Responsibility in Islam also covers every action that one is supposed to do as a Muslim and his/her interactions with others. Thus, human beings are responsible towards others including: whoever they interact with, whatever they have been given in this world, the divine duties they are expected to perform, and their surroundings and environment.

The responsibilities of a Muslim towards other human beings were discussed in the first part of the article. Here the focus is on the responsibilities towards some non-humans including divine duties [i] and, the property and belongings.

The Rights of Prayer as One's Responsibility in Islam

The right of the ritual prayer over one is to know that he\she is standing before God. Knowing that one should stand in His presence like a lowly servant who is inclined to approach his lord, and who is fearful and ashamed because of his\her sins, but still hopeful of His mercy [1], is our responsibility in Islam towards our prayers. 

He\she should also magnify Him through stillness, bowing of the head, humbleness of the limbs, yielding of the wing, and by saying the best supplications to Him. Then, one should beseech Him to save him\her from the punishments that he\she deserves for his\her faults and sins [1].

The Rights of Fasting

The right of fasting is to know it as a veil that God has set up over one’s tongue, hearing, and sight, private parts, and stomach, to protect him\her from the Fire. Whoever protects his\her parts of the body with the veil of fasting, can be hopeful to be saved from the punishments and the Fire.

But if one leaves his\her parts of the body to do freely unlawful (Haram) acts (e.g., looking at unlawful things and scenes that incite lust and encourage disobeying God) and does not fear God, he\she won’t be safe anymore [1]. 

The Rights of Pilgrimage

The right of pilgrimage is that one should know that he\she has immigrated from his\her sins to God and is standing in His presence. He\she should also know that it is through the pilgrimage that one’s repentance can be accepted and he\she performs an obligation made incumbent upon him\her by God [1].

The Rights of Charity

Of the rights of charity is to know that it is like storing away with God and is a deposit for which no witness is needed. Hence, it would be better to donate in private other than in public. Also, one should not remind others of what he\she has donated since the charity is like a saving whose benefit returns to the donor.

Otherwise, the same thing might happen to him\her when someone else does him\her a favor. Moreover, reminding others of the charity donated demonstrates the impure intention of the donor; like the tendency to show off or humiliate others [1].  

The rights of Sacrifice [ii]

Of the rights of the offering is to consider it as a way to expose oneself to God’s Mercy. So, one should make offering not for receiving others’ approval, but God’s approval.  Therefore, what others say about the offering should not matter [1].  

The Rights of Property

Of the rights of the belongings and property over one and one's responsibility in Islam towards them are to gain it through lawful (Halal) means, to spend it on lawful (Halal) purposes, and to utilize it such that it brings about blessing and salvation in this world and the Hereafter [1]. Imam Sadiq (AS) said that whoever makes money in unfair ways, he\she will lose it justly [2]. According to Surah Qasas, one should use the wealth that God has granted for doing good to others and preparing for the Hereafter (28:77). 

The property and wealth should be used to get God’s satisfaction. It is narrated from Prophet Muhammad (PBUH) that God will punish those who forget about the poor people among them and keep on raising money [3]. Hence, one should not prefer his\her belongings to his\her spirit such that he\she hesitate to use them for spiritual progression. Otherwise, others will inherit this property after his\her death. If they utilize the inherited property in unlawful (Haram) ways, he\she will also be punished for that. If the inheritors use the inherited property properly, they are the ones who will be rewarded [1].

Notes:
[i] The acts and practices that are obligatory (Wajib) or recommended (Mustahab) in Islam.
[ii] Animal sacrifice for the sake of God.

References:

1. Imam Zayn al-'Abidin (AS), “Treatise On Rights (Risalat al-Huquq)”.
2. S. al-Harrani “Tuhaf al-Uqul”, p. 321.
3. W. al.Hilli, “Tanbih al-khawatir wa nuzhat al-nawazir”, vol. 1, p. 10.

Ja’far ibn Muhammad (AS) known as the Ja’far as-Sadiq (AS) is the sixth Shiite Imam. Imam Sadiq (AS) was born on 17 Rabi al-Avval 83th (702 CE) in Medina. His father, the previous Imam, was named Muhammad al-Baqir (AS) and his mother was called Umi-Farvah. After his father, Imam Sadiq (AS) became the Imam of the Shias and his leadership lasted for about 34 years. The era of Imam Sadiq (AS) was the time of instability and wars, since the Umayyad dynasty were weakened so much due to the battles they had in the Islamic territory. In addition , Abbasid dynasty were trying to topple the Umayyad government and reign over the whole Islamic world. The weakness of the rulers gave Imam Baqir (AS) and Imam Sadiq (AS) a perfect opportunity to spread the teachings of Shiism and train so many Shia scholars. At last, Imam Sadiq (AS) was martyred by the order of the Mansur (an Abbasid Caliph) on 148 H (765 CE). 

What does “Sadiq” mean?

The word “Sadiq” means an honest person who does not tell lies. 
Once, Imam Sajjad (AS), the grandfather of Imam Sadiq (AS) was asked: “Who is the Imam after you?”
“My son Muhammad (AS) who opens knowledge and after him his son Jafar who is called in the skies as ‘Sadiq’” Imam Sajjad (AS) replied. 
He was asked once more: “Why out of you all, he is called “Sadiq” while you all are honest?”
Imam Sajjad (AS) said: “Because the Prophet (PBUH & HP) said: ‘Name my son Jafar ibn Muhammd as “Sadiq” because there will be another Jafar in the future who falsely claims to be an Imam and he is named “liar” by Allah’” (On the contrary, Jafar ibn Muhammad is honest because he is a true Imam). (1)
The liar Jafar mentioned in the hadith is the son of Imam Hadi (AS), the eleventh Imam. 

The knowledge of Imam Sadiq (AS)

All Shiite Imams were known for their abundant knowledge in their time; but among all, Imam Baqir (AS) and Imam Sadiq (AS) were different. Due to the fact that Umayyad dynasty were weak and unstable in those times, Imam Baqir (AS) and Imam Sadiq (AS) had this chance to unveil the abundant knowledge of the Prophet’s household. 
About 4000 people learned from Imam Sadiq (AS) and narrated hadiths from him . (2)
Amr ibn Abi al-Mighdam, a Sunni scholar, says: 
“Every time I looked at the face of Jafar ibn Muhammad (AS), it would make me sure that he is a descendant of the prophets. Once, I saw him in Jamrah (a place in Mecca where the pilgrims gather) and he was telling people: ‘Ask me! Ask me!’” (3)
Hassan ibn Ali al-Vasha, a Shiite hadith narrator, says:
I saw about 900 sheikhs who all would narrate hadiths from Jafar ibn Muhammad (AS) (4).
Once Abu Hanifah, one of the most knowledgeable and popular Imams of the Sunnis, was asked: “Who do you think is the most knowledgeable person in religious fields?” he said: “I do not know anyone more knowledgeable than Jafar ibn Muhammad (AS)” (5).
Imam Sadiq (AS) is mostly known for his knowledge in Islamic laws and because of this, the Shiite school of law is called “Jafari School”. The hadiths narrated from Imam Baqir (AS) and Imam Sadiq (AS) are more than all the hadiths narrated from the Prophet (PBUH & HP) and the other Imams all combined together.

The moral attributes of Imam Sadiq (AS)

In addition to his wisdom and knowledge, Imam Sadiq (AS) was also known for his significant moral qualities. 
Muhammad ibn Talha says: 
“Imam Sadiq (AS) was the greatest person among the Prophet’s household and he was so knowledgeable and he would pray and recite the Quran so much and he was an ascetic person.” (6)
Malik ibn Anass, one of the Sunni school’s head, says: 
Every time I met him, he was in one of these three moods: either praying, fasting or whispering prayers (7).
Hisham ibn Salim, a famous apprentice of Imam Sadiq (AS) says:
Abu-Abdillah (Imam Sadiq (AS)) would always take a bag full of bread, meat and money in the darkness of the nights and go to the house of the needy ones in Medina and give it to them while they didn’t know him. Then, when he died, the people weren’t given those goods anymore and from that, they found out about his identity. (8)

Resources 

1.  Al-Khara’ij, ar-Ravandi, vol.1, pg.268
2.   Al-Irshad, Sheikh Mufid, vol.2, pg.179
3.    Siar A’lam an-Nubalah, Zahabi, vol.6, pg.257
4.    Rijal al-Kashi, vol.1, pg.138-139
5.   Siar A’lam an-Nubalah, Zahabi, vol.6, pg.257
6.    Kash al-Qummah, Irbeli, vol.2, pg.691
7.  Bihar al-Anvar, Majlesi, vol.47, pg.16
8.   Kafi, Koleini, vol.4, pg.8