HUMAN RIGHTS AND ISLAM

Speech delivered by

Tan Sri Dato' Seri Ahmad Sarji bin Abdul Hamid

Chairman, Institute of Islamic Understanding, Malaysia
at the Second "Parliament of the Worls's Religions"
on September 4, 1993, at Chicago, U.S.A.

1. I feel deeply honoured to be given a second opportunity to address this august and
distinguished Second "Parliament of World's Religions". However this time I have been
requested to speak on a very pertinent topic of "Human Rights and Islam" which I feel is almost
overdue. I consider it so because Islam has unequivocally guaranteed the fundamental rights of
man more than 14 centuries ago, whilst other societies were still jealously guarding human
freedom to a restricted few until very much later. Indeed the international communities are still
wavering in their stance especially with regards to certain issues that are not in tandem with their
values and interests.
2. Human rights have to be associated with freedom of self-determination and self-expression in
line with human nature and right to lead a comfortable and honourable life with untarnished
honour and dignity. It has to be based on universally accepted principles of equality, justice and
truth, that are permanent, unchanging and value free. It should be transcendant in nature and
character both in time and space. It should embody not only the individual man, but also his
society to accommodate his socio-psychological nature.
3. Self-determination should guarantee religious freedom, basic education, private ownership of
property, security of life and property, honour, respect, dignity and individual privacy,
irrespective of gender, colour, race or creed. It should also guarantee the sovereignity and
political freedom of nation-states which uphold the fundamental universal principles of justice,
equality and truth in their governance and treatment of their citizenry.
4. The principles underlying the conception and formulation of human rights should be
permanent, unchanging and unwavering in order to suit its trascendant nature over time and
space. Such principles should also be universally accepted so as to avoid any culture bound
regionalised values which are specific and particular rather than general and universal. These are
necessary if we are earnest in our desire to strive for unity of the human race, harmony and
peace.

5. Islam has, since 14 centuries ago, delivered man with the conception of human rights that are
entirely in tandem with his dual nature of body and soul. A conception of human rights that deal
solely on the physical human needs will not be complete and satisfactory. Neither will the
conception that embodies the spiritual needs alone be sufficient. It is the recognition of man's
dual nature and hence his dual needs that is most pertinent and significant for the holistic and
complete conception of human rights.
6. Islam being a comprehensive way of life determines not only the belief system, but more
importantly the social, political, economic and cultural behaviour of its adherents. It influences
both the spiritual and material aspects of human life since there is no dichotomy between what is
religious and waht is not. Secularisation has completely no place in Islam.

7. The conception of human rights in Islam have to emanate from its own creed, its own world
view, which is founded on the principles of Tawhid or unity of God the Almighty, Khilafah or
vicegerency and al-`adl or justice. Consequently, human rights in Islam embody his entire needs
as an individual as well as a member of a society or more generally of the human race. The
complete guarantee of all his needs become essential for the performance of his duty as the
trustee or vicegerent of God on this blessed earth. This being the objective of human rights in
Islam calls for the fulfilment of the following:
a. Dignity of man as the best of God's creations to perform his
functions as the servant and vicegerent of God. This is in conformity
with the Quranic verse which reads:

"We have honoured the sons of Adam"

[Quran (17): 70]
It is the Islamic determination that the dignity of a human person
should be protected without any distinction between one man and
another under the impetus of the divine Islamic creed.
b. Equality is a very fundamental principle that underlies the
conception of human rights in Islam. There is no distinction being
made between one man and another based on race, sex, blood
relations, wealth, position, etc. This priniciple is in accordance with
the saying of the Prophet of Islam:

"There is no advantage for an Arab over a

non Arab, or for white man over a black
man except by piety"
In another tradition, the Prophet has been reported to have said:

"Women are partners to men"

c. Unity for the human race which aims at universality and global
peace and harmony. Islam does recognise the existence of different
races. But the existence of nations is neither of the purpose of
interdomination nor for the colonisation by one nation over another.
On the contrary, nations have to assist one another, on the basis of
mutual respect, for the purpose of crating world peace, properity and
happiness. The Prophet of Islam said:
 "Human cratures are the families of God
and the ones who are most loved by Him
are those who are most useful to their
families".
d. The call for acquaintance and cooperation for the common good
as well as for the performance of all kinds of righteous deeds
towards all human beings regardless of their citizenship or
religion.
This is in conformity with the Quranic verse:
"O mankind, we created you from a single
(pair) of male and female and made you
into nations and tribes that ye may know
one another (not that ye may despise each
other). Verily, the most honoured of you in
the sight of God is he who is the most
righteous of you"
[Quran (49): 13]
e. Religious Freedom. Islam distinctly provides freedom of worship
to all. I prohibits any exercise of force in this respect. As God says in
the Quran:

"Let there be no compulsion in religion".

[Quran (2): 256]

"Will you then compel mankind against

their will to believe"
[Quran (10): 99]
These sayings show how the use of pressure on man's religious
freedom is clearly denounced.
f. The right of ownership: Islam recognizes the right to private
ownership as well as the security and safety of life and private
property. It abhors any infringement of this right, as stipulated by
Islam through a saying of the Prophet:

"You are forbidden to attack the property

or the lives of others".
This prohibition includes the property and life of bothe Muslims and
non-Muslims.
g. The Right of Individual Privacy: House immunity is essential for
the protection of man's freedom and privacy. The Quran exhorts:

"O ye who believe! Enter not houses other

than your own, until ye have asked for
permission and saluted those in them; that
is best for you, in order that ye may heed
(what is seemly)."

[Quran (24):27]
h. The Right of every person to lead an honourable life: Reciprocal
responsibility among members of society, as to the right of every
person to lead an honourable life, and to get rid of poverty and need,
by levying a certain tax on the wealth of those who can afford for
those in need, whatever their needs may be. This is in conformity with
the Quranic verse:

"And in their wealth the beggar and the

deprived had due share".
[Quran (51): 19].
i. Freedom of Expression and Information: The freedom of
expression and information cannot be separated from the freedom of
thinking and believing. The constitute a right and a duty for every
believer which should be carried out and maintained by all Muslims.
The relevant Quranic verse reads:

"O ye who have attained to be against your

ownselves or faith! Be ever steadfast in
sake of God, even though it upholding
equity bearing witness to the truth for the
your parents and kinsfolk."
[Quran (7): 135]
j. The Right of Education: Everyone has the right to learn and be
knowledgeable. Imposing education on every citizen is the duty of the
Muslim government so that ignorance could be eliminated from the
society. As the Prophet said:

"Seeking knowledge is the duty of every

Muslim, male and female."
Knowledge is power, as the Quran says:

"Ye can pass beyond the zones of Heavens

and the Earth, pass ye! Not without
authority shall ye be able to pass."
 [Quran (55): 31]
k. Political Right: The Prophet himself has been ordained to practice
mutual consultation and democracy as borne by the Quranic verse:

"And perform your duties by mutual

consultation amongst you".
[Quran (3): 159]
8. Whilst recognising individual rights, Islam places equal emphasis to the social responsibility
of the human race. Social responsibility is indeed part and parcel of the individual rights because
of the diversities prevalent in man's physical, spiritual, intellectual and emotional capacities. God
has purposely created some superior in one way and others in another, so that all require each
other by nature. This implies the basis for the interconnectedness and interdependence of life
within society.