Rights in Islam divided into two categories. One concerns in divine rights (huququlullah) and the other one concerns in human rights (huququl ibad). In the existence of both these rights, divine rights are more important than human rights. Yet, although divine rights are superior to human rights, it is in the material of belief, and not in the material of action or practice. In the practical sense, both these rights are so inter-related to one another and sometime it is impossible to separate one from the other.
In fact, it is the observance of divine rights that paves the way in the observance of human rights in the true sense of the word. For instance, the first and foremost divine rights is TAWHID, that is to declare the Oneness of the only God without associating anything with Him. As the Quran says;
Say, He is God the One
He is self-sufficient
He begets not nor was He begotten
This belief of tawhid helps man to realize the fact that there is nothing superior or greater than the only God. All the creatures, including man, are equal in the dignity as well as in the responsibility before the God. Anyone who abuses, humiliates, or ridicules others abuses the Creator indirectly. Such commandment abound in the Quran and Hadits and show that divine rights and human rights are so inter-dependent that they become complementary to one another.
It is as though God will not accept our obeisance to Him if we do not fulfil the human rights prescribed in the Quran and Hadits. For instance the Prophet has reported to have said;
By God, he is not believer
By God, he is not believer
By God, he is not believer
When asked by the companions,
‘Who is he?’
The Prophet replied,
‘He whose neighbour is not save from his mischievous deeds’
(Abu Dawud)
The differences among human beings seen as justifications of discrimination resulting the violation of basic human rights are considered in the Quran as the signs of God.
‘And among His signs is the creation of the heavens and the earth. And the diversity of your tongues and colour. In that surely are signs for those who possess knowledge’
All the differences of race, community, or tribe (49:13) are just for mutual introduction (ta’aruf) and not for discrimination. The differences of race, community and tribes are not meant for discrimination against one another. They exist rather for the purpose of knowing and appreciating on another.
It is astonishing to note that the Quran had declared fifteen hundred years ago the biological unity of human beings, a fact which was scientifically established only during the sixties of the 20th century.
The fifth chapter of the Quran begins with this proclamation:
‘O mankind, be conscious of your sustainer, who has created you out of a single living soul and out it created its mate. And out of the two spread on the earth a multitude of men and women…(4:1)
It was the realization of this biological unity of the whole of mankind that made the Prophet say in his night prayer:
‘O God, I bear witness that all human beings are brothers’
In illustration of this fact, it was reported that one day the Prophet SAW at funeral procession passing through a street in Madinah. He stood up in deference. When he was told by the companions that the deceased person was a Jew, not a Muslim, the Prophet said: Was he not a human being? (Sahih Al-Bukhari)
Human life in Islam is held in such high esteem that the killing of the single human being is considered equivalent to the assassination of the whole mankind. And the protection of a single human life is equivalent to the protection of the whole of mankind. It is so stated in the Quran in the reference to the murder of Abel by his elder brother Cain, this being the first violation of human rights in human history. (5:27-32)
Some scholars claim that Islam does not have any provision for human rights in the modern sense, since it is theocentric, therefore God is regarded as the starting point of all thought and , action. On the contrary, the modern concept of human right is anthropocentric, wherein man forms the center of everything. However, a thorough analysis shows that this view is based on misconception. Man’s primary duty in Islam consists of obeying God wholeheartedly and unconditionally. All other rights, including human rights, automatically stem from this primary duty towards God.
We can say that, without this theocentric perspective, neither can the fulfillment of human rights be ensured nor the violation be avoided. The preamble of United Nation Charter of Human Rights/Universal Declaration of Human Rights (UDHCR) calls on all member nations to strive to construct a new world order, on a sounder basis, one in which the recognition of the inherent dignity and the equal inalienable rights of all the members of the human family is the foundation of freedom, justice and peace in the world.
It would be difficult to say that the UN or any other nattional or international body or authority has actually established the required world order on a sound basis. But in Islam as stated earlier, the doctrine of tawhid and unconditinal obedience to God provide the most the powerful incentive for the observance of human rights and the strongest deterrence as such against their violation.
*Farida Khanam
