What Does ‘Your Self Has a Right over You’ Mean?
Answered By Shaykh Dr. Muhammad Fayez Awad
Question
What does the Prophet (Allah bless him and give him peace) mean by saying, “And indeed, your own self has a right over you”?
Answer
All praise is due to Allah, Lord of the worlds. Blessings and peace be upon the Messenger of Allah, his Family, and his Companions.
The Obligation of Fulfilling the Rights of the Self
The apparent meaning of this hadith indicates that a person has obligatory rights toward themselves, and referring to them as a “right” suggests their obligation and that neglecting them is sinful.
As explained by Tahir Ibn ‘Ashur in his tafsir on the verse, “You know what is (hidden) within me (nafs), but I do not know what is within You.” [Quran, 5:116], the term “nafs” can refer to the intellect, or to what makes a person truly human, which is the human soul, and it can also refer to one’s essence. [Ibn ‘Ashur, al-Tahrir wa al-Tanwir]
The Context of the Hadith
It’s important to know the context in which this hadith was mentioned to fully understand its meaning.
The Prophet (Allah bless him and give him peace) established a bond of brotherhood between Salman and Abu Darda’. Salman visited Abu Darda’ and noticed that Umm Darda’ was in a neglected state. He asked her about it, and she replied, “Your brother Abu Darda’ has no interest in the world.”
Later, when Abu Darda’ came, he prepared food for Salman and said, “Eat.” Salman responded, “I am fasting.” Abu Darda’ said, “I will not eat until you eat.” So, Salman ate. When night fell, Abu Darda’ got up to pray, but Salman said, “Sleep,” so he slept. He then tried to get up again, but Salman told him to sleep. Toward the end of the night, Salman said, “Now get up,” and they both prayed. Salman then advised him,
“Indeed, your Lord has a right over you, your own self has a right over you, and your family has a right over you. So, give each one its due right.” They then went to the Prophet (Allah bless him and give him peace) and mentioned this to him, and the Prophet (Allah bless him and give him peace) said:
“Salman has spoken the truth.” [Bukhari; Ibn Khuzayma; Ibn Hibban; Tirmidhi]
The Primacy of Allah’s Rights
The hadith begins with the right of Allah (Most High) (“Indeed, your Lord has a right over you”), as it is the most significant, highest, and foremost of rights. The Prophet (Allah bless him and give him peace) explained this right:
Mu‘adh Ibn Jabal (Allah be pleased with him) narrated that he was riding behind the Prophet (Allah bless him and give him peace) on a donkey, and there was nothing between them but the rear part of the saddle when the Prophet (Allah bless him and give him peace) said:
“O Mu‘adh!” I replied, “At your service, O Messenger of Allah!” He continued for a while, then said again: “O Mu‘adh!” I replied, “At your service, O Messenger of Allah!” He continued for a while, then said: “O Mu‘adh!” I replied, “At your service, O Messenger of Allah!” He asked: “Do you know what Allah’s (Most High) right over His servants is?” I replied, “Allah (Most High) and His Messenger know best.” He said:
“It is that they should worship Him and not associate anything with Him.” He continued for a while, then said: “O Mu‘adh Ibn Jabal!” I replied, “At your service, O Messenger of Allah!” He asked: “Do you know what the right of the servants upon Allah (Most High) is if they do that?” I replied, “Allah (Most High) and His Messenger know best.” He said: “It is that He will not punish them.” [Bukhari; Muslim]
Balancing Worship and the Rights of the Self
Excessiveness in worship often leads to neglecting the rights of the self and harming the body, which is why the prophetic guidance was given: “And indeed, your own self has a right over you” or “And indeed, your body has a right over you.”
The self consists of the soul (heart), intellect, and body. Therefore, a person must balance the demands of these three components and seek to fulfill the needs of each aspect without excess or deficiency.
Concerning the Soul and Heart
One must refine and nourish them through acts of worship and strive to achieve tranquility, peace, and happiness by attending gatherings of faith, frequently remembering Allah (Most High), and reciting and reflecting on the Quran. The Prophet (Allah bless him and give him peace) said:
“No people gather in one of the houses of Allah (Most High), reciting the Book of Allah (Most High) and studying it among themselves, except that tranquility descends upon them, mercy covers them, angels surround them, and Allah (Most High) mentions them to those in His presence.” [Muslim; Abu Dawud]
The hearts find peace in the remembrance of Allah (Most High):
“Surely in the remembrance of Allah do hearts find comfort.” [Quran, 13:28]
Reciting the Quran fills homes with blessings and mercy, drives away devils, and surrounds them with angels, bringing peace and tranquility.
Through the diversity of worship and engaging in different acts of devotion, especially through voluntary acts and recommended deeds, a servant treads the path to Allah’s (Most High) love, where all goodness lies.
The Prophet (Allah bless him and give him peace) said:
“Indeed, Allah (Most High) said: ‘Whoever shows enmity to a friend of Mine, I declare war against him. My servant does not draw near to Me with anything more beloved to Me than the duties I have imposed upon him, and My servant continues to draw near to Me with supererogatory deeds until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he grasps, and his foot with which he walks. If he asks Me, I will surely grant it to him, and if he seeks refuge in Me, I will surely protect him. I do not hesitate concerning anything that I am going to do as I hesitate concerning the soul of My believing servant: he dislikes death, and I dislike harming him.’” [Bukhari]
Nevertheless, it is essential to strike a balance between engaging the self in worship and allowing permissible relaxation to help maintain energy and enthusiasm.
It was narrated from Hanzala that he said: “We were with the Messenger of Allah (Allah bless him and give him peace), and he reminded us of Hellfire. Then I went to my home and laughed with my children and played with my wife. Then I left and met Abu Bakr, and I mentioned this to him. He said, ‘I have done the same as you describe.’ So we went to the Messenger of Allah (Allah bless him and give him peace), and I said, ‘O Messenger of Allah, Hanzala has become a hypocrite!’ The Messenger of Allah (Allah bless him and give him peace) replied, ‘What is that?’ I told him about the situation, and Abu Bakr said, ‘I did the same as he did.’ Then the Messenger of Allah (Allah bless him and give him peace) said, ‘O Hanzala, there is a time for this and a time for that. If your hearts were always in the state that they are in when you are with me in remembrance, the angels would shake your hands on the roads.’” [Muslim; Tirmidhi; Ibn Maja; Ahmad]
Some scholars have said: “Refresh these hearts from time to time, for when they become weary, they become blind.”
The Messenger of Allah (Allah bless him and give him peace) was the most cheerful of people. He often smiled and joked with his family and companions, but he never spoke anything but the truth.
Regarding the Intellect
It must be nourished with both religious and worldly knowledge. Just as a person needs a sound heart and a tranquil soul, they also need clear thinking and sound reasoning. Just as there is a need for the light of remembrance and a broad heart, there is also a need for strong intellect and an understanding of the times, for nations only rise through true knowledge.
Regarding the Body
Islam has given justice to the body, just as it has to the intellect and soul. Allah (Most High) says:
“O Children of Adam! Dress properly whenever you are at worship. Eat and drink, but do not waste. Surely He does not like the wasteful.” [Quran, 7:31]
Islam places great importance on the human body and health, making the preservation of a healthy body free from illness one of its noble principles. It is the right of the body that one cleans it when it is dirty, strengthens it when it is weak, feeds it when it is hungry, quenches it when it is thirsty, rests it when it is tired, and seeks treatment when it is sick.
Islam considers a healthy body and physical well-being as part of the means to comfort and happiness. The Messenger of Allah (Allah bless him and give him peace) said:
“Whoever among you wakes up secure in his property, healthy in his body, and with food for the day, it is as if the whole world has been gathered for him.” [Tirmidhi; Ibn Maja]
Therefore, Islam has legislated cleanliness, made purification obligatory, and commanded the observance of natural practices and all means of cleanliness. The Prophet (Allah bless him and give him peace) said:
“It is a duty for every Muslim to bathe once a week, washing his head and his body.” [Bukhari; Muslim; Ibn Khuzayma]
In another hadith, the Prophet (Allah bless him and give him peace) said:
“A strong believer is better and more beloved to Allah than a weak believer, although there is good in both. Strive to do that which will benefit you, seek help from Allah, and do not be helpless” [Muslim; Ibn Hibban; Ahmad]
The Sacred Law also forbids overburdening the body, even with worship, as in the famous hadith of the three men and the Prophet’s (Allah bless him and give him peace) statement to them:
“By Allah, I am the most fearful of Allah and the most conscious of Him among you, but I fast and break my fast, I pray, and I sleep, and I marry women. Whoever turns away from my Sunna is not of me.” [Bukhari; Muslim]
Thus, the Islamic personality is balanced and integrated: it has a strong body, a strong mind, and a strong spirit. Islam aims to cultivate these characteristics of the personality, giving the body its due, the intellect its due, and the soul its due.
We ask Allah (Most High) to grant us the ability to fulfill each right, so that we may attain His pleasure and mercy. All praise is due to Allah (Most High), the Lord of all worlds.
[Shaykh] Dr. Muhammad Fayez Awad
Shaykh Dr. Muhammad Fayez Awad, born in Damascus, Syria, in 1965, pursued his Islamic studies in the mosques and institutes of Damascus. A graduate of the Islamic University of Medina in 1985, he holds a Ph.D. in Islamic Studies from Bahauddin Zakariya University in Pakistan.
He has extensive experience developing curricula and enhancing the teaching of various academic courses, including conducting intensive courses. Shaykh Awad has taught Fiqh, Usul al-Fiqh, Quranic sciences, the history of legislation, inheritance laws, and more at several institutes and universities such as Al-Furqan Institute for Islamic Sciences and Majma‘ al-Fath al-Islami in Damascus.
He is a lecturer at the Sultan Muhammad al-Fatih Waqf University in Istanbul, teaching various Arabic and Islamic subjects, and teaches at numerous Islamic institutes in Istanbul. Shaykh Awad is a member of the Association of Syrian Scholars, a founding member of the Zayd bin Thabit Foundation, a member of the Syrian Scholars Association, and a member of the Academic Council at the Iman Center for Teaching the Sunna and Quran.
Among his teachers from whom he received Ijazat are his father, Shaykh Muhammad Muhiyiddin Awad, Shaykh Muhiyiddin al-Kurdi, Shaykh Muhammad Karim Rajih, Shaykh Usama al-Rifai, Shaykh Ayman Suwaid, Shaykh Ahmad al-Qalash, Shaykh Muhammad Awwama, and Shaykh Mamduh Junayd.
