Human Rights in Islam: Principles, Justice, and Equality Explained
The Western Claim on Human Rights
Firstly, it has become a common practice in the West to claim credit for all noble ideas and principles, often attributing them exclusively to themselves. It is widely asserted that the world became acquainted with the notion of human rights solely through Western contributions. Without their influence, it is believed, humanity might never have known about these rights.Now, let us examine the issue of human rights more closely.
It is often said that the concept of human rights originated with the Magna Carta in England. However, before the legal scholars of the 17th century, no one recognized that the Magna Carta contained provisions for trial by jury, habeas corpus, or the right to levy taxes. In fact, if the original drafters of the Magna Carta were alive today, they would likely be astonished to learn that such rights were attributed to their document.
As far as I am aware, the idea of human rights was largely absent in the West before the 17th century. Even after this period, while philosophers and legal thinkers entertained the concept, it was not until the late 18th century preceding the constitutions of the United States and France that any practical embodiment of these principles emerged.
Following this, various national constitutions began to incorporate fundamental rights. However, these rights often remained confined to paper and were seldom implemented in practice. In response to this, the organization now known as the United Nations adopted the Universal Declaration of Human Rights, seeking to address these gaps.
The United Nations has passed resolutions against genocide, but, as you all know, it has failed to adopt resolutions with the necessary authority to enforce them effectively. Despite its many decisions, human rights continue to be violated across the world, and the United Nations remains powerless to prevent these atrocities.
Genocide persists in many parts of the world, yet the United Nations lacks the ability to take meaningful action. In fact, it has never taken substantial measures against any nation in such cases.
The Divine Foundation of Human Rights in Islam
In the Islamic tradition, the concept of human rights is profoundly unique, grounded in divine authority rather than human institutions. These rights are not the product of monarchs, legislators, or any earthly power. Instead, they are bestowed by God Himself, making them eternal, immutable, and inviolable.Human rights derived from human authorities, such as kings or parliaments, are inherently fragile. These rights can be granted or revoked based on the whims of those in power, often influenced by political expediency or personal interest. History is replete with examples of such rights being granted in one moment and stripped away in the next. However, the rights granted in Islam remain untouched by such transitory factors. Their divine origin ensures they cannot be altered or nullified by any human authority.
Islamic teachings emphasize that no government, legislature, or ruler has the authority to undermine these rights. They are not only protected but also mandated by divine will, obliging both individuals and states whether explicitly Islamic or nominally Muslim—to uphold them without exception.
The rights granted by human authorities, such as legislators or monarchs, can be revoked at their discretion. They may give rights when it suits them, take them away when they choose, or violate them as they please. However, the rights in Islam are immutable because they are given by God.
No government or legislative body has the authority to revoke or infringe upon these divine rights. They are unassailable and must be upheld by all Muslims and all governments whether the government is explicitly Islamic or merely led by those who profess to be Muslim.
If individuals reject the rights ordained by God, violate them, or replace them with their own thoughts and decisions, the Qur'an has issued a clear verdict:
مَنْ لَمْ يَحْكُمْ بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمُ الْكَافِرُونَ
("Whoever does not judge by what Allah has revealed, they are indeed disbelievers.")
In another verse, the Qur'an states:
فَأُوْلَئِكَ هُمُ الظَّالِمُونَ ("They are the wrongdoers.")
And in a third verse, it declares: فَأُوْلَئِكَ هُمُ الْفَاسِقُونَ
("They are the transgressors.")
In essence, if individuals consider their own opinions and judgments superior to those given by God, they fall into disbelief. If, on the other hand, they acknowledge the truth of God’s laws yet reject or act against them, they are transgressors. A transgressor (فَاسِق) is someone who deviates from obedience, who knowingly acts against the truth.
Thus, their situation boils down to one of two outcomes: either they are disbelievers, or they are transgressors.
The rights given by Allah to humanity are eternal, unchanging, and inviolable. They cannot be altered, distorted, or rendered void by anyone.
Universal Rights in Islam
With these principles in mind, we can examine the concept of human rights as presented by Islam. The first principle is that Islam recognizes and establishes certain inherent rights for every human being, simply by virtue of their humanity.This means that every person, whether from our own nation or another, whether a believer or a non-believer, whether living in a city, a jungle, or a desert, possesses certain inalienable rights as a human being. These rights are to be upheld by Muslims under all circumstances.
It is every individual’s duty to uphold and fulfill these rights. The foremost of these is the right to life the sanctity and respect for human life.
The Qur'an emphasizes this in the verse:
مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا
("Whoever kills a person except as punishment for murder or for spreading corruption in the land it is as if he has killed all of mankind.")
The matters of retribution for murder or punishment for causing corruption on earth fall under the jurisdiction of a judicial system or authority. No individual has the right to take revenge or administer punishment on their own.
Thus, it is incumbent upon every human being not to take the life of another. If someone unjustly kills another, it is as though they have destroyed all of humanity.
Similarly, the Qur'an states:
لَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ
("Do not kill the soul which Allah has made sacred, except by right.")
This means that no human being or living soul, whose life Allah has made sacred, should be killed except in cases where justice demands it, as determined by a legitimate court or system. The unlawful killing of any human being is a violation of the sanctity of life.
Notably, the term nafs (soul) is used in these verses, which does not limit the sanctity of life to individuals of one’s own nation, race, or community. Instead, it universally applies to every human being, regardless of their nationality, race, color, or geographical location even if they reside in the remotest jungles.
In contrast, those who claim to champion human rights often confine these rights to their own citizens or, in some cases, to specific groups such as the white race. The universality of these rights is not always truly recognized in practice.
Their actions clearly show that they perceive these rights as belonging exclusively to the white race. In Australia, humans were hunted down, killed, and their lands were seized to make way for new settlers. In America, indigenous peoples were treated like animals, hunted, and killed.
Similarly, in Africa, people were subjected to extreme oppression and exploitation. These actions demonstrate that there is little regard for human life. And even if there is any respect, it is reserved for their own race, their own nation, or specifically for the white race. In contrast, Islam recognizes and upholds the sanctity of human life for all people, without exception.
Islam vs. Other Traditions on Human Rights
Islam’s perspective on human rights extends universally. Even if a person belongs to an unfamiliar tribe or a distant land, Islam affirms their right to life and dignity. The Qur'an further emphasizes this principle in the verse:وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا
("And whoever saves a life, it is as if he has saved all of humanity.")
There are countless ways to save lives. If someone is sick or injured, it becomes a duty to provide them with care and treatment. If someone is dying of hunger, it is an obligation to feed them and preserve their life. If someone is drowning or in any life-threatening danger, one must strive to save them regardless of their race, nation, or community.
In contrast, consider the perspective of some other traditions. Among certain Jewish beliefs, as reflected in texts like the Talmud, it is stated that saving a non Israelite is sinful. For example, if a non-Israelite is drowning, attempting to save them is discouraged. This notion sharply contradicts the Islamic principle, which commands Muslims to save every human life, as this is the directive of the Qur'an.
Moreover, certain beliefs uphold the idea that human rights are exclusively reserved for their own group. For instance, the term Goyim (or Gentiles) is often used to refer to non-Israelites, who are deemed unworthy of the same rights. The Qur'an addresses such notions and quotes their belief:
لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ
("There is no responsibility upon us concerning the unlearned [Gentiles].")
Islam, however, unequivocally asserts that these rights apply to all human beings without discrimination.
Women’s Rights in Islam
Another essential point is the right of women to be respected in every situation. No one has the right to harm or oppress them unjustly. The Qur'an explicitly declares adultery as haram and prescribes severe punishment for it. This prohibition is not limited to Muslim women or women of one’s own nation; it extends to all women, irrespective of their religion, race, or nationality.This means that it is equally forbidden to commit adultery with women outside one’s community as it is within it. Islam’s emphasis on the protection of chastity and the respect for women’s dignity is unparalleled and universal.
You are undoubtedly aware that Western nations enlist their own daughters into their armies. If these women are captured in another country, the fate of the women in that region often becomes tragic and well-known. In contrast, the history of Muslims stands apart, devoid of instances where they have, after conquering a land, sought to set a precedent of violating the chastity of others. Instead, Muslim women have historically been regarded as symbols of chastity and dignity. This is yet another blessing of Islam, a gift it has bestowed upon humanity.
The fourth point to consider is that the Qur'an enjoins the right of every poor and destitute individual to be cared for. The term every poor and destitute is not restricted to people of one’s own nation. It applies universally to anyone who asks for help or appears to be deprived of basic necessities.
It becomes a moral obligation to assist such individuals. Their need constitutes a right upon your wealth, whether they reside in your country, belong to another nation, or live elsewhere. If they are in your presence and you observe their condition, it is your duty to extend help, provided you have the means.
This right has been divinely established upon your wealth by God.
In the same vein, Islam has categorically forbidden the act of capturing and selling individuals as property. The Messenger of Allah (peace be upon him) declared in no uncertain terms:
"Whoever captures and sells another person, on the Day of Resurrection, I will personally be his adversary."
Such is the severity of the Prophet’s stance on this matter.
In contrast, any steps taken in the West to abolish slavery only emerged in the middle of the last century. This highlights the distinction between the teachings of Islam and the delayed measures undertaken by others.
Before this, the Western world was largely unfamiliar with the concept of abolishing slavery. Philosophers and legal thinkers occasionally spoke out against it, but in practice, there was no concrete repudiation of slavery between the 18th and 19th centuries.
After the conquest of America and the Indian subcontinent, the transatlantic slave trade became a horrific reality. For 350 years, countless people were forcibly taken from Africa, enslaved, and made to toil on foreign lands and in factories. Such was the scale of this atrocity that a section of the African coast came to be known as the Slave Coast.
From 1680 to 1786 alone a period of just one century the estimated number of Africans forcibly taken for British colonial enterprises was 20 million. In the single year of 1790, an estimated 75,000 Africans were captured, enslaved, and transported.
Those captured during these campaigns were treated worse than animals. They were often chained, deprived of proper care and nourishment, and subjected to inhumane conditions. European writers have documented that during these raids, known as jihads, approximately 20 percent of the captured Africans died before even reaching their destination due to the appalling treatment they endured.
It is estimated that the total number of Africans captured by Western nations reached as high as 100 million. This figure includes all individuals who were enslaved during that time. Astonishingly, these are the very same nations that have the audacity to accuse others of being perpetrators of slavery, despite their own dark and undeniable history with it.
In contrast, the nature of slavery in Islam stands in stark opposition to such practices. Islam addressed the issue of slavery, which was widespread in Arabia before its advent, by advocating for the emancipation of slaves in every possible way. Islam not only freed people physically but also liberated them spiritually by leading them away from the sins of disbelief.
The act of freeing a slave was elevated to one of the highest moral deeds. It was said that freeing a slave would absolve a person of their sins, and the punishment for their sins would be lifted due to this noble act.
As a result, by the era of Khilafat-e-Rashida (the Rightly Guided Caliphate), almost all slaves in Arabia were freed. For instance, Hazrat Abdul Rahman bin Auf alone purchased and emancipated 30,000 slaves. Similarly, many others also bought and freed those who were enslaved.
The Prophet Muhammad (peace and blessings be upon him) personally set an example by freeing all the slaves who came to him. Many of them voluntarily chose to remain in his service because of the unparalleled kindness and respect with which he treated them. Nevertheless, they were given complete freedom by the Prophet himself.
The form of slavery permitted in Islam was restricted to prisoners of war captured during battle. These individuals were held until their release could be negotiated, either through an exchange of prisoners or by paying a ransom. If neither of these options were feasible, the Islamic government would distribute the prisoners among the people.
Unlike the cruel practices of forced labor in concentration camps or the exploitation of captured women through prostitution common in other systems Islam took a humane approach. The prisoners were integrated into the general population, where they were treated with respect and fairness. Clear instructions were given to ensure their well-being, and it was emphasized that they should be treated as equals.
This approach led to a remarkable outcome: most of the foreign captives eventually embraced Islam willingly, inspired by the just and compassionate treatment they received.
Their children went on to produce great imams, jurists, scholars of hadith, and statesmen. Over time, they even ascended to positions of leadership in those very countries. This was the outcome of Islam's humane approach, where prisoners were integrated into society rather than confined to concentration camps, forced into labor, or killed.
In contrast, the modern world presents a different and troubling picture. During the last civil war, Russia captured prisoners whose fate remains unaccounted for. There has been no transparency regarding how many were killed or what treatment they endured. Reports suggest that their suffering was worse than that of slave conditions reminiscent of the era of Pharaohs.
It was necessary to address the topic of slavery to highlight Islam's unique and compassionate stance on justice and human dignity.
Justice and Equality in Islam
An essential principle that Allah has granted humanity is the importance of upholding justice for all. The Qur'an states: "Let not the enmity of a people incite you to act unjustly. Be just; that is closer to piety."
This verse teaches that even hostility towards others must not lead to injustice. Justice is to be upheld in every situation, even with one’s enemies.
In Islam, justice is not limited to a specific nation, community, or religion. It is a universal right granted to all humanity. Muslims are instructed to act justly with every human being, regardless of their background or beliefs, including their adversaries.
Islam also recognizes the equality of all humans. The Qur'an declares:
"O mankind, We have created you from a single pair of a male and a female, and made you into nations and tribes so that you may know one another. Indeed, the most noble among you in the sight of Allah is the one who is most righteous."
This profound verse emphasizes that all humans are siblings, descending from the same parents. The division into nations and tribes exists only for the purpose of mutual recognition and cooperation. It is not a basis for pride, arrogance, or discrimination. No one is superior to another based on race, nationality, or language.
The Qur'an stresses that the only distinction recognized by Allah is piety and righteousness. Attributes like skin color, ethnicity, language, or lineage hold no weight in determining a person's worth.
The Prophet Muhammad (peace and blessings be upon him) also declared:
"There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab. Neither is a white person superior to a black person, nor a black person superior to a white person except by piety."
He further reminded, “All of you are children of Adam, and Adam was created from dust.”
This teaching establishes the principle of universal equality and human dignity, affirming that no individual should be demeaned or considered inferior based on their race, ethnicity, or nationality. Islam upholds equality as a fundamental human right, ensuring that every person, regardless of their origin, is treated with respect and justice.
This principle was vividly demonstrated during the time of Malcolm X, who was advocating for the rights of African Americans and fighting against racial oppression by white Americans. When Malcolm X performed Hajj, he witnessed something extraordinary: Muslims from every part of the world black, white, Asian, African, European, and American all dressed in the same simple attire, walking together toward the House of Allah.
There was no distinction of race or color; they stood shoulder to shoulder in prayer, united in worship. This profound equality left a deep impression on him. He realized that the solution to racial issues was not the divisive approaches seen in America but the unity and equality exemplified by Islam. It was during this transformative experience that Malcolm X embraced true Islam, acknowledging its unparalleled ability to address racial harmony and justice.
The world recognizes that no other system or ideology has resolved the issues of race and color as effectively as Islam.
Islam’s Approach to Slavery
Islam’s approach to slavery was revolutionary. It advocated for the emancipation of slaves and elevated the act of freeing slaves as one of the highest moral deeds. By the time of the Rightly Guided Caliphs, most slaves in Arabia were freed.
Unlike the transatlantic slave trade, which subjected millions to inhumane conditions, Islam integrated captives into society with dignity and respect. This humane treatment often led captives to embrace Islam willingly.
Cooperation and Integrity
Another significant principle highlighted in the Qur'an is the concept of cooperation. The Qur'an instructs:
"Cooperate with one another in righteousness and piety, but do not cooperate in sin and aggression."
This guiding principle underscores that wherever good deeds and righteousness are concerned, Muslims must extend their support, regardless of the nationality, ethnicity, or religion of the person involved. If someone is striving for a righteous cause, our sympathies and assistance should be with them.
However, Islam draws a clear line when it comes to injustice and wrongdoing. Even if the oppressor is our own brother or a citizen of our own country, we must not support him. Justice and integrity demand that we do not assist anyone in committing oppression, regardless of their relationship to us.
This is a profound teaching of Islam: to stand firmly with righteousness and to oppose injustice, even if the wrongdoer belongs to our own family, nation, or community.
Conclusion
The Islamic framework for human rights stands apart from secular systems, offering a divinely ordained, immutable foundation. These rights, granted by God, transcend human authority, ensuring they remain eternal and inviolable. Unlike rights bestowed by earthly powers, which are subject to change and revocation, the rights in Islam are rooted in divine justice, mandating their protection by individuals and governments alike. By adhering to these principles, Islam upholds the inherent dignity, equality, and justice for all humanity, providing a timeless model for safeguarding human rights beyond the influence of temporal and subjective forces.
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