Wednesday, March 11, 2009


5- Freedom of speech, uprooting poverty and fear have been claimed to be the reasons and motives for setting the Human Rights, but they are in fact merely the means, not the end. The "means" aspect of freedom is much more logical than its "end" one. Fear and poverty are also factors that prevent human life from continuing, and their destruction will make man's life much easier to go on. They are, therefore, inhibitors of human life, not factors developing it.
6- In the Declaration, states are obliged to make global respect and true human rights a reality through cooperation with the United Nations. We might even rightly claim that such a promise is indeed the highest responsibility governments worldwide can ever undertake. However, two points must be kept in mind:

a) preparing the grounds for having human rights accepted globally by means of making human dignity understood and approved of, and
b) the political, personal and cultural issues pertaining to each membering states, disputes and conflicts in which sometimes lead to disagreements between state leaders on what is proper and deserving for mankind. Thus, again we must reiterate the necessity of mutual understanding and agreement on the basics of human virtues and dignity.

Considering what man has been through, the conclusion we get out of all the causes and motives in the preface to the Declaration of Global Human Rights is:

Man cannot possibly reach a feeling of real mutual understanding unless human beings' souls get closer to each other.

The Reasons and Motives for Setting Human Rights in Islam:

The fundamentals upon which the human rights were set in Islam are very different from those in the West, so their motives and reasons will also naturally differ to a great deal. Let us consider some of the reasons and motives for establishing human rights in Islam:
1- In Islam, the life and death of one human being is regarded as equal to the life and death of all of mankind. Thus, Islam elevates mankind way beyond quantities to the domain of qualities. See the Holy Koran, (The Table, 5:32) .

2- The true value of kindness and charity toward people lies in the charitable deed itself. In other words, man must be kind for God's sake alone, not for the reward he might get from others. See the Holy Koran, (Man, 76:9).

3- The closest of human beings to God is the one who is the most helpful and useful to others. Everyone should run to aid their fellow beings. As a hadith says:

الخلق کلهم عيال الله و احبهم اليه انفعهم لهم
"All people are like God's family; the most loved by God is the one who is the most useful and helpful to people."

4- Islam believes all human beings to be members of one big family. Their relationship must be one of brotherhood and harmony.

5- Islam categorizes human beings into several groups. However, they all still have a series of common rights in Islam, which are:
a) the right to live,
b) the right to innate greatness,
c) the right to work,
d) the right to education, and
e) the right to freedom.
6- The divine, supernatural factor is necessary for human development and prosperity, and Islam has put much emphasis on it.

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