا بِقَلْبِكَ وَ تُقِيمَهَا بِحُدُودِهَا وَ حُقُوقِهَا وَ حَقُّ اَلْحَجِّ أَنْ تَعْلَمَ أَنَّهُ وِفَادَةٌ إِلَى رَبِّكَ وَ فِرَارٌ إِلَيْهِ مِنْ ذُنُوبِكَ وَ فِيهِ قَبُولُ تَوْبَتِكَ وَ قَضَاءُ اَلْفَرْضِ اَلَّذِي أَوْجَبَهُ اَللَّهُ تَعَالَى عَلَيْكَ وَ حَقُّ اَلصَّوْمِ أَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اَللَّهُ عَزَّ وَ جَلَّ عَلَى لِسَانِكَ وَ سَمْعِكَ وَ بَصَرِكَ وَ بَطْنِكَ وَ فَرْجِكَ لِيَسْتُرَكَ بِهِ مِنَ اَلنَّارِ فَإِنْ تَرَكْتَ اَلصَّوْمَ خَرَقْتَ سِتْرَ اَللَّهِ عَلَيْكَ وَ حَقُّ اَلصَّدَقَةِ أَنْ تَعْلَمَ أَنَّهَا ذُخْرُكَ عِنْدَ رَبِّكَ وَ وَدِيعَتُكَ اَلَّتِي لاَ تَحْتَاجُ إِلَى اَلْإِشْهَادِ عَلَيْهَا وَ كُنْتَ لِمَا تَسْتَوْدِعُهُ سِرّاً أَوْثَقَ مِنْكَ بِمَا تَسْتَوْدِعُهُ عَلاَنِيَةً وَ تَعْلَمَ أَنَّهَا تَدْفَعُ عَنْكَ اَلْبَلاَيَا وَ اَلْأَسْقَامَ فِي اَلدُّنْيَا وَ تَدْفَعُ عَنْكَ اَلنَّارَ فِي اَلْآخِرَةِ وَ حَقُّ اَلْهَدْيِ أَنْ تُرِيدَ بِهِ اَللَّهَ عَزَّ وَ جَلَّ وَ لاَ تُرِيدَ بِهِ خَلْقَهُ وَ لاَ تُرِيدَ بِهِ إِلاَّ اَلتَّعَرُّضَ لِرَحْمَةِ اَللَّهِ وَ نَجَاةَ رُوحِكَ يَوْمَ تَلْقَاهُ وَ حَقُّ اَلسُّلْطَانِ أَنْ تَعْلَمَ أَنَّكَ جُعِلْتَ لَهُ فِتْنَةً وَ أَنَّهُ مُبْتَلًى فِيكَ بِمَا جَعَلَهُ اَللَّهُ عَزَّ وَ جَلَّ لَهُ عَلَيْكَ مِنَ اَلسُّلْطَانِ وَ أَنَّ عَلَيْكَ أَنْ لاَ تَتَعَرَّضَ لِسَخَطِهِ فَتُلْقِيَ بِيَدِكَ إِلَى اَلتَّهْلُكَةِ وَ تَكُونَ شَرِيكاً لَهُ فِيمَا يَأْتِي إِلَيْكَ مِنْ سُوءٍ وَ حَقُّ سَائِسِكَ بِالْعِلْمِ اَلتَّعْظِيمُ لَهُ وَ اَلتَّوْقِيرُ لِمَجْلِسِهِ وَ حُسْنُ اَلاِسْتِمَاعِ إِلَيْهِ وَ اَلْإِقْبَالُ عَلَيْهِ وَ أَنْ لاَ تَرْفَعَ عَلَيْهِ صَوْتَكَ وَ لاَ تُجِيبَ أَحَداً يَسْأَلُهُ عَنْ شَيْءٍ حَتَّى يَكُونَ هُوَ اَلَّذِي يُجِيبُ وَ لاَ تُحَدِّثَ فِي مَجْلِسِهِ أَحَداً وَ لاَ تَغْتَابَ عِنْدَهُ أَحَداً وَ أَنْ تَدْفَعَ عَنْهُ إِذَا ذُكِرَ عِنْدَكَ بِسُوءٍ وَ أَنْ تَسْتُرَ عُيُوبَهُ وَ تُظْهِرَ مَنَاقِبَهُ وَ لاَ تُجَالِسَ لَهُ عَدُوّاً وَ لاَ تُعَادِيَ لَهُ وَلِيّاً فَإِذَا فَعَلْتَ ذَلِكَ شَهِدَتْ لَكَ مَلاَئِكَةُ اَللَّهِ عَزَّ وَ جَلَّ بِأَنَّكَ قَصَدْتَهُ وَ تَعَلَّمْتَ عِلْمَهُ لِلَّهِ جَلَّ وَ عَزَّ اِسْمُهُ لاَ لِلنَّاسِ وَ أَمَّا حَقُّ سَائِسِكَ بِالْمِلْكِ فَأَنْ تُطِيعَهُ وَ لاَ تَعْصِيَهُ إِلاَّ فِيمَا يُسْخِطُ اَللَّهَ عَزَّ وَ جَلَّ فَإِنَّهُ لاَ طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اَلْخَالِقِ وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالسُّلْطَانِ فَأَنْ تَعْلَمَ أَنَّهُمْ صَارُوا رَعِيَّتَكَ لِضَعْفِهِمْ وَ قُوَّتِكَ فَيَجِبُ أَنْ تَعْدِلَ فِيهِمْ وَ تَكُونَ لَهُمْ كَالْوَالِدِ اَلرَّحِيمِ وَ تَغْفِرَ لَهُمْ جَهْلَهُمْ وَ لاَ تُعَاجِلَهُمْ بِالْعُقُوبَةِ وَ تَشْكُرَ اَللَّهَ عَزَّ وَ جَلَّ عَلَى مَا آتَاكَ مِنَ اَلْقُوَّةِ عَلَيْهِمْ وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالْعِلْمِ فَأَنْ تَعْلَمَ أَنَّ اَللَّهَ عَزَّ وَ جَلَّ إِنَّمَا جَعَلَكَ قَيِّماً لَهُمْ فِيمَا آتَاكَ مِنَ اَلْعِلْمِ وَ فَتَحَ لَكَ مِنْ خَزَائِنِهِ فَإِنْ أَحْسَنْتَ فِي تَعْلِيمِ اَلنَّاسِ وَ لَمْ تَخْرَقْ بِهِمْ وَ لَمْ تَضْجَرْ عَلَيْهِمْ زَادَكَ اَللَّهُ مِنْ فَضْلِهِ وَ إِنْ أَنْتَ مَنَعْتَ اَلنَّاسَ عِلْمَكَ أَوْ خَرِقْتَ بِهِمْ عِنْدَ طَلَبِهِمُ اَلْعِلْمَ مِنْكَ كَانَ حَقّاً عَلَى اَللَّهِ عَزَّ وَ جَلَّ أَنْ يَسْلُبَكَ اَلْعِلْمَ وَ بَهَاءَهُ وَ يُسْقِطَ مِنَ اَلْقُلُوبِ مَحَلَّكَ وَ أَمَّا حَقُّ اَلزَّوْجَةِ فَأَنْ تَعْلَمَ أَنَّ اَللَّهَ عَزَّ وَ جَلَّ جَعَلَهَا لَكَ سَكَناً وَ أُنْساً فَتَعْلَمَ أَنَّ ذَلِكَ نِعْمَةٌ مِنَ اَللَّهِ عَزَّ وَ جَلَّ عَلَيْكَ فَتُكْرِمَهَا وَ تَرْفُقَ بِهَا وَ إِنْ كَانَ حَقُّكَ عَلَيْهَا أَوْجَبَ فَإِنَّ لَهَا عَلَيْكَ أَنْ تَرْحَمَهَا لِأَنَّهَا أَسِيرُكَ وَ تُطْعِمَهَا وَ تَكْسُوَهَا وَ إِذَا جَهِلَتْ عَفَوْتَ عَنْهَا وَ أَمَّا حَقُّ مَمْلُوكِكَ فَأَنْ تَعْلَمَ أَنَّهُ خَلْقُ رَبِّكَ وَ اِبْنُ أَبِيكَ وَ أُمِّكَ وَ لَحْمُكَ وَ دَمُكَ لَمْ تَمْلِكْهُ لِأَنَّكَ صَنَعْتَهُ دُونَ اَللَّهِ وَ لاَ خَلَقْتَ شَيْئاً مِنْ جَوَارِحِهِ وَ لاَ أَخْرَجْتَ لَهُ رِزْقاً وَ لَكِنَّ اَللَّهَ عَزَّ وَ جَلَّ كَفَاكَ ذَلِكَ ثُمَّ سَخَّرَهُ لَكَ وَ اِئْتَمَنَكَ عَلَيْهِ وَ اِسْتَوْدَعَكَ إِيَّاهُ لِيَحْفَظَ لَكَ مَا تَأْتِيهِ مِنْ خَيْرٍ إِلَيْهِ فَأَحْسِنْ إِلَيْهِ كَمَا أَحْسَنَ اَللَّهُ إِلَيْكَ وَ إِنْ كَرِهْتَهُ اِسْتَبْدَلْتَ بِهِ وَ لَمْ تُعَذِّبْ خَلْقَ اَللَّهِ عَزَّ وَ جَلَّ وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ أُمِّكَ فَأَنْ تَعْلَمَ أَنَّهَا حَمَلَتْكَ حَيْثُ لاَ يَحْتَمِلُ أَحَدٌ أَحَداً وَ أَعْطَتْكَ مِنْ ثَمَرَةِ قَلْبِهَا مَا لاَ يُعْطِي أَحَدٌ أَحَداً وَ وَقَتْكَ بِجَمِيعِ جَوَارِحِهَا وَ لَمْ تُبَالِ أَنْ تَجُوعَ وَ تُطْعِمَكَ وَ تَعْطَشَ وَ تَسْقِيَكَ وَ تَعْرَى وَ تَكْسُوَكَ وَ تَضْحَى وَ تُظِلَّكَ وَ تَهْجُرَ اَلنَّوْمَ لِأَجْلِكَ وَ وَقَتْكَ اَلْحَرَّ وَ اَلْبَرْدَ لِتَكُونَ لَهَا فَإِنَّكَ لاَ تُطِيقُ شُكْرَهَا إِلاَّ بِعَوْنِ اَللَّهِ وَ تَوْفِيقِهِ وَ أَمَّا حَقُّ أَبِيكَ فَأَنْ تَعْلَمَ أَنَّهُ أَصْلُكَ فَإِنَّكَ لَوْلاَهُ لَمْ تَكُنْ فَمَهْمَا رَأَيْتَ مِنْ نَفْسِكَ مَا يُعْجِبُكَ فَاعْلَمْ أَنَّ أَبَاكَ أَصْلُ اَلنِّعْمَةِ عَلَيْكَ فِيهِ فَاحْمَدِ اَللَّهَ وَ اُشْكُرْهُ عَلَى قَدْرِ ذَلِكَ وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ وَلَدِكَ فَأَنْ تَعْلَمَ أَنَّهُ مِنْكَ وَ مُضَافٌ إِلَيْكَ فِي عَاجِلِ اَلدُّنْيَا بِخَيْرِهِ وَ شَرِّهِ وَ أَنَّكَ مَسْئُولٌ عَمَّا وُلِّيتَهُ مِنْ حُسْنِ اَلْأَدَبِ وَ اَلدَّلاَلَةِ عَلَى رَبِّهِ عَزَّ وَ جَلَّ وَ اَلْمَعُونَةِ عَلَى طَاعَتِهِ فَاعْمَلْ فِي أَمْرِهِ عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مُثَابٌ عَلَى اَلْإِحْسَانِ إِلَيْهِ مُعَاقَبٌ عَلَى اَلْإِسَاءَةِ إِلَيْهِ وَ أَمَّا حَقُّ أَخِيكَ فَأَنْ تَعْلَمَ أَنَّهُ يَدُكَ وَ عِزُّكَ وَ قُوَّتُكَ فَلاَ تَتَّخِذْهُ سِلاَحاً عَلَى مَعْصِيَةِ اَللَّهِ وَ لاَ عُدَّةً لِلظُّلْمِ لِخَلْقِ اَللَّهِ وَ لاَ تَدَعْ نُصْرَتَهُ عَلَى عَدُوِّهِ وَ اَلنَّصِيحَةَ لَهُ فَإِنْ أَطَاعَ اَللَّهَ تَعَالَى وَ إِلاَّ فَلْيَكُنِ اَللَّهُ أَكْرَمَ عَلَيْكَ مِنْهُ وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ مَوْلاَكَ اَلْمُنْعِمِ عَلَيْكَ فَأَنْ تَعْلَمَ أَنَّهُ أَنْفَقَ فِيكَ مَالَهُ وَ أَخْرَجَكَ مِنْ ذُلِّ اَلرِّقِّ وَ وَحْشَتِهِ إِلَى عِزِّ اَلْحُرِّيَّةِ وَ أُنْسِهَا فَأَطْلَقَكَ مِنْ أَسْرِ اَلْمَلَكَةِ وَ فَكَّ عَنْكَ قَيْدَ اَلْعُبُودِيَّةِ وَ أَخْرَجَكَ مِنَ اَلسِّجْنِ وَ مَلَّكَكَ نَفْسَكَ وَ فَرَّغَكَ لِعِبَادَةِ رَبِّكَ وَ تَعْلَمَ أَنَّهُ أَوْلَى اَلْخَلْقِ بِكَ فِي حَيَاتِكَ وَ مَوْتِكَ وَ أَنَّ نُصْرَتَهُ عَلَيْكَ وَاجِبَةٌ بِنَفْسِكَ وَ مَا اِحْتَاجَ إِلَيْهِ مِنْكَ وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ مَوْلاَكَ اَلَّذِي أَنْعَمْتَ عَلَيْهِ فَأَنْ تَعْلَمَ أَنَّ اَللَّهَ عَزَّ وَ جَلَّ جَعَلَ عِتْقَكَ لَهُ وَسِيلَةً إِلَيْهِ وَ حِجَاباً لَكَ مِنَ اَلنَّارِ وَ أَنَّ ثَوَابَكَ فِي اَلْعَاجِلِ مِيرَاثُهُ إِذَا لَمْ يَكُنْ لَهُ رَحِمٌ مُكَافَأَةً لِمَا أَنْفَقْتَ مِنْ مَالِكَ وَ فِي اَلْآجِلِ اَلْجَنَّةُ وَ أَمَّا حَقُّ ذِي اَلْمَعْرُوفِ عَلَيْكَ فَأَنْ تَشْكُرَهُ وَ تَذْكُرَ مَعْرُوفَهُ وَ تَكْسِبَهُ اَلْمَقَالَةَ اَلْحَسَنَةَ وَ تُخْلِصَ لَهُ اَلدُّعَاءَ فِيمَا بَيْنَكَ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ فَإِذَا فَعَلْتَ ذَلِكَ كُنْتَ قَدْ شَكَرْتَهُ سِرّاً وَ عَلاَنِيَةً ثُمَّ إِنْ قَدَرْتَ عَلَى مُكَافَأَتِهِ يَوْماً كَافَأْتَهُ وَ أَمَّا حَقُّ اَلْمُؤَذِّنِ فَأَنْ تَعْلَمَ أَنَّهُ مُذَكِّرٌ لَكَ رَبَّكَ عَزَّ وَ جَلَّ وَ دَاعٍ لَكَ إِلَى حَظِّكَ وَ عَوْنُكَ عَلَى قَضَاءِ فَرْضِ اَللَّهِ عَلَيْكَ فَاشْكُرْ عَلَى ذَلِكَ شُكْرَكَ لِلْمُحْسِنِ إِلَيْكَ وَ أَمَّا حَقُّ إِمَامِكَ فِي صَلاَتِكَ فَأَنْ تَعْلَمَ أَنَّهُ تَقَلَّدَ اَلسِّفَارَةَ، فِيمَا بَيْنَكَ وَ بَيْنَ رَبِّكَ عَزَّ وَ جَلَّ وَ تَكَلَّمَ عَنْكَ وَ لَمْ تَتَكَلَّمْ عَنْهُ وَ دَعَا لَكَ وَ لَمْ تَدْعُ لَهُ وَ كَفَاكَ هَوْلَ اَلْمُقَامِ بَيْنَ يَدَيِ اَللَّهِ عَزَّ وَ جَلَّ فَإِنْ كَانَ نَقْصٌ كَانَ عَلَيْهِ دُونَكَ وَ إِنْ كَانَ تَمَاماً كُنْتَ شَرِيكَهُ وَ لَمْ يَكُنْ لَهُ عَلَيْكَ فَضْلٌ، فَوَقَى نَفْسَكَ بِنَفْسِهِ وَ صَلاَتَكَ بِصَلاَتِهِ فَتَشْكُرُ لَهُ عَلَى قَدْرِ ذَلِكَ وَ أَمَّا حَقُّ جَلِيسِكَ فَأَنْ تُلِينَ لَهُ جَانِبَكَ وَ تُنْصِفَهُ فِي مُجَازَاةِ اَللَّفْظِ وَ لاَ تَقُومَ مِنْ مَجْلِسِكَ إِلاَّ بِإِذْنِهِ وَ مَنْ تَجْلِسُ إِلَيْهِ يَجُوزُ لَهُ اَلْقِيَامُ عَنْكَ بِغَيْرِ إِذْنِكَ وَ تَنْسَى زَلاَّتِهِ وَ تَحْفَظَ خَيْرَاتِهِ وَ لاَ تُسْمِعَهُ إِلاَّ خَيْراً وَ أَمَّا حَقُّ جَارِكَ فَحِفْظُهُ غَائِباً وَ إِكْرَامُهُ شَاهِداً وَ نُصْرَتُهُ إِذْ كَانَ مَظْلُوماً وَ لاَ تَتَبَّعْ لَهُ عَوْرَةً فَإِنْ عَلِمْتَ عَلَيْهِ سُوءاً سَتَرْتَهُ عَلَيْهِ وَ إِنْ عَلِمْتَ أَنَّهُ يَقْبَلُ نَصِيحَتَكَ نَصَحْتَهُ فِيمَا بَيْنَكَ وَ بَيْنَهُ وَ لاَ تُسْلِمْهُ عِنْدَ شَدِيدَةٍ وَ تُقِيلُ عَثْرَتَهُ وَ تَغْفِرُ ذَنْبَهُ وَ تُعَاشِرُهُ مُعَاشَرَةً كَرِيمَةً وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ اَلصَّاحِبِ فَأَنْ تَصْحَبَهُ بِالتَّفَضُّلِ وَ اَلْإِنْصَافِ وَ تُكْرِمَهُ كَمَا يُكْرِمُكَ وَ لاَ تَدَعَهُ يَسْبِقُ إِلَى مَكْرُمَةٍ فَإِنْ سَبَقَ كَافَأْتَهُ وَ تَوَدَّهُ كَمَا يَوَدُّكَ وَ تَزْجُرَهُ عَمَّا يَهُمُّ بِهِ مِنْ مَعْصِيَةٍ وَ كُنْ عَلَيْهِ رَحْمَةً وَ لاَ تَكُنْ عَلَيْهِ عَذَاباً وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ اَلشَّرِيكِ فَإِنْ غَابَ كَفَيْتَهُ وَ إِنْ حَضَرَ رَعَيْتَهُ وَ لاَ تَحْكُمْ دُونَ حُكْمِهِ وَ لاَ بِرَأْيِكَ دُونَ مُنَاظَرَتِهِ وَ تَحْفَظُ عَلَيْهِ مَالَهُ وَ لاَ تَخُنْهُ فِيمَا عَزَّ أَوْ هَانَ مِنْ أَمْرٍ فَإِنَّ يَدَ اَللَّهِ تَبَارَكَ وَ تَعَالَى عَلَى اَلشَّرِيكَيْنِ مَا لَمْ يَتَخَاوَنَا وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ مَالِكَ فَأَنْ لاَ تَأْخُذَهُ إِلاَّ مِنْ حِلِّهِ وَ لاَ تُنْفِقَهُ إِلاَّ فِي وَجْهِهِ وَ لاَ تُؤْثِرَ عَلَى نَفْسِكَ مَنْ لاَ يَحْمَدُكَ فَاعْمَلْ بِهِ بِطَاعَةِ رَبِّكَ وَ لاَ تَبْخَلْ بِهِ فَتَبُوءَ بِالْحَسْرَةِ وَ اَلنَّدَامَةِ مَعَ اَلتَّبِعَةِ، وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ غَرِيمِكَ اَلَّذِي يُطَالِبُكَ فَإِنْ كُنْتَ مُوسِراً أَعْطَيْتَهُ وَ إِنْ كُنْتَ مُعْسِراً أَرْضَيْتَهُ بِحُسْنِ اَلْقَوْلِ وَ رَدَدْتَهُ عَنْ نَفْسِكَ رَدّاً لَطِيفاً وَ أَمَّا حَقُّ اَلْخَلِيطِ أَنْ لاَ تَغُرَّهُ وَ لاَ تَغُشَّهُ وَ لاَ تَخْدَعَهُ وَ تَتَّقِيَ اَللَّهَ تَبَارَكَ وَ تَعَالَى فِي أَمْرِهِ وَ أَمَّا حَقُّ اَلْخَصْمِ اَلْمُدَّعِي عَلَيْكَ فَإِنْ كَانَ مَا يَدَّعِي عَلَيْكَ حَقّاً كُنْتَ شَاهِدَهُ عَلَى نَفْسِكَ وَ لَمْ تَظْلِمْهُ وَ أَوْفَيْتَهُ حَقَّهُ وَ إِنْ كَانَ مَا يَدَّعِي بَاطِلاً رَفَقْتَ بِهِ وَ لَمْ تَأْتِ فِي أَمْرِهِ غَيْرَ اَلرِّفْقِ وَ لَمْ تُسْخِطْ رَبَّكَ فِي أَمْرِهِ وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ أَمَّا حَقُّ خَصْمِكَ اَلَّذِي تَدَّعِي عَلَيْهِ فَإِنْ كُنْتَ مُحِقّاً فِي دَعْوَاكَ أَجْمَلْتَ مُقَاوَلَتَهُ وَ لَمْ تَجْحَدْ حَقَّهُ وَ إِنْ كُنْتَ مُبْطِلاً فِي دَعْوَاكَ اِتَّقَيْتَ اَللَّهَ عَزَّ وَ جَلَّ وَ تُبْتَ إِلَيْهِ وَ تَرَكْتَ اَلدَّعْوَى وَ أَمَّا حَقُّ اَلْمُسْتَشِيرِ فَإِنْ عَلِمْتَ أَنَّ لَهُ رَأْياً حَسَناً أَشَرْتَ عَلَيْهِ وَ إِنْ لَمْ تَعْلَمْ لَهُ أَرْشَدْتَهُ إِلَى مَنْ يَعْلَمُ وَ حَقُّ اَلْمُشِيرِ عَلَيْكَ أَنْ لاَ تَتَّهِمَهُ فِيمَا لاَ يُوَافِقُكَ مِنْ رَأْيِهِ وَ إِنْ وَافَقَكَ حَمِدْتَ اَللَّهَ عَزَّ وَ جَلَّ وَ حَقُّ اَلْمُسْتَنْصِحِ أَنْ تُؤَدِّيَ إِلَيْهِ اَلنَّصِيحَةَ وَ لْيَكُنْ مَذْهَبُكَ اَلرَّحْمَةَ لَهُ وَ اَلرِّفْقَ بِهِ وَ حَقُّ اَلنَّاصِحِ أَنْ تُلِينَ لَهُ جَنَاحَكَ وَ تُصْغِيَ إِلَيْهِ بِسَمْعِكَ فَإِنْ أَتَى بِالصَّوَابِ حَمِدْتَ اَللَّهَ عَزَّ وَ جَلَّ وَ إِنْ لَمْ يُوَافِقْ رَحِمْتَهُ وَ لَمْ تَتَّهِمْهُ وَ عَلِمْتَ أَنَّهُ أَخْطَأَ وَ لَمْ تُؤَاخِذْهُ بِذَلِكَ إِلاَّ أَنْ يَكُونَ مُسْتَحِقّاً لِلتُّهَمَةِ فَلاَ تَعْبَأَ بِشَيْءٍ مِنْ أَمْرِهِ عَلَى حَالٍ وَ «لاٰ قُوَّةَ إِلاّٰ بِاللّٰهِ» وَ حَقُّ اَلْكَبِيرِ تَوْقِيرُهُ لِسِنِّهِ وَ إِجْلاَلُهُ لِتَقَدُّمِهِ فِي اَلْإِسْلاَمِ قَبْلَكَ وَ تَرْكُ مُقَابَلَتِهِ عِنْدَ اَلْخِصَامِ وَ لاَ تَسْبِقْهُ إِلَى طَرِيقٍ وَ لاَ تَتَقَدَّمْهُ وَ لاَ تَسْتَجْهِلْهُ وَ إِنْ جَهِلَ عَلَيْكَ اِحْتَمَلْتَهُ وَ أَكْرَمْتَهُ لِحَقِّ اَلْإِسْلاَمِ وَ حُرْمَتِهِ وَ حَقُّ اَلصَّغِيرِ رَحْمَتُهُ فِي تَعْلِيمِهِ وَ اَلْعَفْوُ عَنْهُ وَ اَلسَّتْرُ عَلَيْهِ وَ اَلرِّفْقُ بِهِ وَ اَلْمَعُونَةُ لَهُ وَ حَقُّ اَلسَّائِلِ إِعْطَاؤُهُ عَلَى قَدْرِ حَاجَتِهِ وَ حَقُّ اَلْمَسْئُولِ إِنْ أَعْطَى فَاقْبَلْ مِنْهُ بِالشُّكْرِ وَ اَلْمَعْرِفَةِ بِفَضْلِهِ وَ إِنْ مَنَعَ فَاقْبَلْ عُذْرَهُ وَ حَقُّ مَنْ سَرَّكَ لِلَّهِ تَعَالَى أَنْ تَحْمَدَ اَللَّهَ تَعَالَى أَوَّلاً ثُمَّ تَشْكُرَهُ وَ حَقُّ مَنْ أَسَاءَكَ أَنْ تَعْفُوَ عَنْهُ وَ إِنْ عَلِمْتَ أَنَّ اَلْعَفْوَ يَضُرُّ اِنْتَصَرْتَ قَالَ اَللَّهُ تَبَارَكَ وَ تَعَالَى «وَ لَمَنِ اِنْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولٰئِكَ مٰا عَلَيْهِمْ مِنْ سَبِيلٍ» وَ حَقُّ أَهْلِ مِلَّتِكَ إِضْمَارُ اَلسَّلاَمَةِ وَ اَلرَّحْمَةِ لَهُمْ وَ اَلرِّفْقُ بِمُسِيئِهِمْ وَ تَأَلُّفُهُمْ وَ اِسْتِصْلاَحُهُمْ وَ شُكْرُ مُحْسِنِهِمْ وَ كَفُّ اَلْأَذَى عَنْهُمْ وَ تُحِبُّ لَهُمْ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ أَنْ يَكُونَ شُيُوخُهُمْ بِمَنْزِلَةِ أَبِيكَ وَ شُبَّانُهُمْ بِمَنْزِلَةِ إِخْوَتِكَ وَ عَجَائِزُهُمْ بِمَنْزِلَةِ أُمِّكَ وَ اَلصِّغَارُ بِمَنْزِلَةِ أَوْلاَدِكَ وَ حَقُّ اَلذِّمَّةِ أَنْ تَقْبَلَ مِنْهُمْ مَا قَبِلَ اَللَّهُ عَزَّ وَ جَلَّ مِنْهُمْ وَ لاَ تَظْلِمَهُمْ مَا وَفَوْا لِلَّهِ عَزَّ وَ جَلَّ بِعَهْدِهِ ».
Hadith.3214 - Isma'il ibn Al-Fadl narrated from Thabit ibn Dinar, who narrated from the Master of the Worshippers, Imam Ali ibn Al-Husayn ibn Ali ibn Abi Talib 
, who said:
"The greatest right of Allah (swt) upon you is that you worship Him and do not associate anything with Him. If you fulfill this with sincerity, He has taken it upon Himself to suffice for your worldly and afterlife matters. The right of your self upon you is that you employ it in obedience to Allah (swt), the Mighty and Glorious. The right of your tongue is to honor it by refraining from obscenities, accustoming it to goodness, and avoiding excess talk that brings no benefit. Additionally, treat people with kindness and speak well of them.
The right of your hearing is to distance it from listening to gossip and what is unlawful to hear. The right of your sight is that you lower it from what is forbidden for you and take lessons through observation. The right of your hands is not to extend them toward what is forbidden for you. The right of your feet is not to walk with them toward what is forbidden for you, for with them you will stand on the Sirat (the bridge over Hellfire). So, be careful that they do not slip and cause you to fall into the Fire."
"The right of your stomach is that you do not make it a vessel for what is unlawful, nor should you eat beyond what suffices you. The right of your private parts is to protect them from fornication and to guard them from being exposed.
The right of prayer is to understand that it is an audience with Allah (swt), the Mighty and Glorious, and that you are standing in it before Allah (swt), the Mighty and Glorious. When you realize this, you should stand in the position of a humble, lowly servant, full of desire, fear, hope, and submission. You should exhibit calmness and dignity, fully directing your heart towards the prayer, and you should perform it with all its boundaries and obligations.
The right of Hajj is to understand that it is a journey to your Lord (azj) and an escape to Him from your sins. Through it, your repentance is accepted, and the obligation that Allah (swt), the Exalted, has placed upon you is fulfilled.
The right of fasting is to recognize that it is a shield set by Allah (swt), the Mighty and Glorious, to protect you, Through your tongue, hearing, sight, stomach, and private parts, fasting becomes a shield by which Allah (swt) protects you from the fire. If you abandon fasting, you tear down the shield that Allah (swt) has placed over you.
The right of charity is to recognize that it is your treasure with your Lord (azj) and a deposit that does not require witnesses for safekeeping. You should have more trust in what you entrust secretly than in what you do publicly. Know that it repels calamities and illnesses in this world and protects you from the fire in the Hereafter.
The right of offering (hadiy) is to intend it solely for Allah (swt), the Mighty and Glorious, and not for His creation. You should seek by it only Allah’s (swt) mercy and the salvation of your soul on the Day you meet Him.
The right of authority (sultan) is to know that you have been made a trial for him and that he is tested through you with what Allah (swt), the Mighty and Glorious, has granted him over you as authority. It is your responsibility not to expose yourself to his wrath, causing your own destruction, nor to become a partner in any wrongdoing he commits against you.
The right of your guide in knowledge is to honor and revere him, And to respect his assembly, to listen to him attentively, to face him with your full attention, to not raise your voice above his, and to not answer anyone who asks him a question until he himself responds. Do not engage in conversation with others during his assembly, do not backbite anyone in his presence, and defend him if someone speaks ill of him in front of you. Cover his faults and highlight his virtues. Do not sit with his enemy or show enmity towards his ally. If you do so, the angels of Allah (swt), the Mighty and Glorious, will testify that you sought him and learned his knowledge for Allah’s (swt) sake, not for the sake of people.
As for the right of the one who governs you by authority, it is that you obey him and do not disobey him unless he commands what displeases Allah (swt), the Mighty and Glorious. For there is no obedience to a creature in disobedience to the Creator.
As for the right of your subjects under your authority, it is to recognize that they have become your subjects because of their weakness and your strength. It is therefore incumbent upon you to be just with them, to be like a compassionate father to them, to forgive their ignorance, and not to rush to punish them. Thank Allah (swt), the Mighty and Glorious, for granting you strength over them.
As for the right of your subjects under your knowledge, it is to recognize that Allah (swt), the Mighty and Glorious, And as for your responsibility toward those under your instruction, know that Allah (swt), the Mighty and Glorious, has appointed you as a guardian over them due to the knowledge He has given you and the treasures He has opened to you. If you excel in teaching people and do not treat them harshly or become annoyed with them, Allah (swt) will increase His blessings upon you. However, if you withhold knowledge from people or act harshly toward them when they seek knowledge from you, it is incumbent upon Allah (swt), the Mighty and Glorious, to strip you of your knowledge, its glory, and to lower your standing in the hearts of others.
As for the right of your wife, you should know that Allah (swt), the Mighty and Glorious, has made her a source of comfort and companionship for you. You should realize that this is a blessing from Allah (swt) upon you. Therefore, honor her and treat her kindly. While your rights over her are greater, you still owe her compassion, for she is bound to you. Feed her, clothe her, and pardon her if she errs.
As for the right of your servant, know that he is a creation of your Lord (azj), and he shares with you the lineage of Adam, being made of flesh and blood like you. You do not own him because you created him, nor did you form his body or provide for his sustenance; rather, Allah (swt), the Mighty and Glorious, has done so. He has then subjected him to you and entrusted you with his care. Thus, you must treat him kindly just as Allah (swt) has treated you kindly. If you dislike him, replace him, but do not punish a creation of Allah (swt) unjustly.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of your mother, you should recognize that she carried you where no one carries anyone else. She gave you of the fruit of her heart in a way that no one gives to anyone else. She protected you with all her limbs, not caring if she herself went hungry so that you could eat, or thirsty so that you could drink, or unclothed so that you could be dressed, or exposed to the sun so that you could be shaded. She stayed awake for your sake, sacrificing her own sleep. She shielded you from the heat and cold, all to keep you safe. You can never repay her for her rights except with the help and grace of Allah (swt).
As for the right of your father, you should know that he is your root, and if it weren’t for him, you would not exist. Whenever you see something in yourself that pleases you, know that your father is the origin of that blessing. Therefore, praise Allah (swt) and thank Him in proportion to that recognition.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of your child, you should recognize that he is from you and attributed to you in this fleeting world, whether for good or ill. You are responsible for what has been entrusted to you regarding his proper upbringing, guiding him to his Lord (azj), the Almighty, and assisting him in obeying Allah (swt). Therefore, strive in his affairs as one who knows that they will be rewarded for doing good to him and held accountable for neglecting or wronging him.
As for the right of your brother, you should recognize that he is your hand, your honor, and your strength. Do not take him as a weapon against disobedience to Allah (swt), nor as a means to oppress Allah’s (swt) creation. Do not withhold your support from him against his enemy or your sincere counsel to him. If he obeys Allah (swt), then he is deserving of your help; otherwise, let Allah (swt) be more significant to you than him.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of your benefactor, who has bestowed a favor upon you, you should recognize that he has spent his wealth on you and freed you from the humiliation and isolation of servitude to the honor and comfort of freedom. He released you from the captivity of bondage, removed the shackles of servitude from you, and took you out of confinement, granting you control over yourself and freeing you for the worship of your Lord (azj). You must understand that he has the greatest right over you among creation, both in your life and after your death. Supporting him is incumbent upon you, with your self and with anything he needs from you.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of the one upon whom you have bestowed a favor, you should recognize that Allah (swt), the Almighty, has made your act of emancipation for him a means of approach to Him and a protection for you from the Hellfire. Your immediate reward lies in inheriting his wealth if he has no kin, as recompense for what you spent of your wealth. Your ultimate reward is Paradise.
As for the right of someone who has done good to you, you should show gratitude to him, acknowledge his favor, and speak well of him. You should sincerely pray for him in your private moments with Allah (swt), the Almighty."
So when you do that (thank him in private and publicly), you have expressed your gratitude to him both secretly and openly. Then, if you are able to repay him one day, you should do so.
As for the right of the Mu’adhdhin (the one who calls to prayer), you should understand that he is reminding you of your Lord (azj), the Almighty, inviting you to your share of good, and assisting you in fulfilling Allah’s (swt) obligation upon you. You should therefore thank him for this as you would thank someone who has done good to you.
As for the right of the leader of your prayer (Imam), you should realize that he has assumed the responsibility of representing you before your Lord (azj), the Almighty, speaking on your behalf while you remain silent, praying for you while you do not pray for him, and bearing the burden of standing in Allah’s (swt) presence in your place. If there is any deficiency, it falls upon him and not you; and if it is complete, you share in the reward equally, and he has no superiority over you. Thus, he has protected you with himself and fulfilled your prayer through his own prayer. You should therefore thank him to the extent of that responsibility.
As for the right of your companion in a gathering, you should be gentle with him, treat him fairly in conversation, and not leave your seat without his permission. However, he may leave without seeking your permission. You should overlook his faults, remember his good qualities, and speak to him only with kindness.
As for the right of your neighbor, you should safeguard him in his absence, honor him in his presence, and support him if he is wronged. Do not seek out his flaws, and if you become aware of anything unfavorable about him, conceal it. If you know he will accept your advice, advise him privately. Do not abandon him in difficult circumstances, forgive his mistakes, and live with him nobly.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of a companion, you should accompany him with generosity and fairness. Honor him as he honors you, and do not let him surpass you in doing noble deeds. If he does precede you in any virtue, compensate him for it. Show him love as he shows you love, restrain him from committing any act of disobedience, and be a mercy to him rather than a source of suffering. And remember, 'There is no strength except with Allah (swt).'"
As for the right of a partner, if he is absent, take care of his responsibilities, and if he is present, assist him. Do not make decisions without consulting him or act upon your opinion without discussing it with him. Safeguard his property and do not betray him in either significant or minor matters. For the hand of Allah (swt), Blessed and Exalted, is upon two partners as long as they do not betray one another.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of your wealth, it is that you do not take it except from lawful means, and you do not spend it except in rightful ways. Do not prioritize over yourself anyone who will not appreciate your generosity. Use your wealth in obedience to your Lord (azj), and do not be miserly with it, lest you end up with regret, remorse, and accountability.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of your creditor who demands repayment from you, if you are able to pay, then fulfill his due. If you are unable, then appease him with kind words and gently excuse yourself.
As for the right of your associate, do not deceive, cheat, or betray him. Be mindful of Allah (swt), Blessed and Exalted, in your dealings with him.
As for the right of your adversary who makes a claim against you, if his claim is true, you should bear witness against yourself, not wrong him, and fulfill his due. If his claim is false, treat him gently, avoid harshness in dealing with him, and do not anger your Lord (azj) concerning him.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of your adversary against whom you are making a claim, if you are truthful in your claim, then engage with him respectfully and do not deny his rights. However, if you are wrong in your claim, then fear Allah (swt), the Almighty, repent to Him, and abandon the claim.
As for the right of the one who seeks your counsel, if you know that he has good judgment, offer him sincere advice. If you do not know, direct him to someone who does.
As for the right of the one who advises you, do not suspect him in matters where his advice does not align with your preferences. If his advice agrees with your views, thank Allah (swt), the Almighty.
As for the right of the one who seeks your sincere counsel, you must provide him with honest advice, with a mindset of mercy and gentleness towards him.
As for the right of the one who advises you, you should lower your wing in humility to him and listen attentively. If his advice is correct, praise Allah (swt), the Almighty. If it is not correct, show him mercy and do not accuse him of malice, knowing that he simply erred. Do not hold it against him unless he is deserving of suspicion, in which case you need not pay heed to his advice at all.
And remember, 'There is no strength except with Allah (swt).'"
As for the right of the elder, it is to respect him for his age, honor him for having preceded you in Islam, avoid arguing with him, not walk ahead of him on a path, not overtake him, and not belittle him. If he shows ignorance toward you, you must bear it with patience, honor him for the right of Islam and its sanctity.
As for the right of the younger, it is to show mercy to him through teaching, forgiving his mistakes, concealing his faults, treating him gently, and assisting him.
As for the right of the one who asks, it is to give him according to his need.
As for the right of the one you are asked from, if he gives, accept it with gratitude and acknowledgment of his generosity. If he denies you, accept his excuse.
As for the right of the one who pleases you for the sake of Allah (swt), it is to first thank Allah (swt), then thank the person.
As for the right of the one who harms you, it is to forgive him. However, if you know that forgiving him will cause harm, then seek justice. Allah (swt), the Almighty, says: “And whoever avenges themselves after being wronged, there is no blame upon them.” (Quran 42:41)
As for the right of the people of your religion, it is to harbor peace and mercy for them in your heart, treat the wrongdoers among them with gentleness, seek to reconcile and reform them, show gratitude to the good among them, withhold harm from them, love for them what you love for yourself, and dislike for them what you dislike for yourself. Regard their elders as you would your father, their youth as your brothers, their elderly women as your mother, and their children as your own children.
As for the right of those under your protection (dhimmis), it is to accept from them what Allah (swt), the Almighty, has accepted from them and not oppress them as long as they fulfill their covenant with Allah (swt), the Almighty.
