٤ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْعَبْدِ الصَّالِحِ (عَلَيْهِ السَّلام) قَالَ الْخُمُسُ مِنْ خَمْسَةِ أَشْيَاءَ مِنَ الْغَنَائِمِ وَالْغَوْصِ وَمِنَ الْكُنُوزِ وَمِنَ الْمَعَادِنِ وَالْمَلاحَةِ يُؤْخَذُ مِنْ كُلِّ هَذِهِ الصُّنُوفِ الْخُمُسُ فَيُجْعَلُ لِمَنْ جَعَلَهُ الله تَعَالَى لَهُ وَيُقْسَمُ الارْبَعَةُ الاخْمَاسِ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَوَلِيَ ذَلِكَ وَيُقْسَمُ بَيْنَهُمُ الْخُمُسُ عَلَى سِتَّةِ أَسْهُمٍ سَهْمٌ لله وَسَهْمٌ لِرَسُولِ الله وَسَهْمٌ لِذِي الْقُرْبَى وَسَهْمٌ لِلْيَتَامَى وَسَهْمٌ لِلْمَسَاكِينِ وَسَهْمٌ لابْنَاءِ السَّبِيلِ فَسَهْمُ الله وَسَهْمُ رَسُولِ الله لاولِي الامْرِ مِنْ بَعْدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وِرَاثَةً فَلَهُ ثَلاثَةُ أَسْهُمٍ سَهْمَانِ وِرَاثَةً وَسَهْمٌ مَقْسُومٌ لَهُ مِنَ الله وَلَهُ نِصْفُ الْخُمُسِ كَمَلاً وَنِصْفُ الْخُمُسِ الْبَاقِي بَيْنَ أَهْلِ بَيْتِهِ فَسَهْمٌ لِيَتَامَاهُمْ وَسَهْمٌ لِمَسَاكِينِهِمْ وَسَهْمٌ لابْنَاءِ سَبِيلِهِمْ يُقْسَمُ بَيْنَهُمْ عَلَى الْكِتَابِ وَالسُّنَّةِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ فَإِنْ فَضَلَ عَنْهُمْ شَيْ‏ءٌ فَهُوَ لِلْوَالِي وَإِنْ عَجَزَ أَوْ نَقَصَ عَنِ اسْتِغْنَائِهِمْ كَانَ عَلَى الْوَالِي أَنْ يُنْفِقَ مِنْ عِنْدِهِ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ وَإِنَّمَا صَارَ عَلَيْهِ أَنْ يَمُونَهُمْ لانَّ لَهُ مَا فَضَلَ عَنْهُمْ وَإِنَّمَا جَعَلَ الله هَذَا الْخُمُسَ خَاصَّةً لَهُمْ دُونَ مَسَاكِينِ النَّاسِ وَأَبْنَاءِ سَبِيلِهِمْ عِوَضاً لَهُمْ مِنْ صَدَقَاتِ النَّاسِ تَنْزِيهاً مِنَ الله لَهُمْ لِقَرَابَتِهِمْ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَرَامَةً مِنَ الله لَهُمْ عَنْ أَوْسَاخِ النَّاسِ فَجَعَلَ لَهُمْ خَاصَّةً مِنْ عِنْدِهِ مَا يُغْنِيهِمْ بِهِ عَنْ أَنْ يُصَيِّرَهُمْ فِي مَوْضِعِ الذُّلِّ وَالْمَسْكَنَةِ وَلا بَأْسَ بِصَدَقَاتِ بَعْضِهِمْ عَلَى بَعْضٍ وَهَؤُلاءِ الَّذِينَ جَعَلَ الله لَهُمُ الْخُمُسَ هُمْ قَرَابَةُ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِينَ ذَكَرَهُمُ الله فَقَالَ وَأَنْذِرْ عَشِيرَتَكَ الاقْرَبِينَ وَهُمْ بَنُو عَبْدِ الْمُطَّلِبِ أَنْفُسُهُمْ الذَّكَرُ مِنْهُمْ وَالانْثَى لَيْسَ فِيهِمْ مِنْ أَهْلِ بُيُوتَاتِ قُرَيْشٍ وَلا مِنَ الْعَرَبِ أَحَدٌ وَلا فِيهِمْ وَلا مِنْهُمْ فِي هَذَا الْخُمُسِ مِنْ مَوَالِيهِمْ وَقَدْ تَحِلُّ صَدَقَاتُ النَّاسِ لِمَوَالِيهِمْ وَهُمْ وَالنَّاسُ سَوَاءٌ وَمَنْ كَانَتْ أُمُّهُ مِنْ بَنِي هَاشِمٍ وَأَبُوهُ مِنْ سَائِرِ قُرَيْشٍ فَإِنَّ الصَّدَقَاتِ تَحِلُّ لَهُ وَلَيْسَ لَهُ مِنَ الْخُمُسِ شَيْ‏ءٌ لانَّ الله تَعَالَى يَقُولُ ادْعُوهُمْ لابائِهِمْ وَلِلامَامِ صَفْوُ الْمَالِ أَنْ يَأْخُذَ مِنْ هَذِهِ الامْوَالِ صَفْوَهَا الْجَارِيَةَ الْفَارِهَةَ وَالدَّابَّةَ الْفَارِهَةَ وَالثَّوْبَ وَالْمَتَاعَ بِمَا يُحِبُّ أَوْ يَشْتَهِي فَذَلِكَ لَهُ قَبْلَ الْقِسْمَةِ وَقَبْلَ إِخْرَاجِ الْخُمُسِ وَلَهُ أَنْ يَسُدَّ بِذَلِكَ الْمَالِ جَمِيعَ مَا يَنُوبُهُ مِنْ مِثْلِ إِعْطَاءِ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَغَيْرِ.  ذَلِكَ مِمَّا يَنُوبُهُ فَإِنْ بَقِيَ بَعْدَ ذَلِكَ شَيْ‏ءٌ أَخْرَجَ الْخُمُسَ مِنْهُ فَقَسَمَهُ فِي أَهْلِهِ وَقَسَمَ الْبَاقِيَ عَلَى مَنْ وَلِيَ ذَلِكَ وَإِنْ لَمْ يَبْقَ بَعْدَ سَدِّ النَّوَائِبِ شَيْ‏ءٌ فَلا شَيْ‏ءَ لَهُمْ وَلَيْسَ لِمَنْ قَاتَلَ شَيْ‏ءٌ مِنَ الارَضِينَ وَلا مَا غَلَبُوا عَلَيْهِ إِلا مَا احْتَوَى عَلَيْهِ الْعَسْكَرُ وَلَيْسَ لِلاعْرَابِ مِنَ الْقِسْمَةِ شَيْ‏ءٌ وَإِنْ قَاتَلُوا مَعَ الْوَالِي لانَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَالَحَ الاعْرَابَ أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَلا يُهَاجِرُوا عَلَى أَنَّهُ إِنْ دَهِمَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ عَدُوِّهِ دَهْمٌ أَنْ يَسْتَنْفِرَهُمْ فَيُقَاتِلَ بِهِمْ وَلَيْسَ لَهُمْ فِي الْغَنِيمَةِ نَصِيبٌ وَسُنَّتُهُ جَارِيَةٌ فِيهِمْ وَفِي غَيْرِهِمْ وَالارَضُونَ الَّتِي أُخِذَتْ عَنْوَةً بِخَيْلٍ وَرِجَالٍ فَهِيَ مَوْقُوفَةٌ مَتْرُوكَةٌ فِي يَدِ مَنْ يَعْمُرُهَا وَيُحْيِيهَا وَيَقُومُ عَلَيْهَا عَلَى مَا يُصَالِحُهُمُ الْوَالِي عَلَى قَدْرِ طَاقَتِهِمْ مِنَ الْحَقِّ النِّصْفِ أَوِ الثُّلُثِ أَوِ الثُّلُثَيْنِ وَعَلَى قَدْرِ مَا يَكُونُ لَهُمْ صَلاحاً وَلا يَضُرُّهُمْ فَإِذَا أُخْرِجَ مِنْهَا مَا أُخْرِجَ بَدَأَ فَأَخْرَجَ مِنْهُ الْعُشْرَ مِنَ الْجَمِيعِ مِمَّا سَقَتِ السَّمَاءُ أَوْ سُقِيَ سَيْحاً وَنِصْفَ الْعُشْرِ مِمَّا سُقِيَ بِالدَّوَالِي وَالنَّوَاضِحِ فَأَخَذَهُ الْوَالِي فَوَجَّهَهُ فِي الْجِهَةِ الَّتِي وَجَّهَهَا الله عَلَى ثَمَانِيَةِ أَسْهُمٍ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ الله وَابْنِ السَّبِيلِ ثَمَانِيَةَ أَسْهُمٍ يَقْسِمُ بَيْنَهُمْ فِي مَوَاضِعِهِمْ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ بِلا ضِيقٍ وَلا تَقْتِيرٍ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْ‏ءٌ رُدَّ إِلَى الْوَالِي وَإِنْ نَقَصَ مِنْ ذَلِكَ شَيْ‏ءٌ وَلَمْ يَكْتَفُوا بِهِ كَانَ عَلَى الْوَالِي أَنْ يَمُونَهُمْ مِنْ عِنْدِهِ بِقَدْرِ سَعَتِهِمْ حَتَّى يَسْتَغْنُوا وَيُؤْخَذُ بَعْدُ مَا بَقِيَ مِنَ الْعُشْرِ فَيُقْسَمُ بَيْنَ الْوَالِي وَبَيْنَ شُرَكَائِهِ الَّذِينَ هُمْ عُمَّالُ الارْضِ وَأَكَرَتُهَا فَيُدْفَعُ إِلَيْهِمْ أَنْصِبَاؤُهُمْ عَلَى مَا صَالَحَهُمْ عَلَيْهِ وَيُؤْخَذُ الْبَاقِي فَيَكُونُ بَعْدَ ذَلِكَ أَرْزَاقَ أَعْوَانِهِ عَلَى دِينِ الله وَفِي مَصْلَحَةِ مَا يَنُوبُهُ مِنْ تَقْوِيَةِ الاسْلامِ وَتَقْوِيَةِ الدِّينِ فِي وُجُوهِ الْجِهَادِ وَغَيْرِ ذَلِكَ مِمَّا فِيهِ مَصْلَحَةُ الْعَامَّةِ لَيْسَ لِنَفْسِهِ مِنْ ذَلِكَ قَلِيلٌ وَلا كَثِيرٌ وَلَهُ بَعْدَ الْخُمُسِ الانْفَالُ وَالانْفَالُ كُلُّ أَرْضٍ خَرِبَةٍ قَدْ بَادَ أَهْلُهَا وَكُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلٍ وَلا رِكَابٍ وَلَكِنْ صَالَحُوا صُلْحاً وَأَعْطَوْا بِأَيْدِيهِمْ عَلَى غَيْرِ قِتَالٍ وَلَهُ رُءُوسُ الْجِبَالِ وَبُطُونُ الاوْدِيَةِ وَالاجَامُ وَكُلُّ أَرْضٍ مَيْتَةٍ لا رَبَّ لَهَا وَلَهُ صَوَافِي الْمُلُوكِ مَا كَانَ فِي أَيْدِيهِمْ مِنْ غَيْرِ وَجْهِ الْغَصْبِ لانَّ الْغَصْبَ كُلَّهُ مَرْدُودٌ وَهُوَ وَارِثُ مَنْ لا وَارِثَ لَهُ يَعُولُ مَنْ لا حِيلَةَ لَهُ وَقَالَ إِنَّ الله لَمْ يَتْرُكْ شَيْئاً مِنْ صُنُوفِ الامْوَالِ إِلا وَقَدْ قَسَمَهُ وَأَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ الْخَاصَّةَ وَالْعَامَّةَ وَالْفُقَرَاءَ وَالْمَسَاكِينَ وَكُلَّ صِنْفٍ مِنْ صُنُوفِ النَّاسِ فَقَالَ لَوْ عُدِلَ فِي النَّاسِ لاسْتَغْنَوْا ثُمَّ قَالَ إِنَّ الْعَدْلَ أَحْلَى مِنَ الْعَسَلِ وَلا يَعْدِلُ إِلا مَنْ يُحْسِنُ الْعَدْلَ قَالَ وَكَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقْسِمُ صَدَقَاتِ الْبَوَادِي فِي الْبَوَادِي وَصَدَقَاتِ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ وَلا يَقْسِمُ بَيْنَهُمْ بِالسَّوِيَّةِ عَلَى ثَمَانِيَةٍ حَتَّى يُعْطِيَ أَهْلَ كُلِّ سَهْمٍ ثُمُناً وَلَكِنْ يَقْسِمُهَا عَلَى قَدْرِ مَنْ يَحْضُرُهُ مِنْ أَصْنَافِ الثَّمَانِيَةِ عَلَى قَدْرِ مَا يُقِيمُ كُلَّ صِنْفٍ مِنْهُمْ يُقَدِّرُ لِسَنَتِهِ لَيْسَ فِي ذَلِكَ شَيْ‏ءٌ مَوْقُوتٌ وَلا مُسَمًّى وَلا مُؤَلَّفٌ إِنَّمَا يَضَعُ ذَلِكَ عَلَى قَدْرِ مَا يَرَى وَمَا يَحْضُرُهُ حَتَّى يَسُدَّ فَاقَةَ كُلِّ قَوْمٍ مِنْهُمْ وَإِنْ فَضَلَ مِنْ ذَلِكَ فَضْلٌ عَرَضُوا الْمَالَ جُمْلَةً إِلَى غَيْرِهِمْ وَالانْفَالُ إِلَى الْوَالِي وَكُلُّ أَرْضٍ فُتِحَتْ فِي أَيَّامِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى آخِرِ الابَدِ وَمَا كَانَ افْتِتَاحاً بِدَعْوَةِ أَهْلِ الْجَوْرِ وَأَهْلِ الْعَدْلِ لانَّ ذِمَّةَ رَسُولِ الله فِي الاوَّلِينَ وَالاخِرِينَ ذِمَّةٌ وَاحِدَةٌ لانَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَى دِمَاؤُهُمْ وَيَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ وَلَيْسَ فِي مَالِ الْخُمُسِ زَكَاةٌ لانَّ فُقَرَاءَ النَّاسِ جُعِلَ أَرْزَاقُهُمْ فِي أَمْوَالِ النَّاسِ عَلَى ثَمَانِيَةِ أَسْهُمٍ فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ وَجَعَلَ لِلْفُقَرَاءِ قَرَابَةِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) نِصْفَ الْخُمُسِ فَأَغْنَاهُمْ بِهِ عَنْ صَدَقَاتِ النَّاسِ وَصَدَقَاتِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَوَلِيِّ الامْرِ فَلَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ النَّاسِ وَلَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ قَرَابَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا وَقَدِ اسْتَغْنَى فَلا فَقِيرَ وَلِذَلِكَ لَمْ يَكُنْ عَلَى مَالِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْوَالِي زَكَاةٌ لانَّهُ لَمْ يَبْقَ فَقِيرٌ مُحْتَاجٌ وَلَكِنْ عَلَيْهِمْ أَشْيَاءُ تَنُوبُهُمْ مِنْ وُجُوهٍ وَلَهُمْ مِنْ تِلْكَ الْوُجُوهِ كَمَا عَلَيْهِمْ.
 4. Ali ibn Ibrahim ibn Hashim has narrated from his father from Hammad ibn ‘Isa from certain persons of our people from the virtuous servant of Allah who has said the following. “Al-Khums (one fifth) is due on five categories of properties. 1 Cattle 2 Properties acquired from diving deep waters 3 The treasures 4 The mines and Salts. On each of such categories al-Khums is due. Such one fifth is distributed just as Allah has done. The remaining four portions is distributed among those who has taken part in the actual fighting or those lending support behind the front. The one fifth is distributed as follows. One portion for Allah, one the Messenger of Allah, one for the relatives (of the Messenger of Allah), one for the orphans, one for the destitute and one portion for those who become needy on a journey. Thus, the portion for Allah and the Messenger of Allah belong to Leadership with Divine Authority after the Messenger of Allah as the portion of inheritance. Thus, he (Leadership with Divine Authority) will have three portions. Two portions as inheritance and one is that which Allah has granted to him. Fifty percent of al-Khums (one fifth) belongs to him, the Imam (Leader with Divine Authority). The other fifty percent of al-Khums belongs to his family members. One portion for the orphans thereof, one portion for the destitute thereof, one portion for those of them who become needy while on a journey. It is distributed among them according to the rules in the book and the Sunnah. The limit is an amount that would suffice their expenses for a whole year. If any thing is left extra it will go to the Wali, (Leadership with Divine Authority). In the case of deficit the Wali (Leadership with Divine Authority) is responsible to provide and pay the deficit and as much as it would fulfill their needs. Wali is responsible to pay the deficit because the extra is given to him. Allah has given this one fifth exclusively to them and not the destitute from the masses and those of them who become needy on a journey as a replacement for the charities due on people. It is a sign of honor for them because of their being the relatives of the Messenger of Allah and an honor from Allah to keep them secure from the filth in the hands of people. Thus is for them only as sustenance and save them from humiliation and destitution. They may receive other forms of charities from each other. Those for whom is al-Khums are the relatives of the Holy Prophet (s.a) whom Allah has mentioned in His words. “Warn your close relatives.” (26:214) They are the sons of ‘Abd al-Muttalib themselves, male and female. No one of the families of Quraysh or the Arabs is of them. Among them or from them also is none of their slave to have a portion in al-Khums. The charities of the masses of people is lawful for their slaves to consume. Their slaves and the masses of people are the same. One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. Such person is not entitled to receive from al-Khums because Allah, the Most High has said, “Call them sons of their own fathers.” (33:5) The properties of the best quality of such properties go as the portion of the Imam. The female slave, the best horse, the best cloths and other items that are like and desired for. Such items go to him before the distribution and before the subtraction of al-Khums. He will pay and maintain with such properties, the causes where he would need to pay such as grants to people who are inclined to the system of faith etc. If anything would be left extra then al-Khums is taken out therefrom and is distributed to the causes for which it is. If any thing is left extra then it is give to the Wali (Leadership with Divine Authority). If nothing is left after the expenses then there is nothing for the Wali. Nothing from the land goes to the fighters. So also is the properties that are acquire by overwhelming except for what the army his physically captured. The Bedouins have no share in the distribution even if they would take part in fighting with the Wali (Leadership with Divine Authority). It is because the Messenger of Allah reached a settlement with them. It said, “They will not be exiled and that if the Messenger of Allah will be attacked by his enemies they will come to help to fight the enemy but will have no share in the properties of the enemies confiscated.” This practice has been continuous ever since about them and others. The lands that were capture by the forces of the army will remain in the public domain. The developers may keep them and reach a settlement with the Wali who would use his discretion in the matter. The may find a fair and proportionate and fair agreement on the basis of proper protection of all parties rights and interests. The apportionment may take shape in the form of a third, two thirds etc. The tax on whatever is harvested will be ten percent if the plantation is irrigated by rain. It is five percent if irrigation is from mechanical means. Wali collects this tax and spends on the causes that Allah has described which are eight categories. 1 The needy, 2 the destitute, 3 the employees of the taxation office, 4 the people who sympathize with the faith, 5 to set free the slaves, 6 to help the bankrupt, 7 for the cause of Allah and 8 to help those who become needy on a journey. Each cause can receive an amount enough for its expenses and maintenance for up to one year in a reasonable manner. If anything would b e left extra it goes to the Wali if it would not suffice the Wali must provide the needed fund from his resources. The ten percent tax is divided between the Wali and his partners such as workers and supervisors of the land. They will receive their shares according to the standing agreements. The remaining will be spent on those who help him in the matters of religion of Allah and in the interest of Islam and the strengthening of the religion such as defense etc., in which there is general but not personal interest. It is for his personal interests small or large. Besides al-Khums for Imam there is al-Anfal. Al-Anfal is every kind of abandoned land whose owners are no more and all the lands that are acquired without the use of force and fighting but are achieved through settlement and their owners have given them to the Imam without fight. To the Imam belongs the mountains, inside of the valleys, marshes and undeveloped lands that has no owners. To belongs the properties of the kings (defeated) if such properties would not be usurped. The usurped properties are all returned to the owner. The Imam is the heir of those who have no heirs. He supports those who have no supporters. The Imam  said, “There is no category of the properties that Allah may not have distributed and has given every rightful person his or her rights of the general of particular nature of the needy and the destitute and all categories of people.” The Imam  said, “If justice would be practice among the people they will become free from want.” The Imam  then said, “Justice is more sweet than honey. No one practices it properly except those who good in justice.” The Imam  then said, “The Messenger of Allah would distribute the charities of the rural areas in the rural areas and the charities of the towns to the people of the towns. He would not divide every amount of charity receive into eight portions. He would divide it proportionate to the categories of the causes present before him and to the degree that for each cause that would suffice it for one year. There was no limit of time or a certain date or the combination of both. He would base it on what was available and who was present and how much of need of each category could have been fulfilled. He would offer the remaining to other people. Al-Anfal belongs to the Wali and so is all the lands that were captured during the time of the Holy Prophet (s.a) to eternity. It does not matter the conquest was made through the people of justice or otherwise, because the responsibility of the the Messenger of Allah in one and the same in the past, present or future generations. It is because the Messenger of Allah said, “Muslims are equal in the matters of lives. Even the small ones among them strive for the fulfillment of their responsibilities. There is no Zakat on al-Khums property. It is because the shares of the needy from the masses are placed in the properties of the people in eight categories. No one of the needy in the masses is left out. The needy from the relatives of the Messenger of Allah have their share in the fifty percent of al-Khums. This suffices them and they do not need the charities of the masses, the charities of the Holy Prophet (s.a) and the Wali (Leadership with Divine Authority). In this way the system leaves no one as a needy of the masses or of the relatives of the Messenger of Allah without proper coverage and well fare benefits. All the needy benefit. For this reason there is not tax on the properties of the Holy Prophet (s.a) or Wali (Leadership with Divine Authority). It is because for all kinds of needs there is resources in the system to facilitate them. There are responsibilities as well as rights.”